|
Articles & News
Bridgebuilding
Between Christian and Muslim
I'd like first to express my thanks and appreciation to those
who arranged this seminar, and I do hope that we leave it with a
better understanding of each other and with more positive
attitudes. 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.
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.
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.
ISLAMIC MONOTHEISM
The next essential concept that needs to be clarified is the
term "Allah" What does it mean? It should be emphasized first
that the term "Allah" has no connotation at all of a tribal god,
an Arabian or even a Muslim god. The term "Allah' in Arabic
simply means the One and Only True, Universal God of all. To
think that Allah is different from God, with a capital 'G' is no
more valid than saying the French Christians worship a different
god because they call him "Dieu".
What are the basic attributes of Allah? The Qur'an mentions the
"most beautiful names" (or attributes) of Allah. Instead of
enumerating them all, let's examine a few. Some attributes
emphasize the transcendence of Allah. The Qur'an repeatedly
makes it clear that Allah is beyond our limited perception.
"There is nothing whatever comparable unto Him." (al-Shura; 42:1
1) "No vision can grasp Him, but His grasp is over all vision."
(al-An'Zim; 6:103) A Muslim never thinks of God as having any
particular image, whether physical, human, material or
otherwise. Such attributes as "The Perfectly-Knowing," "The
Eternal," "The Omnipotent," "The Omnipresent," "The Just," and
"The Sovereign" also emphasize transcendence. But this does not
mean in any way that for the Muslim Allah is a mere
philosophical concept or a deity far removed. Indeed, alongside
this emphasis on the transcendence of Allah, the Qur'an also
talks about Allah as "personal" God who is close, easily
approachable, Loving, Forgiving and Merciful. The very first
passage in the Qur'an, which is repeated dozens of times, is -In
the name of Allah, Most Gracious, Most Merciful . . . .' The
Qur'an tells us that when Allah created the first human "He
breathed into him something of His spirit," (al- Sajdah; 32:9)
and that "Allah is closer to the human than his jugular vein."
In another beautiful and moving passage we are told, "When my
servants ask you (O Muhammad) concerning me, then surely I am
near to them. I listen to every suppliant who calls on Me. Let
them respond to My call and obey My command that they may be led
aright."
For the Muslim, monotheism does not mean simply the unity of
God, because there can be different persons in unity. Monotheism
in Islam is the absolute Oneness and Uniqueness of Allah, which
precludes the notion of persons sharing in Godhead. The opposite
of monotheism in Islam is called in Arabic "shirk," association
of others with Allah. This includes not only polytheism, but
also dualism (believing in one God for good or light and another
for evil or darkness). The concept of "shirk' also includes
pantheism, the idea that God is in everything. All forms of
God-incarnate philosophies are excluded by Islam's monotheism,
as is blind obedience to dictators, to clergy, or to ones own
whims and desires. These all are regarded as forms of
"associating" others with Allah (shirk), whether by believing
that such creatures of Allah possess divinity or by believing
that they share the Divine Attributes of Allah. It should be
added that, to the Muslim, monotheism is not simply a dogma.
Islam's pure, pristine and strict monotheism is much more than a
thought or a belief; it is something that deeply influences the
Muslim's whole outlook on life.
NATURE OF THE HUMAN
We have talked about Allah. What about you and me? Who is the
human being? Who are you and I? And why are we here on earth?
The Qur'an teaches that we humans are created of three
components. We are created from clay, representing the material
or carnal element. We are endowed with intellect that is
Allah-given to be used, not to be put on the shelf. Reason may
be insufficient but it is not the antithesis of faith, either.
And thirdly, we are endowed with the spirit of Allah, which was
breathed into us (al-Sajdah; 32:7, al Baqarah; 2:31, al-Hijr;
15:29). The Muslim does not see human existence here on earth as
punishment for eating from the forbidden tree. That event is
regarded as an experiential lesson for Adam and Eve before they
came to earth. The Qur'an teaches that even before the creation
of the first human it was Allah's plan to establish human life
and civilization on earth (al-Baqarah; 2:30). Thus, the Muslim
does not view the human as all evil, nor as all good, but rather
as responsible. It is stated in several places in the Qur'an
that.Allah created the human to be His "khalifah", His trustee
or vice- regent on earth. Humankind's basic trust, our
responsibility, is to worship Allah. Worship for the Muslim is
not only engaging in formal rituals, but it is any activity in
accordance with the will of Allah for the benefit of oneself and
of humanity at large. Thus the Muslim views the earth, its
resources and ecology as a gift from Allah to humans to harness
and use in fulfillment of the trust for which we shall all be
held responsible. That is why the Qur'an speaks highly of
learning. The first word revealed of the Qur'an was, "Recite,"
or "read." As long as they were true to their faith and to
Qur'anic injunctions about learning, Muslims established a
civilization that saw great advances in science and in the
humanities. Not only did they preserve earlier scientific
heritage but they also added to it and paved the way for
European renaissance. When Muslims again become true to their
faith such history is bound to repeat itself
ALLAH-HUMANKIND RELATIONSHIP
We talked of Allah and of humankind. Now we must ask what is
their basic relationship. The Qur'an teaches us that the human
race is given an innate pure nature called "fitrah." Knowledge
of Allah and innate spirituality are inherent in human
existence, but this spirituality can betray us if it is not led
in the right direction. To depend on a merely human feeling of
the guiding Spirit is dangerous. Many groups, even cults, claim
to be guided by the spirit or by God or by revelation, yet these
groups hold divergent, even contradictory, beliefs. We find
people behaving in contradictory ways who claim nonetheless that
each is doing the will of God. "I feel," they say, "that the
spirit guides and directs me.'
A credible source of revelation is imperative. Throughout
history Allah has selected particular individuals to convey His
message, to receive His revelation and to exemplify it for
mankind. For some of these prophets, holy books or scriptures
were given revealing Allah's commands and guidance. For most of
you the names of these prophets found in the Qur'an will sound
familiar: Noah, Abraham, Ishmael, Isaac, Jacob, Joseph, Moses,
David, Solomon, John the Baptist, Jesus, and, finally, the last
prophet, Muhammad, peace be upon them all. These prophets
carried the same basic message: "Not an apostle did We send
before you without this inspiration sent by Us to him: that
there is no god but I; therefore worship and serve Me." (al
Anbiya; 21:25) Further, the Qur'an insists on calling all those
prophets Muslims, because a Muslim is one who submits to the
will of Allah. Their followers are called Muslims as well. Thus
it is an article of faith for a Muslim to believe in all these
prophets. Indeed, Muslims are warned that anyone who accepts
some prophets and rejects others, in fact rejects them all. For
a Muslim, to believe in Moses while rejecting Jesus or Muhammad
is against the very teaching of Moses. And to believe in Jesus
but reject Moses or Muhammad is to violate what Moses, Jesus,
and Muhammad stood for. For a Muslim to believe in Muhammad and
reject either Moses or Jesus is to violate his own Holy Book.
'Those who deny Allah and His apostles, and (those who) wish to
separate Allah from His apostles, saying: 'We believe in some
but reject others ' and (those who) wish to take a course
midway. They are in truth (equally) unbelievers and We have
prepared for unbelievers a humiliating punishment." (Al-Nisa';
4:150-151) Recognition of all prophets is an article of faith,
not a mere social courtesy or diplomatic statement. I do hope
that with open minds, open hearts and further careful, honest
study there may be more such mutual recognition.
THE SPECIAL ROLE OF MUHAMMAD
But why do Muslims in their testimony of faith say, "I bear
witness that there is no god but Allah and that Muhammad is His
messenger? Does that mean that they in fact reject other
prophets? Indeed, the special role played by Muhammad as the
seal and last of all the prophets puts the Muslim in the
position whereby honoring Muhammad implies honoring those who
came before him as well. Muslims are warned not to make
fanatical or parochial distinctions between prophets (al-
Baqarah; 2:285). But the Qur'an also says that Allah has favored
some prophets with more significant gifts or roles than others
(Al-Isra'; 17:55). All are brothers, although the only prophet
with the universal mission to all humankind is Muhammad, peace
be upon him (al- Furqaan; 25:1 1). The Muslim believes not only
that Muhammad is a brother to Jesus, Moses, Abraham and other
prophets, but the Qur'an states in clear terms that the advent
of Muhammad was foretold by previous prophets, including Moses
and Jesus, peace be upon them (al-Araf; 7:157, al-Saff; 61:6).
Even the Bible in its present form clearly foretells the advent
of the Prophet Muhammad ( e.g. Genesis 21:13, 18, Deuteronomy
18:18 and 33:1-3, Isaiah 11:1-4, 21:13-17, 42:1-13 and others).
For the Muslim, the Qur'an contains the words of Allah directly
and verbatim revealed to Prophet Muhammad, peace be upon him.
Many confuse the Qur'an with the 'Hadith,' or sayings, of the
Prophet. The Hadith is quite separate from the Qur'an. The
latter was dictated to Muhammad word for word through the Angel
Gabriel and immediately memorized and put down in writing. It is
important to emphasize that the Qur'an was neither written nor
composed by Muhammad, peace be upon him. To hold such a view
would contradict what the Qur'an says of itself and of Muhammad;
that the prophet is not speaking on his own but only
transmitting the revelation dictated to him by the Angel
Gabriel. To suggest that the Qur'an borrowed from or copied from
previous revelations, be it the Bible or otherwise, is, for a
Muslim, an accusation of 'prophetic plagiarism," a contradiction
in terms. The fact that there are similarities between the
Qur'an and previous scriptures is simply explained by the fact
that He Who spoke through those earlier prophets is He Who
revealed the Qur'an to Muhammad, the one and only true God,
Allah. However, the Qur'an is the last revealed Holy Book, which
supersedes previous scriptures and the only one still available
in the exact words and language uttered by Prophet Muhammad.
ACCOUNTABILITY AND SALVATION
We have talked about Allah, about the human and about the
relationship between them. What about accountability? How can we
humans, from the Islamic perspective, overcome "sin"? The Qur'an
teaches that life is a test, that earthly life is temporary (al-Mulk;
67:2). The Muslim believes that there is reward and punishment,
that there is life hereafter and that reward or punishment do
not necessarily wait until the day of Judgment, but start
immediately after burial. The Muslim believes in resurrection,
accountability, and the day of judgment.
For a Muslim, to demand perfection in order to gain salvation is
not practical. It is demanding the impossible and is unjust.
Islam teaches a person to be humble and to learn that we cannot
achieve salvation by our own righteousness. The reconciliation
of the "sinful" human with Allah is contingent on three
elements: the most important is the Grace, Mercy, and Generosity
of Allah. Then there are good deeds and correct belief. Correct
belief and good deeds are prerequisites for God's Grace and
Forgiveness and for rising above our common shortcomings. How
can sin be washed away? The Qur'an gives the prescription: 'If
anyone does evil or wrongs his own soul, but afterwards seeks
Allah's forgiveness, he will find Allah is Oft-Forgiving, Most
Merciful." (al-Nisa'; 4:110) Another moving passage reads,
"Those things that are good remove evil deeds." (Hud; 11:114)
Islam teaches repentance, stopping evil ways, feeling sorry for
what one has done, and determining to follow the path of Allah
as much as humanly possible. The Muslim does not believe in the
necessity of the shedding of blood, much less innocent blood, to
wash away sins. He believes that Allah is not interested in
blood or sacrifice, but in sincere repentance. The Qur'an puts
it clearly: "But My Mercy extends to all things." (al-A'raf;
7:156)
THE APPLIED ASPECT
How about the application? Are we just talking theology? Since
the human is Allah's trustee, it would be inconsistent for a
Muslim to separate the various aspects of life, the spiritual
and the material, state and religion. We hear a lot about the
"five pillars of Islam," but they are often presented as the
whole of Islam, many times in a shallow way. They are not the
whole of Islam any more than one can claim to have a functional
house composed exclusively of five concrete pillars. You also
need the ceiling, walls, tables, windows and other things. As
the mathematicians put it, it is a necessary but not a
sufficient condition. The rive pillars of Islam (the testimony
of faith, the five daily prayers, fasting, charity, pilgrimage)
are presented by most writers as matters of formal ritual. Even
the pillar that is liable to appear ritualistic, daily prayers,
is a purely spiritual act involving much more than simply
getting up and down. It has social and political lessons to
teach the Muslim. What may appear as separate compartments of
life simply does not exist for the Muslim. A Muslim does not
say, 'This is business and this is moral." Moral, spiritual,
economic, social and governmental are inter-related, because
everything, including Caesar, belongs to Allah and to Allah
alone.
MUSLIM/NON-MUSLIM RELATIONS
In conclusion and against this background, what is the
implication for the Muslims in their attitudes toward
non-Muslims? To start with, and we must be frank about it, the
Qur'an makes it incumbent on the Muslim to convey Allah's
message in its final form, the Qur'an, to all humanity. We are
not talking here about conversion. I do not like that word.
Indeed, to turn to Islam, the religion of all the prophets in
its final form, is not to turn one's back on the preceding
Prophets. It is an augmentation, rather than a conversion,
because it does not involve changing ones basic spiritual
nature. In the Qur'an, pure human nature is a "Muslim nature,"
which knows its Lord and wishes to submit to Him. The Qur'an
states, "Let there be no compulsion in religion." (al-Baqarah;
2:256) My substitute for the term "conversion' is "reversion,"
in the sense of a return to the pure monotheism in which we were
all created. Thus the Muslim is taught to be tolerant toward
others. Indeed, the Qur'an not only prohibits compulsion in
religion, but it prohibits aggression as well, although it
allows defense: "Fight it, the cause of Allah those who fight
you, but commit no aggression; for Allah loves not
transgressors." (al-Baqarah; 2:190)
In addition, we find that within this broad rule of dealing with
non-Muslims "the People of the Book" is a special term accorded
to Jews and Christians in the Qur'an. Why "People of the Book"?
Because the Muslim makes a clear distinction between a
polytheist or an atheist and those who follow the prophets who
originally received revelations from Allah. Even though a Muslim
might point out areas of theological difference, we still
believe in the divine origin of those revelations in their
"original" forms. How should a Muslim treat these "People of the
Book"? Says the Qur'an: "Allah forbids you not, with regard to
those who fight you not for [your] Faith nor drive you out of
your homes, from dealing kindly and justly with them: for Allah
loves those who are just. Allah only forbids you, with regard to
those (others] who fight you for [your] Faith, and drive you out
of your homes and support (others] in driving you out, from
turning to them [for friendship and protection]. It is such as
turn to them [in these circumstances], that do wrong.' (al-Mumtahanah;
60:8-9)
In the world today all believers in Allah are facing common
dangers: atheism, materialism, secularism and moral decay. We
must work together. Allah says in the Qur'an: "... If Allah had
so willed, He would have made you a single People, but His Plan
is to test you in what He has given you. So strive as in a race
in all virtues. The return of you all is to Allah; it is He that
will show you the truth of the matters in which you dispute.'
(al-Ma'idah; 5:51)
I hope, feel, and trust that there is sufficient common ground
for Muslims and Christians to meet, understand each other, join
hands and move together in the Path of Truth, Peace, and
Justice, the Path of Allah. Thank you very much for your
patience and may peace be with you.
Written By Dr. Jamal Badawi
|
