Interfaith dialogue becoming a part of the historical process holds great promise for us, as in this case its success is assured. This is how every great revolution of history has got under way. Whenever a movement goes beyond the stage of individual or group efforts and joins the historical process itself, then the continuity of that movement is ensured and ultimately nothing can stop it reaching its destination.In short, inter-religious dialogue had its beginnings in individual interaction, paving the way for discussions held in religious gatherings. Ultimately the time came when it became a part of a world movement.
Religious differences have always existed between people. That is why inter-religious dialogue has been found in one form or the other since ancient times. Fourteen hundred years ago the Prophet of Islam held in Medina a three-religion conference?in modern terminology, a trialogue?to exchange views on religious issues.
Such attempts have repeatedly been made in history. The circumstances that unfolded following the second world war led the Christian Church, in particular, to pay great attention to this matter. Through its continuous efforts dialogues of this nature are regularly being held in various countries, between Muslims and Christians in particular. I too have had the occasion to participate in several of these dialogues.These efforts have borne fruit, at least partially. For instance, it is as a result of these efforts that on the one hand, a Church has appeared once again in Ben Ghazi (Libya) while on the other, a mosque has been built in Rome for the first time in recent history.
If the Qur?an is consulted with this point in view, we find two main principles on which to hold dialogues. One is derived from this verse of the Qur?an:
Say: O People of Book, Let us come to a word common to us and you that we will worship none but God (3:64).
The first and foremost principle for any dialogue held to discuss two or more religions is to strive to find a mutual basis for peaceful co-existence.
It is a fact that finding a common ground in secular matters is comparatively easy, for nothing is held as sacred in secularism. On the contrary everything acquires a sacred character in religion. That is why it becomes the most difficult task to find a basis for agreement in religious matters. However, despite all difficulties, we must continue our efforts, peacefully, irrespective of the results.
The second principle given by the Qur?an is purely a matter of pragmatism. That is, matters should be settled on practical grounds by avoiding their theoretical aspects. This principle is derived from this verse of the Qur?an:
To you your religion and to me mine (109:6).
This principle is generally referred to, in today?s context as religious co-existence. This means that whenever common grounds for agreement between two or more parties can not be arrived at on an ideological basis, then the way of practical co-existence must be adopted.
The Community of Saint Egidio provides a good example of a continuing dialogue of this nature. This promotes interaction on a mass scale between adherents of different religions. In view of its vastness it may be rightly termed a super dialogue. The religious meet held under the auspices of the Community of Saint Egidio on a large scale each year makes a considerable contribution towards the achievement of the goal targeted by inter-religious dialogue.
Here I would like to add another point. We should not judge our efforts in this matter only by the results of meetings held in the name of formally arranged inter-religious dialogue. The truth is that “inter-religious dialogue” is not now limited to specific meetings held in the field of religion. It has rather assumed the form of a vast historical process?spontaneous, ongoing and perhaps never fully recorded. Negotiation in controversial matters is in tune with the spirit of the age. Today, it has permeated all walks of national as well as international life.
Modern industrial revolution and modern communication have added such vast dimensions to human relations that now the entire world has been converted into a global village. People of various persuasions are coming closer, on a universal scale. This interaction serves as an on-going dialogue of an informal nature. In this way with distances narrowed, the confrontational attitude now gives way to compromise.Interaction in itself is an unproclaimed dialogue. When, as a result of circumstances, interaction between people of different persuasions increases, the purpose of the dialogue is served on its own.
Today, in educational institutions, offices, and factories, in travel, on playgrounds and in national and international activities, adherents of different religious traditions are meeting one another on a scale hitherto unwitnessed.
In the course of this continuous and vast interaction, for the first time in human history, people seem less like strangers to one another. A great gap has been bridged. People are learning one another?s languages. They are becoming familiar with one another?s culture. Making concessions to one another has become a need of the people themselves.
These factors have brought people closer right across the world. And it is a psychological truth that closeness and interaction in themselves serve the purpose of a practical dialogue. In this way, a natural dialogue has come into existence and has become an on-going process at all times and in all places.
Probably the most signal result of this historical process is that after a long intellectual struggle religious intolerance has been universally rejected. Religious intolerance has now been replaced with complete religious freedom. Today under auspices of the United Nations all the nations of the world have signed the universal declaration of human rights.
In accordance with this declaration religious freedom has been accepted as the natural birth-right of all human beings. As opposed to practices in ancient times, no one now enjoys the right to persecute anyone on the basis of religion. This is the change which has confined the sphere of religious difference to peaceful negotiation.
The effects of this can be seen in all walks of life, whether religious or secular. Every one of us, consciously or unconsciously, plays a part in making religious co-existence a reality.
Interfaith dialogue becoming a part of the historical process holds great promise for us, as in this case its success is assured. This is how every great revolution of history has got under way. Whenever a movement goes beyond the stage of individual or group efforts and joins the historical process itself, then the continuity of that movement is ensured and ultimately nothing can stop it reaching its destination.In short, inter-religious dialogue had its beginnings in individual interaction, paving the way for discussions held in religious gatherings. Ultimately the time came when it became a part of a world movement. Now, if the course of events is any indication, God willing, that day too will dawn when the world is no more ridden with religious disputes, and we are able to live in a peaceful and harmonious world.
Reprinted from Al Risala Forum International at http://alrisala.org/index.htm where you will find an extensive collection of Maulana Wahiduddin Khan’s articles. Reprinted in The American Muslim with permission.
Maulana Wahiduddin Khan, a regular contributor to several newspapers and journals in India and abroad, has to his credit the publication of over two hundred books, some of which have been translated into several European languages as well as Indian regional languages. In addition, Maulana has completed a two volume commentary of the Holy Qur?an. Recently the Islamic Centre has completed the compilation of an encyclopedia of the Qur?an under his direction and it is ready for publication. He has also been an invitee at numerous international Islamic, Interfaith, and Peace conferences where he has delivered comprehensive papers on various topics.