‘Being Fair in Family Relations’

  

‘Truly many intimate partners/close associates transgress against one another, save those who believe and perform righteous deeds. And yet, how few are they!’ (Holy Qur’an, 38:25)

'The just will be on platforms of light in the presence of God; those who are just in their decisions, with their families, and with what they are in charge of.' --Holy Prophet Muhammad (sa). 

 

The structure of a Muslim family, in general, at the minimum, involves the husband and wife, their children and their parents. Within this basic social unit, the dynamics of family/household relations can test the best of men and women, especially when mother-in law and the daughter-in law in the family do not get along well. With different temperaments and inclinations, preferences and prejudices; conditions and circumstances emerge on aspects of everyday life whereby differences of opinion lead to conflictual positions.  If not handled with care with wisdom respecting the emotions of all involved in a fair way in quick time [before the hardening of feelings among the persons concerned]; inexorably and inevitably, the issues can lead to simmering tensions, even domestic abuse and violence. And when the discord becomes irreconcilable, the very breaking up of family relations ensue- as it happens these days with so many families in our societies.

An anecdote from early Muslim history suggests that during the time of the second caliph Hazrat Umar (ra), he apparently wrote to his governors saying: ‘Tell relatives to visit one another, and not to live next to one another.’ Commenting on Hazrat ‘Umar’s words, Imam Al-Ghazzali said:  ‘He said that because living next to one another may lead to conflicts and may lead to alienation and severing of ties.’ [Ihya’ ‘Uloom al-Deen (2/216)]. According to another saintly figure in Islam, ‘If you live further away from one another you will have greater love for one another.’ 

'Ummah': Unity in Diversity

 

In his Friday Sermon of 30 December 2022~ 06 Jamadi’ul Aakhir 1444 AH, Imam-Jamaat Ul Sahih Al Islam International Hazrat Muhyiuddin Al Khalifatullah Munir Ahmad Azim (aba) of Mauritius begins a series of reflections on forging unity within the global Muslim Ummah. As the existential conditions of the Muslims around the world are characterized by deep diversity- languages, races, regions, nations and peoples, etc.-and the Ummah is virtually split into numerous sects and factions, with each group claiming monopoly over the Truth; formidable challenges confront the tasks of Muslim unity.

Through this discourse, Hazrat Muhyiuddin (aba) addresses this vital question of Islamic unity by calling attention to the foundational guidance of the Holy Prophet Muhammad (sa) on the role of sincerity and humility in religious relations. People are prone to 'worship' their own ideas and inherited notions, customs and practices; preferring their own position, wealth and power and other passions of the self. On the other hand, overcoming the inclinations of the self and preferring others to one's own dictates is the path to spiritual progress and God realization. For the sake of Divine approval and pleasure over the Ummah as a whole- rather than seeking fringe benefits and cheap sectarian victories-, people have a strong basis in religious sincerity and humility for remaining united for collective welfare and attracting Divine blessings, points out Hazrat Saheb (aba).      

Kerala: A Charitable Trust

 

‘O My Lord, help me to be truly grateful for Your favours to me, and to my parents; help me to do good work that pleases You; make my offspring good. I  turn to You; I am one of those who devote themselves to You.’ (HQ, 46:16) 

As one grows older and wiser, one becomes even more conscious of one’s responsibility towards both the older and the younger generations. ‘Whosoever is unkind to our young and disrespectful of our old is not one of us’, declared the Holy Prophet Muhammad (sa). Indeed, being virtuous and showing gratitude to one’s parents is a Qur’anic duty on all believers- second in importance only to the duty to worship God: “Worship God; join nothing with Him. Be good to your parents, to relatives, to orphans, to the needy, to neighbours near and far, to travelers in need, and to your assistants.” (4:37)

Inspired by Imam- Jamaat Ul Sahih Al Islam Hazrat Khalifatullah Al Mahdi Munir Ahmad Azim (aba)’s spiritual discourses and illuminating guidance, Mukarram R. Jamaluddin Raother Saheb of Mathra recently established a charitable initiative in Kerala, India. With the sublime objective of rendering service to humanity, Jamaluddin Saheb has founded and legally-registered a Trust in fond memory of, and in the name of his beloved parents, Janab Rasavumeeran Raother (d. 1951) and Fatima Beevi Saheba (d.1986).   

Peace and Unity among Ahmadis

The world of Islam today is splintered on denominational and sectarian lines. The lineages of the great divide among the Muslims go far back into history, originating in the disputes over obedience to authority and the sharing of power in the times after the Holy Prophet (sa) and his rightly-guided successors, the pious Caliphs. It’s a searing fact of history that after that first century of Islam, the Muslims had never been united as a single spiritual and political order. With the great schism among the believers leading to the formation of sectarian identity among them; the lofty identity of Islam receded to the backdrop and the Muslims were reduced to be either Sunnis or Shiites and in course of time, with the entrenchment of deep divisions over questions of Islamic law, new groups emerged among them on sectarian lines.

Indeed, there is no monolithic/single/unified ‘Islam’ in our times; there are many ‘Islams’ as the proliferation of religious groupings among the nearly two billion Muslims around the world so clearly demonstrate. This is unfortunately true as well, even in the relatively humble and small world of Ahmadiyya Islam- the community of Muslims assembled originally by the Promised Massih Hadhrat Mirza Ghulam Ahmad (as) of Qadian in the previous century. Today, despite all that the Promised Massih (as) had taught about the unity of all religions in Islam, the Ahmadis or the people who claim themselves to be the followers of that great saint of Islam, themselves are splintered into numerous sects and groupings. For instance, the different Ahmadi sects include the following: Jamaat-e-Ahmadiyya Qadian, Anjuman Ahmadiyya Lahore, Jamaat-e-Ahmadiyya Al Muslemun, Jamaat-e-Ahmadiyya Islah Pasand, Jamaat Ul Sahih Al Islam and the Jamaat-e-Ahmadiyya Haquiqui.

No one can deny that the Holy Qur’an had indeed warned the Muslims about the lessons of human history. Whereas unity and cohesion leads to progress and blessings, disagreement and splintering leads to decline and fall. The Divine Book says, “This community of yours is one single community, and I am your Lord. So fear Me. But they are divided into sects, each sect rejoicing in its belief.” (23: 53-54). “And if your Lord had willed, He could have made mankind one community. Yet they continue to disagree (among them) except those upon whom your Lord has bestowed His Mercy. This is why He created them ...” (11: 119-120). 

It is possible to look at the diversity of situations and the plurality of opinions among Ahmadis as the existential condition of the times we are living in. In dealing with questions where we differ among ourselves, however, it is important to keep the big picture in mind all the time- including the obligations of brotherhood left behind by the Holy Prophet (sa) when he stated: “A Muslim is the brother of another Muslim. Do not hate each other and do not be jealous of each other and do not desert each other, O worshipers of Allah! Be brothers! And whoever meets the needs of his brother, Allah will meet his needs”. Indeed, the Ahmadi believers have a duty to respect the integrity and religious choices of our fellow humans found in different sects of Islam. Rather than seeking to project narrow interests, group-based prejudices and sectarian mindsets; engage with the brethren in faith in a spirit of solidarity and kindness in furthering the shared ideals of Islam. 

An Appeal to All 

In October 2008, in the seventh year of the present Divine Manifestation, Hadhrat Muhyi-ud-Din Al Khalifatullah Munir Ahmad Azim Saheb (atba) of Mauritius made a fervent, Divinely-inspired Appeal to all mankind, especially to his Ahmadi brothers found in various sects of the Jamaat-e-Ahmadiyya to improve the quality of their spiritual engagements and public debates and to rise above their sectarian perspectives so as to truly embrace the purpose of a spiritual life. 

Read the Document Below:

Ramadan: 'Cultivate Good Manners'

The month of Ramadan leads us to cultivate good manners. In a Hadith, the Messenger of Allah, Hazrat Muhammad (pbuh) said:

(1)  Whoever does not give up forged speech and evil actions, Allah is not in need of his leaving his food and drink (i.e. Allah will not accept his fasting.) (Bukhari).

(2) Fasting does not just mean giving up food and drink, rather fasting means giving up idle speech and obscene conduct. If anyone insults you or treats you in an ignorant manner, then say, ’I am fasting, I am fasting.’ (Bukhari).

These two narrations point to the importance of truth and good manners. Thus, this blessed month teaches us not only to abstain from food and drink but also to refrain from such connexions and actions that can hurt people and violate their rights.

The Messenger of Allah (pbuh) said, when describing a true believer: “A Muslim is one from whose tongue and hand Muslims are safe.” (Bukhari).

Therefore, it is up to us as individuals to examine our shortcomings, and seek improvement and bring ourselves closer to the way (Sunnah) of our Prophet (pbuh) as well as to aspire to the excellence that is mentioned in the following words (of the Holy Prophet (pbuh)): “I guarantee a house in Jannah (Paradise) for one who gives up arguing, even if he is in the right; and I guarantee a home in the middle of Jannah for one who abandons lying even for the sake of fun; and I guarantee a house in the highest part of Jannah for one who has good manners.” (Abu Dawud).

Reclaim Islam from 'Jihadi' Terrorists

On Monday, 22 May 2017, the city of Manchester (United Kingdom) witnessed a deadly terror attack, claiming the lives of 22 people, including many children and young people; moments after US singer Miss Ariana Grande finished performing, at around 10:30 pm. Investigators have identified the suicide bomber as Salman Abedi, a 22 year-old youth, Manchester-born British national of Libyan-Arab-Muslim-refugee-descent. 

Global political fault-lines, especially its searing manifestations in the Arab-Islamic world in recent decades, have created the cult of violence called "Jihadism". Accentuated by revolting political realities such as the prolonged Zionist military occupation of Muslim lands; the strategic and economic subjugation of the Persian Gulf nations by the US-led western powers; the suppression of political and personal liberty in the Arab world by the hedonistic oligarchs working in alliance with their western masters; internecine conflicts forcing widespread displacement of people, rendering millions into refugees and stateless persons- the simmering political conditions in many parts of the world are conducive for the flourishing of extremist ideologies and the radicalization of youth. 

Likewise, the apparently remote and self-contained western world's 'racist democracies' also face humongous challenges of multicultural integration: their policies are currently designed to discriminate, oppress and ghettoize the non-European peoples among them, especially of the North-African Arab descent. 'The wrenching process of remaking life and society in all their aspects (social, economic, existential) frequently collapses in violence'. Hence, the completely-alienated youths in many of these countries are increasingly drawn to entities such as the "Islamic State" in their quest for seeking 'resistance' and 'vengeance' against the perceived, oppressor "infidels" through all means possible, including 'martyrdom' (Shahada) operations/suicidal attacks. While devout Muslims find the horrific terror attacks completely at odds with the teachings of their religion, the 'material' (and as we shall see below, even the religious and spiritual) explanation for these attacks cannot avoid the role of extremist preachers who 'condition' the mindset of would-be assassins/potential suicide bombers by offering them the deadly cocktail of 'radical' theology as political praxis. Mindless violence needs to be condemned, more so in an age of widening rift in inter-community relations. This is regardless of who perpetrated it, or in the name of which group identity- races, tribes, religions, languages, nations, peoples- it was executed. 

In a message issued on 23 May 2017, the Muhyi-ud-Din Al Khalifatullah of this era, Hazrat Munir Ahmad Azim Saheb (atba) of Mauritius calls our attention to the profoundly negative implications and potentially enormous consequences of such extreme brutalities, being perpetrated in the name of the religion and community of the Muslims, for everyone: the victims; the perpetrators; for wider inter-community relations and social peace; public perceptions on Islam and the Muslims in everyday life settings; and even on international relations. 

Hazrat Khalifatullah (atba) addresses all humanity, especially Muslims, on the complex challenges that we face today- in an era of deep sectarian divisions among the Muslims, the hardening of denominational identities leads to much injustice and strife within. The bloodshed and killings are regrettably becoming routinized in many societies- Syria, Iraq, Palestine, Egypt, Sudan, Yemen, Libya, Afghanistan, Pakistan. Among the innumerable sects within the Muslims, interpretational differences over even basic spiritual doctrines abound and the very definition of being 'Muslim' is under intense disputation, with profound implications for the basic human rights and political entitlements of 'legally excluded' Muslim sects and denominational groups, such as the Ahmadis in Pakistan and elsewhere. To establish peace and reconciliation across our multiple divides in society, Muslims need to be role models for others.  In reclaiming the heart of our faith and our own spiritual identity as devout Muslims in this difficult era, Hazrat Saheb (atba) exhorts us to be people who stand in awe of God, and who display the spiritual humility of non-judgmental affection and residual goodwill for all of His creatures-fellow Muslims (of different sects) and the non-Muslims alike. 

Read the Special Statement on the Terror Attack in Manchester Below:  

First of all, in my own name as the Khalifatullah and reformer of this era - for humanity as a whole and particularly for all Muslims - and on behalf of the Jamaat Ul Sahih Al Islam, I present our sincere condolences and sympathy for what transpired - a really painful event- in Manchester, United Kingdom. It is a very deplorable situation that those who take themselves as great defenders of Islam are in fact doing much harm to the perfect religion which Islam is. They have taken themselves as great defenders of Islam but they have stooped very low in their acts. They have harmed the very religion that Allah has perfected and named: ISLAM.

Islam means a complete submission to the will of Allah, and it means peace and submission. Peace should come first, then submission (to the will of Allah). Islam has never taught/ preached acts of barbarism such as the atrocious acts they have perpetrated (in Manchester, UK). As the Khalifatullah (Caliph of Allah) and the Mujaddid (Reformer) of this era, for me personally, and for my Jamaat (Community) also, and also I am sure for the other Muslims from the other Jamaats, we sincerely and strongly condemn these acts (of terrorism). What happened (in Manchester, UK) is really heartbreaking.

Spirituality, Peace and Social Harmony

To coincide with the visit of Khalifatullah Hadhrat Munir Ahmad Azim Saheb (atba) of Mauritius to India, the Peace Park Special School at Mathra (an initiative of the Jamaat Ul Sahih Al Islam, Kerala) organized an Inter-Faith Conference on 'Spirituality, Peace and Social Harmony' on Thursday, January 19, 2017. 

Along with the Seminar, the School also initiated the idea of establishing a 'Spiritual Library' where the religious literature and spiritual traditions of various communities  could be assembled for the benefit of its readers and for the purpose of facilitating critical reflections on the original texts, so far as they are available today. At the end of the Seminar, Khalifatullah Hadhrat Munir Ahmad Azim Saheb (atba)of Mauritius recieved on behalf of the School Spiritual Library the many books gifted by different individuals and organizations. 

At around 3.00 pm, Amir Jamaat Mukarram Jamaluddin Raother Saheb, who is also the Manager of the Peace Park Special School, made welcome remarks to the gathering. President of the Karavalur Panchayat, Mr. V. Rajan, inaugurated the Seminar. Elected representatives of the village, social workers, leaders of different community organizations and members of different religious denominational groups attended the meeting. Those who spoke on the occasion include the following: Arjunan Pillai, Sasidharan, R. Vijayan Pillai, G. Suresh Kumar, K.A. Nebu and Tamimul Ansari. Fazil Jamal Saheb performed the Vote of Thanks at the end of the function, in addition to introducing the chief guest Hadhrat Khalifatullah (atba) to the local community of people who were present on the occasion, besides our Jamaat members. (Inset: News item on the event, Malayala Manorama Newspaper, January 21, 2017, Kollam Edition (Kerala), p.2). 

The highlight of the event was the Inter-Faith Message of the Khalifatullah (atba). In his sermon, Hadhrat Khalifatullah (atba) focused on the vast, common ground of shared values and humanistic teachings across all major religions and cultural systems, even as he explained the philosophical roots of the Islamic way within the larger Divine scheme of Guidance across time, nations, languages and communities. 

Islam: Teachings for a Peaceful World

ISLAM: The Religion of Peace

Islam aims to build a peaceful society at all costs. It is because higher human objectives cannot be achieved in the absence of peaceful circumstances. The spiritual as well as moral progress of the individual is possible only in a peaceful atmosphere. Hence the atmosphere of peace is essential for the building of good society. Academic research too is possible only in peaceful circumstances. The task of the propagation of truth too can be performed only in a peaceful atmosphere. That is why one of the teachings of Islam is reconciliation. Allah says in the Holy Quran: “Reconciliation is the best.” (4: 129)

In this regard Islam enjoins us to establish peace even at the cost of unilateral sacrifice and patience. An event of the first phase of Islamic history provides us with an example of this unilateralism. It was in actual fact a no-war pact which was secured by accepting all the demands of the rival group. 

'Do No Harm to Anyone'

To bring about an atmosphere of peace within the society, Islam has given a number of commandments. For instance, the Holy Prophet of Islam observed: “A believer is one from whom people feel secure as regards their lives and property.” (Tirmidhi). Another Hadith has this to say: “By God, he is not a believer from whose nuisance his neighbour is not safe.” (Bukhari) 

Islam aims at making all individuals peace-loving to the ultimate extent. That is why we are enjoined to greet one another by saying “Assalam-u-alaikum”, that is, peace be upon you. According to another saying of the prophet, the best Islam is to greet everyone you come across, whether or not you are acquainted with the person. The frequent reiteration of this phrase ‘peace be upon you’ is in actual fact an external manifestation of the desire for peace within. Islam wishes to inculcate this feeling within every individual that he should become a true lover of peace, to the point that this feeling starts welling up in his heart, finding expression wherever he meets a person.  

Living Faith: Bond with People

“And they give food in spite of love for it to the needy, the orphan, and the captive, 

(Saying), 

'We feed you only for the countenance of Allah. 

We wish not from you reward or gratitude’.” (76: 9-10)

After the worship (Ibaadat) of Allah, the Quran has put much emphasis also on ‘Khidmat Khalq’, that is, Service to Humanity. Verily, these two (that is to say, the worship of Allah and love for humanity) form part of religion. Bear in mind that it’s not two different subjects, but they are actually two branches of the same tree. 

The more you understand the meaning of Ibaadat and the more you worship Allah, then automatically the more your relationship with humans also shall continue to strengthen. Therefore, these two branches grow together, side by side. It is not possible that a branch of worship (Ibaadat) of Allah grows and blooms, while the branch of relationship with humans becomes dry and leaves room for thorns, etc.

If ever it is like that, then your Ibaadat shall prove to be in vain. It also means that you have not even understood the true meaning of Ibaadat. It shall be therefore a deception on your part if you think you are trying to accomplish the Ibaadat of Allah, because the one who accomplishes Ibaadat of Allah, he has no other option than to establish good relationships with humans. So in this context Ibaadat help you a lot to develop and strengthen your relationships with humans. And this is a way to recognize a sincere Ibaadat. At least on the human level you can recognize it because you will certainly not perceive it at Allah’s level, from the standpoint of Allah. But certainly at the human level, you can easily recognize the sincere Ibaadat, and that recognition shall be possible through the exercise of excellent moral qualities. Moreover, the right treatment you do to Allah’s creatures, with the poor, with those who are in need are indeed signs to show that your Ibaadat are similarly being accepted by Allah.

Questioning the Violence Against Women

“And when people are brought together,

And when the girl-child buried alive is questioned about,

‘For what crime was she killed?’

And when books are spread abroad,”

              -The Holy Qur’an [Ch: 81, v. 8-11]

The great Qur’anic prophecies regarding the Signs of the Latter Days certainly seem to have come to fruition in our age. A question to ponder: When the signs are apparent and obvious, wouldn’t Allah raise His Messenger as well? As the Qur’an tells us: “There are lessons for those endowed with reasoning”.

Reflective and discerning individuals would be awestruck by the stunning, literal fulfilment of Divine prophecies in our times. Consider this: the single most important fact of our times is the unprecedented and extraordinary phenomena of globalization. The great prophecy of the Holy Qur’an “when people are brought together” is magnificently fulfilled, literally in our times, in several, different ways thanks to the explosion in communication technologies and transportation mechanisms. Likewise, no age before ours has witnessed the transnational exchange of books and ideas as much as we do today: in the age of Internet, the virtual world of cyberspace fosters an information revolution of unimaginable proportions.

It is also of particular interest to note that in our times, at a time when even in Muslim societies, the equality of legal protection offered by Islam to women had been subverted by the misogynist, traditional interpretations, the assertion of women’s dignity and rights, identity and choices have begun to gain legitimacy and recognition in the public sphere. In any case, no age before ours has witnessed as much concern for the protection and dignity and rights of women and girls as much as our own age. 

Meeting on the heels of high profile violence cases against women in India and elsewhere that fuelled global outrage and rising demands for justice, the 57^th Session of the UN Commission on the Status of Women, March 04- 15, 2013, adopted a forward-looking Agreed Conclusions. The document strongly emphasizes that violence against women is a human rights violation and calls special attention to the need for women’s and girls’ safety in public spaces, and for attitudinal changes through challenging gender stereotypes. It highlights the need to strengthen legal and policy frameworks, with important provisions on ending impunity, and ensuring accountability and access to justice, as well as addressing domestic violence. 

Reproduced below is extracts from a Speech delivered on March 08, 2013- International Women’s Day- by the distinguished Executive Director of UN Women, Madame Michelle Bachelet on “Gender-Motivated Killings of Women, Including Femicide”:

Islam and Slavery

Slavery as a social institution existed in different parts of the world for a very long period of time.  It is a stark reminder of the dark episodes in world history when men- including in Muslim lands- had had no qualms about treating his fellow beings as mere chattel. [Illustration: "Slave-dealers and slaves—a Street Scene in Zanzibar" ]. In this post-modern age, ideas of basic human dignity and fundamental rights have gained widespread acceptance all over the world. And, the very notion of slavery militates against the concepts of decency, propriety and equality in human relations.

The teachings of Islam are designed to gradually eliminate evil practices such as slavery. While all Muslims cannot absolve themselves of not indulging in slave trade in the past,  Islam as practiced by the Holy Prophet Muhammad (saw) certainly envisions a social order designed to reflect the sublime spiritual values it espouses: live in this world with a wider consciousness about your duties towards the Creator and the fellow beings. Learn to recognize the essential unity and common brotherhood of all mankind. Discharge your responsibilities towards fellow human beings. Empathy and understanding, compassion and consideration for people who are in need of assistance is a Qur’anic obligation on believers, reminds the Khalifatullah Hadhrat Munir Ahmad Azim Sahib (atba) in a recent article on the subject in “Le Socialiste” Newspaper of Mauritius on February 15, 2012.

Read the Article: 

The advent of Islam was to be known as the absolute way of life of a human being. Islam verily means complete submission to the Creator of the Universe, the Supreme God, our Master and Guide.

As a Creator, Almighty God does not differentiate between His servants and thus, so as to guide us all to His path, He sends from time to time His elects to make people understand His Divine Message. Muhammad (saw) was such an Elect, who through his perseverance and absolute obedience to Almighty God received the distinction of Seal of Prophethood, the Best of Mankind and the best example and role model to follow. He indeed was the personification of the divine laws as established in the Holy Quran.

To know Islam, one must analyse deeply the life of Muhammad (saw). In fact, his life reflect many aspects of life as lived by both the poor and the rich, and among the poor there was of course the slaves who were devoid of rights in the pre-Islamic times. Muhammad’s (saw) compassion to the poor and the slaves knew no bound.

What to Do and Avoid in Ramadan

In his Friday Sermon of August 12, 2011 Hadhrat Khalifatullah Munir Ahmad Azim Sahib of Mauritius spoke about the larger message of Ramadan for the collectivity of believers or the Muslim Ummah.  The signature tune of the speech was an impassioned plea for unity and brotherhood and harmony in intra-community relations. Fasting in this month of Ramadan being one of the pillars of the Islamic edifice, the Khalifatullah points out the extraordinary opportunity it represents to all denominational groups within the fold of Islam to rise above their differences and celebrate the spirit of Islam as One Community.

The Khalifatullah said: 

“Brothers and sisters in Islam, let us live in harmony; harmony is not a slogan but a mission. Harmony does not fall from the sky like rain! This is a personal work that everyone should do; it requires an individual commitment; that is to put aside one’s own ego and not to promote our interests, but to promote the religion of Allah. Then uproot weeds in the garden of our heart – Hatred, resentment, jealousy, lust for power, the feeling of superiority towards our brothers and sisters in Islam, the belief that we alone are on the right track and the others are in the wrong – but what should be cultivated instead is tolerance, compassion, kindness, patience and forgiveness, forgiving others constantly.

Has not Allah, Exalted is He, taught us, “Let them forgive and overlook (any mistake from their part). Would you not love that Allah should forgive you?” (24: 23)

So we need to analyse ourselves during the month of fasting and ask, “What is my role in preserving harmony?” And each of us has a role and duty – to help this precious Ummah; “Verily this community of yours is a single community” (21: 93) – to regain its honour and strength by cultivating harmony. Similarly, we should reflect on our own character and actions and ask: “Are we helping the process of harmony, or are we a barrier to it?” In His Book (the Quran), Almighty Allah gives us the best way to cultivate harmony: “And hold fast all of you to the ‘Habl’ (rope) of Allah and be not divided.” (3: 104)