Interfaith
1. What it means to belong to a faith tradition.
2. Diversity within a faith tradition.
3. Diversity within a community.
4. The impact of diversity on cultural and community groups.
5. The impact of pluralism and the modern world on faith communities.
6. The relationship between citizenship to religious practice.
One of the most powerful experiences of what it means to belong to the Islamic faith tradition is the annual HajjIslamic pilgrimage. Muslims gather from every corner of the world, with every ethnic group, every nationality, every language represented, one truly experiences the depth and breadth of what it means to belong to the UmmahIn Islam, belonging to the wider community of Prophet Muhammad (pbuh). It is a point at which one is touched by TawhidIn Islam referring to unity at its deepest level – not just the Oneness of GodWord used to describe a personal transcendent Being but the witnessing of Oneness of humanity too. The stories of Hajj are brought back home by the Hajji, a memory, a reminder, to the community of his journey in the footsteps of the Prophet and his great ancestors - Adam, AbrahamFounder of the Jewish nation, Ishmael and Hagar. It is an affirmation of Islamic beliefs, history, and the realization and fulfillment of the primordial covenantA relationship or bond between God and his people of Alastu bi Rabbikum (Surah 7:172) and the link between the local and global community of Muslims.
The Prophet defined Islam as constituting three dimensions - Islam, Iman, IhsanIn Islam, perfection of faith. Islam is reflected by the Madhahibs - Shafi'i, Hanafi, Maliki and Hanbali. Iman is dialectical theologyThe study of disciplines associated with God and the major schools are Ashari and Maturidi. Ihsan is Tasawwuf or Sufism, containing numerous Sufi tariqas (orders), the main ones being Naqshbandi, Qadari, Chishti and Shadhili.
In Shi'ahA faction of Islam Islam the major group is Jafari or twelvers, named after ImamA Muslim leader of prayers Ja'far al-Sadiq (d.765), they follow the twelve Imams, all descendants of Imam Ali (d. 661) and Fatima (d. 633). Other groups dispute the right of successorship and therefore two other main groups emerged – the Zaydis or Fivers, named after Imam Zayd ibn Ali (d. 740) and the Isma'ilis or Seveners, named after Imam Muhammad ibn Isma'il. A number of reform movements emerged under colonial rule in the 19th and 20th centuries. Many SunniA division of Islam which constitutes the majority of Muslims Muslims in the UK may be adherents of one of these movements - Barelwi, Deobandi, Ahl-i-Hadith(pl. Ahadith) Islamic traditions or stories concerning the Prophet Muhammad (pbuh), Tablighi Jama'at and Salafi/Wahabi.
Islamic communities in the UK come from diverse ethnic and denominational backgrounds. This often means differences not just in clothing and cultural attitudes but also in religious practice as each ethnic group emanating from a particular Islamic geographical area will traditionally have adhered to a particular Madhab. However, this situation somewhat evolved and other groups substantially funded through the oil boom of the 1970s led to the establishment of new groups that were opposed to the traditional Madhahibs, these may be termed to as Wahhabi/Salafis. A consequence of this has been that second or third generation Muslims have been exposed to a Theology that is anti-mainstream and literalist. Despite these differences, Mosques nonetheless will maintain an open policy to all denominationsDifferent groups within one religion for congregational prayersExtempore and set conversations with God or other religious practices.
Islam from its very inception has encountered other faiths, especially the two AbrahamicReferring to the three faiths of Islam, Judaism and Christianity faiths – ChristianityOne of the major monotheistic religions of the world and Judaism, adherents of these are referred to in the Qur'anThe sacred text of Islam and believed by Muslims to be the word of God revealed to the Prophet as Ahl al-Kitab, Peoples of the Book. Historically as the Islamic empire expanded Muslims were able to extend this definition of Ahl al-Kitab to include Zoroastrians, Buddhists and Hindus. Following the Prophet's proclamation of his mission, there followed intense persecution of Muslims, which led to the migration of eighty-three men and nineteen women to Abyssinia, a Christian land in 616 CE. Other examples include the Constitution of al-MadinahThe holy city to which the Prophet Muhammad (pbuh) migrated, the Prophet allowing a Christian delegation from Najran to pray in the Mosque and there are numerous verses of the Qur'an (Surahs 2:62, 3:63, 3:113-115, 3:199, that clearly instruct Muslims to tolerance of other faiths and the Shari'ahLiterally clear path, or Islamic Law based on the Qu'ran and the Prophet's Sunnah guarantees religious freedom to all faiths. The following verse especially is so relevant for our times:
[…] To each among you have we prescribed a law and an open way. If AllahThe Arabic name for God had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah. It is He that will show you the truth of the matters in which ye dispute. (Surah 5:48).
This however does not mean that Muslims from a literalist persuasion will not ignore these verses and rather seek to utilize verse 5:51 and argue against friendships with Christians and Jews. Their interpretation is literal and flawed. It fails to take into account the asbab al-nuzul, the occasion of revelation. In this instance this verse was revealedGod disclosing himself in history and people during a time at which the very survival of the nascent Muslim community was at stake. A number of Muslims sought to make alliances with Christian and Jewish tribes, if they were permitted to do so, this would have broken Muslim unity and led to a possible annihilation of the community by the pagan Arabs. This verse therefore instructed Muslims not to take those Christian and Jewish tribes as their supporters or friends. The word 'awliya' can mean 'friends' and also 'supporters', subject to context. At another point the Qur'an states:
Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just. (Surah 60:8).
Over the last decade, interfaith activity throughout many of our cities has begun to intensify.
Pluralism combined with post-modernism has forced religious traditions to seek to develop a theology of mutual respect, accommodation and tolerance. Muslims, particularly living in western pluralist societies are drawing on aspects of their Sufi heritage that has been neglected for the last three centuries. The recovery of Sufi teachings means often that the majority of British Muslims are re-discovering the Islam of their parents, and this will also lead to a movement towards the emergence of a British Islam that is rooted in Muslim beliefs but is expressed through the British social and cultural context. A famous Sufi dictum is: 'The other is my Brother'. This worldview allows Muslims to work with and build friendships with people of other faiths or of none and yet remain rooted to a deeper Ihsanic vision of Islam.
Human beings have been created to worshipThe offering of praise and reverence to God via a religious service (Ibadah) God. The concept of Ibadah is broad and all-embracing, is not simply confined to the practice of the 5 pillars - ShahadahThe declaration of the truth in Islam that Allah is one and Muhammad (pbuh) is his messenger (Oneness of Allah and the finality of the Messengership of Muhammad), SalahAn Arabic word referring to Islamic prayers (five daily prayers), SawmIslamic Fasting (Fasting in the month of RamadanThe Islamic month of fasting), ZakahPurification of wealth by payment of annual welfare due. An obligatory act of worship. (Alms) and the performance of Hajj (pilgrimage to MakkahThe holy city of Islam to be found on the Arabian peninsular) if one is able to physically and financially. The concept of ibadah, of worship penetrates and permeates through every aspect of human action. Imam BaihaqI for example informs us that even the removal of some litter from the street is part of one's faith. Smiling at one's parents, kindness to neighbours, visiting the sick, contributing to the betterment of society and earning a halalIn Islam those things which are permissible living are just some examples of Ibadah, of worship. In sum it is to serve God and serviceReferring to either an act of worship or working for a cause is through worship, through ethical and moral action, indeed to serve our fellow human beings and the rest of creation is the true realisation of the concept of Ibadah. Citizenship therefore is to develop and instil in our young and old a sense of responsibility and duty to positive action for the benefit of the individual and Society.
Websites
http://www.altafsir.com/ Excellent resource for a variety of translations and commentaries on the Qur'an
http://www.cleo.net.uk/resources/displayframe.php?src=480/consultants_re... - Buddhism, Christianity, and Sikhism feature faith members responding to the same six questions about faith and society
http://www.cleo.net.uk/resources/displayframe.php?src=525/consultants_re... - a debate held at Burnley and Pendle Faith Centre in November 2007, between a
http://www.islamic-awareness.org/Quran/Q_Studies/ Articles from the fields of Qur'anic Studies
http://www.livingislam.org/ Traditional Islam website
http://www.uga.edu/islam/home.html One of the most comprehensive websites on Islam on the internet.
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