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.