Interreligious dialogue and cooperation: an Islamic perspective
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By Arnold Yasin Mol
All religions are constructed of an image of the Divine (theology), worldview and vision of the future (eschatology). These forms of language, culture and history of the specific details of the religion which distinguishes them from others. The main religions clash with the cultural and theological differences arising from geographical and historical processes that are unique to that specific people or culture. But the common elements are often in the majority because they deal with features that arise from human nature. Eventually all of mankind tries to understand reality and our place in this existence. This quest has been expressed in various ways over the centuries, and thus we share the search. Ethical values as respect for life, being good to the weak in society and conflict resolution are answers we almost all have discovered. To work with each other in a positive way, there must be a dialogue in order to understand each other's differences, but especially to find the similarities. The world has become a village. Now the need of cooperation is not only necessary to avoid conflicts, but also for further increasing the potential of mankind. The Catholic theologian Hans K?ng pursues this line of thought in forming the basis for a global ethics and universal values, as a commitment between the belief systems (religions, philosophies, etc.) in order to promote peace and prosperity
"We are women and men who have embraced the precepts and practices of the world?s religions We affirm that a common set of core values is found in the teachings of the religions, and that these form the basis of a global ethic."
I share the belief that interfaith dialogue and cooperation begins with discussing ethics instead of theology. In ethics, we recognize our common humanity and we share the same ideals of peace and justice. With this ethical foundation, the theological differences are not experienced as collisions, but as different responses in the shared quest. Interreligious dialogue and cooperation can thus be fruitful and lead to better bonding.
In Islam, recognizing prior revelations from the time of the Qur'an, as the Torah, the Psalms and the Gospel, is one the articles of faith, and has from the beginning of Islam created an interest to its followers in finding and understanding these previous revelations. Eventually, were not only Christians and Jews regarded as the People of the Book / previous Revelation (Ahl al-Kitab) but also the Persian Zoroastrians, Hindus, followers of Confucius and the Chinese Buddhists. The various religions were considered and accepted as the precursors of the Muslims. The medieval Islamic scholar al-Biruni (973-104 wrote several books on comparative religion to enable dialogue "as a help to those who want to discuss religious questions with them, and as a repertory of information to those who want to associate with them?.
In the Qur'an, the differences among humanity as a manifestation of the divine will with a specific goal "We have made you into different nations and tribes to understand each other? and challenges the mankind to see the differences as something positive. The impetus for interfaith dialogue was already partly reflected in the Qur'anic message as a vital component for a peaceful and just world, but also as a component for understanding the Qur'anic message itself. The Qur'an puts interfaith dialogue on two levels God Himself directly addressing the people of other religions, and God teaching Muslims how they should talk to people from other religions (which is discussed in this article). On the first level we have the Truth (God) speaking to the people of other religions about their conducted search to the truth (when they have deviated from their quest), and on the second level Muslims are taught how to talk about the quest they share with the people of other religions (how to bond through the shared quest).
The Qur'an requires Muslims to come to a common shared statement with people from other religions.
364 Say O People of the Book, let us come to a common statement/word (Kalimatin sawa'in) between us and you ....
This universal and inclusive approach of Islam to other religions will surprise many people who believe that Muslims, based on the Qur'an, should have a negative attitude towards other religions. But the negative behaviours towards other religions and manifestations arise from the Muslims themselves, not from Islam, because the Qur'an does talk about possible misconduct or specific thoughts of individuals or groups within these religions, but these criticisms do not generalize all followers of these religions. The negative attitudes of some Muslims towards other religions will therefore result from misinterpretation of Qur'an verses and the specific traditions that arose hundreds of years after Muhammad. But it should be clear that as in the words of Prof. Van Koningsveld (famous Dutch Islam scholar) "The Koran?s pattern is explicitly that of peaceful coexistence".
The Qur'an even states that in addition to Muslims; Jews, Christians and other believers are accepted by God as they stick to the basic values of faith in God, the afterlife, and create and uphold peace and justice in the world
262 Surely those who maintain peace and trust (alatheen ?amanua), and those who are Jewish, and the Nazarenes, and those who follow other religions (al-Sabeen), any one of them who acknowledge God (?amanu billah) and the future period (al-Yaum al-?akhiri), and perform deeds that create justice and peace (3malu salihan), they will have their reward with their Developer, with no fear over them, nor will they grieve.
Many Qur?an commentators believed this verse to be abrogated, superseded, by verse 385 which was revealed after above verse 262 and which says that only followers of Islam will be accepted by God. But the very same inclusive statement of 262 that makes salvation (positive existence and development after death) universal, is made in verse 569 which is revealed after verse 385. Qur?anic commentators al-Tabari (9-10th century) and al-Tabarsi (11th century) accepted both that God?s justice and mercy is to great to not accept the righteous individuals from other religions, nor can Divine promises be abrogated.
From an Islamic perspective, interreligious dialogue is not only important because of the current Islamophobia in the world, but it is also an obligation from the religious perspective. The conditions for dialogue and cooperation are based on several points
- The discussion should be on friendly terms and in the best way be held
2946 And discuss with the people of the Book / previous revelation (Ahl al-Kitab) but in the best and friendly manner (ahsanu) ...
- Muslims accept the divine origin of the other religious scriptures, and that from our standpoint, we worship the same God
2946 ... We believe in what we've been revealed to you and what is revealed, and our God and your God is One ...
- That each of us is equal, no one dominates or is better than the other
364 ... , let us come to a common statement/word (Kalimatin sawa'in) between us and you ... and that none of us masters / lords (arbaban) over the other, instead of God ...
- That the diversity in humanity is part of the Divine plan, and so only God can judge people. Cooperation should be based on creating the common good for all people. The Qur?an acknowledges that the common good can be discovered by all people from all religions and traditions, and that we must all strive for the good (al-Khayrat)
548 ?For each (community) among you have We have appointed a way of providence (in conduct.)( Shir'ah) and way of life (minhaj). And if God had so willed, He could surely have made you all one single community but in order to test you by means of what He has vouchsafed unto you. So, outdo one another in doing good to the society (al-Khayrat). To God you will all return, and He will then make you understand wherein you differed.
As humanity, we must strive together for the good and leave the judging to God. The theological debate should not be about who has the truth, but how to share the collective search for truth. Interreligious dialogue is the search for truth, and interreligious cooperation, the search for the good of mankind. The inter-religious experience is thus an enrichment for humans, and therefore probably also part of the Divine Plan.
P. 2, Hans K?ng, Declaration Toward a Global Ethic. Accessed April 28, 2010 http//www.weltethos.org/pdf_decl/Decl_english.pdf
24 And those who believe in what was sent down to you, and what was sent down before you, and regarding the Hereafter they are certain.
Accessed April 28, 2010 http//www.fravahr.org/spip.php?article31
4913 O people, We created you from a male and female, and We made you into nations and tribes, that you may know one another. Surely, the most honorable among you in the sight of God is the most righteous. God is Knowledgeable, Ever-aware.
217 For before thy time, We never sent any but men, whom We inspired - hence, ?If you do not know this, ask the followers of earlier revelation"
515 People of the book, Our messenger has come to you to proclaim for you much of what you were hiding from the book, and to ignore over much. A light has come to you from God and a clarifying book.
P. 5, Prof. Dr. Van Koningsveld, Koran en
Mein Kampf(2010).Alatheen (those) that do ?amanua. From the root amina, meaning to trust, protect, create safety. Page 29, A Concise Dictionary of Koranic Arabic by Professor Arne Ambros (2004) Amina/ ya'manu To be or feel safe, to be safe and secure, not to fear. Mumin one giving security, rendering safe. Whereas most derivatives of the root '-m-n are genuinely Arabic (to be and create safety), the technical religious meaning of 'believing' appears to have developed under the influence of Aramaic and/or Ethiopic. See also Page 102-103, Volume 1, Lane's Arabic-English Lexicon (2003). Those that trust and maintain Peace (alatheen amanua), are people who believe in the divine source of the Qur?an. Thus they are one step further above al-Muslimeen, peaceful persons who accept the universal ethics of 262 and 6151-153.
Page 364, Volume 4, Lane's Arabic-English Lexicon (2003) He departed from his religion to another religion like a star changes its position. And thus means to change one's religion. It refers to every person who didn?t fall into the Christian, Jewish or your family?s religion. In Hadith literature, the Meccan people who rejected Muhammad, called him as a person to be of the sab?een, those that changed his original religion. There have been many speculations by Qur?anic commentators who they were, but they couldn?t pinpoint a specific group. When looking at the word, it is clear why, as it represents any religious group on earth that falls outside the Abrahamic religions.
The word yaum refers to a day or any time period. Thus era or period is better rendition. The word akhir means the last in line (like the last link on a chain) or something that comes later, al-Akhirun (the later generations) is the opposite of al-Awwalun (the previous generations), and thus also refers to future generations and the future in general of this life and the next. Page 318, Volume 8 and pages 68-69 & 162-165, Volume 1, Lane's Arabic-English Lexicon (2003). Page 21, A Concise Dictionary of Koranic Arabic by Professor Arne Ambros (2004).
The letter Ayn has been rendered by me as the number 3, the letter is a throat sound which has no equal in English. Page 755-756, Arabic-English dictionary by Hans Wehr (1994) 3mala refers to acting, performing, doing something or working. Page 438-439, Volume 4, Lane's Arabic-English Lexicon (2003) To make whole sound, set things right, amendment, reformation, reformer, one who is upright, righteous, a person of integrity, peacemaker, suitable.
P. 282-283, volume 1, al-Tabarsi, Majma al-Bayan fi Tafsir al-Qur?an (1070) the concept of abrogation can only be applied to laws, not promises. P. 155-156, volume 2, al-Tabari , Jami al-bayan fi ta'wil al-Qur'an (920)
http//www.deenresearchcenter.com/Blogs/tabid/73/ctl/Edit_Entry/mid/538/EntryID/123/language/nl-NL/Default.aspx
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As humanity, we must strive together for the good and leave the judging to God. The theological debate should not be about who has the truth, but how to share the collective search for truth. Interreligious dialogue is the search for truth, and interreligious cooperation, the search for the good of mankind. The inter-religious experience is thus an enrichment for humans, and therefore probably also part of the Divine Plan.
"which truth" one is now to search for?
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Indeed We have since gradually sent to you, the Messenger , The Book as/containing Statement of Fact for the living people,
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Therefore/in response whoever is guided then undoubtedly he guides/leads on the way for his own self.
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And the person who remained neglectful/indifferent then indeed strays/ neglects upon own self;
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And you the Messenger are not for them/humanity responsible/advocate/disposer of affairs/caretaker.Chapter39
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"which truth" one is now to search for?
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Indeed We have since gradually sent to you, the Messenger , The Book as/containing Statement of Fact for the living people,
http//www.haqeeqat.org.pk/English%20Tafsir%20e%20Haqeeqat/00.Arabic%20Text/039.%20Az%20Zumar/39.41.gif
Therefore/in response whoever is guided then undoubtedly he guides/leads on the way for his own self.
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And the person who remained neglectful/indifferent then indeed strays/ neglects upon own self;
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And you the Messenger are not for them/humanity responsible/advocate/disposer of affairs/caretaker.Chapter39
Salam,
We as Muslims believe that the Truth is found in the Qur'an, but we still must try to discover, explore and understand this truth. Also there is truth outside the Revelation that can be found in the Creation, the laws of nature, the structure of the universe etc. So believing the Qur'an is the Truth doesn't mean you know the truth, it only means that we have access to the truth. This is why we are still searching the Truth everyday, and this is a joined search with all of mankind, the only difference between believers in the Qur'an and the rest of mankind, is that we have a head start. But we can never claim the Truth, we can only explore it...
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Salam,
We as Muslims believe that the Truth is found in the Qur'an, but we still must try to discover, explore and understand this truth. Also there is truth outside the Revelation that can be found in the Creation, the laws of nature, the structure of the universe etc. So believing the Qur'an is the Truth doesn't mean you know the truth, it only means that we have access to the truth. This is why we are still searching the Truth everyday, and this is a joined search with all of mankind, the only difference between believers in the Qur'an and the rest of mankind, is that we have a head start. But we can never claim the Truth, we can only explore it...
Salam, and with respect
Two different areas of study are being confused together. There are only two tests available for knowing the truth, one is the Book of Allah and the other is tangible evidence from knowledge, anything that does not stand the scrutiny of these two is just conjecture and gossip. We invite to the established/absolute truth-Al Haqqu, and after that we have no responsibility nor authority to force anyone to accept as truth what we or Qur'aan says, instead we are advised
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Then having told them, you the Messenger leave them playing in their conjectural discourses till they meet/encounter the Day, the one which is being promised to them. -
Salam, and with respect
Two different areas of study are being confused together. There are only two tests available for knowing the truth, one is the Book of Allah and the other is tangible evidence from knowledge, anything that does not stand the scrutiny of these two is just conjecture and gossip. We invite to the established/absolute truth-Al Haqqu, and after that we have no responsibility nor authority to force anyone to accept as truth what we or Qur'aan says, instead we are advised
http//www.haqeeqat.org.pk/English%20Tafsir%20e%20Haqeeqat/00.Arabic%20Text/043.%20Az%20Zukhraf/43.83a.gif
Then having told them, you the Messenger leave them playing in their conjectural discourses till they meet/encounter the Day, the one which is being promised to them.Salam,
Your translations and explanations on your website and shared here at FM are a proof that we are constantly searching to understand the Truth portrayed in the Revelation. To believe we are not searching, means we are standing still, we are stuck, which is one of the meanings of Sharika. So yes, we invite to the Truth, to the Revelation, but to grasp the Truth, this is a never-ending search.
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Salam,
Your translations and explanations on your website and shared here at FM are a proof that we are constantly searching to understand the Truth portrayed in the Revelation. To believe we are not searching, means we are standing still, we are stuck, which is one of the meanings of Sharika. So yes, we invite to the Truth, to the Revelation, but to grasp the Truth, this is a never-ending search.
This is something different from the perception and content of the main article. Truth is always simple and plain. All human effort of one/elite-absorbed in vested interests and enjoyment of life being the sole objective-- deviant group is not the search of truth but how to blur and make it vague. And truth is known to them, as Qur'aan says. The Book is only to Remind and Alarm so that people may not take the plea of being ignorant.
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This is something different from the perception and content of the main article. Truth is always simple and plain. All human effort of one/elite-absorbed in vested interests and enjoyment of life being the sole objective-- deviant group is not the search of truth but how to blur and make it vague. And truth is known to them, as Qur'aan says. The Book is only to Remind and Alarm so that people may not take the plea of being ignorant.
Both 548 and 4913 disagree with this. Also my comments do not differ with my article, I think your just read it differently.
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Both 548 and 4913 disagree with this. Also my comments do not differ with my article, I think your just read it differently.
How so?
548 And We have sent down to you the Book with the truth, authenticating what is between your hands of the Book and superseding it. So judge between them by what God has sent down, and do not follow their desires from what has come to you of the truth. For each of you We have made laws, and a structure; and if God had willed, He would have made you all one nation, but He tests you with what He has given you; so strive to do good. To God you will return all of you, and He will inform you regarding that in which you dispute.
4913 O people, We created you from a male and female, and We made you into nations and tribes, that you may know one another. Surely, the most honorable among you in the sight of God is the most righteous. God is Knowledgeable, Expert.
Does being male and female mean truth is not common to us? I agree with Mazhar on this one.
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How so?
Does being male and female mean truth is not common to us? I agree with Mazhar on this one.
Salam,
This is the whole point, truth can be discovered by anyone. Righteousness and morality are shared truths which can be determined by all people. We can see this in the universal declaration of human rights, which is based on 'secular' ideas. Maybe I misunderstood Mazhar, but when he referred to 'deviant' groups as obscuring the truth, I referred to 548 and 4913 as showing that it is possible for almost any belief or philosophy to discover and determine the truth of righteousness and morality. When these groups differ from common righteousness and morality, we as Muslims must engage them in discussion and struggle to show them the right path (sirat al-Mustaqeem 6151-153).
When it comes to theological truths, this can be more difficult, as many of these are given in allegories and examples we must unlock in the Qur'an. This is why my above article focuses on discovering the truth of righteousness and morality together with all humans. The theological discussion is different and will be the one which humanity will disagree on the most with each other. But that belief is between themselves and their God. We can only point out the truth we are discovering in the Qur'an. When it comes to righteousness and morailty, humans are involved, and so this discussion is of the most importance for all humans to engage in.
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Righteousness and morailty, in the true sense of the words, is and can be understood only by accepting honestly and affectionately The Truth. Otherwise both these words are employed for deception to their ownselves and the humanity at large by the powerful segments of the society and the world at large.