What is the Interfaith Dialogue? Has it got a Relationship with Missionaries? What are the Religious Foundations of Interfaith Dialogue?
What is the interfaith dialogue?
What is not the interfaith dialogue?
Is there a need for interfaith dialogue and what is the purpose of that dialogue?
Should Muslims be afraid of dialogue?
Why do some people oppose dialogue?
Is there a relationship between the interfaith dialogue and missionaries?
Could a person go to Heaven without believing in Allah and His Prophet (PBUH)?
Clash of civilizations or dialogue and world peace?
What are the religious foundations of the interfaith dialogue?
Interfaith dialogue in the Holy Quran
Interfaith dialogue in the words and practices of the Prophet (PBUH)
Attitude of the Prophet (PBUH) towards non-Muslims
We believe that the next years will be the years of tolerance and love; in this content, we will both give many things to the world and obtain many things from the world. Let alone the issues which cause conflicts among us, those that cause conflicts between us and the other cultures, civilizations, the people of other worlds will be wiped out. We will fondly and kindly welcome all people, by understanding the power of love. We will cuddle everybody and will realize very important matters, by the aid of Allah, such as dialogue and tolerance, which the world is in need of at an utmost degree.
Dialogue between individuals, communities and civilizations has became an indispensability in our world which diminished and was transformed into a large village by means of the opportunities that science and technology provided us. In order to prevent the thesis and theories which are planned on account of the clash of civilizations from being respected in this new millennium, we should attach importance to the interfaith dialogue. The developments such as the globalization of the world or entering the European Union will not harm us in terms of religion, devoutness, nation and culture. We have an absolute belief in the strength and the power of our dynamics which keep us alive. We have no doubts that the Quran is a Divine inspiration and could solve all problems of mankind.
Yes, respecting human rights and freedoms, accelerating the activities of tolerance and dialogue and supporting all the democratic developments is very important for one section of the community or a religion to be in good terms with the other and not to conflict.
In terms of Muslims, both the religious and intellectual foundations of tolerance, dialogue and living together are present. In this content, if Muslims want to implement these facts and have an effective part in the common life of the world, they have to bring forward, reevaluate and think over again this understanding, whose good examples we saw throughout history. There is no religious or intellectual obstacle in order to implement it.
The wars, which have resulted from the exploitation of religions in history and today, are the pictures wringing the hearts of mankind. Even though people should be responsible only to their Creator, the attempts of some people or some groups to impose their truths upon the other people against their will trigger disturbances. Nowadays, when social interactions have become frequent, it is a natural effort for spiritual leaders to work together, to exchange their opinions with a mutual understanding without revealing the religious differences and problems and not to use them as a subject of an argument so as not to experience diabolic tragedies again and again and to realize the world peace.
When we look at the history table that has lasted for thousands of years, the consciousness that the cold wars or hot wars have not given mankind anything except calamities, disturbances, abhorrence and animosity is strengthening day by day. The most important reason is the fact that they do not know each other. It is necessary for people to know each other sufficiently and to have dialogues in order to live in a friendly way and in peace in our world which has become smaller.
Yes, it is required that religious people should cooperate if they are to contribute to educate the youth well and to defend the moral values better, which spring from faith and conscience, against destructive currents. If religions advise goodness, high ethics, peace and justice, then it is quite normal that they come together for a common objective, collaborating and seeking solutions together for the common problems.
What is the Interfaith Dialogue?
The interfaith dialogue means for the people belonging to different religions or to different groups of the same religion to behave warmly, discuss and debate the common matters and cooperate together without trying to impose their thoughts and beliefs upon other people. . (Günay Tümer, Abdurrahman Küçük, Dinler Tarihi (The History of Religions), Ankara 1997, p.426.)
According to another definition, the Interfaith Dialogue means for the state of each member of religions to have the chance to express his own religion in the manner that he wants people to understand it and to provide the members of other religions with the same opportunity. There exist common broad fields for people to work together without violating their own religions, which are their most precious treasures. Besides, in the case of making concessions from ones own religion, dialogue disappears; an individual will have virtually changed his religions rules – as if he possesses this authority-. A possible risk in a dialogue is making the truths relative but this risk does not exist in the style of the dialogue that we pointed out. Everyone could cooperate with others in various fields of the daily life and have an absolute conviction about the truthfulness of his religion. Suat Yildirim, Dinler Ve Barış Sempozyumundan Geriye Kalan (After the Religions and Peace Symposium), Yeni Ümit Magazine, issue.64, p.6-10)
What is not the interfaith dialogue?
Some people oppose the interfaith dialogue because they do not know what is intended with that. Therefore, what the interfaith dialogue is not is as important as what it is.
1. Interfaith dialogue is not an attempt of unifying the religions or producing a new religion by melting the religions in a pot.
2. Dialogue, is not a missionary or a tabligh (proclaiming, conveying) activity.
3. Dialogue is not an activity of making concessions. That is to say, engaging into a dialogue does not mean to negotiate or to seek for a compromise and concession.
[>b[4. During a dialogue, a question like: Why dont you believe in Muhammad (PBUH) while you believe in Jesus (UWP) and Moses (UWP) is incorrect. Yet, dialogue meetings are not integration meetings but dialogue conversations. In fact, if they believed, they would be Muslims. Those dialogues are not conversations between Muslims but communication between the members of various religions. During these meetings, parties should not mention things that would hurt the others; on the contrary, they should meet in common points. (Niyazi Öktem, Intercultural Dialogue Symposium, Istanbul Municipality, 7-8 March 1998, Istanbul, p.163-164)
Is there a need for interfaith dialogue and what is the purpose of that dialogue?
Its is regarded as obligatory to live all together in our globalized world which is becoming smaller rapidly and changing into a village and that the matter will definitely be the most significant issue of the next years. Therefore, this process must be quickened by more tolerance and dialogue attempts; nations and governments must be prepared for the future world. (Abdurrahman Küçük, Müslüman-Hiristiyan Diyaloguna Genel Bir Bakış (A Brief Look at the Muslim-Christian Dialogue), Asrimizda Müslüman-Hiristiyan Münasebetleri (Muslim-Christian Relations in This Age), p.45-59)
Dialogue is a requirement for the correction of misunderstandings between faiths and for ensuring global peace. We can give this as an example of wrong explanations and misunderstandings in the field of faith: There is a very harmful prejudice which aims to prevent communities from coming to an agreement and which some people are trying to make prevail in the Christian World. is the following prejudice has been concocted recently; The Kaaba is an Arabic temple; Arabs used to adore more than 360 idols before Islam; The Noble Messenger (PBUH) –God forbid- continued to adore the biggest superstitious idol by removing all the others. They say that the biggest superstitious idol called Allah –God forbid- is not the same as the God of Christians. This opinion, which some people who are not actually Christians are trying to spread in some American regions and to convey to Europe is observed frequently in Europe. The first goal of dialogue is to stop such harmful prejudices between faiths.
Another goal and target of dialogue is to reach silm, global peace and tranquility. When mentioning interfaith dialogue, this word has a broader meaning; it does not imply only a discussion of opinions anymore; moreover, especially, relations between the members of different faiths and in the broadest meaning, that is to say, in the relations of all fields (practical cooperation example in order to provide peace in moral, spiritual, social fields and in the world) are implied. The cooperation in question for the relations between Islam, Christianity and Judaism, is based on possessing the faith of Oneness and the same moral principles and striving in order to implement the mission of ensuring peace between communities and in international fields. Therefore, common practical activities are in question more than the academic debates without excluding the debates. (Hüseyin Hatemi, The Requirements and Objectives of Engaging into Dialogue for Muslims, Intercultural Dialogue Symposium, Istanbul
Municipality, 7-8 March 1998, Istanbul, p.179-183)
Solutions could be sought and found means of interfaith dialogue for these problems: everything which threatens the life: terror, wars, exploitation, starvation, imbalanced income distribution, genocide, miscarriage, euthanasia, self annihilation, physical torments, psychological pressures, enslavement, exiling, fornication, prostitution, human trafficking , difficult working conditions, etc.
Why Muslims should not be afraid of dialogue?
Muslims will not lose anything with dialogue, love and tolerance. Furthermore, we do not have any doubts about Islam, about the holy book, the Quran and its the most excellent and glorious representative, the glory of the mankind, Muhammad (PBUH).
As Muslims, we must not have doubts about anything because we know that the luminous comments of the Quran and the prophet (PBUH) are remedies for any problem. The ones who equipped themselves with those lights will not lose anything, by the help and the favor of Allah, no matter where they go in this world and no matter whom they talk to.
Therefore, there is nothing that should make us anxious. The significant point is to understand those precious references that we have very well and to use them as necessary, not to exploit them for our emotional and worldly desires. We should use them only to please Allah and for the life of the Hereafter. Yes, as we do not have any doubts about the Quran and the Noble Prophet (PBUH) and do not have any anxiety about their rightness, there is no need for anybody to be afraid of us.
Missionary activities which have been performed in Turkey recently are covered by the media and it is suggested that many Muslims have embraced Christianity. However, investigations display that, only about two thousand people have embraced Christianity in the 80 years history of the country, also only 338 people have changed their faith since 1997.
Why do some people oppose dialogue?
Missionary activities which have been performed in Turkey recently are covered by the media and it is suggested that many Muslims have embraced Christianity. However, investigations display that, only about two thousand people have embraced Christianity in the 80 years history of the country, also only 338 people have changed their faith since 1997.
Those people are not the ones who embraced Christianity while they were Muslims, they are the ones who had hidden their genuine faiths and then, by observing the suitable atmosphere, turned back to their fathers and grandfathers religion. That is to say, they embraced their real religion. (See Aksiyon Magazine issue 528 and 536).
In the news and comments concerning the matter, especially dialogue services of Fethullah Gulen, an Islamic scholar, who took the initiative and the Journalists and Writers Foundation, which continued the dialogue works are targeted and attacked openly or implicitly. Who may be opposing the Interfaith Dialogue services, which are continued in and out of Turkey in this tolerant atmosphere which has appeared recently and why may they be opposing? As far as we are concerned, the following people may oppose it:
1. Groups and foundations that see their existence and survival in arguments, conflicts and fights.
2. People who have intolerance, bad opinions about others, misunderstanding and those who are not pleased with the distribution of Allah's mercy.
3. Some marginal groups who persist in not understanding some matters correctly.
Yes, everybody except those people supports and stands up for the attempts of dialogue and reconciliation. Indeed, it is not possible for the others to reject it in their conscience.
We can look at the matter from the point of view of cause and effect and ask, have the missionary activities started and the embracement of Christianity among the Turkish youths increased in Turkey after the initiation of the discussions of interfaith dialogue? Anybody who has a little conscious or who has read history a bit cannot answer that question as yes. In fact, missionary works are as old as Christianity and have continued in different regions of the world as well as in Turkey for ages.
1. Groups and foundations that see their existence and survival in arguments, conflicts and fights.
2. People who have intolerance, bad opinions about others, misunderstanding and those who are not pleased with the distribution of Allah's mercy.
3. Some marginal groups who persist in not understanding some matters correctly.
Yes, everybody except those people supports and stands up for the attempts of dialogue and reconciliation. Indeed, it is not possible for the others to reject it in their conscience.
Is there a relationship between the interfaith dialogue and missionaries?
We can look at the matter from the point of view of cause and effect and ask, have the missionary activities started and the embracement of Christianity among the Turkish youths increased in Turkey after the initiation of the discussions of interfaith dialogue? Anybody who has a little conscious or who has read history a bit cannot answer that question as yes. In fact, missionary works are as old as Christianity and have continued in different regions of the world as well as in Turkey for ages.
We will answer the people who ask Then, how could you explain the increase of embracement of Christianity among the youths? by mentioning the observation of Prof. Dr. Ali Köse, an academician of Marmara University Divinity Faculty, Department of Religious Psychology:
According to Ali Köse it is not true to say,thousands of people have changed their religions in Turkey. In addition, the rumor that 15 thousand churches have opened is exaggerative. It is true that some people, though very few, changed their religions. For some Turkish youths it is not satisfactory to keep being Muslim and being one of the people of this country. The idea that a Muslim equals to a terrorist has aroused after September 11. Therefore, being a Muslim has ceased being a source of pride universally. Youths do not want to embrace a religion which appears as a stack of problems.
The choice of the converts is westernization not Christianity
According to Ali Köse it is not true to say,thousands of people have changed their religions in Turkey. In addition, the rumor that 15 thousand churches have opened is exaggerative. It is true that some people, though very few, changed their religions. For some Turkish youths it is not satisfactory to keep being Muslim and being one of the people of this country. The idea that a Muslim equals to a terrorist has aroused after September 11. Therefore, being a Muslim has ceased being a source of pride universally. Youths do not want to embrace a religion which appears as a stack of problems.
Therefore, the conversion of youths means changing life styles rather than changing religion. Being a Christian seems as having a green card in individuals minds. When you observe the youths, who changed their religion, you can see than they do not know much about their new religions. So, their choice is not Christianity but is westernization. As a matter of fact, we are a community that has the aim of becoming westernized and keeps it always on the agenda. Naturally, conversion is the final point of this thought.
Such factors as the disintegration of the identities, being unable to integrate with cultural, social or perhaps with economical structures of their communities and inaccurate religious education become effective in the conversion of the youths.
Ali Köse also says, My theory is: If Kenyan people presented Christianity, nobody would accept it. Therefore, the choice is not religion but westernization According to the information obtained as a result of researches applied on people who embraced different religions, people who cannot manage to be happy in their own community start to seek for a new structure in which they may feel happy.
Ali Köse also says, My theory is: If Kenyan people presented Christianity, nobody would accept it. Therefore, the choice is not religion but westernization According to the information obtained as a result of researches applied on people who embraced different religions, people who cannot manage to be happy in their own community start to seek for a new structure in which they may feel happy.
People who do not integrate with their own communities change their religions easily. Youths decide to change their religions by expecting to be happy with their new identities. From another point of view, religion, that is to say Islam, seems to place too much burden to man. Inaccurate religious education is responsible for this idea. Contrary to a punitive God image, there is a religion declaring to be the religion of love, indeed. (Aksiyon Magazine, number 492)
Say: "O People of the Book! Come to common terms as between us and you: That we worship none but Allah; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah." (Aal-e-Imran), 64)
Muslim Arab scholars called that verse as hiwar (dialogue) verse. Some people who decree by just looking at that verse decree wrongly. Because they do not understand the verses meaning, content and way it shows, they start to assert that even those who have belief in Allah but are out of the path of Ahmad (PBUH), one of the names of the prophet Muhammad, will go to Heaven. In fact, when the verses are observed carefully, it will be ascertained that – as it is seen in the verse in question – bridges are built for the People of the book and doors are shown to them. What they will do after entering the door is demonstrated in other verses.
Could a person go to Heaven without believing in Allah and His Prophet (PBUH)?
Say: "O People of the Book! Come to common terms as between us and you: That we worship none but Allah; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah." (Aal-e-Imran), 64)
Muslim Arab scholars called that verse as hiwar (dialogue) verse. Some people who decree by just looking at that verse decree wrongly. Because they do not understand the verses meaning, content and way it shows, they start to assert that even those who have belief in Allah but are out of the path of Ahmad (PBUH), one of the names of the prophet Muhammad, will go to Heaven. In fact, when the verses are observed carefully, it will be ascertained that – as it is seen in the verse in question – bridges are built for the People of the book and doors are shown to them. What they will do after entering the door is demonstrated in other verses.
Therefore, nobody could say that People of the book, Buddhists or the members of other religions will go to Heaven if they have belief in Allah even if they do not believe in Muhammad (PBUH) and do not follow his way. That is to say, as what Badiuzzaman, an Islamic scholar, said saying only There is no god but Allah without saying Muhammad is the prophet of Allah is not enough for entering Heaven (26th Letter, 5th Matter).
Those sorts of verses are for inviting them to the path of Ahmad (PBUH). After entering through the door of His pavilion, those verses state that his path is to be followed. In order to understand Islam and the Quran well, it is essential to consider the Quran and the practices of the Prophet (PBUH) as a whole, to see all off the pieces among this whole and to place everything where they must be. (See M. F. Gulen, Kurândan Idrâke Yansiyanlar, Reflections from the Quran into Mind, Istanbul 2000, I, 109-113)
Dialogue with the members of other religions as the Quran commands and the prophet (PBUH) and the Muslims coming after him (PBUH) carried out is an important activity which todays Muslims must carry out too. The main object of the interfaith dialogue is not to convert people whom we are in dialogue with into our religion. Therefore, dialogue should not be avoided because those people do not embrace our religion. Even if such a result does not occur at the end of the dialogue meetings, making friends will be benefit, too.
Dialogue meetings are long-term activities. Those activities should not be forsaken immediately on account of the thought that nothing serious can be achieved or there will be no benefit coming from them and they should be continued with patience. It is more profitable for the members of religions or the people who are not members of any religion to spend their energy and power for such constructive studies instead of spending them for conflicts and animosity.
During the meetings of the interfaith dialogue, it is incorrect to say we shall show respect to people who show respect us, by virtue of their respect. We Muslims show respect to everyone because of the command of our religion. If we, today and tomorrow, respect everyone due to our religion, tomorrow and afterwards the members of other religions will pay respect to us, as well. Thus, peace will be realized between the members of religions and all over the world. Not only the religious people but also everyone in the world will benefit from it.
There may be people criticizing the interfaith dialogue meetings as cementing good relations with the people who have disobeyed Islam and the Quran and who have been the enemies of Islam and the Quran for years. In fact, it is an Islamic thought and the reflection of that thought to life. The messenger of Allah (PBUH) had talked many times to Abu Jahl and similar people, who tortured him with all kinds of ways for years. Then, because of these people, whom we have met and talked by means of the interfaith dialogue - most of who show their beliefs in Allah-, there is no sense in making criticisms that are no present in the Quran and hadiths. Indeed, that sort of reactions is the manifestation of not understanding Islam fully.
Clash of civilizations or dialogue and world peace?
Dialogue with the members of other religions as the Quran commands and the prophet (PBUH) and the Muslims coming after him (PBUH) carried out is an important activity which todays Muslims must carry out too. The main object of the interfaith dialogue is not to convert people whom we are in dialogue with into our religion. Therefore, dialogue should not be avoided because those people do not embrace our religion. Even if such a result does not occur at the end of the dialogue meetings, making friends will be benefit, too.
Dialogue meetings are long-term activities. Those activities should not be forsaken immediately on account of the thought that nothing serious can be achieved or there will be no benefit coming from them and they should be continued with patience. It is more profitable for the members of religions or the people who are not members of any religion to spend their energy and power for such constructive studies instead of spending them for conflicts and animosity.
During the meetings of the interfaith dialogue, it is incorrect to say we shall show respect to people who show respect us, by virtue of their respect. We Muslims show respect to everyone because of the command of our religion. If we, today and tomorrow, respect everyone due to our religion, tomorrow and afterwards the members of other religions will pay respect to us, as well. Thus, peace will be realized between the members of religions and all over the world. Not only the religious people but also everyone in the world will benefit from it.
There may be people criticizing the interfaith dialogue meetings as cementing good relations with the people who have disobeyed Islam and the Quran and who have been the enemies of Islam and the Quran for years. In fact, it is an Islamic thought and the reflection of that thought to life. The messenger of Allah (PBUH) had talked many times to Abu Jahl and similar people, who tortured him with all kinds of ways for years. Then, because of these people, whom we have met and talked by means of the interfaith dialogue - most of who show their beliefs in Allah-, there is no sense in making criticisms that are no present in the Quran and hadiths. Indeed, that sort of reactions is the manifestation of not understanding Islam fully.
Moreover, if a man takes part in dialogue meetings said this attitude, this style and this way of speaking belong to me he would be behaving priggishly and would be arrogating to himself the universal principles of Islam. Hence, a Muslim should behave similarly if he comes upon an atheist. It is definitely not hypocrisy. On the contrary, it is a manifestation of Islamic behavior and thought.
Therefore, the servants of tabligh and representation of the Divine and universal religion should have dialogues with Christians, Jews and the members of other religions and even with atheists and should not behave rudely. For example, nowadays, members of different religions endeavor to get into such kind of a contact with Muslims. Such an attempt must be used, whatever their real intention is, by evaluating the ostensible effort for the peace of world.
Therefore, the servants of tabligh and representation of the Divine and universal religion should have dialogues with Christians, Jews and the members of other religions and even with atheists and should not behave rudely. For example, nowadays, members of different religions endeavor to get into such kind of a contact with Muslims. Such an attempt must be used, whatever their real intention is, by evaluating the ostensible effort for the peace of world.
Perhaps, a union around common values, which have been realized throughout history, will be formed, by means of burying the historical events into their historical graves and without discussing them. We should do our best in a suitable way and method.
In the future, distances will become shorter and the world will become a large village by globalization. Therefore, establishing relationships with Christians, Jews, Buddhists and atheists without considering their life views and look for a possibility of compromise and dialogue appears unavoidable already. To avoid interfaith dialogue will make religious people responsible and suffer the consequences.
In the future, distances will become shorter and the world will become a large village by globalization. Therefore, establishing relationships with Christians, Jews, Buddhists and atheists without considering their life views and look for a possibility of compromise and dialogue appears unavoidable already. To avoid interfaith dialogue will make religious people responsible and suffer the consequences.
At a time when politicians are producing theories leading to wars and conflict of civilizations but not leading to dialogue in order to cover the future of the world with blood and wars, religious people must support those activities, which are like a glimmer of light now but will help enlightening and peace dominate all over the world in the future. If the ways of dialogue are not paved and necessary measures are not taken, then the dreadful theory of Huntington concerning the future of mankind will become legitimate.
A. Interfaith Dialogue in the Holy Quran
When the interfaith dialogue and tolerance are searched in the Quran and among the hadiths, it is possible to find many verses and hadiths concerning those issues. We always witness tolerance in the Quran and in the sound hadiths except for some particular situations. If a person searches with a little effort the verses of the Quran carefully, he will find tens of verses which constitute the base for such topics as indulgence, forgiveness, dialogue and showing mercy to everyone.
What are the religious foundations of the interfaith dialogue?
A. Interfaith Dialogue in the Holy Quran
When the interfaith dialogue and tolerance are searched in the Quran and among the hadiths, it is possible to find many verses and hadiths concerning those issues. We always witness tolerance in the Quran and in the sound hadiths except for some particular situations. If a person searches with a little effort the verses of the Quran carefully, he will find tens of verses which constitute the base for such topics as indulgence, forgiveness, dialogue and showing mercy to everyone.
This example manifests how Islam surrounds all people, in other words how it is universal. The framework of Islamic tolerance reaches to all of the people of the book or in one sense, to all of the people in the world no matter who they are.
Neither in the Quran nor in the Sunnah, the practices of the prophet (PBUH), there is a decree or attitude prohibiting and contrary to love, tolerance, having relations with everyone and engaging in a dialogue in order to express thoughts and feelings. As a matter of fact, a religion which aims goodness for everyone and invites everyone to the salvation cannot act or be otherwise.
Neither in the Quran nor in the Sunnah, the practices of the prophet (PBUH), there is a decree or attitude prohibiting and contrary to love, tolerance, having relations with everyone and engaging in a dialogue in order to express thoughts and feelings. As a matter of fact, a religion which aims goodness for everyone and invites everyone to the salvation cannot act or be otherwise.
Verses Ordering Dialogue with the People of the Book
The Holy Quran orders the Prophet (PBUH), who is sent as a mercy to all worlds, to depend on tolerance and dialogue while carrying out the prophethood duties. Moreover, with the following verse it points out the common terms which he is supposed to meet with the people of the book:
1. Say: "O People of the Book! Come to common terms as between us and you: That we worship none but Allah; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah." (Aal-e-Imran), 64)
That verse, says come to the people of the book good-humoredly and kindly. The word come means: what I have called and invited you are not the ones that you are unfamiliar; contrarily, they are the matters that you already know, you were familiar with; since you had not met them very often before us, you might have forgotten them now. The style of the Quran builds bridges between the people of the book and us and convinces them gently through the matters they lean towards. That style is very effective in the service of Islam and in contacting people. We can call it as dialogue in todays phrase. That explained style by which the Quran invites the people of the book is as brief as to be summarized in one word.
The Quran wants only one thing from them: to cross that bridge and to reach the dialogue door; it is possible to see that kindness, elegance and the bridge, which is aimed to be built between people, only in the word sawaun (come to common terms as between us and you).
2. And dispute you not with the People of the Book, except in the best way, unless it be with those of them who do wrong: but say, "We believe in the revelation which has come down to us and in that which came down to you. Our God and your God is One; and it is to Him we submit (in Islam)." (Al-Ankaboot), 46).
The Quran shows us by means of that verse how our wording, manner and attitude must be.
In the relations with the clear-headed ones of the people of the book, the thought of behaving roughly and suppressing them are not Islamic attitudes and considerations. Such a thought and attitude is not Islamic; it is contrary to Islamic rules and principles.
3. Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: (Al-Mumtahina), 8)
That verse was revealed when the relations between Muslims and Makkan idolaters were extremely strained. Nevertheless, it is noteworthy that the Quran commands kindness, mercy and justice.
The Religion before Allah is Islam. (Aal-e-Imran, 19): as this verse mentions, all of the Messengers of Allah are the conveyers of the same religion. In that case, engaging into a dialogue is easier and more possible with the ones who express being adherent to what the former prophets before the last one conveyed them.
However, there is not a command in the Holy Quran instructing to wage war consistently against those who are not ready for dialogue. Contrarily; in the 8th verse of the Surah al-Mumtahina, there exists an advice to communicate in accordance with high moral principles with the members of the other religions who do not struggle against Muslims.
Are the Verses Commanding Muslims not to Take the unbelievers, Judaists and Christians For Friends and Intimates Contrary to Dialogue?
The issue of not taking non-Muslim people, Jews or Christians for friends and intimates is mentioned and emphasized sporadically in the Holy Quran:
Let not the believers take for friends or helpers unbelievers rather than believers: if any do that, in nothing will there be help from Allah. Except by way of precaution (Aal-e-Imran, 28)
O you who believe! Take not the Jews and the Christians for your friends and protectors: They are but friends and protectors to each other. And he amongst you that turns to them (for friendship) is of them. Verily Allah guides not a people unjust. (Al-Maeda, 51)
O you who believe! Take not into your intimacy those outside your ranks (Aal-e-Imran, 118)
Those mentioned verses and some other verses (e.g. Surah an-Nisa) 139, 140, 144; Al-Maeda) 55-57; al-Mujadala) 1-4, 9, 13) urges Muslims not to take non-Muslims for friends and intimates by informing them obviously about being aware of their cheats towards Muslims and Islam. The Quran wants Muslims to love only Allah, His Messenger (PBUH), and the other believers. (al-Maeda, 55)
A Muslim loves for the sake of Allah and dislikes for the sake of Allah too. Therefore, establishing friendships and intimacies with irreligious people, being closely connected with them by trusting them as if they are close friends, consulting them about important matters by having sincere love for them and sharing secrets with them are prohibited for Muslims. It is because friendship with the enemies of Allah who are unconcerned with the Divine commands despite the invitation to the Allahs Book. The truth of believing in Allah cannot meet in the same heart with that love for non-Muslims.
Therefore, believers are warned seriously and are informed that making friendships with deniers of the Book of Allah causes Muslims to face a danger of moving out of the sphere of Islam.
The verses of the Holy Quran must be evaluated by considering the integrity of the Quran, by paying attention to the previous and the following verses of them and by paying heed to the causes of revelation and occasions. Otherwise, evaluating a verse solely and decreeing depending solely on it is not accurate.
The verses of the Holy Quran must be evaluated by considering the integrity of the Quran, by paying attention to the previous and the following verses of them and by paying heed to the causes of revelation and occasions. Otherwise, evaluating a verse solely and decreeing depending solely on it is not accurate.
When the verses concerning not taking the irreligious people for friends are considered by means of this method, you will see that taking people who bring the religion into derision involving in the opposite organizations and activities of the religion, fighting Muslims for the religion and driving them out of their homes for friends is prohibited.
Otherwise, getting along well with non- Muslims, dealing with them kindly and justly is prescribed unless they strike hostile attitudes and drive Muslims out of their homes.(See Al-Maeda 57; al-Mumtahina 8) The verses, which indicate eating the foods of the people of the book and marrying their women being lawful, indicate it. (See Al-Maeda 5)
The verse: Let not the believers take for friends or helpers unbelievers rather than believers... (Aal-e-Imran), 28) has a connection with the strategic position of Muslims in that time. Muslims were in a state of war with non-Muslims and especially with the idolaters of Quraish in that time. The Jews who assumed an attitude against Islam were waiting for an opportunity for the fall of Islam.
On account of it, they violated the agreement they signed with the Prophet (PBUH), and supported the idolaters instantly whenever they felt they were strong enough. If Muslims were close friends with those sorts of people, it would cause the military secrets to be captured by them. Thus, making friendships with unbelievers was prohibited in such conditions which would produce an unfavorable result.
On one hand, the Messenger of Allah (PBUH) contracted the Treaty of Hudaybiya with the idolaters of Mecca; on the other hand he made an agreement which was recorded as the Document of Madinah in history. We can understand from those agreements that the Prophet (PBUH) signed and from the meanings of the verses that Muslim administrators can establish good relationships with non-Muslim communities.
However, we should be aware that agreements are based on mutual interests. The verse we are interpreting does not say Do not make agreements with irreligious people. It says, do not take them for friends instead of Muslims. It is something to get along well and it is another to take them for friends.
As for the verse, O who believe! Take not the Jews and the Christians for your friends and protectors. (Al-Máída, 51) commands Muslims not to take the Jews and the Christians who wage war against Muslims for friends and protectors. This command does not prohibit Muslims from making alliance with irreligious people and idolaters who do not fight against them. Alliance is different from taking for protectors.
The word wali in the verses means patron, protector, friend, ruler or a supporter. Therefore, the friendship prohibited by the verse is to be connected with irreligious people sincerely, to love them instead of believers. It is not an obstacle for Muslim administrators to cooperate with them for lawful objectives unless it is against the advantages of Muslims. Similarly, it is not a block to dialogue discussions.
On one hand, the Messenger of Allah (PBUH) contracted the Treaty of Hudaybiya with the idolaters of Mecca; on the other hand he made an agreement which was recorded as the Document of Madinah in history. We can understand from those agreements that the Prophet (PBUH) signed and from the meanings of the verses that Muslim administrators can establish good relationships with non-Muslim communities.
However, we should be aware that agreements are based on mutual interests. The verse we are interpreting does not say Do not make agreements with irreligious people. It says, do not take them for friends instead of Muslims. It is something to get along well and it is another to take them for friends.
As for the verse, O who believe! Take not the Jews and the Christians for your friends and protectors. (Al-Máída, 51) commands Muslims not to take the Jews and the Christians who wage war against Muslims for friends and protectors. This command does not prohibit Muslims from making alliance with irreligious people and idolaters who do not fight against them. Alliance is different from taking for protectors.
The word wali in the verses means patron, protector, friend, ruler or a supporter. Therefore, the friendship prohibited by the verse is to be connected with irreligious people sincerely, to love them instead of believers. It is not an obstacle for Muslim administrators to cooperate with them for lawful objectives unless it is against the advantages of Muslims. Similarly, it is not a block to dialogue discussions.
Unfortunately, the ones who aim to attempt activities against Islam assert frequently that Islam is a religion of war and state that the Holy Quran prohibits friendships with Christians and Jews by referring to the verses mentioned above. Whereas, the mentioned prohibited deed is neither dialogue nor friendship in the sense it is used in daily language.
There may be some people criticizing the interfaith dialogue meetings as cementing good relations with people who have disobeyed Islam and have acted in a hostile manner against Islam and the Quran for years. Whereas, dialogue meetings represent an Islamic thought and dialogue is the reflection of this thought to life.
There may be some people criticizing the interfaith dialogue meetings as cementing good relations with people who have disobeyed Islam and have acted in a hostile manner against Islam and the Quran for years. Whereas, dialogue meetings represent an Islamic thought and dialogue is the reflection of this thought to life.
The Prophet of Allah (PBUH) had talked many times with Abu Jahl and similar people, who tortured him with all kinds of ways for years. Then, there is no sense in making criticisms that cannot be explained by the Quran and Sunnah, because of these people, whom we have met and talked by means of interfaith dialogue, - moreover most of them show their beliefs in God. Indeed, those sorts of reactions are the signs of not understanding Islam fully.
God only forbids you, with regard to those who fight you for (your) Faith, and drive you out of your homes, and support (others) in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances), that do wrong. (Al-Mumtahina, 9)
God only forbids you, with regard to those who fight you for (your) Faith, and drive you out of your homes, and support (others) in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances), that do wrong. (Al-Mumtahina, 9)
According to this verse, severing relations with irreligious people does not mean breaking off all the relations. According to this verse, the cause of severing relations with irreligious people is not the fact that they are irreligious, but the fact that they are tyrannizing and torturing.
Then, it is necessary to deal with irreligious people who do not treat Muslims as enemies kindly. Even if we do not deal with irreligious people who do not treat Muslims as enemies and who respect beliefs kindly, we should not regard them as enemies if we want to be just. On the other hand, equating the ones who have quitted their hostility towards Muslims with the ones who continue their hostility is injustice.
B. Interfaith Dialogue in the Words and Practices of the Prophet (PBUH)
The Prophet (PBUH) is a guide for Muslims in all respects including engaging into dialogue with the members of other religions. The life of Allahs Messenger (PBUH) who treated the members of other religions always with love and tolerance because they are human is based on forgiveness and tolerance entirely.
The Quran is both the source of tolerance and the source of our religion. Moreover, it is not possible for us to think contrarily because those thoughts flew towards us like an impetuous river from our Prophet (PBUH), who is the guide of the Quran. An opposite opinion means not knowing the Quran and the Prophet (PBUH). From this point of view, because tolerance and dialogue are attributed to the Quran and the Prophet (PBUH) as reference, they are natural and consistent qualities of Muslims.
That Prophet, possessing the most profound tolerance, had lived together with the people of the book in Madinah. He found agreement points and dealt through the sight of tolerance with sedition spirited people who tried to produce conflicts among Muslims almost everywhere although they asserted to be Muslim. He even gave his shirt as a shroud when Abdullah b. Ubey b. Salul who behaved hostilely throughout his life died.
In this regard, both He (PBUH) and his message he presented to mankind are matchless. Therefore, for the people who strive to follow that Guide of Salvation (PBUH) who is Uswa- Hasana (the best example), it impossible to think differently from Him (PBUH).
The Esteem that Allahs Messenger (PBUH) Showed Man
The glory of the mankind (PBUH), on account of the education he received from his Lord, esteemed everybody whether Muslim, Christian or Jew.
One day, the Messenger of Allah (PBUH) stood up when a Jewish funeral passed in front of him. At that time, a companion of his said: O Messenger of Allah! He is a Jew. The leader of the prophets (PBUH) without changing his attitudes and facial expression replied with this unique answer: But he is a man! (Muslim, Janaiz 78, 81) Hopefully, his members who do not know him in the limits of these standards and who live obliviously from his universal messages he (PBUH) served in favor of mankind, would hear. There is nothing to add to his word and if we are the ummah (community) of this glorious Prophet (PBUH), then it is impossible for us to think differently from him.
The Prophets (PBUH) Attitude towards Unbelievers
Now, we shall mention the relations of the Prophet (PBUH) with Christians and Jews and how he behaved towards them especially in the period of Madinah by giving examples:
Dialogue with Christians: When the Prophet (PBUH) started to act with the name of Allahs Messenger, he first met some Christians living in Mecca. Moreover, Waraqa b. Nawfal, who consoled Khadija (May God be pleased with her), the first wife of the Prophet (PBUH), and the Prophet (PBUH) during the first days of revelation, was also a Christian possessing the handwritten scriptures of the Bible. (Bukhari, Badul- Wahy 3)
We observe that Allahs Messenger had established close friendships with slaves from the people of the book and with a Christian who had been a blacksmith. We behold that he (PBUH) treated them favorably.
The relation of Allahs Messenger (PBUH) with the Christians had begun within the bounds of friendship from its start in Makkah, the cradle of Islam. Only 3 years after the prophethood had started, the defeat of Romans against Iran saddened Muslims in Mecca too. The Romans who were among the people of the book should not have been defeated against Zoroastrianist Iran. As a matter of fact, Allah revealed the news that the Romans who were from the people of the book, would soon be victorious. (ar-Rum), 1-5)
Abyssinia was the first Christian country which the Prophet (PBUH) was interested in and wanted Muslims to migrate to. Allahs Messenger (PBUH), wanted Muslims to migrate to Abyssinia because of the unpitying torments and oppressions of the idolaters of Makkah and he stated his opinion as follows: If you want to and can, take refuge in Abyssinia. For, no one is oppressed in the land of the king who governs there. That place is a well ordered and secure land. Stay there until Allah makes things easier for you.
The Makkah period was not very active in terms of Muslim-Christian relations– as we have explained above- but advancements were observed in terms of Christian relations in the period of Madinah. Allahs Messenger (PBUH) made agreements with neighboring tribes in Madinah, and called the leaders of Christians such as the Muqawqis of Egypt, Heracles, the bishop of Zaghator, Kaiser and some other leaders and governors to Islam by sending letters to them. He sent the message of the Quran not only to the people of the book, but also to Khusraw, the Persian king who was a Zoroastrian.
In the time of the Prophet (PBUH), the dominant thought in the Christian-Muslim relations was the tolerance thought of general Islamic conduct. The Prophets (PBUH) attitude towards Christianity in his letters or in the meetings with Najran people, Yemen Arabs, was to explain their wrong beliefs to them and to manifest the true faith. However, there was no compulsion.
The prophets attitude to allow Najran people to enter the mosque of the prophet, to let them worship and to accept the agreement in which they demanded to remain in their own religion, could only be explained by the tolerance thought of Islamic conduct.
Dialogue with Jews: The relations with Jews who form the other branch of the people of the book started with the arrival of the Prophet (PBUH) to Madinah in 622. Arab and Jewish tribes were living together in this city and a government structure like a city-state did not exist then.
Dialogue with Jews: The relations with Jews who form the other branch of the people of the book started with the arrival of the Prophet (PBUH) to Madinah in 622. Arab and Jewish tribes were living together in this city and a government structure like a city-state did not exist then.
The Prophet (PBUH) needed to attempt for new activities in order to bring order to the reciprocal rights and duties between immigrant Muslims of Makkah and local Arab-Jewish tribes. The community was required to be organized in such fields as justice, education, finance and military. By virtue of this necessity, the Prophet (PBUH) made the city-state regulations with the participation of the leaders of Madinah.
This document, which reached us, is also recognized as the first fundamental law in the world which a government enacted. Today, neither The Hague, nor the Strasbourg and Helsinki conventions on the human rights catch up the level of the judicial and humanistic fundamentals which were applied by Allahs Messenger (PBUH) fourteen centuries ago.
Jews are mentioned in many paragraphs of this judicial documentary consisting of about fifty items and the community comprised of the Muslims of Madinah, the immigrant Muslims and the Jews is called as Ummah. For example in the 25th item, an absolute religious freedom is entitled to Jews and their allies. This Madinah city-state government is probably one of the best examples of the possibility that people from various religions and nations could live together.
Allahs Messenger (PBUH) was not contended with what he had done. He also wanted to integrate with the people of the book in terms of faith. Acting upon the fact that the last three revealed religions have the same basis, He invited Judaists and Christians, whom the prophet regarded to be closer than his idolater townsmen, to the unity of faith.
The Prophet (PBUH) even went to the Baytu'l- Midras (the school of the Torah) of Jews which was the center of science and justice in Madinah and said to them: O Jewish community! Embrace Islam, you will find salvation. (Bukhari, Itisam 18). Jews shut their ears to this invitation but they did not face any compulsion.
As an historical truth, The Prophet (PBUH) never gave up looking for opportunities which could provide living together with the people of the book in tolerance and freedom, although his desire of integration with them in terms of faith did not realize fully. He (PBUH) was open to engage into dialogue with anyone in the light of the revelation of the Holy Quran.
Jews are mentioned in many paragraphs of this judicial documentary consisting of about fifty items and the community comprised of the Muslims of Madinah, the immigrant Muslims and the Jews is called as Ummah. For example in the 25th item, an absolute religious freedom is entitled to Jews and their allies. This Madinah city-state government is probably one of the best examples of the possibility that people from various religions and nations could live together.
Allahs Messenger (PBUH) was not contended with what he had done. He also wanted to integrate with the people of the book in terms of faith. Acting upon the fact that the last three revealed religions have the same basis, He invited Judaists and Christians, whom the prophet regarded to be closer than his idolater townsmen, to the unity of faith.
The Prophet (PBUH) even went to the Baytu'l- Midras (the school of the Torah) of Jews which was the center of science and justice in Madinah and said to them: O Jewish community! Embrace Islam, you will find salvation. (Bukhari, Itisam 18). Jews shut their ears to this invitation but they did not face any compulsion.
As an historical truth, The Prophet (PBUH) never gave up looking for opportunities which could provide living together with the people of the book in tolerance and freedom, although his desire of integration with them in terms of faith did not realize fully. He (PBUH) was open to engage into dialogue with anyone in the light of the revelation of the Holy Quran.
The Prophet (PBUH), who implemented that statement of Quran indicating the freedom of deciding own religion: La ikraha fid-dîn, Let there be no compulsion in religion (Al-Baqarah, 256), gave this instruction in 630 to the delegates of Himyar king who came in order to declare their governments embracement of Islam:
If a Judaist or a Christian embraces Islam, they become one of the Muslims (they are equal judicially). People who want to remain in Judaism or Christianity are not interfered.
This freedom of faith was not only applied in spiritual fields, but also in judicial fields. The freedom of applying their own laws for Judaists, Christians or other communities, who lived under the rule of Islam, is under the guarantee of the Holy Quran. Sometimes, non-Muslim people wanted the Prophet (PBUH) to solve their arguments.
In that case, whether accepting to be a judge for them or not was let to the Prophets choice by the Holy Quran. He was commanded not to diverge from the truth and to judge between them by what the God had revealed if he had accepted to judge. (Al-Maeda), 42, 48, 49)
It is observed that the treatment of the first Islam government towards the people of the book, who were called dhimmis (protected people) should be admired even today.
Apart from the tolerance in administrative field, the tolerant attitude towards the worshipping and temples of the people of the book was tried to continue in the Islamic states of the following centuries, too. Today, the existence of innumerable temples of the people of the book in Islamic countries cannot be explained by any other reason.
As it is known by the people who are aware of the Islamic references, Muslims-people of the book relations were observed almost in every field of social life as the years passed by. Allahs Messenger (PBUH) himself assigned non-Muslims as officials, teachers, technicians, constructors and soldiers.
It is observed that the treatment of the first Islam government towards the people of the book, who were called dhimmis (protected people) should be admired even today.
Apart from the tolerance in administrative field, the tolerant attitude towards the worshipping and temples of the people of the book was tried to continue in the Islamic states of the following centuries, too. Today, the existence of innumerable temples of the people of the book in Islamic countries cannot be explained by any other reason.
As it is known by the people who are aware of the Islamic references, Muslims-people of the book relations were observed almost in every field of social life as the years passed by. Allahs Messenger (PBUH) himself assigned non-Muslims as officials, teachers, technicians, constructors and soldiers.
One of the qualities for which Allahs Messenger (PBUH) looked in human relations was honesty. Being from another religion was not an obstacle for him to do business with people who had that quality. He himself purchased some goods from Jewish traders and borrowed money from them.
Event the smallest wrongdoing towards people with whom an agreement was contracted on behalf of Allah and His Messenger (PBUH), in order to show respect to their values and immunity, or towards dhimmis with whom the commitment was made on behalf of Allah and His Messenger (PBUH) to protect them was regarded as a sin and a crime committed against the most sacred values. I am the enemy of anybody who tyrannizes over a person of the contracted or dhimmis or who seizes anything without their approval. I will be his enemy in the Day of Judgment.(Abu Dawud, Kharaj wal- Imara, 33)
It is very thought provoking that the attempt of Interfaith Dialogue which was started by the Western Catholics, particularly after the 2nd Vatican Council in this century, had already been established by Islam fifteen centuries ago. Through centuries, all of the Islamic states that symbolized the religion of Islam and especially Turkish- Islamic states considered this fundamental religious tolerance of Islam as the starting point. Throughout the history, while the communities were compelled to embrace the kings religions in the west, in Turkish- Islamic world, the harmonious co-existence principle was accepted.
Ottomans treated non-Muslims favorably and tolerantly and showed respect to their religious values as former Muslim and Turkish states did. The Ottoman State took the members of other religions, who were under their rule, under its protection to ensure them to practice their religions. In this regard, the state registries, the state records belonging to non-Muslm communities, and particularly those communities own archival files witness it.
Event the smallest wrongdoing towards people with whom an agreement was contracted on behalf of Allah and His Messenger (PBUH), in order to show respect to their values and immunity, or towards dhimmis with whom the commitment was made on behalf of Allah and His Messenger (PBUH) to protect them was regarded as a sin and a crime committed against the most sacred values. I am the enemy of anybody who tyrannizes over a person of the contracted or dhimmis or who seizes anything without their approval. I will be his enemy in the Day of Judgment.(Abu Dawud, Kharaj wal- Imara, 33)
It is very thought provoking that the attempt of Interfaith Dialogue which was started by the Western Catholics, particularly after the 2nd Vatican Council in this century, had already been established by Islam fifteen centuries ago. Through centuries, all of the Islamic states that symbolized the religion of Islam and especially Turkish- Islamic states considered this fundamental religious tolerance of Islam as the starting point. Throughout the history, while the communities were compelled to embrace the kings religions in the west, in Turkish- Islamic world, the harmonious co-existence principle was accepted.
Ottomans treated non-Muslims favorably and tolerantly and showed respect to their religious values as former Muslim and Turkish states did. The Ottoman State took the members of other religions, who were under their rule, under its protection to ensure them to practice their religions. In this regard, the state registries, the state records belonging to non-Muslm communities, and particularly those communities own archival files witness it.
As an ethnic mosaic consisting of 22 different nations and religions, the Ottoman State, in which people from different religions co-existed harmoniously, was the biggest Muslim state in history. If it is considered that a lot of problems arise when only two communities of two different religions live together, then the cause of the co-existence of so many religious and ethnic identities and their social and cultural structure in Ottoman State can only be explained by the Ottomans profound tolerance.
Ottomans did not interfere in the matters of different religious groups and let them protect their religions, languages and nations and possess financial and social freedom. The harmonious co-existence of Muslim and non-Muslim communities beginning from 16th century, when the Ottoman Empire took over the rule in the world politics, to 19th century when it declined, is well known. Even some Westerns who cast all sorts of aspersions on the Ottoman State called that period as Pax Ottomana.
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