Interfaith Dialogue as a Tool to know One Another: An Asset or a Liability


By


Dr. Munir El-Kassem Islamic Institute for Interfaith Dialogue











For Muslims, interfaith dialogue is not a matter of choice, it is an obligation. Prophet Muhammad (pbuh) was not only encouraged to engage the People of the Book in meaningful dialogue; he was commanded to do so. The Qur’anic injunction is very clear in this respect, “Say: O People of the Book: Come to an agreement between us and you, that we worship none but God, and that we shall ascribe no partners to Him, and that none of us shall take others for lords beside God. And if they decline (your invitation for dialogue), then say: Bear witness that we shall (continue to) submit to God in Islam,” (Al-Imran: 64) Thus dialogue should be pro-actively initiated by Muslims as a form of calling others to the truth of the final message of Islam
Dialogue is not, as some may falsely propose, an attempt to compromise and dilute the immutable teachings of Islam, but rather a venue to stimulate people to get to know each other. God reminds us of the divine wisdom in making diversity an integral feature of our creation, “O people, We have created you as males and females, and have made you nations and tribes that you may know one another, “(Al-Hujurat: 13). This diversity, therefore, is not, as some may like to consider, a mysterious feature in describing our servitude to God. On the contrary, diversity is an Ayah of God ( a sign of God’s unmatched power), “ Had God so willed, He could have made you one community. But that He may try you by that which He has given you (He has made you as diverse as you are). So vie with one another in good works. To God you will all return, and He will then inform you of that wherein you differ,” (Al-Ma’idah: 48).
Those who think that interfaith dialogue should usually conclude with a winner and a loser are greatly mistaken. The purpose of dialogue should not be to convert others, but rather to share with them what principles one adheres to. Sincere dialogue should strengthen one’s faith while, at the same time, breaking down barriers that separate humans from each other. Thus dialogue is not to be regarded as a debate or, in layman’s terms, a tug of war.
The world developed into multi-religious and multi-sectarian societies where religious homogeneity is more of a mirage. Many of these religious traditions are founded on exclusivity that ends up branding the others with descriptions that leave very little to be desired. Whether one subscribes to the conspiracy theory or not, the current reality associates Islam with fanaticism, terrorism and violence. Calls have been publically made to declare an open war on Islam, similar to the call made in the late eleventh century by Pope Urban II. The eight Crusade campaigns of those days are continuing today, albeit with different strategies and tactics.
It is a fact that people kill in the name of God. One can never forget the twenty nine Muslim victims of Barruch Goldstein in Hebron, the assassination of the Chaldean Archbishop of Mosul and the religious riots in Armitsar, India. These incidents and thousands others demonstrate how adherents to major world religions may translate their religious convictions into alienation and destruction. This obviously can never be condoned by God. It is of utmost importance to stress that it is not religions that wage war but rather their followers. Dialogue may help lessen the fears of people of different religious affiliations. As long as dialogue does not get confined to academic and intellectual circles, it will demystify religious differences and help explain the divine wisdom behind religious diversity. As stated earlier, this diversity is not a sign of lack of divine control but one major test of human faculties to appreciate their differences and channel them for the enrichment of human experiences.
It is remarkable that Nostra Aetate, the Declaration on the Relation of the Catholic Church to Non-Christian Religions of the Second Vatican Council, underlines the importance of dialogue to bring answers to the thousands of riddles that challenge the human family, “Men look to their different religions for an answer to the unsolved riddles of human existence. The problems that weigh heavily on the hearts of men are the same today as in the past ages. What is man? What is the meaning and purpose of life? What is upright behavior and what is sinful? Where does suffering originate, and what end does it serve? How can genuine happiness be found?”
From the above, one concludes that dialogue may be the only strategy left for humans to avert foolish apocalyptic consequences which themselves are part of certain religious convictions. People engaging in dialogue do not have to agree, as long as they are sincere and honest and do not intend to undermine or show disrespect to the religions of others. It is not even necessary to be diplomatic or show artificial kindness in dialogue, nor is it a matter of negotiation. It is a historical fact that when the non-believers of Makkah tried to negotiate with Prophet Muhammad (pbuh), God revealed, “Say: O non-believers! I worship neither that which you worship; nor worship you that which I worship. And I shall not worship that which you worship. Nor will you worship that which I worship. To you your religion and to me my religion.”
It is through open channels of interreligious research and dialogue that Nostra Aetate of the Catholic church declared, “and it is necessary to mention the special relations which unite Christians and Muslims who worship God, who is one, living and subsistent, merciful and almighty.” Such a declaration would not have been possible without vitally engaging scholars of both faith traditions to work together towards common understanding. A similar move was made following Pope Benedict XVI’s speech at the University of Regensburg in Germany on September 12th, 2006. Thirty eight Muslim scholars and religious leaders sent an “Open letter to his Holiness Pope Benedict XVI” in which they said, “we thought it appropriate, on the spirit of open exchange, to address your use of a debate … as the starting point for a discourse on the relationship between reason and faith.”
Following the above mentioned open letter, another significant step towards better understanding came in the form of a historical document, “A Common Word Between Us and You” which was signed by 121 Muslim leaders. That highly educational document was opened with Ayah 125 of Surat Al-Nahl which best summarizes Islamic position on interfaith dialogue, “Call unto the way of your Lord with wisdom and fair exhortation, and contend with them in the fairest way. Your Lord is best aware of him who strays from His way, and He is best aware of those who go aright.”
I have been also part of a scholarly group assembled by the World Islamic Call Society to dialogue with the Vatican in regard to several world issues from Islamic and Christian perspectives. Similar dialogues were also initiated with Evangelical Christians and contemplated with other religions as well. I have personally experience how hard liners started to show more flexibility in appreciating Islam as a result of such efforts.
Interfaith dialogue should not be carried out because of self-interest, but must come about as a result of unwavering acceptance of God’s will that made diversity a divine component of human existence. Through dialogue, one hopes to uncover rays of the truth that get buried under the rubble of human biases and tendencies to follow that which is convenient. Consequently, religious multiplicity may be a positive force that stimulates people to continue their efforts of discovery and maintains people’s interest in the fullness of God’s wisdom. Dialogue can only lead people to examine more deeply their religious identity and bear witness to the greatness of God.
Religion can be easily misunderstood. All too often, people use their religion as a front to pass certain agendas that end up fueling fear and hatred. It is not religion that is the root cause of world problems, as some humanists may want to assert, but rather the misunderstanding of religion that ends up plaguing the world. As Karen Armstrong put it, “religion is hard work; not many people do it well.”
According to the Qur’an, it is not a threat to the divine will to allow diversity in religious adherence, “Have they who have accepted faith not yet realized that had God so willed, He would indeed have guided all humankind aright?” (Al-Ra’ad: 31), “If it had been your Lord’s will, they all would have believed – all who are on earth. Will you, then, compel the people, against their will, to believe?” (Yunus: 99).
In his book, “The Great Theft: Wresting Islam from the Extremists,” Dr. Khaled Abou El-Fadl summarizes the Islamic view of “Li-Ta’arafu: know one another” which is the qur’anic phrase guiding the process of interfaith dialogue, “God’s appeal to human beings to engage in ta’aruf, or knowing the other, is not a call for a heartless process of collecting data about other human beings. It is however, divine guidance and an exhortation to believers to realize that essential to knowing and loving God is to know and love God’s viceroys on earth.” Without dialogue human beings cannot work together to uphold justice, compassion and love.