In the wake of the recent riots across the UK, Kaleem Hussain offers some wisdom from Abu Sa`d ibn Abi ‘l-Khayr of Nishapur. 

I was appalled to learn about the devastating news that came out of Southport, where three children were killed and many others were injured at a Taylor Swift themed dance and yoga workshop. A 17-Year-old British citizen born in Cardiff to parents from Rwanda, was arrested on the scene and has been charged with three counts of murder, ten counts of attempted, and possession of a bladed article.

Disinformation regarding the racial and religious extraction of the perpetrator, including false claims that he was a Muslim and a migrant, led to an outpouring of hate and vitriol against Muslims and minority communities racialised as migrants, with mosques being specifically targeted and attacked by far-right groups. This whole episode demonstrated the worst dimensions of society across multiple towns and cities in England and Northern Ireland.

The damage and destruction that was carried out has left a damp stain on the nation’s international reputation, with many countries issuing travel warnings for their citizens before they decide to visit these shores.

In a recent article, I highlighted the dangers of disinformation and misinformation online from a theological prism. We have witnessed how online misinformation regarding a perpetrator’s religious identity has caused cataclysmic shock waves and damage to individuals and communities both online and offline.

The Prime Minister, Sir Kier Starmer gave a warning to social media companies stating ‘violent disorder, clearly whipped up online — that is also a crime. It’s happening on your premises and the law must be upheld everywhere.’ He also affirmed that the far-right’s actions are not marches but acts of ‘violent thuggery‘ creating disorder in our society. The Home Secretary, Yvette Cooper, when questioned regarding the instigators and catalysts of these riots stated ‘if it’s a crime offline, it’s a crime online.’

Whilst peaceful remonstrations advocating for one’s rights are to be respected and are a fundamental component of a functioning democratic society, what is not acceptable are individuals and groups embarking on acts of violent disorder, racial and religious hatred, and destruction of civil society under the umbrella of a protest.

I touched on the dangers of what is often coined Far-Right Extremism (FRE) and Far-Left Extremism (FLE) in 2020 in my article ‘The Threats of Far Right & Far Left Extremism and Its Global Implications’, highlighting how we are dealing with a carefully convoluted global and domestic nexus from a playbook whose modus operandi is to instigate division, and weaponise discord, violence and culture wars in the UK and around the world. This nexus was further exposed by BBC’s Disinformation and Social Media Correspondent Marianna Spring in a piece on ‘the real story of the website accused of fuelling Southport riots‘.

During my time working in local government in London, I worked on a community cohesion project across multiple London boroughs. The threats of violent extremism based on alt-right, ultra-nationalistic political ideology and distorted manifestations of religiosity were readily apparent at the time. Professor Ted Cantle, renowned for his pioneering work on community cohesion over the years, has called out the dangers of living in ‘parallel lives’:

‘Little or nothing had been done to break down the barriers between the communities, to promote interaction and mutual trust and understanding – prejudices were allowed to fester with little leadership at either local or national level to promote a positive view of diversity. In these circumstances, it was relatively easy for the Far-Right and other extremists to develop myths and misinformation and stir up race and religious hatred – and to maintain the conditions under which disadvantage and inequalities would persist.’

In the current sensitive melting pot of emotions, it is imperative that civic, social, religious and political actors come together to address the root causes to these violent episodes. This can only happen by having a frank dialogue and exchange on topics such as immigration, Brexit, the cost-of-living crisis, and the ‘Levelling Up’ agenda of the previous administration, to cite just a few.

In the midst of these heightened tensions, what filled me with hope was in my native city of Birmingham when rumours circulated that protestors were planning to target a migrant and refugee centre in the city, a peaceful, anti-racism demonstration took place showcasing the ‘best of Brum’ where people from all walks of life came together in their thousands to show their unity and solidarity and how they will not tolerate those who seek to sow division and hatred on racial, religious, or anti-migrant lines.

At this pivotal juncture, I draw inspiration from the dictum of a famous quatrain attributed to the Persian sage, Abu Sa`d ibn Abi ‘l-Khayr (967-1049) from Nishapur, where he states:

‘Come, Come, Whoever you are- Our is not a caravan of despair Come, Come, Whoever you are-This caravan has no despair. Even though you have broken your vow perhaps ten thousand times-Yet come again, come again, whoever you are whoever you are, come Wander, worshiper, lover of leaving, come Wander, worshiper, lover of leaving.’

The Arabic word ghulu (exceeding proper limits) means doing something more than what is ordained by the divine. In the Islamic tradition, the final Messenger of God forewarned the faithful adherents regarding the dangers of extremism, and how those that do engage in such acts shall have no affiliation to or with him.

It is by applying the wisdom of the quatrain of Abu Sa`d ibn Abi ‘l-Khayr; opening the doors of dialogue and dispelling phobias about the other through love, mercy, compassion and human kindness, that hearts and minds can be changed. Those who are rioting against each other can become ones who realise that through peaceful protest in the spirit of unity and solidarity there is a greater likelihood that the structural and endemic issues of the day can be resolved to create a brighter future.

Note: This article gives the views of the author, not the position of LSE Religion and Global Society nor the London School of Economics and Political Science.  

📨 Click here to sign up to the LSE Religion and Global Society newsletter.