EDITORIAL 'CALL FOR REVIVAL OF THE QARTABA MOSQUE'

Transcription

1 EDITORIAL 'CALL FOR REVIVAL OF THE QARTABA MOSQUE' The Muslim Christian Federation International seminar on 'Interfaith Dialogue: Hope for Humanity' held at Peshawar Press Club on April 7, 2007 passed a consensus resolution that the status of the Qartaba mosque of Spain be revived and the Muslims be allowed to offer prayers in the historic mosque. The resolution also appealed to the Pope Benedict XVI to play his due role in revival of the mosque status. The great masjid of Cordoba, Spain, one of the most magnificent buildings in the whole Islamic Architecture plan was founded by Ummad Prince Abed Al-Rehman-I in 786. But, later the mosque was converted into a Christian Cathedral after the Roman Catholic of Spain captured Cordoba in Perhaps, Poet of the East and Pakistan Freedom Movement leader Allama Iqbal was the last person who, with the permission of the authorities, offered prayers and Azan there during his visit to Spain in We are of the considered opinion that if status of the historic Qartaba mosque is revived to accommodate the Muslim community demand, it may become a symbol of world unity. If the demand is accepted as per request, we believe it would help minimize reservations of the Islamic world towards the West and also help create an environment of interfaith friendship. The revival of the status of the mosque may bring warmth in the working relationship among the Muslims and the West. APPEAL TO THE EUROPEAN MUSLIMS It has been noticed that the Muslims in Europe are constructing mosques on the purchased Churches after demolishing these worship places of the majority Christian community. According to Islamic teachings once built a mosque is for ever a mosque, but in these countries, selling of a Church is not a taboo now but there are chances of its becoming a cause of conflict in future as the religious sentiments of the European Christians are likely to awake in future. This may lead to an endless conflict on the controversy of the conversion of the Churches into the mosques. We have noticed the same conflict in Ayudhya India in case of Babri Mosque in controversy with the majority Hindu community. Of course, the mosques are houses of Almighty Allah and centers of preaching of Islam, but demolishing a Church and constructing a mosque may create problems due to the farmer s historical background. Therefore, the European Muslims should pay heed to this issue and construct the mosques after purchasing some other pieces of land when and where necessary. IMAM-E-KA ABA'S VISIT TO PAKISTAN We welcome the gracious visit of Honorable Imam-e-Ka'aba, Abdur Rehman Al-Sudais to Pakistan. He visited Lahore and Islamabad and led prayers at different mosques. Definitely, this was acknowledgement of the Pakistanis' unshakeable commitment and love to Islam. But the Imam's political support to an unpopular government of President General Pervez Musharraf was not liked by religious circles, Al-Sudais' lovers and well-wishers. The Imam of Ka'aba is not limited to one political group or sect, but a leader of the entire Ummah, so he should be conscious of his religious status and careful in his statements. 2

2 The program for Interfaith Live-in experience of Christian Muslim religious leaders was organized at O' Spring Murree from 14th to 16th of May 2007 under the aegis of the World Council of Religions (Christian Chapter) in collaboration with Muslim Christian Federation International (MCFI). The unique one and perhaps, the first-ever in Pakistan history, the program started with recitation from the Holy Qur an and the Holy Bible. Mr. Mehboob Sada In charge Christian Study Center, Rawalpindi Joint Ulema and Pastors workshop BRIDGING THE GAPE Report: Raheel, Qazi Muhammad Siddique Mr. Mehboob Sada gave a short introduction of the program to the participants. He explained that this program is not just a seminar, or a training workshop, but a live-in experience from which we will not just learn new concepts but also develop relationships commit. with one another by living together and sharing each others' experiences. The participants appreciated this new concept since one can learn better from an interactive experience instead of just having an abstract idea. Samuel Robert Azariah Bishop of the Diocese of Raiwind Church of Pakistan Rt. Rev. Samuel Robert Azariah shared his views on need and importance of this program. We are here not just to attend a formal seminar (where only the speaker speaks and the audience remains mum) but to make new friends. Through this The primary step for seeking God is to love His creation. Being religious leaders, we have this imperative duty to spread the message of Peace and Love. We should never use the platform of a Church or a Mosque for spreading the hatred. This is the biggest sin we can friendship, we can share our experiences, happiness, fears, and even apprehensions. I hope such events will help remove all the unseen communication barriers among different faiths. During our stay here, we should have an open mind, positive attitude and ready to listen to each other, he maintained, adding that obviously there will be disagreements, but this should be with respect and dignity'. This is a small beginning as this program is the first of its kind in Pakistan, but we have a strong belief that our sincere efforts will bear fruit. Qazi Abdul Qadir Khamoosh MCFI Chairman Qazi Abdul Qadir Khamosh shared his vision with the participants. In our capacity as religious leaders, God has given us special responsibilities. Our responsibility is not just to impart religious teaching to the followers of our faiths but hard work is needed to make this society more tolerant and a better place to live in. My colleagues and I have a strong belief that we will reach our goal of a tolerant and peaceful society. Expectations & ideas Through an exercise, the organizers asked the participants to enlist their expectations from this program and their perceptions on receipt of invitation of the moot. The participants listed the 3

3 following expecta-tions and ideas. 1.Expecting change in attitudes 2.Mingling with the participants to create understanding of each other's faith 3.Learning new things with open mind. 4.New information and recreation 5.Betterment of the human society 6.Making new friends 7.To learn that God is unbiased and is the God of love and tranquility 8.To sit with the leaders and learn through interactive communication instead of just listening to the speakers Universality of love & peace The facilitator, Mr. Mehboob Sada gave m u l t i m e d i a presentation on the 'Universality of love and Peace', and that how these two entities can affect our life in a positive way. If we see this universe there is only one God for all of the mankind. It is the relation of a person with another person which makes this world worth living in. We cannot survive for long in loneliness and wilderness. If we do not love our fellow human beings, we cannot and should not proclaim to love the Lord, he said, adding 'Since if we cannot love seen things with whole heartedness how can we love an unseen entity (Almighty Allah). The primary step for seeking God is to love His creation. Being religious leaders, we have this imperative duty to spread the message of Peace and Love. We should never use the platform of a Church or a Mosque for spreading the hatred. This is the biggest sin we can commit. Then, when we are away from the Lord, we isolate ourselves from our fellow beings. When we are in this state of selfisolation discrimination erupts, resulting in biases which give birth to prejudices. Now these prejudices give air to faith crises the result of which is violence. Now this violence becomes the root cause of sectarianism and division of the society. when we are away from the Lord, we isolate ourselves from our fellow beings. When we are in this state of self-isolation discrimination erupts, resulting in biases which give birth to prejudices. Now these prejudices give air to faith crises, the result of which is violence. Now this violence becomes the root cause of sectarianism and division of the society. Ultimately, this exercise will result in large scale disharmony in the society. Bishop Azariah sharing his views said that God has put His trust while creating us that we will be his ambassadors of love and tranquility. Although, we are far away from this goal but still he trusts us and loves us and wants us to love our fellow humans. Sometimes, we intend to ignore big things but try to make minor differences big issues. Do not let non-issues divide you. SECOND DAY On start of the second day workshop proceedings, the facilitator asked the participants to file their feedback about the previous day's sessions. The day began with a special prayer about peace and tranquility. Dr. Aslam Khaki Attorney at Law Dr. Khaki shared his ideas about religious harmony and interfaith acceptance. He said that any religious issue was an opportunity for us, either we take it positively and resolve the issue or treat the dispute negatively to make it a bone of contention. He said that hatred results in selfishness that proceeds to self-development and breaks our relationship with God. Then, He also said that God sent every Prophet with the same basic principles of love, humanity and equality. Every Prophet 4

4 shared and molded these principles according to the understanding of his audience. While doing good deeds the Prophets never had any sort of religious or racial prejudices e.g. when Jesus healed people he never asked them whether they are Jews or non-jews, he just did the deed without any discrimination. This is something that we need to follow. Our basic religion is Humanity, a fact that we have forgotten. Besides giving authority and freewill to humans, God has given them a brain to learn and educate themselves. God has also given conscious to humans. We can use our free will to create a p r o b l e m a n d discrimination or authority be used to eradicate these problems. The purpose behind interfaith dialogue is not to bring faiths into unity but to bring the faith believers into unity. The speaker also discussed the common grounds among different religions. Preaching is a part of both Christianity and Islam, but we should not enforce one's faith on other. Communication gapes are the main reasons for conflicts. The session was ended with a short questions and answers session. THIRD DAY We can use our free will to create a problem and discrimination or authority be used to eradicate these problems. The purpose behind interfaith dialogue is not to bring faiths into unity but to bring the faith believers into unity. theme, the Bishop gave examples from the Holy Bible. He said that Religion is twoedged sword that both could and should be used for positive purposes or could be manipulated for negative purposes. Religion has somehow become associated with violence, and unfortunately the world governments and religious individuals seem unable to put an end to such issues alone. He also said that it's a dilemma that media only highlights the violent conflicts erupting due to religion. You will never see any thing positive on television. The moment, issues of South Africa, East Timor, Bosnia-Herzegovina were resolved there was no reports presented in the news about the harmony that prevails today. One possible solution is to highlight the positive role of religion in conflict prevention and community building. In conflict situation usually the religious components, organizations and personalities mostly have credibility from people. It is high time that religious leaders by using their God-gifted abilities and status try to bring tranquility in the society. The Holy Bible talks about loving neighbors like oneself; if we can only follow this example, then this is sufficient to bring a change in the society. While talking about love; the Bible tells us that although faith, hope and love are important in parallel but the most significant is love. Speaker: Bishop Samuel Azariah Topic: 'Role of Religion in Peace building Christian Perspective' In this session, Bishop Azariah shared his thoughts on the role religion plays in building Peace and Harmony in civic society. During reflecting on this The Bishop also highlighted the importance of religious dialogue. Dialogue is not a debate. In dialogue each partner needs to listen to the other, to understand the position of the other person. If a dialogue is carried on with integrity and openness the result will be that, the Muslim 5

5 will be an authentic Muslim and a Christian will be an authentic Christian. Qazi Abdul Qadeer Khamosh MCFI Chairman Religion has never been cause of conflict. The lust for power and money ever caused unrest, wars and fights in the world. God created religion for His the best creature Human, so it cannot deteriorate society. Now, peace-making institutes have been established to engage religious leaders and the scholars for peace making. Washington-based the International Centre for Religion and Diplomacy (ICRD) is such an institute engaged in peace making efforts across the world. Iraq, Afghanistan, and Ethiopia are in grip of violence but religion has no role in it. The world super powers are playing unprecedented game of bloodshed and religious violence, and deteriorating the world peace. This is their own decision Christianity has nothing to do with these wars and unrest. The World Council of Churches and late Pope John Paul II society. played a key role in propagation of the message of peace and love. If you go through the past, no role of religion is seen in unrest and the violence. The ruling forces have their own vicious interests in waging wars to complete their specific agenda. The positive or negative use of knife is according to one's own wish. If a person is stabbed to death, the knife is not responsible for this heinous crime but the user. According to Islamic perspective, 'Monotheism' (belief in one God) and the 'Day of Judgment' ensure peace in society. An attempt to maintain supremacy and One possible solution is to highlight the positive role of religion in conflict prevention and community building. In conflict situation usually the components, organizations and personalities mostly have credibility from people. It is high time that religious leaders by using their God-gifted abilities and status try to bring tranquility in the power through use of force cause injustice and unrest. As Chief of Army Staff, President or ministers use their authority against their rivals. This creates sense of loss among others, deteriorates peace and creates class discrimination. The people of all countries belonging to any faith are equal. Supremacy suits only to God and no other can claim this status. He is Creator and all others are His creature. We all are equal before Him as He is almighty and all powerful. Accepting supremacy and power of only one God, we should make efforts to establish good traditions for peace. How much powerful one is, he is answerable to God. When this thought comes in the human mind, he avoids use of power and prevents lust for rule. The monotheism also provides an opportunity to play a role in establishment of justice. Class system in the world is also barrier in establishment, maintenance and promotions of peace. Islam forbids exploitation of any segment of the society and stresses on sacrifice. The wealthy people 'take medicines to digest their food' while on the other hand, the down trodden people find their 'food stuff from solid waste'. This discrimination can be ended only through promotion of the religious tradi-tions. On the day of the Judgment, God will ask the wealthy men who don't provide cloths and food to the needy people, You did not give me food when I was hungry. The man will say, My Lord! You are Creator. How can I give you food? Then God will remind them that they refused to give the food stuff to the needy people even when a sufficient quantity of food was available with them. 6

6 ICRD STANCE ON INTERNATIONAL DISPUTES Panel: Qazi Abdul Qadeer Khamosh & Nazir A. Bhatti Europe, US differ in perception, but linked with interfaith dialogue history; Instead of choosing sides, ICRD focuses on peaceful resolution of conflict; We strive to influence US public and official opinion on issues; Iranian nuclear dispute be resolved through diplomacy, says ICRD President Dr. Douglas Johnston. In his interview with 'Voice of Peace', International Centre for Religion and Diplomacy Chief Dr. Douglas M. Johnston explained the ICRD view-point on different controversial issues of international importance. He believes in resolution of controversies through dialogue. Douglas also believes that religious leaders should be taken into confidence for economic, construction and peace development in Afghanistan and Iraq. The International Center for Religion and Diplomacy serves as a bridge between religion and politics in preventing and resolving conflicts in various parts of the world. The ICRD is about "cause," and has as its highest priority the task of preventing conflict rather than dealing with its consequences after the fact. Instead of choosing sides, ICRD focuses its work on the prevention and peaceful resolution of conflict as an end in itself. Operating under the belief that religion has a meaningful role to play in achieving this end, ICRD engages in unofficial faithbased diplomacy by bridging the political and religious spheres in support of peacemaking. Capitalizing on the positive role that religious or spiritual factors can play in facilitating trust and overcoming differences is a trademark ingredient of the Center's approach. The Mission of ICRD is to address conflicts that exceed the reach of traditional diplomacy by incorporating religion as part of the solution. More often than not, these are identitybased conflicts that take the form of ethnic disputes, tribal warfare, or religious hostilities. By linking r e l i g i o u s reconciliation with official and unofficial diplomacy, the Center has created a new synergy for peacemaking in such places as Kashmir, Sudan, Pakistan, and Iran. ICRD President Dr. Douglas M. Johnston along with Syed Azhar 7

7 Hussain visited Pakistan from 16th to 20th of April He addressed different gatherings and met with different public opinion leaders including religious scholars, intellectuals, tribal elders, and lawyers to have their view-point on different controversial issues. Dr. Douglas M. Johnston has answered questions raised by different quarters of the Pakistani society. We are publishing his answers to let the people know genuine American public opinion and to brush aside the impression that controversial US policies particularly the aggression on Afghanistan and Iraq is a move backed by all the American people. in unofficial faith-based diplomacy by bridging the political and religious spheres in support of peacemaking. As a general rule, ICRD advocates cultural engagement in preference to military intervention. In addition to raising these matters in public forums, we have also addressed them in presentations to our State Department, the Defense Department (including a number of military audiences), and the CIA. One example of our work has involved working with We believe that modest investments the American on the religious side early-on in Iraq Muslim comm- could have had an enormous payoff unity. In both 2006 and 2007, ICRD in bringing peace. In fact, early in convened confer- the war, ICRD received a message ences to explore from CENTCOM, which was how the U.S. conducting the war, asking us if we government and could put a team together to come the American over and train senior military Muslim comm- chaplains in how to handle localized unity could begin conflict having religious content. So working together VOP. How we formed a team, a really terrific for the common does ICRD differ team, and were all set to go; but the good. More specifically, the ultimate from official U.S. funding never came through. policy on the goal was to inform various areas of U.S. foreign policy its work? and public diplomacy with a Muslim perspective. Douglas: Although, I personally went on the record VOP. Do Americans and opposing the war in Iraq before it Europeans support interreligious began, organizationally, ICRD does dialogue? not take official policy positions on the issues that we address. Instead Douglas: Although of choosing sides, ICRD focuses its Europeans and Americans have work on the prevention and peaceful resolution of conflict as an end in itself. Operating under the belief that religion has a meaningful role to play in achieving this end, ICRD engages vastly different perceptions of the role that religion should play in public life, both have a long history of interest in and support for interreligious dialogue. The examples 8

8 are too numerous to list here, but indications of how important interreligious dialogue is to Americans can be seen in the proliferation of interfaith groups on college campuses, the popularity of books on religious topics designed for people seeking information about other faiths and the increase in donations from large foundations and the public that are directed to organizations that promote interreligious dialogue. Of particular note is the prominence being given to the United States Institute of Peace, a U.S. government supported institution that is successfully promoting interreligious dialogue around the world? If NATO were convinced that peace would take hold after NATO's departure, it would no longer have a reason to be there and would soon withdraw. That is why confidence-building measures and negotiations are needed to build trust on both sides. ICRD At ICRD, understands that many Afghans however, we strive are unhappy with the Karzai to go beyond government, but we believe that interfaith dialogue any change in governance should by promoting be accomplished through actual religious democratic means. engagement and by capitalizing on the positive role that religious leaders can play in preventing or resolving conflict, while advancing social change based on justice and reconciliation. In other words, ICRD is committed to making a difference through its practice of faith-based diplomacy. VOP. What is ICRD's position on Iraq and Afghanistan? Douglas: We believe that not enough has been done in Iraq and Afghanistan to confer with and incorporate the views of religious and tribal leaders. Military intervention may be required in some cases to protect American citizens, just as any country reserves the right to protect its people. However, it should be used only as a last resort. Moreover, military intervention will not bear lasting fruit unless it is combined with cultural engagement, based on respect for the people, their customs, and way of life. We believe that modest investments on the religious side early-on in Iraq could have had an enormous payoff in bringing peace. In fact, early in the war, ICRD received a message from CENTCOM, which was conducting the war, asking us if we could put a team together to come over and train senior military chaplains in how to handle localized conflict having religious content. So we formed a team, a really terrific team, and were all set to go; but the funding never came through. This was very unfortunate. The United States also did not begin to incorporate the views of Ayatollah Sistani until it was too late to have a major impact. Similarly, in Afghanistan we have not gone far enough to involve the religious elements of society on issues of security, reconstruction, and 9

9 economic development. Because religion is so important in Afghanistan, religious leaders can play a crucial role in promoting peace, tolerance, and educational advancement. VOP. How will it be possible to prevent the same thing happening in Iran? Douglas: Regarding Iran, we do not believe in the current strategy of isolation, although the U.S. administration's policy appears to be changing on this front with the international conference on Iraq scheduled to take place this week. President Bush has said he supports a diplomatic solution to the nuclear question, and ICRD agrees that diplomacy is the way forward. We believe the United States should have a peaceful, cooperative relationship with Iran and that both countries would benefit significantly from such a relationship. (This is the same approach that ICRD pursues with every country in which it becomes involved.) Iran was the first Islamic country to condemn the 9/11 attacks and working together is in our mutual interest. VOP. Is poverty the driving force in terrorism? What is the best cure? Douglas: Although economic development is important for peace and security, it is not sufficient by itself to change one's negative thinking. An individual has the potential to act violently on his grievances regardless of how welloff he may be. A case in point is that Osama bin Laden is a wealthy individual and the United States is a wealthy country, and yet Al-Qaeda and the United States are fighting one another. Thus, improving one's economic situation alone is not enough. One has to address other areas of need as well, such as the equitable sharing of political power and the freedom for all to observe their cultural and religious preferences. VOP. Is it possible to ensure peace in Afghanistan without the withdrawal of NATO forces? Douglas: The purpose of NATO forces in Afghanistan is to protect reconstruction efforts, shield the civilian population from hostilities, and ensure that the country is stable and secure so that it can enjoy a representative government. A stable democracy that allows for peaceful political transitions is the primary goal. If NATO were convinced that peace would take hold after NATO's departure, it would no longer have a reason to be there and would soon withdraw. That is why confidencebuilding measures and negotiations are needed to build trust on both sides. ICRD understands that many Afghans are unhappy with the Karzai government, but we believe that any change in governance should be accomplished through democratic means. NATO's ultimate goal is to create conditions under which its presence in Afghanistan will no longer be necessary. ICRD seeks to work with you to facilitate these conditions and to address our mutual concerns. 10

10 RULERS, NOT RELIGION, RESPONSIBLE FOR UNREST The Muslim Christian Federation International (MCFI) organized a seminar on February 18, 2007 at St. Anthony's School, Waris Road, Lahore. The seminar was presided over by MCFI chairman Qazi Abdul Qadeer Khamosh while Christian leader Bishop Michael Doe General Secretary USPG, Church of England graced the occasion as Chief Guest. MCFI vice chairman Bishop of Raiwind Dioceses Mr. Samuel Azraiah, Dr. Abdul Ghafoor Rashed, Maulana Asadullah Farooq, Shia Political Party c h a i r m a n Naubahar Shah, Istiqlal Party President Manzoor Ali Gilani, and others addressed the seminar and emphasized on interfaith dialogue in a bid to create understanding and harmony in the world. After recitation from the Holy Qur'an, the seminar was formally started. Following are the excerpts of selected speeches made in the seminar. Prof. Dr. Abdul Ghafoor Rashid Islamic Scholar The MCFI is working for a noble Report: Omar Farooq Qudoosi Unfortunately, this issue yet has not been resolved and even added to already gulf between the Muslims and the Christians. To bridge these misunderstandings, I believe, leaders of the two sides should sit together for dialogue. I salute and pray for efforts of the MCFI for peace. We should work for peace and justice in the society. cause to engage the Muslims and the Christians in dialogue for peace that is not only need of a state but of the entire world. For peace and tolerance, relationship between the man and his Creator (Almighty Allah) should me maintained. The Holy Prophet Muhammad (PBUH) gave the message of peace and love throughout his 23- year period of prophet-hood. Umar Farooq Qudoosi Editor 'Voice of Peace' This mixed gathering proves that despite being divided into different faiths, the Pakistanis are one and their problems are common. The MCFI, since its inception in 2000, is engaged in promotion of religious harmony and tolerance to discourage violence and extremism in society. Qazi Abdul Qadeer Khamosh MCFI Chairman It has been noticed in the past few years that the people are more inclined towards religion. We have seen the Muslims actively participating in religious activities including offering prayers and the 11

11 Christians attending Churches for service. This phenomenon is encouraging as well as the challenging one. If positively used, this spirit is blessing and if negatively used this might be a curse also. No doubt, Islam and Christianity give lesson of love, peace and tolerance. But the religious leadership and the world is facing the challenge of religious extremism. tolerance is a temporary state of mind and respecting each other would definitely lead to confidence building among us. Interfaith dialogue and harmony is to go a long distance to take place in every corner and individual of the society. Now, it is need of the hour that we should take practical steps instead of lip services and set a precedent for future generations. We should accept the challenge of elimination of hatred from the world. Now this is the high time to promote respect for other religions and not confined to tolerance only. This is really a challenge for the religious leadership and we should accept it. The ruling elite, not the religious leadership is responsible for unrest in the world. Our political leadership should create such an environment of respect and peace that no one could intervene in personal, social and religious affairs of others. Then this would be a caravan not of tolerant ones but of mutually respecting people. I believe that only balanced decisions of the political leadership can help end violence and unrest from the world. Bishop Samuel Azraia MCFI Vice Chairman Qazi sahib rightly said that the We should accept the challenge of elimination of hatred from the world. Now this is the high time to promote respect for other religions and not confined to tolerance only. This is really a challenge for the religious leadership and we should accept it. This is my observation that the Muslims and the Christians are still confused on how to go along with each other. We should change this concept and help each other in daily routine life so that we could tell the people that our religions are helpful in maintaining our cordial relationships. There is not a single faith which asks its followers not to help their rival religions. Does Islam prohibit fetching food and water if a hungry Christian comes on a Muslim's door steps? Or Christianity does so. No. No. Not, at all. If a Muslim scholar and a Christian Pastor do not respect one another, they would be responsible themselves, not the people. If we, the religious leaders start working for the welfare of the common people, they would incline towards religion and there will be a change of mind among them towards the Mullah and the Pastor. For justice, peace, 12

12 reconciliation and brotherhood, it is necessary to start joint welfare programs to help our movement of peace. Bishop Michael Doe General Secretary USPG, Church of England This gathering has honored and pleased me. Our institute, USPG helps all the Churches. I belong to Anthony faction of the Christianity. Recently, a report on relationships between Muslims and the Christians was presented in a meeting headed by Archbishop in Tunisia. A great research work is being done on interfaith harmony and Muslim Christian Council have been established in England. Three basic points are important in dialogue: (A) Removal of Misunderstandings: The first principle of the dialogue is to respect and understand each other's point of view. We should give an opportunity to others for expression of his stand on dispute issues. We have to face hardships because of misunderstandings prevalent among us. Majority of us has imprints of one's religion picture and sets behavior according to this imagination. There is a large number of the Christians who have negative image of the Muslims and even the negative media portray has added to this. (B) Start dialogue with commonalities: The second principle of the interfaith dialogue is to start with common points among the religions on board. We should set our relationships with others on the points which are not disputed ones and avoid the controversies to prolong the dialogue process. There are many things common between the Muslims and the Christians. We believe in one God who is Creator of this world. And the differences should be cause of dispute and disrespect among us. We can start dialogue setting basis on common points and controversies should be avoided. (C) Respect Humanity: The third principle of the interfaith dialogue is how to launch combined efforts for the prosperity of the humanity. The two faiths plead for justice, peace and respect. Qur an emphasizes on justice saying 'God likes the justice doers and they are near to Him. According to Christianity trees are identified from the fruit they bear. You and I are identified by our faiths. These are the fruits which guarantee the peace and justice. Last year, I met the Muslims and the Jews leaders who were confronting the issue of wall of Al-Aqsa mosque and asked them to come on a common point for resolution of the dispute. Along with a Muslim mosque leader (Imam) who is my friend, I took to streets big rallies against US aggression in Iraq. Unfortunately, this issue yet has not been resolved and even added to already gulf between the Muslims and the Christians. To bridge these misunderstandings, I believe, leaders of the two sides should sit together for dialogue. I salute and pray for efforts of the MCFI for peace. We should work for peace and justice in the society. 13

13 RELIGIOUS HARMONY, THE ONLY WAY TO PEACE The Muslim Christian Federation International (MCFI) NWFP chapter organized a seminar on 'Interfaith Dialogue: Hope for Humanity' on April 7, 2007 at Peshawar Press Club with Spiritual Leader scholar Al-Haj Allama Sajjad Badshah in the chair. District Nazim Peshawar Haji Ghulam Ali was chief guest on this occasion. Prof. Nasir Ali Syed acted as stage secretary. Prominent among t h o s e w h o addressed the seminar included MCFI chairman Qazi Abdul Qadeer Khamosh, Mufti Muhammad Saeed Khan, ICRD Education and Development Director Syed Azhar Hussain, Peshawar High Court Bar Association President Abdul Latif Afridi, Mazdoor Kisan Party Chief Afzal Khamosh, former NWFP Information Minister and PPP leader Syed Qamar Abbas, former Principal Khyber Medical College Dr. Khalid Mufti, Pakistan Christian League leader Younas Samad Masih, and President MCFI NWFP Salahuddin Ahmad. Report: Special Correspondent Peshawar The seminar was attended by We are thankful to District Nazim Peshawar Haji Ghulam Ali for his announcement to give the MCFI place for the construction of Interfaith Centre in Peshawar. (MCFI) people from all walks of life. The speakers emphasized on interreligious dialogue and harmony to ensure lasting peace in the world. They urged all knowledgeable people to come forward and play their active role in stopping alarmingly growing trend of extremism in the name of religion. The public opinion leaders should guide the people in right direction in the light of true teachings of Islam that is religion of peace, love and mutual respect, they believed. through. Afzal Khamosh President Kisan Mazdoor Party The Western powers have clutched our puppet rulers. The intellectuals should come forward to let Pakistan not face the fate as that of Afghanistan is going Khalid Mufti Former Principal Khyber Medical College Peshawar We should make efforts to create tolerance among us, so that a change could be brought in society. Now we are divided on the basis of 14

14 religion, sect, region, cost and creed and hate others. This is not a civilized way of living. I believe that we should take all segments of the society on board to bring peace and prosperity across the world. Syed Qamar Abbas PPP leader Islam is religion of love and peace. It ensures protection and existence to worship places and culture of other religions. But, unfortunately, our practical steps are contrary to principles of Islam as tolerance level is missing in majority of our religious scholars. Here we need such intellectuals who understand Islam in letter and spirit. We should formulate a joint strategy for interfaith dialogue and each person should be given his/her due role. I believe that interfaith dialogue is the only way to peace and progress. Mufti Muhammad Saeed Khan Islamic Scholar Having difference of opinion, principle or religion is right of every human and natural one. This is demand of the sobriety, civilization and courtesy that we should be tolerant, accommodative and respectful even to our opponent view holders. This will enhance our acceptability, honor and dignity. The entire life of the Holy Prophet Muhammad (PBUH) is reflection of this kindness. All religions have emphasized on tolerance with respect to difference of opinion that is also basic foundation of democracy. This is necessary for initiating an inter-religious dialogue and understanding that hateful perception should end to begin a new era of mutual respect. Abdul Latif Afridi President Peshawar High Court Bar Association The dialogue among different religions and the sects is need of the day to have better peaceful life. I believe that this is not time of conflict between Muslims and the Christians. The different Muslim sects are themselves fighting with each other on different fronts. Over four million Muslims are living in the US and more than one lac Afghanis in Germany and even more than these numbers are part of the UK population, but no body raised finger upon them. The fact is that the Muslims themselves have drawn a line between Muslims and the Non-Muslims. Over 1.4 billion Muslims have failed to get Palestine state freed from only three million Israeli Jews. Therefore, we need to promote tolerance and modern education that is way to development and success. Syed Azhar Hussain Director Education and Development ICRD The International Centre for Religion and Diplomacy (ICRD) believes that sensitive conflicts cannot be ended by power and state coercion and that dialogue is the only way to solution of the conflicts. 15

15 Qazi Abdul Qadeer Khamosh MCFI chairman He said bridging the gap between various religions and civilizations through constructive dialogue was the pressing need of the hour. Islam never tolerates aggression from its own side or from any other side, he recalled. Islam, he said, is a religion that stands for freedom in totality and it upholds freedom even at critical situations. Khamosh underlined that Islam is the religion of peace, love, tolerance and mutual respect that teaches respect of all other religions and religious harmony. The world today is plagued by war, internecine conflicts and bloodshed, not because of people belonging to different religions and cultures but because of difference of perceptions and opinion with regard to the political aspects of these never ending conflicts, the MCFI chief believed. It was unfortunate, he noted, that some elements were wrongly propagating difference of opinion for their vested interests. He said that moderate and knowledgeable forces should come forward and discourage these elements by educating the people in right direction in accordance with the golden principles of Islam to bring peace and tranquility in the society. Qazi Abdul Qadeer Khamosh maintained that interfaith dialogue is the key to improvement of relationships between people and implies that religion should be an instrument of peace rather than conflict. Haji Ghulam Ali District Nazim Peshawar The religious harmony leads to survival of the humanity and we all should work for this noble cause. Islam is religion of peace, love, brotherhood, and gives lesson of unity and friendship. I believe if all of us vow to strictly act upon what our religions have emphasized the entire world could become a peace of land. Al-Haj Syed Sajjad Badshah Spiritual leader He prayed for peace and understanding among the religions of the world. RESOLUTION: The participants of the seminar through a resolution demanded of the Spanish Muslims to revive the status of the Qartaba mosque and allow the Muslims offering prayers in the historic mosque. They demanded immediate lifting of all the restrictions in this regard so that Qartaba mosque could become a symbol of world unity for people with different religions. We believe that to create an environment of interfaith dialogue the status of the Qartaba mosque should be revived. We urge the Pope Benedict XVI to play his due role in revival of the historic mosque status. We also appeal to the European Muslims to avoid construction of mosques on purchased Churches as it would become cause of conflict in future as the religious sentiments of the European Christians are likely to awake, the resolution reads. 16

16 MODELS OF INTERRELIGIOUS DIALOGUE Introduction Dialogue is an engagement with otherness. 'The other' activates the ambivalence inherent in human nature: the contrary pulls to embrace and to exclude. We domesticate ourselves in the parts and, at the same time, feel claustrophobic in them. Latching on to the parts, we long nostalgically for the whole, which is our home. In the zeal for our religions, we lose sight of religion. In an obvious sense, interfaith, dialogue is motivated by the need to transcend conflictual and competitive religiosity. In a deeper sense, however, it is inspired by the intuition of, and longing for, a deeper spirituality. We need to be nurtured by our respective religions. But we also need to intuit the unity that underlies this religious diversity. Religions are like the different languages we speak. Spirituality is the air that brings the words we speak to each other. Religions are the raw material for dialogue, but spirituality is its necessary medium. Inter-religious dialogue, in other words, needs to be a spiritual enterprise, if it is to be more than a mere showcasing of religious wares. Inter-religious dialogue can, and Rev. Valson Thampu We need to be nurtured by our respective religions. But we also need to intuit the unity that underlies this religious diversity. Religions are like the different languages we speak. Spirituality is the air that brings the words we speak to each other. Religions are the raw material for dialogue, but spirituality is its necessary medium. Inter-religious dialogue, in other words, needs to be a spiritual enterprise, if it is to be more than a mere showcasing of religious wares. must, eventuate into a shared spiritual pilgrimage. The courage to seek the truth and the willingness, if need be, to be changed by it, are the substratum alike of dialogue and pilgrimage. 'Otherness' challenges our spiritual orientation. Otherness is a function of our attitude to differences. Differences, in themselves, need not precipitate alienation. In respect of 'differences' we stand at the crossroads from where we can turn either to alienation or to a higher harmony. As regards religions, alas, we have taken the road to alienation and, consequently, infected the interreligious space with negativity and hostility. Alienation is what we import into differences and diversities. The liberating truth is that we can take a different route. Religion is meant to help us to avoid the path of alienation and to choose the way of good will. Instead, we have improvized religiosities of alienation and negativity. The physician is sick and stands in need of healing. Hospitality, not mutual hostility, is the mark of religious wholeness. Interfaith dialogue needs also to be envisaged as therapeutic enterprise vis-a-vis religions. Healing calls for a diagnosis, which entails the humility to know and accept the truth. There is a need to reckon that: 17

17 1. God, not religion, is the absolute. Whenever religion is abso1utized, God is trivialized and caricatured in practice, if not in profession. 2. Religion is a tool, not the goal. The Sabbath is made for man, not man for the Sabbath. A religiosity that inhibits our love for the neighbour or blinds us to her needs, worth and dignity, is a travesty of true religion. 3. Religions together constitute the rainbow of our shared spiritual destiny. From an integrative perspective, as opposed to a hierarchical one, notions of superiority or inferiority are inadmissible in responding to religions. 4. Between the spiritual core of a religion and its practice by its adherents there is, at all points in time, a tension. When a religion is in decline, its religiosity contradicts its spiritual core. This decay is a serious threat to interreligious harmony. Inter-religious dialogue must be motivated by a deep commitment to promoting each other's spiritual wholeness in loving humility and openness. 5. The more fanatic and dogmatic one gets about a religion, the greater the disservice one does to it. It is not by despising or deriding the neighbour's religion that one proves one's religious fervour, but by embodying the spiritual essence of one's religion in fresh vitality and proactive relevance. As is well said, "God wants spiritual fruits, not religious nuts." 6. Inter-religious dialogues that bypass the challenge of religious reform amount, at best, to debates of belaboured courtesy. Dialogue distinguishes itself from debate by a willingness to challenge and change oneself; whereas debate is marked by an alertness to defend one's own entrenched position and an eagerness to change the other. A sense of realism and a capacity for self-criticism are basic to the discipline of dialogue. That realism must engage, in the first place, the fact that all of us are religiously 'conditioned'. We are not as free as we assume ourselves to be. The pathos of it is that we often are not free to do justice to what is noble and valuable in our own religions. From this stem the irony and paradox of inter-religious dialogue. To dialogue in the name of our religions, we need to be 'formed' within our respective religious traditions. Yet, to be formed thus is to be religiously conditioned and to forfeit the freedom and flexibility to dialogue. The very eligibility requirement, so to speak, for inter-religious dialogue disqualifies us for it! To practise inter-religious dialogue without grappling with this inherent paradox is to situate dialogue in the zone of make-believe. Here, for the sake of clarity, let us be religion-specific. The Bible presents the life and works of Jesus as a dialogue with the human predicament. St John states that the matrix for that dialogue is the all-inclusive and all-embracing love of God (St John 3: 16). Jesus is an embodiment of God's love for the whole world, not a partisan gift to a people. In theory, there is no problem in accepting God's love, which is universal. The problem is in packaging and apportioning this love. Religions are, in themselves, vehicles too small to contain the whole of God's love, in respect of which religions are like vessels held out to the rain. Each one holds something of the rain, but not the whole of it. All the religious vessels of the world together cannot contain the fullness of the rain of God's love. 18

18 Yet, this liberating and subversive truth is neither visible nor acceptable to the perspective of the religious establishment. This explains why the dialogic journey of Jesus begins from outside the framework of organized religion. The familiar trappings and stereotypes of religion are conspicuously absent from the circumstances of his birth. Born in a cattle-shed, kept in a manger among animals, visited thereafter by the Shepherds of Bethlehem and the gentile Magi --- both, hardly religious characters ---Jesus begins his spiritual enterprise as a religious 'outsider'. Only the outsider, it seems, is free to be radical; whereas the insiders are obliged' to parrot and defend the truth of the establishment. The 'insider' can be faithful to a religious tradition; whereas it may take an 'outsider' to fulfill it, provided the 'outsider' in question is willing to forego the luxury of remaining a 'stranger'. The Prophet, according to Jesus, is the 'outsider' within: an unwelcome presence among his own people. Inter-religious dialogue cannot move towards a breakthrough as long as it lacks the prophetic cutting edge. There is a need, hence, to radicalize dialogue in this context. What does it mean to 'radicalize' inter-religious dialogue? This word today carries a burden of ascribed negative associations. To many people it suggests, irrespective of its etymology, overtones of anarchy and violence. But, to radicalize is to go to the root causes, which is necessary to see issues and processes in their totality. To radicalize inter-religious dialogue is to situate it within the discipline of the dialogue of life itself. Life is, perforce, a dialogue with God. Listening, more than talking, is the quintessence of the dialogue of life. Of course, it is possible to live as though God does not exist; or that, even if he exists, he does not have to be listened to. But it is by dialoguing with God that we develop the discipline of dialogue at all. Before we can listen to each other as free persons, we need to listen to God. When we are in dialogue with God we wake up to the need to dialogue --- to listen to, interrogate and understand - our own self. This sets us free for a dialogue with our own brothers and sisters, an intra-religious dialogue. The next step is that from dialogue with self and with brother we can dialogue with our neighbours, an inter-religious dialogue. Dialoguing with God (prayer), oneself (self-criticism in humility), and one's religious community (intrareligious dialogue) constitute the stepping-stones to the sanctuary of inter-faith dialogue. Models of dialogue Dialogue, as stated at the outset, is an engagement with otherness. 'Otherness' can morph itself into two generic manifestations: stranger and neighbour. The decisive factor here is not 'the other'. It is, instead, our spiritual orientation. An orientation of 'hostility' in us makes 'the other' seem a stranger. With minimum touches, the stranger can be made to resemble an enemy. An outlook of hospitality transforms 'the other', first, into a neighbour and, then, into a brother or sister. Consequently, there are two broad categories of dialogue: dialogue of hospitality and dialogue of hostility. A heated altercation is also a dialogue: a dialogue of hostility. It turns neighbours into strangers and enemies. The 'doctrine of the other cheek' denotes a wordless dialogue of hospitality, which has the power to liberate people from enmity and lead them to the broad places of 19

19 neighbourliness and brotherhood. For want of adequate alertness to these two orientations, inter-faith dialogues oscillate at times between hospitality and hostility, especially when the dialogue ventures into uncharted territories. In the light of the above, we may recognize two models of dialogue, the dialogue of strangers and the dialogue of neighbours. Dialogue of strangers The dialogue of strangers knows two varieties: 1. The Market Model of Inter-faith Dialogue. Advertisement is the insignia of the market. In this model of interreligious dialogue, the prime motivation is to advertise one's religious wares. In principle, advertisements also belong to the domain of dialogue because effective advertising calls for an alert understanding of popular tastes and dispositions. Advertisement is dissected or fragmented dialogue, so to speak. It involves listening and speaking, but listening and speaking are isolated from each other, whereas true dialogue integrates them. Customers are heard, but not listened to. The practice of inter-religious dialogue, devoid of the humility to listen with open minds to each other as a continuous and evolving process, belongs to the market model of dialogue. 2. The Coffee House Model. This is a friendlier and more sophisticated version of the 'dialogue of strangers'. In this case, dialogue becomes an elite indulgence carried out, more often than not, in indifference to the burning plane of realities. Or, even when the pressure of circumstances occasions it,dialogue of this kind tends to lack the motivation to impact the ground realities. The emphasis is on the suaveness of arguments as well as the etiquettes and courtesies that must go with it. Interreligious dialogues, in this approach, are undertaken almost as ends in themselves. The emphasis is on impressing each other rather than on healing the given situation or walking together towards a better and shared future. Whether it is the Market Model or the Coffee House Model, the end result of these dialogues is that what begins as an encounter of strangers ends as the adieu of strangers, except for what individuals gain in terms of personal networking. Often enlarging one's circle of influence and friendship is mistaken for a breakthrough in interreligious goodwill. Hence it happened that communal hostilities continually aggravated in Afro-Asian contexts even as dialogists pursued their agenda. Dialogue of neighbours In this model we enter into dialogue as neighbours. More precisely, we do so knowing that we begin as strangers who need to be neighbours. The neighbourhood need not be, to begin with, a garden of neighbourliness. It does accommodate strangers. But strangers do not have to remain estranged. The defining aspect of 'neighbourliness' is 'being with'. This 'being with' is not just a physical or geographic category but also a mental and spiritual disposition. From such a perspective, religious plurality becomes basic to the beauty of the garden of life. Religions would, otherwise, be seen as religious thorns and thistles. In a sense, neighbourhood 20

20 is not a given thing, but something that we are to work at, evolve and sustain. Dialogue is a powerful tool for attaining this end. 'Neighbour' means, literally, 'near-dweller'. The quintessential thing about a neighbour is not his religion, but his nearness. This makes him a touchstone of our capacity for nearness. We must not underestimate the challenge that nearness poses. Putting up with a person at a 'safe distance' is a lot easier than having someone at close quarters. Dialogue as a neighbourly activity has a clear goal: to overcome alienation and to eradicate the aberrations bred by it. Strange it is that we know next-to-nothing about each other's faith. Why, we know precious little about our own faith! Yet we are convinced that the religions of our neighbours are all darkness and error and, for that reason, they should be religiously suspect. Prejudice is understanding distorted by alienation, which amounts to malicious ignorance. Neighbourhood belongs to children! We may be unsure of the adults, but there is no doubt at all that the children in a neighbourhood do not wish to be strangers to each other. Indeed, they play a significant role in enriching the neighbourliness of a neighbourhood. Perhaps we need, as Jesus said, to turn back and become like children if we are to undertake dialogue as a neighbourly activity. Children are free to dialogue, for they are not conditioned by habit or enslaved by stereotypes or prejudices. Children symbolize neighbourhood. They put the spotlight on needs. Adults may corrupt children into shifting from needs to desires. But the priority of needs in the world of children is indisputable. Dialogue, in the matrix of needs, cannot be an exclusively verbal activity. Sensitivity to needs urges us to shift from the dialogue of words to the dialogue of deeds. Neighbourhood, finally, is not a sphere of power-play but of love. The negativity that vitiates the inter-religious space presupposes a power-oriented mindset. Dialogue, in contrast, is an activity of love. Love is the light in which truth is seen the best. The truth is that the stranger is a potential neighbour and the neighbour, in turn, is a potential friend. That is the sanctified common sense that underlies the exhortation to love one's enemies, which is also the touchstone for our credentials to dialogue. 'Enemy' is a 'stranger' who tests our spiritual resilience to its limits. He orients us, unless we are spiritually fortified against enmity, negatively, aggravating our allergy to differences. While religiosity over-values sameness and conformity, spirituality empowers us to cope creatively with that which is different and contrary. This is a mark of our inner freedom. Differences can coexist harmoniously in the neighbourhood. Once we regain this simple but seminal foundation, we shall realize to our immense relief that dialogue is a natural activity to which not only experts but also people in all walks of life are spontaneously and refreshingly relevant. NOTE: Author of the article, Rev. Valson Thampu is an Indian Christian theologian, an academic and author. Currently he serves as member of the National Commission for Minority Educational Institutions. (Courtesy: Changing the Present, Dreaming the Future, Published by World Council of Churches, Geneva, Switzerland) 21

21 MADRESSAH REFORMS IMPERATIVE The Muslim Christian Federation International (MCFI) in collaboration with International Centre for Religion and Diplomacy (ICRD) held a four-day workshop for the principals, administrators and senior teachers of the madressahs from across the country. The workshop was organized at pollution-free, clean and healthy environment of village Hail of Kharian of District Gujrat Punjab from 1st to 4 of April Report: Syed Amir Najeeb Extremism and terrorism related to the Muslims were reaction to the anti-muslim US policies. Khamosh said that only provision of justice could end extremists from the world. The MCFI Qazi Abdul Qadeer Khamosh u n d e r t h e rejected Western media reports that leadership of Qazi madressahs were hideouts and Abdul Qadeer training centers for the terrorists. Khamosh is working for The Pakistani madressahs were interfaith dialogue centers of the Islamic teachings only at national and and terrorism had nothing to do international levels. with these religious schools, he The ICRD is an added. American 'Think Tank' engaged in resolution of identitybased conflicts. ICRD's Director Education and Development Dr. Syed Azhar Hussain particularly participated in the workshop and shared his experiences on interfaith activities. He said that main objective of the ICRD is to work as bridge between the madressahs and the US government to help settle misconceptions and misunderstandings. Qazi Abdul Qadeer Khamosh, Bishop of Raiwind Dioceses Bishop Samuel Azariah, Dr. Azhar Hussain, Prof. Abdul Ghafoor Rashid, Maulana Ishaq Bhatti, Mufti Saeed and Umer Farooq Qudoosi also addressed different sessions of the workshop. Prof. Abdul Ghafoor Rashid Central Leader Markazi Jamiat Ahle Hadith He expressed his dissatisfaction over the current status of the madressahs particularly their outdated education system. He cited an example of Maulana Mian Nazeer Hussain Mohadis Dehlvi who had no building or land facilities for the madressah but had the best education system. The Maulana imparted such a standardized religious education to the students that today's facilitated madressahs cannot meet that standard. He spread knowledge of Hadith that his students promoted education of monotheism and Qur an and Sunnah across the Subcontinent, said Prof. Abdul Ghafoor Rashid. He stressed change in system and curriculum of the madressahs calling it imperative. However, he believed that this noble cause cannot be materialized without sincerity. 22

22 Maulana Ishaq Bhatti Religious Scholar Renowned historian and scholar, Maulana Ishaq Bhatti threw light on history of 'Dars-e-Nizami'. He said that Maulana Nizamuddin Sialvi started 'Dars-e-Nizami' in 5th century Hijary. In the next years, he said, amendments were made in the 'Darse-Nizami' methods and curriculum to meet the requirements of the day. For instance, books on Sunnah including collection of ahadith by 'Sanai', 'Tirmazi' and 'Ibne Maja' were included at later stage in the curriculum of the Dars. The Maulana Bhatti believed that the change in the curriculum was not against the principles or traditions of Islam and we should accept it. He emphasized amendments in the curriculum saying 'present day madressah education was not fulfilling requirements of the day'. He said that the curriculum amendments should be made in line with the today's research and contemporary disciplines of education. No one will be able to compete the madressah students if modern education is added in their curriculum, he remarked. Prof. Mufti Muhammad Saeed Religious Scholar In his lecture, Mufti Saeed said that piety (Taqwa) and repeatedly memorizing Almighty Allah (Zikr) were keys to success. He said that the companions of the Holy Prophet (PBUH) went into all parts of the world because of their taqwa as they had noble cause of communication of His message to the people. They succeeded in their objective as, he said, they had high belief in monotheism, following of the Prophet, prayers, piety, and good human values. Bishop Samuel Azriah Vice Chairman MCFI He believed that good friendly relationships between Christians and the Muslims were a must for peace in the world. The maintenance of the good Muslim-Christian relations is imperative though difficult because the extremist elements of the both sides are resisting he observed. The Bishop said that followers of the two religions make majority of the world population, so it is their responsibility to give a gift of peace, prosperity and progress. The Bishop believed that humanity had priority to the religion and cemented walls of the biases in the name of religious education were impediments and cause of destruction. He said that today's current negative changes in the world were causing hates in the world in the name of religion. The interfaith difference is reality but human welfare is a strategy to live peacefully even having stuck to our own principles and differences, he asserted. Qazi Abdul Qadeer Khamosh MCFI Chairman He termed reservations of the madressahs and the Muslims as 'rationale' and logical over trust towards US and its allies. He said that the entire Muslim community was unable to understand the motive of the US aggression on Iraq and Afghanistan. He believed that the extremism and terrorism related to the Muslims were reaction to the anti- Muslim US policies. Khamosh said 23

23 that only provision of justice could end extremists from the world. Qazi Abdul Qadeer Khamosh rejected Western media reports that madressahs were hideouts and training centers for the terrorists. The Pakistani madressahs were centers of the Islamic teachings only and terrorism had nothing to do with these religious schools, he added. Dr. Syed Azhar Hussain ICRD Director He continued his interactive and impressive lectures during the entire workshop and answered the questions raised by the participants. He said the ICRD headed by Dr. Douglas was working to shun down misunderstandings and bridge a gape unfortunately created between the US government and the madressahs. Syed Azhar Hussain said that after 9/11 tragedy, the evil forces responsible for creating distance between the US and the Muslims had portrayed the Pakistani madressahs as 'Terrorist Centers' that is why the US government had been expressing its reservations over the functioning of these religious institutions. On the other hand, he said, Pakistan's religious parties believe the US as the biggest terrorist of the world and responsible for all agonies of the Muslims. This is my observation that we lack information about the world and the world lacks the same about us, he remarked. He said that the madressahs were institutions of centuries old historic importance and fulfilling the need of the religious education of the Muslim public, but due to their sticking to the old traditions and lacking modern age changes, these madressahs are not giving the required results. That is why their role is being questioned, he said. Syed Azhar Hussain said that the ICRD wants madressah changes from within and not imposed from outside. Along with changes in curriculum, the teachers' training is also a must, so that their way of teaching may bear good fruits, he maintained. We want to bring the madressahs in mainstream educational system after making their academic environment better, he added. Lecture on 'Dispute : Delivering a special lecture on Dispute, Syed Azhar Hussain said that dispute was part and parcel of human life. This dispute, he pointed out, indicates a need to make principles, legislation and rules, and constituting or reforming of the institutions. He further said, The most complicated dispute bases on identity. Majority of the carnages carried out and all violent movements launched had basis of the identity of religion, cost, country etc, he said. For example, Bush asked the US people that freedom was their identity and terrorists wanted to attack their life. This was the reason that any instant reaction was not noted at initial stage on Iraq and Afghanistan wars. He believed that the Muslim leaders also argued their identity to awake their nations. However, Syed Azhar Hussain believed that awakening the conscious of a community or provoking them on the basis of identity was an act of cowardice and irresponsibility. The participants of the workshop vowed to change current outdate madressah system and curriculum. 24

24 BUILDING BRIDGES: A VISIT TO PAKISTANI WOMEN'S MADRESSAH Before leaving for Pakistan, the US national was nervous, but later finds the Pakistanis welcoming, kind and hospitable; engages in dialogue with madressah administrators; realizes that Muslims and Christians, Pakistanis andamericans, share love of God as well as of the people, respect for human rights, peace, and desire for peaceful world; provision of education, food, clothing, and accommodation to so many students impresses her; launches the American-Islamic Friendship Project for exchange of peace and friendship messages. I am a Program Assistant at the International Center for Religion & Diplomacy (ICRD), an American NGO which addresses identitybased conflicts that exceed the reach of traditional diplomacy by incorporating religion as part of the solution, linking religious reconciliation with official and unofficial diplomacy. The ICRD believes that religious leaders (imams) and religious educators (mudariseen) have key role to resolving conflict around the world, ending violence, and building a more peaceful society. Since 2003, the ICRD has been working in collaboration with Pakistani religious and civic organizations to assist teachers of madressahs in providing a better education for their students. A major part of this effort is ICRD's teacher-training workshops for senior madressah teachers Report: Rebecca Cataldi Before leaving for Pakistan, the US national was nervous, but finds the Pakistanis welcoming, kind and hospitable; engages in dialogue with madressah administrators; realizes Muslims and Christians, Pakistanis and Americans, share love of God and love of the people, respect for human rights, peace, and desire for peaceful world; provision of education, food, clothing, and accommodation to so many students impresses her; launches the American-Islamic Friendship Project for exchange of peace and friendship messages. and administrators. These workshops provide a forum for madressah leaders to discuss together how they as educators can promote religious tolerance and human rights; provide training in pedagogical techniques that can promote critical thinking skills among the students; teach conflict resolution and dialogue facilitation skills; and equip newly-trained teachers with the skills to train other madressah leaders in the above areas. Madressahs' Misperception: Since 9/11, the madressahs are under particular international scrutiny and pressure. In various parts of the world, the image of madressah has often been one associated with extremism and violence. However, ICRD believes that the madressah, as educators of children and future Islamic scholars, can play an important role in encouraging adherence to the principles of peace, tolerance, and human rights in Islam, and our workshops are providing opportunities for madressah leaders to come together and discuss how they can work together to achieve these goals. One of our partners in this effort is the MCFI Chairman Qazi Abdul Qadeer Khamosh. I met him for the first time in February 2007, when he came toamerica to attend the National Prayer Breakfast, an annual event in America where political and 25

25 religious leaders and participants of diverse faiths and cultures come together to pray and to engage in dialogue. In April, Mr. Khamosh invited me to Pakistan to visit women's madressahs. Before going to Pakistan, I was a little nervous about how I would be received there as an American and a Christian. However, I found the people of Pakistan to be warm and welcoming, and very kind and hospitable. I had the opportunity to engage in dialogue with many people, including various madressah administrators. In talking with each other, and more importantly in listening to each other, we realized how much we share in common. At heart, Muslims and Christians, Pakistanis and Americans, share many of the same goals and values love of God and love of the people He created, respect for human rights, peace, and desire for better relations with each other and to build a better world. Only by working together can we truly build the kind of world God desires for us where all people can live in peace and be free from fear and oppression. Mr. Khamosh's work is already promoting such cooperation. While being in Pakistan, I was privileged to attend a meeting of some MCFI members in which they discussed the idea of bringing a Muslim imam (prayer leader) and a Christian priest together to live together for a time, to share each other's faiths and lives through personal experience and to discuss how Muslims and Christians can work together to build a better world. Shortly afterwards, Mr. Khamosh organized a workshop for Muslim and Christian religious leaders, in which imams and priests came together to discuss their faith and their personal experiences, their struggles and their hopes, and to reflect together on how they can build a more peaceful and Godly society in which every person is valued, cared for, and protected. Madressah facilities: Thanks to Mr. Khamosh, I was able to visit various madressah throughout the Punjab during my visit, to learn more about the madressah education system in Pakistan, and to hear madressah administrators' views on a variety of issues. One of the things that impressed me most was how many students some madressah manages to provide with not only an education, but food, clothing, and a place to live also. One madressah I visited has about 950 students, with over 600 living at the school. Another has nearly 4000 students on its main campus. Many students are poor and depend on the madressah to provide for their basic human needs these schools are giving education, food, and shelter to children who would otherwise be without it. However, even wealthy parents who send their children to a government or private school may still send them for extra classes at a madressah to ensure they are receiving a religious education. In this way, they are similar to Christian parents in America whose children go to government public schools but attend Sunday School on weekends to ensure that they are receiving a formal religious education as well. In visiting various schools, I came to see that madressah, as an institution is truly diverse and defy simple generalizations and stereotypes. What most madressah seem to share in common is that they truly care about the welfare of their students, and about the image of madressah and of Islam in the world. Several madressah leaders made it a point to try to emphasize to me that those who commit or promote acts of violence or hatred in the name of religion are not following the true teachings of Islam, which teaches peace, forgiveness, and love. As the Qur'an says, But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs. (Qur'an 42:43), and Tell those who believe, to forgive those who do not look forward to the Days of Allah: It is for Him to recompense (for good or ill) each People according to what they have earned. (Qur'an 45:14). 26

26 Developing future Islamic leaders: Given the significant influence that madressahs have in so many children's lives, the values that the madressah instructors teach their students, the way they treat their students, and the kind of educational environment they provide play a very important role in shaping the development of tomorrow's Islamic leaders. To provide moral teaching and to lead people on the right path to God is the highest duty one can have in serving society, and true moral leadership can bring about peace and reconciliation in a world rife with conflict. The ICRD considers it a blessing to be able to work with our Pakistani partners to provide madressah leaders the opportunity, through One of the things that impressed me our workshops, to most was how many students some discuss and reflect madressah manages to provide with together on how they not only an education, but food, can best provide that clothing, and a place to live also. One moral teaching and madressah I visited has about 950 enable students to students, with over 600 living at the grow up to build a Godly and peaceful school. Another has nearly 4000 society. students on its main campus. Many students are poor and depend on the Like Mr. madressah to provide for their basic Khamosh, other human needs these schools are religious leaders are giving education, food, and shelter to initiating new activities children who would otherwise be to promote the values without it. of peace and tolerance in education and understanding among faiths and cultures. During my trip, I was privileged to visit a workshop conducted by madressah leaders from Balochistan, in which 25 madressah leaders gathered for a Mankind! 10-day workshop on the themes of interfaith harmony, religious tolerance, human rights, and peace education. The workshop activities included dialogue between men and women, Muslims and Christians, and Pakistanis andamericans. Interfaith dialogue: I had some opportunities to personally engage in interfaith/intercultural dialogue with madressah leaders while in Pakistan, where we discussed religion, international relations, education, and other topics. Such conversations were so helpful not only because they allowed us to see how much we have in common, while appreciating our differences, but because they allowed us to truly listen to the other and to be listened to by the other. We shared personal feelings about matters such as the pain caused to Muslims by the war in Iraq and the US government policy in Palestine, and the pain caused to Americans by terrorist attacks like 9/11 and extremists who urge followers to hate America and kill Americans. In sharing each other's experiences, we realized our mutual desire to protect all people from violence and to rid the world of hatred and fear. S h a r i n g commonalities: Through this dialogue, we were able to see how much we share in common. While Islam and Christianity differ on various theological precepts, the deepest values of loving and serving God and loving and serving other people are shared by both faiths. So there is no reason for conflict between us; rather, we should cooperate and work together for peace. As the Qur'an says, O We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know one another. (Qur'an 49:13), and And among His Signs is the creation of the heavens and the earth, and the variations in your languages and your colors: verily in that are Signs for those who know. (Qur'an 30:22) Likewise, the Bible tells Christians to Love your neighbor as yourself, and in fact, recently Christianity Today, a conservative Christian publication in America, published 27

27 an article about how important it is for Christians to love Muslims as they love other Christians. Similarly, there is also no reason for conflict betweenamerica and Islam. In truth, the values upon which America was founded obedience to God, respect and equality for all people because all were created by God, protection of human rights and freedoms, service to others and to the greater good, and peace are many of the same values upon which Islam was founded. Problems in American-Islamic relations have occurred not because Americans and Muslims adhere to opposing or problematic values; rather, they have occurred when Americans and Muslims have failed to live up to their own good values, whether this is through a government starting an unnecessary war or an extremist killing innocent people in the name of religion. Americans who love America and Muslims who love Islam will best serve our societies by helping them to adhere to the values of peace and love on which they were founded. Possibility of Coexistence: As an American who has traveled to Muslim countries as diverse as Egypt, Palestine, Indonesia, and now Pakistan, one of the greatest and most tragic misperceptions that I have observed between our cultures is that we may believe the other hates us or wishes us harm. People in Muslim countries may think that Americans dislike or hate them or that America wants to destroy Islam, and Americans may think that people in Muslim countries hate or want to hurt them or want to destroy America. In reality, neither perception is true. While extremists who commit violent acts of war or terrorism are often what is most focused on in the media around the world, most people of every nation and every faith want to live in peace and safety, and desire for others to be able to do the same. Most Americans and most Muslims love and respect each other and want to coexist in peace. In my conversations with madressah and religious leaders in Pakistan, we discussed our mutual desire for an exchange program whereby Pakistanis and Americans could visit each other's countries, experience the other's culture firsthand, and teach the other about one's own culture. Such people-to-people interaction is one of the best ways to get rid of misperceptions and negative stereotypes and to build real understanding and friendship at the human level. Friendship messages project: In this same spirit, I have started a project called the American-Islamic Friendship Project, which collects messages of peace and friendship from Americans to the people of the Muslim world. These messages have been compiled into a book which I shared with several madressah leaders during my trip. I have also begun to receive messages to Americans from madressah leaders and others in the Muslim world, which I hope to use to expand the book, and one day I plan to make it available throughout America and the Muslim world. Visiting Pakistan and meeting its people reaffirmed my belief that most people of any nation or any religion are good people who want to live in peace with each other indeed we should expect no less since all were created bythe same good God. My deepest gratitude goes to Mr. Khamosh for sponsoring my visit to Pakistan and for taking such good care of me while I was there. As educators of tomorrow's religious leaders, Pakistan's madressah have enormous power to promote these efforts. By instilling in their students the values of peace, nonviolence, respect for and cooperation with other faiths and other cultures, and love for God and each person He created, they will truly be shaping and strengthening the future of Islam and of Pakistan for generations to come. 28

28 REPORT INTERFAITH SEMINAR ISLAM RESPECTS ALL RELIGIONS The Muslim Christian Federation International (MCFI) and the World Council of Religions (Christian Chapter) in collaboration with Mir Khalilur Rehman Memorial Society of Jang Group of Newspapers held a national seminar on Interfaith Harmony: Key to Justice and National Development on 20th of May, 2007, at Pearl Continental Hotel, Lahore. Reciting from the Holy Qur an and the Bible, the seminar was attended by a large number of leaders and followers of different Interfaith religions. Governor Punjab Khalid Maqbool chaired the seminar; Mr. Bryan D. Hunt Principal Officer US Consulate Lahore was chief guest on this occasion. MCFI Chairman Qazi Abdul Qadeer Khamosh, Senior Vice Chairman Bishop Samuel Azriah, Chief Organizer Abdul Qadir Shaheen, Islamic Scholar Mufti Saeed Khan, President Pakistan Gordawara Parbandhak Committee Sardar Bashan Singh, Secretary General Karishna Mandar Committee Dr. Munawar Chand, President Qaumi Tajir Ittehad Lahore Irfan Iqbal Sheikh, Ms Saima Saleem of Kinnaird College, and Abdul Sattar Niazi advocate were among the prominent speakers. The speakers vehemently Report: Nazir A. Bhatti Our universities should add subjects of other faiths in the curriculum of Islamic Studies. Besides this, Centers for Understandings should also be introduced, the Governor Punjab said. He maintained that majority of the Pakistanis were moderate and there was a negligible number of extremists and a few of them were terrorists but they had a negative impact on the society. condemned the extremism and violence in the name of religion and stressed interfaith harmony for living together in a peaceful society. They believed the entire power of Pakistan lies in the harmony among its different faith and segments of the homeland. They were of the opinion that it was not possible to acquire holistic national development in the absence of justice and may be marginalized if there were frequent religious and sectarian conflicts. They also believed exercising justice was much more than doing work of charity. Extracts from the speeches made in the seminar are being given below. Lt Gen (R) Khalid Maqbool Governor Punjab He appreciated the MCFI and World Council of Religion for their efforts of creating harmony through seminars and other interactive activities of the different religious communities. He said promotion of interfaith harmony was vital for ensuring justice and development of a country. The Governor said that religious conflicts, social and economic inequalities were creating unrest in the world. No religion allows aggression. The peace and harmony cannot be 29

29 restored until prevailing conflicts were eliminated, he remarked. Though the UN Charter has its own importance, Khalid Maqbool said, the modern literature calls for toeing to the mighty states. Islam provides everyone to practice his/her own religion freely, he added. He said Pakistan was a peaceful country and its people dislike terror, injustice and intolerance with humanity. A Muslim state not only ensures human rights but also takes care of animals and plants, he added. He stressed the need for improving contacts among different faiths to help achieve common objectives of peace, justice and progress. The Governor revealed that the Centers of Interfaith Understanding were being established in public sector universities. The Islamic teachings have the solutions to all conflicts and problems facing the world today, he said. Islam emphasizes respect to all faiths, equality, and tolerance and takes care of development of all segments of the society. Holy Prophet (PBUH) said if someone faces atrocities in a Muslim society I will be witness to the same before Almighty Allah, he said. Khalid Maqbool said that Islam teaches lesson of good behavior with followers of other faiths. In an Islamic state, he said, the government is responsible for protection of Churches and other worship places within its domain. After 1980, the Governor said, Pakistan faced sectarian confrontation that led to sectarian violence. This gave bad name to the country and also instigated the fundamentalists to provoke for hatred towards other religions. But now, he said, the efforts for interfaith dialogue and harmony are being appreciated across the world. Citing examples of Turkey and Spain, the Governor said, the world is talking of unity of the cultures, but unfortunately, we are divided even having relations with one civilization. He lauded efforts of the present regime for holding interfaith dialogue under enlightened moderation and giving the religious minorities' role in the government affairs. The government of President General Musharraf has given back nationalized schools and colleges of Christian missions, he added. Khalid Maqbool emphasized to present Islam as a moderate interpretation of religion so that the entire world could perceive as a blessing of peace for the world. Our universities should add subjects of other faiths in the curriculum of Islamic Studies. Besides this, Centers for Interfaith Understandings should also be introduced, the Governor Punjab said. He maintained that majority of the Pakistanis were moderate and there was a negligible number of extremists and a few of them were terrorists but they had a negative impact on the society. Bryan D. Hunt Principal Officer US Consulate Lahore The Interfaith dialogue is important not only for Pakistan but also for the entire world. The religion has a very simple concept. Almighty Allah created us and loves us whether we are Muslim, Christian, Hindu, Sikh or Parsi. If we engage ourselves in interfaith dialogue then we will be able 30

30 to understand diversity of faiths that why God created so many religions? he said. Mr. Hunt believed: We could overcome the world problems if we treat each others as human beings instead of Muslims, Christian, Hindu, Sikh or Parsi. We should convince ourselves that we are humans and how we can be beneficial for each other and how can we boost justice and tolerance. One thing in the USA and Pakistan is common that people belonging to different faiths live there. Giving the people religious liberty, the USA has separated religion from state affairs and that is why it is superceding the w o r l d i n development, he added. The Bishop said that trust and bridging of gaps among religious communities within a state were very important for the stability and Abdul Qadeer growth. He shared with the Khamosh audience that the MCFI and the MCFI Chairman World Council of Religions had He thanked recently organized a joint workshop Governor Punjab of Muslim ulema and the Christian Khalid Maqbool and priests. They discussed their Bryan D. Hunt for religious matters for understanding their participation in each other's point of view and the seminar. He commonalities among their faiths. said the religion had never been a cause of bloodshed, or massacre as it is not creation of human being but guidelines given by God. He believed God's guidelines are never against the humanity and these were the extremists engaged in misinterpreting the message of God. And they are the powerful elements and elite who for their vested interests exploit the differences to play with the sentiments of the people. The day of the Judgment and the Monotheism pacify the people. As the followers of all the religions believe in one God and there was nothing special or of pride for a person as all was to be done in the path of Allah. On the Day of Judgment, all the people would have to be answerable before God. This concept also leads to create peaceful atmosphere in society. Sacrifice also minimizes chances of conflict and massacre. I believe that there was a lot of difference between the Islamic society and the Muslim society, he said. We all would have to come out for peace making in the society, the MCFI chairman said. Bishop Samuel Azriah WCR Chairperson MCFI Vice Chairman He said that peace and reconciliation as well as the care for one's neighbor were an integral part of all religions. It is responsibility of the parliamentarians and the government to make sure that no bill is passed likely to be religiously misused and threat to the minorities and that freedom of religious practices are provided to all faiths, he asserted. The Bishop said that trust and bridging of gaps among religious communities within a state were very important for the stability and growth. He shared with the audience that the MCFI and the World Council of Religions had recently organized a joint workshop of Muslim ulema and the Christian priests. They discussed their religious matters for 31

31 understanding each other's point of view and commonalities among their faiths. He said the interfaith dialogue creates friends and loyalty to one's own religion as well. Samuel Azriah believed that the interfaith harmony strengthens the societal bonds and religion plays a positive role in the national progress. For justice and peace, he said, all the communities should have to come forward for national progress. The World Council of Religions and the MCFI are working together for the interfaith harmony. I believe that now we should take a step forward to initiate intra-faith dialogue as well. This is the right time that the different sects of a religion should also engage themselves in dialogue. The Catholic and the Protestant factions of the Christianity and the Shias and the Sunnis of Islam would have to talk for peace and shun down their differences. And this should take place in academic discourse only, he said. Mufti Saeed Khan Islamic Scholar Islam gives lesson of tolerance, love and justice, he said, adding, 'there is no concept of compulsion in this peaceful and last religion from Allah'. He pointed out the Muslims were facing humiliation after deviating from the basic teachings of Islam. The Mufti believed the Ummah could get its past glory restored back if follows Islamic teachings in letter and spirit. The Islamic welfare society is the best available example of interfaith harmony and justice, he maintained. Abdul Qadir Shaheen Chief Organiser MCFI Musharraf gave rights to the religious minorities in Pakistan, saying 'it was late Prime Minister Zulfikar Ali Bhutto who ensured civil liberties and rights of the minorities in the Constitution of He said that late military dictator General Ziaul Haque distorted the rights of the minorities. Mr. Shaheen lauded that a lot of work being done for interfaith harmony. This is a noble cause for peace and love and the MCFI is not a paper organization but a movement working even prior to 9/11 tragedy. Dr Munawar Chand Hindu Leader In a bid to promote interfaith harmony, the Hindu leader believed, 'we should jointly celebrate religious festivities of other faiths.' He said these festivities would enhance interaction among different religions leading towards understanding and respect of other faiths. Dr. Naumana Amjad Psychology Department Punjab University She called for positive and tolerant change in our behaviors towards followers of other faiths to maintain peace in society. She also believed that respect to other faiths ensures justice and development in society. Irfan Iqbal Sheikh President QTI Lahore He said that religious minorities in Pakistan were enjoying their due rights. The minorities' satisfaction and participation in public affairs, he said, was reflection of Islamic teachings. He rejected that President General 32

32 RELIGION PROTECTS HUMAN VALUES Report: Haider Hasan An Interfaith Conference was held in last week of April 2007, at auditorium of the US Consulate. The Conference was attended by a select-gathering of representatives of all religions in Pakistan. The speakers including Principal Officer Bryan D. Hunt, Punjab Minister for Religious Affairs Sahibzada Saeedul Hasan, Muslim Christian Federation International Chairman Qazi Abdul Qadeer Khamosh, Shakir Ali Rizvi Advocate, Archbishop Lawrence Saldanha, Bishop of Lahore Alexander John Malik, Bishop Samuel Azariah, Maulana Saeedur Rehman, Maulana Asadullah Farooq, and Manawar Chand stressed peace in the world. They believed that the difference of faith and opinion must be given honor and the followers of the different religions should be treated as equal people and citizens of Pakistan. Mr. Bryan D. Hunt Welcoming guests a t a c o n f e r e n c e Celebrating Interfaith Harmony through Dialogue Bryan Hunt stressed that today more than ever we all need to make a conscious effort to promote tolerance. The conference, which was organized at the Consulate by the Pakistani Ulema and Mashaikh Council, included members of the Muslim, Christian, Hindu, Sikh and Parsi faiths, and started with recitation from the Holy Qur an. America is a land of many faiths and we welcome the rich diversity these faiths bring to our nation. We need to strive for interfaith harmony to strengthen appreciation of the values and norms common to the world's religions and cultures. I truly appreciate the initiative taken today to promote inter-religious harmony, he remarked. Qazi Abdul Qadeer Khamosh MCFI Chairman He appreciated holding of the conference. He said that God made religions for leading the humanity to right path. Almighty Allah's sent directions cannot become cause of unrest and violence. If acted upon in accordance with the religious teachings, this blessing gives lesson of love, peace, and mutual respect. Religion also makes traditions strong and effective, he said. The injustice and wrong political decisions of the world super powers have caused bloodshed, unrest, riots, and carnage in the world. The current carnage can end, when and if these world powers bring tolerance, justice and sacrifice in their decisions. This will help revive dignity and respect of the humanity, he added. The MCFI Chief believed that religion could be helpful in maintenance and protection of human values.