The Makkah Appeal for Interfaith Dialogue

 

We sent to you the Scripture with the truth, confirming the Scriptures that that came before it, and with final authority over them: so judge between them according to what Allah has sent down. Do not follow their whims, which deviate from the truth that has come to you. We have assigned a law and a path to each of you. If Allah had so willed, He would have made you one community, but He wanted to test you through that which He has given you, so race to do good: you will all return to Allah and He will make clear to you the matters that you differed about. (Al-Ma’idah 5:48)
Argue with the People of the Book only in the best way, except with those of them who act unjustly. Say, ‘We believe in what was revealed to us and in what was revealed to you; our God and your God are one (and the same); we are devoted to Him. (Al-‘Ankabut 29:46)
Last week I attended a conference in Makkah on the subject of Islamic position on interfaith dialogue. The conference was organized by the Muslim World League and was supported by the king and the government of Saudi Arabia. About 600 Muslim ‘Ulama, Muftis of various countries and heads of various major Islamic organizations from almost all Muslim countries were invited. The conference took place at the Safa Palace next to the Haram and was opened by King Abdullah and the former President of Iran, Ali Akbar Hashemi Rafsanjani as well as the Mufti of Saudi Arabia, Shaikh al-Azhar and the Secretary General of the Muslim World League. This opening itself was very significant, because it emphasized the need for intra faith dialogue as much as interfaith dialogue.
The conference emphasized the need for dialogue for better understanding, for the removal of hate and prejudices, for peaceful relations, for tolerance and harmony. There was a general consensus of ‘ulama and muftis gathered there that dialogue is not only permissible in Islam, but it is required and very much needed at this time. It was emphasized that Muslims must develop a ‘culture of dialogue’ in their own countries, among their schools of thought (Madhahib) and also with the people of other faiths, cultures and civilizations. For three days the scholars presented and discussed many papers on the following four themes:
1. Islamic legitimacy for dialogue
2. Objectives, methodology, rules and means of dialogue
3. With whom will we engage in dialogue?
4. The themes of dialogues

1. The Legitimacy of Dialogue:  The scholars emphasized that Islam promotes dialogue and they mentioned many verses from the Qur’an and Ahadith that talk about dialogue among the people. Some scholars even said that Islam itself is the religion of dialogue. They specifically mentioned two important points: Difference among the people is the will of Allah. Allah did not force all people to follow one way. The only legitimate way of presenting the message is dialogue. The sirah of the Prophet Muhammad –peace be upon him- presents a clear methodology in this regard through his many dialogues especially with the Christians of Najran and his correspondence with great emperors and monarchs of his time. The Madina society that was established by the Prophet is the optimal model of positive coexistence of the followers of diverse religions. The Madina document (Mithaq) is a source of pride that may be emulated for civilized coexistence. It defined the spheres of cooperation to achieve common interests and to establish such noble human values as justice, charity and Ihsan.
2. Objectives, methodology, rules and means of dialogue: The scholars very clearly explained the objectives of dialogue:
3. To introduce Islam, its principles, humane tenets and its great civilization and to correct misconceptions about Islam.
4. To contribute to the solutions of many human problems that have contributed to the increase in human suffering through injustice, vice, terrorism, violations of human rights, and pollution of the environment.
5. To Support and defend just causes and form an international public opinion that supports such causes and helps achieve their legitimate demands.
6. To expose those who promote the clash of civilization and end of history theories and reject their claims that Islam is an enemy of contemporary civilization thereby creating Islamophobia in the minds of people, imposing dominance of the world and disseminating a single culture.
7. To learn about the faiths of other people and their cultures and establish with them common principles that achieve peaceful co-existence and security of human society. Cooperate with each other in spreading ethical values, truth, benevolence, and peace, and challenging hegemony, exploitation, injustice, moral deviation, family breakdown, and other evils that threaten societies.
8. To solve problems and dispute that may occur between Muslims and others in countries and communities, whether as majorities or minorities. Secure an atmosphere suitable for national and civil co-existence.
9. To achieve understanding with humane cultures and civilizations as well as urge Muslims to join multi-civilization arrangements of mankind and use this understanding for achieving and protecting world peace.
10. To interact and communicate with the followers of Islamic schools of thought in order to achieve the unity of Muslim Ummah and lessen fanaticism and antagonism.

As far the methodology, rules and means of dialogue, the scholars presented a very elaborate methodology. They emphasized that the dialogue should be with wisdom and good manners without ridiculing the beliefs of other people. The dialogue should not be to compromise the fundamental principles of religion, negligence in religion or merging religions.
For the means and mechanisms of dialogue, the scholars suggested that the Muslim world and Muslim communities around the world should added attention to dialogue, its constitution, means and programs. They urged the Muslim World League to form an International Dialogue Commission, which should develop a united strategy for dialogue, with coordination and cooperation with the concerned parties; and to conduct conferences, symposiums and meetings of research groups on dialogue among followers of revealed messages, civilizations and cultures as well as philosophies to which academic, media personnel and religious leaders representing various international cultures are invited.

1. With whom will we engage in dialogue? Dialogue should be done with all people: religious leaders, academic scholars, political as well business and media personalities. The conference urged Muslims residing in Muslim minority countries to conduct dialogue that may solve the conflicts arising from time to time and to continue dialogue with the citizens of their respective countries and confirm to them their sincere commitment to citizenship, without neglecting their Islamic duties.
2. The themes of dialogues: The conference suggested broad themes of dialogue, such as unity and dignity of humankind (based on al-Nisa’ 4:1) Reject sectarianism and fanaticism and denunciation of calls of hegemony  (based on the Hadith, “O people your Lord is one and your father is one. Piety is the only criterion for preference of an Arab over non-Arab or a non-Arab over an Arab or white person over black person or black person over white person.) Consider that God has created human with the natural instinct to love peace, hate evil, accept justice and reject injustice, and that the suffering of humankind is due to its rejection of God’s guidance. (based on Taha 20:123-124.)  (For details of this conference and its resolutions, see: www.themwl.org)

(Khutbah at ISOC – Jumada al-Ukhra 9, 1429/ June 13, 2008)

 

Editor: Akhtar M. Faruqui
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