We realize this is a pilot project, the first of its kind dialogue in the United States. We, the panelists and the moderator take the responsibility seriously to lay the best possible foundation for future dialogue, and Boniuk Center becomes the guiding light. Again thanks for Mike Pardee
My role as a moderator of the event is to set the tone of the dialogue and shape the outcome of the conversation. The outcome will stand on respecting the otherness of the other and accepting the uniqueness of each tradition without judgment. The most important aspect of this process is to have the panelists respond to the questions asked precisely, fully and within two minutes.
We will address the issues with grace, and the civility that Prophet Muhammad had advocated.
Sura Fatiha Recitation by Hafiz-e-Qur’an Mr. Khamanwalla.
Islam is a universal faith that has embraced every race, ethnicity, language and culture. Indeed, the Quran opens with gratitude to the lord of the universe and ends addressing the whole humanity as well.
Yet, at this precise juncture in history, the Ahmadiyya Muslims are persecuted in Pakistan, Indonesia and Bangladesh, and the Shia Muslims are harassed and killed in Pakistan daily, and oppressed in Bahrain, Iraq and other places. The Sunnis are facing severe challenges in Syria as well. These developments are getting worse by the day and there is a need for a way out. I hope our dialogue will be a small step in that direction, a gift from the Asia Society.
Dialogue; indeed, this is a dialogue. I am pleased to Quote Rabbi Gordis, one of my mentors in the art of dialogue, he was ordained by the Jewish Theological Seminary of America in New York, in 1964
“Dialogue only has meaning if it respects the autonomy of the other; absent that respect we have monologue. True conversation may uncover areas of convergence but is most important in helping to understand areas of divergence. The question for participants is: Is that divergence threatening or problematical or it can be a source of enlightenment and enrichment by broadening the perspectives and insights on the experience of being human that one gains from one’s own religious tradition.”
Dialogue requires active listening, and responding to the issue with the intention of mitigating conflict, we must continuously avoid going into different directions, if we need clarity to our positions.
Sura Kafirun in Qur’an is my guidance to conduct civil dialogue. In this Chapter (Sura) the
Qur’an addresses the believers (in other systems) in the most dignified way, putting everyone on par without putting anyone down. It is an exceptional example of civil conduct for one to follow. Nowhere in this chapter has it claimed the faith of Muslims to be superior and other's to be inferior.
This chapter is about consciously nurturing civility in societies. It is not about overlooking the differences and focusing on commonalities, it is simply about accepting the otherness of other. You are who you are and I am who I am and let's figure out how we can co-exist with the least tensions.
Prophet Muhammad’s example served the foundation for Pluralism; he taught how to respect the otherness of others without having to agree with the other.
Briefly the peace treaty between the Quraish of Mecca and the Muslims of Medina was ready for signature, the terms were all agreed upon. However, the representative of Quraish Mr. Suhayl Ibn Amr looks at the signature line and objects to the name of the other signatory written as Muhammad, the Prophet of God. He blunts, you are not the prophet of God…… you can imagine the scenario of Prophet’s associates feeling angered for such a blasphemous statement, but the Prophet did something amazing. He asked Hazrat Ali to redo the name as Muhammad son of Abdullah, Ali refused, and most would too, so the prophet erased the part “prophet of God” and had inscribed “son of Abdullah” the deal was signed. (A few Muslims who believe in blasphemy laws need to study this phenomenon)
The point is Prophet respected the otherness of the other, without compromising on the principles, he knew Suhayl ibn Amr did not believe him to be the prophet of God, but believed him to be truthful and trustworthy man, and knew him as Son of Abdullah. The key lesson is to learn to respect the otherness of the other in prophetic tradition. Prophet’s work was mitigating conflicts and nurturing goodwill.
(Not included in the talk but worth a serious dialogue among Christians and Muslims about the persona of Jesus, a source of original conflict between the two groups that began in AD 957 by a Syrian Pastor who declared, “Quran is a false book written by a false prophet” because Jesus is described as a prophet in Quran, and not the God incarnate as written in the Bible – this statement must have been repeated a million times and we held a full blown conference on the topic – The second issue that is the source of conflict between the Jews and Christians was the false, but a propagated notion that Jews were Christ Killers)
The first interfaith dialogue in the US was established by America’s imam Warith Deen Muhammad, although Ahmadiyya Muslims have taken steps in the direction sine establishing their mission in1929.
This dialogue by no means was an effort to reconcile the differences, or finding convergence, it was merely to begin a process of sharing where we agree, and honestly acknowledging our differences without judgment. The panel has made every effort not to appease any one, but to state their own position politely in a genuine dialogue without ever considering the other opinion to be anything less. It was not an effort to convert the other, but rather our struggle (jihad) to understand each other genuinely. Precedence to this effect was set up by the man himself; Prophet Muhammad (pbuh), some of which I shared last night.
Our esteemed Imams will now establish how to deal with the issue and what makes one a Muslim and who sets the theological boundaries and its impact on generational differences? Is there a need for reform and what should be the focus in building cohesive Societies within and without?
By nature religions are conservative, and hold on to the values passed on for generations. By all means feel free to be yourselves! No need to appease or no need to denigrate the other.
Please take a minute or less to sum up about your tradition,
Please recite the verse 2:148 and explain what is good work, and what does “God has the power to will anything” mean?
(Asad)
for, every community faces a direction of its own, of which He is the focal point.
[123] Vie, therefore, with one another in doing good works. Wherever you may be, God will gather you all unto Himself: for, verily, God has the power to will anything.
What is good work?
What is the key issue that you hear about each one or anyone that makes you think they are less of a Muslim or no Muslim
Panelists can respond if the differences are worth mentioning.
Please explain verse 2:62, once again what does it mean to lead a righteous life?
[2:62] surely, those who believe, those who are Jewish, the Christians, and the converts; anyone who (1) believes in GOD, and (2) believes in the Last Day, and (3) leads a righteous life, will receive their recompense from their Lord. They have nothing to fear, nor will they grieve.
What makes one a Muslim and who sets the theological boundaries?
Has living in America affected the outlook and separation of culture and religion? What does the next generation think about these differences?
Dr. Boniuk’s objective was to explore what Muslim organizations are out there that can bring these groups on a common platform. What does it take to heal and to come together and what does it take to create peaceful societies?
Asia Society is working on this objective and what can we do about Asia, where nearly 2/3rds of Muslim live, and nearly 75% of them live under the light of democracy. What are the solutions to what is happening in Pakistan, Afghanistan, Iran, Indonesia… about the intra-faith conflict, what needs to be done there? The Ahmadiyya and Shias are persecuted, harassed and being killed, what does it take to stop it?
What are you willing to do? What can you do? What each one of the Muslim can do, what are the simple step. (Due to time constraints I did not mention what we are doing – for the last three years
during Ramadan, a few of us are visiting Mosque a day to break
the fast (Iftaar) without skipping any denomination, and are make an effort to visit different mosques for Friday (Juma) sermons)
.
For the responses, we will wait for the video and the transcripts, meanwhile, if you the reader have viable answers, please share in the comments section below.
This dialogue is a small step for the Muslim kind, but a giant leap for humanity. I hope it will encourage more dialogue and full day conferences with a single goal; mitigate conflicts and nurture goodwill, the theme in every action of Prophet Muhammad (pbuh).
… The organizers, the Imams, much of the audience I talked with, and I have walked out with the satisfaction of producing a worthwhile dialogue for us to ponder and take the necessary steps to advance conflict mitigation and goodwill nurturence.
