Beyond Tolerance: Honoring the Call to Love our Neighbors

Masjid-Al-Madina-750x400Last week, members of the church where I serve in Springfield, Ohio, were graciously invited to attend a service at Masjid Al-Madina, a mosque that I have probably driven past at least a 1,000 times.

Each time I previously drove past the mosque, in the recesses of my mind, I thought, “They are in their world, I am in mine, and we have nothing in common.” It never crossed my mind that the mosque would be a place where friendships could form.

I had no idea what to expect. Inaccurate stereotypes had led me to believe that Muslims were reserved, distrustful, unfriendly, and completely uninterested in my Christian faith. To my shame, I believed these stereotypes to be true…until last week.

Prior to the events leading up to last Friday, I did not know a single Muslim with whom I could have a cup of coffee or tea and share a good story. In fact, I had never had a casual conversation with a person of Muslim faith. Never.

All of that changed dramatically for me over the last three days.

About 50 people from my church, male and female, young and old, were warmly welcomed to Al Madina Mosque for a Friday afternoon prayer service designed to help educate non-Muslims about their faith. Imam Yunus Lasania, his wife Zarina, and so many others (too many to name) extended a warm welcome. In fact, it was one of the warmest and most gracious welcomes I have ever received. They invited us back for dinner that night.

Instead of being reserved, they exuberantly welcomed us with open arms. Instead of being distrustful, they went out of their way to answer any question that we had, even hard ones about things like jihad and Sharia law. The Imam told self-deprecating jokes to put us at ease. They asked honest, deep questions about my Christian faith, and I realized that in many cases my faith was as mysterious to them as there’s was to me. We discovered areas of commonality, and we talked candidly of deep and significant differences. It was perhaps the most natural and easy conversation about Christianity that I have ever had with people who embraced a faith other than my own.

Yunus pointed out verses in the Quran that talk about the Muslim duty to protect the Christians and Jews who live in their midst. These verses come from the Ashtiname of Muhammad, a covenant signed by the Prophet Muhammad to protect Christians and Jews until the end of time. When Imam Yunus addressed members of his own congregation, he gave historical examples of times when Christians extended hospitality and protection to Muslims.

FULL ARTICLE FROM RED LETTER CHRISTIANS 

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)

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

Christian Muslim Dialogue

This is a more scholarly article than usually appears here, laying out the nature of a phenomenon which is often highlighted in this page – Christian-Muslim dialogue.  This gives the history and nature of that dialogue stressing its critical importance as a means of of countering the impact of dis and mis-information on neighborly relations between people of different faiths. 

muslim

Intentional, structured encounters between Muslims and Christians are generally termed “Muslim-Christian dialogue.” Interfaith dialogue is a conversation in which two or more parties seek to express their views accurately and to listen respectfully to their counterparts. Since the second half of the twentieth century, organized dialogue meetings have proliferated at the local, regional, and international levels. The meetings vary significantly in their organization, focus, and venue, as well as in the composition of participants.

Several motives have propelled the contemporary dialogue movement. These include desires to foster understanding, to stimulate communication, to correct stereotypes, to work on specific problems of mutual concern, to explore similarities and differences, and to facilitate means of witness and cooperation. The pragmatic need for better understanding and cooperation among adherents in the world’s two largest communities of faith—Christianity and Islam—is particularly acute. Together Christians and Muslims comprise almost half the world’s population, so the way in which they relate is bound to have profound consequences for both communities and for the world.

The dynamics of interfaiThencounter between Muslims and Hindus, Muslims and Jews, and Muslims and Christians differ. Their historic relationships as well as their major theological, social, and political concerns vary markedly. Contemporary initiatives in Muslim-Christian dialogue can be understood best in the larger context which can be established by a brief overview of dominant themes in Muslim-Christian encounter.

Historical Background.

Muslim-Christian dialogue dates back to the rise of Islam in the seventh century. Rooted as both traditions are in the monotheism of the patriarch Abraham, Muslims and Christians share a common heritage. For more than fourteen centuries these communities of faith have been linked by their theological understandings and by geographical proximity. The history of Muslim-Christian interaction includes periods of great tension, hostility, and open war as well as times of uneasy toleration, peaceful coexistence, and cooperation.

Islamic self-understanding incorporates an awareness of and direct link with the biblical tradition. Muḥammad, his companions, and subsequent generations of Muslims have been guided by the Qurʿān, which they have understood as a continuation and completion of God’s revelations to humankind. The Qurʿān speaks of many prophets (anbiyāʿ, singular nabī) and messengers (rusul, sg. rasūl) who functioned as agents of God’s revelation. Particular emphasis is laid on the revelations through Moses (the Torah) and Jesus (the Gospel) and their respective communities of faith or “People of the Book” (ahl al-kitāb). See PEOPLE OF THE BOOK.

The Qurʿān includes positive affirmations for the People of the Book, including the promise that Jews and Christians who have faith, trust in God and the Last Day, and do what is righteous “shall have their reward” (2:62 and 5:69). The different religious communities are explained as a part of God’s plan; if God had so willed, the Qurʿān asserts, humankind would be one community. Diversity among the communities provides a test for people of faith: “Compete with one another in good works. To God you shall all return and He will tell you (the truth) about that which you have been disputing” (5:48).

The Qurʿān states that “there shall be no compulsion in religious matters” (2:256). Peaceful coexistence is affirmed (106:1–6). At the same time, the People of the Book are urged to “come to a common word” on the understanding of the unity of God (tawhīd) and proper worship (e.g.,3:64, 4:171, 5:82, and 29:46). Christians, in particular, are chided for having distorted the revelation of God. Traditional Christian doctrines of the divinity of Jesus and the Trinity are depicted as compromising the unity and transcendence of God (e.g., 5:72–75, 5:117, and 112:3). There are also verses urging Muslims to fight, under certain circumstances, those who have been given a book but “practice not the religion of truth” (9:29).

While the Qurʿān provides a framework for Muslims’ understanding of Christians and Christianity, particular political, economic, and social considerations have shaped the encounter in each setting. Circumstances and relationships between Muslims and Christians in Egypt, for example, cannot be equated casually with those in Lebanon over the same centuries. Relationships in Egypt, a religious and intellectual center of the Islamic world, were subject to distinctive dynamics not found elsewhere. Cairo, known as the “city of a thousand minarets,” is home to al-Azhar, the mosque and university, which has been a bastion of Sunnī orthodoxy through much of Islamic history. The Coptic Orthodox Christians in Egypt comprise the largest Christian community in the Arabic speaking world. As an Oriental Orthodox church, the Copts have been completely independent of both the Roman Catholic and the Eastern (Greek, Russian, and Serbian) Orthodox churches since the middle of the fifth century.

By contrast, the mountains of Lebanon provided safe haven for a wide range of religious groups—numerous Catholic, Orthodox, and Protestant Christians, various Sunnī and Shīʿī Muslims, and the Druze—for more than a thousand years. As minority communities threatened by Christian crusaders or Muslim conquerors or more recent colonial powers, inhabitants of Lebanon have coexisted, cooperated and clashed, in many ways. An examination of Muslim-Christian relations in Spain or the former Yugoslavia or contemporary Indonesia, the world’s largest Muslim country, further illustrates the need for careful, contextual analysis.

FULL ARTICLE FROM THE OXFORD ISLAMIC STUDIES 

 

 

Bridge Building Between Christians and Muslims

timthumbWith 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.

1. 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.

2. MEANING OF “ISLAM”

Taking the term “Islam,” it is important to emphasize that it is not derived from the name of any particular person, race, or locality. A Muslim considers the term used by some writers, “Mohammedanism,” to be an offensive violation of the very spirit of Islamic teaching. The Prophet Muhammad, peace be upon him, is not worshipped, nor is he regarded as either the founder of Islam or the author of its Holy Book, the Qur’an. The term “Islam” is given in more than one place in the Qur’an itself. It is derived from the Arabic root (SLM) which connotes “peace” or “submission.” Indeed, the proper meaning of “Islam” is the attainment of peace, both inner and outer peace, by submission of oneself to the will of Allah. And when we say submit, we are talking about conscious, loving and trusting submission to the will of Allah, the acceptance of His grace and the following of His path. In that sense the Muslim regards the term Islam, not as an innovation that came in the 7th Century, Christian era, with the advent of the Prophet Muhammad, but as the basic mission of all the prophets throughout history. That universal mission was finally culminated and perfected in the last of these prophets, Prophet Muhammad, peace be upon them all.

FULL ARTICLE FROM ISLAMICITY.ORG

Pope: Christian-Muslim dialogue essential for peace

20151127_pope_ss-slide-WPPU-jumboNAIROBI, Kenya (AP) — Pope Francis told Christian and Muslim leaders in Kenya on Thursday that they have little choice but to engage in dialogue to guard against the “barbarous” Islamic extremist attacks that have struck Kenya, saying they need to be “prophets of peace.”

Francis met with a small group of Kenya’s faith leaders before celebrating his first public Mass on the continent, a joyful, rain-soaked celebration of an estimated 300,000 faithful, including Kenya’s president. The Argentine pope, who has never been to Africa before, was treated to ululating Swahili singers, swaying nuns, Maasai tribesmen and traditional dancers at the Mass on the grounds of the University of Nairobi.

On his first full day in Kenya, Francis received a raucous welcome from the crowd as he zoomed around in his open-sided popemobile, some 10,000 police providing security. Some people had been at the university since 3 a.m., braving heavy showers that turned the grounds into thick puddles of mud. Others waited in queues 3 kilometers (1.8 miles) deep to get close to the venue.

But the size of the crowd — estimated by both police and the Vatican — was far smaller than the 1.4 million that Kenyan authorities had expected after declaring Thursday a national holiday. Vatican officials had predicted a maximum of a half-million people, and the lower number was likely due in large part to the weather.

FULL ARTICLE FROM KRQE NEWS 13 

Suspension of Pakistan women’s death sentence ‘shows need’ for Christian-Muslim dialogue

pakistan-christians-protestThe suspension of the death sentence of Asia Bibi, a Christian woman charged with blasphemy, by the Pakistan Supreme court has showed the value of Muslim-Christian dialogue, says a priest in the Islamic nation.

“The Supreme Court of Pakistan has made a great move as her death sentence was put aside,” Father James Channan said in a July 23 interview with the international Catholic charity Aid to the Church in Need.

“I firmly believe that justice will be done, that she will be proven innocent and that she will be released,” said the Roman Catholic Dominican priest.

He noted, “The blasphemy law was used (in Bibi’s case) to settle a personal score – the accusation was an act of revenge.”

The Pakistani woman has denied the accusation, saying her accusers were acting out of a personal vendetta.

Asia Bibi spent nearly five years on death following an accusation that she insulted the Islamic prophet Muhammad during an argument, Catholic News Agency reported.

Earlier in July the Supreme Court of Pakistan suspended Bibi’s execution, and will soon hear her appeal.

However, CNA reported that many Pakistanis have spoken out against the court’s decision and have said it would carry out the execution even if she is deemed innocent.

FULL ARTICLE FROM ECUMENICAL NEWS