Understanding myself and others through dialogue

Muslim missionaries with Jesuit students at Jesuit Formation Centre for Theology, Bangalore

Fatima Sarah and a team of Muslim brothers and sisters from the Bangalore chapter of the Centre for Peace and Spirituality (CPS), visited the Jesuit Formation Centre for Theology (JFCT), Bangalore, for a theological conversation with the Jesuit students at the Centre on, 4th January 2024.

Joseph Victor Edwin SJ, the course instructor, introduced Sarah and her team as Muslim missionaries. He said: "They are here to bear witness to their faith and engage with us Christians." Their mission (dawa) is to call people to submit to God by surrendering their will to the will of God.

Victor Edwin further pointed out that for Muslims God is the subject of dawa and the content of dawa is the call to submission and surrender to God. Prophet Muhammad, peace be upon him, was given this mission, 'to call people to submit to God', and 'to establish a community (umma) of those who submitted as an effective bearer of dawa for all time to come'.

Sarah pointed out that after the finality of prophethood, Muslims are to carry out the same mission on behalf of the Prophet, namely, what he did directly in his life. Sarah also said that, "to carry out this task correctly, it is imperative to awaken the missionary consciousness within Muslims. They must be informed that the relationship between Muslims and other nations is that of a caller and the called, not of one nation against another."

Edwin pointed out that historically the umma went beyond this 'mission understanding'. He recalled a conversation he had had with Professor Christian W. Troll SJ, who told him clearly that the umma went beyond the prophetic mission and became politically active. Those groups of Muslims who became politically active began giving an ultimatum to others. Their call was, "Accept Islam, if not submit to Muslims by paying Jazia or be ready for a battle." It is not uncommon to find the traces of such insolence present in some Muslims and groups of Muslims in our own times.

Sarah pointed out that it is in this context that the members of the CPS earnestly pray to God Almighty that they fulfil their missionary responsibility as mandated to them by the prophet Muhammad, peace be upon him.

It is wonderful to meet missionaries of other religious traditions, as we Christian know the centrality of mission in our lives, 'bearing witness to the Risen Lord and to the coming of the Holy Spirit'. One may recall what the renowned Zen Buddhist monk Thich Nhat Hanh said about dialogue: "In dialogue, we allow what is beautiful, peaceful and meaningful in the other to transform us." Paul McKenna, who is engaged in interfaith dialogue for many years adds his comment: "Through dialogue, the best in you has the capacity to bring out the best in me".

Sarah pointed out the rationale for submitting to God by presenting the creation plan of God as understood by Muslims. Firstly, God created the whole universe. Human persons must meditate upon the beauty of creation, recognize that creation declares the glory of God, and grow in gratitude. Then the Qur'an declares that humans, upon recognizing these blessings, should 'submit to God'. The Arabic word for 'submit' is tuslimun, a term that can also mean 'become Muslim'. Secondly, she noted that God created human persons with an innate desire for eternal bliss. Human beings would find bliss in paradise where they would be free from all limitations and disadvantages, free from fear, pain and all imperfections. As imperfect human persons we cannot enter the garden of eternal life. We must perfect ourselves by undergoing many a trial.

The world is a testing place. God has placed all of us in the world to bear witness to God, follow his commands and go through a period of trial on this present and imperfect world, thus preparing ourselves for the Judgement, explained Sarah. Human persons must remain steadfast in testing times, trusting God and obeying God's will in their lives, she continued. Thus human beings will be ready to stand before God, expecting the reward of a life of eternal bliss, trusting God's mercy, for God decreed mercy upon himself (Q. 6. 54).

As we Christians reflect upon this sharing of Sarah, we recognise that there is a profound difference the Christian understanding of 'eternal bliss'. The Church teaches that God in his goodness and wisdom revealed himself, and made known his will, that through Christ, the Word made flesh, human beings may in the Holy Spirit have access to God the Father, and come to share in the divine nature (cf. D.V., no. 2). Edwin pointed out that clarity on profound differences is integral to any sincere dialogue.

In conclusion, it was felt that differences need not become sources for conflict but rather enrich us mutually, and shape our lives towards bending our will to the will of God in all circumstances.