When Islam and Christianity clash, and when they don’t

112217islamMore than 50 years have passed since I first encountered Muslims. I was teaching English at a Catholic school in Akure, a provincial capital in southwestern Nigeria, when one of the Muslim students at the school took me into town for one of the two great festivals of the Muslim calendar. In Arabic that festival is called Eid al-Adha, the Feast of the Oblation. It occurs at the climax of the annual hajj or pilgrimage to Mecca.

The oblation referred to is the sacrifice that Abraham was willing to offer of his only son, a story told in the Qur’an as well as Genesis. The relevant verses in the Qur’an are from Sura 37:

[Abraham] said: “My son, I have seen in a dream that I must sacrifice you. Look, now, what do you think?” [The son] replied, “Do what you have been commanded. God willing, you will find me among the patient.” When they had both surrendered themselves [to God] and [Abraham] had laid his son face down, We [God] called out to him, “O Abraham, you have proved true to the vision.” Thus do We reward those who do good. (Qur’an 37:102–105)

A particularly important phrase in this passage is “when they had both surrendered themselves.” In Arabic that is only two and a half words: fa-lammā aslamā. Literally it says (in the dual form of the verb from which the verbal noun islamderives) “when [the two] submitted.” The submission or islam of both Abraham and his only son, thought to be a fully grown man in later Jewish tradition and in Islamic tradition as well, is the ideal of faith for all Muslims.

FULL ARTICLE FROM THE CHRISTIAN CENTURY 

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Interfaith Dialogue: What it is and what it is not

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Before we get into what the interfaith dialogue entails, let me start by making it clear what interfaith dialogue is NOT about. Interfaith dialogue is not intended for converting people to your faith!

This is a question that so many people, Muslims, and people of other faiths have asked me when I invite them to be part of the interfaith dialogue in their communities. They sometimes ask, “how many people have you converted to Islam in your years of working on interfaith issues?

My answer surprises some while disappointing others. I have converted exactly zero people to Islam as an interfaith worker. I have very likely changed the perception of Islam and Muslims for thousands of people, but have not ‘converted’ anyone. Would you consider this a ‘failure’? I certainly don’t feel it that way, simply because that is not the objective of interfaith dialogue.

What else is interfaith dialogue NOT about?

  1. It is not about telling who is right and who is wrong.
  2. It is not about agreeing or accepting everything about the other faith traditions (but it does involve respecting others’ views despite the disagreements. Sometimes we have to agree to disagree but in a civil manner)

FULL ARTICLE FROM PATHEOS 

Young Iraqi Christians, Muslims, and Yazidis are the seeds of dialogue in a Land broken by the Islamic State

6606442621494827991ERBIL: In order to overcome the murderous madness of the Islamic State, which has covered with blood a land already brutalised by years of wars and violence, it is necessary to start with “a plan of dialogue and outreach at the local level”, involving first of all children and young people, the new generations, “who will be tasked with building life together” beyond their respective religions.

Starting from such premises, Fr Samir Youssef, pastor of the diocese of Amadiya (Iraqi Kurdistan) who has long been on the frontline of the refugee emergency, is promoting a project to transform “young Muslims, Christians and Yazidis” into “seeds of dialogue ” to breathe new life into Mosul, the Nineveh plain, and Iraq as a whole.

Speaking to AsiaNews, the priest mentioned an initiative that is in its initial stage, but one that has already garnered “the enthusiastic participation” of some thirty of kids, aged 10 to 16, from various religious background. “We started with a group of about 30-35 kids,” Fr Samir said, “but we want to increase the numbers for the summer, involving young people from high school and university.”

The aim is to find youth “eager to talk, communicate, and bear witness” that living together is possible and that from this, a model can emerge applicable across the country, and beyond.

“We have already started to meet,” he added, “although getting the first results will take some time. At the moment, the first group, the base on which to start working, has been found. It includes a dozen Christians, eight Muslims and seven Yazidis. There are also Sabians and Turkmen.”

As parish priest in the diocese of Zakho and Amadiya (Kurdistan), Fr Samir is responsible for about 3,500 Christian, Muslim, and Yazidi refugee families who fled their homes and property in Mosul and the Nineveh Plain to escape Jihadis. Since the summer of 2014 and the start of the emergency, the clergyman has played a key role. Working with him and Iraqi bishops, AsiaNews has recently renewed its Adopt a Christian of Mosul campaign to provide refugees with kerosene, shoes, clothing, and school material for children.

FULL ARTICLE FROM THE HERALD (MALAYSIA)

Promoting Muslim/Christian Reconciliation

Safi-and-Eman-with-Pope-Francis-1-2016by Safi Kakas Co-author of “The Qur’an, A Contemporary Understanding, with References to the Bible”

Since 9/11, Western and Muslim scholarship have characterized the political relationship between the Muslim world and the West as one full of tension and conflict.

Today, fear-based stories about American Muslims have become a daily event, rooted in the notion that Muslims are recent arrivals in America and can’t assimilate; hence, they don’t belong. But for around two million Muslims, America is home.

Is the tension getting any better? Unfortunately, the answer is a firm, “no.” Any acts of terrorism within the United States continue to rekindle the tension and fear within both the Muslim and the non-Muslim American communities.

In this environment, people of faith are called upon to work for reconciliation and to find common ground to allow all of us to live together in peace. In fact, if we are to prevent a much larger disaster from happening, we have no other alternative than to work for better understanding and reconciliation. It is no longer possible to depend solely on America’s long-standing tradition of constitutional rights, tolerance and minority protection.

My Islamic faith has taught me that it is my duty, and I hope the duty of every American of goodwill, to try to work toward peace and true reconciliation. Obviously, there are no guarantees for success as the agenda is often dictated by fanatics. Perhaps, however, it is not that the fanatics are in control, but that we have failed to respond with the love that our Creator has commanded.

After years of trying to build bridges toward others through interfaith dialogue, I thought it would be useful for new bridge builders to have a few insights from my experience on what makes certain efforts work.

FULL ARTICLE FROM THE HUFFINGTON POST 

Vicar And Imam Star In Amazon Christmas Ad

The video shows a real vicar – Rev Gary Bradley from Parish of Little Venice – with an imam played by Zubeir Hassam, the principal of the Muslim School Oadby in Leicester. The pair enjoy a drink together before ordering each other knee pads using Amazon’s service.

Bradley told Christian Today the ad had “a very important message, particularly at this time of year”. He said in his parish “we have people of all faiths sharing the area and it is important that we understand and relate to each other”.

He added: “For the last 15 years people of different faiths have come together, with their faith leaders, to celebrate united worship before Christmas, worship which focuses on peace and the need to strive for unity.”

he two plan to meet regularly after filming together. Bradley said it was a particular pleasure “to consolidate the pastoral and theological concerns which bind us together”.

Simon Morris, director of advertising at Amazon, said it was an “authentic and charming story” adding he had consulted the Church of England, the Muslim Council of Britain and the Christian Muslim Forum before filming.

FULL ARTICLE FROM CHRISTIAN TODAY 

Catholic-Muslim Relations: Vatican And Al-Azhar Mosque In Cairo To Relaunch Dialogue

pope_gives_sheik_of_al-azhar_medallion_of_the_olive_of_peacrThe Vatican has announced it will send a representative to Cairo’s Al-Azhar Mosque on Sunday ahead of an official resumption of dialogue between the Catholic Church’s governing body and the most prestigious learning center in Sunni Islam.

Al-Azhar broke off talks with the Vatican five years ago after comments from then-Pope Benedict XVI. But relations have improved significantly under Pope Francis, who earlier this year held talks with the grand imam of the Al-Azhar Mosque, Sheikh Ahmed al-Tayeb, considered the highest authority in Sunni Islam.

Now, it has been announced that the secretary of the Pontifical Council for Interreligious Dialogue, Bishop Miguel Ángel Ayuso Guixot, will set off to Cairo to meet a delegation with Al-Azhar. The meeting is intended to lay the groundwork for a further encounter in Rome in April 2017, reports the Catholic News Agency which describes it as a seismic step in Catholic-Muslim relations.

The relationship first became strained after a speech by the since-retired Benedict in 2006 when he quoted a 14th century Byzantine emperor’s unfavorable views of Islam’s founder.

“The emperor comes to speak about the issue of jihad, holy war,” the Pope said. “He said, I quote, ‘Show me just what Muhammad brought that was new, and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached.'”

In 2011, Egypt recalled its Vatican envoy after Benedict called on world leaders to protect Copts – the largest Christian denomination in Egypt – following a church bombing in the country that killed 21 people.

FULL ARTICLE FROM INTERNATIONAL BUSINESS TIMES 

Bridge Building Between Christians and Muslims

This is a lengthier, more involved article than usually appears on these pages, but well worth reading for those who wish to hear a Muslim perspective on Christian-Muslim dialogue.  Dialogue is by its very nature a two-way street.  Knowing each other’s perspective is a crucial part of that.  

This is a piece by Jamal Badawi appearing on Islamicity:

With nearly one billion followers each, Islam and Christianity are major religions that influence the thinking and values of over 40 percent of the World population. While there are theological differences, some of which might be significant, there are nonetheless other important areas of belief that are shared by both communities: belief in Allah, or God; belief in revelation, in prophets, in the Holy Books of Allah; in the life hereafter and in a divinely inspired moral code organizing and regulating human life during our earthly journey to eternity.

timthumb1. MUSLIM-CHRISTIAN DIALOGUE

For the Muslim, constructive dialogue is not only permitted, it is commendable. In the Qur’an we read, ‘Say, ‘O people of the book’ (a term which particularly refers to Jews and Christians) ‘come to common terms as between us and you: that we worship none but Allah; that we associate no partners with Him (in His powers and divine attributes); that we erect not from among ourselves lords and patrons other than Allah.’ If then they turn back say you ‘Bear witness that we are Muslims.’ (Bowing) to the will of God.” (al-i-Imran;3:64)

The methodology of that dialogue is also explained in the Qur’an; “Invite (all) to the way of your Lord with wisdom and beautiful exhortation, and argue with them in ways that are best.’ (al-Nahl; 16,125) A prerequisite for any constructive dialogue is that both communities should not learn about each other through sources that are unsympathetic, critical, or even hostile: they should rather try to formulate an honest idea as to how the other faith is seen in its own authentic scriptures and as practiced by those who are truly committed to it. This need is even more significant in the case of the Muslim-Christian dialogue. The average Christian has heard of or has read about Islam mostly through writers who have had colonial or missionary motives, which might have given a certain slant to their interpretation of Islam to the western mind. While I admit that my own practice of Islam is far from perfect, I at least speak from the vantage point of someone who wants to think of himself as a committed, practicing Muslim. Now I’d like to share with you five basic areas, consideration of which is imperative in any Christian-Muslim understanding: the meaning of the term “Islam”; the meaning of the term “Allah”; the nature of the human; the relationship between the human and Allah; the question of accountability, and finally, some conclusions pertaining to bridgebudding between Muslims and Christians.

FULL ARTICLE FROM ISLAMICITY