APRIL 8, 2003 - 'Muslims - Dialogues - Beliefs'
"Prophet Isa (Jesus) and Bibi Maryam (Mary)"
OPTIMUM FOR MUSLIM DIALOGUES:
APRIL, AN INTERFAITH MONTH PAR EXCELLENCE
(A REFLECTIVE ACCOUNT OF "MUSLIMS - DIALOGUES - BELIEFS" #5)
A Context with Two Major Strands
Tuesday, April the 8th, marked the fifth of our six St. Cloud dialogues focused
on Islam. Two factors define the context of the Muslim dialogues especially as
they approach the conclusion of this series: 1) the opulence of April as a
month chock full of feasts and festivals of world religions, on the one hand,
and 2) the agonizing war situation in Iraq, on the other. We begin our
reflections and report with the latter since it impinges on an Islamic nation,
with very ancient civilizational roots, being unilaterally attacked by our own
beloved country.
The distressful U.S. invasion of Iraq was just beginning to wrap up in the
first week of April. Iraq has great historic significance for followers of the
three Abrahamic religions (Judaism, Christianity, and Islam) with Abraham's
hometown of Ur located on the southern bank of the Euphrates River rather close
to where the river meets the Persian Gulf.
Then vs. Now
The region of Iraq was long the cradle of many very ancient Mesopotamian
civilizations, including Sumerian, Babylonian, Akkadian, and Assyrian. Very
much later, Baghdad was the capital city of the Abbasid Empire (750-1258 C.E.)
The Abbasid Caliphate provided the the political framework for medieval Islamic
civilization and its great cultural synthesis. It is to the flourishing of
classical Muslim culture (750-950 C.E.) there and elsewhere that the revival
and development of what is today called "western culture" owes its legacy in
literature and the arts, in science, math, medicine, astronomy, philosophy,
architecture, and government.
Muslim Baghdad was last razed to the ground by Mongol conquerors in 1258 C.E.
Importantly, the conquerors ended up eventually converting to Islam. It has
been heartwrenching to see day in and day out on television this ancient city,
now the beautiful and well populated capital of the nation of Iraq, mercilessly
bombed and leveled in 2003 C.E. by a nominal coalition of allies led by our
great, civilized nation, the world's sole superpower. May this be the very last
destructive act that our nation's cancerously grown war machine ever engages
in, against any other race and nation. May we be converted once and for all to peace.
Contextual Relevance of Today's Interfaith Dialogue
The context of the US-led war against Iraq has deep and wide interfaith
ramifications. It has been pointed out by many thinkers that Islam has a
ongoing 1400-year history of being regarded by Christians first in Europe, and
later also in North America and elsewhere, as an "imposter religion." Fear and
outrage seem to have been at the heart of such a harsh European and North
American judgment of Islamic religion and civilizations.
The rapid spread of Islam in the first two centuries of its existence from the
Atlantic to the steppes of China posed a military threat to Byzantine dominance
in the eastern Mediterranean region, for example. More importantly, in its
efforts to grasp the roots of the human condition and to conceive of salvation
history, Islamic theological understandings of Jesus the prophet proved a
direct religious threat to basic Christian understandings of Jesus the Christ.
Theology (Jewish, Christian, Muslim) and East-West Politics
Anti-Semitic interpretations of New Testament passages (for example, Matt.
27:24-25) notwithstanding, Jews have been regarded by Christians theologically
as older cousins, as it were. For, the Christian churches' roots are undeniably
of Jewish vintage. Differently put, early Christians viewed their communities
as a "wild olive shoot" divinely grafted in place of the natural branches of
a "cultivated olive tree" that was the people of Israel (Rom. 12:17-24).
It therefore seems natural, at least theologically, that Christian peoples from
the late 1700s in France, Britain, and later in the United States, have been
selectively sympathetic to the cause of the Jewish people, to the Zionist
movement, and to the formation and ongoing survival of the State of Israel
(founded in 1948).
Israel's surrounding Muslim nations boast manifold Arab and non-Arab racial and
ethnic groups. Many of these find themselves in the position of "enemies of
Israel" since the 20th century. These have, with equal "naturalness," again
from a theological viewpoint, long been objects of western "Christian ire" and
of "Orientalism" (read the erudite Egyptian Muslim, Edward Said's 1979 classic
book _Orientalism_). Israel's Muslim neighbors, long angered by "western
Christian" postures and acts of aggression against their religion, their
cultures, their civilizations, now have a fresh set of reasons (after the US-
Iraq war) to hate the west.
International Analyses of the Iraq War
On the one hand, there is this woeful absence of causal connection between the
sad events of September 11, 2001, and stated intentions of the US invasion of
Iraq. Despite widespread international opposition to such an invasion, our
nation has attacked Iraq under the guise of overthrowing tyranny, liberating
Iraqis, and spreading democracy. World analysts justifiably adjudge our
motivations to be fueled by the unmistakable interests of "corporate America."
Such interests are inextricably intertwined with half a century of US support
for Israel at incredible cost to US taxpayers. Some analysts of political
economy point to the strategic position of Southwest Asia in the imperial
ambitions of erstwhile maritime powers such as France and Britain from the 18th
century, and with neo-imperial ambitions of the United States after World War
II. Others indicate that the 20th century global addiction for oil production
coming out of some of the largest oil reserves in the world is what has fueled
the United States' and very many other nations' recent interests in the "Middle
East," with Israel as our nation's "blue eyed boy" of the latter half of
the 20th century.
Interreligiously Speaking, the Bone of Contention is...
From an interfaith (Jewish-Christian-Muslim) perspective, those who have
amassed 1400 years' worth of reasons to denigrate Islam have ample theological
and historical ammunition today to wage what would appear to be a right-wing
Christian fundamentalists-led 21st-century crusade against Southwest Asian
Muslim countries such as Iraq.
However, the moot point in our St. Cloud dialogues with Muslims in these times
of war is some of the key differences between Islam and Christianity, in
general, and between the persons and teachings of Muhammad and Jesus, in
particular. Our dialogue topic of 8 April may therefore provide an entry point
to understand an important theological reason why Islam has been deemed by
Christians for 1400 years to be an "imposter" religion.
Here vs. There
By stark contrast to martial/commercial happenings elsewhere, here in St. Cloud,
some 40 people of diverse faiths, including nine children, engaged in a peace-making
activity with our Muslim sisters and brothers.
Through a proactive gesture strongly affirming St. Cloud's religious diversity,
we engaged in a frontal attack on intolerance and division, bigotry and hate.
We celebrated the richness of interfaith April with a fifth consecutive
dialogue session in a unique series in St. Cloud, MN. As the international
darkness deepens with what some have described as "genocidal and racist
actions" perpetrated by our military and our government against Arab and other
people in Islamic nations, we chose instead to light an insignificant little lamp.
Dialogues - Peace - Islam
This is our very first series in an overarching "Interfaith Sacred Texts and
Communities" series. It focuses on central beliefs and practices of Islam, the
fastest growing religion on the planet. The very name "Islam" denotes peace-
bringing "submission" to the will of God. Cognate words from Semitic languages
are shalom, salaam, and salem -- all denoting peace.
It is no coincidence that Salem is the name of the Lutheran Church (ELCA) which
will be the location of the concluding dialogue session of this series on
Tuesday, 4/22. The very logo of the present series, conceived and executed by
our Malaysian American Muslim sister Ms. Norhashimah Erpelding, brings out the
relationship between interfaith dialogues and peace. Her beautiful logo is accessible at:
http://www.geocities.com/uniite_mn/dialogue_sacredtexts.html
Location and Theme
The location of the fifth dialogue on 4/8/03 was First United Methodist Church.
The hosts were Pastors Katie and Dan Schneider-Bryan and at least six zealous
helpers from their congregation.
Theme: "Prophet Isa (Jesus) and Bibi Maryam (Mary)." Of particular interest
this time was the question: How does Islam regard Jesus and his mother Mary?
The goal of the present series is to bring into conversation in a safe and
conducive environment people of different religious and cultural traditions, to
explore common ground as well as differences between Islam and some of the
religions participating in the dialogues. The very interfaith quality of
April's rich tapestry provides another excellent backdrop against which to
review the happening of 4/8/03.
Interfaith Richness of April 2003
This month is especially auspicious for people of a whole crop of world
religions, all of which boast believers and members in and around St. Cloud.
To begin with the more ancient, these faiths are Hinduism, Judaism, Jainsim,
Buddhism, Christianity, Sikhism, Bahai, and Mormonism.
On April 11th, Hindus celebrated ShriRam Navmi, the birth of Lord ShriRam, the
7th incarnation of cosmos-protecting God Shri Vishnu. Ram is well known as the
hero of the Hindu epic Ramayana. But today, especially in North India, Ram is
the common nonsectarian designation for the Supreme Being. When fatally shot by
an assassins bullets, Mahatma Gandhi died with the name of God on his lips.
That name was Ram.
During this very month of April, too, Jews celebrate two events -- one ancient,
one modern. 1) The ancient event is the exodus of the Israelites from Egypt.
This landmark event happened some 12 to 1300 years before the Common Era.
The exodus was celebrated during Pesach, or the Passover festival, on the 17th
of April. 2) The modern event is the remembrance, on 29th April, of Yom
Hashoah, the Holocaust, which took place between 1933 and 45. The Nazis
murdered 6 million European Jews and very many millions of others including
GLBTs, Roma gypsies, Jehovahs Witnesses, and the mentally challenged. Yom
Hashoah "re-members" all of them.
Jains celebrated, on April the 14th, the birth of their founder Shri Vardhaman
Mahavir Jnatrputra, who lived in the 6th century before the Common Era. Mahavir
taught strict non-violence (ahimsa).
Earlier, on 8 April, Buddhists celebrated Lord Buddha Day. Buddha, too, was
born in the 6th century BCE. The birth of Bhagvan Siddhartha Gautama, founder
of Buddhism, is also commemorated as Flower Day or Childrens Day. The Lord
Buddha is said to be one of the noblest human beings who walked planet earth.
During the latter half of this month of April, Orthodox, Catholic, and
Protestant Christians celebrate(d) Holy Week, namely, Palm Sunday, Holy
Thursday, Good Friday, and Easter Sunday, events that commemorate the last
supper, the suffering, death, and resurrection of the Lord Jesus Christ.
On April the 14th, Sikhs celebrated Baisakhi -- the founding of the Khalsa
brotherhood by Shri Guru Gobind Singh in 1699, a little over 300 years ago.
This festival marks the beginning of the Sikh calendar.
Earlier, on the 6th of April, our brothers and sisters of the Mormon faith
celebrated the founding by Joseph Smith in 1830 of the Church of Jesus Christ
of Latter-Day Saints.
From April 21, for 12 days, followers of the Bahai faith celebrate Ridvan, the
King of Festivals. On April 21, 1863, Bahaullah, the founder of this religion,
declared that he was the Prophet predicted by the Bab, who was his precursor.
This young religion, which originated in Iran, opposes racism, and upholds the
principle of the unity of humankind, has spread most rapidly to all continents.
It seems to be well rooted in Upper Midwestern USA.
On May 1, Wiccans and other Neo-Pagans will celebrate Beltane, one of their
four major Sabbats. Quite a few people of diverse faiths in St. Cloud also
follow Wicca, some of them clandestinely, some openly.
Keeping this fabulously rich tapestry of celebrations of world faiths in mind,
isn't it most appropriate that, on 4/8/03, Muslims, Christians, Buddhists, a
Jain, Wiccans, and others spent time trying to understand how Muslims regard
epochmaking figures in the religious world, Jesus and his mother Mary?
Opening Video
At the outset of the dialogue session on 4/8, the first 30 minutes' segment of
a recent PBS video "Muhammad: Legacy of the Prophet" was screened, for a second
and last time, for the benefit of a handful of those who arrived at 6 p.m.
This documentary is freely available to all at the Great River Public Library.
The seating arrangement was the same -- it was meant to invite all to freely
engage in conversation.
Interfaith Symbols
This time the table in front of the presenters' podium carried an intricately
carved wooden cross symbolizing Christianity, a shining brass Star of David
mounted atop a menorah and placed on a Jewish talit (prayer shawl), another
shining brass Aum (symbolic of Hindu religious traditions), a Crone symbolizing
Wicca, and, centrally placed among these symbols of other religions was, of
course, the Arabic text of the Qur'an.
On an elevated stage behind the presenters' chairs was a table. On it was
placed a shining statue of the Buddha with a basket of flowers. Later that
evening, it was to be the focus of a prayer offered by a member of a non-
Christian and non-Islamic faith.
Introductions
Shortly after 6.30 p.m., series moderator Prof. Dan McKanan initiated the
proceedings. He began with an introductory word about the dialogue of the day,
outlined the day's program, and invitated all to participate. He then invited
Pastor Katie Schneider-Bryan to say a few words. The Rev. Katie had been busy
crossing the t's and dotting the i's of the hospitality so warmheartedly and
meticulously organized by her and her Methodist Church, so it seemed quite
natural that she appeared and spoke only after the moderator's general introduction
was done.
McKanan thanked the hosting pastor, introduced the series' Muslim presenter Mr.
Ahmad Ramadani, and invited him to make the opening presentation.
Presentations
Ramadani based himself on as astounding array of Qur'anic texts and on hadith
(traditions concerning the teachings and practices of the Prophet Muhammad)
that pertain to Jesus (Prophet Isa) and his mother Mary (Bibi Maryam).
Following is a list of pertinent ayat from the sacred Qur'an.
Prophet Isa (A) and Bibi Maryam :
Jesus, 4:163, 9:30, 9:31, 10:68, 19:30-34, 21:91, 23:50, 33:7, 61:6, 61:14
bears witness on Resurrection Day, 4:159
Christians asked not to deify, 4:171
creation of, 3:45-49,19:22
disciples, 3:52, 61:14
divergent views about, 43:65
followers above others on Resurrection day, 3:55
healing of blind and lepers, raising the dead, 5:110
his holy inspiration, 2:87, 2:252, 5:110
his nature is as Adam's, 3:59
is the means to know Judgment Day (alternate translation), 43:61
Jews boast of killing, 4:157
not Allah, 5:17, 5:72, 5:116
only a messenger, 4:171, 4:172, 5:75, 19:30
only seemed slain and crucified, 4:157
resurrected, 4:158
resurrection foretold, 3:55,19:33
truth about him will be realized when people die, 4:159
Mary, 3:34-37, 3:42-47, 4:156-157, 4:171, 5:17, 5:46, 5:72, 5:78, 5:110, 5:112,
5:114, 5:116, 9:31, 19:16-39, 21:91, 23:50, 33:7, 43:57, 56:27, 61:6, 61:14, 66:12
What came through the presentation was the great respect and devotion with
which Muslims traditionally regard Jesus as an exemplary human being and a
great prophet. He worked many miracles, prime among them being his lofty
teachings in the Injil (Gospel). Jesus, similar to any of the prophets of
Judaism or Islam, is not divine. He is not the Son of God, for the transcendent
God cannot possibly have any family or relative. Again, according to the sacred
Qur'an, Jesus never died. He is to return again at the end of time to restore
true Islam on earth (Islam = total submission to God's will).
McKanan then invited Prof. Noreen Herzfeld to take the floor. She based herself
on her intimate knowledge of Islamic literature and wisdom. She helped the
largely Christian audience to grasp the commonalities and differences between
Islamic and Christian understandings of Jesus. What particularly contributed
toward bridging the unbridgeable gap between these two understandings of the
God-Man Jesus Christ of the Christian faith, on the one hand, and Prophet Isa
(PBUH), on the other, were Herzfeld's selections of quotes from Sufi mystics.
Interchange among Dialogue Participants
McKanan then threw the dialogue open to all. There were numerous lively
interventions from the floor. Expectedly, not all of them were directly related
to the focus of the day's dialogue.
Of particular interest was the issue of differences between Islamic and
Christian theology on the question of the identity of Jesus. It helps to recall
here an insight derived from dialogue session #2 on 3/25/03:
"The radical difference in core Islamic and Christian beliefs is seen in the
Muslim belief in Jesus as a human being -- no more and no less human than all
other prophets, including Abraham, Moses, and Muhammad. For anybody to claim
divine sonship or any family relationship with God is anathema in Islam. Allah
is utterly transcendent and Islam stands uncompromisingly for pure monotheism.
"Christian belief, for its part, is unique in holding that God has revealed
Godself in human form (the Incarnation) to save humankind. The feast of the
Annunciation marks precisely the first moment of the human enfleshment of God
which culminates in the birth of Jesus. This foundational Christian belief (of
God in human form) flies directly in the face of Quranic verses (for example,
112:1-4; 7:172-173; 21:25-28) which negate or strongly condemn precisely such a belief.
"Some of these diametrical opposites in Christian and Islamic tenets were
cursorily alluded to in the dialogue of 3/25 and will have occasion for further
elucidation and exploration in subsequent dialogues in April." (see report on website)
What became clear in the dialogue of 4/8 was that the place occupied by Jesus
Christ in the belief-and-practice systems of Christian denominations is
precisely that of the Word of God. What is the parallel position of the Word of
God, which is occupied in Islamic belief-and-practice systems, both Shi'ite and
Sunni? It is the Sacred Qur'an.
"Functional Parallels" in Islam and Christianity
When we look for functional parallels between Islam and Christianity, Jesus
Christ plays the functionally parallel role which the Qur'an plays in Islam.
The Qur'an came through a human being Muhammad (PBUH) just as the Lord Jesus
Christ came through a human being Mary. (Muslims believe in the virginal birth,
namely, that Mary brought Jesus forth through the infinite power of Allah and
without any male in the picture. A parallel belief is the coming forth of the
majestic literary work of the Qur'an without any human author in the picture,
for Muhammad was unlettered. He was only the mouthpiece through which
the "recitations" came to humankind from Allah via the angel Gabriel.)
Theologically speaking, it is inaccurate to say that Jesus Christ is
functionally parallel to Muhammad. And it is wrong to call Islam "Muhammadanism."
It is not the Prophet who is central to Islam, but the Qur'anic revelation that
came through him. In Christianity, on the other hand, Christ is at the very
center. He embodies the very revelation that he brought.
Reconciliation of Opposites?
Cerebrally speaking, there is no way that Jesus the Christ (Christianity) can
ever be seen by Christians as Isa or Jesus the prophet (Islam). Likewise, there
is no way that Jesus (Isa) the prophet can ever be viewed by Muslims as the
Lord Jesus Christ. For Christians and Muslims to regard Jesus in any other way
than they presently do is to betray central or foundational understandings of
their respective religions. If they did change their viewpoint, they would
cease being Christians and Muslims respectively. That would amount to a
conversion to the other religion.
Interfaith dialogue emphatically does not mean the meeting of diverse religions
by reneging on their core beliefs and practices. Indeed, interfaith dialogue
deepens and strengthens one's religious identity in an interfaith world.
The genuine interfaith encounter serves to widen and enrich one's religious
consciousness, leading it to greater spiritual heights.
Are there then two Jesus' that emerge in Muslim-Christian dialogue? Can the
Christian Jesus ever meet the Muslim Jesus? Or is this too a case of "never the
twain shall meet"?
What was underscored in today's dialogue session? It is in Sufi teachings and
practices that Muslim and Christian understandings of Jesus can find common
ground without contradiction. To expand this valuable insight to the field of
interfaith dialogue that also embraces Jainism, Buddhism, Hinduism, Baha'i,
Sikhism, Mormonism, and Wicca, for example, one excellent place where seemingly
irreconcilable religious traditions do in fact meet is the sphere of mysticism.
Just as Sufi ascetics and mystics are wondrously able to hold seemingly
irreconcilable beliefs together in a higher spiritual synthesis, so are mystics
from Christian, Hindu, Buddhist, Sikh, and other religious traditions able to
find common ground with each other across historically and traditionally
irreconcilable religious divides. Obviously, they are able to find common
ground only if they are willing to do so.
Chant from the Qur'an
Once again there were parting words uttered by the presenters. Next, everybody
prayerfully listened to verses chanted by Ms. Norhashimah Erpelding. These
could be read in Arabic and in English translation in the handouts distributed:
Surahs Ali-Imran 45 & Al-Ma'edah 110
"The angel said, 'O Mary, God gives you good news: a Word from Him whose name
is "The Messiah, Jesus the son of Mary. He will be prominent in this life and
in the Hereafter, and one of those closest to Me".'
"GOD will say, 'O Jesus, son of Mary, remember My blessings upon you and your
mother. I supported you with the Holy Spirit, to enable you to speak to the
people from the crib, as well as an adult. I taught you the scripture, wisdom,
the Torah, and the Gospel. Recall that you created from clay the shape of a
bird by My leave, then blew into it, and it became a live bird by My leave. You
healed the blind and theleprous by My leave, and revived the dead by My leave.
Recall that I protected you from the Children of Israel who wanted to hurt you;
despite the profound miracles you had shown them.' The disbelievers among them
said, 'This is obviously magic'."
We sat for a few minutes in silence pondering these sacred utterances.
Concluding Prayers from Participating Faiths
At the very conclusion of the session, as Dr. McKanan pointed out, we were
fortunate to have not one, but two world religions represented at "prayer time."
Laotian Buddhist Prayer
First was a Laotian Buddhist group led by Mr. Jeff Saysombat. Three Laotians
took off their footwear, lit candles, and positioned themselves on the floor
below the Buddha statue placed on the stage (see above). They sat on the floor
with their backs to the audience and were led in prayer in the Pali tongue by
Mr. Lon. We all listened in silence and awe as the language of prayer changed
to Lao. The latter prayer was rendered by our Buddhist friends thus (they gave us handouts):
"Please, please, please. May the great Buddha bring peace, freedom and
happiness to the people of all nations, colors, religions. May your blessing
become the most incredible for the whole world to understand, respect and
create the most wonderful living with one another peacefully forever. May the
great Buddha also be with us, protecting us and protecting our great nation
from any harm. Thank you."
Laotian Buddhists in the St. Cloud area number about 400. They have generally
lived here for at least a decade, some for nearly two decades. They seek St.
Cloud citizens' support as they plan to have a Buddhist temple complete with
resident Buddhist monk.
By contrast, there are probably as many Jains in St. Cloud as one can count on the fingers of one hand.
Jain Participation
Jay A. Vora, a professor in the Business School at St. Cloud State University,
is a Jain. He distributed a handout which was signed by him and titled "Namo
Arihantanam." He sat for ten seconds on the stage in half-lotus posture with
spine erect and eyes closed.
The statement (not a prayer, because the Jain religious path is atheistic) reads:
"We honor and pay our respects to all those who have gained complete control
over internal defilements such as craving, aversion, anger, greed, jealousy and false pride.
"The cardinal principle of the Jain faith is Ahimsa, i.e., non-injury to all
living beings through thoughts, words or deeds."
Activities for Children
Nine children availed of the wonderful daycare facilities at First United
Methodist Church. A Pakistani Muslim teenager, herself a child, was the
babysitter this time. There were Malaysian, Laotian, Caucasian, and Pakistani
children enjoying each others' company as they explored the toys and games made
available to them. Later, they also brought joy to the hearts of all when they
partook of the cookies with the adults.
Refreshments and Visiting
The chair thanked and appreciated the hospitality of the hosting church, the
efforts and cooperation of the convenors, presenters, participants, and all
concerned. He directed everybody to the kitchenette area and table so
plentifully laden with pastries and cookies provided by the pastors and their
team with much largesse.
Participants took this opportunity to visit with each other, to check out the
many handouts and Islam related literature which were displayed by Melissa
McConnell on a table near the entrance to the dialogue hall. This hall was in
the basement of the church building and was physically accessible thanks to an elevator.
There was this general sense of exhilaration and overall wellbeing at the end
of the last-but-one dialogue session. Indeed, this was to be the final one in
which there was one formal Islamic presenter and one appointed Christian
respondent. Many of us experienced the electricity in the air, as it were,
particularly during the latter half of the evening spent so intimately together
in a richly diverse interfaith atmosphere.
The Closing Dialogue
Location of the upcoming (and final) dialogue: Salem Lutheran Church
90 Riverside Dr SE, St. Cloud, MN
Date: Tuesday, 4/22/03, 5.15 pm halal dinner; 6.45 - 8.15 p.m concluding panel
Call: Malcolm 203-9849 or Mark 252-8683
Report by:
Malcolm Nazareth, Co-Founder of CIE (Center for Interfaith Encounter)
Executive Director of UNIITE (Understanding the Need for Interfaith/Intercultural Togetherness and Education)
320/203-9849
|
