Journal of South Asian and Middle Eastern Studies Vol. 42, No. 1 Sayyid autb: Islamic Justice Christian-Muslim Rapprochement sustajnabmty in Pakistan FALL2018 ~ f j . ftnd Middle Eastern Studies Vol. 42, No.I Fall 20 journal of South AsilJl ... • ' 18 l{ow :Musli.JllS and Christians can Practice Wilayat (Support) toward Each Other? A Response to Nostra Aetate* Sayed Hassan Akhlaq* Introduction All the Abrahemic religions consist of theolõ, moral values, mysticislll, and canon law, in different degrees of emphasis, thus we cannot red them to just one. The aim of religion seems to transcend each of th uce th . f h b . ese aspects; it wants to fonn e entirety o a wnan emg according to truth throughout living, promoting, and expanding experiences of religious liti Neither Jesus nor Muhammad wanted to present a system of theolo;: Although they greatly contributed in the promotion of both private and public virtues and linked morals to spirituality, they are much more than mere ethical instructors. The same thing is true about mysticism and canon law. There are two examples which manifest the real nature of Jesus and Muhammad with regards to people: "I am the way and the truth and the life. m • AkhJaq obtain d his M Im Kh . . e 1 aster of Art degree in the field of western Philosophy from the am ome1ru ntemational U * * d Alla eh T-Latab . U . . ruvemty an a doctorate in western philosophy from 141.1 at mvers1ty Akhlaq h ubli h d fi rials, encyclopedia and dictiõ . as P 5 e our books, numerous chapters, edito* inter and intra-faith dial ;;r _entries. He has been involved in comparative study and and an adviser for the ee:;*for ~: t~~ a member of the ~erican Academy of Religion 1A short version of this a Y of Islam and the Middle East in Washington DC. Catholic Churrlz's Diak>gue i!Jj:;;':J:;;ed ~n Nostra Aetate; Celebrating 50 }ears of tJ,e C?A Press: 2016, PP. 146-ISi. m, Pim Valkenberg and Anlhony Cirelli (Ed.), Tlzt New American Bi/Jk (Oxfi d* . 28 or . Oxford Uruversity Press, 1991),John 14:6. 0 rophet! Truly we have sent you as a witness, a bearer of glad tidings and Wamer- ~la caller to God by his permission, and as a lamp spreading light. na ' ' The way is the same as the truth and also the life. Clearly it is not an dinarr way alongside many other ways; it is identical with the truth and : life. Also it is not simply a metaphysical truth because it is the life and the life entails both metaphysics and physics. This life, in addition, is not th: already given life to humanity because the distinction between current life and ideal life is an initial starting step of faith. The usual life is open to any paths and neutral regarding the truth if not confusing and more :mfortable with ignoring the truth. The particular way is something relevant to the essence and true nature of the way, the truth, and the life which requires totally a new self-identification and self-realization like a new-birth in faith. There is a very significant story told about the Prophet Muhammad by the great SufiJalal al-Din Rumi. He shows surprise that people used to ask the Prophet about when the resurrection day is to appear. Rumi highlights the irony by saying that asking the [the Prophet] about the Resurrection Day is like asking a present person about when he will be present! The Prophet was embodying resurrection and people did not understand that in looking for a promised resurrection day!• A similar thing can be said about Jesus. He is the living way to the truth but theology wants to stabilize the living truth to fixed concepts and system. Of course, theology is related to Jesus but does not equal Jesus. The same story is about the Prophet Muhammad. This is the critical question in Islamic faith: How can a Muslim experience the Prophet as a witness to his or her life? Could theology give this impression? How can Islamic theology reflect the Call of the Prophet by its polemical nature? Surely, the richness and vitality of Islamic "guidance" and Christian "salvation" cannot be fulfilled through merely theology or ethical instructions. It requires a real meeting with the resurrected truth which shakes entirely a human being as well. Such a meeting does not occur without leaving already-established boundaries and openness to new experiences; experiencing the presence of Jesus or Muhammad, the truth and the witness, wherever and whenever through either known or unknown manifestation. This is the significant moment of moving from theological discourse of exclusivism, inclusivism and pluralism to 3 Tht Noble Q,uran, (Medina: King Fahad Complex, 1420 A. H.). Translation from Arabic is my own . • 4 Rurni, Jalal ud-din. The Mathnawi of ]a/al ud-din Rumi, (Trans and Ed) Reynold Alleyne Nicholson (Tehran: Research Center of Booteh Publication Co. 1381/2002), 6:750-753. 29 . among the faithful within rñd *tt* co-eX1Stence d' . . d -"'Uy constructive an . pos1 ve d Christianity, This 1VJS1on an pluralist religions including . Islam ts a: suggest a reasonable theory of põibility of approach based on it ~an *tbs while the fundamental purpose of faith is salvation through multiple fai ' d several faiths do not focus on theo}o. more than reasonable tbe~ry an t explain the real differences an,-. . d it does no f -AiVug gizing. From the outsl e 'tical activities appeared as a P3:1"1 o Muhanunad,s religions. For example poli . ad emphasizeS a separation of church and mission while the ch_urch ::S":ti after the Prophet {and after Infallible state. Also ~ Islarru~ au. ;n ar~ recognized with two significant features: Imams in Shia denommatifohi) chy Hinduism tolerates everything from ._ n:bili. well as lack o erar . d . I fa.w ty as . d a personal Go JS not re evant to many monotheism ~ p~lytheHISm an these clear differences be ignored and be non-Abrahanuc faiths. ow can reduced to the ~am~ messagd e? t satisfy the quest of the faithful within From the inside, it also oes no . £ .th 1-.~---ch . ul f,,;th and causes a lack of fidelity to therr own ai UC\4USe ea partic ar .... l f n ul Kni the hold their own faith as unique. The later mode o ca tter categotlzfug this issue into four sections, namely replacement, fulfi11m:ñ tuality and acceptance cannot effectively touch the heart of faith~ mu ' l l . . d replacement and fulfillment respectively are c os~ to exc ns1~ an inclusivism and so face the same criticism. Mutuality calls for continued dialogue on many levels including philosophical-historical, mystical ~d prophetic, and gradual movement toward convergence based on praxis. Although Knitter advocated this model, he was aware of dangers of creeping imperialism, creeping relativism, and the potential for a lack of fidelity to the Christian faith. The acceptance model acknowledges the fundamental differences among religions and ignores any common ground. This model highlights the comparative theology instead of theologies of religions in order to deepen and understand one's own faith. By this model each single faith mirrors a unique and unparalleled state with regards to its own origin and end and thus it celebrates the major differences. Mirroring is naturally part of religion because it is related directly to those addressed. There is an explicit Quranic verse stating, "we did not send any messenger but with the language of his people".6 Although the language here r~f~rs ~ all cul~ral and intellectual atmospheres, there is no doubt that religion m addition encourages transcending pre-existing 5 Hoganj~hn P. and MacLean George F., eds., Multiple Paths to God: Nostra Aetate. 40 Ytd11 Later (Washington DC: The Council for Research in Values and Philosophy 2005) P* ~ 6 Tlu Q¥ran, 14:4. ' ' 30 ndaries including cultural, traditional, and intellectual d h boU al d • • al al 7 an reac the *versal ethic an spintu v ues. How to harmonize th tw 1 uru . f c. .th d k ese o po es akes the dynamic o 1ai an eeps the nature of faith living and . . Ill th" • . mspires the faithful to engage is issue existentially. However, each faith also wants to reflect back the _substance of the person and also one's relation to God. There is a beautiful story narrated by Rumi. He states that two different people came to the Prophet and_ descri_bed him as they liked. The first, who enemy to the Prophet descnbed him as an ugly ambitious man and the :~ond who was a friend as unique and handsome. The Prophet affirmed both attributions._ The p_eopl~ were shocked asking how it is possible to affirm two opposite qualifications of the same person. Rumi concludes, They that were pre~ent said, 'O king; why didst thou call both of them truth-tellers when they contradicted each õer? He r~plied, 'I am a mirror polished by the (Divine) hand: Turcoman and Indian behold m me that which exists (in themselves).'8 Mirroring is merely a part of religion for it wants to redefine and reestablish the person by faith, in presence of the truth or God. Faith has much more than mirroring the current and ideal situation of a man, his culture, or limited circumstances. Thus the theology regarding the other religions cannot be reduced to self-reflection. As much as Jesus and Muhammad are open to previous faiths, theologies must operate in the same direction. Also the shared fundamental values and visions among major religions convince us that the acceptance model does not fit reality, unity in plurality. However, Knitter rightly looks for a "complementary of absolutes" focusing on both comparative theology and theologies of religions although beyond the theoretical, namely to practical problems of interreligious conflict, global hunger, and war and peace. This perspective is insufficient as well because it tends to reduce the variety of faiths to various practices as well as to reduce faith to theology. The majority of the faithful within all religions have no clear and distinct theological concepts and they tolerate diverse praxes. Nevertheless they show more passion in the faith and to a great extent sacrifice for it. Of course all Christians and ~uslims explore the highest degree of ethical virtues and religious values m Christ and Muhammad, but they observe them more. They learn so much from these inspiring sources but they consider them beyõd theologians, in both broad Christian meaning and narrow Islarmc definition. To get closer to this meaning, it is well to emphasize the Second ;hid, see 7:157; 34:28 and 21:107 Rumi, Ibid, I: 2369-2370. 31 J Vatican Council's teaching because in it Nostra Aetate connects us With . an acceptable theory of faith in contemporary ttmes. Reflection on Nostra Aetate Nostra Aetate is indeed a significant move beyond a merely theological disc to expose the nature of faith. It touches the profound enigma of O\lISe . " . cl din th h *ty "which encompasses our existence ID u g e meaning of uman1 f d d . . human being, purpose of life, nature o goo an SID, genwne happiness, death and judgment11 "Religions, however, that are bound up with an advanced culture," it continues, "found everywhere try to couñr the restlessne~ _of the human he~ each in its own manner, by propõIDg ways, co_mpnsIDg teachings, rules of life and sacred rites. The Catholic Church re1ects nothing that is true and h~ly in these religions. It regards with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men." "The Church, therefore, exhorts her sons, that through dialogue and collaboration with the followers of other religions, carried out with prudence and love and in witness to the Christian faith and life, they recognize, preserve and promote the good things, spiritual and moral, as well as the sociocultural values found among these men."10 The spirit of Nostra Aetate (In our Time) is more than updating the faith to other religions; it is about living humans who change and experience time and movement with all their beings. Time here is not only a cosmological and physical time but is an existential time which offers humanity "resurrection", in Islam, and "the Risen one" in Christianity. It also addresses existential features of humankind which "day by day is being drawn ever closer together," the critical qualities which integrated with human existence. We as people challenge within our own heart and life particularly during boundary occasions, like unexpected major happy ?r ~ad eve~ts, _the question of meaningfulness of life, sin, eternity and true J~tice which IS related to the Judgment Day, genuine happiness and the like. Therefore we find that salvation, happiness, eternity, and true justice are more than speculative and theological examinations within the 9 No91ra Aetate, in &ummism and Nostra Aetatt in tht 12st Century George McLean and John P* Hogan (Ed), (The Council for Research in Values and Philosõhy Washington D.C., 2005}. P. 65. ' 11Thid. p. 66. 32 '"restlessness of the human heart". It is similar to verse 28 chapter 13 of the Quran which relates the peace of heart to the remembrance of God. It is obvious that it is not a speculative of theological memory that comes from the mind or brain, because many scholars of faith are suffering from restlessness, stress, and anxiety like other people. This is an existential remembrance which ties to the bottom of the heart each single moment of life to God, the source of confidence and providence. This document apparently celebrates "differences" and diversity of "ways" without falling down into relativism or leaving the unity. There are "comprising teachings, rules of life, and sacred rites" which link humanity to God "One." It thus "rejects nothing that is true and holy in these religions" because "those ways of conduct and of life, those precepts and teachings [ ... ] often reflect a ray of that Truth which enlightens all men."11 It is not relativism for these multiple ways all are reflections and manifestations of the same Truth and therefore can be in interrelation with other ones and contribute together in enriching humans' life with meaning and inspiration. The polemical relations shift to constructive relations; the former aims to overcome the other and celebrates its victory; the latter endeavors to support and celebrates the "salvation" or "guidance" of humanity "in the Holy City, the city ablaze with the glory of God, where the nations will walk in His light" The Q,uranic Wilayat and Hidayat Two fundamental concepts in the Quran greatly inspire this effort: Wilayat (supporting alliance) and Hidayat (God's guidance). The elaboration of Wilayat shaped the major split of Islam into two divisions Sunni and Shia. This term in different forms of speech appears in the Quran around one hundred times. It reflects through various stories and conditions the same common meaning: alliance and support. This is the true and common relationship between children to parents, 12 friends, 13 relatives, 14 lord, ts gods, 16 and gracious friends. 17 However, the Quran characterizes the relationship within the faithful using the term Wilayat, meaning as follows , 11lbid. 12 7'1.. _ 13 J. rie Q,uran, 19:4-6. Ibid, 17:111 14 lbid, 29:22 15lbid, 6:14 1 6Ibid, 29:41 liJbid, 3:28, Yasrebi, Sayed Yahya, Tafiir-e Rooz (Tehran: Amir Kabir, 2011), the introduction. 33 orting alliance one of another; they en* . llt\nd the faithful, men and women, ar: sursk.blish worship añ they pay the poor-~~n the right and forbid the wrong, and th y A for these, God will have mercy on th e, and they obey God and bis messenger. s ell\. h . ,,is Sure\y God is mig ty, wise. dd to apply the model Wilayat fir 1 *t ..... ;ght seem o k th th llm' . or At the st g ance 1 .u~ 1 f the Boo ra er an 1ting its alli t the peop e o . all d Use supporting the ance O "faith" intention y use here rath lim faithful The terrn "Im ,, hi h er among Mus * . f the Arabic term . ~w c means faith than "belier is a translation °A. b' term for belief ( ittqad) comes frorn A f 'thful The ra ic 1* . -and Mumin the ~ * . . . All Quranic app 1catiõs of a_qd, refers to QD meaning tymg and cliñg tate and do not mention faith which . . fix d and static s , 'b . 1s that meamng, a e the nuran descn es mainly the peopl • 19 However, x.: e flexible and dyn. arruc. th than infidel Kafir. The first verses of chapte k f . thful ra er 1 b r of the Boo as al f 'thful and most exegetes ea orated that the n f th nuran address al h . th M li y " o e x; the Book because they s are Wl us ms articles of address people of . bout the details.20 These common articles of . th th nly difference 1s a fal ; de od 1 the foundation for calling upon the common word.21 Thus faith in ee ay f th b k * th n, usin the term Kafir with regards to people o e oo m e x.uran does g infid 1 The nuran applied term K-F * R to people of the Book22 not mean e * x: al * b . . sary to know K-F-R in its liter meanmg means covering. It ut 1t 1s neces . 23 I * d d • . d • th n,uran also in its literal mearung. t 1s use to escnbe being 1s use m . e x; . . . ungrateful as well.2' Another Quranic implication 1s declanng oneself to be clear of somebody or something.25 Moreover, verse 57_ chapter S clearly distinguishes between infidels and people of the Book. Fmally, the Quranic chapter Rome (30) reveals to the Prophet to tell him and Muslims that they are sharing in the camp of the faithful with the people of the Book and give them good tiding that the Christian faithful will overcome the enemies of the people of the Book.26 This clarifies what is narrated that the Prophet was accustomed to act in harmony with the people of the Book when there was "The Q.uran, 9:71. 19for instance, see the Quran, 4:33; 5:89. 211 lbn ~ , Abi al-Fida Islamil, Taftir al-Q,uran al-Azim. Eds by Sarni bin Muhammad alSalamah. (Riyadh: Dar Rayyiba, 1999), 1:170-171, also see 2: 121; 3:199; 4:159. 21 The Q.uran, 3:64. ?'J3:70 & 98 Ufuid, 5:12; 14:7. 14 2: 34 & 152; 4: 155-161; 26: 19-20. 2560:4. "Al-Suyuti,Jalal ad-Din. Asbab al-Ñl (Beirut: Muassisa al-Kutub al-Thaqafi ah 2002) p. 201. YY , , 34 evelation on the matter.27 Considering people of the Book, thus K-F-R ~o ~e Quran refers to its literal meaning, being ingratitude or covered, 10h. his used in other places of the Quran as well. In another word, the w ic uses two different terms to articulate the position of faithful to ~r: Mu'min (faithful) which contradicts Kafir (infidel), and Muslim, in 0 eow meaning, which disagrees with Jew and Christians (Islam in a broad narr means submission to God, either His religion [Sharia} by free will or ~~[creation by nature, so it entails all creatures).28 The basics for faith are ciroowledging the origin and the end, God and Judgment Day. Thus a eople of the Book are ~nside ~e camp o_f f~ith and Muslims should treat ~em as their supporting alliance. This 1s what the chapter Rome announced and the Prophet used to operate. Still there is a controversy because there are several Quranic verses which seem to discourage Muslims from friendly ties with People of the Book. To be clear, these verses are subject to several conditions in order to inspire Muslims in managing their situations carefully. As Muslims who are not alike in practicing faith or supporting their friends in faith, so are people of the Book. The Quran explicitly differentiates between people of the Book and does not oversimplify by placing them in one category. Oversimplification of faith is among the dangerous attitudes common today in Mass Media, shaping the mentality of people toward others in the current global climate. Non-Believers do it about the faithful, extremist Muslims do it about people of the Book, and some people of the Book do it about Islamic faith. The Quran in many places distinguishes among faithful people of the Book to suggest insight for audiences on the issue. One example follows: "They are not al] alike; of the people of the book there is an upright party; they recite God's communications in the nighttime and they adore (him). They believe in God and the last day, and they enjoin what is right and forbid the wrong and they strive with one another in hastening to good deeds, and those are among the good. And whatever good they do, they shall not be denied it, and God knows those who guard (against evil)."29 The common factions among Abrahamic religions which are emphasized repeatedly in the Quran inspire them to learn from each other and support each other in sacred experiences and building a better community. Of D 21 A1-Bukhari, Imam Abi Abdullah Muhammad, Sahih al-Bukhari (Bairut and Demascus: ~~ Ibn Kathir, 2002), 1490. 29 See the Quran, 2:128; 3:20 & 83; 7:11 1. The Quran, 3: 113-115. 35 tive and mutual coalition is replaced With course when the co 1 ns~cal state the field for supporting an allia.n a t:fu1 d po enuc , ce * disrespec ~. th 'tuation when the Quran warns Muslims to dista is destroyed. This 1s e 81 • • nee themselves from other faithful, t 'thful' do not take for guardians (Wali) those who take your rel' . "0 you who are a.i . • from among those who were given the book before O lgton for a mõ ery and adjboke~ eful of (your duty to) God if you are faithful."10 Y u ilnd the unbehevers; an e Th . bvi'ously distingw'shes People of the Book from unbeliev 1s verse o . ers by addressing two groups separately. It also gives an account why this friendship is dangerous because in this case the mutual respect is lost. It means if there is a mutual respect and willingnes~ to learn from each other, there is no prohibition and thus they can_ ~ontribute to_gether to promote virtue and justice within community. Additional Quran1c verses stress this distinction: "God does not forbid you respecting those who have not made war against you account of (your) religion, and ~ave not ~ven you forth from your homes, that y~~ show them kindness and deal_ w1th them justly; surely God loves the doers of justice. God only forbids you respecting those who made war upon you on acc~unt of (your) religion, and drove yõ forth frõ Y?ur homes and backed up (othe~) m your expulsion, that you make friends (Wali) with them, and whoever makes friends with them these are the unjust.mi ' Thus, the verses referring to not take them Wall highlight several conditions destroying the common ground necessary for shared work like belittling, fighting against, and preventing the fundamental needs of humanity like freedom of residence ( to learn more about the suggested Quranic model of relationship between Muslims and non-Muslims see my paper at Immigration and Hospitality). It is worth mentioning that the verse before states that God might bring friendship between the faithful and their previous enemies; because He is powerful, forgiving, and merciful.32 The context, before and after the discussion is about unbelievers (Kafirs) and so it is a step ahead and broader than the Vatican's call to overcome the centuries of quarrels and hostilities between Christians and Moslems, "to forget the past and to work sincerely for mutual understanding and to preserve as well as to promote together for the benefit of all mankind social justice and moral welfare, as well as peace and freedom. "33 60Ibid, 5:57. 11lbid, 60: 8-9. 31lbid, 60: 7. n Nostra Aetatt, p. 67. 36 . paliticized and extremist Muslims and politicized encounters _SiJ1~ t the Qurartic verse "let not the faithful take the unbelievers for bi~~ 5 [Awliya] rather than faithfuJ."3' It is important to mention several gu~ 1311 first, there is no clear and textual sign to demonstrate that p<>JJl~* vers here refer to people of the Book. 35 Second, many current UJlbe :roents are secular which makes them indifferent to belief or lack of got fin God and it is not easy to consider them an infidel system. Fmally, be ie context here Wall means guardian rather than friend. Verse 25 ::sses God's total operating authority on Judgment Day, verse 26 His •potence which gives power or weakness, and verse 27 His power over ~y and night and the living and dead. Then it says that the faithful are ot allowed to take unbelievers for their guardians and remain oppressed ~cause God is their true guardian and protector and it is against piety. The two next verses continue with mentioning God's omniscience and His power to do justice on Judgment Day. It is another fonn of Quranic statement36 which gives confidence to Muslims to operate their rights to govern themselves. It may be regarded as another version of Immanuel Kant's call for the Enlightenment "man's emergence from his self-imposed i.IDIDaturity" so Muslims and faithful are encouraged to reach their maturity and take responsibility for their government Hence, this warning is not related to supporting are alliance in terms of faith to explore God's mercy and promote justice, benevolence and love. In contrast to these conditional statements warning about supporting alliance between Muslims and people of the Book, in terms of the Quran there are many encouragements to work together that establish among the faithful the state of Wilayat, supporting alliance to promote love, knowledge, kindness, and qualified public and private life. The most significant is the calling upon the common word37 consisting of the very foundational principles of both Muslims and people of the Book, love of the One God, and love of neighbor, as it is detailed in "An Open Letter and Call from Muslim Religious Leaders to" his holiness Pope Benedict XVI." A suggested model of the relationship between Muslims and other faithful is articulating the issue of Wilayat, meaning alliance and support It in addition allows us to understand better how to apply calling upon the common word. While this meaning of Wilayat is common among several 3411ie Q!,ran, 3:28. 11see 3:21 364: 141. 3Thid, 3:64. 37 grades of that case, it is also the average of an analogical . begins with love and ends with guardianship. It is an analogic~eality Which entity because the faith _has the same ~uality? faith simultaneou::1d graded of various levels including controversial, rational, and intuitiv r Consists Jess dedication to high dedication, and so on. Many verses 0 ; theveis, for motivate the faithful to attain a higher degree of faith. 38 There . e Q..uran f r. "th . is no pl here for thinking that the current state o 1ai ts the final ace analogical nature of faith and constant inspiration for further st Slep. l'he the Quran to consider the prophets different in their levels ~ s caUsed same in nature.89 Also because Muslims and people of the Boõugh the considered the same, the differences are highlighted, they cannot are not * h. H th reach t the level of guardians 1p. owever, e average meaning of W*i 0 alliance and support, facilitates us with enough means to enrich the f: 1 _ayã the faithful including Muslims and Christians, as well as to promot 81 ~. of and related values among humanity in general regardless of their c~I 81th Ji . d 'd I ture re gion, an 1 eo ogy. , The concept of Wilayat among the faithful highlights many com values among Muslims and Christians and thus it is totally applicable.~ 0? helpful to examine the verse which articulates how to apply Wilayat arnot 18 the faithful. Accordingly, the Wilayat or supporting alliance between ~g faithful features the following characteristics: (A) enjoining the right an: forbidding the wrong, (B) establishing worship, (C) paying the poor-due and (D) obeying God and his messenger. Subsequently, these people mee; God's mercy because God is mighty and wise.40 The faithful operate the desired relationship considering public and private life. Regarding public life, the faithful should support their alliances together to serve humanity particularly needy. It is a part of their duty rather than an arbitrary thing. It enjoins each other toward goods and forbids each other from evil. With regards to private life they support true dedication to God and helping each other to get rid of much stressful technological life. They help each other to see God's power, wisdom and mercy behind all phenomena no matter if pleasant or unpleasant. Worshiping God is not merely visiting the worship places and participating in prayers, that is a means to experiencing selfconfidence by leaving anything to God, the most merciful and the most compassionate who watches for us and takes care of all, "Surely by God's remembrance are the hearts set at rest. "'1 Obeying God and his messenger .. Ibid, 8:2; 48:4; 3: 173; 33:22. W'2:253 & 285. 4<l9: 7J . ~'13:28. 38 ts experiencing freedom from all idols which capture the modern su~;~ike that which changes a person into a consumer. The true meaning nun b dience to God in Islam is liberation from all other authorities which of O et established by humanity, as is the case of democratic society. Rumi ar: no eat Sufi explains the meaning of Wali exactly in this way which th gr ts the essence of the prophethood to the Wilayat. He wrote, connec "Who is the "protector" [Wali]? He that sets you free and removes the fetters of servid from your feet. Since prophethood is the guide to freedom, freedom is bestowed tu ~e believers by the prophets. Rejoice, 0 community of true believers: show youron fr " h d th 1*1 "42 selves to be " ee as t e cypress an e I y. This is a very sad irony in Islam that the painkiller changed to paincreator. God revealed Shariah to free human mind from idolism and human life from oppression and unjust rules in order to celebrate human free will and rationality,43 not to create new chains and to keep people immature with textualism. However, freedom here also refers to leaving final judgment about the sophisticated faith to God. 44 It is worth mentioning that God's dialogue with Jesus in the Quran about the Trinity took place in a very elegant form of speech. It follows a very beautiful story which suggests the high spiritual position of Jesus in Islam. Jesus' disciples asked him for heavenly food to straighten their faith. Subsequently, this food was asked from God by Jesus to make "an ever-recurring happiness and celebration to the first and the last" followers of him. And God sent it on condition that they don't disbelieve in God.45 This is a very spiritual context which draws attention to heavenly food, perpetual celebration, and selfconfidence about faith which inspire Muslims to think of multiple degrees of faith and consider Jesus with the ascension. In this very spiritual context and intuitional state, far from conceptualizing reason, the issue of the Trinity is referred to elegantly. The non-propositional statement and conceptual context from one side and the last prayer of Jesus "if you should chastise them, then surely they are your servants; and if you should forgive them, then surely you are the mighty, the wise"46 (to be returned to later in this paper) and the following verse (119) instigate Muslims to contemplate the Trinity fully separated from polytheism because other verses clarified that God does not forgive polytheism. 47 42 Rumi, 6:4540-4542 43Y: ' asrebi, 2011. : 11ie Q.uran, 22:17. Ibid, 7: 112-115 ::11ie Q.uran, 7:1is. Ibid, 4:48 & 116. 39 rting alliance among faithful or Wilayat sugge ts Thus the suppo I th h s the t help each other to exp ore e eart of Jesu faithful must try O rfi •a1 c . s ilnd d b d outward and supe c1 1eatures, particularly . Muha.nun.a ' eyon d *a1* . . di m the . d b unfaithful wills an maten 1stic m vidualism 'T'L • era donllnate Y . h th * 1 nis . . li . f they are supporting eac o er to promote in faith . verse unp es 1 d God' , m d rving humanity they are un er s mercy and Wisd goodness, an se . . . n, . Oil}, !..n.:.. b t Nostra Aetate within this x.uramc concept, heartens u Ta1Juug a OU • thfu . s to think to implement a supporting allian.ce among fa1 I m terms of "In our Time." First of all it requires spreading the word among both religious leaders and religious ordinary people. Second, to understand how enjoining the right and f?r~id~~ the wrong can take place in ~emocratic mmunities and an ind1V1dual1stic world. How could modern institution co k th d . . . s and associations help faithful to wor toge er an cnticize materialistic reductionism? How do modem concerns, styles of life, and habits ask for a new subject of focus and a new method of encountering? Although the features of worship and prayers in Islam are more or less restricted insofar as they are limited to obligatory acts of worship, there is much room for other prayers that Muslims and Christians can learn from each other. Many charities by the faithful are active among various nations; the faithful from different backgrounds can join each other and also work alongside for social justice and the elimination of poverty. There are many golden chains in modern times which create modem slavery; the faithful in this context could work together for public awareness and human dignity. Acknowledging each other, and working together with regards to realities of our time bring the faithful under God's mercy because God is mighty and wise. There is one more Islamic fundamental concept which suggests how attempting to find the right path toward God is supported by God. It is God's guidance (Hidayã. Of course the common attempt among faithful to progress in faith is recommended. The position of guidance in Islam is the same of salvation in Christianity. God in the Quran describes himself as "as guide and a helper."'8 All physical things are created and guided in their natural order (20:50); all nations are gifted with a guide;'9 the position of humanity is who is guided but he or she decides to be grateful or ungrateful.50 As seen above in the first verses of chapter 2, the Quran recognizes people of the Book as faithful alongside Muslims and continues .,The Q!lran, 25:31. "13:7; 34:28. ~ 6:3. 40 are guided by their lord; these surely are the prosperous. "51 The "tb:eseis that the guidance like faith is an analogical fact52 because as much P0%:re are more levels of faith to be accomplished, there is more room to as lore God's mercy. Also this verse clearly states if _people _ask for e1dance God guides them. Another verse declares that this quest 1s based gut ertion and struggle (Jihad} . It states, "Those who struggle in our cause, on e:u surely guide them to our ways; and God is with those who do we d "s3 This struggle is left unconditioned to include struggle with inner go;p~tion, satanic inspiration and outer evil.54 To add some extra points: :e Arabic term Jihad meaning struggling primarily is used in Mecca time not as referring to war, but to ethical attempts to reform the faithful's own character. Second, the term "Those who" also is used to include all strugglers for the truth, benevolence, and good. It is not limited to particular denominations or faiths. Moreover, this verse is a conclusion to the chapter started with "do men think that they will be left alone on saying, we believe, and not be tried?"55 It addresses all humanity with various faith and links true faith with examination which can be passed easily with supporting alliance. Finally, the struggle covers both individual and collective efforts to create better people and community. Therefore the Quranic concept of Wilayat and God's support for honest lookers of the guidance encourage the faithful, Muslims and Christians, to work with the other, and learn from each other. This co-working and sharing their faithful findings provide them with the chance to explore God's guidance in a broader scope, grace in a more extended way, and light in a more comprehensive meaning; of course it is a grade of salvation and guidance. From Theological to Existential Accomplishment As the supporting alliance amongthe faithful is not a political and social entity per se, reducing ecumenism to cultural, social, and in worse cases, to political and economical aspects, thus means losing the spirit of Nostra Aetate. This kind of reduction means reducing humanity to a selective phenomenon; the whole to the particular; living dynamic reality to a stable and static entity. This is to ignore these socio-cultural aspects, but it is highlighting the significance of Nostra Aetate's spirit, suggesting the 51 2:5, also see 64: 11. 5247: 17. 5329:69. ~Al-Zamakhshari, Jar Allah. Al-Kashshaf, Ed. by Adil Ahmad Abd al-Mawjud and Ali Muhammad Muawwadh (Riyadh: Maktabat al-Abikan, 1998), 4:562. 55 The Qyran, 29:29. 41 " rrection" or "raised one" in order to acquire an existential change the res~ordinary person" to a faithful one who experiences transcendence frõ an anence. In other words, "favored" and "perfect" is an ideal state as ~ Muslin1s and Christians are directed towards. This is the duty of w~ ch and Ulema to intermediate between the current and the ideal states C*:Out limiting their mission to theology, ethics or law. Church and ; ue have to provide the field in which the faithful find their authentic sh:; of holy experiences of Jesus and Muhammad in order to open his h art to spiritual worlds. eDuring the age of globalization, there is an unparalleled chance to both faiths to discover other aspects of the beloved figures through, first, recognizing the vision of the other, and second, borrowing the other's lasses. This is the major reason we celebrate Nostra Aetate and see it as a ~culous event and liberating phenomenon. It reflects the true nature of spiritual leadership as Rumi interpreted the significant verse of the Prophet The Prophet called himself Wali, friend and protector, which is also called the proper relationship among the faithful in many verses of the Quran. Regarding its highest degree which is described as the shared quality of the Prophet and Ali Ibn Abitalib, Rumi reads it as a capacity to free people, as discussed earlier. Moreover, while traditionally the orthodox perspective in faith has been calling people to abandon their sinful nature, in both theological and moral aspects, Nostra Aetate goes a step further calling upon people to make their static theology flexible; the essence of faith is more related to movement rather than to firmness; a continuing rebirth in deeper level of faith. This significant quotation of Jesus is narrated by New Testament and Islamic source, "No one can see the kingdom of God without being born from above."61 The majesty and limitlessness of God's kingdom require a dedicated and purified heart like of our common father, Abraham.62 Interestingly, the seeing of God's Kingdom by Abraham in the Quran is narrated by his move among many faces of faith.63 However, the Kingdom's splendor and richness is so astonishing an opening that the enduring faithful explores a new spirit step by step. The path toward acquiring perfection in God's Kingdom cannot be finished so the Muslims are recommended to pray at lea.st ten times a day, "show us the straight path. " 6' In Islamic wisdom this process of accomplishment within :11u New American Bible,John, 3:4. Tiu Q!,ran, 6:75. ilJbid, 6:76-79. "Ibid, I :6. 43 bles the constant shedding of previous skin . w birth resem and continuing ne b the snake.65 Of course, one great skin is a fi ew one Y . th thi * need getting a n th critical point 1s at s 1s not only a call fi theology, How~ver, e but a step further, a calling for active or ful co-existence, h' h 1 1 f 1* . and peace . e to explore a 1g er eve o re 1gious life Th ti e co-existenc . al al . e coopera v_ al respect, and soc1 v ues are fundamentals t peaceful life, ~~tual life which aims for the realization of the grac or * sing a spmtu . 1. . b' . e or exerc1 'th' h manity. Reducing re 1gious o ~ectives to th *dance WI in u th' h' h . ese gw equating religion to e 1cs w 1c 1s only a part f fu d entals means o n am . . d also can be fulfilled, to some extent, without faith A }ioious n11ss1on an fu1 f di c . • s re o* th li . ous call for the faith rom verse 1aiths to coexisten the result, e re gi . f h . . ce . th faithful efforts consists o emp as1zmg two aspects simulta and shanng e . . Th * 1 . *milan'ty and distinction. ese aspects are more related t neous y. s1 1 th 1 . al th' o . 'al . p1*ration rather than mere y eo ogic ' e ical, or external existenti. ms c The faithful have to explore first the common spirit of all faith 1eatures. c 'th 'th s and then realize our special share of 1a.1 w1_ my our own existential relation and quest to my own faith. The Muslim has to first discover the commonality of Jesus and Muhammad and then realize one's own share of Muhammad's spiritual quality. Particular Reflections H I want to tum from textual theory to historical fact and then to engaging the truth, Islamic and Christian history must be shown to appear in opposite ways. Islam appeared very pluralistic and the Prophet and the Righteous Caliphs functioned in that way. Plus to the Quranic verses, the Constitution of Medina recognized all freedom for Jews and "The Prophet's Covenant to the Christians of Najran (Yemen)" is unprecedented recognition of other faiths by a religious builder in power. There is a translation of that Covenant worth to be considered. "In the Name of Allah, the most Gracious, the most Merciful This is a security document from Allah and His Messenger to those who have been given the Book (Bible) from among the Christians, those who follow the creed of Najran and whoever follows the beliefs of Christianity written to them by Muhammad son of Abdullah, the Messenger of Allah to all people, a covenant to them from Allah and His Messenger. 66Jb~ Sina, Resakh al-Tair, Commentated by Urnar bin Sahlan Sawi Ed. by Muhammad ;:: ~~~ 3 ~;t~~:i*Zahra, 1370); Motahheri, Mortaza, Kutiiyat-e Uloom-e Is/ami 44 nant which is entrusted to the Muslims after him (after the . a cove . d It is , 5 demise) and which they must comprehend, recogrnze an frophet d fi them. Neither a ruler nor any man who is strengthened by the safegu~r :: a ruler has the right to revoke it, nor _to rep~ace it ":ith authort~ 1 e nor to over-burden the believers (Mushms) with anything thing e s ' c d . sorne the terms stated in this document. Anyone who sa1eguar s it, other th~ d fulfills its contents is surely on the straightforward covenant b erves 1t an h 0 s . 1 al to his commitment to the Messenger of Allah. And anyone w o and is oy 1 b . . 'th th" *tor changes it to something e se or su stitutes 1t w1 some mg eneges on 1 th f r hall bear the burden of his sin, and he is one who betrays e trust o else s d' b H' d d' b H' Allah, who reneges on his pledge, who 1so eys . 1m an 1so eys 1s Messenger, and he is counted by Allah among the hars: . FIRST: That I protect them-the Christians-and defend them, thelf churches, places of worship, places of their prayers, places of the monks, the (sacred) areas which they tour wherever they may be in a mountain or a valley or a cave or a city or a plain or a sandy track. SECOND: That I guard their religion and their faith wherever they may be, on dry land or on a sea, east or west, with whatever I guard my own self and whatever belongs to me and the followers of Islam from my creed. THIRD: That I include them in my trust, in my covenant, in my security against any harm or anything shunned or any burden or any responsibility, and that I shall be behind them to protect them from any enemy that intends to harm me and their own selves, to do so with my own self, with my supporters, with my followers, with the people who follow my creed. FOURTH: That I keep away from them any harm of burdens which people who perform jihad bear, from any assault or kharaj (land tax) other than what they willingly pay without being forced or coerced into doing any such thing. FIFTH: That I do not remove a bishop from his bishopric, nor a monk from his monastery, nor a pilgrim from his pilgrimage, nor demolish any of_ their churches, nor let any construction of a mosque infringe on the1r own buildings, nor should any house of the Muslims do so; anyone who does any of these things reneges from his covenant with Allah, disobeys His Messenger and swerves from the covenant of Allah. SIXTH* N 'th * ei er a monk nor a bishop, nor any of them who worships or wears woolen clothes or seeks solitude in the mountains or in areas 45 . d fr cities should ever be required to pay any 1.b-t., that are isolate om . ~a • taX) or k}iara;. (protection r llows the Christian faith must not be fore d VENTH. Whoever 10 e SE * . a Muslim; mercy must be spread for them and into ~ecõJ:..t ust be kept away from them wherever they Illa anything harnuw Ill y be in the land. . * er Ch . ti' an commits a cnme or a senous ouense th EIGHTH* ff any ns ' e M ~ must help him, prevent hann from reaching him, protect m: añ not let him bear the brunt of wha_t he cõits; rather, cili ti. must be established between him and his victim: lie recon a on . 'd h' b h . th be pardoned or ransom is pai on is e alf. must e1 er . NINTH: They (Christians) must not ?e rejected, betrayed or neglected because I have given them Allah s covenant that they should have what the Muslims have and be obligated ~ th~ Muslims' obligations. TENTH: Muslims must carry out their obligations towards the pact which the covenant obligates; they should protect sanctities, and they should keep away every harm from them (Christians) so they may become partners with the Muslims: They have what the Muslims have and are obligated to what the Muslims are obligated. ELEVENTH: They may, if they need repairs to their churches and places of worship or anything related to their interests and creed, get assistance from the Muslims to make such repairs; they must be assisted, and this must not be regarded as a debt against them but as support in the interest of their religion and as the fulfillment of the covenant of the Messenger of Allah, as a gift to them and a boon from Allah and His Messenger to them. "66 After the death of the Prophet the four Righteous Caliphs (abu Bakr, Omar, Osman and Ali) sent a letter to the people of Najran stating that they will be treated with the Covenant of the Prophet" However distancing themselves from the Prophet's commitment, Muslims started to detach themselves from the People of the Book. Also, they started to misunderstand their faith and the content of the Bible. Muslims began to use the word kafir (infidel) to the People of the Book. Unfortunately, many 66 :'1:Jibouri, Yasin T. (trans.), Prophet's Covenant to tJu Christians of Najran, July 26, 2015 av~le at https://www.academia.edu/4259962/ Prophets_Covenant_to_the_Christians_ of_!'laJran, also ~e, Hameed Allah, Majmuah al-Wathatq al-Siyasiyyo.Jz ll-Ahd al-Nabawi wa alKhilafaJ al-Rashidalt. (Beirut: Dar al-Nafa'is,1987), Pp.186-190; Al-Ahmadi Ali, Makateeb alRasoõ (Tehran: Dar al-Hadith Press, 1998). 67Jlameed Allah, Pp. 191-199. 46 tremist Muslims with loud voices started to identify Islam and modernity ;; the Western c_ountries through the prism of the crusade. Here is the tronr Whe~ some Western media insult the Prophet Muhanunad extremist Muslims show very rash demonstrations, and even brutal attacks, but when the other prophets includingjesus and Moses are insulted they do not demonstrate even soft criticism; the Quran and Shariah consider both insults the same sin. However, examining the true meaning of kaftr and mushrik (polytheist) is necessary to prevent misconclusion and mis-application of the terms to People of the Book. As we discussed, the People of the Book are neither kaftr or mushrik in technical meaning of the Quranic terminology. People of the Book are faithful (mu'min) as Abraham is considered a Muslim in the Quran (1:128; 3:67). Applying Islamic fundamental concepts out of it, Abrahamic context and spirit is both achronological and illogical. In opposition, Christianity started with a very exclusivist view, at least in tenns of Islam, and reached the following declaration by Nostra Aetate. "The Church regards with esteem also the Moslems. They adore the one God, living and subsisting in Himself; merciful and allpowerful, the Creator of heaven and earth, who has spoken to men; they take pains to submit wholeheartedly to even His inscrutable decrees, just as Abraham, with whom the faith of Islam takes pleasure in linking itself, submitted to God. Though they do not acknowledge Jesus as God, they revere Him as a prophet. They also honor Mary [ ... ). In addition, they await the day of judgment[ ... ). Finally, they value the moral life and worship God especially through prayer, alms giving and fasting." Then with accepting the sad and hostile long history between Christians and Moslems, "urges all to forget the past and to work sincerely for mutual understanding." This is a clear recognition of Islamic spirituality and call for mutual understanding and faithful coalition. Although still the idea of salvation only through Jesus might seem problematic, the seed of "anonymous Christians" in Nostra Aetate cannot be ignored. Moreover, we as Muslims must keep in mind that this pluralistic approach appears from within a historical big tradition of faith as well as related to a faith which came after it. Conclusion The Vatican Second Document Nostra Aetate mirrors the true nature of religion, much more than a socio-historical phenomenon. It encourages living faith rather than only believing and confessing it. Our time more than ever requires supporting alliance among faithful. The concept "supporting alliance among Abrahemic faith" is recognized in the Quran by the 47 terminology of Wilayat; as Muslims must learn and work together th l *s true with regards to Muslims' relation to Jews and Christians Th'* e same . IS SU can contribute enormously to betterment of the community in th JPort East among these p_eople. Simul~eou~ly it entail~ a respect for ddJe uniqueness of each fa1th and plurality of lif~. ~ would like to conclude ~e three stories of the Quran. Once Jews, Chnstians, and Muslims . 1\.4" With in J.v1ed* each boasted that they had the very best faith. Verses 123-4 chapte Ina revealed and said the criteria for salvation is good deeds, not Wis~ 4 Were ambitions.68 In this context we can also understand the story (ab es and which recognizes religious pluralism when Salam Farsi ~ut 2 =62) companion of the Prophet asked him about his precious frie~ds ~ great faiths. 69 It inspires Muslims and Christians to exercise approach .In other instead arguing about Him; to support each other in obta* . ing God religious experiences and building a qualified community than ;ung_ more theological distinctions and speculative explorations Finally 't~cusing the . ' I IS narr that the Prophet repeated Jesus' prayer70 for Muslims a whol . h ated . . e nig t askin forgiveness for his people.71 Muslims explicitly do not believe in trin' g the Prophet is not asked for that by God. So why did he th ity and Wh * h'dd repeat at v at IS I en commonality under apparent difference? erse? 68aJ-Suyuti, 92-3; Al-Tabarsi Abi Ali al-F dh . Dar al-Murtaza, 2006) 3: 164 ' a I, Ma.Jma al-Bayan ft Tafsir al-Qyran (Bairut: 69AJ s . ' ' 70The ~ãl:~~~8:11is verse is repeated with a little change in 5:69. "~-Ghazzali, Abu Hamid, Ih a al-Ulo - . . Kariata Futra, No Date) p 283 . 1 1 om al Din, Ed. by Badawi Tabanah, (Indonesia: ' ' ' a so see Ibn Kathir, 3:234-235. 48 ts round that spirit, and then exploring *ous aspec a h I interaction among :an f th Quranic approac . t goes to a deeper that spirit in the ligh~ ? e ystagogy in which all partners in the reh01ons-a m d *th* d conversion among . 0~ch for understanding Go :'1 m a eeper aspect dialogue deepen their se f subiectivity which comes after the . . an awareness o J k' d ld . of humanity, . . d of hopes that human 1n cou save itself. abandonment of ideologies 1 ~. call of self-realization in witnessing God h t f the re igious , Touching the ear O h e inter-religious competition and conflict to Nostra Aetate attempts t? c an/positive dialogue, not only among scholars . t relioious constructive an . . . . . h m er0 1 h 1. relioiously and exercise participation m oly b t * thin peop e w o ive 0gth . u ~ . th' . actly what supporting alliance amon e faithful in expenences, is is ex the Quran means. h th d Muhammad gather in a place and meet eac o er, what If Jesus an . uld th d. ? -urould they want to convince each other to follow one WO ey iSCUSS. VV 1 • • • another? The Quran clearly states, "We make no distinction ( they say) between one and another of his messengers"56 and "of these messengers, we have preferred some above others."57 This is similar to what is said in the Gospel, "Do not think that I have come t~_:bolish the law or th~ p~op~e~. I have come not to abolish but to fulfill. :i In both texts, the surulanty 1s associated with a uniqueness; the sameness with differences; the Quran suggested "preference" and the gospel "fulfillment." The competition and conflict among religions occur when firstly the preference and accomplishment is taken separated from all prophetic contexts, and secondly, when it deforms on a merely theological approach. One can relate to this point both as an outsider and insider. As a philosopher, an outsider's view to faith, there is a distinct difference between a nominalist understanding of reality as composed of single atomic entities opposed to each _other, and a Platonic vision that understands reality in terms of a unity ~~t is transluce~t and joyful.59 The second approach joins the religious vismn and considers different religions as diverse manifestations of the s~e ~hil; the first keeps them separated and far from each other. From an msid~r s perspective, there are several Hadiths that the Prophet said to not consider him abo th h . th ve e prop ets hke Jonah and Moses 60 As the result, e sameness and dilt * erences come together to help the faithful in facing 56The Q,uran, 2:285. 572:253. ssThe New American Bible, Matthew 5*17 s9Hogan John P. and Maclean Ge~r ~ F . Later, p. 7. g *, eds., Multtplt Paths to God: Nostra Aetate 40 liars ~ , -Bukhari, 2002, 843 & 845.