In the Name of Allah, the Merciful, the Compassionate
Praise be to Allah and peace and prayers be upon His Prophet and his Companions
The Communiqué of the Forum for Promoting Peace in Muslim Societies
Abu Dhabi, Jumada Al Owla 7-8, 1435H\ March 9-10, 2014
Our Muslim societies are in a state of unrest and dispute that affects many communities
in the Islamic nation, resulting in daily or even hourly killings and bloodshed. The victim
is unaware of the reason for his death and the murderer does not know why he killed;
the blood of dignified human beings is of no value. In this state, terrorism is associated
with Islam and Muslims. We have no sanctity for life, wealth and honour in the nation,
and we suffer from the repercussions on the nation’s psychological and social security
and the depletion of human and economic potential. No light can be seen at the end of
this dark tunnel.
The nation, which is already fragmented, risks further fragmentation. Some nations are
especially at risk, and threatened by outside greed. The presence of conflicting parties
can lead to further conflict, especially if these parties seek support from outsiders who
may interfere with the nation’s interests and future.
We have a duty to treat the nation, and we cannot afford to delay. We need a fireman to
put out the fire without asking who set it, one who is concerned only with extinguishing
the flames so the nation can recover. The struggle for survival can be destructive.
Lack of peace is the nation’s current condition, and it could lead to an explosion. Peace
has prevailed in many places under Islam, and peace is Islam’s ultimate goal and the
core of the Prophet’s message and practices.
It is no longer possible for an authority to impose peace on a society; society must find
peace by convincing its people and by implementing initiatives created by the wisest
Muslims.
This Forum was held for the sake of God, and we hope that the people who supported
the Forum did so in order to promote virtue and fight vice and not to encourage
intellectual, sectarian or political disputes. We hope that this Forum served to offer
mercy and advice to the Islamic nation given the aforementioned threat of
fragmentation.
This is the time to remember the Islamic texts that emphasised the need to warn
Muslims not to fight amongst themselves, and to make Muslims aware of the dire
consequences of infighting and of the need to support reform in the interests of peace.
In the Holy Qur’an, it is written: “And if they incline to peace, then incline to it [also] and
rely upon Allah. Indeed, it is He who is the Hearing, the Knowing.” (Al Anfal 61); “...O
you who have believed, when you go forth [to fight] in the cause of Allah, investigate;
and do not say to one who gives you [a greeting of] peace "You are not a believer,"
aspiring for the goods of worldly life…” (Al Nisa 94); “No good is there in much of their
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private conversation, except for those who enjoin charity or that which is right or
conciliation between people. And whoever does that seeking means to the approval of
Allah - then We are going to give him a great reward.” (Al Nisa 114); “...So fear Allah
and amend that which is between you and obey Allah and His Messenger, if you should
be believers.” (Al Anfal 1); and “And let there be [arising] from you a nation inviting to [all
that is] good, enjoining what is right and forbidding what is wrong, and those will be the
successful .And do not be like the ones who became divided and differed after the clear
proofs had come to them. And those will have a great punishment.” (Al Umran 104 &
105). In the Hadith, Prophet Muhammad (Peace and blessings of Allah be upon Him)
said, “Do you want me to tell you of what is better than the rank of fasting, prayer and
charity?” The Companions said, “Yes, O Messenger of Allah.” He said, “Making peace
between people among whom there is discord, for the evil of discord is the shaver, and I
do not say that it shaves hair, but that it shaves (i.e. destroys) the deen (i.e. religious
commitment).” (Al Bukhari, Kitab Al Sulh).
Following the kind invitation of UAE Foreign Minister Sheikh Abdullah bin Zayed Al
Nahyan, the keynote speech of His Eminence Scholar Sheikh Abdullah bin Bayyah,
President of the Global Centre for Renewal and Guidance (GCRG), and with the
cooperation of the Grand Imam of Al Azhar His Eminence Dr. Ahmad Al-Tayib, this
Forum opened under the theme “O you who believe! Enter perfectly in peace (Islam)”
(Al Baqarah 208). Leading Islamic scholars, academics and thinkers, ministers of
Islamic Affairs and officials from legal and scientific bodies gathered for the opening of
the Forum for Promoting Peace in Muslim Societies, which was held in Abu Dhabi,
UAE, on Jumada Al Owla 7-8, 1435H (March 9-10, 2014). It was the first global
assembly of scholars held in the Islamic world with the goal of forming a unified front
against the scourge of extremist ideologies, sectarianism and terrorism that has afflicted
the Muslim world for decades. The participants also discussed ways of determining the
reasons for this crisis, and ways to stop the bloodshed.
The Forum had four tracks:
1.
2.
3.
4.
Humanistic values and co-existence
Correcting misconceptions
Fatwa in the age of upheaval
Islam’s contribution to world peace
Guided by the speeches delivered by the Patron of the Forum Sheikh Abdullah bin
Zayed Al Nahyan, by the Grand Imam of Al Azhar His Eminence Dr. Ahmad Al-Tayib
and by His Eminence Scholar Sheikh Abdullah bin Bayyah, the discussions focused on
analysing the origins of ideologies and the cultural factors that led to the gradual
disappearance of the values of peace and co-existence. Participants also discussed
ways to tackle these ideologies by clarifying misconceptions to establish peace in the
midst of social and cultural change.
The Forum’s conclusions and recommendations follow:
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Conclusions
First: The concept of peace, which has long been sought
Peace is a state in which spiritual and psychological tranquillity prevail; it is a state that
ensures the upholding of the five main principles or ‘Kulliyat’, (preserving the self,
wealth, honour; the mind; and religion), and their components. These principles are
realised in the presence of solidarity and cooperation that benefit all and repel evil from
all, and they are represented in language, behaviour and treatment of others.
Second: Awareness of the severity of the nation’s current situation
1. Scholars should explain the potential explosiveness of the nation’s situation; all
must take part in this discussion in order to heal the nation.
2. There is an urgent need to rearrange Islam’s house and to repair individuals,
groups and institutions.
3. There is a pressing need to strengthen the nation’s immunity to all extremism
and violence.
4. It is imperative to remember that Muslims used to face challenges and threats by
“holding tight to the rope of Allah”. Muslims’ current weaknesses in science and
economics are compounded by disunity, dispersion, hatred and disrespect for
souls and money and by the greediness of outsiders.
Third: Sound and ill-conceived concepts
1. We live in an age when great values could be used constructively or
destructively. It is essential that we correct misconceptions and eliminate any
ambiguity.
2. A large part of the sedition (Fitna) that the Islamic nation is experiencing today is
due to ambiguity and to many Muslims misunderstanding clear religious concepts
such as the application of Sharia laws, Jihad, the command to enjoin good and
forbid evil, and obedience to rulers.
3. The aforementioned concepts protected peace and served as tools to maintain
life; they were also one of the aspects of Allah’s mercy brought about by Islam as
revealed by Muhammad, the Prophet of Mercy, (peace and blessings of Allah be
upon him). When these concepts were interpreted in ways inconsistent with their
original intent, they led to different practices and, as a result, both the guilty and
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the innocent and the knowledgeable and the ignorant experienced suffering
instead of mercy.
4. This misinterpretation and ambiguity resulted from:
a) The separation between ‘Taklif law’ and ‘Wadi’ law’, because Wadi’ law is
associated with causes, conditions or Mawani’ (obstacles) in determining
religious obligations, and Taklif law cannot be applied unless Wadi’ law is taken
into consideration
b) The ambiguity of the relationship between the means and the ends
c) The decline in the four values upon which Sharia is based, which are wisdom,
Justice, compassion, and interest
5. Education and a good upbringing shape the future and the hope of the nation;
the suffering that afflicts the nation today is a result of the spread of illiteracy and
our educational system’s inability to educate the Muslim who seeks wisdom
wherever it exists, who loves people and who firmly believes that opinion comes
before courage.
6. To avoid ambiguity, we must state that when Muslims follow religion as a whole
in their countries, they are observing a legitimate good that will continue to exist
as long as the earth is subject to divine command, provided that original Sharia
laws and rules are established and taken into account.
7. The rights of Muslims as protected by religion and guaranteed by constitutions
and other laws are permanent rights unless peace is the priority as is stated in
Sharia law.
8. Peace is among the highest goals of Islamic Sharia because peace is the
prerequisite for all desired ends; it is what the religious texts articulated and it is
the basis for the Prophetic traditions, the traditions of his Companions and those
of the righteous people who followed them. Hence, Muslims are bound first by
religion to prioritise peace over other interests.
9. If claiming a right is a right, then the quest for peace is a more deserving
right.
10. No rights without peace, because the loss of peace is a loss of all rights,
including the right to exist! Therefore, peace is the first right and it governs all
other rights.
11. The norms of peace, which include jurisprudence, values and concepts, do not
deprive people of other rights; the aim is to obtain other rights with wiser and
more rational methods, the least of which does not waste time on fighting or
breaking rules. If this wasted time was used rationally in accordance with the
following verse from the Holy Quran, “...Repel [evil] by that [deed] which is
better...” (Fussilat 34), it would have yielded positive results that satisfied all
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parties and met with the approval of Allah because bloodshed would have
stopped, money and honour would have been preserved, and hatred would have
diminished.
12. All concepts adopted to justify violence and fighting amongst Muslims, (except
for legitimate self-defence), such as the implementation of Sharia laws, uprooting
evil, Jihad, and fighting aggressors, (all of which are divine commands), are
subject to Wadi’ laws that are applied within certain parameters. Anyone who
follows Sharia laws should not separate Taklif laws from Wadi’ laws.
13. A positive outcome does not justify fighting and the provocation of hatred,
because noble goals should not be achieved using improper means. We
disagree with the idea that the end justifies the means.
14. Islam includes an integrated jurisprudence to resolve disputes and conflicts
wisely and peacefully; reconciliation is an important part of Islamic jurisprudence,
and it deals with conflict resolution.
15. Divine ethical norms involve dialogue to reach satisfaction, and compromise in
order to arrive at a ‘reconciliation contract’ and the guarantees related to it. This
reconciliation contract can be extended to all anticipated disputes and conflicts from family disputes to international conflicts - and it is considered one of the
most comprehensive legislative and ethical systems.
16. Peace laws and universals imply:
a) The consideration of outcomes and consequences
b) The idea that repelling evil is a higher priority than reaping benefits
17. We should reprioritise our interests and evils, and priority should be given to that
which is more important.
18. Muslims’ obligatory duties are divided into what the general public may or may
not be allowed to do. This includes the provisions of the general mandate
entrusted to those in authority in Muslim societies, such as administering
punishment, Tazir (reprimand), the declarations of war and peace among
nations, and other measures taken to protect society.
19. Jihad, in essence, is a way to achieve peace; Jihad is persevering in one’s
obedience to God and working diligently to benefit humanity. Therefore, Jihad
applies to all acts of worship, and this will be so until the Day of Judgement.
Humanity has achieved a considerable number of Jihad-related goals by
establishing international treaties and conventions, and by allowing freedom of
religion and the call for good deeds. Hence, if defending one’s homeland and
sanctities is a right, the Muslim’s quest to spread peace throughout their societies
is also a right.
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Fourth: Proposed solutions
1. It is time for Muslim societies, individuals, associations, political organisations,
governments and states to collaborate in the interests of righteousness and piety,
to give more attention to Man and nations and to prioritise them instead of
personal interests, and to use dialogue and agreement to achieve
comprehensive development.
2. All schools of thought and ideologies should be open to one another and should
build bridges of communication and interaction to achieve peace for all.
3. Wise people should call for a new Union of the Virtuous (Hilf al-Fudul) in order to
formulate a new theory of mutual understanding that will be a firm foundation for
international relations as recommended by the Quranic verse, “...and made you
peoples and tribes that you may know one another.” (Al Hujurat 13)
4. We should revive the habit of referring to authorities by restoring the status of
scholars and leaders in Muslim societies so that these scholars can carry out
their duty by promoting virtue and preventing vice as guided and controlled by
Sharia laws. Scholars should distance themselves from any conflict or intellectual
and political intolerance so that their voices can be heard and their words
appreciated and respected.
5. Deriving provisions from Islamic texts and jurisprudence references without the
context of their rationale and circumstances should be considered a serious
issue. The rule should consist of weighing men using accurate scales and not
judging scales based on men.
6. Schools of jurisprudence should be revived with their scientific and traditional
origins so they can act like a defensive wall and protect the nation from social
upheaval. This will allow for control over the people who issue fatwas and their
conditions and limits.
7. Democracy is not a goal in itself; in environments that are prepared for it,
democracy is a means to manage the differences between ideologies and
political agendas. Therefore, preachers of reform have a duty to establish justice
and equality, to pay less attention to tools, to revive historic and environmental
contexts and social norms so that democracy won’t become - as it has in some
societies - a call for war.
8. Special attention should be given to the culture of peace in Muslim societies
because this culture has weakened in the face of violence, fighting, and the use
of any means to strip people of their rights irrespective of the human, social,
economic and political costs.
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9. Peace-related jurisprudence, which is found in major Islamic references, should
be revived and developed by deriving its origins and rules and building upon
them.
10. An integrated educational system should be developed. It must be consistent
with our times, based on the Islamic nation’s potential and resources, and
promote the values of peaceful co-existence, harmony, tolerance and respect for
diversity and difference.
11. Steps must be taken to instil ethical conscientiousness into the educational
system in order to correct the stereotype that religion and Sharia are only
punitive measures and a legislative authority.
12. We must make it a priority to spread the culture of peace and encourage
agreement among young people by inviting them to get involved in spreading the
culture of peace in Muslim societies. A new discourse should be developed to
meet young people’s needs as youth are less immune to the counter-discourse
of hatred and violence. The young people are the nation’s hope for change.
Fifth: Means
1. The Muslim nation should make good use of all constructive strategies devised
to spread the culture of peace and values, and of the accumulated experience
of humanity as represented in means and ways of resolving disputes, such as
international institutions for arbitration and mediation.
2. Muslims must use a variety of media - including books, magazines, booklets,
brochures, media channels, websites, young people’s gatherings, societies and
forums - to promote the culture of peace and harmony.
3. The media, the Internet and social networking sites must be held responsible
for their content. They must consider how their content will affect co-existence
and harmony, and play a role in promoting the culture of peace in Muslim
societies.
4. Intellectuals, scholars, writers and artists are invited to support the message of
this Forum and to help to promote a culture of peace and co-existence in
Muslim societies.
5. Muslim societies must benefit from the outcome of academic religious studies
related to the culture of peace, harmony and reconciliation by identifying,
classifying, assessing and publishing such studies.
6. The work of jurisprudential academies and the issuing of fatwa should be
improved, so that these academies respond to Muslim societies’ increasing
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needs for such fatwa and so they can keep up with real situations and
developments in a world of great interconnectivity and complexity.
7. We must learn from initiatives that have successfully promoted peace in Muslim
societies.
8. Our society must be open to universities and research institutions, and invite
researchers and scholars to guide their students to write about peace and
means of promoting peace in Muslim societies and throughout the world.
9. We should encourage field research that identifies the psychological, social and
cultural elements that form a fertile ground for the growth of the culture of
extremism, separatism, conflict and violence.
10. We should support and educate Muslim communities in the West to help them
and future generations understand that Islam is about tolerance and
moderation. This will discourage them from engaging in violence and conflict
with other communities, and encourage them to play their role in the
development of their nations so as to ensure co-existence and correct the
image of Islam and Muslims in the West.
Recommendations:
1. Establish an Islamic Council of elite Muslim scholars and wise people in order to
promote peace in Muslim communities and extinguish the nation’s fires in word
and deed. We suggest that it be called the ‘Wise Muslim Council’. We
recommend that a regulatory system be put in place for the Council within the
next few months, God willing.
2. The Forum for Promoting Peace in Muslim Societies should be held on an annual
basis, and we recommend that the Forum be held in Abu Dhabi, the capital of the
UAE.
3. The Forum’s work should be published as a contribution to the culture of peace
in Muslim communities.
4. Meetings and seminars should be held in Islamic communities that will benefit
from the findings of this Forum. These communities will use this Forum as a
starting point to transform their values and rules into a culture that will provide an
umbrella under which Muslims can live peacefully, free of conflict and
divisiveness.
5. Establish institutions and organisations concerned primarily with achieving
peace, correcting misconceptions, and reconciling new developments and
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international conventions with the elements of Islam in case others have
reservations about the latter.
6. Establish an annual prize for the best scientific studies on peace.
7. Establish annual prizes for the best initiatives to promote peace in Muslim
communities.
8. Publish an academic journal of peace studies in Muslim communities.
9. Create print and visual media tools that promote the concepts and values of
peace by clarifying and simplifying them, instead of providing information that is
reactionary in nature.
10. Assemble a trained team of young Muslims to promote peace and coexistence
instead of religion-based violence by visiting regions of conflict in both Muslim
and non-Muslim countries. Provide the team with everything they need.
At the close of this blessed Forum, the participants would like to extend their sincere
thanks and appreciation to the United Arab Emirates for its generous hospitality and for
providing everything that was needed and an atmosphere that encouraged the free
exchange of opinions.
The participants pray to the Almighty to keep the leader of the country, President His
Highness Sheikh Khalifa bin Zayed Al Nahyan, in good health. They also pray to the
Almighty that the late Sheikh Zayed bin Sultan Al Nahyan will rest in peace. They
express their gratitude to Abu Dhabi Crown Prince Sheikh Mohammed bin Zayed Al
Nahyan for the special attention he paid to the participating scholars, and to the Patron
of this Forum Sheikh Abdullah bin Zayed Al Nahyan for inviting them and for his kind
patronage. They wish Sheikh Abdullah success and continued progress. Thanks also
go to His Eminence Sheikh Abdullah bin Bayyah for his generous invitation and the
great care he provided during the Forum, and to the Grand Imam and Sheikh of Al
Azhar for his efforts and cooperation.
Thanks and gratitude also go to the Muftis of Islamic countries and the representatives
of religious organisations.
Special thanks are due to the scholars and researchers who worked hard and travelled
far to enrich this Forum with their knowledge, views and suggestions.
Thanks are also due to all those who helped to organise this Forum.
We ask Allah to protect the UAE and all Islamic countries from overt and covert Fitan
(tribulations); we also ask Him to sustain the grace of security, brotherhood and
prosperity.
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Thanks be to Allah the Almighty,
The Committee for drafting the Communiqué
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