Tuesday, July 3, 2012


Dear Readers:

Welcome to July 2012 issue of Salaam.
Thanks for your encouragement and support.
Pushpa Anbu SVD editor
Victor Edwin SJ managing editor

Articles
How do Muslims Understand Jesus? Packiam SJ
“Dialogue is essential for a thoroughly self-reflective look at our own tradition” Ben Bowler
Experiences with Hizmet and the Followers of Fethullah Gülen
Leo D. Lefebure
Can I pray with a Muslim? Victor Edwin SJ
The 10 Values I Have Learnt from Afghanistan David Raj SJ

The Pope in Lebanon for the mission of Christians and the Arab Spring Samir Khalil Samir

Peace is the Way: A Christian-Muslim conversation VE

“Hizmet reaches out to others giving much ground for hope” tells Prof Leo D Lefebure VE

How do Muslims Understand Jesus?
Packiam SJ

Introduction
Muslims revere Jesus as one of their prophets. The Qur’an and Hadith refer to Jesus several times. Three of its Sūras, namely, Al-‘Imran, Al-Maida and Maryam are so named because of their references to Jesus and his work[1]. There are about ninety verses spread across fifteen Sūras of the Qur'an that refer to Jesus[2]. A second source for the Islamic understanding of Jesus is the numerous Hadith that portray his teaching and the ultimate purpose of his first and second coming. There are many references to Jesus in other Islamic literature too. But I would like to restrict my study within the Qur'ānic literature. The Qur'ān is the fundamental book of Muslims’ beliefs and principles. So it is apt to see from the perspective of Qur'ān about the mission and the person of Jesus.

The primary objective of this paper would be to explore the Muslim understanding of Jesus and to study the Muslim attitude with respect to Jesus and his portrayal in the Qur'ān. And also to look for a platform strong enough to encourage a fruitful search for new insights and new dimensions of faith that may appear when Christians and Muslims talk together about the Messiah and the wisdom they detect in his personality. Today, it is an age of dialogue and mutual understanding. Through dialogue we can promote Christian-Muslim relations on the level of spiritual communion and theological reflection. For Christians, in many parts of the world today Muslims are next-door neighbors. Therefore, an attempt to understand them and their spirituality is an important task.
1. Jesus in the Qur'ān 
In the Qur'ān Jesus is called ‘Isā. ‘Isā appears in the Qur'ān twenty-five times[3]. The word ‘Isā’ comes from the Syriac ‘Yeshu’ which is derived from the Hebrew ‘Yeshua’[4]. In the Qur'ān Jesus is given more honorific titles than any other prophet (including Muhammad). Those titles include ‘prophet’, ‘messiah’, ‘word’ and ‘spirit and mercy of God.’ These titles are found in the following verses: Q. 2:81-87; 3:40-45; 4:156-157; 5:50-46; 6:85; 9:31; 19:35; 23:52; 33:7, 42:11-13; 43:63, 57:27 and 61:6 of the Holy Qur'ān[5].  As already noted, that in Islam Jesus  is considered to be a Prophet of God, who was sent to guide the Children of Israel. Jesus was given the Injīl   Moses received ‘Torah’ and ‘Zabur’ was given to David, and ‘Qur'ān’ to Muhammad (Q. 5:46). Qur'ān states that Jesus was born to Mary (Maryam) as the result of virginal conception, a miraculous event which occurred by the decree of God (Allah). And he was given the ability to perform miracles such as healing the blind, bringing dead people back to life, etc., all by the permission of God rather than of his own power. Jesus is also at times called ‘Seal of the Israelite Prophets’[6], because in general Muslims consider that Jesus was the last prophet sent by God to guide the Children of Israel. “We…have appointed him to be a parable for the children of Israel” (Q. 43:59).

1.1            Birth of Jesus
The Qur'ān gives an important place for Mary, the chaste mother of Jesus, who surrendered her will to the will of God. She was called pure, spotless and sinless because of God’s intervention in her life[7]. Qur'ān speaks of Mary not only as the mother of Jesus, but as a righteous woman in her own right[8]. Chapter 19 of the Qur'ān has the title ‘Mary’ and it focuses on Mary, the mother of Jesus. Mary is the sole woman who was specifically called by name in the Qur'ān. “O Mary! Lo! Allah hath chosen thee and made thee pure and hath preferred thee above the woman of creation” (Q 3:42, 21:91). She humbly accepted the will of God saying, ‘behold the servant of the Lord’ (Q 3:43). This total surrender to the will of God is fundamental to the Qur'ān.

Sūra 19 gives the account of the birth of Jesus. The birth of Jesus is seen as an aya, a sign of God's power. The Qur'ān describes that an angel appeared to Mary to announce the “gift of a holy son” (Q 19:19) while she was praying in the temple. She was astonished at the news and asked: “How shall I have a son, seeing that no man has touched me and I am not unchaste?” (Q 19:20). Then the angel explained to her that she had been chosen for the service of God.

The angel told Mary that she was to give birth to a son, named Jesus, who would be a great prophet and to whom God would give the Gospel (Injil). The angel further told Mary that “He would speak unto mankind in his cradle and in his manhood” (Q 3:46). Therefore, the Qur'ān states that Jesus was created from the act of God’s will. The Qur'ān compares this miraculous creation of Jesus with the creation of Adam, where God created Adam by His act of will[9]. The Qur'ān further describes that Mary retreated from her people and gave birth to Jesus underneath a remote date palm tree in the desert. The tree miraculously provided nourishment for her during labour and birth[10].
Forty days later she carried him back to her people. The Qur'ān describes that Mary vowed not to speak to any man on that day as God was to make Jesus, who Muslims believe spoke in the cradle, perform his first miracle. The Qur'ān narrates that Mary then brought Jesus to the temple, where immediately she began to be taunted by all men, excluding Zechariah, who believed in the virgin birth. The Israelites accused Mary of being a loose woman and having touched another man whilst unmarried. In response, Mary pointed to her son, telling them to talk to him. They were angered at this and thought she was mocking them by asking them to speak with an infant. It was then that God made the infant Jesus speak in the cradle, and he spoke of his prophecy for the first time. He said, "I am a servant of Allah. He will reveal the Book to me and make me a prophet. He blessed me wherever I am. In the rules revealed to me there will be a special attention given to prayers and charity. Allah predestined that I will be kind to my mother and not a tyrant with a bad ending. Peace was on me the day I was born, peace will be on me on the day I will die, and on the day I am raised alive again!"(Q 19:30-33).

1.2 Jesus’ public life and mission
The Qur’ān portrays that Jesus healed the blind and the lepers and raised the dead to life[11]. Jesus is also said to have raised the dead but much details are not given in the Qur'ān. We can find evidences to these miracles in Sūras 5-110, 61- 6, 2-81 of the Qur'ān. The Qur'ān enumerates these miracles as signs of his prophecy[12]. Jesus produced these miracles by the will of God in order to convince those who doubted his mission. Q 3:43/49 says, ‘I have come to you with a sign from your Lord that I shall create for you from clay the form of a bird and I shall breathe into it and it shall become a bird by the permission of God, and I shall heal the blind and the leprous and bring the dead to life by the permission of God and I shall announce to you what ye may eat, and what ye may store in your houses; verily in that is a sign (aya) for you if ye are believers.’

Jesus’ mission is indicated already in the annunciation of Jesus’ birth to Mary by the angels, “O Mary, God giveth thee glad tidings of a Word from Him; his name will be the Christ Jesus, Son of Mary; he will be honoured in this world and in the next, and he is of those nearest to God. He will speak to the people in the cradle and when of mature age, and he will be one of the righteous ones. He will teach wisdom ‘I have come to you with wisdom’ in order to make clear to you some of things which you don’t understand”[13]. So the mission of Jesus in the Qur'ān is that of bringing the Good News (Injil), confirming the Torah, showing the Wisdom, teaching prayer and almsgiving and being a sign and witness to the people[14].
Jesus is said to be strengthened with the “holy Spirit”. The Qur'ān understands Angel Gabriel as the holy spirit (Q. 2:87). Jesus preaches true Islam, submission to the will of Allah, which is found in the Gospel (Injil) which Jesus has been taught by God (3:48) just as the Qur'ān would be later revealed to Mohammad. Thus, Jesus is presented in the Quran not simply as an ordinary prophet but as an apostle or messenger of Allah with the Injil. Hence, the Qur'ānic conception of Jesus’ mission can be described in the following words: Christ is then a prophet, a teacher, a healer of the sick, a spirit from of God.

1.3 Final days of Jesus
During the last days Jesus was strongly opposed and harassed by the Jews. They did not understand him. They did not accept his preaching and teachings. Though they had been long awaiting a Messiah to relieve them of their miseries, they did not believe Jesus to be the true Messiah. Out of their disappointment, hatred and enmity towards Jesus, they finally accused him of rebellion against the emperor, whose officers gave orders for his arrest and eventual crucifixion. Muslim commentators believe that the Jews failed in their treacherous plot, that the Roman soldiers arrested a person who had a striking resemblance to Jesus, while Jesus himself was lifted alive to Heaven. Qur'ān clearly states that Christ did not die by crucifixion but being ‘called away’[15] by God. “When Thou didst take me up Thou wast the Watcher over them” (Q. 5:117).

1.4 Summary
We see that Jesus has been described by various means in the Qur'ān. He has been called son of Mary, messiah, prophet and messenger[16]. The Qur'ān gives high regards to Jesus and Mary. The Qur'ān also describes Jesus’ mission as healer and savior[17]. Islam regards all prophets, including Jesus, to be mortal and without any share in divinity.
But whatever Islam claims, it does not believe in the biblical Jesus because-
First, Islam asserts that Jesus was only one of God‘s many prophets, and not God’s only begotten Son (Q. 112).  Muslims strongly reject the idea that Jesus is the Son of God. The Qur'ān repeatedly emphasizes that Jesus Christ is not the literal Son of God. The Christian view of Jesus Christ as God’s literal Son is blasphemy to the Muslim.
Second, Muslims do not believe that Jesus was crucified and died on the cross.
Third, Islam teaches that Muhammad was a superior prophet to Jesus because he brought God’s final revelations to man.
2. Qur'ānic christology of Jesus
The first section of this paper portrays the Qur'ānic understanding of Jesus. The following section considers some of the elements of Qur'ānic christology. The word Christology, according to Christian understanding is the theological portrait of Jesus as the second person of the Trinity. Now we would see that Qur'ān rejects any such notion, hence, christology is used in a sense the theological portrait of Jesus in Muslim understanding.

The Qur'ānic christology is not given in one piece. It is has been growing in different stages. Here context plays an important role. The christology which I am dealing with is limited to the Qur'ānic presentation only. As mentioned earlier that the Qur'ān refers Jesus in fifteen Sūras and devotes ninety three verses to Him, serves the foundation for Muslim christology.

2.1 Jesus in the Meccan Sūras
The Meccan Sūras came from the first segment of Muhammad’s career as a prophet, when he simply called the Meccans to a monotheistic faith. Meccan Sūras of the Qur'ān are those Sūras which, according to Islamic tradition revealed before the Hijrah, the pilgrimage of the prophet Muhammad from Macca to Medina. Meccan Sūras are typically shorter with relatively short ayat (verse) and mostly come near the end of the Qur'ān[18].

At that time of Muhammad many religions were present, including polytheism, animism, Judaism, Zoroastrianism, and Christianity marked by chronic conflict in West Asia. In this atmosphere prophet Muhammad started preaching his basic teaching that there is only one God and the pagan faith has no value. Along with his handful of followers he tried to turn people from idolatry to the worship of the one true God but he encountered rejection and ridicule[19]. He accepted this because he could see himself in comparison with that of other prophets and their work.
Muhammad’s preaching to the Meccans involved two crucial claims that Muhammad was a messenger sent by God and the bearer of a divine revelation. At the heart of this vision was the belief that God had repeatedly sent messengers entrusted with divine revelations to provide guidance for human beings. Thus, the Qur’ān portrays Jesus as one of those messengers sent by God to guide his people. But Qur’ān does not say who Jesus is in himself. Jesus is portrayed as prophet in relation with Muhammad. The Maccan Suras speak about Jesus as merely a prophet and servant of Allah and his word. Scholars like Bell and others point out that during the Meccan period Muhammad’ s attitude to the People of Book was friendly[20]. Christians are described as ‘believers and shun idolatry’[21]. They were portrayed as models for Muhammad’s followers.

2.2 Jesus in the Medinan Sūras
The Medinan Sūras of the Qur'ān are those Sūras which were revealed at Medina after Muhammad’s hijra from Mecca to Medina in 622 CE. These Sūras appeared when the Muslims were in large numbers rather than being an oppressed minority as in Mecca. They are mostly placed at the beginning of the Qur'ān. These Sūras more often deal with details of legislation and warfare. They are also concerned with social legislation, the political and moral principles for constituting and ordering the community[22]. There are 28 Medinan Sūras in the Qur'ān and out of these 10 Sūras speak about Jesus.
The Medinan situation was quite different from Mecca. Here Muhammad became a powerful statesman, warrior, religious leader and ruler. He was more of established. He continued to say that Jesus was a prophet expecting that all the Jews and Christians would accept him. But they did not accept him.
Muhammad had a significant contact with Jews and Christians in Medina.  Christians During this period Jesus was presented as one sent by God whom the Jews rejected him. However, God frustrates the schemes of the unbelievers and vindicates his servant by raising him to heaven.

In Sura 61 Jesus is portrayed as a messenger of God addressing the children of Israel, confirming the Torah, summoning helpers and provoking a mixed response among the Jews[23]. He also announces the coming of a future messenger, ahmad. ‘Jesus, son of Mary, said: “O children of Israel, I am God’s messenger to you” (Q. 61:6).’ So Jesus was presented as his forerunner. One of the titles which is given to Jesus in the Qur'ān is Messiah and this title appears only in the Medinan Suras[24]. Muhammad was unaware of this title until he moved to Medina and came in contact with Christians over there. So he became aware of the unique appellation given to Jesus and simply adopted it himself and included it in the Qur'ān.

2.3 Summary
Islamic theology divides the Qur’an into ‘Meccan’ and ‘Medinan’ Sūras. The Meccan Sūras came from the first segment of Muhammad’s career as a prophet, when he simply called the Meccans to Islam.  They are earlier Sūras of the Qur'ān revealed before the Hijrah. The Medinan Sūras are filled with matters of law and ritual–and exhortations to jihad warfare against unbelievers.  Both of these categories of Sūras speak about Jesus and his message to the people with different emphasizes.

3. Conclusion
We have discussed the different elements of Qur'ānic christology. The Qur'ān speaks about Jesus but it does not tell much about his life as mission and his intimacy with God. Hence, the Qur'ānic Jesus is not the Jesus of Christian faith. The essential element of Christian faith on Jesus is either ignored or mistakenly represented. Poor representation of Christian faith in Jesus is misleading. It does not help the readers to understand better. The portrait of Jesus in the Qur'ān is inadequate because, intense devotion to Jesus and worship is the central characteristics of Christian faith. Though their understanding of Jesus is inadequate,  their special love and respect for Jesus should not be ignored.
His life is the gospel, the good news. Not only what he did or said is significant, but also significant is the way he was present among his contemporaries, as one who embodied God's affirming, unconditional love toward his creatures. This love was not merely taught, but manifested in a life of vulnerable availability to the neighbor, poor and rich, friend and enemy, sinner and victim. In embodying this divine love, Jesus was more than a prophet. The cross is not an isolated event, as in the Qur'ān, but the supreme disclosure of his sacrificial, unconditional and divine love. This way of life of Jesus, a way of life in which there is no place for vengeance and hate, is affirmed as the true way of life, intended by God for human beings created in his image. The Jesus of Islam is only a prophet of God, though a very holy one, only a creature of God and not the son of God. He is the messenger of God with the Injil but not the savior of the world.


BIBLIOGRAPHY
Parrinder, Geoffrey. Jesus in the Qur'ān. London: Sheldon Press, 1965.
Schumann, H. Olaf, Jesus the Messiah in Muslim Thought. Delhi: ISPCK, 2002.
Tirimanna, Vimal, C. Ss. R., ed. Asian Faces of Christ. Bangalore: Asian Trading 
        Corporation, 2005.
Ridgeon, Lloyd, ed. Islamic Interpretations of Christianity. Great Britain: Curzon Press, 2001.
Hahn, Ernest, Jesus in Islam: A Christian View.  Vaniyambadi: Concordia Press, 1975.
Zahniser, Mathias A. H., The Mission and Death of Jesus in Islam and Christianity. New York:  Orbis Books, 2008.
Pashan, Tobias, “Jesus in Islam” Sevartham, 1987, Vol. 12.


[1] G. Parrinder, Jesus in the Qur'ān [London: Sheldon Press, 1965], 18.
[2] Ibid., 18.
[3] H. Ernest, Jesus in Islam [Vaniyambadi: Concordia Press, 1975], 28.
[4] G. Parrinder, Jesus in the Qur'ān, 16.
[5] Ibid., 18.
[6] Ibid., 38.
[7] Ibid., 62.
[8] Ibid., 62.
[9] Ibid., 69.
[10] Ibid., 77.
[11] Ibid., 83.
[12] Ibid., 85.
[13] Ibid., 90.
[14] Ibid., 91.
[15] O. Schumann, Jesus the Messiah in Muslim Thought [Delhi: ISPCK, 2002], 27.
[16] V. Tirimanna, ed. Asian Faces of Christ [Bangalore: Asian Trading Corporation, 2005], 138.
[17] G. Parrinder, Jesus in the Qur'ān, 84.
[18] L. Ridgeon, Islamic interpretation of Christianity [: Curzon Press, 2001], 3-4.
[19] Ibid., 4.
[20] Ibid., 8.
[21] Ibid., 8.
[22] Ibid., 10-11.
[23] Ibid., 14
[24] O. Schumann, Jesus the Messiah in Muslim Thought, 28.

“Dialogue is essential for a thoroughly self-reflective look at our own tradition”
Ben Bowler

Ben Bowler is an Australia social entrepreneur and spiritual adventurer. He and his wife Jildou are the founders of Blood Foundation, Monk for a Month, Muslim/Sufi for a Month and World Weavers. Ben believes in the emergence of convergence and the gradual coming of the Kingdom of Heaven on Earth. Ben speaks to Victor Edwin for Salaam.

How did you get interested in inter-religious dialogue?
Being raised a Catholic, while also being exposed to various cultures through experience in China and with native Australians had me thinking at an early age of the diversity of world-views and the lofty idea of a transcendental truth. I always felt that genuine spiritual experience has more in common among the various traditions, than we often realize.

Why do you think that dialogue between religions is essential?
I believe that all of man's religions are evolutionary vehicles and that dialogue between traditions is not only conducive to greater understanding and affection for one another but such dialogue is also essential for a thoroughly self-reflective look at our own tradition. I see this as a necessary step towards an expansion of cosmic understanding and fostering the evolutionary process of our spiritual perception.


What is the idea behind the unique concept of Muslim for a Month (MfM)?
Muslim for a Month is built upon the unique value of actual experience. We tend to have many opinions that we "acquire" through the media or other second hand channels, we believe that there is altogether too little first-hand experience between Muslims and non-Muslims. The point of the program is to achieve a greater realization of our greater humanity and to dispel fears and unwarranted suspicions though the bonds of friendship and love.


What does the program focus to do?
The point of the program is to achieve a greater realization of our greater humanity and to dispel fears and unwarranted suspicions though the bonds of friendship and love.

What does it mean to live as a Muslim during MfM? Will participants give attention only to Spirituality? What about the Islamic law?
For Muslim and Sufi for a Month there is a broad spectrum of activities. Much accent is placed on the high-minded spiritual wisdom of Rumi, though we also learn about Islamic history and there are lectures on Theology and Sharia 

More critically, is it really possible to live as if one belongs to another religion? Does one need to suspend one's own religious beliefs? Will it not be an indication of compromise: which is against the spirit of dialogue? 
We are experiencing Islam from the inside, just for a short moment. There is no need to suspend one's own beliefs at all, it is a short exploration into (for most) an unfamiliar land.


Who are the participants? Are they only seekers, who have not settled in any particular religious tradition or other committed Buddhists, Christians and Hindus? 
The program has been host to Catholics, Protestants, Jews, Hindus, Agnostic, Atheists, and secular modernists. People come for many different reasons.

Do they discuss their personal faith during MfM?
Yes indeed. All our programs are a rich opportunity to explore our own personal faith and spirituality. By operating inside other point of view, we give ourselves a great basis for discussing and renewing and expanding our own walk with God.

Have any one turn to Islam as the fruit of doing MfM?
No. Conversion is not encouraged on any of our spiritual development programs. Having said that, many of our guests have come much closer to the Islamic faith by doing the Muslim for a Month program.

Can I pray with a Muslim?
Victor Edwin SJ
I enjoy meeting Muslims in their homes, mosques, in the university class rooms, and in their places of work. Such meetings establish and deepen relationships.  Several years ago I was introduced to the Awan family by a mutual friend.  The Awan family live in the Turkman Gate area in New Delhi, close to the famous Ram Lila Maidan. Over the years our steady ‘reaching out’ brought us closer to one another. The family considers me as their son. I feel it is a privilege to be loved by a Muslim family as their son.

Some time ago, the father of the family told me: “The media portray Muslims as violent people. There is an effort to paint Islam as one of the main sources of evil in the world. What do you feel about such propaganda? Are such efforts based on a mixture of ignorance and prejudice?” These words express fears and concerns of Indian Muslims and demand a personal answer from a Christian son.

The apprehension and distress of Muslims are not unfounded. Both subtly and overtly the media portray Islam as a religion of the sword. Several academic as well as popular accounts that were published in the past two decades depict Islam as inherently violent. 
In the context of such negative publicity on Islam: can I stand with the Muslim family that considers me as one of its members in their moments of fear? Will I identify with them continually even if the propaganda against Muslims keeps mounting?  How would I express solidarity with them as their Christian son? These questions keep coming to me every time I visit them.  I feel that sitting with the family and talking to them on faith matters, sharing concerns, and partaking in family meals are sacred moments of dialogue. Over time, I have noted some moments of deep silence that prevails punctuating our conversations. I have come to consider those moments of silence as moments of prayer. My solidarity with them is deepened in those sacred moments of prayer.

I gather myself and direct my attention towards God on those moments. I am convinced that God whom I recognize as Father, as Jesus revealed, is the One God to Whom Muslims surrender their lives and turn their hearts and minds in prayer. The Church teaches that Christians and Muslims “worship God, who is one, living and subsistent, merciful and almighty, the creator of heaven and earth.” I am convinced that the father of that family too raises his heart towards Allah, the one God. In those rich moments of silence I am deeply convinced that we pray together. Together we respond to God’s redeeming grace that embraces all men and women. I believe that the Spirit of God binds both of us in prayer.

A recent Catholic Church’s document: Meeting God in Friend and Stranger beautifully explains such possibility of prayer together. The numbers 135 and 136 of this document expresses this in the following way:

Pope John Paul II explains that his initiative of inviting all religions to Assisi in order to pray for Peace was rooted in his conviction that every authentic prayer is called forth by the Holy Spirit, who is mysteriously present in the heart of every person. This perception that every authentic prayer is the Holy Spirit’s activity means that all genuine prayer is in fact the work of Father, Son and Holy Spirit, the one God at work within us. It is the Father, through the risen Christ, who bestows the Spirit when we are moved to pray; and when we pray it is in fact the Spirit prompting us to pray to the Father through the one Mediator, the risen Lord Jesus Christ. It follows then that although other religions are not Christian, and we must not call them such, they are in the Spirit related to the Church in one and the same movement of prayer, prompted by the Spirit, through Christ to the Father. 

When the Spirit of God binds both a Muslim and a Christian, is there anything specific a Christian brings into the experience of praying together? A Christian brings in an eschatological perspective into the experience of praying with a Muslim.  A Christian bearing the seal of the risen Christ not only recognizes that the Spirit of God is crying Abba Father in the praying hearts of every member of the human race but also glimpses that the intimacy with God as God’s children that is realized in the Risen Christ. A Christian prays as a son or daughter of God to God the Father in and through Christ. This is the newness in Christian prayer that binds us even more closely with our Muslim brothers and sisters. Our love for Muslims is deepened and qualified in the light of Christ who embraces all humanity and especially those [Muslims] who adore with us one God.   

Over the years I have recognized that not only we can pray together ... but it is also essential that we do pray together. In prayer we express our solidarity for one another in a profound way. We assure one another that we are united in prayer. Prayer intensifies our love for one another.  In the ambience of love, we share and listen to joys and sorrows of one another. Our faith convictions are tested and confirmed and as a result we grow in our openness towards the other.   I believe prayer is essential for deepening interfaith relations. V. Courtois, a pioneer in Christian- Muslim relations in India wrote: “This study of Islam should lead to greater love and better appreciation of Muslims. Insistence should always be made not on what separates Christians from Muslims, but on what may rapproach them, bring them closer to each other and to the Heart of Christ.  We study them not as enemies but as Brothers [and Sisters]. To study we shall add much prayer.

Turning my heart to the counsel of V. Courtois, I pray that through my life and attitude I may be able to communicate my love for Jesus. Muslims respect Jesus as a Prophet. Silent moments of praying together somehow may help the Muslim family to understand that I love Jesus in a way that is different from their understanding. They know that Jesus is precious to me. I pray that they may come to know Jesus and love him. I think it is the mission that I am involved in. My mission is to help others to know Jesus and love him. 

The 10 Values I Have Learnt from Afghanistan
David Raj SJ

Today the word ''Afghanistan'' conjures up the images of terrorism, political turmoil, chaos, roadside bombs, suicide bombers, blasts, violence, narcotics... To most people around the world, Afghanistan is a country which is terribly embroiled in war, a country they would probably never want to visit, and a country they feel pity for. However, this country has not always been about war and violence. It has an amazingly rich and glorious history, culture, literature, historical places and monuments, incredibly beautiful nature, with mountains, riverbeds, valleys, springs of water, deserts, forests, and of course very kind and beautiful people with big hearts. When it comes to counting the things, they are numerous!  I am inspired by 10 precious values that I have learnt from this country, and  these make me feel a sense of deep satisfaction for all that I have learnt during my two years in the country.

Praying five times a day
It is something unique in Islamic countries. When I look at the people, no matter where they are, they stop to pray five times a day - on time. They just spread their prayer carpet, wherever they feel comfortable (even in the crowded place), and start praying. Whenever I see them praying, my mind too is automatically moved to seek the Divine presence. I am really inspired by the youngsters praying on the play-grounds, entertainment centers, and academic institutes. Through their deep commitment to prayer, I feel called to persevere in seeking the Divine presence throughout my day.  This is very much in keeping with what we have drawn from the Jewish tradition, but I feel drawn to deepen my resolve to follow it.


People with a Positive Spirit - Joint family system
Despite the fact that there have been thirty years of constant conflict in Afghanistan, during which the majority have suffered loss of loved ones, homes, or all their properties, they always seem to be hopeful and happy. No matter how disturbed they may be, physically, mentally or spiritually, they always manage to have a smile on their faces. As a wise saying goes: ''A smile on my face does not mean that everything is okay in my life. It means that I have the ability and courage to deal with my problems.” The Afghans have that resilient power and spirit to deal with the problems in their lives. Even considering the current situation of Afghanistan, where neither their future security nor their life is ensured, they continue to live happily, hopefully and normally, as if all is well. The secret of their abiding optimism and their positive attitude in life is the joint family system.
Afghans live in joint families. There exists a very strong, almost unbreakable, bond between all the family members, specially the children and the parents. This bond is the healing balm of the wounds of all their bitter experiences through the past decades. I always wonder how, in spite of all their challenges, the people are very happy and celebrate their lives. The unity in the family is one of the main reasons that restores their happiness and makes them forget all the bitter experiences of the past. If this unity in the family were missing, I am sure many more would suffer intense mental trauma due to the continuous conflict situation and pressure.
We are universally united
The greatest consolation that I have experienced in this insecure country is the support and solidarity with Jesuits in South Asia, and all over the world. The number of emails and phone calls asking how we are, whether we are safe, or if any help was needed, and responding at once, is witness to this. We are really grateful to all who reach out to us in love, prayer and support from various parts of the world. We acknowledge with deep gratitude all that so many have done to lift up our hearts and strengthen our hands in reaching out in loving service in “unity of hearts and minds”.
Hospitality
It is a key element of their culture and is viewed as a religious obligation. Hence, Afghan hospitality is well known the world over. Afghans are very friendly and love to welcome guests with open hearts and with respect, because they consider them friends of God, serving them as best as they possibly could.  As a matter of fact, guests are always welcomed to families at any time, even without prior notice. Thus, if a guest comes without notice, the families do all they can to cook the best meal in welcome. Not only cooking the best food, but also, as a part of Afghan culture, guests are usually asked to sample several different dishes in order to make them feel comfortable and at home.
Local Collaboration
The most beautiful aspect of our initiatives to reach out in an effective manner is having strong local collaboration. Though we have language barriers and few Jesuits, our local Afghan team stands with us as the foundation stone of our outreaches, sharing our vision and goals. It is the right time for us to exchange views with our local staff, and see how best we can carry out our plans together more effectively. I strongly feel that in the near future, without local collaboration, it will be very difficult for us to serve the people, either in Afghanistan or any part of the world.

The Growing Desire for Education
I have been teaching in the local University for a couple of years. It has been the best time of my life, being with the youngsters and sharing knowledge.  Unfortunately, Afghanistan is among those countries that has the lowest percentage of literacy. It is quite clear that education brings reformation in chaotic societies, and it is through education that a society says ‘NO’ to injustice, violence and all types of cruelty. Over the past years, some part of the local population has realized this fact to some extent. Many conservative families, that did not permit their daughters to go to school earlier, are not only letting them go now, but also providing them with moral support and encouragement. It gives me great happiness to know that most of my students are eager to get an education,  and that their perspectives are broadening with a growing desire for knowledge day by day. However, it cannot be denied that many still live with their old mindsets. It IS a good start anyway, and maybe the day will come when the new generation, with the power of knowledge and education, brings peace and stability to the country.
Respecting the elders and fellow men and women with polite gestures
It is a community that respects their elders very much. I have personally gained many insights and values through their behavior and attitude. The respect that the sons and daughters give to the elders of the family is enormous. When you enter a home or a hall for a ceremony or a meeting, everyone stands to welcome you with the greeting ‘Salaam’,  and shakes your hand, keeping the right hand on the chest while bowing slightly. We reciprocate with the same gestures,  looking at each person and exchanging our greetings. It almost takes a minute to wish each one personally. It does make me feel at home with the people and the place wherever I go to attend any function or a meeting.
We depend totally on God and on our Companions
It is as clear as a crystal to me that I rely totally on the mercy of God for a safe life, and fully depend on my companions for moral support. To get any help, it is my community that I first turn to. This may not always happen in places where we have been well established and settled. On the other hand, living here, very much like the common people, without much security, community life is very much stronger, and we have more time to share, to spend with each other, and to walk together. This is my personal experience, and it has made me feel more humane.
Freedom with responsibility
The freedom and responsibility given to each young Jesuit is tremendous. I am personally grateful for the great trust placed in me, and support that I have received to take the lead in our local outreaches. Of course, we are accompanied and guided, but the most beautiful concept of our service here is that we share the responsibility of leadership, with space and freedom for each one to carry forward our outreach, joining hands as companions in mission. I have really experienced deep trust that has been placed in me at this stage of my formation.  This trust has helped me grow as a person, and I believe that this confidence in me will help me in the long run to stand firmly in my vocation, while facing any kind of challenge in any part of the world.
Afghan Handicrafts
Last, but not the least, what I always admire here is the aesthetic sense of the Afghans in their day today life. In most homes that I have visited, I have found beautiful presentations of flowers, curtains, furniture – all with matching colors. Likewise, their attractive handicrafts, such as carpets, rugs, leather craft, traditional dresses, and many other hand-made products, have made Afghanistan famous internationally. Afghanistan carpets and rugs are made of silk, cotton, and wool, and are generally made by the Turkmen and Uzbek tribes, living in northern parts of the country.
Conclusion
Today the world knows Afghanistan only through the news channels, and when they hear the word ''Afghanistan'', all they can think of is terror. In contrast, Afghanistan is not limited to this negative picture alone; it also has a bright side that we often lose sight of in the media. It is a country with an incredibly rich and glorious history. It has civilization, literature, culture, heroes, beautiful nature, most precious historical assets, and of course people with hearts of gold.
We believe that with the help of the international community, particularly its close neighbors, the eager young generation of Afghans will be able to bring long-lasting positive change, and gradually work towards becoming a self-sufficient and developed country in our world.