Ramadhan month a moment for dialog and peace

Ramadhan month a moment for dialog and peace

Muhamad Ali, Fellow East-West Center, University of Hawaii,
Manoa, muhamad@hawaii.edu

For all Muslims throughout the world, Ramadhan is a special
month. This is ideally a moment for self-restraint and self-
control. Supposedly, each person who claims to be a Muslim can
prevent themselves from being extreme or excessive during this
period. Hence, this must be a month of dialogue and peace.

The consequences of violent acts should be enough to teach
Muslims and non-Muslims valuable lessons as world citizens.
International military cooperation, technical cooperation and the
ratification of conventions has begun. They are all very
important, but cultural and religious approaches to world
conflicts are more strategic and enduring.

It is time for all those involved in Aceh, Palestine, Iraq and
other conflict spots to promote dialog and stop violence. Inter-
civilizational and inter-religious dialog should bridge
differences, prejudices and distrust. Dialog is the best option
in order for international and regional communities (Muslims and
non-Muslims) to develop more peaceful relationships based on
mutual understanding, recognition, listening and respect.
Ramadhan is a reminder that violence will only create more
violence.

Through dialog, Muslims and non-Muslims, as world citizens,
are able to set up common platforms toward global peace. In this
process, there are four irrevocable directives: Culture of non-
violence and respect for life; solidarity and a just economic
order; tolerance and a life in truthfulness; and equal rights and
a partnership between all human beings.

Common platforms can be derived from all theologies and
worldviews and be developed by open minds and an eagerness to
learn. In this way all parties may have the same substance of
faith and a similar direction to their lives. Any effort to do
justice to all creatures -- without discrimination, without
exception -- must be strongly promoted.

Religions provide humanity with a worldview which unifies
world society and provide a moral code, within which human beings
can orient their lives. Religious exclusivism must be subordinate
to humanity because religions exist for humanity.

While each religion has its own particular basis for the
implementation of ethical standards, the practical results are to
a large extent similar. Many basic ethical principles are common
to all religions. Justice is central to the teachings of all
religions. All enjoin their followers to be just and benevolent.

The realization of justice in our societies depends on the
insight and readiness to act justly. Rights without morality
cannot endure long, and there will be no improvement in global
order without a global ethic, and there will no global ethic
without a global responsibility.

All human beings should be treated with dignity, they have the
right to be respected, served, and loved. Christians, Muslims,
Jews and other religious peoples are obliged to love and to serve
all people. Human dignity may be promoted by respecting the
dignity of life, the dignity of spirit, the dignity of conscience
and the dignity of freedom.

Men and women, of various religions and worldviews, should all
work for the sake of human rights, freedom, justice, peace and
the preservation of the earth. Our different religious and non-
religious traditions must not prevent our common involvement in
opposing all forms of inhumanity.

Every human being, without exception, possesses an inalienable
and untouchable dignity. The golden rule, which is found in many
religions and ethical traditions, is: What you do not wish done
to yourself, do not do to others!

Every form of egoism, or every self-seeker -- whether
individual or collective, whether in the form of classicism,
racism, or chauvinism -- is to be rejected, for all these prevent
humans from being authentically human.

In inner orientation, in the entire mentality, in the "heart",
religions bear responsibility in a special way. We are convinced
that the new global order will be a better one only in a
socially-beneficial and pluralist, partner sharing and peace-
fostering, nature-friendly and ecumenical globe.

The spiritual problem of modern man is one of those questions
which belong so intimately to the present that we cannot judge
them fully. The modern man is a newly formed human being. The
question seems rather vague, but the truth is that it has to do
with something so universal and so global that it exceeds the
grasp of any single human being, of any single religion.

Muslims and non-Muslims all have the responsibility to replace
the history of conflict with a history of harmony and peace. We
must be willing to look at ourselves with critical eyes. Our
readiness to confront in our tradition anything that may --
intentionally or otherwise -- contribute to others being
demeaned, must be addressed.

To prevent terrorism and violence is not a spontaneous act. It
demands a civic and active commitment. Ramadhan is the special
month for Muslims to commit themselves to promoting dialog and
world peace everywhere, now and in the future.

The writer is studying for his PhD in history.