Some Momentous Issues of the Ongoing Islamic-Christian Dialogue

Author(s): Rafig Yahya Oǧlu Aliyev

Source: Iran & the Caucasus, Vol. 5 (2001), pp. 217-222
Published by: Brill
Stable URL: http://www.jstor.org/stable/4030864
Accessed: 20-03-2018 08:35 UTC

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,S7a,Fcca P I zi6?em

SOME MOMENTOUS ISSUES OF THE ONGOING

ISLAMIC-CHRISTIAN DIALOGUE

RAFIG YAHYA OGLU ALIYEV

Baku

The ongoing dialogue between the major world religions like Islam and Christianity alon
with the associated positive experience calls for the elaboration of certain general issues. In t
past few decades, a number of publications have appeared on diverse aspects of the Islamic-
Christian dialogue using different materials and standpoints. Meanwhile, there is a growing
need for working out the major items of the dialogue with regard to its rules and procedures
Today, specialists single out two major forms of the Islamic-Christian dialogue, viz.: the
theoretical form dealing with the major aspects of the dialogue on a doctrinal level, and th
practical one examining basic milestones for joint social practices of the representatives of bo
religions
It is to be noted that most topical problems are attributable, firstly, to the fact that until now
the official Christian church has not identified constructive approaches to the religious statu
of the founder of Islam and, secondly, to the fact that Islam does not accept the Christian d
trine of Blessed Trinity,' denies divine origin of Jesus as God's Son,2 does not recognize th
Crucifixion of Christ.3
So the doctrinal differences between Islam and Christianity still do exist, and tensions
this track are unlikely to be ever eased. At the same time, the dialogue does not mean that t
doctrinal differences between Islamic and Christian responses to major issues should be
smoothed over to result in weakening believers' confidence (both Christians and Moslems) in
their final rightness. The dialogue does not rule out, instead it presupposes differences, so it is
quite probable to find common grounds and mutual understanding between Islam and Chris-
tianity, which, as viewed by Albrecht Noth, a German expert in Islamic Studies, "are available
in a purely theoretical sphere".4
Analysis of the five "Pillars" of Islam and the main dogma of Christianity is indicative that
they have much in common. Despite all dogmatic and practical differences, both Christians and
Moslems are unanimous in believing in the single God, in an attempt to comprehend Him and
live according to His precepts. Both religions recognize the divine nature of God who is indi-
visible. In fact, if we look through a common idea forming the basis of the Islamic view of the
dialogue between Moslems and Christians, it is embodied in the very Message of Islam,
imbued with a profound educating spirit, which says: "Tell me: "Oh possessors of the Holy
Scripture! Come to the Word, equal both for us and for you so that we should worship nobody
but Allah, and give nothing to Him as associate and that none of us convert others into Gods,
in addition to Allah!""
As for the "conflict situations" in the theoretical dialogue between Islam and Christianity,
it should be appropriate to say that both Moslem and Christian scholars, proceeding from doc-
trines and values of opposite religion, are seeking to constructively resolve the disputable ques-
tions. In Islam, of interest are theses in a report by Tunisian scholar at-Tihami Nafra, delivered
to the International Islamic-Christian Conference in Cordoba in 1977:
"First, Jesus' prophesy that many false prophets will revolt and entice many people' does
not rule out the possibility of confidential attitude to the Message, which came after him. Note

IRAN & the CAUCASUS, voL 5, 2001, pp. 21 7-222 @ International Publications of Iranian Studies

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RAFIG ALIYEV

that Jesus also touched upon false prophets prior to his advent and defined them as thieves,
which does not imply that there had not been truthful prophets before Jesus;
Second, John's good tidings that Jesus said: "If you love me, stick to my prescripts. And I
beg Father and He will grant you with another Consoler, may him be with you for ever,7 which
hints that no end will be put to prophesy after Jesus;
Third, the Qur'anic plots going back to biblical circle should be taken not as a pretext to
accuse Muhammad of false prophesy, on the contrary, as a testimony to common origin of all
Holy Books. That's why the Qur'an asserts: "Say: "We have come to believe in what has been
granted to us and granted to you. And our God and your God are common, so we give ourselves
up to Him";8
Fourth, a comparative analysis of biographies of Jesus and Muhammad reveals many com-
mon traits, which is conducive to expanding dialogue potentialities".9
The same is true of Montgomery Watt's report to the 3rd Congress on Arabistics and Islam-
ic Studies held in Naples, 1966. In stating his point of view on conflicting aspects of the dia-
logue on the basis of Islamic materials, Watt points out that the Qur'an criticizes not the doc-
trine of Blessed Trinity proper but incorrect interpretation of the doctrine, sometimes called as
"tretheism" (at-tathlith). The scholar admits that the criticism in the Qur'an comes from Chris-
tians themselves. Watt interprets the Qur'an's denial of Christ's divine origin as God's Son as
denial of his existence as deity, separate from God, as well as denial of identity between Christ
and God, which sometimes Christians-heretics admit. To his thinking, different point of views
spread in the Christian religion itself have been reflected in the Qur'an. As viewed by Watt, the
Qur'an's criticism of Christianity allegedly focuses on denial of Christ's crucifixion. In his
view, the Qur'an rejects heresy, specifically Israelites' allegations that Christ's crucifixion
proved to be their triumph. So, the Qur'an criticizes not Christianity as itself but rather attempts
of some scholars to misinterpret Christ's history. A hallmark of the Watt's report is that the
Qur'an does not tend to criticize orthodox Christianity, which is of great importance both for
present and future relations between Islam and Christianity.'"
The Islamic sources therefore provide interesting and extensive materials enabling us to
admit the possibility of more intensive and mutually acceptable dialogue between Islam and
Christianity.
It should be stressed that the Qur'an and Hadithes, as well as related Islamic literature
demonstrate great respect both for Jesus and his Mother. Both Moslems and Christians sin-
cerely believe in salutary mission of prophets, and it is no mere coincidence that they are proud
with the Qur'anic views on Jesus, his Mother, the Bible and Christians as a whole. It has to be
kept in mind that 25 verses of the Qur'an mention name of Jesus, 11 fragments point to him as
Messiah. According to the Qur'an, Jesus is infallible prophet, Messenger of Allah and Word of
Him, glorious in this near and last world and, of retainers," blessed.'2 The Holy Book of
Moslems endows Jesus with exceptional gift of miracle man. If Muhammad's only miracle is
the miraculous nature and inimitability (iy'j) of the Qur'an both in content and form, Jesus'
proof of his prophetic mission are great wonders: "I have come to see you with your God's ban
ner. I will create for you a bird of clay and I will blow in it, so it will be a bird by Allah's order.
I will cure a blind, a leper, and reanimate the dead by Allah's permission. I will inform you of
what you eat and what you store in your homes.'3 Jesus is "a sign of hour - Judgment-Day".'4
It should be also noted that 34 fragments of the Qur'an mention the name of Maryam, or
Mary, Jesus' Mother. Allah, according to the Qur'an, has purified Maryam, selected her as
world's woman,'5 done her a favour,'6 she is a righteous woman who considered her Lord's
words and his scriptures as truth, and was among pious.'7
There are numerous Hadithes glorifying Jesus and his Mother. In an attempt to convince his
followers to believe in the Torah, Psalms and Bible in order they could properly comprehend

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 ISLAMIC-CHRISTIAN DIALOGUE

the Qur'an'5, Prophet Muhammad considered himself as a person close to Jes

no other prophet between him and Jesus. Also, he bequeathed Moslems not to
tage to one prophet over others. Although there is a verse in the Qur'an hintin
an advantage to one Messengers as against others'9, yet he does not reject a sig
said Hadith, which is interpreted as a prohibition to Moslems to give preferenc
during disputes and squabbling for religious jealousy. Besides, there is another
Qur'an that stresses the lack of any differences between heavenly scriptures a
were addressed to: "Say: "We believed in Allah and what was sent to Ibrahim,
Yakub and their tribes and what was granted to Moses and Jesus and what was granted to
prophets from their Lord. We make no differences between them."20
Hence, one can assume that the major principle of relations between Islam and Christiani-
ty is the principle "there is no coercion in religion" which is typical both for Islam and Chris-
tianity. The Holy Book of Moslems says as follows: "There is no coercion in religion. There is
a clear way from delusion".2' Quoting Ibn Abbas, this outstanding commentator of the Qur'an,
Moslem scholars interpret the verse as follows: it was granted due to Prophet's follower of
Ansars called al-Husayni who was Moslem while two his sons adopted Christianity under the
influence of merchants-Christians from Syria who did their business in Medina. Father did his
best to make his sons adopt Islam, however, they declined to. When they decided to go to Syria
together with the merchants that convinced them of adopting Christianity, their father applied
to Allah's Messenger, following which the verse was granted.22
An eloquent testimony to Moslems' adherence to the Qur'anic principle "There is no coer-
cion in religion was, as Albrecht Noth maintains, Sultan Mehmet II's policy who upon conquest
of Byzantine, ordered to hold canonical elections of orthodox patriarch, appointed him to this
post and guaranteed free cults and inviolability of church to Greek Christians. Albrecht Noth is
inclined to think that Islam, like any other religion with universal claims, has to be intolerable;
at the same time he asserts that Prophet Muhammad clearly traced a close connection between
his teaching and religious dogmata of Judaism and Christianity and thus proclaimed identical
major religious principles, though performing a special mission: granted them to Arabs in the
Arab language, i.e. by means of the Qur'an.23
Promising in terms of dialogue is a principle as set forth by some progressive Islamic the-
oreticians, under whom Allah's religion (din AiM/h) is single, while His statutes (sharai') are
different, i.e. any religion, either Judaism, Christianity or Islam, is based on belief in Single
God and devotion of oneself to Him whereas all the rest, including cult instructions, form the
sphere of statutes, the differences between which are admissible.
In an effort to interpret the Qur'anic verse: "Indeed, religion before Allah is Islam"',2
Egyptian scholar Muhammad Amara writes: "However, Islam as a single religion of Allah is
not, as some people believe, a statute of Muhammad only. There is a clear and essential differ-
ence between doctrines and principles of religion, which are single, and its statutes and meth-
ods, which are different in various messages and societies".25 According to Muhammad Amara,
Ibrahim was a Moslem, yet, he did not stick to Muhammad's statute, since it had preceded both
Muhammad and all Israeli prophets as saying: "Ibrahim was neither Israelite nor Christian but
Hanif, not among polytheists".26 In other words, the single religion is a man's giving himself up
to God. To substantiate his concept, he quotes great Moslem reformer Muhammad Abdo (1849-
1905) as saying: When Negus of Ethiopia died in the year of 9 Hijra, Allah's Messenger
addressing his followers, told them about the death of this God's slave, so he called them to
perform praying. Muhammad told them: "Get up and pray for your brother", hinting that Negus
is Moslems' brother by religion, for Negus adhered to Jesus' statute. When some Moslems
indicated their puzzlement over praying for a man who professed other religion than Moslems
did, a verse was granted: "Indeed, among occupants of the Scripture there are ones who believe

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RAFIG ALIYEV

in Allah, in what has been granted to you and has been granted to them, humbling
do not pay cheap prices for Allah's signs. This is a reward from their Lord. Indeed
prompt in settlement!"27
It should be noted that the initial period of the history of relations between Islam an
tianity indicates that originally these relations were characterized by mutual under
comprehension. The Medina verses of the Qur'an treat respectfully Muhammad's Christian
contemporaries as the closest to Moslems. They said: "We are Christians!" That is because
there are priests and monks among them and they are not extolled and when they hear of w
has been granted to Messenger, then you can see their eyes filled with tears due to the Tru
they have come to know. They say: "Our Lord! We have come to believe, register us togeth
with confessors! Why should not we believe in Allah, in what has come to us from the Tru
for we wish our Lord introduce to righteous men!" ' One cannot agree with those comment
these Qur'anic verses in connection with moving the first Moslems to Ethiopia, since these
verses of the Medina period. The point is rather about the Christians, I think, who, having h
the Qur'an, considered it possible to believe in what has been sent down to the Messenger.
It is a significant fact in this regard, that Negus, Christian governor-general of Ethiopia
comed first Moslem emigrants being persecuted by the Qurayshites. He did not object to w
Moslems said about Jesus, though the Qurayshite Amr bin al-As, seeking to lead Negus astr
told him that they allegedly spoke ill of Jesus. But when head of the Moslems Jafar bin Abu
Talib cited him the Qur'anic fragment: "Messiah, Jesus son of Maryam - Allah's Messenge
and His Word, which he let drop to Maryam, and His spirit",2' the latter reaffinned adequac
their words to Jesus' saying.'
In reply to Muhammad's call to obey single and truthful Allah, Christian governor-general
of Egypt George sent him presents: two sisters-slaves, a mule and garments of Coptic fabric.
At any rate, neither Negus, nor Christian governor-general of Egypt behaved like Khusrau
the Persian King, a fire-worshipper Zoroastrian, who became furious after he had come to know
Muhammad's call, and tore his letter. It is an eloquent testimony to the fact that Christian con-
temporaries of Muhammad welcomed the new religion. By the way, Muhammad himself did
not pretend for the better as saying that he is similar to a man who laid the last brick to the wall
of a finished building.
As for religious practice of Moslems and Christians, there are common values, which re-
gulate believers' social life and manifest similarities in either religion. Whereas a prayer directs
believers towards God, a mercy and alms orientate them towards their neighbours, while con-
tinence and fast do the same as regards their own nature. It is ajoint work in the sphere of these
eternal values that makes collaboration and dialogue useful in terms of social-cultural aspects.
The necessity of such collaboration and dialogue is accounted for by the spiritual state of
present-day man, since a man in contemporary society has made great progress in economic,
scientific-technical and military areas. He is rich, strong and vainglorious, he has conquered the
nature and reigns over it. But he is spiritually poor, he has proved to be weak in struggling
against himself, he has fallen a victim to his passions, he has come up to the verge of ruin. It is
the moral values of religion that are capable of having a wholesome effect on human con-
sciousness. Ideas of kindness, respect, mutual aid as proclaimed by religions, including com-
mandments like "do not steal", "do not kill", "do not give false evidence", etc. may come out
as everyday moral standards. For this to happen, it is essential for religions to declare peace,
which is impossible without dialogue, Dr. Hans Kung told in his report to the JIlnd Religious
Meeting.3'
In terms of spiritual vacuum being formed around present-day man, it is important to dis-
card doctrinal differences between Islam and Christianity and, instead, promote practical col-
laboration to shape a personality in the light of ethic orientations that has come from above. The

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 ISLAMIC-CHRISTIAN DIALOGUE

very fact of different spiritual, social, ecological and inter-national problem

is facing and has to solve to survive calls for the necessity of such a dialogue. It is this ground,
on which Christians and Moslems should demonstrate their mutual interest, communicate with
each other, and compare their views. Such a dialogue should be based on aspiration to reach
mutual understanding between Christians and Moslems in finding ways to combat man's prob-
lems. These problems are rooted in environmental contamination, alcoholism, drug addiction,
etc., and they are more profound and pernicious than doctrinal differences between Islam and
Christianity. For this reason, theologians and philosophers both in Islam and Christianity
should be guided by awareness of the cause of a man's problems, in order to prevent doctrinal
differences from hampering dialogue between the two world religions.

REFERENCES

1. See Qur'an, al-Ma'ida, 73.

2. See Qur'an, al-Ma'ida, 72; at-Tauba, 30.

3. Cf. Qur'an, an-Nisa', 157.

4. Albrecht Noth. Moglichkeiten und Grenzen islanmischer Toleranz. - "Saeculum", Jahrbuc

fur Universalgeshichte. Miinchen, 1978, vol. 29, No 2, SS.190-204.

5. Qur'an, 'Al-'Imran, 64.

6. The Gospel of Mathew, 24:11

7. The Gospel of John, 14:15-16.

8. Qur'an, al-Ankabut, 46.

9. See at-Tihami Nafra. Risdlat Muhammad va Dustaruha-l-Khalid Min kalimat al-mu 'tamar
al-Islbmnial-masihi 'al-'MIlamibi-Kurtuba. - Al-Hidaya magazine. Tunis, N 5, May 1977, pp.
50-54, 79.

10. Watt M. The Christianity Criticized in the Qur 'an. - Atti del Terzo Congresso di Studi Arabi
e Islamici. 1-6 Settembre 1966. Napoli, 1967, pp. 651-656.

11. Qur'an, 'Al-'Imran, 45.

12. Qur'an, Maryam, 31.

13. Qur'an, 'Al-'Imran, 49.

14. Qur'an, az-Zuhraf, 61.

15. Qur'an, 'Al-'Imran, 42.

16. Qur'an, al-Ma'ida, 170.

17. Qur'an, at-Tahrim, 12.

18. Ibn Kathir. Tafsir al-Qur'an al-aihim. Vol. I-IV. Beirut, 1409/1989, 1/193.
19. Qur'an, al-Baqara, 153.

20. Qur'an, al-Baqara, 136.

21. Qur'an, al-Baqara, 256.

22. Ibn Kathir. Tafsir, 1/318.

23. Albrecht Noth, S. 193.

24. Qur'an, 'Al-'Imran, 19.

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RAFIG ALIYEV

25. Mubammad Amara. Al-IslAn va-l-va4Ja al-qaumrya. Beirut, 1979, p. 60.

26. Qur'an, 'Al-'Imran, 67.

27. Qur'an, 'Al-'Imran, 199.

28. Qur'an, al-Ma'ida, 82-84.

29. Qur'an, an-Nisa, 171.

30. Ibn Hisham. As-Sra an-nabavlyya. Vol. I-IV. Beirut, 1391/1971, 1/361-362.
31. Materials of the IInd Religious Meeting, 23-27 November 1988, Ankara.

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