FAITH-BASED SOLUTIONS TO GLOBAL CHALLENGES: Building a Just, Peaceful and
Sustainable World through Shared Spiritual Values
Introduction
It is both a privilege and a profound responsibility to address this distinguished
gathering on a subject that lies at the very heart of our shared humanity:
Faith-Based Solutions to Global Challenges.
The 4th Khalifa of the Holy Founder of the Ahmadiyya Muslim Community, Hadrat Mirza Tahir
Ahmad, opened his illustrious work ‘Islam’s Response to Contemporary Issues’ with the
following:
The single most important malady of the world today is the absence of peace. In the contemporary
world, man, as a whole, has reached a high standard of achievement in material progress, made
possible by the advancement of science and technology in every sphere of human requirement at
a mind-boggling pace.
No doubt, the more fortunate sections of human society, known as the First
and Second World, have a much larger share of the fruits of scientific progress in the
contemporary age, but the Third World has also benefited to a degree.
Rays of progress have penetrated even the innermost recesses of the darkest areas, where a section of human society still lives in a remote past. Nevertheless, man is not happy and content. There is growing restlessness, fear, premonition, lack of trust in the future and dissatisfaction with one’s heritage.
These are some of the important elements, which challenge the nature of the contemporary world. It, in turn, gives birth to a deep-seated dissatisfaction of man either with his past or with his present;
particularly, it runs deep in the formative thought processes of the younger generation. Man is in
search of peace.
The twenty-first century confronts us with an unprecedented convergence of challenges. Wars of
varying dimensions continue to devastate communities, displacing millions and leaving deep
physical and psychological scars.
Economic inequality has reached levels that challenge social cohesion, with vast concentrations of wealth existing alongside persistent deprivation. Climate change increasingly threatens ecosystems, food security, and vulnerable populations. Millions of young people struggle with unemployment, uncertainty, and the search for purpose.
Modern technological attainments such Artificial intelligence, biotechnology, and digital
platforms promise remarkable advances while simultaneously raising profound ethical questions
concerning privacy, justice, accountability, and human dignity. Religious extremism continues to
distort sacred teachings. Political polarization fractures societies. Corruption weakens public
institutions. Families experience increasing pressures. Mental health concerns affect people across
every continent.
Migration, whether driven by conflict, environmental change, or economic
necessity, tests the compassion and resilience of nations. These realities remind us that many of
humanity’s greatest challenges are interconnected. They cannot be solved by isolated technical
interventions alone.
Beyond Technology: The Moral Deficit
History demonstrates that technological progress does not automatically produce ethical progress.
Recent history has shown that the same scientific discoveries that heal diseases can be weaponized.
Digital technologies that connect families can also spread hatred and misinformation.
Artificial intelligence that can improve healthcare, education, and productivity, can, without ethical
guidance, reinforce injustice, discrimination, or exploitation.
Knowledge, by itself, does not determine how power is used. It is character that directs knowledge.
It is conscience that disciplines power. It is wisdom that gives purpose to intelligence. Albert
Einstein is reported to have said:
“It has become appallingly obvious that our technology has exceeded our humanity.”
Whether expressed in those exact words or not, the sentiment captures a truth increasingly
recognized by scholars, policymakers, and religious leaders alike: humanity’s most pressing need
is not merely greater capability but greater moral responsibility.
Faith traditions have long insisted that genuine progress must unite intellectual achievement with ethical formation. We gather at an extraordinary moment in human history. Never before has humanity possessed such astonishing scientific knowledge.
Never before have we built machines capable of learning,reasoning, translating languages, diagnosing diseases, and even assisting in creative endeavours.Never before has information travelled around the globe in milliseconds.
Never before have we reached such heights in medicine, engineering, transportation, agriculture, and digital communication.
Yet, paradoxically, never before have so many people felt so lonely. Never before has anxiety
become so widespread. Never before have societies been so technologically connected yet
emotionally fragmented. Never before has humanity produced so much wealth while leaving
millions trapped in extreme poverty.
Never before have we spoken so passionately about peace while investing unprecedented resources in instruments of war. This is one of the defining paradoxes of our age: Humanity has become technologically sophisticated without becoming proportionately morally transformed. We have increased our capacity to manipulate nature faster than our capacity to govern ourselves.
Our inventions have accelerated more rapidly than our virtues. Our intelligence has expanded faster than our wisdom. Our economies have grown faster than our compassion. Our political systems have become more complex, while trust in institutions has declined in many parts of the world.
The crises confronting us are therefore not merely economic, political, or technological. At their deepest level, they are crises of meaning, character, trust, and moral imagination.
Why Faith Still Matters
In some circles, religion is portrayed as an outdated relic – something destined to fade as science advances. Yet the daily experiences of billions of people tell a different story. Across continents and cultures, faith communities remain among the world’s largest providers of education,
healthcare, humanitarian relief, and social support. Places of worship become centers of hope after disasters.
Religious charities feed the hungry, care for refugees, visit prisoners, comfort the bereaved, educate children, and advocate for justice.
Faith gives meaning when circumstances appear meaningless. It inspires forgiveness where revenge seems easier. It nurtures hope when despair threatens to prevail. It reminds humanity that every person possesses inherent dignity that cannot be measured solely by wealth, nationality,
ethnicity, social status, or political influence.
Far from being merely a private matter, authentic faith has historically shaped civilizations by cultivating virtues that sustain public life. All faith
traditions converge mainly on the same virtues: justice, compassion, truthfulness, integrity, mercy, humility, service, hospitality, forgiveness and stewardship.
These virtues are not accidental by products of civilization; they are among its essential foundations.
Religious Faith as a Source of Moral Energy
One of the remarkable features of the world’s great religious traditions is that, despite important
theological differences, they converge on many fundamental ethical commitments. They teach that
life possesses sacred worth. They affirm that human beings are accountable for their actions. They
encourage compassion toward the vulnerable. They condemn injustice. They value honesty over
deception. They celebrate generosity over selfishness. They elevate service above domination.
They remind us that peace begins within the human heart before it can be established among
nations.
This convergence does not erase genuine doctrinal differences, nor should it. Diversity of
belief is a reality of the human family. Yet that diversity need not prevent cooperation in addressing shared human challenges. As the theologian Hans Küng memorably observed:
“There will be no peace among the nations without peace among the religions.”
His insight remains profoundly relevant today.Interfaith cooperation is not about dissolving convictions into a vague spirituality. Rather, it is about allowing deeply held convictions to inspire shared action for the common good.
The question before us is therefore not whether faith has shaped the past. History has already answered that. The real question is whether faith can help shape a better future.Can our religious traditions become sources of reconciliation rather than division? Can they cultivate leaders of integrity rather than seekers of power?
Can they inspire stewardship of the earth rather than exploitation?
Can they nurture economies that value human dignity alongside productivity?
Can they encourage technological innovation guided by conscience? Can they restore hope to young people searching for meaning in an increasingly uncertain world? I believe they can. And indeed, they must. This is because if religious faith cannot illuminate humanity’s darkest moments, then it has failed to fulfil one of its highest callings, and if it succeeds in awakening compassion, strengthening justice, inspiring service, and building bridges across differences, then it becomes not merely a private conviction but a transformative force for the flourishing of our shared world.
This conviction provides the foundation upon which this lecture is built, and the shared moral architecture of the world’s faith traditions attests to this.
There is therefore the need to move from diversity of belief systems to unity of purpose Every journey toward solving a problem begins by identifying the resources available to us. When discussing global challenges, attention naturally turns to governments, international organizations, economic institutions, scientific research, and technological innovation. These are indispensable.
Yet one of humanity’s oldest and most enduring resources is often underestimated: the moral and spiritual capital embedded within the world’s faith traditions.
Today, according to Pew’s Research Center, nearly 85 percent of the world’s population identifies with a religious tradition or worldview shaped by religious beliefs. This means that religion continues to influence how billions of people understand justice, family, work, suffering, generosity, leadership, and hope. Faith, therefore, is not merely a private experience. It is a public moral force.
When rightly understood and authentically practiced, religion forms character,
nurtures communities, inspires service, and restrains destructive impulses. It shapes conscience long before laws shape conduct.How true are the words of the thinker who said: “Religion is not merely a matter of private belief; at its best, it is the cultivation of virtues that enable human beings to live together in justice, compassion, and peace.”
Diversity Is Not the Enemy
One of the greatest misconceptions of our time is the assumption that diversity necessarily leads to division. The world’s religions differ on profound theological questions concerning the nature of God, revelation, salvation, prophecy, ritual practice, and sacred history. These differences are real, meaningful, and deserving of respect.
Interfaith cooperation does not require minimizing or denying these convictions. Rather, genuine dialogue begins by acknowledging them honestly while recognizing that shared ethical commitments can provide a foundation for collaborative action.
The Qur’an beautifully captures this principle:
َِ كُم ْ فَاس ْ ت َ ب ِقُوا اْلْ َْي َْ اتِ م َ ا آَت
ِف َْ كُم
َ لَ َٰكِن ل ِ ي َ ب ْ لُو
ه ُ َلَع َ لَكُم ْ أُمهةً و َ اح ِ د َةً و
ِ ر ْ ع َةً و َ م ِ ن ْه َ اج ً ا ۚ و َ لَو ْ شَاء َ اَّلل
ٍّ ج َ ع َ لْن َ ا م ِ نكُم ْ ش
ل ِكُل
“For each of you We have prescribed a law and a way. Had God willed, He could have made you
one community; but He intended to test you in what He has given you. So compete with one
another in doing good.”* (Qur’an 5:49)
This verse offers a profound vision for plural societies. It does not erase difference; rather, it
redirects competition away from hostility and toward excellence in virtue and service.
Similarly, the Christian Scriptures urge believers:
“If it is possible, so far as it depends on you, live peaceably with all.” (Romans 12:18) The Hebrew Scriptures likewise proclaim:
“What does the Lord require of you but to do justice, love mercy, and walk humbly with your God?” (Micah 6:8)
Different revelations. Different histories. Yet remarkably similar moral aspirations. This shows
that there is a universal language of virtue One may enter a mosque, a church, a synagogue, a
temple, or a traditional sacred grove and encounter different liturgies, symbols, and languages. Yet
one also encounters repeated exhortations to care for the vulnerable, honor one’s commitments,
reject oppression, and seek reconciliation.
These are not accidental similarities. They reflect humanity’s enduring search for moral order.
Islam places mercy as the Foundation of Civilization. It introduces Allah repeatedly as:
َِْ َٰنِ الر هح ِ يمه ِ الر هح
“In the Name of Allah, the Most Compassionate, the Most Merciful.” ب ِس ْ م ِ اَّل ل
It is striking that almost every chapter of the Qur’an begins by reminding believers of divine mercy.
Mercy is therefore not peripheral to Islam. It is foundational.
The Prophet Muhammad (saw) declared:
ِِ السهم َ اء
ْ َر ْضِ ي َ ر ْحَْكُم ْ م َن ْ ِف
َُه ُم ُ الر هحَْٰن ُ ، ار ْحَُوا م َن ْ ِفِ اْل
ح
ر
ْي
َ
َِ ُون
الر هاح
“The Merciful shows mercy to those who are merciful. Show mercy to those on earth, and the One above the heavens will show mercy to you.” (Jāmiʿ al-Tirmidhī)
Likewise, the Qur’an teaches: “Indeed, Allah commands justice and excellence.” (Qur’an 16:90)
َِ ْم ُ ر ُ ِب ِ لْع َد ْل ِ و َ اإلِح ْس َ ان
إ ِنه اَّلله َ َي
Justice and mercy are therefore inseparable pillars of Islamic ethics.
Similarly in Christianity, love is presented as transformative power. It places extraordinary
emphasis upon sacrificial love.
Jesus teaches:
“Love your neighbour as yourself.” (Mark 12:31). Even more radically, it declares: “Love your enemies, bless those who curse you…” (Matthew 5:44).
This Christian understanding of love transcends emotion. It becomes active compassion. It feeds the hungry. Visits the sick. Welcomes strangers. Forgives offenders. Protects the weak. Such love possesses enormous social power because it interrupts cycles of hatred and revenge.
African Traditional Religions generally affirm the sacredness of community and responsibility
towards fellow human beings.
These indigenous traditions contribute wisdom that modern societies urgently need. Across many African cultures, including the Yoruba concept of Omolúàbí, the Akan principle of communal responsibility, and the Southern African philosophy of “Ubuntu” human flourishing is understood as fundamentally relational.
Ubuntu is often summarized: “I am because we are. “Likewise, the Yoruba ideal of Omolúàbí
describes a person of integrity, humility, courage, honesty, respect, and responsibility – qualities
that sustain both family and society.
These traditions remind us that identity is not formed in isolation but through mutual obligation and moral character. In Ogbè ‘Gúndá, an Ifa oraculum incantation, Orunmila is reported to have declared:
Ìwà nìkan l’ó şòro o. Ìwà nìkan l’ó şòro o. Orí kan kìí, burú l’otù Ifè, Ìwà nìkan l’ó şòro o.
Character is all that is fundamental.
Character is all that is fundamental. There is no destiny that needs to be called unfortunate in Ife city, Character is all that is required. The great Yoruba Patron Saint here emphasizes here that it is the absence of Character that leads to wretchedness or misfortune on earth.
The celebrated scholar of comparative religion, Huston Smith once observed that while religions
differ in doctrine, they often converge in ethical aspiration. He used the expression: Different
rivers, shared moral ocean.
This image is helpful. Different rivers flow through different landscapes. Their waters carry different histories. Yet they all empty into the same ocean of moral responsibility. The purpose of interfaith cooperation is not to merge religions into one indistinct stream. Rather, it is to allow each river to contribute its unique strength to irrigating the fields of justice, peace, compassion, and human dignity.
The Golden Rule: Humanity’s Shared Ethical Grammar
Few moral principles appear as consistently across religious traditions as the Golden Rule.
In Islam:
ُِّ ل ِ ن َف ْس ِ ه
بُِ َخ ِ يه ِ م َ ا ُي
َ ي ُؤ ْم ِن ُ أَح َدُكُم ْ ح ََّته َٰ ُيُ ِبه ْل
َل
“None of you truly believes until he loves for his brother what he loves for himself.” (Ṣaḥīḥ al
Bukhārī; Ṣaḥīḥ Muslim)
In Christianity: “Do unto others as you would have them do unto you.” (Luke 6:31)
We must all wage war upon religion without character because one of humanity’s greatest dangers
arises when religion becomes disconnected from morality. If religion does not lead to ethical
refinement and moral probity, it is no longer religion.
Ritual remains. Language remains. Symbols remain. Institutions remain. Yet compassion disappears. Humility disappears. Conscience disappears. Justice disappears. Such religion becomes an empty shell.
The Prophet Muhammad (saw) warned:
ُه السهه َر
َ لَه ُ م ِن ْ ق ِ ي َ ام ِ ه ِ إ َِل
س
ْه قَائ ِم ٍّ لَي
ب
ُر
َه اَلْ ُوعُ، و
ِ ي َ ام ِ ه ِ إ َِل
ر ُبه صَ ائ ِم ٍّ لَي ْس َ لَه ُ م ِن ْ ص
“Many who fast gain nothing from their fasting except hunger, and many who stand in prayer gain nothing except sleeplessness.” (Sunan Ibn Mājah)
Similarly, Jesus condemned religious hypocrisy with remarkable clarity:
“Woe to you… You clean the outside of the cup and dish, but inside you are full of greed and self
indulgence.” (Matthew 23:25)
The critique is strikingly similar.
Religious performance without ethical transformation is spiritual failure. Religion is very often manipulated by man for selfish purposes. History demonstrates that religion has been manipulated several times in history. Political actors exploit sacred language to legitimize power. Extremist groups selectively quote scriptures while ignoring its broader ethical framework.
Economic interests cloak themselves in religious legitimacy. Communal tensions were be inflamed by appeals to fear rather than truth. Such distortions are not unique to any one religion. They have appeared across cultures and historical periods.
The twentieth and twenty-first centuries provide sobering examples of how religious language can
be weaponized to deepen ethnic conflicts, justify violence, or polarize societies. Yet we must be
careful. These abuses no more define authentic religion than medical malpractice defines medicine
or judicial corruption defines justice.
The misuse of a thing should never be confused with its proper purpose. It should thus be understood that there is a difference between Islam and Muslim, Christianity and Christian, and Traditional Religion and Traditional worshipper.
The true Muslim, Christian, or practitioner of the Traditional Religion is the one in whose personality the ethical principles of the faith radiate. The Qur’an reminds believers:
ْه ِ أَت ْق َاكُم
إ ِنه أَكْر َ م َكُم ْ ع ِ ند َ اَّلل
“Surely the most honoured among you before Allah is the most righteous among you.” (Qur’an
49:14) The most righteous- in conduct, in disposition, and in attitude to others. The truly God-conscious. Note Allah’s emphasis. Not on ethnicity. Not on wealth. Not on nationality. Not on political
influence. Not on institutional status. Character becomes the true measure of greatness.
Similarly, Jesus summarizes the law in two commandments:
“Love the Lord your God…” And “Love your neighbour as yourself.” (Matthew 22:37–39)
WHAT DO WE NEED?
What, then, does the world need? Not less science. Not less technology. Not less governance.
Rather, it needs these gifts to be guided by moral wisdom. The Islam invites humanity to recover
several enduring truths – that power exists to serve, not dominate; that wealth is a trust, not an idol;
that leadership is stewardship, not privilege; that differences are opportunities for mutual
enrichment rather than perpetual conflict; that every human being possesses sacred worth; that
justice and compassion are partners, never rivals.
This is the underlying philosophy of Humanity First, the international NGO of the Ahmadiyya Muslim Community.
When religion remembers this vision, it becomes one of civilization’s greatest allies. When it
forgets this vision, it risks becoming one of its deepest disappointments. The future of our world
therefore depends not merely on whether people remain religious, but on whether religious people
become genuinely faithful to the ethical demands of their own traditions.
Our world today possesses enough knowledge to feed every hungry child. Enough technology to
educate every willing learner. Enough agricultural capacity to nourish the global population.
Enough wealth to eliminate many forms of extreme deprivation. Yet millions still go to bed
hungry. Children die from preventable diseases. Families remain trapped in cycles of poverty that
span generations. Communities rich in natural resources often remain impoverished. The
contradiction is not merely economic. It is profoundly moral. For poverty is more than the absence
of income. It is often the absence of opportunity. The absence of dignity. The absence of education.
The absence of healthcare. The absence of justice. The absence of hope. When we all jointly
believe that everybody deserves all these, poverty will disappear.
In the Qur’an, Allah declares:
َِ آد َم
ِن
هم ْ ن َ ا ب
كَر
َْ لَق َد
و
َ
“Indeed, We have honoured the children of Adam.” (Qur’an 17:71)
Notice that the verse does not restrict honour to a particular race, nation, tribe, religion, or class.
The honour belongs to ‘the children of Adam’ – to humanity itself. Likewise, the Book of Genesis
teaches that every human being is created “in the image of God” (imago Dei) (Genesis 1:27).
This foundational belief constitutes the undiluted Christian understandings of human rights, equality,
and social responsibility. African Traditional thought echoes this truth through communal ethics.
Among the Yoruba, the concept of Omolúàbí affirms that a person’s value lies not in material
possessions but in upright character, honourable conduct, and service to the community. Similarly,
Ubuntu reminds us: “A person is a person through other persons”.
These traditions challenge economic systems that value profit while neglecting people.
In Ogbè ‘sá, another repository of Ifa wisdom, we have:
Puró-puró kú, ó kú s’ígbo iná. Şika-Şika kú, ó kú s’ódan òòrùn. Şòótó-sòótő kú, ó kú gbędęmukę,
Ó fęhìnti àmù ìlęké. Òrúnmìlà awo ayé dífá fún omo aráyé Nígbàtí wọn ńşe ayé, Tí ayé kò rójú,
Tí ayé kò jo. Wón níkí wọn rúbọ. Olóðtó nìkan ní nhẹ l’éhìn tí n ru’bọ Nję s’òtító; şe òdodo.
Şoore; má şika. Òtító a bònà tóóró. Òsìkà a bộnà gbàràrà. So òtító; şe òdodo. Şòdodo; sòtító. Énití sòtító ni ìmólé ńgbè.
Translations :
The liar dies and dies in a forest of fire. The wicked dies and dies on a sun-scorched savannah. But the righteous dies and dies peacefully, Leaning back against a water jar decorated with jewels. Orunmila, priest of the world, interpreted the teachings of Ifa for the people of the world, When they were creating a world, A world where there was no peace, A world where there was no harmony. They were advised to sacrifice. But only the righteous remained to practice sacrifice.
So, speak truth; do justice; Be kind and do not do evil. Truth travels on a narrow path .But the wicked wander on a wide road. Speak truth; do justice Do justice and speak truth. For one who is righteous is supported by the Divine.
The era in which we live can best be described as the ‘Era of Broken Relationships’.
We have become so disconnected that our humanity seems to matter to no one, and mutual conflict is our default mode. If poverty wounds the human body, conflict wounds the human soul.
We live in an age of extraordinary contradiction. Never before have nations established so many
institutions dedicated to peace. Never before have international conventions, treaties, and
diplomatic frameworks been so extensive.
Yet, armed conflicts continue to devastate communities.
Terrorism continues to exploit fear. Ethnic hatred fractures societies. Political polarization divides
neighbours. Religious extremism distorts sacred teachings. Domestic violence shatters homes.
Cyber hostility creates new forms of aggression. Even within families, reconciliation has become
increasingly difficult.
Our crisis is therefore not merely geopolitical. It is relational. We are witnessing what might be called ‘the fragmentation of human trust’. The crumbling of relationships between nations – between communities; between religions; between generations; even between humanity and the natural world. Peace, therefore, is not simply the absence of war. Peace is the restoration of right relationships.
Many imagine peace merely as the absence of violence. The world’s faith traditions offer a richer
vision. The Hebrew word ‘Shalom’ signifies wholeness, completeness, well-being, harmony, and
justice. The Arabic word ‘Salām’ carries remarkably similar meanings – peace, safety, security,
reconciliation, and flourishing.
These linguistic parallels are not accidental. They reveal a shared civilizational insight. Peace is something we build. Not merely something we inherit. Not merely something we negotiate. But something we cultivate through justice, compassion, and mutual responsibility. Without justice, peace becomes temporary. Without mercy, peace becomes fragile.Without truth, peace becomes superficial, and without forgiveness, peace becomes impossible.
Justice and peace are thus twin pillars. Some thinkers imagine that societies must choose between
justice and peace. Faith traditions reject this false choice. The Qur’an commands:
َِ ْم ُ ر ُ ِب ِ لْع َد ْل ِ و َ اإلِح ْس َ ان
إ ِنه اَّلله َ َي
“Indeed, God commands justice and goodness.” (Qur’an 16:90)
Justice without compassion becomes vengeance. Compassion without justice becomes
sentimentality. Authentic peace requires both. This insight is especially relevant in societies
emerging from conflict, where sustainable reconciliation depends upon truth, accountability,
healing, and institutional reform.
Interfaith Cooperation as a Peace Strategy
In today’s interconnected world, no religion exists in isolation. Whether in Lagos, London, Jakarta,
Jerusalem, Delhi, Nairobi, or New York, people of different faiths increasingly share schools,
markets, workplaces, hospitals, universities, and neighbourhoods. Our destinies have become
intertwined.
Consequently, peace cannot remain the responsibility of governments alone.
Religious communities possess extraordinary capacities for mediation, dialogue, grassroots
mobilization, and moral persuasion.
Imagine the transformative potential if:
Mosques and churches jointly organized youth mentorship programmes. Synagogues and temples
collaborated on environmental restoration. Traditional rulers and religious leaders mediated
communal disputes together. Faith communities established shared food banks and healthcare
initiatives. Interfaith councils responded collectively whenever violence threatened their
communities. Such cooperation would not weaken religious identity. It would strengthen our
common humanity.
Nigeria: A Living Laboratory
Nigeria is one of the world’s most religious nations. Our churches are vibrant. Our mosques are
full. Asalatu centers are blooming. Our traditional institutions remain influential. Yet we continue
to wrestle with corruption, insecurity, poverty, ethnic mistrust, and periodic religious tensions.
This paradox should invite sober reflection. Religiosity alone is not enough. We require ethical
religiosity. Not louder sermons but deeper integrity. Not larger congregations but transformed
citizens. Not stronger religious competition but stronger moral collaboration.
Nigeria’s greatest opportunity may lie precisely in its religious diversity. If Muslims, Christians, and adherents of African Traditional Religion can demonstrate genuine cooperation here, Nigeria could become a global model of interfaith peacebuilding.
Lasting peace cannot be negotiated only in presidential palaces. It must be cultivated in homes. In
classrooms. In playgrounds. In places of worship. Children are not born hating one another. They
learn prejudice. And what is learned can be unlearned. Faith communities therefore bear a
profound responsibility.
They must educate young people not merely in doctrine but also in empathy. Not merely in identity but also in responsibility. Not merely in their particular religious dialectics but also in listening. Not merely in conviction but also in humility.
Every child who learns to respect another person’s dignity becomes a builder of peace.
One of the greatest acts of peacemaking is surprisingly simple: Listening. Conflicts often persist
because communities speak past one another. Listening does not require agreement. It requires
respect. The Epistle of James advises: “Everyone should be quick to listen, slow to speak, slow to become angry.” (James 1:19)
The Qur’an repeatedly praises those who listen attentively and follow what is best: Allah says:
ِْ َلْب َ اب
ه ُ و َ أُولَ َٰ ئ ِكَ ه ُم ْ أُولُو اْل
ذ ِ ين َ ه َد َاه ُم ُ اَّلل
ه
َ ف َي َ تهب ِع ُونَ أَح ْ س َ ن َه ُ أُولَ َٰ ئ ِكَ ال
ل
ْال هذ ِ ين َ ي َس ْ ت َم ِع ُونَ الْق َو
Those who listen to the word, then follow the best of it; those are they whom Allah has guided and those it is who are the men of understanding. Qur’an 39:19.
Dialogue begins not with eloquence but with attentive listening. Peace grows where people feel
heard. History offers reasons to be optimistic for hope. Germany and France, once bitter enemies,
became partners.
Rwanda has pursued remarkable reconciliation after unimaginable tragedy. Northern Ireland has demonstrated that dialogue can replace decades of violence. South Africa transformed apartheid without descending into civil war. These examples remind us that no conflict is eternal. No hatred is inevitable. No wound is beyond healing when courage, justice, truth, and forgiveness walk together.
Faith traditions sustain this hope because they insist that human beings are never prisoners of their
past. Redemption remains possible. We can all become architects of peace. The world does not
merely need people who admire peace. It needs people who construct it.
Peace is built every time a corrupt official chooses integrity over corruption; when a neighbour chooses to reject prejudice; when a leader chooses to speak the truth instead of hatred; when a religious community chooses to protect another community’s freedom; when parents choose to teach children compassion instead of suspicion; and when citizens choose to defend justice even when it is inconvenient.
These seemingly ordinary decisions become civilization’s strongest foundations.
Conclusion
Finally, I invite us all to reflect on these clarion calls made by Hadrat Masih Maw’ud (as) and his
5th successor, Hadrat Mirza Masrur Ahmad: Those who repent shall find security and those who fear before calamity overtakes them shall be shown mercy. Do you think you will be immune from these calamities? Or can you save yourselves through artifice or design? Indeed not. That day all human schemes shall fail.
Think not that earthquakes visited America and other continents but that your own country shall
remain secure. Indeed, you may experience a greater hardship.
O Europe, you are not safe and O Asia, you too, are not immune. And O dwellers of Islands, no false gods shall come to your rescue.
I see cities fall and settlements laid waste. The One and the Only God kept silent for
long. Heinous deeds were done before His eyes and He said nothing. But now He shall reveal
His face in majesty and awe.
Let him who has ears hear that the time is not far. I have done my best to bring all under the protection of God, but it was destined that what was written should come to pass. Truly do I say that the turn of this land, too is approaching fast.
The times of Noah shall reappear before your eyes, and your own eyes will be witnesses to the calamity that overtook the cities o Lut. But God is slow in His wrath. Repent that you may be shown mercy!
He who does not fear Him is dead, not alive.” (Haqiqatul Wahy, pp.256-57).
And Hadrat Mirza Masrur Ahmad, while addressing the British Parliament on 22nd October,
2008 declared” Today, there is great agitation and restlessness in the world. We are seeing small-scale warserupting, while in some places, the superpowers are claiming to try and bring about peace. If
the requirements of justice are not fulfilled, the conflagration and flames of these local wars
can escalate and embroil the whole world”.
Our experience has shown that peace is not created only in treaties. It is created in character. Let
us all go through a moral rearmament.
Let’s all repent and change our ways. Let us all embrace the universal moral values common to all faith traditions. Let’s locate these values within our own particular belief system. When we do, we have surely found solutions to most of our challenges.
Dr Saheed Timehin, is an Associate Professor at the Lagos state University, LASU, Lagos State Southwest Nigeria.
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