The life journey of humanity takes different routes and paths. It is a voyage that evokes curiosity in subjective experience and our knowledge of the self, provoking unprecedented questions that allow us to experience a new realm of answers. Exploring the myriad layers of life empowers us to unfold the reality of our existence to understand that it is not bound to the span of our time on earth. We are a piece in a long chain of being that has evolved over the course of thousands of years and centuries -- since the first existence of humanity on Earth.
Embarking on new journeys can be one of the most rewarding experiences of our life. Voyaging is divinely designed to reveal our true colour and expose our subtle shortcomings. The Arabic term for travel, safar, reveals the spirituality of the concept, with the root's connotations of clarity and radiance, in opposition to disbelief and concealment. Thus, voyaging is the path to enlightenment, a departure or transcendence from the darkness of ignorance to the light of belief. For this reason, travelling has always been associated with learning and seeking knowledge since attaining knowledge requires journeying physically, spiritually, and intellectually.
History reveals how travelling connects civilizations, opens communication channels, and helps nations to find common ground. The famous Treaty of Quraish between the kings of the Levant and the kings of Yemen, to secure their trading caravan to Yemen in the winter and the Levant in the summer, is but one example. This treaty was a catalyst for building bridges between Quraish and the two kingdoms, whereby Quraish was blessed with security against hunger and fear. The Qur'an has pointed out this divine bounty as an invaluable blessing for which the tribe of Quraish should be grateful. Allah says: “So let them worship the Lord of this House, who has fed them to ward off hunger and has secured them to ward off fear.” [Qur'an 106:3-4].
The Sufi thought in Islam offers an in-depth perspective on the nature of life's journeys and describes the theme and purpose of voyaging with profundity. It interprets its relevance to the realm of the divine to explain the connection between humanity's journey on Earth and their spiritual voyage from the lower world to the higher world. The writings of Muslim Sufi scholars unveil the enigma of voyage in the pursuit of humanity and spiritual fulfilment. Ibn ‘Arabi, the foremost Sufi theorist and one of the most inventive and prolific writers of the Islamic tradition, remarks in his book Al-Isfaar 'an Nata'ij al-Asfaar (Translation: Unveiling the Enigmatic Secrets of Voyaging) that those who are conscious of God divide voyages to three kinds: the voyage from God, the voyage to Him, and the voyage in Him.
The estrangement of hearts brings the members of one nation apart and strips humanity of the purpose of its existence on Earth. As we advance toward unity, distances fade even if we are physically far apart, which is the message that Hajj sends to the world. This sacred ritual echoes the voice of submission, peace, and unity in Islam, with the participation of millions of Muslims travelling from all parts of the world to the Sacred House in Makkah. Allah, Most High, says: “And proclaim to humankind the Hajj; they will come to you on foot and on every lean camel, coming from every distant pass - That they may witness benefits for themselves and mention the name of Allah on known days” [Qur'an 22:27-28].
One of the foremost objectives of Hajj is to cherish our commonalities and respect one another's differences as individuals and cultures through action. Moreover, Hajj allows us to appreciate the variations between different schools of thought in Islam. Such pluralism has generously contributed to the rise of Islamic civilization and reinforced the core elements of its foundation. The season of Hajj represents the ultimate platform for unity, where ideas coalesce and believers from all walks of life can experience first-hand how differences can draw them together and open up a wider space for discussion. The sacred cities serve not only as places for rituals and worship, but as hubs of spirituality where the elements of culture and economy connect the lower world with the higher world. The foundation of Islamic civilization is in fact built on the principle that constructing the earth is a form of worship. This is evident in the trade stations and markets in the Hajj route, alias the Silk Road, from Samarkand to Hijaz. Our ancestors managed to set up markets and trade to eradicate poverty, hunger, and need, whilst maintaining the sanctity of these spaces.
As Muslims, we seek an approach to faith that emphasizes the love for the Prophet's family, whom God has commanded us to love in the Qur'an: “Say, 'I do not ask of you any reward for it except the love of [my] relatives'” (Qur'an 42:23), and the love for the Companions of the Messenger (peace and blessings of Allah be upon him), whom God has praised, saying, “Muhammad is the Messenger of Allah and those with him” (Qur'an 48:29). This mindset implants in us the spirit of unity and love, regardless of sect.
Allah designed people to be different from one another to enrich the cumulative experience of humanity and offer each one of us a unique and positive perception of others. Such differences demand interaction to learn more about the other and the self. As emphasized in the Qur'an, it is a reciprocal process that is founded on the principle of diversity. Allah, Most High, says: “O mankind, indeed we have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the noblest of you in the sight of Allah is the most righteous among you” (Qur'an 49: 13).
Amid the increasing calls for division among Muslims, under the guise of religiosity, those who are sensible and wise have the responsibility to speak up. This is critical to prevent the spread of misinformation -- the discourse of excommunication and defamation among Muslims. There is a direct correlation between the fall of morality and decline of knowledge, and the gap between people of the same religion and culture. The decline of knowledge promises the rise of ignorance, and the fall of morality necessitates disputes and conflicts. History is full of examples, but the most obvious is the long-standing conflict between Catholics and Protestants. A genuine openness to universal human thought cannot be deep and fruitful without openness to the diversity within our cultural and religious contexts.
The success of any civilizational project requires upholding human dignity, respecting cultural and religious uniqueness, and distancing ourselves from the logic of majority, dominance, and subjugation, inevitably leading to exclusion and the spread of oppression. Today, we need to emphasize the legitimacy of "the right to differ" instead of being swayed by the logic of power, where power subdues the truth, and thus, the weak becomes inherently wrong. Islam denounces the logic of power by affirming the fundamental contradiction between religious coercion and the nature of faith, which at its core, is based on the principle of freedom of will and choice. Allah, Most High, says: “And say, 'The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve'” (Qur'an 18: 29). Religious nationalism, where religion-based exclusion is practised, is as damaging as political exclusion. The worst form of religion-based exclusion is when it is used as a tool to serve personal interests and goals unrelated to religion. It is high time to address the grassroots of our economic and political failures without rehashing contentious historical issues that will not solve our real problems in our current reality.
The principle of treating others as one wants to be treated is the Golden Rule which lays out one of the most important ethical foundations of diversity. With that said, the mockery and ridiculing of others' beliefs and schools of thought is an ethical dilemma that the Qur'an warns against. Allah, Most High, says: “O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them.” Islam takes this issue seriously, as it even prohibits insulting those who hold different religious beliefs, even if they are polytheists. Allah, Most High, says: “And do not insult those they invoke other than Allah, lest they insult Allah in enmity without knowledge. Thus, we have made pleasing to every community their deeds. Then to their Lord is their return, and He will inform them about what they used to do" (Qur'an 6:108).
As noted, Muslims are commanded to present exemplary moral and ethical behaviour in their relations with followers of other religions. So, it is more befitting that they practise tolerance and adopt such ethics while dealing with other fellow Muslims and different sects. Despite the political drivers and circumstances, the cultural and spiritual roots of the Muslim nation remain the most profound, which reminds us of the importance of reviving the virtue of consultation (Arabic: Shura) -- it begins from within one's own country and extends to include the distant territories of Muslims.
Finally, as we approach the celebration of Eid-ul-Adha, I would like to stress the need to reflect on the meanings of sacrifice and giving that Prophet Abraham (peace be upon him) exemplified in his pursuit of the love and satisfaction of Allah. This is a call for all Muslims to unite as believers under the umbrella of faith to qualify as true mercy for all people and be an upright nation that can be a witness over humanity.
Prince Hassan bin Talal is a member of the Jordanian royal family.
