Interfaith Dialogue a Moral Duty to Finding Common Ground

Extreme voices in the three religions that claim the monotheist heritage of Prophet Abraham--Judaism, Christianity, and Islam--are busy sowing the seeds of confrontation and hate. They have recently taken the advantage of the politically rooted tensions between western and Middle Eastern countries to develop misunderstanding and mistrust among the followers of these religions.

Quoting selectively from Islamic sources, they have painted Islam as an intolerant religion that urges its followers to hate people of other faiths. This depiction belies both the historical record of Muslims dealing with the followers of other faiths, and, most importantly, the Qur'anic message itself. Although historical Muslim societies were imperfect, there are plenty of examples to show that Islamic values inspired Muslims to develop multi-religious societies in which people of diverse religious backgrounds lived in considerable harmony. The tolerance of Medieval Muslim Spain and the invitation extended to Jews expelled from Jerusalem to return to the city upon the defeat of the Crusaders are two shining examples.

The Qur'an reiterates a fundamental truth taught by all the prophets who were sent by God to guide human endeavors. It asserts that true and honest living is the assured way for spiritual and social harmony, and for protecting the long term self interests of every human being.

The Qur'an further asserts that humans are fallible and can never be free of error in understanding and judgment. Human knowledge is imperfect, and subject to bias and error. Knowledge of intentions and inner thoughts are beyond human capacity, and so is the knowledge of the final destiny of individuals. People of faith must show humility and put their trust in divine wisdom and the absolute justice of God, and must focus on doing what is right and just, instead of sitting in judgment on the eternal salvation of others. The Qur'an is clear that only God knows who is true and sincere in worship and service, and who has gone astray.

"Your lord knows best who strays from his way: He knows best who they are that receive His guidance." (6:117)

"And we granted them clear signs in matters (of religion): it was only after knowledge had been granted to them that they fell into schisms, through insolent envy among themselves. Verily your lord will judge between them on the Day of Judgment as to those matters in which they set up differences." (45:17)

The duty of the faithful is, therefore, not to judge others and look down on those who have different understanding and faith, but respect their choices and try his or her best to live an upright life and manifest the values of his and her faith through good work and good deeds.

"To you we sent the scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah has revealed, and follow not their vain desires, diverging from the truth that has come to you. To each among you have we prescribed a law and an open way. If Allah had so willed, he would have made you a single People, but (his plan is) to test you in what he hath given you; so strive as in a race in all virtues. The goal of you all is to Allah; it is he that will show you the truth of the matters in which you dispute." (5:48)

The Qur'an came to confirm the truth revealed in early scriptures, and the people of the book, the followers of the revealed scriptures, have a special place in the Qur'an, particularly those who carry the Abrahamic legacy. Significant portions of the Qur'an focus on the story of the Biblical prophets and their followers, the Jews and Christians. It presents their stories as the story of the journey of faith, reminding the followers of the last revelation of the ups and downs in the struggle of the early communities of faith.

Some commentators have stressed the down side of that story by focusing on the Qur'anic critique of the People of the Book. The Qur'an has pointed out several excesses and mistakes committed by the followers of the Biblical prophets, and warned the followers of Prophet Muhammad against committing similar excesses.

Yet the Qur'an is also full of stories of great struggles and shining examples of the followers of early prophets whose commitment and devotion were crucial for establishing the Monotheistic traditions and translating divine guidance into social practices: The strong faith of Saul (Talout) and those who stood firmly with him (2:249); the devotion of the people of the Trench who remained true to their faith in the face of a horrifying aggression committed by ruthless enemies (85:1-11); and the unwavering commitment of the followers of Christ to the ethical code and compassionate spirit he brought to humanity (61:14). Prophet Muhammad repeatedly emphasized that his mission confirmed those of early prophets. He directed early Muslims to seek refuge in Abyssinia, pointing out that the country was ruled by a just Christian King. This was the beginning of an excellent relationship and strong alliance between Muslims and Christians in Abyssinia that lasted for a thousand years.

Therefore, Muslim attitude toward the followers of other religions, particularly the People of the Book, should not be one of self-righteousness and pride, but one of compassion, mutual respect, and concern for the wellbeing and welfare of other communities. The Qur'an encourages Muslims to cooperate for the common good and to search from a common ground, based on mutual respect and help.

"Say: O People of the Book! Come to common terms as between us and you: that we worship none but Allah; that we associate no partners with Him; that we erect not, from among ourselves, Lords and patrons other than Allah." If then they turn back, say: "Bear witness that we (at least) are Muslims (bowing to Allah's Will)." (3:94)

The common ground Muslims are asked to seek with the followers of other religions is a society in which people are free to worship God. In such open society Muslims must display positive attitude and unwavering respect of the followers of other faiths. Dealing with respect and positive engagement does not mean that differences in doctrine and interpretation do not matter. Rather, it means that those differences must be addressed through free and open dialogue.

It is this open, free, and dignified dialogue that allows the followers of various religious traditions to affirm their diversity and discuss their similarities and differences, and it is what Islam requires from its followers. Muslims have a moral and religious obligation to engage in interfaith dialogue with other communities of faith, and they must do that by maintaining ethical standards required by the Qur'an, including the directive to "argue with [the follower of the revealed books] in ways that are best and most gracious."

This article appeared in the following publications:

iView
The American Muslim

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Making Sense of the Tsunami Disaster

When calamity afflicts people they often ask: why? When the Indian Ocean Tsunami disaster caused death and destruction, people asked why? "Why did you do this, God?" was the title of an article dispatched by Reuter on December 30, 2004.

"This is an expression of God's great ire with the world," said Israeli chief rabbi Shlomo Amar. "The world is being punished for wrongdoing -- be it people's needless hatred of each other, lack of charity, moral turpitude," was the answer of Pandit Harikrishna Shastri, a priest of New Delhi's Birla Hindu temple. Azizan Abdul Razak, a Muslim cleric and vice president of Malaysia's Islamic Party, said the disaster was a reminder from God that "he created the world and can destroy the world."

The "why" questions are the most difficult ones. Human intelligence does fairly well in answering the "how" and "what," questions, but often does poorly in answering the "why" and "when" questions.

The question of why does God allow much death to occur as a result of a natural event, is linked to the question of why death occur at all. Every day death is visited on hundreds of thousands of people of all nationalities, races, age groups, socio-economic groups, etc. Death does not distinguish between young and old, rich and poor, or strong and week.

Why does God cause people to die? Here is how the Qur'an answers this question: "He who created death and life, that He may try which of you is best in deed, and He is the exalted in Might, oft forgiving." (67:2)

Life is a trial, and we are tested every day: "Be sure we shall test you with something of fear and hunger, some loss in goods and lives, or the fruits (of your toil), but give glad tidings to those who patiently persevere, those who say, when afflicted with calamity: to God we belong, and to Him is our return." (2:155)

God has his reasons and timing, and it is futile to engage in second guessing divine knowledge that we have little capacity to comprehend in its completeness. The questions we should ask, and which are relevant to our knowledge and responsibility: Why there is too much poverty and disparity in the world? Why is it that much of the national wealth is used on building security systems rather than ensuring justice and equity, or providing education and empowerment to the less fortunate? Why the rich is getting richer and the poor poorer? These questions might appear less bold and less glamorous, but are certainly more open to comprehension and remedy.

The real questions confronting us today relate to how we should respond to the pain and suffering of humanity, to how we can ensure more equity in the world, and how we ought to bridge the gap between the rich and poor, and provide hope to the hopeless and help to the helpless.

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Logic of History and Power

We all have perspectives on the world. Our vantage points-- determined by our social, communal, ethnic, and religious affiliations--influence our views and our perspectives. Our perspectives can be a source of enrichment or devastation. When we respect individuality and recognize each other, our varying vantage points make us see things better, and arrive at better answers and solutions. But when we see our differences as a threat, and insist to impose our views by force, distortion, or deception we all end up being losers.

America today faces another critical test as Islam and American Muslims are subjected to repeated episodes of discrimination, demonization, racism, and bigotry. Blacks, Irish, Italians, German, Japanese, East Europeans, Jews, and Catholics had all to go through this ordeal. Now it is the turn of American Muslims.

One would expect that people would learn from history, and realize that racism, bigotry, guilt by association, collective punishment, and profiling are both wrong and counterproductive, and that those who choose these means to win often end up being the losers. But, alas, it is the logic of power and arrogance, rather than the logic of history and rightness, that too often has more grip on human beings.

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Discrimination and Aggression

It does not take much effort to see that cases of aggression, abuse, and exploitation often emanate from a single pattern: Dividing people into categories, and using the notion of "we are better than them" to justify aggression, exploitation, and violation of human dignity.

Tyrants, racists, and bigots always make sure before they embarked on a campaign of exploitation and abuse that the victims of their aggression are degraded and demonized. The ways of the Pharaoh of divide, degrade, and rule are the ways of all those who exploit differences and use ideology, both religious and secular, to justify claims of superiority. The Qur'an succinctly summarizes the Pharaonic ways: "Truly Pharaoh elated himself in the land and broke up its people into sections, overpowering one group of them: their sons he slew, but kept alive their females; for he was indeed a maker of mischief." (28:4)

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