For MMS Global Foundation
Prof. Faroque Ahmad Khan, MB(Kmr), MACP
Chairman, Interfaith Institute of Long Island, New York. (USA)
Introduction
We live in an era where global crises dominate our headlines—wars displace millions, injustice persists, and the planet itself struggles under the burden of climate change. The turmoil feels constant, and yet, our very act of gathering, reflecting, and working for human dignity is itself a
declaration of hope.
This essay draws on personal experiences, ethical reflections, and interfaith encounters to explore how hope operates not as naïve optimism, but as an ethical commitment to resilience, justice, and human flourishing.
Acknowledging the Reality: Personal and Global Challenges
I was born and raised in Kashmir, a region known for its beauty yet scarred by decades of conflict following the partition of the Indian subcontinent in 1947 (Bose, 2003). My earliest memories are shaped by this environment of uncertainty. When my eldest brother Rashid, who
had studied in the UK, was prevented from returning to Kashmir for eight years, my family lived with pain and longing. This experience foreshadowed the struggles of today’s half widows—women whose husbands have disappeared, leaving them without closure for decades
(Bhan, 2014). Their persistence in gathering monthly with photographs of the missing speaks to the eternal human longing for justice—and to hope itself.
The realities of human suffering are not confined to Kashmir. From Bosnia in the 1990s (Burg & Shoup, 1999) to today’s devastation in Gaza (United Nations, 2024), we continue to witness the impact of genocide and displacement. The global refugee crisis is not abstract—it touches
families, reshapes communities, and demands moral clarity.
Economic inequality compounds these challenges. My visit to Oaxaca, Mexico revealed how policies such as NAFTA have devastated local farmers, fueling migration and destabilizing communities (Wise, 2009). Climate change adds yet another layer of crisis: the 2014 Kashmir
floods serve as just one reminder of nature’s growing volatility (Ray-Bennett, 2018). To recognize these realities is not to despair—it is to begin the work of grounding hope in truth.
Understanding Hope: A Muslim Perspective
In my professional and personal life, I have often been confronted with profound questions—such as whether brain death constitutes “real” death in Islam. To answer, I turned to the four traditional sources of Islamic jurisprudence: the Qur’an, Hadith, scholarly consensus
(ijma), and reasoned opinion (Kamali, 2003). After careful reflection, I concluded that brain death does equate to death, and presented this view at an international medical conference in Doha.
This process reflects how faith and reason can converge to offer clarity amid uncertainty. The Qur’an (2:155–157) reminds us that trials are inevitable, but that steadfastness and trust in God bring mercy and guidance. Hope, in this sense, is deeply rooted in faith, resilience, and
intellectual engagement.
Professional Journey: Lessons from NUMC and KFMC
In 1987, I became Chair of Medicine at Nassau University Medical Center (NUMC). Over twelve years, the department rose from a 33% to 95% board pass rate, conducted groundbreaking research on antibiotics like Ciprofloxacin, and secured recognition nationally. Yet in 1999, my
contract was abruptly not renewed. While painful, this experience embodied the Qur’anic promise: “Indeed, with hardship comes ease” (94:5).
Soon afterward, I was invited to Riyadh, where I helped establish the first research center at King Fahd Medical City, trained nurses from Kashmir, and launched the first American College of Physicians (ACP) chapter in the Middle East. What first appeared as a setback became an
opportunity to build institutions with global impact. Hope, once again, was born from adversity.
The Interfaith Journey: Building Bridges
My interfaith commitment began in 1984, sparked by a colleague’s question about whether Muslims believe in Jesus. Realizing how little was known about Islam, I began initiatives to bridge divides. Together with Rabbi Jerome Davidson, we founded American Muslims and Jews
in Dialogue (AMJID), later expanded into the Interfaith Institute of Long Island in 2015.
Interfaith encounters—whether through dialogues in the U.S., delegations to the Holy Land, or collaborations on Long Island—have reinforced the lesson that without justice, there can be no peace. Building bridges is not optional; it is essential to sustaining hope (Patel, 2012).
The Nature and Power of Hope
Hope is not blind optimism. It is an active stance, rooted in memory, imagination, and action: Memory reminds us of moments when humanity has overcome division, such as civil rights struggles and peace movements.
Imagination allows us to envision futures of justice and renewal. Action grounds hope in daily life—whether through kindness, advocacy, or institutional reform.
As President Bill Clinton once remarked, “We cannot live in a castle surrounded by slums” (Clinton, 2000). Our fates are interwoven. Global inequities—from NAFTA’s impact in Mexico to USAID cuts harming health systems in Africa and Asia—show us that ignoring suffering
elsewhere will ultimately destabilize us all (USAID, 2023).
Interfaith Encounters: Lessons Learned
In 2006, I joined a Holy Land delegation with students of different faiths. While I personally faced interrogation at Tel Aviv airport, the trip revealed deeper realities: segregated roads, checkpoints, and communities divided by walls. A rabbi in our group observed, “The settlers
believe God gave them this land, and talking with them gets you nowhere.” His words underscored the urgency of justice as a prerequisite for peace. Such encounters reinforced that hope requires truth-telling. Without acknowledging injustice, hope risks becoming hollow. But when rooted in courage and solidarity, hope becomes resistance against despair.
Ethical Humanism and Hope
Ethical humanism affirms the worth of every person and insists that meaning is created through compassion, community, and moral responsibility (Dobrin, 2020). In this sense, hope is a moral discipline. To hope is to resist cynicism, to stand with the vulnerable, and to act in ways that uphold dignity. To hope is to say: I will not be numbed.
To hope is to say: I will not abandon others.
To hope is to say: I believe change is possible.
A Call to Action
For MMS Global Foundation, the challenge is to transform hope into tangible initiatives. This means:
- Listening deeply to those who suffer and letting their stories inform our conscience.
- Speaking truth, even when it is uncomfortable.
- Building bridges across divides—religious, political, cultural.
- Supporting movements that affirm human dignity and justice.
- Remaining present—in our communities, our relationships, and our ethical commitments.
Closing Reflection
Hope is not a luxury; it is a necessity. It empowers us to face the world as it is while still believing in what it could become. Our interconnectedness—whether through migration, global health, or conflict—demands that we act not only for ourselves but for all of humanity.
As Robert Reich recently noted, even in dark times, boycotts, legal challenges, and grassroots mobilization show that people are fighting back (Reich, 2025). Change may be uncertain, but commitment to justice and dignity ensures that despair does not have the last word.
Let us, therefore, be bearers of hope—not because success is guaranteed, but because the pursuit of justice and human dignity is itself a moral victory. Insha’Allah, together we can help turn the tide.
References
The Qur’an. (7th century). Surah Al-Baqarah 2:155–157; Surah Ash-Sharh 94:5.
Clinton, B. (2000, September 14). Remarks at White House breakfast. Washington, DC.
Burg, S. L., & Shoup, P. S. (1999). The War in Bosnia-Herzegovina: Ethnic Conflict and
International Intervention. M.E. Sharpe.
Bose, S. (2003). Kashmir: Roots of Conflict, Paths to Peace. Harvard University Press.
Wise, T. (2009). Agricultural dumping under NAFTA: Estimating the costs of U.S.
agricultural policies to Mexican producers. Tufts University.
Bhan, M. (2014). Counterinsurgency, democracy, and the politics of identity in India:
From warfare to welfare? Routledge.
Ray-Bennett, N. (2018). Disaster risk reduction in South Asia: Lessons from the Kashmir
floods. Springer.
Kamali, M. H. (2003). Principles of Islamic Jurisprudence. Islamic Texts Society.
Patel, E. (2012). Sacred Ground: Pluralism, Prejudice, and the Promise of America.
Beacon Press.
Dobrin, A. (2020). The Ethical Life: Why Your Choices Matter. Humanist Press.
United Nations. (2024). Report on the situation in Gaza. UN Office for the Coordination
of Humanitarian Affairs (OCHA).
USAID. (2023). Annual report on global health funding and program impacts.
Washington, DC.
Reich, R. (2025). Weekly commentary on U.S. democracy and social justice. Substack.