Christian Understanding Of Islam For Religious Tolerance And Peaceful Co-existence


Introduction: The theme under consideration is more relevant during this time of our political, social and religious disturbance than at any other time in the history of this nation. A retrospective look into the activities of the Council of Churches in Sierra Leone (C.C.S.L.) cum the Inter-Religious Council in relation to their quest for a peaceful settlement of the crisis in this country since the signing of the first peace accord and two others thereafter, will not leave us in any doubt as to the relevance of this topic. As I probe the topic, I realize that there are certain key words that must be taken seriously. These words are: understanding, tolerance, cooperation and peaceful co-existence. However, without the practical implementation of the meaning of these words, Christianity and Islam will be seen to be everlasting foes at the expense of progress. In my observation, I am convinced that three important factors among others compel us to address this topic: 1. The brotherhood of the human race 2. The similarity of religious beliefs 3. The common legacy of social problems.
THE BROTHERHOOD OF THE HUMAN RACE
The brotherhood of the human race is a compelling factor in the promotion of Christian - Muslim interaction for understanding, tolerance, cooperation and peaceful co-existence. Abdal-Rahman Azzarus, former Secretary, general of the Arab League between 1945-1952 emphasized the importance of brotherhood when he noted.
Arabian society was divided by tribal prejudices and uncurbed individualism and human society was dominated by racial bigotry and pride in lineage when the prophet appeared with his call to brotherhood echoing the cry of God: 'O mankind! Lo! We have created you male and Female, and have made you nations and tribes that you may know one another and be friends. Lo! The noblest of you, in the sight of Allah, is the best in conduct.1
The teaching of the Bible supports brotherhood, and we see this portrayed in many ways:
(1) Through the creation story in Genesis chapters 1 and 2, the first man and ancestor of mankind was created, given a partner, an abode and responsibilities to take care of his new environment and procreate.
(2) Through the story of the Tower of Babel we see a people speaking one language, determine to build a city and a tower in order to make a name for themselves in total defiance of God's command to populate the whole earth. God put a quick stop to their intentions, confused their language and scattered them abroad.
(3) Through the post-flood narratives in Genesis chapter 10 and 15 Noah's three sons subscribe to the origin of Nations as we have them today, an idea verified by anthropologist, Arthur Custance:
a. The descendants of Japheth (Gen. 10:2-5) are Germany, Russia, Persia, Greece, Italy, America, Spain and Cyprus.
b. The descendants of Ham (Gen. 10:6-20) include the following - Ethiopia, Egypt, black Africa, the Canaanites of Palestine now known as Palestinians, Babylon and Assyria (now known as Iraq), Phoenicia, the oriental people of China, Japan, and India.
c. Furthermore, the descendants of Shem (Gen. 10:21-32; 11:10 -32) are the Nation of Israel through Abraham, Isaac and Jacob; and the Middle East Arab countries through Abraham, Ishmael and Esau.
Interestingly, there are Christians as well as Muslims among the descendants of Shem, Ham and Japheth so far listed above. In Many parts of the Quran on the other hand, the Prophet Muhamad's belief in the brotherhood of the human race is given confirmation (see suras -3:64; 42: 13; 2:256). In one particular instance we read in sura 2:136 the following statement: "we believe in Allah and that which is revealed unto us and that which was revealed unto Abraham, and Ishmael and Isaac, and Jacob, and the tribes, and that which Moses and Jesus received, and that which the prophets received from their Lord. We make no distinction between any of them, and unto Him we have surrendered"2 Surely, what this sura is saying is that the brotherhood of the human race is one sure and important common denominator in inter-faith understanding.
THE SIMILARITY OF RELIGIOUS BELIEFS
The second underlying factor for Christian understanding of Islam for religious tolerance, inter-faith cooperation and peaceful co-existence is the fact that in both Christianity and Islam, there is similarity of religious beliefs. Lest I should be misunderstood, I must underscore here that the ideas of similarity neither connotes that Christianity and Islam are the same, nor imply that the Bible is one and the same theological doctrines but those teachings which are similar ought also be honestly given due regard in order to encourage interaction between the two religions.
(1) SOME EXAMPLE OF SIMILAR RELIGIOUS BELIEFS: There is belief in one God, prophecy, worship, prayers, mercy, law, scriptures, patriarchs, sin, forgiveness, judgment, Heaven, hell, Angels, rewards, eternal life, moral character, justice and freedom and many others. What usually sparks of debate, ill will and malice is when proponents of both religions either advertently or inadvertently emphasize those beliefs that are dissimilar at the expense of those that are similar.
In his book, Sandals at the Mosque, Kenneth Cragg is of the opinion that "Islam and Christianity deal fundamentally with the
Same things and to a significant extent deal with them in the same way. The distinctiveness that lies beyond the commonness is serious and inclusive and reaches back inevitably to qualify what is shared. The Christian presence in witness has to do critically and gloriously with this distinctiveness. But only on the ground f things in common". 3 In other words, what is common belief to both religions must serve as points of contact for better understanding but should not serve as a deterrent for critically assessing what is distinctively antithetical to both religions.
(2) Some Example of Dissimilar Religious beliefs or Points of Divergence
The fatherhood of God is denied because God does not have a wife and therefore, does not have children but slaves. Jesus Christ according to Muslims, is not the Son of God but an apostle sent by God. He is a man and the slave of God. Islam also denies the crucifixion of Jesus Christ (see sura 4:155ff). In the words of this verse - "They did not kill him and they did not crucify him, but one was made to resemble him"4 There are many other points of divergence but we must remind ourselves again that in order to foster understanding, cooperation and peaceful co-existence points of similarity must be the basis toward that end.
THE COMMON LEGACY OF SOCIAL PROBLEMS
That both Christianity and Islam have a common legacy of social problems is a fact that clearly manifests itself from country to country among the ancient and in today's modern societies or communities. The Bible and the Quran are ancient religions and theological books that serve as a guide not only to the adherents of Islam and Christianity but also to the entire world as a whole.
In the Old Testament, in Exodus chapter 20, Yahweh gives mankind a social and religious blueprint in the form of commandments as a deterrent to antisocial and anti-religious behavior. The first four takes care of man's relationship to God:
1. Do not have other Gods before me.
2. Do not make yourself a carved image or any likeness of anything in Heaven or on the Earth.
3. Do not take the name of Yaweh in vain.
4. Remember the Sabbath Day and keep it holy.
A cordial relationship between God and man, the Creator and the creature is vital to a peaceful and progressive society. The second half of the commandments (six in number) deals with man to man relationship.
5. Honor your father and your mother.
6. Do not kill.
7. Do not commit adultery.
8. Do not steal.
9. Do not give false witness against your neighbor.
10. Do not covet your neighbor's wife, or his servant, or his ox, or his donkey, or anything that is his.
A break in relationship between man and his maker may lead to a break in relationship in society. It is needless to say here that these commandments are emphasized and interpreted times without number in the entire Bible.
In view of the foregoing, what shape or form does the common legacy of social problems inherited by present day Islam and Christianity take today? The answer is simple. The setting aside of God's blueprint or commandments has given birth to countless other problems in different shapes and forms. There is in our communities the following - poverty, wars, disease, murder, slavery, racism, tribalism, injustice, rape, embezzlement of state funds, armed robbery and many others.
Many people of different backgrounds and academic stature have in the past attempted to solve these common problems in their own little ways but have failed. Before his death, the late President of the Republic of guinea, Ahmad Seku Ture wrote a book entitled. Islam for the People's Benefit, in which he interpreted Islam as a religion that is interested in the spiritual, social and political life of the people.5 Beyond whatever man has done in the past in addressing social problems, there must also be inter-faith input and dialog.
"There is inter-religion in the fundamental sense that mankind is one in its elemental needs, yearnings, wistfulness and fear. Religions, across all their disparities, are about the same thing, and have to do with the same world, with the heart of man, finitude of life."1Conclusion
In conclusion, I must give credit to the Christian Community and the Islamic Faith in Sierra Leone for having moved so fast from where they were twenty years ago to where they now find themselves in terms of inter-faith and inter-denominational understanding and cooperation. Instead of fear, suspicion and inactivity, there is now openness, frankness, trust and cooperative activity among the different religious groups. So, the theme -Christian understanding of Islam for religious tolerance as a foundation for inter-faith cooperation on value issues for peaceful co-existence, is timely and relevant. What propels us to reflect on this theme that hinges on three factors: The brotherhood of the human race. The similarity of religious beliefs. He common legacy of social problems.
Dr. Leopold A. Foullah is currently Senior Lecturer and Head of the Department of Philosophy & Religious Studies, Fourah Bay College, University of Sierra Leone, Mount Aureol, Freetown. He is also the General Superintendent of the Missionary Church of Africa, Sierra Leone Conference. He holds the following academic qualifications: Dip.Th., B.Th., M.Div., M.Th. and Ph.D (Leeds University, England). He is interested in Biblical Theology and Social Issues. He is External Examiner for both The Evangelical College of Theology (TECT), Jui and the Sierra Leone Theological College & Church Training Center in Freetown. He is married with three children.