Interfaith Dialogue in Modernity and Post-Modernity

Inter-Faith Encounters in Modernity and Post-Modernity: An Islamic Prespective

2008-10-01T13:33:00.000-07:00

Imam Dr Abduljalil Sajid

Chairman Muslim Council for Religious and Racial Harmony UK

www.black-history.org.uk/contribute07/sajidimam.asp

Email: imamsajid@gmail.com

Bismillah Hir Rahma Nir Rahim

I begin with name of God the Most Kind the Most Merciful

I greet you with the greetings of Islam

Assalamu Alaykum wa Rahmatullah wa Barakathu

May God's blessing and peace be with us all

I brought greetings of Dr Abdul Bari Secretary General of the Muslim Council of Britain (MCB the most representative body of British Muslim and Sir Iqbal Sacraine the former Secretary General of the Muslim Council of Britain (MCB). I also brought greetings from Mr Tariq Jung Chairma\n of the Brighton and Hove Interfaith Contact Group (IFCG). And also from Dr. Zahid Bukhari, Dr. Hamid Abdul Hai, Dr. Irfan Ahmed Khan, Dr. Aslam Abdullah and Dr. Ahmadullah Siddiqi of World Council of Muslims Inter-faith Relations (WCMIR);

Let me begin from the very outset to clarify Islam from Muslim. Most people treat Islam and Muslims as synonymous and mutually interchangeable terms, often saying Islam where they ought to say Muslims and vice versa.

In my humble opinion the word "Islam" should be used exclusively for the "Way of Life" based upon divine sources: The Book known as Qur'an, "the word of God" and Sunnah, "the proven practices of the Prophet" (peace and blessing of God be upon him). "Muslims" as human beings are free to abide or deviate from Divine Guidance as they feel fit according to their own conscience. Islam has never claimed to be a new faith. It is the same faith that God ordained with the creation of the first man sent to earth - Adam. Islam confirms almost all Biblical and Hebrew Prophets as the Prophets of Islam and their messages as the messages of Islam as long as they are confirmed in the Qur'an, the Book of Islam. The moral and ethical code of Islam is similar to Judaism, Christianity and many other major world faiths. The only difference is in theology, concepts and practices, in the methods of worship of the One and the Only One God and methodology of how morality and ethics should govern all spheres and aspects of our human life. A Muslim must do good deeds and work for the welfare of humanity in co-operation with others for common good.

Islamic Theory: 3 Ds: 1) Din ; 2) Dunya; 3) Dawla

Islamic way of life can be summarised in three words 1) Din (religion), 2) Dunya (Community), 3) Dawla, (State). Islamic Shariah covers all of these three aspects. From Islamic point of view, life is a unity. It cannot be divided into watertight compartments. Islamic Shariah gives directions to all aspects of life in its entirety. Islamic Shariah is a complete scheme of life and an all-embracing social order where nothing is superfluous and nothing lacking. Therefore there is no separation between state and church. Islamic State is not a theocratic state. Secularism, in Muslims view, destroys the transcendence of all moral values. In Qur'anic words "those who forget God eventually forget themselves" (The Holy Qur'an 59:19) and their individual and corporate personalities disintegrate. Thus, Islam is considered the religion in which, through voluntary submission to God, human beings find peace with themselves and their environment. A Muslim seeks God's guidance in all matters all the time. There is no contradiction between the divine rights of the individual, anchored in the Holy Qura'n, and the core rights as embodied in the Universal Human Rights declarations. Muslims support fundamental human rights, rule of law, and division of power with accountability and checks and balances, universal suffrage and eligibility, and freedom of speech and conscience. Islamic Shariah commands its followers to observe the local legal order. Muslims can live anywhere in the world, provided they can fulfil their fundamental religious duties. Muslims must also respect and abide by all laws of the land.

The general theory of Islam begins with a consideration of application of Islamic Shariah (Law) in daily life. Shariah is not a divine Law. It is a human interpretation of the sacred text. According to Islamic teachings, the Creator not only laid down laws governing the natural universe but rules for human conduct in all aspects of life. Unlike natural order, which follows its predetermined laws, mankind has the freedom to rebel and follow its own "man-made" laws, which is, however, a form of unbelief (shirk). Non-submission to the will of Allah is not only an act of ingratitude (kufr) for divine mercies, but also a choice for evil and misery in this world and punishment in the life hereafter. In Islam, all aspects of natural life have been God-willed, therefore, the ultimate purpose of all creation is the compliance of the created with the will of the creator. Islam is neither a purely otherworldly religion nor one that focuses too much on worldly affairs. Muslims seek the best of both worlds. Islam is simultaneously a creed, a set of ethical norms, a social order, and a way of life. Wherever they are, Muslims are expected to actively contribute to the common good and to show solidarity with their brothers and sisters in faith, worldwide. Islamic Shariah commands its followers to observe the local legal order.

Do Islam and Christianity have different origins? No. Together with Judaism, they go back to the prophet and patriarch Abraham, and their three prophets are directly descended from his sons, Muhammad (peace and blessings be upon him) from the elder son Ishmael, and Moses and Jesus from the younger son Isaac. Abraham established the settlement which today is the city of Makkah, and built a house some over 5000 years ago for the worship of the only God alone - the Ka'ba towards which all Muslims turn when they pray.

Tracing its origins to the same Semitic soil that bore Judaism and Christianity, Islam continues to deeply influence the beliefs,values, and customs of an estimated one fifth of the human race.Yet, despite this commonality of descent, and the presence ofMuslim communities in Britain for well over four centuries, Islamis poorly understood in the West.Its most profoundtenet is a belief in Islam, summarised in the Declarationof Faith: "There is no deity save God, and Muhammad is the Messengerof God". Whispered almost universally by Muslims into the earof their newborn or a dying loved one, the daily life and bodyof Muslim communities, including the 1.6-2 million strong BritishMuslim communities, pivot around this very statement. Life's verypurpose then is to realise the Divine, a purpose that is achievableonly through a conscious commitment to the teachings of SacredLaw –the Shariah. Transmission and instruction in matters of Law was the rolepar excellence of the Emissaries of God, of whom Muhammad (peace be upon him) wasbut the last link in a chain that included such luminaries asAbraham, Moses, and Jesus of Nazareth. Sacred Law for Muslimsis an all embracing entity, dealing with all aspects of humanexistence.

Diversity recognised, appreciated and celebrated:

Islam presents the concept that all human beings are equal and we are equal because we are all creatures of God with no distinctions of colour, race or country, or tribe or clan or anything else. One would find that fanaticism is generated in the last analysis either from any of these false prejudices, when you try to group humanity into certain watertight compartments. One cannot change the colour of his skin; one cannot change his place of birth. If one believes in any of these standards, then rational fusion of the human race is not possible and you become intolerant towards others.

In Islam, the rational fusion is possible for whatever tribe, you come from, from whatever race you come, whatever colour you may have, whatever territory you might be born in, whatever language you speak, you are one, and you can be one. You belong to one race the human race, the one family the human family. You belong to one Universal brotherhood of mankind. Diversity among fellow human beings must be recognised, appreciated and valued in all aspects of life. The majority community is always judged the way it treats its minority community.

Diversity in Islam:

The foundations out of which an Islamic perspective on any topic should arise are nothing less than the authentic sources of Islam, the Qur'an and the traditions of the Prophet Muhammad (Peace Be Upon Him). Both the Qur'an and the Hadith embrace and affirm Ikhtilaf, i.e. differences in belief, perspectives and viewpoints, as being natural and an essential part of the human condition. A denial of the right of others to hold beliefs and views, which are different and incompatible to one's own, is tantamount to a denial of Allah himself. In the Holy Qur'an, chapter 10, verse 99, Allah, the Sublime, declares:

"If your Lord had so desired, all the people on the earth would surely have come to believe, all of them; do you then think, that you could compel people to believe?" (Holy Qur'an 10:99)

And again in Qur'an, chapter 11, verse 118, Allah, the Sublime, declares:

"And had your Lord so willed, He could surely have made all human beings into one single community: but (He willed it otherwise, and so) they continue to hold divergent views." (Holy Qur'an 11:118)

Both of these verses establish the principle of freedom of belief and thought in Islam. At the conclusion of the first verse, the Prophet Muhammad (PBUH) is himself reproved for transgressing this principle by being over-enthusiastic in convincing others with regard to the truth of Islam. Thus the Qur'an stresses that the differences in beliefs, views and ideas of humankind is not incidental and negative but represents an Allah-willed, basic factor of human existence. The challenge which the principle of freedom of belief and thought in Islam holds for us is to develop clear ethics and find mechanisms to manage and deal with the differences of beliefs and theologies that exist. This is the challenge that religious pluralism holds for us.

The Role of Religion and Faith communities:

Religion brings joy and hope to millions of people in the world. To some faith is their belonging and is part of their identity. Religion is a social force that can be harnessed to build bridges or manipulated to erect walls. Living and working together in today's multicultural, multi-religious and multi faith society is not always easy. Faith communities have huge human and financial recourses. Religion motivates its followers for doing good deeds such as raising funds for good causes, helping elderly and needy people in our communities and motivating their followers to tackle many social issues in our society.

Religion harnesses deep emotions, which can sometimes take destructive forms. Where this happens, we must draw on our faith to bring about reconciliation and understanding. The truest fruits of our faith are healing the wounds of the past and being positive to construct trust and fellowship between different people.

We have a great deal to learn from one another, which enriches us without undermining our own identities. Together, listening and responding with openness and respect, we can move forward to work in ways that acknowledge genuine differences but build on shared hopes and values.

Interfaith Dialogue:

Interfaith Dialogue among people of different religious communities is more needed today than ever before. For many of us involved in this process, dialogue is an avenue to explain one's own faith to the other and to learn a little about the religion of one's dialogue partner. There are some who would like to see this dialogue go beyond 'knowing one another'. They hope that through active intellectual interaction and engagement a shared universal spiritual-moral worldview will emerge which will serve as the basis of a new truly just and compassionate global civilisation.

What they are seeking is not just inter-religious understanding but the nurturing of a deep human bond of love and empathy transcending religious affiliation. Individuals who live in fear and lack of comprehension of other cultures are more likely to resort to acts of hatred, violence and destruction against a perceived "enemy". Those who are exposed to the cultures of others and learn about them through communications across cultural divides are more likely to see diversity as strength and celebrate it as a gift. Today, globalisation, migration and communication are bringing different races, cultures, ethnicities and religions into even closer contact with each other. People can and should take pride in their particular faith or heritage but share common human values.

People of faith always come together at the time of difficulty. They draw instructions from their own faith to bring reconciliation and understanding as truest fruits of religion is healing. People of faith do talk about: the danger of war and destruction by the powerful nations, lack of clean water to millions people on our planet, poverty, hunger, air pollution and our regard to environment, the increasing erosion of common human moral values and many other concerns such as peace, justice, tolerance and dialogue.

Regardless of any influence of religious teaching in their daily lives, such values generally accepted by all: love, respect, mercy, forgiveness, charity, brotherhood, dignity of human life and human rights etc. Most of these vales are derived from religious beliefs. However, Inter-faith movement has to involve itself in major moral issues which world is facing today. Interfaith dialogue is the only answer to religious exclusiveness. Sad is a nation whose young people have no dreams; sadder yet is a nation where the old try to kill the dreams of their young.

The need of Inter-religious Dialogue:

The famous German theologian Prof Hans Kung once said, "No peace among nations without peace among religions, and no peace among religions without dialogue between the religions". In the document the Caux 2002 Dialogue: An honest conversation among concerned Muslims and non-Muslims on Peace, Justice and Faith I added, "No peace without justice and no justice without forgiveness and compassion". Among many prerequisites of meaningful dialogue are active listening, honest conversation, accepting the other's vision whether agreeing or disagreeing, and acknowledging the other's pain. In today's world there is a dire need of inter-religious dialogue. There are common values that human beings share irrespective of religion, nationality or ethnicity. These values include the sanctity of life, freedom, equality, respect for human rights, international humanitarian law, commitment to cultural and religious diversity, human dignity, human development, democracy, the rule of law, and equitable access to the earth's resources and equitable distribution of power.

The Necessity of Inter-religious Dialogue:

In my faith tradition the Holy Qur'an commands believers for interfaith co-operation "to come to common grounds" (Holy Qur'an 3:64). As a Muslim I have been ordered to build good relations with all people of the world (Holy Qur'an 49:13); work for peace everywhere and whenever possible with others (Holy Qur'an 2:208); cooperate with others in furthering virtue and God–consciousness (Holy Qur'an 5:2); seek and secure human welfare, promote justice and peace (Holy Qur'an 4:114); do good to others (Holy Qur'an 28:77) and not to break promises made to others (Holy Qur'an 16:91). The Holy Qur'an tells believers that those who do good deeds and help others are the best creation (Holy Qur'an 98:6). The Holy Prophet of Islam made it clear that "Religion is man's treatment of other fellow-beings" (Bukhari & Muslim); and "the best among you is he who does good deeds in serving other people" (Ahmad & Tabrani).

The Prophet of Islam (May the peace of God be upon him) practiced this ideal for interfaith dialogue himself while talking to Jews, Christians and other faith traditions, as well as people with no faith on issues concerning life, death and relevant matters. The Prophet of Islam confirmed this in writing explicitly in the Charter of Medina in 622 CE. The Holy Qur'an not only recognized religious pluralism as accepting other groups as legitimate socio-religious communities but also accepting their spirituality. The preservation of the sanctity of the places of worship of other faiths is paramount in Islamic tradition (Holy Qur'an 22:40). The Holy Qur'an is full of many examples but time does not permit me to dwell on this.

Golden Rule:

"Do not do to others what you do not want done to yourself". It is noteworthy that most religions base their moral code on the highly effective Golden Rule:

Buddhism: Hurt not others in ways that you yourself would find hurtful (Udana-Varga 5:18)

Judaism: What is hateful to you, do not do to your fellow man. That is the entire Law; all the rest is commentary (Talmud, Shabbat 31a)

Hinduism: This is the sum of duty: Do naught unto others which would cause you pain if done to you. (Mahabharata 5:1517)

Confucianism: Surely it is the maxim of loving kindness: Do not unto others what you would not have them do to you (Analects 15:23)

Zoroastrianism: That nature alone is good which refrains from doing unto another whatsoever is not god for itself. Good thoughts, good words and good deed are the bases of good life.

The Christian faith actually uses two complimentary rules: The (ineffective) Biblical "Golden Rule" which proclaims: "All things whatsoever ye would that man should do to you, do ye even so to them; for this is the law and the prophets" (Matt 7:12). However, the (effective) Ten Commandments are framed in the negative, as all moral codes must be in order to be effective.

Islam: "No one is a believer until he desires for his brother that which he desires for himself." (Sunnah) This moral code is also a version of the Golden Rule. It is very ineffective. It is obeyed very selectively and ambiguously. Clearly, it is based on the unrealistic assumption that your brother has precisely the same needs and wants as you do.

If we wish to live in harmony with others and never give rise to a conflict with others, we must convert the "Golden Rule" into practice: "Don't do to others what you don't want done to yourself".

Religion: Bridge building or Wall Erecting?

We should see religion as a total way of life anchored in faith in God and expressing itself in ethical conduct at the individual and social level. Justice, love and compassion - values that are highly cherished in any religion - rather than form, ritual and symbol, should propel this way of life. Since these values are universal, religion, which serves as a conduit for them, should also be preached and practised in a genuinely universal manner. This is what one expects the practitioners of the religions to do in the coming century to counter the challenge of globalisation. They should discard the narrow, exclusive concept of religion, which often confines virtue and goodness to one's own kind. Justice and compassion in this exclusive approach seldom transcends one's own religious boundaries. We should eliminate forever such religious exclusivism. In a sense, certain aspects of globalisation may make it easier for us to put across the universal, all-embracing message of religion and its core values. Given the worldwide reach of the media we have today, for the first time in history the opportunity exists to convey to humankind as a whole the universal essence of each of our religions. Instead of allowing narrow-minded bigots to monopolise the airwaves, why shouldn't men and women with a universal outlook state their case through the global media infrastructure? Even more important, societies everywhere, as we have observed, are becoming less and less exclusive and more and more multi-religious.

It is as if social reality itself is forcing us to get rid of our exclusive attitudes and develop a universal orientation to our religion, which will be more accommodating of 'the other'. Indeed, one gets the feeling that each and every society is slowly, often painfully, beginning to realise what "humanity as a single family" means. Perhaps this is the path that nations must take for a universal community founded upon our common humanity to emerge. It is a community that globalisation will never be able to achieve. When such a universal community of different religions and peoples bound by their common humanity becomes a reality, we will understand what the illustrious mystic, Jallaluddin Rumi, meant when he wrote, "The lamps are different but the light is the same." In brief, religion motivates its followers to do good deeds such as charitable work and encourages doing common good for the betterment of all humanity.

Some Muslim might agree with the assertion, made by Daniel Johnson in The Daily Telegraph, on 12 September 2001, that Muslims are required by the Qur'an to believe that Jews and Christians will be "mustered into Gehennam."[1] They forget that in the Sahîfat al-Madinah, also known as the Constitution of Medina, the Prophet Muhammad legislated for a multi-religious society, based on tolerance, equality, and justice, many centuries before such an idea existed any where in the world. Indeed early Muslim society is more pluralistic in a religious. Under the terms of this document each religious group enjoyed cultural and legal autonomy. The Jews and Christians were equal before laws with Muslims. There was no clause demanding their subjection. They were bound by the same duties as the other parties to the contract; together they formed a single community, or Ummah, a word that is now used almost exclusively with reference to the Muslim community.

I must admit that Muslims have failed to publicise the pluralistic vision of Islam. As Murad Hofmann has said, "it is essential that the Western media and those who exert an influence on public opinion should be made aware of the true Islamic model of religious pluralism."[2]

The Holy Qur'an not only conveys a message of peace, respect, tolerance, justice, freedom and compassion; it provides mankind with a global framework for co-operation and a charter for inter-faith dialogue. It repeatedly stresses that all peoples on earth have had their prophets and messengers, and that multiplicity of every kind — religious, cultural, or ethnic — is part of God's magnificent design: "And among His wonders is…the diversity of your tongues and colours" (The Holy Qur'an 30: 22); "To each [community] among you have We appointed a law and a way of life. And if God had so willed, He could have made you one community: but [He willed it otherwise] in order to test you…So compete with one another in doing good works, for to God you will all return, and He will inform you about that wherein you differ" (The Holy Qur'an 5: 48).

This means that prophetic guidance is not limited to any one community, period, or civilisation. So Muslims — if they are true to their faith — do not claim a monopoly of the truth, or a monopoly of revelation: "And indeed, within every community have We raised up an apostle [with this message]: 'Worship God and shun the powers of evil'" (The Holy Qur'an 16: 36). Like Jesus, the Prophet Muhammad did not come to establish a new religion, but to recapitulate the teachings of those prophets, or messengers, who had preceded him. He came to remind us of our status in the divine scheme of things as God's servants and deputies. As the Prince of Wales said, in "A Reflection on the Reith Lectures for the Year 2000," we have failed to live up to this "sacred trust between mankind and our Creator, under which we accept our duty of stewardship for the earth." [3]

The actions of a few Muslim fanatics have been interpreted as vindicating the old idea that Islam promotes violence. All too often in the media the word "terrorism" is coupled with the adjective "Islamic." If Islam were really, as some suppose, a religion of fire and sword, why would "the true servants of the Most Merciful" be defined in the Holy Qur'an as "those who walk gently on earth and who, when the ignorant address them, say 'Peace'" (The Holy Qur'an 25: 63)? Why would Muslims be admonished to greet one another, on all occasions, with the words, "Peace be with you and God's mercy and blessings"? It is clearly stated in the Holy Qur'ân: "There shall be no compulsion in religion" (The Holy Qur'an 2: 256). This disproves the fallacy that Islam imposes on the non-Muslim the choice between conversion and the sword. According to the Holy Qur'an, "God does not love aggressors" The Holy Qur'an 2: 190), and war is only permitted in self-defence, or in defence of religion. If people did not have such a right, then, "monasteries and churches and synagogues and mosques, in which God's name is much remembered, would surely have been destroyed by now" (The Holy Qur'an 22: 40). This means that military action is justified against an enemy who destroys a place where God is worshipped. It is also said in the Qur'an that those who are oppressed, or who have been unjustly driven from their homelands, have a duty to fight.[4]

However, when the opportunity for peace arises, Muslims are encouraged to be forgiving and to seek reconciliation, for mercy and compassion are God's chief attributes: "Whoever pardons [his foe] and makes peace, his reward rests with God." (The Holy Qur'an 42: 40). This is why Muslims are taught to dedicate themselves constantly to God's service with the words, "In the name of God, the Merciful, the Compassionate." Since the word Islam means "submission," from the same root as salâm, "peace," a Muslim is simply a person who attempts to find inner peace by submitting to God's will: "He guides to Himself all those who turn to Him — those who believe, and whose hearts find their rest in the remembrance of God — for, truly, in the remembrance of God hearts do find their rest" (The Holy Qur'an 13: 27-28). War in itself is never holy, and if the lesser jihad of war is not accompanied by what the Prophet Muhammad called "the greater jihad," the struggle to control the lower instincts and the whims of the ego, then war may be diabolical.

The following principles may be derived from the The Holy Qur'an.

First of all, Muslims should not ridicule the beliefs of others: "But do not revile those whom they invoke instead of God, lest they revile God out of spite, and in ignorance: for We have made the deeds of every people seem fair to them. In time, they must return to their Lord, and then He will make them understand what they have done" (The Holy Qur'an 6: 108).

Secondly, Muslims should not associate with those who ridicule our faith: "Do not take for your friends such as mock at your faith and make a jest of it…they are people who do not use their reason" (The Holy Qur'an 5: 57-58).

Thirdly, when Muslims address those who do not share our beliefs, we should speak with courtesy: "And do not argue with the followers of earlier revelation otherwise than in a most kindly manner" (The Holy Qur'an 29: 46).

Fourthly, Muslims should invite people to use their reason, appealing to the intellect to interpret God's words, because there is no contradiction between faith and reason: "O People of Scripture, why do you argue about Abraham, seeing that the Torah and the Gospels were not revealed till long after him? Will you not, then, use your reason?" (The Holy Qur'an 3: 65).

Above all, within the bounds of propriety — no backbiting or blasphemy — there must be freedom of opinion and discussion both with those who hold other religious views and with those who share our faith — for if we cannot appreciate diversity within our own religious community, we will certainly not be able to value religious diversity.[5] The Prophet Muhammad is reported to have said: "The differences of opinion among the learned within my community are [a sign of God's] grace." If Muslims were to follow these principles, they would become once again a"community of the middle way" (The Holy Qur'an, 2: 143), exercising moderation and avoiding all extremes.[6]

It needs to be said, however, that before one can begin to apply these principles there has to be the willingness to listen and to engage in dialogue, and there has to be some degree of mutual respect and equality between the two parties. When there is a gross disparity of wealth, power and privilege, such as exists between Israel and Palestine, dialogue is very difficult. In fact the arrogance and selfishness of the rich nations, and the ever-widening gap between them and the rest of the world, generate feelings of resentment and discontent. In Islam a rich man does not merely have a duty to distribute some of his wealth to the poor, but the poor have a right to a share in his wealth. The discrepancy between the rich nations and the poor is now so great that the wealth of the world's three richest families is said to be equal to that of 600 million people living in the world's poorest countries.[7]

We now have to make a choice — individually and collectively — between confrontation and dialogue, between destruction and construction, between war and diplomacy. True global cooperation will not be possible until we recover an awareness of the ecumenical, ecological and ethical principles that are at the heart of every spiritual tradition. In most of the world's trouble spots — in Palestine, Kashmir, Gujarat, and Chechnya — Muslims have been massacred and tortured and denied their most basic rights – freedom, independence and dignity of life. In Iraq thousands of children have died of cancer as a result of international community's sanctions, or as a result of polluted drinking water and malnutrition, and thousands more may now be in danger of losing their lives due to occupation of foreign armies. In Afghanistan thousands of innocent people died as a result of US bombing. Not unnaturally Muslims feel that they have been treated unjustly by what is euphemistically called "the world community."

Those who see religious, cultural and ethnic diversity as a blessing, and who share the view of the Chief Rabbi Jonathan Sacks that "no one creed has a monopoly of spiritual truth; no one civilisation encompasses all the spiritual, ethical, and artistic expressions of mankind,"[8] must find the middle way between religious fanaticism and fanatical secularism. It is essential, as His Royal Highness Prince Hassan of Jordan has said, that we promote a dialogue of civilisations,[9] and that we should not allow extremists to highjack Islam or any other religion.[10] It is vitally important, especially in the light of current events, to refute those shallow secularists who regard religion itself as inevitably divisive, and to rediscover the ethical principles upon which all the great spiritual traditions are based. It is not simply a matter of respecting religious differences; we have to recover the practical spiritual wisdom that unites us and makes us human. As Martin Luther King said, "our loyalties must become ecumenical rather than sectional. Every nation must now develop an overriding loyalty to mankind as a whole in order to preserve the best in their individual societies."[11] This vision of a just and peaceful multi-religious society can never be achieved without the active cooperation of the mass media.

The necessity of mutual cooperation:

In my faith tradition the Holy Qur'an commands believers for interfaith co-operation "to come to common grounds" (The Holy Qur'an 3:64). As a Muslim I have been ordered to build good relations with all people of the world (The Holy Qur'an 49:13 & (16:40); work for peace everywhere and whenever possible with others (The Holy Qur'an 2:208) & 8:61); cooperate with others in furthering virtue and God–consciousness (The Holy Qur'an 5:2); seek and secure human welfare, promote justice and peace (The Holy Qur'an 4:114); do good to others (The Holy Qur'an 28:77) and not to break promises made to others (The Holy Qur'an 16:91). The Holy Qur'an tells believers that those who do good deeds and help others are the best creation (The Holy Qur'an 98:6). The Holy Prophet of Islam made it clear that "Religion is man's treatment of other fellow-beings" (Bukhari & Muslim); and "the best among you is he who does good deeds in serving other people" (Ahmad & Tabrani).

The Prophet of Islam (May the peace of God be upon him) practiced this ideal for interfaith dialogue himself while talking to Jews, Christians and other faith traditions, as well as people with no faith on issues concerning life, death and relevant matters. The Prophet of Islam confirmed this in writing explicitly in the Charter of Medina in 622 CE. The Holy Qur'an not only recognized religious pluralism as accepting other groups as legitimate socio-religious communities but also accepting their spirituality. The preservation of the sanctity of the places of worship of other faiths is paramount in Islamic tradition (The Holy Qur'an 22:40). The Holy Qur'an is full of many examples but time does not permit me to dwell on this.

Dialogue:

Dialogue, as the term is used today to characterize encounters between persons and groups with different religions or ideologies, is something quite new. When different religions or ideologies met in the past, the main purpose was to overcome an opponent, because each was completely convinced that it alone knew the secret of human life. In recent times sincerely convinced persons of different religions and ideologies have slowly come to the conviction that they did not hold such a secret entirely unto themselves that in fact they had something very important to learn from each other. As a consequence they approached their encounters with other religions and ideologies not primarily in the teaching mode but the learning mode--seeking together to find more of the meaning of life. That is dialogue.

One lesson we have to learn from the evil events of 11th September 2001 is to build bridges between different communities. The answer is Dialogue with dignity, frank and honest conversation with diplomacy and decency. What is dialogue between peoples of different faiths and what is its purpose? These questions need clear answers, otherwise hidden motives can be suspected and prevent the growth of trust.

Dialogue is a sustained honest conversation between parties who are not saying the same thing and who recognise and respect the differences, the contradictions and the mutual exclusions between their various ways of thinking. The object of this dialogue is understanding and appreciation leading to further reflection upon the implications for one's own position of the convictions and sensitivities of other traditions.

Given the current animosity and misunderstanding between Jews and Muslims, it is clear that there are no quick fixes. There are no easy answers or simple solutions that will ensure mutual understanding, respect, and cooperation. But the road is not blocked. There is a way forward. Islam respects Judaism and calls for true deep encounter that will lead to the building of a real partnership. Islam educates to acknowledge the truth that in all religions and for non-violence. Islam says that it is better that all houses of worship, including Makkah, are destroyed and not one innocent person killed. Jews and Muslims live together in the Holy Land and we ought to build our life together out of respect and with a smile that comes from the heart, not only from the lips.

Jews and Christians will need to make a special effort to learn more about Islam than what was required for them intelligently to engage in the Jewish Christian dialogue, for in the latter situation they usually knew at least a little about the partner's religion. With Islam they will probably be starting with a negative quantity compounded from sheer ignorance and massive misinformation. Education provides the basis for mutual understanding. Uninformed or erroneous views about the other are at the root of many problems plaguing Jewish-Christian- Muslim relations.

Judaism and Islam carry with them stereotypical expectations about others. Among these expectations is that the faiths cannot be taught or studied without personal bias toward one's own faith and against another's. While this statement is partially true, bias can be encountered in any discipline whether theological or secular. All the same, these faiths can also be taught just as seriously as biology or English literature. More surprisingly, what many of us fail to realize is that what we learn about another faith may actually increase the depth to which we learn our own. There are two ways today to counter religious hatred in any culture. First, we must raise the awareness of our children that the greatness of any nation lies in its people. We ought to teach more to love and reach for one another without regard to race, colour or religious orientation. Finally, we must wipe out negative stereotypes of the "other" from our human hearts and minds, for harmful images lead to harassment, discrimination, and intimation and hate crimes.

I truly believe that without the tolerance of the Arab rulers in Spain, and, particularly, the generous protection extended by the Ottoman caliphs, Judaism might have disappeared from the world. Certainly, Jewish religious historians today admit that Judaism today would be very different without the positive input derived from living in a Muslim environment.

I also believe that Muslims, Jews, and Christians need to draw a line in the modem world between our communities and the non-monotheistic religions. Not that we should preach against them or hate them; but we should be unafraid to insist on our mutual concerns. The words of Pope Paul VI apply to all Christians, Jews, and Muslims, who "must assuredly be concerned for their separated brethren . . . making the first approaches toward them . . . dialogue is demanded nowadays . . . by the pluralism of society and by the maturity man has reached in this day and age." [Ecclesiam suam, no. 78, quoted in Austin Flannery, Vatican Council 11 (Collegeville, Minn.: Liturgical Press, 1975), 1003.] It is toward that end all Christians, Jews and Muslims are urged to strive, first among themselves and then with each other in pairs and all together.

Theological explorations have striven to enter into the rich spirituality of all three faiths. A three-fold focus of dialogue was identified and explored: 1) a dialogue of the head with an emphasis on intellectual matters; 2) a dialogue of the heart, beginning to see other" from their standpoint, 3) a dialogue of the hands, asking questions like: "What are we able to do for others?" Muslims are currently accused of being closed-minded, integrists, fundamentalists, prisoners of dogmatic beliefs. Here is a liberal, modern, humanist, Muslim proposal. I await the response of Jews, Christians, and secularists to my invitation to engage our thoughts, our endeavours, and our history in the cause of peace, progress, emancipation, justice through knowledge, and shared spiritual values.

The objective of the Dialogue may be to learn about how different cultural and religious traditions deal with the transmittance of value system and how one try to address the challenges of today with and through the value systems of old. The spiritual foundation of non-violence in the various religious traditions needs to be rediscovered in dialogue. One of the pressing questions for us all is: How do we speak about God in a century that has witnessed horrific events like the Shoah? "The Holocaust stands as an evil monument in history to what can happen if we fail to speak out against the spread of racism and intolerance. It is fundamental to our moral horizons and the way we choose to live our lives that we understand the Holocaust and why we need to oppose racism. Anti-Semitism. Bigotry, victimisation and prejudice, whatever its form and wherever it arises. The Holocaust still matters today, because the survivors were a reminder of the "living hell we should never forget". The events in Rwanda, Bosnia and Kosovo were a reminder that horrors such as those of the Nazi era could only be thwarted by men and women prepared to make a stand.

It is incumbent upon us to speak in ways that are not offensive or meaningless but respectful of the authenticity of our different faith traditions with their attendant moral-ethical and spiritual values, upon which a new world order must be based. A new world order in which every human life is valued and respected, "We are called to pray and work for the coming of God's realm." I passionately believe the act of remembrance must be active, not passive. If we are to avoid the mistakes of the past, we must educate people — particularly our young. Each one of us has a fundamental responsibility to protect and promote civil and human rights of all our brothers and sisters around us irrespective of their colour, creed, ethnic origin and their appearance. Jews and Muslims must reject their lunatic, fanatic and extremist fringes.

Dialogue: Scope and Principles

   The cooperation and dialogue between different faith communities are needed in the following four basic steps:

   1. Determination of the available scopes of our common work.

   2. Determination of the common values and principles.

   3. Making practical program to realize the common conceptions.

   4. Presentation of the field results of our joint work to become a model on the world level.

   The following scopes and principles:

   1. Religious values are the essential source of safe communities.

   2. Dialogue is religious duty, civilisational method and secures demand.

   3. Respecting unity of the human family and its common interests.

   4. Respecting of human life and human dignity.

   5. Respecting freedom of faith, obedience and religious privacies.

   6. Respecting cultural diversity of communities.

   7. Respecting human rights and assuring on the human duties.

   8. Respecting right of possession and maintaining legality of the mutual utilization of cosmos riches.

   9. Assuring the equitable complementary between the responsibilities of man and women in the life.

   10. Emphasizing that the legal family between man and woman is the only basis of the safe communities.

   11. Respecting rights of children to family upbringing and well education.

   12. Respecting obligation of education for all human generations.

   13. Fighting Injustice, aggression, and corruption in the Earth.

   14. Fighting family dissociation, social degeneration and moral deterioration.

   15. Fighting the misuse of Drugs, narcotics and human trafficking such as slave and sex trade.

   16. Fighting disease and ignorance.

   17. Fighting economic exploitation of the needy people and making poverty history.

   18. Fighting extremism, terrorism and rebellion against doctrines of justice

   19. Promoting harmony among religious and racial diversity

   20. Fighting weapons of mass destruction and all kinds of aggression against innocent people and environment.

   21. Respecting rights of peoples in self-defence and in self- determination.

What is the difference between dialogue and debate?

Dialogue	Discussion and Debate
To inquire and to learn	To tell, sell, persuade
To unfold shared meaning	To gain agreement on one meaning
To integrate multiple perspectives	To evaluate and select the best
To uncover and examine assumptions	To justify/defend assumptions

Dialogue compared with Debate

Dialogue is very different than our usual ways of communicating. The specifics of dialogue can be easily forgotten, so it helps to review the principles.

· Dialogue is collaborative: two or more sides work together toward common understanding. Debate is oppositional: two sides oppose each other and attempt to prove each other wrong.
· In dialogue, finding common ground is the goal. In debate, winning is the goal.
· In dialogue, one listens to the other side(s) in order to understand, find meaning, and find agreement. In debate, one listens to the other side in order to find flaws and to counter its arguments.
· Dialogue enlarges and possibly changes a participant's point of view. Debate affirms a participant's own point of view.
· Dialogue reveals assumptions for reevaluation. Debate defends assumptions as truth.
· Dialogue causes introspection on one's own position. Debate causes critique of the other position.
· Dialogue opens the possibility of reaching a better solution than any of the original solutions. Debate defends one's own positions as the best solution and excludes other solutions.
· Dialogue creates an open-minded attitude: an openness to being wrong and an openness to change. Debate creates a closed-minded attitude, a determination to be right.
· In dialogue, one submits one's best thinking, knowing that other people's reflections will help improve it rather than destroy it. In debate, one submits one's best thinking and defends it against challenge to show that it is right.
· Dialogue calls for temporarily suspending one's beliefs. Debate calls for investing wholeheartedly in one's beliefs.
· In dialogue, one searches for basic agreements. In debate, one searches for glaring differences. · In dialogue, one searches for strengths in the other positions. In debate, one searches for flaws and weaknesses in the other positions.
· Dialogue involves a real concern for the other person and seeks to not alienate or offend. Debate involves a countering of the other position without focusing on feelings or relationship and often belittles or deprecates the other person.
· Dialogue assumes that many people have pieces of the answer and that together they can put them into a workable solution. Debate assumes that there is a right answer and that someone has it.
· Dialogue remains open-ended. Debate implies a conclusion.

Some Guidelines for Dialogue

Listening :

· Listen with compassion and empathy from the heart. Avoid quick judgment or blame. Control the urge to argue, counter, dissuade, or fix.

· Listen with equal respect to everyone, regardless of status or roles.

· Listen for each person's special contribution to deeper understanding.

· Listen from a place of learning rather than confirmation of current thinking.

· Listen to the quality of your own listening.

· Listen for common threads from the collective, from the community, from the whole - the collective mind.

· Listen actively. Try not to let your mind wander or think about what you're going to say while others are speaking. Avoid interrupting.

Speaking:

· Speak from your heart, from your authentic life experience, from the moment. When possible, use "I" statements, instead of "we," "you," or "they."

· Be willing to contribute even half-formed, unfinished ideas or thoughts. They may be the seeds of new insights and intelligence for the group.

· Ask questions from a place of genuine curiosity, wondering, or not knowing, rather than to make a point.

· Speak when you are truly "moved" rather than to fill a void. Allow for silence when appropriate.

· Share air time. Try not to dominate the conversation.

· Use considerate language. Avoid using labels whenever possible.

· Acknowledge your new insights gained from the group.

· Speak into the circle, into the whole group, into the stream of growing experience and shared meaning.

· Avoid cross-talk, to avoid excluding others and turning them into spectators of one-on-one interaction. When you are silent, indicate your listening presence from time to time in the group, verbally or by eye contact or attentiveness.

· Feel free to express your feelings when you have been offended or hurt.

Human Respect and Dignity:

Human dignity is an acknowledgement of the divine presence in each and every one of us and unites us into a single family. We believe in "Thinking globally but acting locally." We live in an increasingly inter-netted world where it is now possible, thanks to the development of mass media, to communicate across language, cultural and religious barriers to the extent that has never previously even been imaginable.

Yet, the paradox of our time is that despite these remarkable developments in IT and communication, there are important gulfs that separate people and in so doing, as recent international developments have shown, threaten the stability and security of our world

It has been argued that from an Islamic viewpoint, there must be a common moral basis for mutual understanding both in general terms and in relation to the role of the media. For Muslims, there is an imperative to understand the reasons underpinning diversity, recognise that this diversity is inherent within the Divine plan, commit to searching for truth and upholding justice, respect for the rule of law, engage in dialogue and, finally, where differences cannot be resolved through these means, to respect differing viewpoints. Such a framework is, I believe, in essence common to all refined moral codes. The world will not change for the better unless the conscience of individuals is changed first.

It is imperative that these differences or tensions are not buried out of the fear of political correctness. There is a need for us all, to do more to understand the standpoints of those of other traditions and this is unfortunately very true of many Muslims today who simplistically and often unfairly reject the western world and its media as being immoral and decadent. This is something that we in the Muslim Council of Britain (MCB) are trying hard to change – and this underpins our motto – of 'seeking the common good'. For further details see www.mcb.org

The world's Religious view:

Plurality is a fact of today's global village. People from many different faiths and belief or no faith live side by side. But society can only be built on mutual respect, openness and trust. This means living our lives with integrity, and allowing others to do so too. Our different religious traditions teach us the importance of good relationships characterized by honesty, truth, love, unselfishness, compassion and generosity of care for resolving conflicts by peaceful means.

Better understanding of others require us to share our desire for peace-building based on reverence of life, freedom, and justice, the eradication of poverty, dissolution of all forms of discrimination and protection of the environment for future generations. We should show each other respect and courtesy. In dealing with people of other faiths and beliefs, or no convictions of any faith, this means:

· Respecting other people's freedom within the law to express their beliefs and convictions;

· Learning to understand what others actually believe and value, and letting them express this on their own terms;

· Valuing and respecting the convictions of others about food, dress, and social etiquette and not behaving in ways which cause needless offence;

· Recognizing that all of us at times fall short of the ideals of our own traditions and never comparing our own ideals with other people's practices;

· Working together to prevent disagreement from leading to conflict;

· Always seeking to avoid violence in our relationship.

Common, Core, Shared Human Values:

Honesty and sincerity, love and compassion, dignity and mutual respect, modesty and humility, moderation and restraint in our actions, sacrifice and unselfishness, kindness and courtesy, a sense of justice and a sense of fairness, a sense of balance and a sense of propriety, seeking forgiveness and asking for apology for past mistakes – these are values which all religions cherish.

When we talk about matters of faith and society with one another, we need to do so with sensitivity, honesty and straightforwardness. This means:

· Recognising that listening carefully with respect, as well as speaking, is necessary for a genuine and honest conversation;

· Being honest about our beliefs and religious allegiances in bringing people together, not in confrontation but in trust to tackle urgent needs of the community;

· Not misrepresenting or disparaging other people's beliefs and practices;

· Correcting misunderstandings or misrepresentations not only of our own but also of other faiths whenever we come across them;

· Being straightforward about our intentions in searching for solutions, focusing on what is right rather than who is right;

· Accepting and valuing the God-given diversity of our human family, honouring each person, appealing to the best qualities in everyone, and refusing to stereotype others;

· Ensuring that all religious commitments of all those who are present in any interfaith meetings will be respected;

· Recognising that energy for change requires a moral and spiritual transformation in each human spirit.

All of us want others to understand and respect our personal views. Some people will also want to persuade others to join their faith. In a multi faith society where this is permitted, the attempt should always be characterized by self-restraint and concern for the other's freedom and dignity. This means:

· Respecting another person's expressed wish to be left alone;

· Avoiding imposing ourselves and our views on individuals or communities who are in vulnerable situations;

· Always being sensitive and courteous;

· Avoiding violent actions or language, threats, manipulation, improper inducements, or the misuse of any kind of power;

· Respecting the right of others to disagree with us;

· Building lasting relationship outside our comfort zones.

Global Ethics and Interfaith Dialogue;

Since September 11, 2001 a concerted effort has been underway in some quarters to bring about a 'clash of civilisations" between Islam and the West. Part of this is through inflammatory articles and speeches some of which can be clearly and justly labelled as anti-Semitic or Islamophobic, (though little of which could be characterised as racist against Westerners). On the other side of the spectrum are efforts to bring about a dialogue of civilisations. In bringing about such dialogue we cannot start by pointing fingers and casting blame. Instead, we must recognise the areas of agreement and build on them.

Muslims stand clearly against all forms of racism. Islamic teachings insets on establishing justice between people, and through justice, peace. Islam protects the universal, God-given rights of humankind, while recognising that people have differing paths in religion which they are free to follow and which confer differing social and economic rights among people such as in marriage, divorce and inheritance. This freedom is at the heart of the tolerance of Islam.

In this world there are many injustices, among these are the rise of anti-Semitism especially that manifested in unjust attacks on innocent Jews, the rise of Islamophobia, the attacks on innocent Muslims and the numerous other cases where human rights are violated across the world. In seeking to heal the world of these problems, we need to identify the good actions of those being criticised, as well as identifying their bad actions, and we need to avoid intending retribution by our criticism by forgiving those who have injured us or at least clearly being prepared to do so, should they ask for it. If it is done right, this will help to create, not inflamed argument, but sincere dialogue. We need a dialogue of civilisations, not a monologue and not a clash of civilisations.

I am reminded the words of Professor Hans Kung "No peace among nations without peace among the religions and no peace among the religions without dialogue between the religions". I add "No peace without Justice and no Justice without forgiveness and compassion". Dialogue and agreement must be conscientiously applied and maintained, so to create bonds of love, care, trust and confidence. Its prerequisite is proper education and learning from one another. We must speak and act truthfully with compassion. We must treat others as we wish others to treat us. Every human being must be treated, fairly, humanly and with dignity without any fear or discrimination.

I admire the work of Prince Hlassan El Talal over the years for promoting better understanding between different faiths and advocating dialogue for resolving conflicts. His short book "Continuity, innovation and Change" is must read for every Muslim. I not only share his vision but also say that he represents true Islamic scholarship in the current debate on the issue of World peace. The building of peace requires an attitude of sanctity and reverence of life, freedom and justice, the eradication of poverty, dissolution of all forms of discrimination and the protection of the environment for personal and future generations. The ideals of peace include fundamental and global directives such as:

· Do not kill i.e. have respect for life;

· Do not steal i.e. deal honestly and fairly;

· Do not lie i.e. speak and act truthfully;

· Do not commit sexual immorality i.e. respect and love one another.

I confirm that Islam is faith of moderation and girder of unity for all mankind and blessing for mankind because Muslim model communities where:

· All of God's creation — whether human, animal or the environment — is valued and respected;

· Where people want more to serve others than to get what they can for themselves;

· Where no one has too little or too much;

· Respecting the right of others to disagree with us;

· Being sensitive and courteous to all.

I affirm that in Islam the belief in God or the Divine is the bedrock of one's faith out of which flows ideas on the meaning and purpose of life; on the unity and dignity of mankind. Human dignity thus is an acknowledgement of the divine presence in each and every one of us and unites us into a single family. I believe in "Thinking globally but acting locally." The world will not

Unity, Diversity and Hope:

We have seen that history has not ended and civilisations have not clashed even after 11 September 2001, 11^th March 2003, 7^th July 2005 and Gulf War I or II. Institutions, nations, groups and all decent individuals must work together and shape the modern world as peaceful place. It is our collective responsibly to give the hope and make this happen. It would be foolish, though, to deny that unless Muslims feel that genuine tolerance and compassion are shown to the Palestinian people, unless the right of Muslims to the holy city of Jerusalem is acknowledged, and unless media hostility is checked, there will be no end to the confrontation between religions and nations. The people of the Book - Muslims, Jews and Christians - need to find a way of living peacefully together. If we cannot think in terms of our common noble religions, let us think in terms of our common cultural heritage as representing the ideal.

We should pledge to increase our awareness by positive thinking in understanding one another. We must pledge to be courageous defenders of peaceful teachings and interpretations of Islam, and to be exemplary peacemakers in our personal, family and social conduct of our lives in order to socially beneficial, peace fostering, bridge-builder and nature-friendly way of life.

Remember, Remember, Remember. Evil is not in the body. Evil is in the mind, therefore harm nobody. Just change the mind.

Lord You said and your word is true! Love is stronger than hate. O God Almighty You are peace and from You peace comes. Bestow upon all of us your peace and make our final destiny in your eternal abode of peace. Let there be respect for the earth, peace for is people, love in our lives, and delight in the good, forgiveness for our past wrongs and from now on a new start.

9 Septermber 2008

Imam Dr Abduljalil Sajid

Chairman Muslim Council for Religious and Racial Harmony UK

8 Caburn Road, Hove, East Sussex, BN3 6EF, England
Tel: +44 (0) 1273 722438 Mobile: +44 (0) 7971 861972

Email: imamsajid@gmail.com

References

[1] "War to the death between America and Islamic terrorists," The Daily Telegraph, 12 September 2001, p. 18.

[2] Murad Hofmann has been cited from a forthcoming collection of essays by different scholars on Islam and religious pluralism that Roger Abdul-Wahhab Boase has edited (unpublished)

[3] Temenos Academy Review, 4 (2001), 13-18, at p. 13.

[4] Seyyed Hossein Nasr, Traditional Islam in the Modern World (London: Kegan Paul International, 1987), pp. 27-33.

[5] Bhikhu Parekh made this point was with reference to cultural groups in Rethinking Multiculturalism: Cultural Diversity and Political Theory (Basingstoke: Palgrove, 2000), p. 337. Much of what he says about multiculturalism is also true of religious pluralism.

[6] See Yusuf al-Qaradawi's essay on "Extremism" in Liberal Islam: A Sourcebook, ed. Charles Kurzman (New York and Oxford: Oxford University Press, 1998), pp.196-204; and the chapters on "War and Peace in the Qur'ân," and "Tolerance in Islam" in Muhammad Abdel Haleem, Understanding the Qur'ân: Themes and Style (London and New York: I.B. Tauris, 1999), pp. 59-81.

[7] Cited in Rumman Ahmed, "My Identity and Me: An Exploration of Multiple Identities and their Contribution towards a Faith Position," World Faiths Encounter, 28 (March 2001), 50.

[8] The Dignity of Difference (London: Continuum, 2002), p. 62.

[9] Speech given at a conference on "Islamic Responses to Terrorism," given at the Al-Khoei Foundation, London, 25 October 2001.

[10] See interview with Shaykh Hamza Yusuf Hanson in The Guardian, 8 Oct. 2001.

[11] Martin Luther King, Where Do We Go From Here? Chaos or Community (Boston: Beacon Press, 1967), p. 190

* SHARI’AH ASPECT OF RELIGION’S TOLERANCE AS THE PROTECTION FOR CHILDREN, by Yusuff Jelili Amuda

2008-09-16T00:21:00.000-07:00

Yusuff Jelili Amuda[1]

ABSTRACT

In recent years, violence has always erupted and escalated between Nigerian Muslims and Christians that cost and claimed innocent lives and properties, while many people have been massacred under the spectrum of religion. The two major Nigerian religions, Islam and Christianity, are sometimes depicted as monolithic entities, and confront each other in pitches of battles. Likewise, these religions at logger head have traumatized and affected children’s lives in Nigeria with many children losing their biological parents due to religious conflict. This article is not meant to be an effrontery to any Nigerian religion but to give an in-depth analysis of a quick and urgent solution to the perilous situation of religious discord that is affecting the lives of children and their future. This paper intends to examine the causes of religious discord in Nigeria; legalities of religious tolerance under Shari’ah, while classical Islamic jurists opinions would be penned down in some lines. However, how the religious rift traumatizes and affects children in Nigeria will also be discussed in the findings. Solutions and suggestions will be provided as a way forward to the nation at large and children specifically. This research will be qualitative in method which will exploit the available materials gathered from the library and internet.

Key words: Shari’ah, Islam, Christianity, Children, and tolerance.

Introduction

Nigeria is a multi-religions society and the most recognized religions in the Federation of Nigeria are Islam, Christianity, and Traditional religions all of whom are practiced in the nation according to their doctrines. The total estimate of Nigerian Muslims is 50%, while Christians are estimated to be 40% and 10% for Indigenous religions known as traditional religions. [2] The applicable laws in Nigeria are Civil, Shari’ah, and Customary laws. Micro nationalism, ethnic, religious and communal conflicts pose a threat to peace, security, and progress in Nigeria. The term “conflicts” refers to disputes, disagreement, quarrel, struggles, fights, and war between individuals, groups, and countries. Dysfunctional conflicts are destructive and cause loss of lives, property due to differences and variety of human opinions and activity which exists in any free society.[3]

Concept of Tolerance and it application in Nigeria

The word tolerance connotes the acts or practices which are permitted under the provision of Qur’an, hadiths, and the juristic interpretation. Tolerance involves beliefs, actions, opinions of a group of people which might differ from the established or prescribed religion of a country. So, the phenomenon is not something that human beings can formulate, rather, it is authority that no government can defy or ignore because of one reason or another. If non-Muslims reside in a Muslim country and insist on following and practicing their faiths, personal statutes and their practices, they should be allowed and permitted by Islamic authority, provided that their freedom does not cause any rift and confusion in the society. Non-Muslims are questionable if they violate the Islamic law and tend to disturb the peace and harmony in the nation. Pursuant to that, religious tolerance implies that every body in a nation has the right to belief in what he or she thinks is good and right for him or her, freedom of worship and freedom of speech provided that they are consciously aware of and respect Islamic law and principles. [4]

Quranic evidences on Religion’s Tolerance

“And endure you patiently (O Muhammad PBUH), your patience is not but from Allah. And grieve not over them (polytheists and pagans), and be not distressed because of what they plot”[5]

“ So bear patiently (O Muhammad PBUH) what they say, and glorify the praises of your Lord before the rising of the sun, and before its setting, and during some hours of the night, and at the ends of the day (an indication for the five compulsory congregation prayers), that you may become pleased with the reward which Allah shall give you.”[6]

“So be patient (O Muhammad PBUH); verily, the promise of Allah is true and whether We show you (O Muhammad in this world) some part of what We have promised them, or We cause you to die then still it is to Us they all shall be returned”[7]

“And insult not those whom they (disbelievers) worship besides Allah, lest they insult Allah wrongly without knowledge. Thus We have made fair-seeming to each people its own doings; then to their Lord is their return and He shall then inform them of all that they used to do”[8]

“And verily, whosoever shows patience and forgive that would be truly be from the things recommended by Allah.”[9]

“ Therefore be patient (O Muhammad) as did the Messengers of strong will and be in no haste about them (disbelievers). On the Day when they wills ee that (torment) with which they are promised (i.e. threatened, it will be) as if they had not stayed more than an hour in a single day. ( O mankind! This Qur’an is sufficient as) a clear Message (or proclamation to save yourself from destruction). But shall any be destroyed except the people who are Al-Fasiqun (the rebellious against Allah’s Command, the disobedient to Allah)?”[10]

“ So be patient (O Muhammad with a good patience”[11]

“ And be patient (O Muhammad) with what they say, and keep away from them in a good way”[12]

“ … Only those who are patient shall receive their reward in full, without reckoning”[13]

“… and be patient. Surely, Allah is with those who are As-Sabirun (the patient)”[14]

“ And be patient; verily, Allah wastes not the reward of the good-doers”[15]

And those who, when an oppressive wrong is done to them, take revenge.

The recompense for an evil is an evil like thereof; but whoever forgives and makes reconciliation, his reward is with Allah. Verily, He likes not the Zalimun (oppressors, polytheists, and wrong-doers).

And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them.

The way (of blame) is only against those who oppress men and rebel in the earth without justification; for such there will be a painful torment.

And verily, whosoever shows patience and forgives, that would truly shows patience and forgives, that would truly be from the things recommended by Allah.[16]

And fight in the Way of Allah those who fight you, but transgress not the limits. Truly, Allah likes not the transgressors.

And kill them wherever you find them, and turn them out from where they have turned you out. And Al-Futnah is worse than killing. And fight not with them at Al-Masjid Al-Haram (the sanctuary at Makkah) unless they (first) fight you there. But if they attack you, then kill them. Such is the recompense of the disbelievers. But if they cease, then Allah is Oft-Forgiving, Most Merciful.

And fight them until there is no more Fitnah (disbelief) and worshipping of others along with Allah) and (all and every kind of worship is for Allah (Alone). But if they cease, let there be no transgression except against Az-Zalimun (the polytheists and wrong-doer).[17]

And if you punish (your enemy, O you believers in the Oneness of Allah), then punish them with the like of that with which you were afflicted. But if you endure patiently, verily, it is better for As-Sabirin (the patient)[18]

Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes. Verily, Allah loves those who deal with equity.[19]

It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allah forbids you to befriend them. And whosoever will befriend them, then such are the Zalimun (wrong-doers, those who disobey Allah). [20]

Verily! Those who believe and those who are Jews and Christians, and Sabians, whoever believes in Allah and the Last Day and does righteous good deeds shall have their reward with their Lord, on them shall be no fear, nor shall they grieve[21].

According to Ibn Abbas, this verse should not be misunderstood and given wrong interpretation because this verse has been abrogated by verse 3: 85says that:

And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers.[22]

Causes of Religion’s conflict in Nigeria

The failure of Nigerian government in providing good governance, promoting economic progress, and the low standard of religious studies in the nation all lead to religious conflicts in Nigeria. Although, Prof Ishaq Oloyede argued that religion is not the cause of Nigerian conflicts but religion was used by highly placed people for their personal interest. He further said that compulsory religious studies should be re-introduced into primary and secondary school in Nigeria to inculcate religious, moral, ethical, social justice, and cultural values to Nigerian youths. This will result in the rebirth and rebuilding of a better society and provide a harmonious environment to all the tribes and religions in Nigeria. [23] This paper disagrees slightly with Oloyede’s view that religion is not the cause of conflict in Nigeria. Credible evidences can be figured out from his own suggestion that religious studies should be re-introduced in Nigerian primary and secondary schools. This is to teach students tolerance and how to relate with other faiths in a peaceful manner. If religion does not cause havoc in the nation, such comment would not be made by him. However, in recent years, violence has erupted between Muslims and Christians in an area of central Nigeria known as Middle Belt, where the north’s majority Muslim population meets the south’s majority Christian population. In the year 2000, Kaduna State witnessed religious conflict between Muslims and Christians that claimed 5,000 lives and also displaced many other victims. In addition, in 2002, one hundred (100) people were killed in Yelwa Town where dozens of churches and mosques were ruined. According to one of the Yelwa church leaders, “our God is different from the Muslim God… If he were the same God, we wouldn’t fight” However, a young Muslim woman was abducted and raped by a Christian militant.[24] Similarly, Tunde Adelakun argued that a woman teacher was murdered by a Muslim student at Government day secondary school in Gombe State for the offence of Quranic desecration. The victim caught a cheating Muslim student during the examination while cheating and threw out the seized item excluding the Holy Qur’an. Adelakun argued that some Muslims students lack good moral, ethics, and sound education. They should desist from barbaric behaviour perpetuated in the name of Islam. He further argued that there is no compulsion in religion and that is what Islam is advocating and preaching for. He concluded that the culprits should be brought into judgment as deterrent.[25] It is true that the act of student against their teacher was immoral and irreligious because Islam does not call for it. Perhaps, all the concerned students should be disciplined and seriously warned and counseled for the best interest of the society. Although they are not liable for the death punishment according to Common and Islamic law, Ta’zir punishment should be meted out on them as a lesson and deterrent to other youths. However, to avoid a myriad of problems against children in such incidents, teachers should learn how to handle students of other faiths because if the teacher had placed the seized materials from the student on a safe and rational place, the bad consequence would not have happened especially in a dominant Muslim environment or society like that. This paper is not justifying the student act but seeking to avoid any unforeseen consequences for children.

According to Van Gorder, more than 100, 000 Christians and Muslims have been killed because of religious conflicts in Nigeria, so, Nigeria is an amazing place in terms of religious conflicts. The most affected States in Nigeria are Kafanchan, Kano, Kaduna, Jos, and Yelwa. In 1996, Muslims attacked Christians because they were reciting a poem that promoted the religion. Likewise Christian attacked Muslim because they cannot recite the Lord’s Prayer.[26] The above analysis indicates that Nigeria is experiencing religion conflict in the nation, and the following are the causes of rift between Muslim and Christian.

Causes:

In order to eliminate religious conflict in Nigeria, both Muslims and Christians should known that all religions are equally valid within their own culture of origin and belief. However, it may look different to religious conservatives who profess that Islam is superior or Christianity is superior. Rather than arguing or fighting each other because of religious supremacy, tolerance should be given more space on the ground for the best interest of children. If both Muslim and Christian could adhere to the following, the rate and percentage of religion rift would be reduced significantly.

1-Religious tolerance is about Civil Right

It is an individual’s right to adhere to any religion or faith he or she likes to follow without any compulsion. Nobody should be forced to embrace Islam or Christianity because it is contrary to religious concept. So, to achieve religious tolerance in Nigeria, people should not force one another to embrace their faith, Common Law should not be implemented on Muslims while Shari’ah should not be imposed on Christians. In any condition and situation, any faith should not abuse his power for being in the post or having authority and maltreating other religions. Islamic worldview is based on the universal principle of unity, justice and benevolence which are in consonant with the very nature of the human soul. It underlies the unity of all mankind, not only oneness of Allah, so all human beings are one and the same. Religious faith is the only difference between mankind and because of that difference the principle of tolerance becomes relevant and obligatory to live in peace and harmony. It is very clear that tolerance is a very important aspect of Islamic teaching which emanates from the principle of the Islamic worldview that Muslims are tolerant of all people of other faiths. It is part and parcel of their nature and way of life. [27] It is clear that those who do not tolerate other faiths are definitely violating the rules of tolerance unless other faiths wage war against them and it is a natural phenomenon to retaliate or defend life, property, and family from any aggressive attacks.

2-Lack of Knowledge

Knowledge is the key to everything in this life and ignorance will always cause problems all the time, so, many Muslims and Christians lack some basic principle of their faith that will guide and educate them to be tolerant. Many of them depend on their teacher, reading religious books, pamphlets, and others which is not really enough for them to have comprehensive understanding about their faith because they might not understand some quotation, equivocal words. They also lack the real interpretation and the meaning of quotations, opinions of scholars, sound and weak hadith, and differences of school of thought may not be clear to them due to the lack of knowledge. However, teacher or religious personal also influences their disciples.[28] So, only the Nigerian government can play valuable and immeasurable roles to educate its citizens about their faith through the religious studies programmes in the schools, higher institutions, media houses, mosques, and churches for the best interest of children in society.

3-Fear of the other

Fear can lead to rejection of others and worsen the situation and atmosphere because human beings are religiously cautious towards people who are surrounding them. Feeling uncomfortably towards persons of a different religion leads to conflict and misunderstanding. So, Muslims should follow Shari’ah rules on neighbor and they should not project malice or harm upon their neighbor in any circumstances unless for their self defense. Likewise, Christians should follow the stipulations of their religion on goodness toward neighbor regardless of their faith, gender, post, and personality for the best interest of children.

4-Lack of Religious Teaching

Many youths of both religions lack sound religious education and accordingly, this is tantamount to the ugly result of religious conflict between one another. In a situation where a Christian headmaster or principal denies Islamic service devotion in assembly for the Muslim students because of his or her power as headmaster, how would children be well versed? The same applies to the Muslim headmaster or principal. This cannot help and redeem the situation because school is the best place to impact religious knowledge into students in order to redeem and reshape their thinking according to their religion. So, if one headmaster abuses his power and forces his or her religion on students, if not all students and teachers, this will cause religious problems in such environment or society. However, some school authorities do not allow Islamic studies or Biblical knowledge to be taught in their respective schools due to their power and post.

5-Unemplyment

The rate of poverty and percentage of unemployment in the country left many Nigerians unemployed which gives them the opportunity to be involved in many crises in the nation. In some areas, many people are not working, so it is very easy to use and cause religious conflicts in their surroundings that can affect the lives of child victims mentally, physically, and psychologically.

6-Theory of Reciprocally

It is a virtue of righteousness to engage in doing right things to others, be good and emulative to others, to eschew and overlook other’s wrongs, and have power to defeat wrong and injustice of others. Members of both religions should bear in mind that the other will reciprocate and retaliate upon their action towards them. So, they should not have malice and harm others because of their religion and they should not be deprived of their rights due to their faith. You should do unto others as you would have them do unto you.[29]

7-Dualistic thinking

This means that both religions regard and believe that their religion is good and others are in the wrong direction and paths. This should not cause any trouble in society if they are well educated religiously and following their religion’s principles and guidelines in dealing with other faiths. In Islam, non-Muslims have rights toward the Muslims of being neighbor, parents, wife, and friend. So, their rights should not be denied because of power and capability. It is injustice in Islam not to give non-Muslim their rights because its clearly and obviously stated in Shari’ah that justice should be awarded for non-Muslim.

Effect of Religion conflict on Nigerian Children

In a society suffering from religious conflict, children experience a number of negative life events such as shooting, street riots, killing, beating, and psychological effects due to religious unrest in the society.[30] Nigerian children experience displacement from their home to temporary camps due to the religious violence in the area. During the tranquil period, there would be unexpected fat accounted to the weight in both boys and girls in the camp. Furthermore, the displacement camps which children and families migrate to will definitely be different from their personal home while some children will also be separated from their mothers.[31] Religion conflicts also affect children’s education because they cannot go to school due to the tension and fear of attack against then on their way to the school. In addition, when children are exposed to the violence and trouble in their society they too will learn how to shoot and kill in future.

Unjustified killing of non-Muslim by Muslim

Under Shari’ah individual lives must be protected and should not be wasted and people are not to be killed without any justification as a retaliation or punishment. The Islamic jurists differed among themselves on the issue of a Muslim who killed a non-Muslim. Imam Malik and Shafi’i held the views that Muslims should not be killed for killing of non-Muslim on the ground that a non-Muslim is no peer of a Muslim. Their view is based on the condition of qisas which is equality. So, if a Muslim killed a non-Muslim, he or she should not be slain as a result of his or her voluntary action. Contrarily to that, Imam Hanifa expounded that a Muslim should be killed for the killing of a non-Muslim without any justification.[32] This opinion is based on the injunction relating to the punishment of qisas such as:

O you who believe! Al-Qisas (the Law of Equality in punishment) is prescribed for you in case of murder: the free for the free, the slave for the slave, and the female for the female…[33]

And We ordained therein for them: life for life, eye for eye, nose for nose, ear for ear, tooth for tooth, and wounds equal for equal…[34]

And do not kill anyone whose killing Allah has forbidden, except for a just cause..[35]

All these verses indicate that no one should be killed erroneously and unjustly. So, Nigerian Christians should not be killed without any substantive and credible evidence. They can only be killed as a self defense on the ground of killing Muslims in the nation, so, if Muslims retaliate as a result of their act, there should not be any problem. Killing Nigerian Christians without any legal and rational justification will definitely affect the life of the victim’s wife and children and it will cause unforeseen negative consequences in the nearest future in the nation. Both Nigerian Muslims and Christians should desist and refrain from any act that will cause rift in the society and the others’ right should not be ignored, abused, and denied. If members of both faiths believe in their doctrine, they will not deprive other religions their rights and entitlements from the national resources. But, many of the unversed Muslims and Christian are using the opportunities of being in post and power to deny others’ rights. The Nigerian resources belong to all Nigerians regardless of their faith, religion, gender, status, and tribe. So, the resources should be given out accordingly, otherwise, the religious conflict will continue roaming the nation until normal procedure is applied.

However, if a non-Muslim kills a Muslim, Islamic jurists unanimously agreed that the non-Muslim should be killed in retaliation for his or her act. Imam Hanifa based his view on general injunction while the other three Imams said he would be killed regardless of the difference for difference.[36]

Punishment for a Muslim who accuses a non-Muslim

According to the majority of Islamic scholars, if a Muslim accuses a non-Muslim (Christian) of any crime, the accuser is not subject to hadd punishment but he or she will be liable to the ta’zir punishment. Nevertheless, Ibn al-Musayyid and Ibn Abi Layla said that if a Muslim woman who has a Muslim child was accused by a Muslim, he or she will be punished. [37]

Preaching of Islam and freedom of religion

Freedom of religion is recognized under Islamic law such that no one should impose or force anybody into Islam, so, everyone must have freedom to observe and practice their faith without intervention or coercion. Accroding to Ibn Qudamah:

It is not permissible to compel a disbeliever into professing Islam. If, for example, a dhimmi (non-Muslim citizen) or a musta’man (person of protected status) is forced to accept Islam, he is not considered a Muslim unless it is established that his confession is a result of his own choosing. If the person concerned is a disbeliever, the reason for the prohibition of duress here is the words of God Most High that there shall be no compulsion in religion[38]

Converting into Islam should be voluntary by the converter, therefore, if the converter converted under the spectrum of compulsion, it is null and invalid. [39]

“Invite (mankind, O Muhammad to the Way of your Lord (i.e Islam with wisdom (i.e with the Divine Revelation and the Qur’an) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.”[40]

The philosophy behind the freedom of religion is to allow the society and community to be at peace and harmony, and if the people are forced to embrace any religion, there is a tendency that the converted will not enthusiastically worship in such religion. In a religiously compulsive society, war will always erupt and it will affect many families in that the consequences would fall on children as prime victims and lead them to suffer. So, Islam recognizes freedom of religion and allowing other faiths to practice their doctrine without disturbance.

Christianity and Muslims perception.

According to the Islamic doctrine, Muslims have their own perception of other religions such as Christianity. Obviously, traditional Islam considered Christianity to be in error for attributing divinity to Jesus or perhaps even to be blasphemy, because it totally violates the Islamic doctrine of the oneness of Almighty Allah and His command against associating anything or anyone with Him. However, the Christian also does not recognize Prophet Muhammad as a true Prophet of God which is contrary to Muslim faith. Some Muslim thinkers examine religions as variations of creatures’ responses to their God which includes Islam, Christianity, Hinduism, Buddhism, and others. Some Muslims consider criticism of Christianity as unjust and argue that entering into dialogue is better than criticizing other faiths.[41] As it has been stated above, Islam prohibits any sort of abuse against other faiths in order to avoid negative consequences against Islam and Almighty Allah. Under Islamic law, Muslim men are permitted to marry the people of the scriptures such as Christian women, it is also allowed for Muslims to eat the foods and drinks of non-Muslim based on the following verses. This indicates the extent of tolerance Islam has for other faiths and it is unlawful for any Muslim to violate the rules on marrying non-Muslim females and eating their food. It is unwise and irrational for someone who married from non-Muslims to wage war against such family. So, Islam advocates and preaches for peace, tolerance and understanding on that aspect.

Principle of Tolerance

The Islamic principle of tolerance towards non-Muslims, especially Christian, as a case study can be based on the following major principles with evidences from the sources of Shari’ah such as:

1- Human Dignity: All human beings legally and morally deserve honour and respect regardless of his or her faith, race, gender, post, and colour. So, individual personality, life, and property should be protected under normal circumstances based on the following verse that says:

“ And indeed We have honoured the children of Adam, and We have carried them on land and sea, and have provided them with At-Tayyibat (lawful good things), and have preferred them many of those whom We have created with a marked preferment.”[42]

Based on the above mentioned verse every human being deserves respect, dignity, and protection and he or she should not be deprived of them because of faith. Even, the respect should not only be during his life time but also when has died. Based on the tradition and action of Prophet Muhammad (S.A.W) when the corps of a Jew was passing in front of him he stood up in respect of the dead person.

Jabir Ibn ‘Abd Allah reported that Prophet Muhammad stood up when a funeral procession was passing in front of him. A man said to him: “ The dead man was a Jew”. He said: “ Was not he a human being? The man said: “Yes.” Then the Prophet said: “ Every human being in Islam has a place and dignity (which should be respected).

2- Religion differences is a will of Almighty Allah: According to Islam, all revealed religions starting from Adam to Prophet Muhammad (S.A.W) were revealed with revelations by Almighty Allah from time to time purposely to guide creatures to the right path. All these religions are worshiping their creator in their ways of worship and doctrine. All religions have their own scriptures sent by Allah. Despite the fact that, the purpose of Shari’ah is to regulate the act of people, this may differ from time to time due to the conditions, situations, and the need of people at the time. [43] So, if Allah willed to make all creatures Muslims or non-Muslims He could do it based on the following verse:

Let the people of the Injeel (Gospel) judge by what Allah has revealed therein. And whosoever does not judge by what Allah has revealed (then0 such (people) are the Fasiqun [the rebellious i.e. disobedient (of a lesser degree)] to Allah.[44]

And We have sent down to you (O Muhammad (S.A.W) the Book (this Qur’an) in truth, confirming the Scripture that came before it and Muhaymin (trustworthy in higness and a witness) over it (old Scriptures) So, judge among them by what Allah has revealed, and follow not their vain desires, diverging away from the truth that has come to you. To each among you, We have prescribed a law and a clear way. If Allah had willed, He would have made you one nation, but that (He) may test you in what He has given you; so compete in good deeds. The return of you (all) is to Allah; then He will inform you about that in which you used to differ.[45]

The above verses indicate that Qur’an is the last revelation sent to Prophet Muhammad (S.A.W), despite that, Prophet Muhammad did not implement Shari’ah law on non-Muslims. So, Muslims also are forbidden to be judged under any law except Shari’ah. In Nigeria, Muslims are being judged under Civil and Common laws which is contrary to their faith and it causes much havoc and conflicts in the nation because Muslims are deprived of their rights.

3-Muslims are not responsible for the disbelief of non-Muslims: Islam urges all Muslims to strive for peace and harmony all the time and they should not cause any problem in the society and nation at large. So, Muslims should not fight other faiths purposely to convert or embrace Islam, this is contrary to what Islam is preaching to the world. Belief is not by compulsion nor by force but by self and total submission from the heart of the converted. If Muslims are well versed in their faith, there is no point in fighting other faiths provided that they were not attacked by these non-Muslims.

Verily you (O Muhammad (S.A.W) guide not whom you like, but Allah guides who He wills. And He knows best those who are the guided.[46]

I worship not that which you worship, Nor will you worship that which I worship, And I shall not worship that which you are worshipping, Nor will you worship that which I worship, To you be your religion, and to me my religion.[47]

Allah will judge between you on the Day of Resurrection about that wherein you used to differ.[48]

4- Avoidance of injustice: Muslims should desist from injustice against the non-Muslims in any way and any form of injustice or any crime committed against non-Muslims should be brought to hearing and judged accordingly.

O you who believe! Stand out firmly for Allah as just witnesses; and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety; and fear Allah. Verily, Allah is Well-Acquainted with what you do.[49]

Under Shari’ah, Muslims are liable for crimes they commit against non-Muslims regardless of the religion, race, gender, and colour. This is what Islam advocates and preaches for. In Nigeria, many Muslims are liable for punishment for the aggressive attacks on Christians while many Christians are also liable for deterrent punishment for the crime they commit against Muslims in the nation.

Tolerance can only materialize if the above mentioned principles are studied and practiced accordingly by both parties in Nigeria. Muslims and Christians should also know that Nigeria belongs to all Nigerians regardless of faith, colour, tribe, language, culture, and status. No one has super power over the other. So, they should learn how to live together in a peaceful and harmonious way. Muslims must follow all the rules laid down by Shari’ah on harmonious relationships with non-Muslims. They should also imbibe the lifestyle of the Prophet Muhammad on how he dealt with non-Muslims when he was alive.

Government Roles to eradicate the Religion turbulent in Nigeria

Religion’s Leader

It is the role of religious leader to educate their followers on how to tolerate other faiths in order to give room for peace in the nation. Their sermon and lectures should always be in line with the concept of tolerance and peace. In order to avoid any effect on children because of religious rancor, weekly lectures should be organized in the media and in mosques and churches to educate their followers for the best interest of children and the nation.

Family Roles

It is the duty and responsibility of parents to teach their biological children their religion and if they are unable to do so, they have to send them to religious classes to learn about their religion. This will help children to understand their faith correctly and will guide them to have respect for other religions that will reduce the religion conflict. Although, many children are lagging behind and very slow about their religion due to their parents irreligious or lack of concern about their biological religion. If parents carry out their duties judiciously, it will help the children and family and also reduce burden on parents in the hereafter especially, Muslim parents. So, biological parents should strive in inculcating and impacting religion to their children for the best interest of the children.

Dialogue , Reconciliation, and its foundation in Islam

In any loggerhead between conflictual religions in Nigeria or any part of the world, the authority should strive for reconciliation and settlements between them to allow peace in society. Islam always advocates and calls for peace and harmony in any situation and conditions. The goals and objectives in resolving such disputes through Islamic system and methods is reconciliation in order to save the relationship for the best interest of the society, community, and nation at large. This is to avoid any turbulent situation in society because if the misunderstanding is left unsettled and mediated the situation would be escalated and cause unforeseen calamity.

Foundations in Islam

“And say to those who do not believe: “ Act according to your ability and way, We are acting (in our way) And you wait! We (too) are waiting”[50]

Narrated Ibn ‘Umar (R.A): Allah’s Apostle (S.A.W) set out for the ‘Umrah but the pagans of Quraish prevented him from reaching the Ka’ba. So, he slaughtered his sacrifice and got his head shaved at al-Hudaibiyah, and agreed with them that he would perform ‘Umra the following year and would not carry weapons except swords and would not stay in Mecca except for the period they allowed. So, the Prophet (S.A.W) performed the ‘Umra in the following year and entered Mecca according to the treaty, and when he had stayed for three days, the pagans ordered him to depart, and he departed.[51]

There is nothing wrong with mediation between the Muslim husband and non-Muslim wife since both have married each other and whenever there is conflict, people surrounding them should mediate to restore peace, harmony, and passion into the family. This will depict the good name of Islam as a religion of peace and its peaceful teachings all the time.

Narrated Al-Hasan (Al-Basri): By Allah, Al-Hasan bin ‘Ali led large battalions like mountains against Mu’awiya. ‘Amr bin Al-As said (to Mu’awiya), “ I surely see battalions which will not turn back before killing their opponents.” Mu’awiya who was really the best of the two men said to him, “ O ‘Amr! If these and those and those killed these, who would be left with me for the jobs of the public, who would be left with me for their women, who would be left with me for their children?” Then Mu’awiya sent two Quraishi men from the tribe of ‘Abd-i-Shams called ‘Abdullah bin ‘Amir bin Kuraiz to Al-Hasan saying to them, “ Go to this man (i.e. Al-Hasan) and negotiate peace with him and talk and appeal to him.” So, they went to Al-Hasan and talked and appealed to him to accept peace. Al-Hasan said, “ We, the offspring of ‘Abdul Muttalib, have got wealth and people have indulged in killing and corruption (and money only will appease them).” They said to Al-Hasan, “ Mu’awiya offers you so to accept peace.” Al-Hasan said to them, “ But who will be responsible for what you have said? They said, “ We will be responsible for it.” So, whatever Al-Hasan asked they said, “ We will be responsible for it for you.” So, Al-Hasan concluded a peace treaty with Mu’awiya. Al-Hasan (AL-Basri) said: I heard Abu Bakr saying , “ I saw Allah’s Apostle (S.A.W) on the pulpit and Al-Hasan bin ‘Ali was by his side. The Prophet (S.A.W) was looking once at the people and once at Al-Hasan bin ‘Ali saying. ‘This son of mine is a Saiyid (i.e a noble) and may Allah make peace between two big groups of Muslims through him.”[52]

Narrated ‘Aisha (R.A.): Once Allah’s Apostle (S.A.W) heard the loud voices of some opponents quarelling at the door. Once voices of some opponents quarrelling at the door. One of them was appealing to the other to deduct his debt and asking him to be lenient but the other was saying, “ By Allah I will not do so.” Allah’s Apostle (S.A.W) went out to them and said, “ Who is the one who was swearing by Allah that he would not do a favour?” That man said, “ I am that person, O Allah’s Apostle! I will give my opponent whatever he wishes.”[53]

Imam to suggest the reconciliation

Narrated Abu Hurairah (R.A.): Allha’s Apostle (S.A.W) said. “ There is a Sadaqa to be given for every joint of the human body; and for every day on which the sun rises there is a reward of a Sadaqa (i.e charitable gift) for the one who establishes justice among people[54]

It is a duty of Imam or head of government, and leader of group to quickly raise motion to reconcile between quarreling people for the interest of the community because the enmity might extend into the community if it is allowed to be un-reconciled and unsettled. If Imam was informed formally, he should take fast steps to call the parties for settlement so that they can correct their mistakes and weaknesses.

Justice between the litigants

It is a duty and responsibility on the mediator to be just when mediating between the conflicting parties in order to avoid future and similar cases. Some mediators are weak and partial to say the truth frankly and openly in order to avoid the enmity with a guilty party. Some are diplomatic in their judgment in their way of avoiding misinterpretation and misunderstanding. All along, justice must be done when mediating between two parties. Failure to say the truth will amount to a similar case coming in the nearest future due to mediator injustice

Forbidden to kill women and children in the war

Under Shari’ah, it is forbidden to kill women and children during the religion conflicts unless women attempt to kill the killer or they were killing mistakenly.[55] In Nigeria, many children and women were killed while some are still alive but psychologically and physically killed simply because their biological parents were killed while some have been displaced. The following evidences the respect Islam has for women and children of other faiths that they should be protected during the war.

Rabiah b. Rabi’ said: When we were with the Apostle of Allah (may peace be upon him) on an expedition, he saw some people collected together over something and sent a man and said: see, what are these people collected around? This is not one with whom fighting should have taken place. Khalid b. al-Walid was in charge of the van; so he sent a man and said: Tell Khalid not to kill a woman or a hired servant.[56]

The Apostle of Allah (S.A.W) as saying…. Spare their children.[57]

‘Aishah (R.A) said: No woman of Banu Quraizah was killed except one. She was with me , talking and laughing on her back and belly (extremely), while the Apostle of Allah (may peace be upon him) was killing her people with the swords. Suddenly a man called her name: Where is so-and so? She said: I asked: What is the matter with you? She said: I did a new act: She said: The man took her and beheaded her. She said: I will not forget that she was laughing extremely although she knew that she would be killed.[58]

The abovementioned hadiths indicates that children and women should not be killed during the war unless they killed Muslims or attempt to kill. In Nigeria, both religions do not care about children and women during the tranquil and conflict periods. This is contrary to Islamic rules on war and Muslims should desist from killing children and women unless otherwise is proved.

Suggestions

It is suggested that both religions in Nigeria should apply their brains to resolve their differences rather than emotion and feeling because once you apply emotion then you are not rational and you can only be rational when you apply your brain. So, the only way to apply rationality and one’s brain is through educative programmes and religious studies. Religious leaders should educate their disciples in the concept of tolerance in order to abide in a harmonious and peaceful environment. There should be interdenominational or interfaith dialogue between Muslims and Christians in Nigeria , so, they can iron out their mistakes and reconcile. It can be also suggested that both religious practices and fellowship should be formally and legally allowed in the primary and secondary school in order to educate children and prepare them for the future in a peaceful manner. Religious programmes must given more space in media programs than song, dance, and irreligious programmes. However, more educative programs and religious awareness must be introduced in higher institutions so that Nigerian youths will be well versed on the tolerance and respect for other religions without over ruling his or her religion. The Nigerian government should be held responsible for the adequate and proper maintenance of child victims of religious conflict for their feeding, medical, education, and shelter. In Nigeria, their must be a government recognized body that will look into religious programmes in the media. Each state in Nigeria should have Muft who will give final say on religious affairs provided that such person is well versed, educated, balanced, and committed. To make justice and balance, Shari’ah Court should be granted in all Nigerian states. This will reduce the conflict between Muslims and Christians and their cases would be referred into Shari’ah court rather than common and civil law which is contrary to their doctrine.

Conclusion

It can be concluded that there is religious conflict in Nigeria and many lives have been lost while some people were wounded because of holy war. Both ‘ disciples seem to lack tolerance and religious education to the level of religious tolerance. The Nigerian government is responsible for the conflicts due to their weaknesses on the side of religion. Unemployment contributes to the rift in the nation while children are lagging behind in religious studies in their respectful schools.

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Rollin Armour, Sr, (2004) Islam, Christianity, and the West: A trouble History. New York: Orbis Books.

Ahmad Hasan, (1984) Sunan Abu Dawud, vol.2. Lahore: SH Muhammad Ashraf.

[1] Yusuff Jelili Amuda, B.A in Shari’ah, Al-Azhar University Cairo, Egypy, Master of Comparative Laws, International Islamic University, Malaysia, Ph.D student in Laws, IIUM, Malaysia up to date.

[2] Wikipedia: the free Encyclopedia, Islam by country. http://en.wikipedia.org/wiki/Islam_by_country. (accessed 30 May, 2008). See also, Overview of Nigeria, http://www.iwhc.org/programs/africa/nigeria/facts.cfm. (accessed 30 May, 2008).

[3] Gesiye Angaye, causes and cures of conflicts in Nigeria. http://www.nigerdeltacongress.com/garticles/causes_and_cures_of_conflict_in.htm (accessed June 20, 2008).

[4] Abdul Muhsin Mohm. Shrfuddin, “Tolerance in Islam” The voice of Islam, xx, (1972), p. 582-583. See also, Abdul Rahman Awang, The Status of the Dhimmi in Islamic Law. (Kuala Lumpur: International Law Book Services, 1994), 70.

[5] Surat Al- Nahl, 127. See also, Muhammad Taqi-ud-Din Al-Hilali & Muhammad Mushin Khan, Translation of the meanings of the Noble Qur’an in the English language. ( Saudi Arabia: King Fahd complex for the printing of the Holy Qur’an, 1417), 367.

[6] Surah Ta’ha, 130. See also, the Noble Qur’an, 427.

[7] Surah Ghafir, 77. See also, the Noble Qur’an, 641.

[8] Surat Al-An’Am, verse: 108. See also, the Noble Qur’an, 187-188.

[9] Surah Ash-Shura, 43. See also, the Noble Qur’an, 658.

[10] Surah Al-Ahqaf, 35. See also, the Noble Qur’an, 686.

[11] Surah Al-Ma’arij, 5. See also, the Noble Qur’an, 784.

[12] Surah Al-Muzzammil, 10. See also, the Noble Qur’an, 794.

[13] Surah Az-Zumar, 10. See also, the Noble Qur’an, 620.

[14] Surah Al-Anfal, 46. See also, the Noble Qur’an, 238.

[15] Surah Hud, 115. See also, the Noble Qur’an, 302.

[16] Surat Ash-Shura, 39-43. See also, The Noble Qur’an, 658.

[17] Surah Al-Baqarah, 190-193. See also, The Noble Qur’an, 39-41.

[18] Surah An-Nahl, 126. See also, the Noble Qur’an, 367.

[19] Surah Al-Mumtahanah, 8. See also the Noble Qur’an, 28

[20] Surah Al-Mumtahanah, 9. See also the Noble Qur’an, 28.

[21] Surah Al-Baqarah, 62. See also, the Noble Qur’an, 13-14

[22] Surah Al-Imran, 85. See also, the Noble Qur’an, 83-84.

[23] Daily Trust, Religion not cause of conflict in Nigeria. May 4, 2008.

[24] Justine Isola, One Nation under Gods. http://www.theatlantic.com/doc/2008024/nigeria_Islam_Chritianity. (accessed 20 June, 2008).

[25] Tunde Adelakun, Murdered in the name of Islam: Religious conflict in Nigeria. http://www.helium.com/items/451795-in-the-name-of-islam-religion-conflict-in-nigeria- (accessed 25 June, 2008).

[26] Belind Colunga, Nigeria religion conflict discussion at Baylor. U. Washington Week. 22/2/2008.

[27] Syed Othman Alhabshi, Islam and Tolerance. ( Kuala Lumpur: Institute of Islamic Understanding Malaysia, 1996), 2-4.

[28] Syed Othman, 15-17.

[29] Syed Othman, 54-55.

[30] Orla. T Muldoon & Karea Trew, “Children experience and adjustment to political conflict in Northern Irelands”. Peace and conflict journal of peace psychology, vol.6, issue 2 , (2000): 157-159.

[31] Glew, R.H, Bhanji, R.A, Vanderjast, D.J, “ effect of displacement resulting from ethnic/religious conflicts in the growth and body composition of Fulani children in Northern Nigeria”. Journal of Tropical pediatrics, vol.49, (2003): 279-281.

[32] A.Q.Oudah Shaheed, Criminal law of Islam. Vol. 4. (Delhi: International Islamic Publishers, 2000), 143-146.

[33] Surah Al-Baqarah, 178. See also, the Noble Qur’an, 35.

[34] Surah Al-Maidah, 45. see also, the Noble Qur’an, 151.

[35] Surah Al-Isra, 33. See also, the Noble Qur’an, 372.

[36] A.Q.Oudah Shaheed, vol.4, 146.

[37] Al-Mawardi, Abu al-Hasan ‘Ali Muhammad B. Habib, Ahkam al-Sultaniyyah (Cairo: Dar al-Kutub al-Masriyyah, 1973), 230. See also, Kasani, ‘Ala alDin Abu Bakr, Kitab Bada’i al-Sana’I fi Tartib al-Shara’i, vol.7. (Beirut: 1982), 64. See also, Ibn Qudamah, Abu Muhammad ‘Abd Allah b.Ahmad, al-Mughni, vol.9. (Cairo: 1367 A.H), 216& 228.

[38] Ibn Qudamah, Al-Mughni, Vol 8. (1367AH), 144. See also, Kamali Mohammad Hashim, Freedom of Expression in Islam. ( Kuala Lumpur: Berita publishing Sdn.Bhd, 1994), 85-86.

[39] Rida, Muhammad Rashid, Tafsir al-Qur’an al-Hakim. (Beirut: Dar al-Ma’rifah n.d), 1328. See also, Kamali, 86.

[40] Surah An-Nahl, 125. See also, the Noble Qur’an, 367.

[41] Rollin Armour, Sr, Islam, Christianity, and the West: A trouble History. ( New York: Orbis Books, 2004), 145-146.

[42] Surah Al-Isra, 70. See also, the Noble Qur’an, 378.

[43] Abdul Rahman Awang, 71-73.

[44] Surah Al-Maidah, 47. See also, the Noble Qur’an, 152

[45] Surah Al-Maidah, 48. See also, the Noble Qur’an, 152 – 153.

[46] Surah Al-Qasas, 56. See also, the Noble Qur’an, 523.

[47] Surah Al-Kafirun, 2-6. See also, the Noble Qur’an, 853.

[48] Surah Al-Hajj, 69. See also, the Noble Qur’an, 453.

[49] Surah Al-Maidah, 8. See also, the Noble Qur’an, 144.

[50] Surah Hud, 121-122. see also, the Noble Qur’an, 303.

[51] Sahih Al-Bukhar, vol. 3, 539.

[52] Sahih Al-Bukhar, vol.3, 541-542.

[53] Sahih Al-Bukhar, vol.3, 542.

[54] Sahihi Al-Bukhar, vol. 3, 543.

[55] Ahmad Hasan, Sunan Abu Dawud, vol.2. (Lahore: SH Muhammad Ashraf, 1984), 739.

[56] Sunan Abu Dawud, vol.2, 739.

[57] Ibid.

[58] Ibid.

*Progressive Revelation of God, a Baha'i Concept - Parvaneh Farid, September 2008

2008-09-13T00:25:00.001-07:00

Parvaneh Farid
www.latelierpapillon.co.uk

“Religion is the outer expression of the divine reality. Therefore it must be living, vitalized, moving and progressive. If it be without motion and non-progressive it is without the divine life; it is dead. The divine institutes are continuously active and evolutionary; therefore the revelation of them must be progressive and continuous…”

(Abdu'l-Baha, Baha'i World Faith - Abdu'l-Baha Section, p. 224)

“As a small Jewish child growing up in an English Protestant environment I was left in no doubt by my parents that we were different from our neighbours… difference of which I was aware at that time was that “they” believed in Jesus and we did not …

For a few years, therefore, I was aware that there were Jews and there were non-Jews and that although we all believed in God there was this most important division created by the difference of opinion as to the station of Jesus….

Gradually I became aware, however, that the world consisted not only of Jews and non-Jews but also of others such as Muslims, Hindus etc all believing in God but all believing, that they, and only they had the truth as to God and His prophets…” (from an essay by Alan Freeman)

What’s the role of religions in the development of civilizations?

It seems that religions have played a role in the development of civilizations throughout history. We also know that the nature human and social-economic development is progressive in nature. We have come a long way from the days of living in the cave.

Here, I would like to explore with you the concept of “progressive revelation” from two perspectives – a believer and a non-believer.

“Non Believer’s Perspective”: Every religion has a cycle which consists of a chain of religious traditions within itself. To discuss the “Progressive Revelation”, or in other words the evolution which takes place within a religious cycle, from the viewpoint of those who do not believe in “Divinity”, we look at its historical progression and the pattern of evolution which is formed within its social structure, the spiritual concepts, the moral codes and the value system.

A historian/sociologist can demonstrate the trace of development of a religious cycle and the way one tradition has given birth to another. For example, the Abrahamian cycle of religious traditions which have emerged and developed around Mediterranean and the Middle Eastern countries, begins with Abraham and carries out by Muses, Jesus and Mohammad have demonstrated a significant historical relationship between these traditions as well as a great amount of mutual influences in terms of developing teachings and laws.

Although the eternity of a cycle manages to evolve according to the needs and the level of understanding of its people, and where and when necessary, it regulates itself by renewing the laws, codes of morality, values and civil bonds, but the individual traditions appear as if they are resistant to changes, becoming more and more dogmatic and less and less responsive to the needs of their societies, to the extend that they even form obstacles in the way of progression of the main stream culture. As time passes the gap between the present religious tradition and the advances of mainstream culture widens until the ground for a new and independent tradition with a revolutionary set of laws and values is prepared.

In a way, it appears as if this mechanism acts according to the “Hegelian Dialectic Theory”. If we regard the present religious tradition as “Theses”, the social changes and the new set of ethics, demanded by the social and scientific progression as “Antitheses”, we could then recognise the emergence of a new tradition as “Syntheses”, which although maintains some connections with the mother tradition, it creates radical changes in terms of laws and values.

An example of that could be the development of Protestantism at the time of the scientific revolution in Europe out of Catholic tradition.

“The seventeenth century saw Kepler's studies of the motion of planets; Galilei's proof that the sun, not the earth, is the centre of the universe; and Newton's explanation that a single mathematical law could account for the phenomena of the heavens, the tides, and the motions of objects on the earth. These discoveries combined to give Western man an entirely different view of the world and it's workings…” http://www.greatdreams.com/religin3.htm 9pm 15^th Aug 2008

Looking at “Progressive Revelation of God”

from a Divinity Viewpoint, a Bahá’í Concept:

"The Manifestations of His Divine Glory . . . have been sent down from time immemorial, and been commissioned to summon mankind to the one true God. That the names of some of them are forgotten and the records of their lives lost …" (Gleanings from the Writings of Bahá'u'lláh, 174),

meaning that the divine revelation has not been confined to a particular period of human history.

The central principle behind the oneness of religion; “Progressive Revelation” asserts two important positions: 1) that all the major religions of the world are based on a divine revelation, conveyed to them by a Manifestation of God; and 2) that the revelations brought by the Manifestations are not contradictory, but constitute a single, ongoing divine educational process for humanity.

http://bahai-library.com/encyclopedia/revelation.html (Robert Stockman 4^th Sep 2008)

“…… religious truth is not absolute but relative, that Divine Revelation is a continuous and progressive process, that all the great religions of the world are divine in origin, that their basic principles are in complete harmony, that their aims and purposes are one and the same, that their teachings are but facets of one truth, that their functions are complementary, that they differ only in the nonessential aspects of their doctrines, and that their missions represent successive stages in the spiritual evolution of human society...” (Shoghi Effendi, The Promised Day is Come, p. v)

Looking at the concept of “Progressive Revelation” from the divinity viewpoint invites us to look at the prophecies and confirmations that various religious traditions have revealed in that respect.

All religious traditions are awaiting a “Promised Figure” to appear in the future in order to redeem the humanity from its ultimate calamity and to bring everlasting peace on earth.

The Hindus are awaiting the reincarnation of Krishna, the Zoroastrians; appearance of King Bahram the fifth, Varjavand, the Buddhists; Buddha the fifth, the Jewish; Elijah followed by coming of the Messiah, the Christians; the return of John and Christ, the Shia Muslims; the appearance of Qaem and return of Imam Hosain and the Soni Muslims awaiting the appearance of Mahdi and Messiah.

· Hinduism: “Whenever there is a decline of (dharma) -righteousness or religion- and a rise of the establishment of righteousness, I come into being from age to age” (Bhagavad Gita 4.7-8)

· Zoroastrians awaiting three promised ones “Suchians” or "Soushyant" is a figure of Zoroastrian eschatology who brings about the final renovation of the world - http://en.wikipedia.org/wiki/Saoshyant 11.30am 27^th Aug 2008) to appear

A prophecy declares: “one thousand two hundred and a few years after the Arabian religion, Houshidar Mah shall be raised as a prophet” (Dinkerd p185, Translated from Persian to English by the author http://aeenebahai20.info/images/stories/Files/besharat.pdf 1pm, 27th Aug 2008)

· Buddhism

"I am not the first Buddha who came upon earth, nor shall I be the last. In due time another Buddha will arise in the world, a Holy One …… He shall reveal to you the same eternal truths which I have taught you.

He will preach to you His religion, glorious in its origin, glorious at the climax and glorious at the goal, in the spirit and in the letter... He will proclaim a religious life, wholly perfect and pure, such as I now proclaim. His disciples will number many thousands, while mine number many hundreds." (Digha- mikaya, IV. 26) & [1 Sermon of the Great Passing.] 5 (Abu'l-Qasim Faizi, An Explanation of the Greatest Name, p. 4)

· The Jewish Faith

“43,2 and, behold, the glory of the God of Israel came from the way of the east; and His voice was like the sound of many waters; and the earth did shine with His glory.” (Nev'im (Prophets), Yechezkel (Ezekiel))

“In that day also he shall come even to thee from Assyria (now part of Iraq), and from the fortified cities, and from the fortress even to the river, and from sea to sea, and from mountain to mountain………

7:14 Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily in the wood, in the midst of Carmel (mountain of God)” (-- Micah 7: 10-12)

· Christian Faith

“For the Son of man shall come in the glory of his Father with His angels.” (Matt 16 v27)

“And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever…” (John 14 v16)

“I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth…” (John 16 v13)

· Islam

“34. To every people is a term appointed: when their term is reached, not an hour can they cause delay, nor (an hour) can they advance (it in anticipation).

35. O ye children of Adam! whenever there come to you Messengers from amongst you, rehearsing my signs unto you…….” (The Qur'an (Yusuf Ali tr), Surah 7)

Generally speaking, religion has three main common areas of concern;

1. Spirituality & Mystics / Prayers & Meditation

2. Law / Order / Punishment

3. Moral Codes of Conducts / Values

Spirituality: It appears as although there are common spiritual concepts between different religious traditions; such as “God” and “life after death”, the understanding of these concepts varies. For example, the Christianity, Islam and Zoroastrian traditions all believe in the concept of “Heaven & Hell”, nevertheless, they portray and refer to these concepts differently.

The religious traditions respond and influence each others’ spiritual concepts. For example after the concepts of heaven and hell were introduced in to Islam, in response to that, the Christianity also developed similar concepts. Later on, the Bahá’í faith found itself in a position having to respond to these concepts as well. Nevertheless, its responses distanced itself from the physical form of reward and punishment which was suggested by the earlier traditions to a more metaphysical one; defining hell as a state of awareness of the lost opportunities for spiritual growth.

God: In most religious traditions God is the centre of the spirituality, which according to their teachings is an un-known concept.

However, it seems that the gravity of disagreement between their believers circulate not around the concept of God but around the variation of names which is referred to this concept, ignoring the fact that these names are associating with the language and the culture of the traditions and not to the nature of their understanding of the concept.

“The Spirit Supreme is immeasurable, inapprehensible, beyond conception, never-born, beyond reasoning, beyond thought. His vastness is the vastness of space” (Hinduism, Maitri Upanishad 6.17)

“The birds of men's hearts, however high they soar, can never hope to attain the heights of His unknowable Essence……Far be it from His glory that human pen or tongue should hint at His mystery, or that human heart conceive His Essence.“ (Baha'u'llah, Gleanings from the Writings of Baha'u'llah, p. 193)

“O disciples, there is a non-born, a non-produced, non-created and a non-formed. If there were not, O disciples, a non-born, a non produced, a non-created and a non-formed, there would be no issue for the born, the produced, the created, the formed.” (Buddhism Udana v81)

“(1) Proclaim: He is God, the Single One. (2) The First Cause. (3) He, who has not given birth, neither was born. (4) He, with whom no one could be compared.” (Translated from Arabic to English by the author, Qurán, Sura 112 Ekhlas / Towhid / Unity of God)

God being an incomprehensible essence, leaves us with no option but learning about Him through His manifestations.

“whatever is in the heavens and whatever is on the earth is a direct evidence of the revelation within it of the attributes and names of God, inasmuch as within every atom are enshrined the signs that bear eloquent testimony to the revelation of that most great Light.

Methinks, but for the potency of that revelation, no being could ever exist. How resplendent the luminaries of knowledge that shine in an atom, and how vast the oceans of wisdom that surge within a drop! To a supreme degree is this true of man, who, among all created things, hath been invested with the robe of such gifts, and hath been singled out for the glory of such distinction. For in him are potentially revealed all the attributes and names of God to a degree that no other created being hath excelled or surpassed. All these names and attributes are applicable to him.” (H.M. Balyuzi, Baha'u'llah - The King of Glory, p. 166)

Morality: Morality and values form a very important part of religion. All religious traditions agree to the universal moral codes, mostly shared across cultures and traditions, such as justice, truthfulness, liberty, love and honour.

“The UN Millennium Declaration, signed in Sep 2000, for example, met with well-deserved scepticism as is listed an expansive set of common values, including freedom, equality, solidarity, tolerance, respect for nature, and shared responsibility…” (Bok, Sissela “Common Values” 2002, University of Missouri Press, p, ix)

However, the traditional values which are resulted from these shared moral codes may, again, vary in application and implication. For example truthfulness is a recognised moral code by all, but some traditions may have some reservations on its application. The example for that is the law of “Taghieh” in Islam.

Laws: The sets of laws and the punishments which are put forward by various religious traditions, clearly demonstrate either similarities or a reactive development, which could be yet again the result of the Hegelian Dialect process, since no cultural phenomenon emerges out of absolute nothingness.

This aspect of religion is the most dynamic, due to its connection with the earthy life of human which is evolving with an increasing rate. Nearly all civil laws and punishments in all societies, including the secular ones, have direct, indirect or perhaps reactionary relation to the religious laws of that society.

It is apparent that through the progression of religion the severity of these prescribed punishments are reduced. Example for that is the Christianity which appeared within the Jewish community and the Bahá’í faith which was founded within an Islamic culture. The reason for that could be the social preparation and the discipline that the previous tradition has established amongst its people. To the extent that the Bahá’í faith, as the historically latest revelation of God, relying on the spiritual advancement of humanity which is achieved by the previous revelations, has begun to replace the fear of punishment with the concept of obedience for the sake of love of God.

Conclusion:

It appears that the laws and social teachings of various religious traditions emerge and develop in sympathy with cultural requirement of the time and place. For example, Judaism emerged at a time that there was a need for establishing tribal solidarity. The Islamic faith developed in response to the need for nation building in Arabia and the Bahá’í teachings are delivered as needs for a set of global ethics and universal principle are felt. In that sense, it appears as if religion establishes a progressive format which appears to respond to the social needs and technological developments of human community.

Unlike the non-believer viewpoint which regards the progression of religion the result of a dialectic interaction between various religious traditions and in other words the result of a Hegelian Dialect between the old and new traditions, the believers’ viewpoint looks at it as God’s divine plan for mankind.

“CVI. The All-Knowing Physician hath His finger on the pulse of mankind. He perceiveth the disease, and prescribeth, in His unerring wisdom, the remedy. Every age hath its own problem, and every soul its particular aspiration. The remedy the world needeth in its present-day afflictions can never be the same as that which a subsequent age may require.” (Gleanings from the Writings of Bahá'u'lláh)

Parvaneh Farid
www.latelierpapillon.co.uk
http://parvaneh-farid.blogspot.com/
papillon@latelierpapillon.co.uk
Parvaneh.Farid@winchester.ac.uk
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