Editorial
In
the second week of February 2014, several organizations, including Francis
Xavier Movement (Italy), Henry Martyn Institute (Hyderabad), Interfaith
Coalition for Peace (New Delhi), Zakir Hussain Institute of Islamic
Studies—Jamia Millia Islamia (New Delhi), Indialogue Foundation (New Delhi) and
Islamic Studies Association (Delhi) jointly organised a seminar on Building
Communities of Peace: Muslim-Christian Relations in Asia.
The sessions were held at three different places: at St Xavier’s School,
the India Islamic
Cultural Centre and
the Jamia Millia Islamia.
In
his keynote address Building Communities of Peace: C.F.
Andrews and Sir Sayyid Ahmed Khan, Prof. Mushirul Hasan
emphasized the intellectual curiosity of these two great men that paved the way
for their humanistic vision. Through their by life and work, they showed
that standing with
the other is the quintessential aspect of
dialogue. Both Sir Sayyid and C.F. Andrews recognised that an insular
attitude can raise only resistant walls, whereas intellectual curiosity can
build connecting bridges. Prof. Hassan noted that there is sufficient material
in our own intellectual traditions that can help us to reach out to the other
to grow in mutual respect and understanding.
Prior
to and following the keynote address, papers were read on Christian-Muslim
Relations in the South Asian neighbourhood: India, Sri Lanka, Pakistan and
Bangladesh. They emphasised that through dialogue and mutual openness,
Christians and Muslims can be able to understand each other’s religious faiths
better and learn to respect it. For better understanding, both Christians
and Muslims should to be ready to listen to one another. The purpose of
dialogue ought to be, therefore, better understanding, peaceful co-existence
and establishment of a fellowship of faith. Through mutual respect for
each other’s religious beliefs and eagerness to listen and learn from each
other, we can help create a human community where all can live in peace and
harmony, with freedom to practice the religion of one’s choice.
The
speakers highlighted the attitude of the Pope Francis, who said, “Turning to
mutual respect in interreligious relations, especially between Christians and
Muslims, we are called to respect the religion of the other, its teachings, its
symbols, its values. Particular respect is due to religious leaders and to
places of worship. How painful are attacks on one or other of these.”
So,
our future is in dialogue. We cannot afford to isolate ourselves from one
another.
In
the second session, held at Indian Islamic Cultural Centre, Fr Joe Kalathil SJ
spoke about his initiatives for peace between India and Pakistan. The discourse
on peace between these two neighbors is mainly political and diplomatic. Often,
the agents of peace and mutual understanding are either ignored or seen to be
unpatriotic. Following him, Rev Thomas Birla presented his understanding of the
Hizmet Movement and its efforts for peace. The members of this movement are
engaged in efforts to address poverty and illiteracy through education all over
the world. While the first session emphasized the cognitive aspects of
dialogue, the second session presented the heart of dialogue in action.
In
the third session, held at Jamia Millia Islamia, Prof Leo D Lefebure
(Georgetown University, Washington DC) laid out the stimulating story of change
in Catholic attitudes towards Islam that was brought about by Pope Paul VI. He
told his listeners that “to appreciate the new spirit that Pope Paul brought to
Christian-Muslim relations, it is necessary to have a sense of the earlier
relationship”. He briefly noted some characteristics of the “old spirit” of
Christian, and in particular, Catholic attitudes towards Muslims and
Islam. He said: “At a time of widespread suspicion and hostility, Louis
Massignon played a decisive role in developing warm relations with Muslims and
in preparing his friend and colleague, Giovanni Battista Montini, for his later
papal ministry as Pope Paul VI”. He briefly mentioned the new path
in interreligious relations and religious freedom that was begun by Pope John
XXIII, and then discussed Pope Paul’s involvement in the interreligious events.
Following him, Prof Akhtarul Wasey, Director of the Zakir Husain Institute of
Islamic Studies, Jamia Millia, New Delhi, talked briefly about “A Common Word”
Initiative. He was one of the signatories of the document that was sent to Pope
Benedict VI and 27 other Christian leaders, inviting them for dialogue with
Muslims. He said that Christians and Muslims should work together for peace
between them and in the world at large. They have the inner spiritual resources
within their communities. These resources are also a common treasure between
them.
The
seminar provided much food for thought. It underlined the salience of the need
for Christians and Muslims to reach out to each other. In doing so, they can
learn to find connections that have the potency to build a world of mutual
understanding and peace. The seminar reminded us that both Christians and Muslims
have to overcome the resistance of ignorance. We simply do not know who the
other is. In other words, we do not have the objective information. In the
absence of the right knowledge, we tend to believe the prejudices that are
spread as truth. We often share biases and internalise them. However, when we
have opportunities to learn, we recognise our naivety and learn and appreciate
the other.
Peace
activists often caution us about another type of ignorance: wilful ignorance.
This ignorance is born of intellectual stubbornness. This ignorance acts as a
cognitive barrier and resists any new knowledge. Prejudices continue to dictate
the heart and mind, rejecting any new knowledge. Simply providing information
is not adequate to deal with this form of ignorance. In order to bring about a
real change, a collective effort should be made to execute a whole set of
carefully organised programs and long exposures. A sustained effort in this
line can cure blind ignorance.
Peace
workers warn us of a form of ignorance which is lethal: culpable ignorance.
This ignorance can be ideologically-driven one. This form of ignorance
deliberately refuses to know. It avoids any challenge. It effectively shuns out
any evidence against prejudice. It
dismisses alternative possibilities. It rejects any new interpretations. This
ignorance effectively spreads seeds of social unrest. This shows that we need
to overcome ignorance on a number of levels.
How
do we overcome this 'ignorance'? First of all, people of goodwill, irrespective
of community, should come together. We turn to the past for learning for the
future. Together we could look at history and identify people who labored hard
to promote peace and harmony between people of different religions. There are a
number of pioneers who broke new ground in building communities of peace. They
opened up new ways of relating with people of other religions. They took
new initiatives to sow the seeds of peace and mutual understanding. They
established centres that initiated programs for training people in interfaith
education. They forged new alliances to resolve long-standing disputes.
They prepared their companions for this new journey.
The
seminar enabled participants to get in touch with a number of committed
intellectuals and peace activists who work for peace. The intense interest of
Muslims in all the sessions was indeed an eye-opener for the Christian
participants.
*
This
issue of Salaam offers readers an
assortment of articles with an interconnecting theme of exploring the links
between Christians and Muslims: their life, prayer, and efforts for peace in
the world. In the first article Shi'a-Christian Tabletalk, C.T.R. Hewer shows how important table conversations
are—they make one feel comfortable with the other without the need to hide
behind lengthy academic discussions.
The
second article is from Egypt. Fr Bimal Kerketta shares his ups and downs as a
missionary in the heart of Islamic world. He writes: “In all ups and downs, I'm able to find signs of hope. I'm able to see more
clearly than ever before the love and appreciation of people towards us, what
we do, and what we stand for. Many friends, both Muslims and Christians, have
been standing by our side – supporting us, defending us, and encouraging us to
continue our services. These events remind us that our services are required
even more than ever before”. A sense of joy and hope is palpable.
In the third article,
Victor Edwin suggests that every authentic prayer binds Christians and Muslims.
Such prayer guides them toward living in peace. The spiritual efforts of Muslim
brothers and sisters do not leave the hearts of their Christian brothers and
sisters unmoved since they stand together before one God. Christians and
Muslims standing together and praying authentically according to their
traditions are moving toward living together in peace. He proposes that one
should not hinder a Christian who is exploring with Muslims the togetherness in
prayer. And, conversely, one should not impede a Muslim who is exploring this
self-same togetherness in prayer with Christians.
Zain
Awan’s article emphasizes that relationship with God is at the heart of
prayer. In his article, Yoginder Sikand
reflects on his work at a centre for inter-community dialogue in Hyderabad. In
his article, Ghulam Rasool Dehlvi, an alim (classical Islamic scholar) and a
Delhi-based writer, tells us about the message of universal love and brotherhood, unity, communal
harmony, inclusiveness and tolerance exemplified by the glorious life and lofty
teachings of Sufis, like Hazrat Khwaja Gharib Nawaz.
In his conversation with a fellow Jesuit, peace activist Joe
Kalathil shares his experience of peace-building. He believes peace is indeed
possible. People are peace-capable. ‘They shall beat their swords into
plowshares and their spears into pruning hooks. One nation shall not raise
sword against another, nor shall they train for war again’ (Isaiah 2: 3-5).
In the final article, Victor Lobo studies the letters of
Makhdum Sahib Sharafudin Maneri as rendered in the beautiful translation by
Paul Jackson.
I
wish you a joyful Spring and Summer 2014!
Victor Edwin SJ
Guest Editor
