Enough! Let Hijrah End The Cycle Of Conflict

Human beings, by nature, are programmed to thrive in peace and harmony, rather than in conflict and fragmentation. From the purported Tower of Babel narrative, conflict entered the human sojourn and has continuously ensued, sustained under the guise of clashing interests. This clash is perpetually intersected with renewed features, gaining strength over time. No civilization, society, community, or communion of man has ever lived without conflict, yet humanity cannot survive in isolation. For a problem that has come to stay, we must learn to live by it.

A clash of interest is the bedrock of conflict, hence the adage: no permanent friends or enemies. The alignment of interest sustains unions, and its sway derails camaraderie, yet nothing meaningful can be achieved without cooperation and teamwork, which are born from a confluence and amalgamation of interests.

A Call for Introspection and Resolve

Oh, ye Muslims and followers of the Prophet ﷺ, as we turn a new chapter in the annals of the Islamic calendar, it is a time for introspection and a call for firm resolve. We must address our past and present maladies, preventing them from stampeding our desired future and progress. A common, concerning trend is evident among Muslims today in every area of life. A truthful, even if uncomfortable, analysis is long overdue. Only then can we confront what truly matters and discard the distractions that sow discord.

The Lost Voice of Unity

On a global scale, our united voice and thought have become lost in the deepest valley of the ocean. Our divisiveness has been brought to the forefront, allowing us to be subjected to exploitation and to become a tool for our own dismemberment. Theological and jurisprudential differences, which are not new, have been spuriously heightened and entirely placed above our call for unity in diversity — a principle our heroes of the past embraced. Schools of thought were innumerable from the past to the present; sectoral differences are as old as the time of the Prophet’s companions and the Ilm-ul-Kalam discourses and inferential matters. Yet, these differences did not prevent them from ushering in the Golden Age of Islam and uplifting human civilization.

Today, what are we offering the world? A gruesome display of bloodshed and endemic conflict among ourselves? Or the extreme, blind followership of our school of thought that leads us to execute others for not being "Muslim enough" – or not Muslim at all? What exactly is the prestige we are offering the world that is sophisticated enough to solve global challenges, strengthen peace and brotherhood, and collectively make the world a better place?

Reclaiming Mercy and Peace

Ummah of Muhammad, mercy is our religion, and for the message of mercy is our Prophet known.2 The religion of mercy and peace is the nomenclature of our faith, and words of mercy and compassion fill the verses and chapters of our Qur'an.3 How exactly have we lost our penchant for mercy and acceded to the path of conflict, firm resolve for argument on trivial matters, and how have we become recidivist and disagreeable? Whatever thought brought us here is not enough to take us out — let Hijrah avail us of the paradigm shift. Shut the tragedy of the commons (conflict) and approve of the comedy that serves all — that is, peace.

Hijrah: A Shift in Mind and Heart

On an individual pedestal, violence, threats, and a lack of cooperation can never be the panacea to any pursuit. If you triumph through conflict, you become an enemy to all, and if you fail, you become a tool of mockery and molestation. Hijrah should convey our mind and heart — not only our body — from merely celebrating the dawn of a new stratum of Islamic months.

The Prophets of Allah, from their inception, were made to be genuine seekers of peace, even with the fiercest and most maligning disbelievers. Prophet Adam continued running helter-skelter until he met Hawwa — then peace returned to him in mind and in purpose. Nuh continued preaching and enduring the plight of his community for over 950 years because he was aware of the repercussions of conflict.4 Prophet Ibrahim, even when approached by angels on how he should be assisted in the face of being thrown into the pit of fire, was cautious not to request anything except that Allah come to his rescue. Requesting their death or fighting them would have done more harm than good in gaining the maximum dividends of his Da’wah outreach. Yusuf, despite his brethren's attempt to extradite him, remained forever lonely — even when he became the minister of food — until their relationship was revived. His life was filled with monumental nobility.

Prophet Musa did no harm in his initial resistance to combat Fir’aun; he was aware of violence’s adverse effects. Allah prepared his mind to converse with him carefully — Fir’aun could take his life without looking back. Only when it became a do-or-die albatross did he face Fir’aun in conflict. Prophet Isa continued embracing his excessively defiant community, praying that they should be fed by Allah — yet they trivialized and mismanaged it for long. He was frustrated but continued to be at peace with them.

Prophet Muhammad ﷺ, Master of all, after his experience at the hands of Ta’if’s cruelty, chose to give them the benefit of the doubt rather than resort to praying for their obliteration — which was a divine option open to him. Several attempts were made by the Prophet and his companions to escape the torment and persecution of Makkah’s chiefs and laity, seeking liberation and emancipation. Every one of these transitions — from Ta’if to Abyssinia and ultimately to Yathrib — all accentuate a transition from violence to tolerance, conflict to peace and tranquility, and condemnation to cooperation in various areas of life.

The Paradox of Unity and Difference

A very particular instance to conclude with involves two verses of the Qur’an. Allah expressed it in clear terms: "And hold firmly to the rope of Allah all together and do not become divided."5 (Q3:103). Muslims of today hold on to Allah in different attairs and garments; hence, we continue to face worse incivilities unanimously and unilaterally.

In another verse, Allah says: "But they will not cease to differ."6(Q11:118). This is a call for us to normalize recurrent differences and build fortitude to overcome them.

Was Hijrah supposed to be different from every other dawn if not for a resolution to hasten from persecution to liberation? Let 1448 do the miracle.

May Allah grant us fulfillment this new year and grant us peace of mind across our shared and individual struggles.

Muḥarram Mubārak!

EMIOLA HABEEB OLASUNKANM: B.A ISLAMIC STUDIES, DIP. Sharee’ah, Dip. Peacebuilding and International relations