GENERAL SANTOS CITY – “I believe that it is possible to have unity in diversity.In the world in which we live today, and it is rightly called ‘the global village’, we cannot imagine having unity without diversity,” said Lieutenant Colonel Abubakar Bin Abdmalik, the team leader of Headquarter Site 4 of the Government of the Republic of the Philippines ─ Moro Islamic Liberation Front – International Monitoring Team (GRP-MILF-IMT), which overseas the implementation of the ceasefire agreement between the rebel group and the Filipino government.
“It is not only that people in different parts of the world are diverse, but now we have a lot of diversity in our own cities, towns, indeed in our neighborhoods. People who live next door to us are often very diverse in colors, cultures and religions,” he said.
“Why is diversity? Islam teaches us that diversity is a fact of nature and it makes the nature beautiful. God has created this whole universe with diversity. God says in the Qur’an: ‘See you not that Allah sends down rain from the sky? With it, we then bring out produce of various colors. And in the mountains are tracts white and red, of various shades of color, and black intense in hue. And so amongst men and crawling creatures and cattle, are they of various colors.”
“Those truly fear Allah, among His Servants, who have knowledge: for Allah is Exalted in Might, Oft-Forgiving’,” Abubakar quoted referring to Chapter 35, Verses 27 to 28 of the Muslim Holy Scripture.
Speaking before some 300 audiences in a Qur’an reading competition here, the 47-year-old officer from the Royal Malaysian Navy said that, “There is diversity among human beings. They have variety of genders, colors and language and multiplicity of races and tribes. These diversities are considered natural and are called God’s signs.”
“The diversities of races, families and tribes also have a healthy and constructive purpose. In the words of the Qur’an: ‘O people, we have created you from a male and a female and made you into races and tribes so that you may know each other. Surely the most honored of you in the sight of God is the one who is most righteous of you’,” he cited, referring to chapter 49, verse 13 of the Muslim Holy Book.
Abubakar, who is born on February 2, 1960 in Malacca, Malaysia, reasoned that “Instead of enabling human beings to know each other better, there is no reason why these diversities should create barriers, or cause animosities among human beings.”
“Islam does not consider all viewpoints correct or of equal value,” the father of eight said.
“However, it is also the fact well recognized is Islam that very often the 'khilaf’ (differences of opinions) are also a token of God’s mercy. If God had willed, says the Qur’an, He could have forced people to come together to one point, but he did not do so. God did send His Prophets and Messengers from time to time so that the right path might be made clear through them.”
”As regard the final judgment as to whom followed the truth and who did not, that will be made known on the Day of Judgment by God himself. In keeping with this principle, God forbade His Prophets and the believers from having recourse to recourse to coercion in religion,” he said, adding that chapter 2, verse 256 of the Holy Qur’an says, “There is no compulsion in religion.” Abubakar argued that “Unity is also the need of human beings. But unity is not the total negation of diversity. Unity in diversity means to explore and to enhance common values that emphasize interdependence, equality, justice, human rights, and the sanctity of each individual’s dignity.”
“The goal should be to further a unified vision and recognition of the principle of unity and diversity and of the fact that we all are fellow citizens of an emerging global village,” he said.
"What is the common denominator between the revival of historical grudges and armed conflict in the Balkans, the genocide and ethnic cleansing in Kosovo and the alarming increase in the number of racial assaults in Western Europe?” he asked. “What formal relationship, if any, exists between extremist or supremacist groups around the world? What is causing genocide in Chechnya, the daily violence in Israel, constant clashes in Kashmir and troubles in Indonesia and other places?
"Is there any link between the violence that targets individuals and communities in one country and discrimination against some races, colors and religions in another country?"
He explained that, “The only immediately available answer is intolerance and the lack of respect for diversity. Intolerance causes economic injustice, political double standards and social oppression. Intolerance is on the increase in the world today and it is killing human beings on a massive scale. Intolerance raises many moral as well as political and economic questions. Intolerance is a major threat to peace and security. This issue is alarming many governments and the public.”
“Intolerance ignited most wars, fueled religious persecutions and violent ideological confrontations,” he said. “But the questions are: Is intolerance inherent in human nature? Is it insurmountable? Can tolerance be learned? How can communities and states deal with intolerance without infringing on individual freedoms? How can they foster individual codes of conduct, without harsh laws and without policing people’s behavior? How can peaceful pluralism, multiculturalism or unity in diversity be achieved?”
Abubakar cited the UNESCO principles on tolerance, which says that, “Consistent with respect for human rights, the practice of tolerance does not means toleration of social injustice or the abandonment or weakening of one’s convictions. It means that one is free to adhere to one’s own convictions and accepts that others adhere to theirs. It means accepting the fact that human beings, naturally diverse in their appearance, situation, speech, behavior and values, have the right to live in peace and to be as they are. It also means that one’s views are not to be imposed on others.”
“The respect for diversity comes when we recognize four important principles: the dignity of the human beings; the basic equality of all human beings; universal human rights; and fundamental freedom of thought, conscience and belief,” according to Abubakar, adding that “Islam recognizes all these principles.”
“Sometimes people ask the question about jihad,” he said. “Why is jihad in Islam, and what does it mean?”
Abubakar said that “The word jihad does not mean ‘holy war.’ It means struggle. Struggle on the personal level and struggle on the social level. Struggle to do good and struggle to remove injustice and oppression. Struggle could be spiritual as well as social, economic and political.”
“Qital or military warfare is permissible in Islam, but only when other peaceful means such as dialogue, negotiations and treaties fail. It is a last resort and should be avoided as much as possible,” he said.
“Its purpose is not to convert people by force, or to colonize people or to acquire land or wealth or for self-glory. Its purpose is basically defense of life, property, land, honor and freedom for oneself as well as defense of others from injustice and oppression,” Abubakar said.
The IMT officer cited that the basic rules of “qital” in Islam are: “Do not begin the hostilities, work for peace as much as possible; Fight only those who fight, no collective punishment, non-combatants should not he harmed. Weapons of mass destruction should not be used; Stop hostilities as soon as the other party inclines to peace; and, observe the treaties and agreements as long as the enemy observes them.”
“Islam teaches zero tolerance for injustice, oppression, and violation of the rights of other human beings. It has no tolerance for genocide,” Abubakar said.
“God says in the Qur’an, ‘And why should ye not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? Men, women, and children, whose cry is, “Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect; and raise for us from thee one who will help!’” he said, citing chapter 4, verse 75 of the Muslim Book.
According to Abubakar, in order to promote unity in diversity: “Other cultures and religions should not be misrepresented." Educational institutions and media outlets should be held responsible not to propagate or perpetuate hate against any group of people and their recognized faiths and values; and tolerance must be practiced on all levels: individual, groups, and states. It should be a political and legal requirement. Tolerance is the responsibility that upholds human rights, pluralism, including cultural pluralism, democracy and the rule of law.”
He emphasized two levels of tolerance: “Tolerance between the members of the same community and same religion. As we are aware people of the same religion have differences of interpretation and understanding. Although they have common sources, common principles but they do vary in their interpretation due to various reasons. Here we need intercommunity dialogues and building of relations to minimize contradictions and inconsistencies in our thinking or behavior;” and “Tolerance between the people of different faiths and cultures. Here we need interfaith relations and dialogues. Of course we have core differences in our religions but we must try to understand each other. As we learn about our own faith, traditions and communities, we should also learn about others. Someone rightly said, “Understanding offers changes us.”
“By understanding, we learn the areas of commonalities as well as differences. We can learn the nature of differences and the extent of differences. We must look what kind dialogues could be of value, and what issues are most in need of respectful dialogue in these times. What concerns for the well-being of others should drive our efforts to reach common ground for action. Each group must encourage and facilitate shared responsibility to create a more sensitive and welcoming environment for our diverse groups.”
Abubakar has 27 years of experience in naval services and is a graduate of a naval academy in science logistics. He holds a diploma in computer science and a degree in soil engineering. He is formerly a staff officer and computer system manager in the Malaysian Ministry of Defense, and commanding officer of a naval logistics in Malaysia. (Contributed by Norodin Makalay)
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