With the joyous celebration of Eid-Ul-Fitr round the corner, and the cloud of the uncertain times shrouding humanity, right through the month of Ramzan, I cannot help but reflect on the possibilities of creating a healed world where every individual would approach religion not as a badge of superiority but as a reminder of responsibility.

My education in institutions such as St James and St Xavier’s College introduced me to a rich tradition of intellectual enquiry; my marriage into a Hindu Brahmin family, to interfaith dialogue; and my Bengali Muslim upbringing gave me a perspective on religion that is both intimate and expansive.

It is intimate because religion, in all its rituals and traditions, has always been something deeply personal. And expansive because living at the intersection of multiple faiths has shown me how similar they truly are beneath the layers of doctrine, identity, and cultural expression.

Over centuries, religion has repeatedly been appropriated by those seeking power. The promise of divine righteousness has been used to justify wars and oppression. The language of morality has been manipulated repeatedly to mask the pursuit of dominance.

If we look closely at the teachings of the world’s great religions, we realise that this distortion is not what faith was ever meant to represent. Religion was never meant to fragment humanity. The core message of the world’s major religious texts is strikingly consistent, advocating compassion, justice and kindness.

The Quran emphasises the sanctity of human life with extraordinary clarity: “Whoever kills a soul... it is as if he has slain all mankind; and whoever saves one, it is as if he has saved all mankind.” (Quran 5:32)

This verse alone dismantles the narrative that violence in the name of faith can ever be justified by anyone who truly follows Islam.

Similarly, the Bible teaches humility and love as its core principle. In the Gospel, we find one of the most powerful moral instructions: “Love your neighbour as yourself.” (Mark 12:31)

This command does not distinguish between a Christian and a non-believer.

The Bhagavad Gita, one of the central texts of Hindu philosophy, speaks of equanimity and unity: “The wise see with equal vision a learned and gentle Brahmin, a cow, an elephant, a dog, and even an outcaste.” (Bhagavad Gita 5:18)

Here, the message clearly is that wisdom lies in seeing the divine essence in all
beings.

The Guru Granth Sahib echoes the same universalism: “Recognise the whole human race as one.”

Across faiths, languages, and continents, these teachings converge on the same principles. Then why does the world seem increasingly fractured by religious faiths?

Is it because, over the centuries, power wears the mask of religion?

From ancient empires to modern politics, rulers have frequently invoked divine authority to legitimise their ambitions. When people believe that their cause carries sacred approval, they are far more willing to defend it fiercely, even violently. The result has been centuries of conflict, enabling authority to gaslight the masses.

Religion has never served as the cause but the justification of conflict.

The rhetoric of religious identity continues to be
exploited by leaders seeking to consolidate power because it is easier to mobilise populations through fear and division
than through reason and cooperation.

And while societies are consumed by manufactured conflicts, the most urgent challenges facing humanity receive far less attention. For instance, do we have clean air to breathe, consumable water, facilities for minimal education, financial growth, sound health, social justice, gender equality or safety?

Humanity today stands at a crossroads unlike any other in history. The threat of environmental collapse is no longer a distant prediction but a reality. Climate crises, deforestation, pollution, and the depletion of natural resources are destabilising the planet’s delicate ecological balance and the earth, our only home, is under unprecedented strain.

Inflation and economic inequality continue to widen the gap between the privileged and the vulnerable. Millions struggle for basic necessities while wealth accumulates in increasingly concentrated pockets.

Only education, when approached sincerely, has the power to dissolve prejudice. When students from different backgrounds learn together, they inevitably discover that their differences are far smaller than they are forced to imagine and that they share the same aspirations, fears and hopes, and this realisation is transformative. It replaces suspicion with empathy and curiosity with informed understanding.

Unfortunately, in many parts of the world today, education itself is becoming increasingly politicised. Narratives of exclusion and historical grievance are often emphasised over those of cooperation and shared humanity. The result is a generation growing up with inherited mistrust.

At its core, religion is a path individuals follow to align themselves with moral clarity and spiritual awareness.

The Bhagavad Gita says: “A person is said to be elevated in yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in furtive activities.” (Bhagavad Gita 6:4)

The Bible says: “The kingdom of God is within you.” (Luke 17:21)

And the Quran says: “Indeed, the most noble of you in the sight of God is the most righteous of you.”
(Quran 49:13)

These teachings point toward an inward journey rather than an outward display of superiority.

On this Eid, let us pray that each of us chooses a world where every religion is practised in its truest essence. A world where the compassion of the Bible, the justice of the Quran, the balance of the Bhagavad Gita, the wisdom of Dhammapada, and the unity of the Guru Granth Sahib guide us.

Let this Eid usher in the kind of grace where global cooperation focuses on shared challenges — environment, education, healthcare and social justice.

We can continue down the path of division, exploitation, and short-term ambition, allowing political interests and ideological fanaticism to dominate public life. Or we can return to the ethical foundations embedded within our spiritual traditions. If we fail to protect that shared home, no religion, no ideology, and no power will be able to save us from the consequences.

May Eid-Ul-Fitr carry the message that religion can cease to be a boundary and become a bridge for a better world.

Firdausul Hasan is the president of the Film Federation of India and producer of several award-winning Bengali films