À Al Azhar, les musulmans affichent leur unité contre l’extrémisme

La plus prestigieuse institution du monde sunnite a réuni, jusqu’au mercredi 3 décembre musulmans – sunnites et chiites – et chrétiens pour dénoncer « l’extrémisme et le terrorisme ».

Malgré la difficulté de certains musulmans à établir un lien entre leur religion et les exactions commises par l’État islamique, plusieurs participants ont vu là un premier pas. Continue reading

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Response by Ambassador Idriss Jazairy on 3 December 2014

 

 

 

 

 

 

 

 

CHRISTIAN-MUSLIM SUMMIT

 

 

 

Vatican City 2-4 December 2014

 

 

“And you will indeed find that the closest in friendship to the believers are those who say: “We are Christians”. “(Koran, 5/82).

Despite this, in the dark ages, religious intolerance between our faiths prevailed and was begotten by ignorance. In the contemporary information society, it survives through fear-mongering and racist utterance. Continue reading

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Pontifical Institute for Arabic and Islamic Studies, Rome

Third Christian-Muslim SUMMIT

2-4 December 2014, Rome, Italy

 

 

Prof. Dr. Adnane Mokrani

 

Pontifical Gregorian University, Rome

 

HRH Prince El Hassan bin Talal,

The Right Reverend John Bryson Chane,

Ayatollah Sayyed Mostafa Mohaghegh Damad,

Excellences,  ladies and gentlemen,

It is a pleasure to be here today with all of you and to have been given the opportunity to address on this occasion. I take the privilege to thank you all for your presence. I would like to begin my brief point of view about the theme of our meeting “Christians and Muslims: Believers Living in Society”. Continue reading

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3rd Summit Christian-Muslim leaders, Rome 2014

His Eminence Jean-Louis Cardinal TAURAN,

Eminences,

First and foremost I would like to express my thanks for inviting me as an honorary guest to this important meeting.

Religion is a guide power for people since the very beginnings of history. Some sages of the Talmud understood that Cain murdered his brother Abel for religious passionate reasons[1]. One said: the Holy Temple will be built in my territory, the other said: it will be built in mine. Then stood up Cain and killed his brother. Religion is susceptible to raise love towards man and God, but when it is distorted could be transformed in the source of the most horrible hate.

Christians, Islamic and Jews, who rooted their faith in the Bible, have recognized that love is the key for human behavior. Rabi Akiva[2], the greatest of the sages of the Talmud, coincided with Jesus[3] that the verses which resumes the essence of the Pentateuch are: “Hear Israel the Lord our God is one Lord. And you shall love the Lord your God”[4], and “Love your neighbor as yourself”[5].

Similar concepts we read in the Coran, 4.Surah An-Nisaa : Ayah 36:

“Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbor, the neighbor farther away, the companion at your side, the traveler, and those whom your right hands possess. Indeed, Allah does not like those who are self-deluding and boastful”

Therefore, it is our obligation, in this dramatic hour of bloodshed and destruction in sake of God, to stress and emphasize with all the power of our voices the truth of our faiths and to condemn all action inspired in hate and madness.

The Prophets are, through their words and attitudes, models for our behavior. In the book of Amos (3:8) we read:

The lion has roared; who does not fear? The Lord, the Almighty has spoken; who will not prophesy?

We are not Prophets and did not speak with God in the intimacy they did, but we as they, know the reveled willing of God from human being. Therefore to keep silence when the image of God engraved in each individual is destroyed by the violence rooted in an insane bigotry is a sin. The masters of our religions must shout out with their loudest voices that the highest sanctity of God lives in each human being. To murder in the name of God means to blaspheme God.

In the twentieth century were consummate horrible crimes in the name of new anthropomorphic religions. Nazism and Stalinism killed millions of human beings on the altar of their fanatic and insane beliefs. During the seventies of the last century, many went back to the old religions in order to find a sense to their lives. But their returning was not to the pureness and spiritual depth, but to extreme and aggressive aspects of them. As tolerance and acceptance of the other was not in the vocabulary of the anthropocentric religions, some new expression of the renewed traditional religions neither know about the other in his rights to be different.

The greatest achievement we can get in our human condition, according to the Bible, is to build up a world of peace. It is not an easy task. In the Book of Numbers[6] appears the formulation of the blessing that the priests have to invoke for the people of Israel, the last word of it, which undoubtedly reflects the major thing of the blessing, is peace.

Let us work for peace, performing the first an essential step for its achievement, which is: the installation of a language of peace in our world.

Will the Almighty bless our intentions and efforts.

 

Rabbi Abraham Skorka

Rector del seminario Rabínico Latinoamericano ‘M.T. Meyer’

Rabino de la Comunidad ‘Benei Tikva’

 

[1]                                                                                                          :בראשית רבה (תיאודור-אלבק) פרשת בראשית פרשה כב

ר’ יהושע דסיכנין בשם ר’ לוי שניהן נטלו את הקרקעות ושניהם נטלו המיטלטלין, ועל מה היו אותן הדינין, זה אמר בתחומי בית המקדש ניבנה וזה אמר בתחומי ויהי בהיותם בשדה, אין שדה אלא בית המקדש היך מה דאת אמר ציון שדה תחרש (מיכה ג יב)

[2]Regarding the love to the neighbor and Rabi Akiva’s opinion, see: Sifra, Kedoshim. Parashah 2; Bereshit Raba, Parashat Bereshit, Parasha 24, Siman 7. The centrality of Keriat Sh’m’a in Judaism is needless of special references.

[3]Mark 12:30-31; Matthew 22:3

[4]Deuteronomy 6:4

[5]Deuteronomy 19:18

[6] Numbers 6:22-26

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المسيحيّون والمسلمون : مؤمنون يعيشون في المجتمع

المحترم جون بريسون تشاين

إذا لم يحلّ السلام بين المسيحيين والمسلمين، سقط السلام في الشرق الأوسط وانتفت فرصة إحلال السلام في العالم[1]

بموجب استطلاع للرأي أجرته مؤسسة Pew وصدر في العام 2010، يتماهى ثمانية أشخاصٍ من أصل عشرة من مجموع سكان العالم مع مجموعة دينيّة محددة[2]. يُقدَّر عدد أتباع الديانة المسلمة بـ1.6 مليار وعدد أتباع الديانة المسيحيّة بمليارين. تقبل هاتان الديانتان السماويّتان من حيث طبيعتهما مبدأ الهداية (أو الاعتناق) وهما تشهدان حالياً تنامياً شديداً في عدد الذين يهتدون إلى الديانات في إفريقيا وآسيا والشرق الأوسط وأمريكا الوسطى والجنوبيّة ناهيك عن الصين. رأى البروفسور فيليب جنكينز أنّ التحدي الحقيقي يكمن في إمكانيّة المحافظة على تعاليم المسيحيّة والإسلام سيّما وأنّ أتباع الديانتين الجدد يجنحون بدرجةٍ أكبر إلى المحافظة في تفسير الكتابات المقدسة. يُمكن أن يؤدّي الابتعاد عن التعاليم اللاهوتيّة الجوهريّة وصولاً إلى فهمٍ أكثر مبدأية وتبسيطاً  Continue reading

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Christian and Muslims: Belivers Living in Society, The Right Reverend John Bryson Chane, D.D.

If there can be no peace between Christians and Muslims, then there can be no peace in the Middle East or for that matter, no opportunity for peace throughout the world!(1) Continue reading

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Adopting Rational Principles as the Basis of Religious Conduct [1]

Seyyed Mostafa Mohaghegh Damad

In today’s world, due to the behaviour of certain believers, religions have become coupled with violence. Sadly, the Religions that used to be accounted as the messengers of peace, friendship, morality and tranquillity, have become, in many parts of the world, as the cause for bloody and violent feuds. Therefore, I believe that the arch duty of religious leaders, today, is to wipe out these emerging ugly and hideous “appearances” of the religions, to try clarifying and showing the real beauties and righteous facets of all holy faiths, and to return this divinely- given gift to its real status. Continue reading

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Christians and Muslims: Believers Living in Society, By HRH Prince El Hassan bin Talal

It is a pleasure to reiterate my admiration for the vision and philosophy underlying the present Summit.  All too often the emphasis is on the material at the expense of the spiritual and therefore at the expense too of values. The ethical, if mentioned at all, comes only as an afterthought, a sort of ‘politically correct’ nod designed to ward off criticism, but is omitted from the crucial list of factors moulding our responses to differing situations or shaping our vision. Thus it is a relief that today we come together as believers, convinced of the inherent dignity with which every man, woman and child has been endowed; cognisant of our obligations in the teaching and taking of responsibility, and looking to the future in terms of an ethical and sensitive approach to human development.

This is significant because I believe the key to meeting the challenges of the future is to change conventional ways of thinking.

 

Coming as I have from London where I had the opportunity to visit the British Museum – founded some 250 years ago to promote universal understanding – the words of Imam Shatibi of 14th Century Spain come to mind:  ”   تعظيم الجوامع واحترام الفروق ” ‘enhancing commonalities and respecting differences’.

 

Of course there are differences, for as the Holy Qur’an says (The Feast 5:48) had Allah willed, humans would have been created as a single nation, but were not so that we may be “tested.”  So, the verse continues, “compete with one another in good works. You will all return to God.”  At that Final Judgment, “He will make clear to you the matters you differed about.”  In other words, pluralism is part of the divine plan, and those of us who believe our “way” is better should endeavour to demonstrate that superiority through good works.

Triumphalism, as the belief which assumes the primacy of one’s own values and the right to rule others, has no place in our discussions.

 

Yet acceptance of the other must go beyond mere recognition of the other’s theological right to exist (as professed by all the Abrahamic faiths), to an acknowledgement of the other’s intrinsic worth. This equally implies a recognition of the legitimacy of the other’s truth, though it may not be our own. As Canon Giles Fraser put it: “It’s easy enough to generate a narrow version of inclusion – the inclusion of all those who share my world view. But to design a more inclusive version of inclusion requires sharing space with those who think and feel differently to me, even if their difference is something I would think of as a form of prejudice.”[1]  More simply put this could be described as the difference between tolerance and respect, between forbearance and universal human dignity with justice.

Religiously motivated violence, by contrast, is rooted in a perception of the Other that denies his humanity.

 

The schisms in the world today have become so numerous, the inequities and inequalities so stark, that a universal respect for human dignity must once again be brought back to the consciousness of the international community. Now, more than at any other time, an ethic of human solidarity and a new international order are required.

 

Fourteen years ago, at the annual meeting of the IMF and the World Bank in Prague, Vaclav Havel emphasised that the “the crucial task is to fundamentally strengthen a system of universally shared moral standards that will make it impossible, on a truly global scale, for the various rules to be time and again circumvented with still more ingenuity than had gone into their invention.”

 

Earlier still, as co-chairman with Prince Sadruddin Aga Khan of the Independent Commission on Humanitarian Issues, we issued a call for the establishment of a new international humanitarian order, precisely to bring to humanitarian issues the same level of experience and expertise as is usually accorded only to economic and hard security matters. This proposal, I am pleased to say, was adopted in 1981 by the UN General Assembly; its relevance remains undiminished.

 

The current situation is bleak. Until recently, in living memory no Iraqi or Syrian had attacked a church.  If either had had to point to one defining marker of their national identity, it would be the resilient and thriving variety of the faiths and peoples between the Tigris and the Euphrates.  The international Muslim community has always justly taken pride in our protection of the religious minorities who lived and took shelter among us. Yet today we are witnessing the tragic new escalation in the extremists’ effort to incite a religious war – to seize the vacuum and manipulate it to their own ends. It is a particularly obscene blasphemy against the spirit of Islam and the character of our earliest civilisations, against the people of the Indus Valley and Mesopotamia.

 

The followers of all faiths affirm the non-ultimacy of economic and political considerations, of the new material world order. I feel we must insist upon the ethical dimension and demand that humanitarian factors be placed at the forefront of all other considerations; we must seek a new kind of politics, capable of ending humanity’s ancient wars against itself and against nature.

 

Muslim-Christian dialogue has come a long way since its modest beginnings in the early 1980’s. We have achieved a basic recognition of the basic spiritual and moral affinity of our faiths and the degree to which, despite differences in theological idiom and rituals, their essence remains the same: belief in the ultimate accountability of man before God.

To date however, this meeting of minds has been mainly academic, and greater efforts are needed to encourage its growth at the grass roots level, both between and within Muslim and Christian societies where negative prejudice remains rampant – and growing.

 

The broad geographical boundaries between Islam and Western Christianity are becoming daily more blurred, but increased proximity has not dispelled the sensitivities and phobias arising from justified or unjustified feelings of insecurity. Meanwhile, the historical legacy of mutual prejudice arising out of the colonialist era and western dominance, persists in peoples’ minds and is reinforced today, on the one hand by the misconception that terrorism is somehow intrinsically Islamic, and on the other by the continuing disparity in development.

 

As believers in society, we can and must reach out to our respective communities to encourage them to talk not at, but to each other; to celebrate the richness of diversity and the benefits and joys of inter-cultural and inter-religious exchange, and to re-establish our sacred spaces not as venues of division, but as places for constructive exchange. Beyond that, it is my profound wish that we can build a template of hope to include the marginalised and the disenfranchised through coordinated action on the following five fronts:

 

1. We appeal to the higher bodies in the international community to re-establish a New International Humanitarian Order proposed by Jordan and adopted by the UN General Assembly in 1981. This order would help ensure that humanitarian concerns are placed at the centre of our national and global policies.

 

2. The scope of international humanitarian law should be broadened to include The Law of Peace relating to human welfare. We have always spoken of the ways to wage war – now is the time to wage peace.

3. The gains of market based globalization have not been shared by all. We ask that the leaders of the world actively develop and further faith based mechanisms such as zakat to help the poorest of the poor, irrespective of race or religion, around the world.

 

4. It is essential to illustrate to our youth that they can develop a sense of wellbeing and fraternity through communities of faith. Else, we run the risk of our youth adopting extremist positions as they look to develop a sense of meaning of life, brotherhood and belonging.

5. As the nations of the world come together to finalize the post-2015 development agenda, the moral lobby of faith that is still strong across the world must act in cohesion to ensure that human dignity is at the forefront of all development efforts.

 

It is only through our collective action that we will be able to reaffirm our common human dignity and build a credible template of hope.

As my late mother-in-law, the Begum Shaista Ikramullah said, speaking in 1948 at the Third Committee of the UN, charged with debating and drawing up the DHR: “It is imperative that there be an accepted code of civilized behaviour…”

Adding later, that:

 

“The ideas emphasized in the DHR are far from being realized, but there is a goal to which those who believe in the freedom of the human spirit can try to reach.”[2]

Without ethics and principles to which to aspire – without hopes and dreams – we cannot even begin.

[1]Hallelujah, the long wait for female bishops is over at last, Comment is Free, the Guardian, 17th November 2014

[2]From Purdah to Parliament, Shaista Suhrawardy Ikramullah; OUP Revised and Expanded Edition, 1998; (page 191-2)

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Christian-Muslim Summit Concept Paper

Christian-Muslim SUMMIT

Third SUMMIT of Christian and Muslim Religious Leaders

2-4 December 2014, Rome, Italy

 

Concept Paper

 

The 2014 Summit represents the third in a series of encounters between Christian and Muslim Religious Leaders and experts coming from both Eastern and Western nations. His Eminence Jean-Louis Cardinal Tauran, President of the Pontifical Council for Inter-religious Dialogue, is hosting the event. This Council is “the central office of the Catholic Church for the promotion of interreligious dialogue” and has the mandate, inter alia, “to promote mutual understanding, respect and collaboration between Catholics and the followers of others religious traditions.”[1] The event will be convened on 2-4 December 2014, in Rome, Italy. Continue reading

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2014 القمّة الثالثة بين القادة الدينيين المسيحيين والمسلمين

 

 

القمّة الثالثة  بين القادة الدينيين المسيحيين والمسلمين

2-4 كانون الأوّل/ديسمبر 2014، روما- إيطاليا

 

 

ورقة مفاهيميّة

تُعدّ قمّة العام 2014 الثالثة من سلسلة لقاءات جمعت قادة دينيين مسيحيين ومسلمين وخبراء قادمين من دول الشرق والغرب. تُعقد القمّة بضيافة صاحب النيافة الكاردينال جان لوي توران رئيس المجلس البابوي للحوار بين الأديان. والمجلس هو “الهيئة المحوريّة في الكنيسة الكاثوليكيّة المعني بالترويج للحوار بين الأديان” وهو مختص “بتعزيز التفاهم المتبادل والاحترام والتعاون بين أتباع الكنيسة الكاثوليكيّة والديانات الأخرى”[1]. سيُعقد المؤتمر بين يومي الثاني والرابع من الكانون الأوّل/ديسمبر 2014 في روما، إيطاليا Continue reading

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