Hi,
I know its been a while since I posted an article here on the Ark2Ark Blog site, and not nearly as regularly as pre-2011, but hey, ‘better there’s some than none’, just as we like to say ‘better late than never,’ unless you’ve been invited to the Queen’s birthday party!
As in one of my current roles I serve as the Secretary of the Inter Faith Relations Committee (IFRC) for the Muslim Council of Britain (MCB), I thought it worthwhile to share with you some insights into it, particularly in terms of definition and understanding. Most of the following has been drafted by Imam Abdul Jalil Sajid, Vice Chair of IFRC, with some editions by Dr Ramzy, the Treasurer of IFRC.
To begin, the present definition of Inter Faith dialogue according to Wikipedia is:
“The terms interfaith or interfaith dialogue refer to cooperative and positive interaction between people of different religious traditions (i.e., “faiths”) and spiritual or humanistic beliefs, at both the individual and institutional level with the aim of deriving a common ground in belief through a concentration on similarities between faiths, understanding of values, and commitment to the world. It is distinct from syncretism or alternative religion, in that dialogue often involves promoting understanding between different religions to increase acceptance of others, rather than to synthesize new beliefs.”
There are those on the peripheries of every faith who lay claim to the instigation of the interfaith movement, as well as those on the other end of the spectrum who argue that interfaith activities are inadvisable as they promote the dilution of cardinal principles in an attempt to reach amicable compromises. Each group often cites verses from their scripture in an attempt to support their relative stances. Between these two positions, however lies the fertile ground for the evolving nature of the interfaith movement, which works to promote a better understanding and mutual respect between those of different faiths, encouraging a desire to work alongside each other for the common good.
Interfaith is a relatively new movement. There is no single agreed definition or direction of this movement. It is still in its evolutionary stages. To some it means exchange of ideas, to others it means working together on some of the common issues. Still, others define it as an attempt in cultural exchange. How should we Muslim define it and why should we get involved in it? These are some of the pertinent questions that many Muslims are faced with in their daily dealings with those of other faiths, given that Muslims hold their religion to be the Divine Truth.
Interfaith activities are founded on a fundamental human reality that humans have often ignored. “Don’t judge others based on assumptions - learn about others directly from the original sources”. It may sound simple, but assumptions have been the major source of misinformation about others throughout the human history and caused discord and dissent.
Interfaith activities enable people of all faiths to know about each other directly from the practitioners and experts of each faith. It provides them the basic uncontaminated information about the other. It helps them to overcome some of the assumptions they have held without verification. Moreover, it opens up the channels of communications among practitioners of different faith on issues of common concerns.
Faith is a matter of personal choice. It can neither be imposed nor dictated upon others. It has to be acquired through one’s own efforts. Thus, interfaith is not and cannot be an attempt to force others to accept the truth as perceived by each faith traditions. It is also not an exercise in proving one’s superiority over the other.
Islam, via the Holy Qur’an and Prophetic tradition, as well as throughout its growth and historical development, has offered ample evidence to support the practice of acquiring knowledge concerning all aspects of life, including the faiths and traditions of others. Islam acknowledges the diversity of faiths and practices the world over, and demands from its followers a belief in the principle that throughout history, mankind has received guidance from the Creator. The Qur’an states that God sent a prophet with His guidance to every nation, speaking to the people in their language (Qur’an 14:4). Islam holds that the last of these revelations from Almighty God was through His last prophet Muhammad (pbuh). The purpose of this final revelation was to verify and clarify all that had come before it, and reinforce the commandment of belief in One God, reaffirming the original message of all previous prophets and scriptures.
There is another dimension of the interfaith related activities. People belonging to different faith traditions share the same planet and same resources. Due to the mismanagement of these resources and defective distributional systems, people often find themselves deprived of God’s resources. God does not discriminate among people when it comes to his justice and his bounties. He does not close the doors of his bounties on anyone. Hence, inter- faith activities give people an opportunity to ensure that God’s bounties are restored to people regardless of what they believe in.
There is one other aspect of interfaith is to ensure that opinions and perspectives do not lead people to condemn each other or to resort to violence to settle them. It enables them to understand other’s perspective so that people can live with diversity of opinion without passing judgment on each other’s level of understanding. Islam promotes the idea that no one carries the burden of others and each is responsible for one’s action. Hence, interfaith offers Muslims to practice this maxim in their relations with others.
In the United Kingdom, as in the US, people from different faith and ethnic backgrounds have found a unique opportunity to understand each other and learn from each other. There is no forum other than interfaith related activities that opens the door for this learning. Thus, interfaith activities are useful for those who understand their faith properly and are confident about its authenticity. Those who have superficial knowledge of their faith can certainly not contribute to the interfaith related activities. They may add to the confusion that already exists among faith circles.
The Muslim Council of Britain (MCB) Committee for Interfaith Relations is an effort to prepare Muslims to participate fully in the emerging interfaith movement. It invites Muslims to join its ranks so that they may become part of this effort for peace, harmony, and mutual understanding at their levels of interfaith activities. The previous IFRC’s have in the past agreed to the following:
1.Interfaith is rooted in Islamic traditions.
2. Interfaith work does not mean giving legitimacy to all ideas. Rather, it means the acknowledgement of the existence of all.
3. Interfaith from an Islamic traditions means that everyone deserves the respect and the right to express one’s viewpoint without any fear.
4. Interfaith does not mean that Muslims are negating the foundation of their faith.
5. A distinction must be maintained between interfaith work and interfaith dialogue.
6. Interfaith dialogue is more an intellectual exercise to understand the divergence that exists among people of faiths, while interfaith work means devoting the resources for the betterment of the condition of people of all faiths.
7. Those involved in interfaith must have knowledge of their own faith traditions.
8. The interfaith practitioners must follow the Quranic methodology to practice it.
9. Interfaith dialogue or work does not mean that people should have a unified approach.
Imam Sajid also asserts “There is no alternative to Inter Faith Dialogue”:
In my humble opinion, Faith brings joy and hope to millions of people in the world. Religion is a social force that can be harnessed to build bridges or manipulated to erect walls. Living and working together in today’s multicultural, multi-religious and multi-faith society is not always easy. Faith communities have huge human and financial recourses. Faith motivates its followers for doing good deeds such as raising funds for good causes, helping elderly and needy people in our communities and motivating their followers to tackle many social issues in our society. Religion harnesses deep emotions, which can sometimes take destructive forms. Where this happens, we must draw on our faith to bring about reconciliation and understanding. The truest fruits of our faith are healing the wounds of the past and being positive to construct trust and fellowship between different people. We have a great deal to learn from one another, which enriches us without undermining our own identities. Together, listening and responding with openness and respect, we can move forward to work in ways that acknowledge genuine differences but build on shared hopes and values.
In my faith tradition the Holy Qur’an commands believers for interfaith co-operation “to come to common grounds” (3:64). As a Muslim I have been ordered to build good relations with all people of the world (49:13 & (16:40); work for peace everywhere and whenever possible with others (2:208) & 8:61); cooperate with others in furthering virtue and God–consciousness (5:2); seek and secure human welfare, promote justice and peace (4:114); do good to others (28:77) and not to break promises made to others (16:91). The Holy Qur’an tells believers that those who do good deeds and help others are the best creation (98:6). The Holy Prophet of Islam made it clear that “Religion is man’s treatment of other fellow-beings” (Bukhari & Muslim); and “the best among you is he who does good deeds in serving other people” (Ahmad & Tabrani).
The noble Prophet of Islam (May the peace and Blessings of God Almighty be upon him) practiced this ideal for interfaith dialogue himself while talking to Jews, Christians and other faith traditions, as well as people with no faith on issues concerning life, death and relevant matters. The Prophet of Islam confirmed this in writing explicitly in the Charter of Medina in 622 CE. The Holy Qur’an not only recognized religious pluralism as accepting other groups as legitimate socio-religious communities but also accepting their spirituality. The preservation of the sanctity of the places of worship of other faiths is paramount in Islamic tradition (22:40).
The Holy Qur’an says: “And abuse not those whom they call upon besides Allah, lest exceeding the limits, they abuse Allah through ignorance. Thus to every people have We made their deeds fair-seeming; then to their Lord is their return so he will inform them of what they did” (6:109). It also instructs: “Allah loves the doer of good (to others)” (3: 133)
In 628 C.E. Prophet Muhammad (PBUH) granted a Charter of Privileges to the monks of St. Catherine Monastery in Mount Sinai. It consisted of several clauses covering all aspects of human rights including such topics as the protection of Christians, freedom of worship and movement, freedom to appoint their own judges and to own and maintain their property, exemption from military service, and the right to protection in war. I do not have ready references of these letters but in Dr Muhammed Hadidullah’s excellent book “Wasaiq of Muhammad” these are mentioned in Arabic. An English translation of that document is presented here:
Letter to the Monks of St. Catherine Monastery
“This is a message from Muhammad ibn Abdullah, as a covenant to those who adopt Christianity, near and far, we are with them.
Verily I, the servants, the helpers, and my followers defend them, because Christians are my citizens; and by Allah! I hold out against anything that displeases them. No compulsion is to be on them. Neither are their judges to be removed from their jobs nor their monks from their monasteries. No one is to destroy a house of their religion, to damage it, or to carry anything from it to the Muslims’ houses. Should anyone take any of these, he would spoil God’s covenant and disobey His Prophet. Verily, they are my allies and have my secure charter against all that they hate. No one is to force them to travel or to oblige them to fight. The Muslims are to fight for them. If a female Christian is married to a Muslim, it is not to take place without her approval. She is not to be prevented from visiting her church to pray. Their churches are to be respected. They are neither to be prevented from repairing them nor the sacredness of their covenants. No one of the nation (Muslims) is to disobey the covenant till the Last Day (end of the world).”
I will continue this theme of Interfaith discussion in the attempt to help coaches understand more of the eschatological and ontological approaches towards coaching, particlarly in relation to an individuals faith and its orientation on a person’s world view.
As ever, for Success and Contentment,
Asad Khan
