Ashura Signifies that Truth Will Never Die

(Note: Ashura is a day holy to Shi’a Muslims memorializing the death of Ali’s son, Hussain, in battle in Kerballa, Iraq in 680 CE. which also has spiritual significance related to his martyrdom. This article references a Lebanese Christian scholar who interestingly ties Hussain’s martyrdom to the suffering of Christ)

George Zaki al-Hujjaj made the remark in a forum recently held by IQNA under the title of “Imam Hussein’s (AS) Depiction in Christianity”.

Syrian thinker, author and media activist Antoine Barbara and Lebanese scholar and researcher Luis Saliba were the other Christian figures addressing the forum.

Hujjaj said Ashura is the day in which blood gained victory over sword and the truth overcame falsehood.

He said Imam Hussein (AS) was an absolute hero who remained steadfast and never bowed to oppressors.

“(Imam Hussein) fought to the last drop of blood and with his martyrdom, created an epic of bravery and defending the truth.”

Hujjaj added that in this era humanity needs the likes of Imam Hussein (AS) to remain unwavering in defending the truth and justice and stand up to oppressors.

In his address, Saliba said what happened to Imam Hussein (AS) is something that brought Shia Muslims and Christians closer together.

He referred to contemporary Christian figures like Gibran Khalil Gibran, Mikhail Naimy, and George Jordac as only some of the Arab Christian figures who have written about AHl-ul-Bayt (AS).

Calling for dialogue among Christians and Shias, he said there are many commonalities between followers of Jesus (AS) and followers of the Ahl-ul-Bayt (AS).

He said there is also much similarity between the martyrdom of Imam Hussein (AS) and what happened to Jesus (AS) as well as between Hazrat Zahra (SA) and Mary (SA), the mother of Jesus (AS).

Saliba said dialogue between Shias and Christians will promote Islam-Christianity dialogue and enhance peaceful coexistence among the followers of the two faiths.

FULL ARTICLE FROM IQNA (IRAN)

Study document on antisemitism, Islamophobia advances

The report is billed as a practical guide to repairing relationships with Jews and Muslims.

Moderator Frances Lin (standing) speaks with resource staff for the Ecumenical and Interfaith Engagement Committee. Photo by Gregg Brekke for Presbyterian Outlook.

Louisville, Kentucky – The Ecumenical and Interfaith Engagement Committee of the 225th General Assembly today recommended that the assembly receive a study document denouncing antisemitism and Islamophobia and distribute it throughout the Presbyterian Church (U.S.A.) for “study and reflection.” The vote was 25-2.

The study document – which is not PC(USA) policy – “is designed as a practical guide to repairing our relationships with Jews and Muslims,” said Whitney Wilkinson Arreche, a member of the denomination’s Committee on Ecumenical and Interfaith Relations (CEIR).

“We address antisemitism and Islamophobia in a single document,” Wilkinson Arreche continued, “because of our singular commitment to repent of and make repair for harm we have caused both communities.”

The study document builds on the “Interreligious Stance” adopted by the 2014 General Assembly, which states that “many things draw us together in respect for those who have religious commitments different from our own, including the example and person of Jesus Christ, the evident need for religious peace, the necessity of meeting human needs in a world of poverty or want, and the biblical call to solidarity amid our diversity.”

Antisemitism “exists on multiple levels,” the study document states, “ranging from consistent, low-level aggression and negative stereotyping, to significant acts of violence against Jews, their religious communities, and their property.” All of these forms of antisemitism are on the rise, the document asserts, fueled in part by White supremacy. “Addressing the long history of antisemitism, and our current complicity in it,” the document continues, “requires study, confession and repentance.”

The document includes two definitions of antisemitism – from the 2021 “Jerusalem Declaration on Antisemitism” developed by a group of scholars in Jewish, Holocaust, Israel, Palestine and Middle East studies; and from the Anti-Defamation League.

FULL ARTICLE FROM PRESBYTERIAN OUTLOOK

A Muslim ‘bridge-builder’ started interfaith work in his basement. Now he has programs on hundreds of campuses.

Eboo Patel began his efforts to bring people of different faiths together for dialogue and service projects in a basement office on the Northwest Side.

He kept his day job and piloted a practical Chrysler Cirrus sedan through the streets of Chicago, delivering high school kids to meetings where they engaged in spirited discussions and packed meals for homeless people.

“I was like a Cub Scout leader,” Patel said with a chuckle.

What a difference 20 years makes. Today Patel, who comes to interfaith work from a Muslim perspective, helms a nonprofit with a staff of 54, a budget of $14 million and programs on hundreds of college campuses. Interfaith America has advised presidents and helped Starbucks develop religious diversity education for employees.

In his new book, “We Need To Build: Field Notes for Diverse Democracy,” Patel pushes for a broader vision of American religious values that acknowledges not only Christians and Jews, but also Buddhists, Muslims, Sikhs, Jains, Zoroastrians and nonbelievers, among others.

FULL ARTICLE FROM THE CHICAGO TRIBUNE

‘No More War’: Religious Leaders in Jerusalem Hold Interfaith Prayer for Ukraine (with VIDEO)

Christian, Jewish, Muslim, and Druze leaders call on Russian patriarch to push Putin towards peace

Christian, Jewish, Muslim, and Druze leaders gathered in Jerusalem on Monday to publicly call for peace in Ukraine and an end to the ongoing war.

The religious leaders came from around the Holy Land to take part in the interfaith gathering, which was held at Moscow Square near the Russian Orthodox Cathedral. Speakers included His Beatitude the Latin Patriarch of Jerusalem Pierbattista Pizzaballa, Sheikh Hassan Abu Galion, and Rabbi David Rosen.

“The main purpose of this event is to express our solidarity, prayer, and unity with the people of Ukraine,” Pierbattista Pizzaballa, the Latin patriarch of Jerusalem, related to The Media Line. “We are not against anyone, but the images that we are seeing from the media are terrible and not justifiable. We have to express our solidarity. I hope and pray that all the religious leaders in Ukraine and Russia will contribute to the solution of this terrible situation.”

After giving speeches, religious leaders held an inter-religious prayer and called on the Russian Patriarch Kirill to leverage his position as the head of the Russian Orthodox Church to help bring peace.

Jewish, Christian, Muslim and Druze leaders attended the interfaith gathering in Jerusalem’s Moscow Square on Monday, March 21, 2022. (Maya Margit/The Media Line)

“We came to the holiest place in the world where all religions are present and coexist in peace,” Sheikh Hassan Abu Galion of Rahat told The Media Line. “We call on global powers to make peace for the sake of children and women.”

“We recite a holy call on behalf of hundreds of millions of believers around the world to stop the killing in Ukraine,” said Rabbi Rasson Arousi, speaking on behalf of the Chief Rabbinate of Israel. “Nation shall not lift up sword against nation, nor shall they learn war anymore.”

Once the gathering ended, the group posted a letter addressed to the Patriarch Kirill on the wall of the nearby Russian Orthodox Church, known as the Holy Trinity Cathedral.

FULL ARTICLE WITH VIDEO FROM THE MEDIALINE

Christians And Muslims: Agreements And Disagreements On God And Christ

When various Christians try to engage Islam, pointing out that despite the various (and significant) differences which exists between the two faiths, they still worship the same God, other Christians quickly speak up and say it is impossible because of those very differences. It is as if they believe God is created by one’s own thoughts about God, justifying Feuerbach and others like him in saying God is created in the image of humanity instead of humanity in the image of God. If mere opinion about the various characteristics of God establish belief in a different God, no two people will worship the same God, as no two people have identical notions about God. However, God is beyond us, and our opinions about God do not form or shape who God is but only reveal what we think about God. Those differences can be important as bad ideas about God can lead to all kinds of terrible actions by those who believe them, and for this reason arguments concerning which representation of God best exemplifies the divine nature can matter, but they do not matter in relation to the question of whether or not people are seeking after and believing in the same God. Christians and Muslims share God in common, and indeed, believe many of the same things about the divine nature, including elements which come from revelation (and so not reason alone):

The Church regards with esteem also the Moslems. They adore the one God, living and subsisting in Himself; merciful and all- powerful, the Creator of heaven and earth, who has spoken to men; they take pains to submit wholeheartedly to even His inscrutable decrees, just as Abraham, with whom the faith of Islam takes pleasure in linking itself, submitted to God.[1]

FULL ARTICLE FROM PATHEOS BLOG

In Cairo, I sat in on a scriptural reasoning group with Christians and Muslims

Moving beyond amicable consensus to productive discomfort

Early in 2020, before international travel became impossible, my wife and I visited friends who work on interfaith relations and theological education in Egypt. While there we had an unexpected opportunity to sit down with a group of Muslims and Christians for intensive study of our sacred scriptures.

Around the turn of the century, the practice of “scriptural reasoning” or “textual reasoning” was being promoted by theological students and faculty in North America and Europe. David Ford, Peter Ochs, C. C. Pecknold, and others built a tradition that continues in small groups and academic conferences around the world. In the West the initiative began with Jewish-Christian dialogue, later reaching out to include Islam as well. In the contexts in which I became familiar with it—from the reports of colleagues who worked in Bangladesh, during a visit to Oman, and then in Egypt, none of which has a significant Jewish presence—it is a Muslim-Christian collaborative venture.

While staying in Cairo we were invited to serve as hosts for a group that has gathered every month or two for a few years. It’s coordinated by Naji Umran, a Canadian missionary with Resonate Global Mission (the mission agency of the Christian Reformed Church in North America), and his Muslim colleague Hany al-Halawany, a lawyer and interfaith activist. We had been offered the use of a spacious apartment by American church educators Steve and Frankie Wunderink while they were away, a welcoming space for our conversation. Hoping we could emulate the warm hospitality we encountered in every Egyptian home and office we visited, we explored all the fruit shops and bakeries of Abaseya, our bustling central Cairo neighborhood, and laid a table with tropical fruits and Middle Eastern pastries.

Along with the two American visitors and the two organizers, the group that gathered included a Christian pastor and two sheikhs (synonymous with “imam” but more commonly used in Egypt). A few more had been expected, but the vagaries of Cairo traffic kept them from joining us. Issaq Saad is a Presbyterian pastor and a member of the interfaith council of the Synod of the Nile. Sheikh Shaher serves as a cleric and teacher at Al-Azhar Mosque and its affiliated university, world-renowned centers of Islamic life and learning. Sheikh Mohammed Hegazy leads a mosque in Qalyub, just north of Cairo.

FULL ARTICLE FROM THE CHRISTIAN CENTURY

An interfaith examination: Islamic Thought Through Protestant Eyes

Book Club: In an enlightening examination of religions, Mehmet Karabela’s Islamic Thought Through Protestant Eyes elaborates how, in the aftermath of the Protestant Reformation, Islam became a key theological concern in Western Europe.

What if the Protestant Reformation was as much about Islam as it was with Catholicism? We all know the story, a German priest called Martin Luther angered by what he saw as the excesses of the Catholic Church and certain doctrines it espoused, nailed 95 pieces of theses to the door of a church symbolising his objections, unwittingly triggering the reformation leading to the creation of Protestantism.

Protestantism started out as a protest against Catholicism turning into a full sect with different beliefs, practises and doctrines, but while anti-Catholicism might have been a key feature of the Protestant movement, Islam played a lesser-known role in the formation of the Christian sect. Mehmet Karabela’s Islamic Thought Through Protestant Eyes aims to fill the gap in historical knowledge on how engaging with Islam helped shape Protestant beliefs and doctrines.

“The obsession with Islam was partially driven by fear of things like the Ottoman Empire, but also intense curiosity, especially in light of the rejection of the intellectual authority of the Catholic Church, there was a sense they needed to make sense of the world with new eyes”

Some historians such as Kecia Ali have argued modern Islam is increasingly protestant with a growing emphasis on things like relying only on the Quran, Hadiths and the first generation of Muslims as authority figures, a position born out of interaction with western Christianity through things like European colonialism, American-led globalisation and other related forces.

FULL ARTICLE FROM THE NEW ARAB

Three books offer hope-filled views on Christian-Muslim relations

Pillars: How Muslim Friends Led Me Closer to Jesus” by Rachel Pieh Jones. Plough Publishing (Wal-den, New York, 2021). 264 pp., $ 17.99.
“Islamophobia: What Christians Should Know (and Do) about Anti-Muslim Discrimination” by Jordan Denari Duffner. Orbis Books (Maryknoll, New York, 2021). 243 pp., $22.
“A World of Inequalities: Christian and Muslim Perspectives,” edited by Lucinda Mosher. Georgetown University Press (Washington, 2021). 253 pp., $34.95.

I recommend all three of these timely books for anyone who wishes to understand the history and present reality of Christian-Muslim relations both within this country and around the world.

The title of Rachel Jones’ “Pillars” echoes the five basic pillars of Muslim faith: There is no god but God, prayer, almsgiving, fasting and pilgrimage.

The book is a personal journal, organized in five sections reflecting the pillars, of the author’s life in the heart of Africa, Somalia, where she and her husband moved to take part in a humanitarian effort to help the local Muslim inhabitants to learn more and achieve a better lifestyle.

She and her family endured many difficulties, from being looked down upon and excluded to fears of the violence that killed three of her Christian friends. But Muslim women come to her aid, teaching her how to interact with Muslim women and men, and bringing her family into their homes so she could better understand.

Jones and her Muslim friends journey together through the Muslim year, learning about each other through dialogue, listening to each other and, hesitatingly, praying together to the one God whom Christians and Muslims both worship.

This very personal story will introduce readers to Muslim religious traditions and, more importantly, to people with whom readers can relate and learn from.

“Islamophobia” details the present-day reality of a negative and largely false set of ideas about Muslims and Islam that has been part of Christian culture since at least the Crusades.

Ignoring what the holy book, the Quran, which is largely based upon the Hebrew Scriptures and the New Testament, actually states, Islam is portrayed as a religion that sees itself as having replaced Christianity and Judaism and is aimed at their destruction and creating a totalitarian structure to take over and rule the world.

Muslims are depicted as anti-women’s rights, as racists and evil slaveholders, as if Christians never “owned” slaves. While some Muslims might hold such views, and some Muslim societies have reflected them, this is not what the Quran teaches.

We Catholics, and Christians in general, have equally been guilty of such departures from the teachings of Jesus. So we must learn not to scapegoat Muslims by blaming them for the faults of our own history, and to a sad extent, the present.

The final third of the book, “Crafting a Christian Response,” provides the reader with a number of things Catholics and all Christians can do today to break the cycle of fear/hate of Muslims, both individually and communally.

Author Jordan Denari Duffner notes the good things that the Holy See has done but argues, correctly in my view, that more can and should be done.

FULL ARTICLE FROM THE CATHOLIC SENTINEL

Promoting Peace Between Christians and Muslims In Ghana

IT SEEMS to me that neither science nor religion is good or bad in themselves. It is people who make good use or bad use of them. Thus, the goodness or badness of science and religion depends upon the goodness or badness of humans who use them to solve or create life’s problems.

The Bible advocates peaceful coexistence as it exhorts believers in these words, “You shall not hate your brother in your heart, but you shall reason frankly with your neighbour…You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbour as yourself” (Leviticus 19:17-18). The Lord Jesus emphasized that loving God and our neighbours is the greatest commandment.

Prophet T.B. Joshua teaches that a person’s neighbours include those who do not share the same faith with him or her. This means differences in faiths should not serve as catalyst for religious conflict or oppression. Ghana’s Vice President, Dr. Mahamudu Bawumia, a Muslim recently expressed delight over peaceful Christian-Muslim relations in Ghana, describing it as enviable religious tolerance.

The Vice President was speaking at the commissioning of the National Mosque in Accra recently. The 5000-capacity Mosque complex described by Mrs. Gina Blay, Ghana’s Ambassador to Germany as hybrid in her Twitter post, was funded by the Turkish Government. Surprisingly, however, the imposing Muslim edifice was commissioned by a Christian.

FULL ARTICLE FROM MODERNGHANA.COM

Abrahamic Family House in Abu Dhabi to open in 2022

The cultural landmark in the UAE capital, which includes a synagogue, a church and a mosque, is meant to be a beacon of understanding and peaceful coexistence, inspired by the Document on Human Fraternity.

By Robin GomesThe Abrahamic Family House, which encloses a synagogue, a church and a mosque in a single complex, and which is scheduled to be inaugurated in 2022, is 20 percent complete, the Higher Committee of Human Fraternity (HCHF) said in a statement on Tuesday.  The  Committee, which is also supervising the project , said it is inspired by the 2019 Document on Human Fraternity.  Constructed on Saadiyat Island in Abu Dhabi, the capital of the United Arab Emirates, the project is closely followed by Pope Francis and the Grand Imam Ahmed el-Tayeb of al-Azhar, who endorsed the design, the HCHF said.

The  Abrahamic Family House derives its name from the Old Testament biblical figure, Abraham, who is recognized and greatly revered by Jews, Christians and Muslims.

Shared values
The Abrahamic Family House’s design, by architect Sir David Adjaye, captures. the values shared by Judaism, Christianity, and Islam, through three main buildings, including a mosque, a church, and a synagogue in one place. “As such, the complex innovatively recounts the history and builds bridges between human civilizations and heavenly messages.”

The names of the three separate iconic houses of worship in the Abrahamic Family House complex are officially unveiled as “Imam AlTayeb Mosque,” “St. Francis Church,” and “Moses Ben Maimon Synagogue”.   Moses ben Maimon was a prolific and influential Sephardic Jewish philosopher of the Middle Ages.

Interfaith harmonious coexistence
Besides the 3 places of worship, the site includes a cultural center that aims to encourage people to exemplify human fraternity and solidarity within a community that cherishes the values of mutual respect and peaceful coexistence, while the unique character of each faith is preserved.

The design of the Abrahamic Family House was first unveiled by Sheikh Abdullah bin Zayed Al Nahyan, UAE Minister of Foreign Affairs and International Cooperation, at a global gathering in New York in 2019, during the 2nd meeting of the HCHF. IT said the design was also presented to Pope Francis and the Grand Imam during a meeting with them in November that year.

“The Abrahamic Family House epitomizes interfaith harmonious coexistence and preserves the unique character of each religion,” said Mohamed Khalifa Al Mubarak, Chairman of the Department of Culture Abu Dhabi and an HCHF member. He said, “It personifies Abu Dhabi’s vision for human fraternity and embeds coexistence into the already diverse cultural fabric of the UAE. Overseeing the development of this iconic project is inspiring and reflective of the UAE efforts in realizing the values of the Document on Human Fraternity and fostering its lofty principles.” 

FULL ARTICLE FROM THE HERALD MALAYSIA