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Sister Sneha Gill, a member of the Islamic Studies Association, along with her community of sisters, recently visited the Khawaja Gharib Nawaz Dargah Sharif. They are seen holding flowers intended for presentation at the tomb of the esteemed Sufi Saint Moinuddin Chisti. We extend our gratitude to Sister Sneha and the remarkable sisters of her community. A brief stay at the shrine of the Saint allows one to experience the sanctity associated with his presence, inspiring pilgrims to pursue a deeper connection with God and to submit to His will.
Joseph Victor Edwin SJ
On the occasion of the Eighth World Day of the Poor, inspired by the teachings of His Holiness Pope Francis, the Islamic Studies Association in Delhi extended support to impoverished neighbors, many of whom are without homes, by providing blankets to shield them from the impending winter. In the coming days, we plan to distribute winter jackets as well. Special thanks are due to Fr. Nirmal Raj SJ, the Rector of Vidyajyoti, for his encouragement and support and I express my gratitude to Scholastics Alam SJ and Sandy SJ for their unwavering commitment to assisting those in need.
Joseph Victor Edwin SJ
On 2 November 2024, the First-year Theology students from the Vidyajyoti Institute of Religious Studies, along with Anil Almeida SJ and Joseph Victor Edwin SJ, visited the esteemed Muslim educational institution, Nadwatul Ulema, located in Lucknow. Founded in 1898 CE, this institution has played a significant role in training Muslim scholars to navigate the evolving landscape of contemporary society. Currently, Darul Uloom Nadwatul Ulama accommodates over two thousand students, offering education without any tuition fees, and providing most students with complimentary lodging and meals.
Maulana Faizan Nagarmi Nadwi Sahib and Maulana Mansoob Hasan Sahib graciously welcomed us and guided us on a walking tour of the institution. They then took us to the library, which features numerous reading rooms accessible to students and houses approximately three hundred thousand books. After enjoying some refreshments, we engaged in a delightful conversation with both Faizan Sahib and Mansoob Sahib. This exchange proved to be mutually beneficial, fostering learning for both the hosts and the guests. We also had the opportunity to visit the manuscript room, where we observed several ancient manuscripts preserved in remarkable condition. Our visit concluded with heartfelt gratitude and joy, and we departed from the Muslim seminary with prayers for the professors and students of this esteemed institution.
Many Indian Christians often find themselves swayed by negative portrayals of Muslims. Paul Jackson, a distinguished scholar of Asian Sufism, suggests a solution to this issue. He encourages them to draw upon their own experiences of observing numerous Muslims engaged in their daily routines. This observation includes the visible religious practices, such as the five daily prayers. Many Christians are struck by the sincerity with which Muslims pray and the significance they place on this ritual. During Ramadan, the commitment to the rigorous fasting laws garners considerable respect. By gaining insight into Muslim beliefs and practices, coupled with fostering personal friendships with Muslims, Christians will be better equipped to navigate challenging situations.
Joseph Victor Edwin SJ
We arrived at Firangi Mahal, where we were set to meet Maulana Khalid Rasheed Firangi Mahli, the Shahi Imam of Eid-Ghah in Lucknow, who was awaiting our arrival. In addition to his role as Shahi Imam of the Eid-Ghah, he is the youngest member of the All India Muslim Personal Law Board. He founded the Islamic Centre to advance education and social outreach initiatives. Furthermore, he revitalized the renowned Madrasa Nizamia and is actively engaged in various social welfare interreligious activities.
Maulana Naeem-ur-Rahman who organised our engagement at Firangi Mahal received us warmly. He pointed out that the Ulema from the Firangi Mahal lineage assert their descent from the family of Prophet Muhammad. Their forebears migrated to the Indian subcontinent during the 11th century, receiving patronage and protection from local rulers. The Mughal emperors later recognized the scholarly contributions of the Ulema from this lineage. In 1695, the family relocated to a site that had previously belonged to a French merchant, which subsequently became known as 'Firangi Mahal'. Consequently, they are acknowledged as Ulama-e-Farangi Mahal.
We were ushered into a hall where we met Maulana Khalid Rasheed. He appreciated our efforts in reaching out to him.
He gave a brief historical note about the Firangi Mahal. He noted that the Ulama-e-Farangi Mahal gained prominence when Allama Nizam-ud-din Farangi Mahli developed a curriculum for madrasas. This syllabus has been widely adopted by madrasas across the subcontinent and beyond for over three centuries, albeit with some modifications. A madrasa established at Firangi Mahal attracted students from various countries, including China and Saudi Arabia. The Firangi Mahal madrasa, known as Darul Uloom Nizamia Farangi Mahal, claims to be the first madrasa in the subcontinent.
He further noted that Maulana Abdul Bari Firangi Mahli, another important scholar who stands out as a significant scholar from his lineage. He made substantial contributions to both religious education and the freedom movement. He was a pioneer in advocating for Hindu-Muslim unity, being the first to articulate this vital slogan. Additionally, he played a crucial role in establishing the Jamiat-ul-Ulama-e-Hind and encouraged Muslims to participate in the non-cooperation movement initiated by Mahatma Gandhi in opposition to British rule.
An enlightening discussion took place with Maulana Khalid Rasheed Firangi Mahli, who emphasized the essential role of religions in fostering unity and harmony within the public sphere. He articulated that religious leaders bear a significant responsibility in helping individuals appreciate the richness of India's diverse religions.
Later in the day, he conveyed a message through Maulana Naeem-ur-Rahman, which offered reassurance. He stated: "The interaction proved to be both stimulating and enlightening. The inquiries posed by the students were perceptive and scholarly, while Dr. Joseph’s address was exceptionally informative. Such interreligious and cultural exchanges are essential for enhancing mutual understanding among faiths, fostering community harmony, and promoting interfaith dialogue." He added: "I wish the best for these students, who are destined to become future religious leaders, and I express my appreciation to the management and faculty of Vidyajyoti for this commendable initiative." It was indeed an inspiring evening.
Joseph Victor Edwin SJ
On November 4, 2024, we had the opportunity to visit Integral University, an institution established by Muslim intellectuals with the aim of promoting inclusive education. We were warmly received by Mr. Ghazali Sami, the liaison officer, and Mr. Sharing Nafees, the Senior Manager at the Office of International Relations. They provided us with an overview of the university's vision and mission. Additionally, we viewed a documentary that illustrated how this vision is effectively implemented in the university's operations.
The Vision of the Integral University holds significant meaning for me, particularly due to its ties to both the Holy Bible and the Holy Qur'an. This Vision embodies the institution's commitment to guiding young people away from ignorance and illiteracy, referencing the Biblical notion of "kindly Light" (Ex. 13:21) and the divine command to "Read: Thy Lord is most bounteous" (Q. 30:96). It underscores a dedication to educating the youth through innovative and creative methods, aiming to harmonize their vibrant intellect and energy with the values of decency, decorum, discipline, and dedication, all within a framework centered on core values.
The documentary further illustrated the significance of safeguarding and fostering 'diversity' as a crucial element in cultivating students' openness towards others, while simultaneously establishing a nation built on solid secular foundations as envisioned by the Constitution of India. Through my discussions with Mr. Sami and Mr. Nafees, I discovered that we can optimize students' potential by allowing them to engage with the unfamiliarity of others, acknowledging our mutual interdependence, all while preserving the distinct talents and identities of each student.
Following a brief tour of the Campus, we convened with Dr. Syed Nadeem Akhtar, the Pro Chancellor of the University. Dr. Akhtar, a Fulbright-Nehru Fellow, is an esteemed scholar and an exceptional individual who embodies the vision of the University. Aware that many of us are preparing to become Catholic priests dedicated to serving the nation and humanity, he emphasized our responsibility as genuine guides, assisting individuals in adhering to the divine guidance found in the Holy Scriptures. He expressed his hope that we would become true ambassadors of peace and harmony, leading others to uncover the truth in their lives.
Joseph Victor Edwin SJ
Following our productive visit to Integral University, our subsequent destination was Unity College, which is administered by Shia Muslims. Our intention was to engage with Shia Muslims to gain insights into their beliefs and practices, as we, as Christians, increasingly recognize the authentic beliefs and practices of Muslims as manifestations of divine blessings. The bus navigated through large crowds, and our driver demonstrated exceptional skill.
Upon our arrival, we were warmly welcomed by our friend Janab Najmul Hasan Rizvi, who guided us to a meeting room that had been prepared for our gathering. Unity College is situated on a sprawling 4.75-acre green campus, providing a serene oasis amidst the bustling, narrow streets that surround it. The institution was established in 1987 under the auspices of the Tauheedul Muslimeen Trust, founded by Padma Bhushan Dr. S. Kalbe Sadiq.
Following the introductory remarks, we viewed a brief video presentation on Shia Islam, delivered by the prominent public speaker Sayed Ammar Nakshawani. He highlighted a faction of early Muslims who were closely associated with the Family of Prophet Muhammad, asserting that they believed Imam Ali, the Prophet's cousin and son-in-law, was designated by Muhammad himself to lead the Muslim community after his passing. Upon the death of Muhammad, the issue of leadership became a topic of contention, lacking a unified agreement, as some of Muhammad's companions argued that the leader of the faithful should be elected. This marked the inception of division within the community. The schism intensified significantly following the martyrdom of Imam Hussain and his seventy-two companions on the plains of Karbala. Currently, Sunni Muslims constitute over 85 percent of the global Muslim population, while Shia Muslims represent approximately 15 percent.
Najmul Hasan, our esteemed friend, observed that Shia Muslims hold the belief that the Imams possess an understanding of the deeper meanings of the Qur’an, thereby providing guidance to individuals on the righteous path. Currently, as the twelfth Imam remains concealed, it is the religious scholars who assume the responsibility of leading the community. He further emphasized that the remembrance of the suffering and martyrdom of Imam Hussain and his companions at Karbala is integral to the development of religious practices among Shia Muslims. Following these insightful discussions, a delightful conversation unfolded over coffee and snacks. As the hour approached six, we bid farewell to our Shia brothers, our hearts brimming with appreciation for their hospitality, as it was time for us to board the train to Varanasi.
Joseph Victor Edwin SJ
Joseph Victor Edwin SJ, who serves as a lecturer of Theology and Christian-Muslim Relations at the Vidyajyoti Institute of Religious Studies in Delhi, shared his thoughts on "Interculturality in Indian Contexts" on August 23, 2024, online for the faculty, students, and supporters of the Institute of Mater Dei (IMD) in Goa. This presentation was part of the ongoing series on "Intercultural Fellowships and Wellbeing" organized at IMD.
The evening program commenced with a welcome from Sr. Julie, the superior of IMD. She emphasized the importance of harmonious interaction between people of diverse traditions, dialogue, and peaceful coexistence among people of different religions in today's global religious landscape. Sr. Stell Balthasar, the program coordinator, emphasized the concept of unity coexisting within diversity, stating that all beings are interconnected through the divine energy present in the universe. She highlighted the core realization of unity within diversity as a consistent pursuit within our hearts and souls.
Edwin started his presentation by briefly defining the terms "multicultural" and "cross-cultural" before delving into the concept of "interculturality." In multicultural societies, he said, different cultural groups coexist in apparent harmony, but often without truly understanding one another. Such societies lack cohesion and can harbor underlying prejudices and biases that, when provoked, could lead to serious conflicts. Edwin cited the recent unrest in the UK as an example, where unfounded rumors about a Muslim asylum seeker in the tragic killing of three children resulted in over 1,000 arrests and nearly 600 charges related to far-right riots across England and Northern Ireland, causing attacks on mosques, refugee centers, and Muslim healthcare workers.
On the other hand, "cross-cultural" studies involve the comparison of different cultures. In cross-cultural communication, differences are recognized and respected. This understanding can lead to individual perspective shifts and openness to better understanding between people, although it may not spark a collective transformation. Cross-cultural studies often consider one culture as the standard by which all others are assessed and juxtaposed.
Intercultural studies or Intercultural training play a pivotal role in fostering deep respect and profound understanding of diverse cultures. Intercultural communication emphasises the reciprocal exchange of ideas and cultural norms, aiming to nurture and strengthen profound relationships. In an intercultural society, individuals undergo transformative experiences as they learn and grow from their interactions, leading to a rich tapestry of shared knowledge and understanding.
India is a beautiful bouquet of diverse cultures, languages, religions, and traditions, and is more than just a 'multicultural' nation. Over the centuries people of diverse cultural and religious traditions interacted harmoniously. The Constitution of India unites us as one nation and celebrates the harmonious coexistence of various cultures and the value of diversity. However, the presence of prejudices, biases, and narrow-mindedness threatens to undermine the unity and strength of our nation.
India should strive to foster a culture of 'interculturality'. As Edwin highlighted, interculturality thrives on dialogue among people from different backgrounds. It is a dynamic process in which individuals from diverse cultures engage in interactions to understand and challenge their own and others' cultures. This can lead to potential cultural changes, while also promoting mutual respect and recognizing human rights.
Edwin pointed out that in the writings of Plato, Plato dramatized discussions in philosophy, in the form of Dialogue in which he used Socrates as his principal character. In the aftermath of two world wars, European philosophers introduced Dialogue as a fundamental human activity. In the Papal Magisterium, the word ‘dialogue’ appears for the first time in the inaugural Encyclical of St. Pope Paul VI, Ecclesiam Suam (1964).
Based on Felix Körner SJ's work "Political Religion: How Christianity and Islam Shape the World" (Paulist Press, 2020), Edwin pointed out that interpersonal relations are more than just conversation; it involves the dynamics of conversing. This relationship has four key characteristics: Encounter, where one attentively considers the other, embracing differences with curiosity and respect; Dependence, where each "I" owes itself to a "thou"; Honesty, the risk of fully revealing oneself to the other; and Reconciliation, an approach opposed to combativeness.
The gathering was filled with vibrant discussions, where participants passionately shared their perspectives and sought clarifications. It was a deeply profound experience of cultural exchange and understanding. We recognized the immense value of such meetings and eagerly look forward to more of such enriching moments in the future. The session concluded with an inspiring message from Sr. Nirmalini, CRWI President, highlighting the significance of interfaith collaboration in line with the Synod on Synodality. Her words served as an invitation for us to walk together, learn from one another, respect different beliefs, and collectively embrace the diversity of religions. Moreover, the delightful musical arrangements by Mr. and Mrs. Walter Fernandez added an extra layer of enjoyment to our gathering.
The Islamic Studies Association hosted a webinar on August 5th, 2024, titled “The Mysticism of Muhyiddin Ibn Arabi: A Christian Appreciation,” featuring Professor Jaime Flaquer SJ from the Universidad, Loyola, Spain.
Muhyiddin Ibn Arabi (d. 1240) was a mystic, philosopher, poet, and sage, born in Murcia in Arab Al-Andalus. His writings had a profound impact across the Islamic world and beyond.
Ibn Arabi recognized God as a Being, beyond all beings, who is Infinite, Timeless, Spaceless, Absolute Existence and the Only Reality. For him, the world, as the self, are limited realities that derives their conditional existence from the Absolute Existence, wherein the self (once fully united to the Only Reality) vanishes like a drop in the ocean of this Absolute Existence. Individual selves are like waves in the sea that do not have an existence of their own, but only ebb and flow in time, vanishing in the vast expanse of the waters of the sea.
Ibn Arabi was influenced by the philosophical ideas of Plotinus (c. 270 AD) who studied philosophy in Alexandria, a famous hub-city of Greek Philosophy and Oriental Wisdom. According to Plotinus, the world exists between two poles: divine light, which he refers to as God, at one end, and absolute darkness at the other. Plotinus argued that darkness does not exist. He believed that the soul is illuminated by the light (the Divine) and that their natural forms carry a faint reflection of this light. He also maintained that the darkness beyond is not Divine. According to him, God illuminates the soul, and we can perceive the divine light, in varying degrees, in all living beings, depending on their proximity to the Divine. For Plotinus, all things (created through the medium of the ‘First Intellect’) are One and a manifestation of God.
Like Plotinus, Ibn Arabi believed that (between God and creation) there exists another created reality through which God brought all things into existence, which he referred to as the ‘reality of Muhammad (al haqiqa al Muhammadiya)’. He quotes a Hadith in which Muhammad said, “I was already a prophet” rather than “I was a man” or “I already existed.” This implies that Muhammad possessed prophecy before the other prophets who represented him in the world. Ibn Arabi similarly stated that all creatures reflect the ‘reality of Muhammad’, but that there is only one creature that embodies all the qualities of the ‘reality of Muhammad’, namely, the Prophet Muhammad himself. According to another Hadith, “I was already a prophet when Adam was still between the water and the mud.” This suggests that Muhammad, who encompasses the ‘reality of Muhammad’, appeared as the last in the chain of the prophets, as he is the Last Prophet and seal of Prophecy.
Again, like Plotinus, Ibn Arabi affirmed that God is one and God alone exists. He expressed the unity of oneness as (wahdat ul wajud); the wujud (existence) is one. Ibn Arabi proposed that God opens his self and manifests himself in the plurality of things all created through the ‘reality of Muhammad’ and affirmed that all created reality yearns for God in every moment of history. When this yearning comes to fruition in the life of one saint who truly knows God, this Saint can be spoken of as a pole who sustains the world.
Ibn Arabi also expressed a deep connection to, and gratitude for, Jesus, whom he described as his “first teacher” who led him back to God and took care of him. He spoken often of his hope to witness Jesus's second coming and believed that Jesus had prayed for him to remain faithful in this world and the next, even referring to him as “my darling” who had instructed him to embrace renunciation and asceticism. Ibn Arabi stated that in drawing near to the presence of Jesus, he felt love-struck as if intoxicated by divine love, clearly associating Jesus with divinity, but stopping short of strictly identifying him as God.
The lecture ended with a conversation on Islamic mysticism. The participants felt that mysticism, present in all religions, is a powerful spiritual force. It cannot be attained through any intellectual means; it is an understanding of reality that transcends conventional consciousness. The mystic's ultimate goal is indescribable and cannot be fully comprehended through normal perception; only the wisdom of the heart can provide glimpses of it. A mystic follows an inner light, which grows stronger as he/she detach themselves from worldly desires. True mystics are more than just an ascetics; they are filled with divine love. This love resides in the mystic’s heart, enabling him/her to endure any suffering or trials that serve to purify them.
The Islamic Studies Association recently hosted a webinar titled “Sufism on the Indian Landscape,” featuring Professor Khurshid Khan from Delhi University as the main speaker on 30 July 2024. During her opening remarks, Professor Khan shed light on Sufism, a spiritual path followed by Muslim mystics dedicated to connecting with God and serving humanity. She emphasized that while "Sufism" is a term of colonial origin "Tasawwuf" an Arabic term denotes a living tradition where extraordinary seekers undergo a spiritual journey to embrace a Sufi identity.
Professor Khan highlighted that the ultimate aim of a Sufi is to attain union with God. Tasawwuf implies the process of becoming a Sufi where in an aspirant on the Sufi path endeavours to embody at least some of the virtues embodied in the ninety-nine names of God. She further explained that Sufis strive to live a life characterized by genuine inner struggle and humility, expressing their belief through the phrase "I die to myself to live in God," signifying their conviction that only God truly exists.
The Sufi way of life revolves around love, and its practitioners like Nizamuddin are known as Mahboob-e-Illahi (beloved of God) or friends of God. Since the journey to connect with God is challenging, seekers rely on a spiritual master to guide them along the way. Professor Khurshid emphasized that the seekers must progress through various Stations (maqamat) to overcome barriers to God’s grace and encounter different States (hal/ahwal): special favors bestowed by God. According to Professor Khurshid, through gradual steps, the murid (disciple) reaches the ultimate objective of his spiritual life: union with the Divine.
The Sufis were dedicated and devout followers of Islam, committed to upholding the principles of Sharia in all aspects of their lives. They sought to purify their souls through atonement for their sins and to combat their base desires in the pursuit of spiritual growth.
Central to their teachings was the emphasis on the unity of God and the unity of humanity, promoting a message of compassion, understanding, and tolerance. They selflessly guided those who sought spiritual growth, offered support to the less fortunate, and provided food for the hungry, transcending religious boundaries by welcoming both Hindus and Muslims into their midst, said Professor Khurshid.
The Sufis carefully tailored their teachings to be accessible to people from all walks of life, imparting wisdom in simple language so that all could comprehend their profound message. Their fundamental teachings revolved around the importance of placing trust in God, detaching oneself from material desires, embracing poverty and enduring hardships, and finding contentment in whatever one receives from God.
Furthermore, Professor Khurshid shed light on the cultural aspects of the Sufi way of life, emphasizing the significance of their music and poetry as powerful expressions of devotion that ultimately led them closer to God, who they perceived as both transcendent and immanent.
The Islamic Studies Association recently held a thought-provoking webinar titled "The Mughals and Sufism: A Survey in Art and Architecture," featuring Professor Michael Calabria OFM as the keynote speaker on August 2, 2024. Joseph Victor Edwin SJ, the secretary of the Islamic Studies Association chaired the program. The webinar delved int
The Islamic Studies Association recently held a thought-provoking webinar titled "The Mughals and Sufism: A Survey in Art and Architecture," featuring Professor Michael Calabria OFM as the keynote speaker on August 2, 2024. Joseph Victor Edwin SJ, the secretary of the Islamic Studies Association chaired the program. The webinar delved into the intricate relationship between Sufism and the cultural and historical contexts of the Mughal period. This relationship between the ruler and the spiritual guide has deep roots in history, and the webinar shed light on its impact during the medieval period in India. The discussion emphasized the role of Sufis in imparting spirituality to the common people, transforming Mughal art and architecture into more than just symbols of royal privilege.
Professor Calabria commenced the talk by defining 'Tasawwuf', building on Youseff Casewit’s definition. He said that Tasawwuf encompasses "any movement in Islam that seeks an intensely personal religious experience of God beyond the necessities of law and theology."
According to him, Sufism involves a deep personal exploration of divine matters and striving to embody the virtues associated with the ninety-nine names of God. Ultimately, the goal of a Sufi (in many Sufi orders) is to achieve union with God.
The Mughals endeavoured to integrate Sufi, particularly Chishti, principles into lives, administration, and architectural endeavours. The beauty of Mughal architecture garnered acclaim as a physical representation of the Sufis' yearning for divine unity. The Mughals replicated inscriptions, geometric patterns, and floral designs that symbolized the infinity of divinity, highlighting its completeness and indivisibility.
Professor Calabria pointed out that Sufi saint Mu'in al-Din Chishti taught the ‘oneness of being’ (wahdat al-wujud), which formed the basis of his spiritual philosophy, transcending religious and social boundaries to promote peace and inclusivity. This comprehensive body of knowledge sheds light on the profound impact of Sufism on Mughal art, architecture, and governance during this era.
Professor Calabria's lecture pointed out that the Dargahs served as sacred spaces that not only facilitated faith-based rituals but also served as cultural and social hubs where individuals sought spiritual guidance and solace. The visits of Mughal emperors such as Akbar, Jahangir and Shah Jahan especially to these shrines illustrated their reverence for Sufi saints and their active participation in Sufi practices.
Sufi arts under Mughal patronage encompassed manuscripts, paintings, and poetry. These works aimed to glorify the inner path of Sufism, evoking divine inspiration and gently urging viewers to begin their own Sufi journey. The emphasis on love and compassion by the Sufis was reflected in the Mughal rulers' efforts to promote peace among people, creating a social environment where different religious and cultural communities coexisted harmoniously.
Professor Calabria delved into historical figures and events, such as Shah Jahan's support for Sufism, including his symbolic encounter with Khizr at the gates of Ajmer in November 1654. He also mentioned Akhund Mulla Shah Masjid in Srinagar (1649) and Mian Mir (1558), the founder of Harmandir Sahib. The webinar underscored how Mughal rulers wholeheartedly embraced Sufi traditions that manifested in Mughal artwork and architecture.
To further comprehend the impact of Sufism on Mughal art and architecture, students were encouraged to explore key works on the subject. The suggestion included seeking out books such as Syed Athar Abbas Rizvi's "A History of Sufism in India," which discusses the development and influence of Sufi thought in the Indian subcontinent and their profound influence on Indian culture. Additionally, Professor Calabria brought up "The Mughals and the Sufis: Islam and the Political Imagination in India, 1500-1750" by Muzaffar Alam, which delves into the multifaceted engagement of Mughal rulers with Sufi mysticism.
The influence of Sufism is evident in the intellectual and cultural contributions of prominent Mughal figures such as Dara Shikoh and Jahanara Begum. Dara Shikoh, the eldest son of Emperor Shah Jahan, ardently supported Sufi philosophy, as seen in his work "Majma-ul-Bahrain" (The Confluence of the Two Oceans), which aimed to explore the common basis of the mystical experiences of Islam and Hinduism.
Similarly, his sister Jahanara Begum played a significant role as a patron of Sufism, actively supporting Sufi scholars and mystics. Notably, her efforts contributed to the promotion of Sufi values, fostering an environment of love, harmony, and spiritual enlightenment. Their collective endeavours facilitated a harmonious blend of diverse spiritual and intellectual traditions, enriching Mughal India's cultural and religious landscape.
Sufism continues to exert a powerful influence on modern spiritual and cultural life. The session included a question-and-answer segment where participants could raise specific points. The webinar "Mughals and Sufism: A Survey in Art and Architecture" offers valuable insights into the relationship between spirituality, art, and culture during the Mughal era.
Joseph Victor Edwin SJ
In June 2024, a group of twenty-five Jesuits gathered at the Katholische Akademie in Berlin for the Jesuits Among Muslims Meet. The event, which took place from June 30th to July 6th, was skillfully organized by Jean-Marc Balhan SJ, Felix Koerner SJ and his team.
The opening event was a specialised guided tour through Berlin under the question how the city symbolises the (un)making of democracy.
In the first session, Mansur Dogan, a German doctoral student with Turkish roots, provided a sociological overview of Muslims in Germany. Subsequent sessions led by German Muslim scholars delved into the development and expansion of 'Islamic Theology' in Germany. Professor Serdar Kurnaz discussed the framework of Islamic theology in the German-speaking world, while Professor Mira Sievers emphasized the significance of historical-critical analysis in her research. Additionally, Professor Tuba Isik shed light on the transmission of contemporary Islamic theology through religious instruction in schools and mosques. These presentations set the stage for the Study Day, which revolved around the current state of Quranic Studies in Germany.
The in-depth conversations we engaged in during our study day following the lectures on Qur'anic research by Professor Angelika Neuwirth and Dr. Tugrul Kurt shed light on the valuable lesson of respecting the sacred texts of others, such as the Holy Qur'an, as originating in the context of an interaction with other holy texts.
Studying the intertextuality between Bible and Qur'an reveals an opportunity to understand both scriptures more profoundly without imposing judgments of superiority or inferiority. This approach allows for a comprehensive exploration of shared origins while acknowledging the distinctiveness of each text.
The concept of intertextuality implies that no text, be it the Bible or the Qur’an, exists in isolation. Instead, each text is an intricate tapestry of references, allusions, and influences from other religious claims, as well as from social and cultural contexts.
Thus it became clear that some of today’s Western Qur’anic research does not undermine the spiritual significance of Islam’s holy book but elucidates it, especially by studying how the Qur’an interacts with Christian and Jewish testimonies.
In the next session ‘Encountering Muslims – Encountering Islam’ members of JAM from different Conferences shared their experiences. At the heart of their conversation one recognised the Jesuits sent Among Muslims as Christ’s conscious collaborators are deeply aware that their mission opens up in the threefold function of koinonia (fraternal communion), diakonia (humble service) and kerygma (witnessing to the good news) among Muslim brothers and sisters around the world.
Jesuits and Collaborators commemorated the International Day of Living Together in Peace in a two-day seminar on Human Fraternity for World Peace and Living Together at the Shrine Retreat Centre, Veilankanni on 14 and 15 May. The Gandhian Society Villages Association, Devakottai, Our Lady of Health Shrine Basilica, Veilankanni, and Islamic Studies Association joined forces to host the seminar. Around 40 participants from three major religious traditions took part.
Fr Cyril SJ, the seminar's convenor, emphasized the need for the seminar, stating that in today's world, we are facing increasing danger arise from war and conflict. This includes rising crime rates, natural disasters, and global pandemics, making it feel like we are constantly under threat.
He also highlighted the ongoing battle for India's identity, with some pushing for an exclusive vision of the country as a Hindu Nation. This has led to the marginalization of Dalits, tribals, and minority groups. While the Indian Constitution recognizes and affirms India's diverse and inclusive character, there is a risk of it transforming into an electoral dictatorship. It is crucial not to overlook this genuine threat.
Fr Cyril SJ stressed that the Indian Constitution offers solutions to the challenges facing India today. It upholds India's diverse and inclusive nature, making it a truly independent, socialist, secular, democratic republic. The Constitution promises Justice, Equality, Liberty, and Fraternity for all Indian citizens, embodying the essence of India.
Joseph Victor Edwin SJ, one of the speakers at the seminar, drew inspiration from the Human Fraternity Document cosigned by Pope Francis and Sheikh Ahmed al-Tayyib, the grand Imam of Al-Azhar University, Cairo, Egypt. He emphasized the importance of forging a path toward a more peaceful, just, and harmonious world for all. He pointed out that both Pope Francis and Sheikh Ahmed al-Tayyib were able to look at one another not as enemies, not as people from different cultures and different lands, but through the eyes of faith, recognizing in each other true signs of faith.
He further pointed out that building a fraternal world is a challenging task in the context of xenophobia, a fruit of our distancing from religious values such as peace, goodness, human fraternity, and coexistence. In the context of polarization and discrimination, we are wounded by acts of violence due to political manipulation of religions and incorrect interpretations of religious texts.
BY JOSEPH VICTOR EDWIN SJ
The Henry Martyn Institute in Hyderabad hosted the Summer School on Islam and Christian-Muslim Relations in 2024. The program was held from April 29th to May 4th and focused on the need for four types of dialogues with Muslims. These dialogues included the dialogue of life, where individuals strive to live in an open and friendly way by sharing their joys and sorrows, their human problems, and preoccupations. The dialogue of action, where Christians and Muslims collaborate towards common good. The dialogue of religious experience, where people rooted in their religious traditions share their spiritual riches. Lastly, and the dialogue of theological exchange, where scholars engage in deep discussions that help to build understanding and foster mutual respect.
The program included comprehensive classroom presentations on a range of Islam-related topics, delivered by both Muslim and Christian scholars on Islam. These presentations were complemented by visits to a local mosque, a madrasa, a shia ashur khana, a Sufi dargah, and the Students Islamic Organisation's office. During these visits, participants had the opportunity to learn and interact with Muslims on different aspects of Muslim life in India.
One of the participants of the Summer School, Mrs. Sunanda Victor, shared her learning that dialogue is a form of reciprocal communication that establishes a deeper level of interpersonal connection. She further emphasized that dialogue is an attitude of respect and friendship that is crucial in promoting mutual understanding and peaceful coexistence among individuals of different faiths.
Ms. Hebsiba, another participant, learned that Christians must have a solid understanding of their faith and traditions to engage in a meaningful dialogue with Muslims. She added that Christians and Muslims must have a clear identity and approach each other with an open mind and positive attitude while engaging in dialogue.
Joseph Victor Edwin SJ, who coordinated the program, highlighted that the Summer School aims to equip participants with the skills to recognize themselves as pilgrims of truth and peace. Rev. Dr. Packiam T. Samuel, the director of the Institute emphasized that Christians and Muslims should come together to listen, get to know and respect each other and collaborate towards the greater good. Essentially, the program underscored the significance of interfaith dialogue in fostering mutual understanding and peaceful coexistence in our increasingly diverse and interconnected world.
Prof. Calabria presents the 7th Victor Courtois Memorial Lecture.
By Joseph Victor Edwin SJ
The 7th Victor Courtois Memorial Lecture, organized by the Islamic Studies Association in Delhi, was held at the Millennium Hall of St. Xavier's School located at 4 Raj Niwas Marg in Delhi on 23 February 2024. The lecture titled "From Morocco to the
Prof. Calabria presents the 7th Victor Courtois Memorial Lecture.
By Joseph Victor Edwin SJ
The 7th Victor Courtois Memorial Lecture, organized by the Islamic Studies Association in Delhi, was held at the Millennium Hall of St. Xavier's School located at 4 Raj Niwas Marg in Delhi on 23 February 2024. The lecture titled "From Morocco to the Mughal Empire: Franciscan Encounters with Muslims and their Significance for Interreligious Dialogue Today" was delivered by Professor Michael Calabria OFM.
Victor Courtois SJ was a Belgian Jesuit missionary who spent much of his life in India. He played a pivotal role in transforming the Christian-Muslim relationship in India by refraining from the polemics and debates of the past, rather focusing on reaching out to Muslims, loving and respecting them along with their religious beliefs. By doing so, he gained a deep knowledge of the intellectual and spiritual richness of Indian Muslims and established a new beginning in their relationship.
Calabria, in his presentation, highlighted Saint Francis of Assisi's beautiful model of approaching Muslims. During the 5th Crusade, while the Crusaders expressed disdain towards Muslims, Saint Francis chose a different path and reached out to the Sultan in Egypt. To his surprise, the Sultan received him with open arms and showed him great hospitality. This encounter had a profound impact on Saint Francis's theological vision for his Friars' ministry among Muslims. He later wrote that the Friars who go among Muslims could say and do things that would please God, emphasizing the importance of humility and sharing. This approach reminds us of St. John Paul II's words spoken during the gathering to pray for peace in Assisi. He described the "permanent lesson of Assisi" as Saint Francis's meekness, humility, deep sense of God, and commitment to serve all. The teachings of Vatican Council II also encourage the Church to regard Muslims with esteem and work with them to promote social justice, moral welfare, peace, and freedom for the benefit of all.
The speaker highlighted the importance of adhering to the vision of Saint Francis. He also mentioned that some Friars deviated from this vision and sought confrontation with Muslims by abusing their faith convictions, hoping to achieve martyrdom. The lecture emphasized the need for Christians to follow in the footsteps of Saint Francis and open themselves to transformation, walking alongside Muslims and doing what would please God.
Joseph Victor Edwin SJ
On 18 February 2024, my friends Junaid, Rizwan Qadri, Mohammad Javed, Saim Anwar, and Aman Khan members of Minhaj al Quran (India) invited me and Scholastic Joseph Gerald SJ to celebrate the 73rd birthday of Shaykh-ul-Islam Dr. Tahir-ul-Qadri, the founder and spiritual leader of Minhaj al Quran movement. The Minhaj members have their center at Shaheen Bagh, near Jamia Millia Islamia, New Delhi.
Minhaj ul Quran was established on 17 October 1980 and works to promote peace, tolerance, interfaith harmony and education, tackle extremism and terrorism, engage with young Muslims for religious moderation, promote women's rights, development, and empowerment, and provide social welfare and promotion of human rights.
On that occasion, we listened to the lecture of Sahibzada Prof. Dr. Hussain Mohi-ud-Din Qadri. He emphasized the value of moderation and the contribution of MQI in fostering interfaith dialogue and cooperation in the present era. It is important to mention that he received the Ambassador of Peace award in Austria for contributing to interfaith harmony. He stressed that people of all faiths must work together promoting peace and coexistence in our interconnected world. We enjoyed a lovely meal together after the program.
While attending the program I recalled the Assisi Decalogue for Peace (2002). The first commitment in the Decalogue reads: "We commit ourselves to proclaiming our firm conviction that violence and terrorism are opposed to all true religious spirit and we condemn all recourse to violence and war in the name of God or religion. we undertake to do everything possible to eradicate the causes of terrorism".
Dialogue enables us to stop hurting one another and thus we can create a world of peace and justice.
Taj Mahal: a spiritual text that awakens human conscience teaches that obedience of God cannot exclude care for the poor
(A reflective report on a webinar on the “The Spirituality of Taj Mahal” by Professor Michael Calabria OFM)
By Joseph Victor Edwin SJ
Prof. Michael Calabria OFM unveiled the spiritual dimension of the Taj Mahal by read
Taj Mahal: a spiritual text that awakens human conscience teaches that obedience of God cannot exclude care for the poor
(A reflective report on a webinar on the “The Spirituality of Taj Mahal” by Professor Michael Calabria OFM)
By Joseph Victor Edwin SJ
Prof. Michael Calabria OFM unveiled the spiritual dimension of the Taj Mahal by reading the monument as a ‘holy text’ in a webinar organized by Islamic Studies Association on 8 January 2024. He told the listeners that Taj Mahal is not only a monument of love but also a spiritual testament of Emperor Shah Jahan, an elegant expression of his Islamic faith that he approached sincerely but lived out imperfectly. Taj Mahal, he emphasized, is a spiritual text that awakens human conscience, and teaches that obedience of God cannot exclude care for the poor.
Fr. Michael is a Franciscan, serving the Centre for Arab and Islamic Studies as its director at St. Bonaventure University, NY, USA. He holds a Ph. D in Islamic Studies from the Institute of Arab and Islamic Studies at the University of Exeter, UK. He speaks widely on various aspects of Islam and Islamic culture including the Qur’an, Islamic spirituality, art and architecture, and Christian-Muslim relations.
Calabria studied the Qur’anic inscriptions carefully and closely and published his findings in a book titled: The Language of the Taj Mahal – Islam, Prayer and the Religion of Shah Jahan ( I.B. Tauris, 2021). He shared the fruits of his research as presented in the book at the webinar. He informed the listeners that Shah Jahan chose 14 complete chapters from the Holy Qur’an (249 verses) for calligraphic inscription on the monument. His aide Amanat Khan decorated the monument with those verses selected by the emperor in exquisite calligraphy and made the Taj one of the most beautiful Muslim monuments.
The Davwaza-i-rauza, the gateway to the Garden where the Taj stands majestically, invites the visitor to pause and prepare to enter garden complex. On the gateway the verses from the chapter of al-Fajr (“the Daybreak”) is inscribed. The verses of Al-Fajr are intriguing, multivalent, and rich in theological and spiritual meaning. The name of the chapter reminds the visitor of the start of a new day (a new life symbolically) following the long dark night of fear and struggles. The entire Taj Complex is marked by this ‘rising and setting’ of human lives that come from God and return to God. While being pilgrims in this world, God speaks to the hearers (through the verses of al-Fajr) and reminds them ‘care for the poor and needy’ make their spirituality authentic. Within the Taj Mahal, the context for this reminder from the Almighty is the time of Emperor Shah Jahan whose reign faced terrible famine in which millions perished. Shah Jahan fed the hungry people with great generosity. This reminder continue to be relevant even today. It is said 16.3% of Indians are undernourished and India ranks 107 out of 121 nations in the global hunger index. Though India has registered impressive economic growth in recent decades but it fares poorly on UN human development indices (cf. Global Hunger Index). One is reminded of what the Bible says with regard to the care for the poor: What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that? So also faith by itself, if it does not have works, is dead (James 2:14-17). The ‘gate’ appeals to us ‘not to forget the poor’. Recently Pope Francis in a letter to a major archbishop in India wrote: “I urge you especially to remember the poor, and those in most need”.
Those who obey God have nothing to fear as God assures that he brings the dead back to life. (Q. 36. 12) and welcomes the worthy ones to ‘enter paradise’ (Q. 36. 26). Who are the ‘worthy ones’? Those who cared for the poor are worthy people who would enter the garden of eternal life. The Qur’an accuses those who turned their face away from the poor as ungrateful people and they are unworthy of entering into the paradise. Ingratitude is giving devotion to someone else not to God and to his commands. Similarly, in the Bible we read about the final judgment.
The King tells:
""Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’ “Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? When did we see you a stranger and invite you in, or needing clothes and clothe you? When did we see you sick or in prison and go to visit you?’ “The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me""
Then, Calabria drew the attention of the listeners to the inscriptions on the central dome of the mausoleum. Shah Jahan chose three chapters (nos. 67, 48 and 36) that proclaim the sovereignty of God. God has power over everything. The Qur’anic verse on the cenotaph reminds the visitor that God forgives our sins. We must be humble and seek his forgiveness. The cenotaph indicates that the bodies of the queen and the emperor were interred in the floor below. The queen’s cenotaph reminds the visitor all must one day rest in the great silence of the grave where we wait in patience for God’s mercy who forgives our sins and gives us everlasting life.
When the visitor comes gets out of the monument in the gate way through the verses from chapters 93 and 95 the visitor is once again reminded of the dawn of his/her life with a warning do not turn your face away from the poor (Tobit 4. 8).
Michael Calabria’s presentation on Taj Mahal beautifully highlighted spiritual and religious significance of the monument for the emperor Shah Jahan but also for a devout visitor who has time to dwell deep into the meaning of the life and to develop sincere solidarity with the poor. Taj Mahal while as a monument of love enrapture the heart as a holy text it invites the visitor for a personal examination of conscience reminding them ‘not to forget the poor’ while being a pilgrim in this world preparing oneself to stand before God. With awareness for greater solidarity with the poor one enters into the garden where the Taj Mahal stands.
By Joseph Victor Edwin SJ
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, t
By Joseph Victor Edwin SJ
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 dawais 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 dawafor 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.
James Kulvi SJ
The online conference titled “Trinitarian Theology Today: A Christian Engagement with Islamic Critique,” was organised by Islamic Studies Association (ISA) on December 12, 2023, with Prof. Felix Körner SJ, a German Jesuit, as the speaker. Prof. Körner holds doctorates in Islamic Studies and Catholic Theology. Since October
James Kulvi SJ
The online conference titled “Trinitarian Theology Today: A Christian Engagement with Islamic Critique,” was organised by Islamic Studies Association (ISA) on December 12, 2023, with Prof. Felix Körner SJ, a German Jesuit, as the speaker. Prof. Körner holds doctorates in Islamic Studies and Catholic Theology. Since October 2021, he holds the Nikolaus Cusanus Chair for Theology of Religions at the Institute of Catholic Theology at Berlin’s Humboldt University. Dr. Joseph Victor Edwin SJ, secretary for Islamic Studies Association, Delhi and Lecturer at Vidyajyoti Institute for Religious Studies, Delhi, welcomed all the participants and introduced the moderator Fr. James Kulvi SJ who was a student of prof. Körner at the Pontifical Gregorian University, Rome. Fr. James Kulvi introduced prof. Körner and moderated the session. The online event comprised of a session addressing specific aspects of Trinitarian theology and its intersection with Islamic perspectives. First, the speaker’s presentation and later, the interactive Q&A session was integrated to ensure a comprehensive exploration of the subject matter.
This virtual conference brought together scholars, theologians, students, and participants from diverse backgrounds. The event aimed to explore and facilitate discussions surrounding Trinitarian theology within Christianity, focusing specifically on engaging with critiques from Islamic perspectives. Trinitarian theology, a foundational and a germinal aspect of Christian belief, has been subject to study and analysis from various quarters, including Islamic scholars.
In his presentation prof. Körner began with three verses from the Qurʾān, Sura 4 (An-Nisāʾ): 171, Sura 5 (Al-Māʾidah): 73 and Sura 5 (Al-Māʾidah): 116. He said that in engaging with the Qur’anic critique we need to be aware that the Qur’an’s fundamental concern is “monotheism”: acknowledge the Origin, Ruler and End of all that is as the one and only God. He further enhanced the argument by stating that for the Qur’an, both Trinitarian theology and Divine Filiation are tampering with that concern: God as one of three, as Son of God as pulling God into creaturely structure. The Qur’an does not represent the mainline Church’s Trinitarian belief but still the Qurʾānic critique is a helpful challenge for Christians to clarify their own theology. Prof. Körner focused on three central aspects in his presentation. They are: 1. Three Traps – i. Rowan Williams 2004, ii. Trimūrti, and iii. Dialogue. In these, the statement “the point of interreligious Dialogue is not ecumenism but “purification, enrichment,” and shaping the world together within the legal framework of equal rights for all”, caught the attention of some of our participants. 2. History – historical research can purify the Christian faith – i. Jesus’ Claim, ii. Easter, and iii. Fathers. 3. Clarifications - i. Paradoxes, ii. Participating, and iii. Abba. We are reminded that we need to have Christ story in our confession and that the Spirit integrates us in having “Father” –Child communion. In conclusion, prof. Körner quoted, “il coraggio dell’alterità” (“the courage of otherness”) from Pope Francis’ speech at the Founder’s Memorial in Abu Dhabi in 2019, on the signing of the Document on “Human Brotherhood for World Peace and common coexistence”, which took place together with the Grand Imam of Al-Azhar Ahamad al-Tayyib. As brothers and sisters, we are all walking to the city of humanness, said prof. Körner.
In the end, the interactive Q&A session and virtual discussion allowed participants to actively engage with the speaker. This facilitated a dynamic exchange of ideas, enabling participants to seek clarification, share perspectives, and contribute to the ongoing conversation. The online meeting on “Trinitarian Theology Today: A Christian Engagement with Islamic Critique” offered a platform for scholars and students to engage in a thoughtful interchange of opinions, views, and thoughts. It positively contributed and enriched the ongoing efforts to foster interfaith understanding and harmony, leveraging digital technologies, and intending to transcend geographical barriers and foster meaningful dialogue on a topic of theological significance. The conference concluded with a call for continued dialogue and collaboration. Dr. Joseph Victor Edwin SJ, expressed his profound gratitude to prof. Körner and those who were present for the online conference. He reiterated the need to further explore theological commonalities, dispel misunderstandings, and promote lasting relationships between Christian and Islamic communities.
Joseph Victor Edwin SJ
In my classes on Islam and Christian-Muslim Relations, I am often asked “Do Muslims interpret their Scripture? Recently, I asked the questioner, what was at the back of his mind while asking this question. He was candid. He said: “I think that Muslims do not interpret the Qur’an. They want to follow their scripture,
Joseph Victor Edwin SJ
In my classes on Islam and Christian-Muslim Relations, I am often asked “Do Muslims interpret their Scripture? Recently, I asked the questioner, what was at the back of his mind while asking this question. He was candid. He said: “I think that Muslims do not interpret the Qur’an. They want to follow their scripture, a medieval text, without interpreting it in accordance with the times in which we live. I think this is the root cause of the backwardness of Muslims”. I reflected upon his comment and found two concerns raised by him. One is about interpretation of the Quran and second the backwardness of Muslims of India. He connected both as cause and effect. I suggested that he goes through the Sachar Committee Report
(https://www.minorityaffairs.gov.in/WriteReadData/RTF1984/7830578798.pdf) which would give a clear picture of the status of Muslims in India. Regarding interpretation of the Qur’an, I suggested that we have a conversation about how Muslims understand and interpret their Scripture.
Our conversation began by noting some of the profound differences in Muslims’ understanding of the Qur’an from the way Christiansunderstand the Bible. Christians often think about the Qur’an as they think about the Bible. AsChapman writes: “While Christians see all the books of the Bible as inspired Scripture, they do not believe that the process of inspiration was such that every single word was dictated to the writers. They believe that these writers were thinking about what they wrote, each with their own style of writing, but that the Holy Spirit of God was at work in their minds.
The letter of 2 Timothy, traditionally attributed to the Apostle Paul, describes the Old Testament in these words: ‘... the holy Scriptures ... are able to make you wise for salvation through faith in Christ Jesus. All Scripture is God-breathed (theopneustos) and is useful for teaching, rebuking, correcting, and training in righteousness...’ (2 Timothy 3. 15-16). The second letter of Peter describes the process of inspiration in the books of the prophets in these words: ‘...prophesy never had its origin in the will of man, but men spoke from God as they were carried along (pheromenoi) by the Holy Spirit’ (2 Peter 1.21; ‘men they were, but, impelled by the Holy Spirit, they spoke the words of God’ NEB).
Christians therefore think of Scripture as both the Word of God and the words of human beings at the same time. They believe that the minds of the writers were fully active as they received the message that God communicated to them. God was at work in their minds as they wrote. The Word of God has come to us in and through the words of the human writer. Although the human element in the process of revelation means that people wrote within their normal limitations, it does not mean that what they wrote is not true and reliable” See: C. Chapman, The Bible Through Muslim Eyes and a Christian Response, Grove Biblical Series [Cambridge: Grove Books Limited, 2008].
The Qur’an, in contrast is a relatively short book revealed by God to Prophet Muhammad through the agency of Gabriel. The holy book refers to the method of revelation in Surah ‘Destiny’ (Q. 97). “We sent it down on the night of the destiny”. For many Muslims the Arabic text evokes the heavenly origin of the book. God did not inspire Prophet Muhammad. He sent down the glorious Qur’an that existed eternally in a guarded tablet (Q. 85: 14–15). It is, therefore, clear that the Bible and the Qur’an are understood differently by each of the communities that revere them as holy books.
Recognizing the differences between the Bible and the Qur’an helps one to answer the question: How is the Qur’an interpreted by Muslims? The Islamic Studies Association organized a webinar to discuss this question. Dr. Herman Roborgh, the head of the School of Philosophy and Religion at Minhaj University Lahore in Pakistan addressed this question during the webinar “Interpretation of the Qur’an – New Approaches”.
Dr. Herman pointed out that the Holy Qur’an consists of three different types of texts: texts about the Unseen (al-ghayb), historically oriented texts and the texts using symbolic language (parables, mathal). Furthermore, he pointed out two different types of interpretation: the textualist (literal) interpretation and the contextualist interpretation. Textualists rely on three principles to interpret the Qur’an namely, the text as the fixed foundation for tafsir (interpretation and the belief that Islam is the complete religion and thus there is no need for further elaboration, justification or clarification based on reason. He further said that the textualist-literalist approach to tafsir based on philology was dominant in Sunni Islam in the pre-modern period. A more flexible approach today considers the socio-historical context of revelation.
Dr. Herman pointed out that Muslims agree that there are three levels of meaning in the Qur’an, namely: the linguistic meaning (based on the Arabic language, the use of dictionaries etc.), the historical meaning (the use of words in their historical setting), and the contextual meaning (understood from the micro and the macro context of the verses). The meaning of the Qur’an according to modern interpretation is the combination of these three levels of meaning. Since meaning emerges from the relationship between author, text, recipient (or listener) and context, the meaning of the Qur’an will change as these elements change.
Another important aspect connected with the interpretation of the Qur’an is ‘abrogation’. We read in Qur’an (2. 106): “Any revelation We cause to be superseded or forgotten, We replace by something better or similar” (Q. 2.106). In the past, many scholars thought that this verse referred to the replacement of certain verses of the Torah and Bible by those of the Qur’an. In contrast, Fazlur Rahman and other modern interpreters of the Qur’an hold that the former scriptures were revealed by God and, therefore, could not have been abrogated.
Dr. Herman also highlighted the contribution of Indian scholars like Shah Waliullah (India, d. 1762) who rejected taqlid (blind following of the ancestors) and advocated ijtihad (independent judgement); Sayyid Ahmad Khan (Aligarh, India, d. 1898) who welcomed Western scientific and rational ways of thinking and rejected the possibility of miracles; Muhammad Wahiduddin Khan (India, d. 2021) who stated that the findings of modern science confirm the meaning of the Qur’an.
Further, Dr. Herman pointed out the some of the outstanding contribution of scholars like Taha Husayn (Egypt, d. 1973) who argued that the Qur’an was not an objective source of history; Amin al-Khuli (Egypt, d. 1967), who called for a literary approach to the Qur’an without any other considerations; Hamiduddin Farahi (India, d. 1930), who recognized the existence of coherence (nazm) in the shorter Surahs of the Qur’an; Amin Ahsan Islahi (Pakistan, d. 1997), who developed the ideas of Farahi into a complete commentary on the Qur’an (Tadabbur-e-Qur’an) in which he found coherence (nazm) in every Surah of the Qur’an; Amina Wadud, b. 1952 and Fatima Mernissi, d. 2015, who both brought feminist concerns to bear upon the interpretation of the Qur’an and argued that the ethico-legal content of the Qur’an about women must be interpreted in the light of the socio-historical context of the time of revelation and of the contemporary period of history. According to these authors, the Qur’an’s message about women had been lost in the subsequent patriarchal society that developed after Prophet Muhammad.
The webinar was informative and enabled the participants to know and appreciate the approach of modern Muslim scholars who stress the importance of the context in order to understand the Qur’an. In this way, the webinar attempted to provide an answer to the question posed at the beginning: “How do Muslims interpret the Qur’an?”
Joseph Victor Edwin SJ, Delhi
Pope Francis speaks a language that is close to us, and resonates with our experiences, said Professor Felix Wilfred, a former Professor of the State University of Madras, India and the current Director of the Asian Centre for Cross-Cultural Studies, Chennai. He was gathering the fruits of the Symposium “Rede
Joseph Victor Edwin SJ, Delhi
Pope Francis speaks a language that is close to us, and resonates with our experiences, said Professor Felix Wilfred, a former Professor of the State University of Madras, India and the current Director of the Asian Centre for Cross-Cultural Studies, Chennai. He was gathering the fruits of the Symposium “Redefining the Mission Today: Pope Francis’ Vision and the Contemporary Landscape of India today”, held at St. Peter’s Pontifical Institute, Bangalore, India from November 14 -16, 2023. St. Peter’s Pontifical Institute and the Pontifical Mission Organizations, India, jointly organized the symposium. A number of teachers of theology from the disciplines of Missiology and Ecclesiology from numerous formation centers across the county participated and presented papers at the symposium. The papers explored the diverse dimensions of Pope Francis’ vision for Mission in reference to South Asia.
Understanding Mission
Pope Francis recaptures unassumingly the vision of the Vatican II for our times by bringing people especially the poor as focus of his reflections. The Synod on Synodality is a good example for such ‘recapturing the Spirit of Vatican II for our times’. Pope visualizes Christians as ‘pilgrims’ among people of diverse faiths on a mission to give witness to Christ, share his riches with others, and recognize the footprints of the Spirit of God within diverse traditions. He visualizes the Church as a ‘movement’ towards the Reign of God in solidarity with all people, truthful to their conscience. Christians as ‘pilgrims’ and the Church as a ‘movement’ are called to engage with all people of good will in constant encounter with the living God. All believers are ‘pilgrims of truth and peace’ (Pope Benedict XVI, “Address at the Meeting for Peace in Assisi,” 27 October 2011). God’s truth and revelation could never be objectified and reduced to biblical words, doctrines,or symbols. It could never be identified anything finite, as it surpasses them all.
Further, Pope Francis’ anthropology does not emphasize human person as the crown of creation. Rather, he sees the human person, created in the image and likeness of God, as forming part of the intricate web of relations and interdependent with the entire realities of creation and the whole cosmos. Thus, human person’s connection with God, with fellow beings and with the cosmos is visualized holistically. Human beings, Pope Francis would insist, cannot attempt to encounter one another in peace by eliminating God and cosmos from the horizon.
Pope Francis views ‘mission’ as mission among nations. The word ‘among’ reveals something at the heart of Francis’ understanding of the mission of the Church. The Church is the universal sacrament of salvation for all peoples (Lumen Gentium, 48). The Church has been endowed by Christ with the fullness of goods of salvation (Redemptoris Missio, 18 and 55). She sends her sons and daughters among all people including those who belong to diverse faiths. They are sent to seek fellowship with all and contribute to the Reign of God and transform the world like the leaven in the dough. They seek fellowship, in obedience to truth and respect for freedom of others, through constructive relations with individuals and communities of other religions (Pontifical Council for Interreligious Dialogue, Dialogue and Proclamation, 9).
Moreover, humility is the hallmark of the ministry that Pope Francis exercises. From this perspectives mission is understood not as a triumphalistic enterprise counting on victories but a ‘processes that would encourage ‘the culture of encounter’. The culture of encounter cultivates frankness, courage and parrhesia (Evangelii Gaudium, 259). It nurtures humility to discover oneself in the light of the other and honestly revealing about oneself to the other. It guides each partner to illuminate one another through social friendships. Fr. Felix Wilfred presented two questions for ongoing reflection with regard to the personal call to missions: In mission, are we to die for Christ? (This could represent a triumphalistic attitude and sound even dangerously fundamentalist) or are we to die like Jesus? (This highlights that the Church as the sacrament of unity and believers as disciples of the historical Jesus).
Mission as praxis
According to a classical definition, humans are rational beings. Without dismissing reason, the Pope highlights human person as relational being. For relational beings, love is the path to knowledge. Pope Francis emphasizes primacy of compassion and he wants this to be at the heart of mission of his disciples. On 28 August 2019 at a general audience, he reflected on how Jesus strengthened the early Christian community to serve those in need. He said the early Church was depicted as ‘a field hospital that takes in the weakest people: the infirm’. ‘The sick hold a privileged role in the Church and in the priestly heart of all the faithful,” said Pope Francis. “They aren’t be cast aside. On the contrary, they are to be cared for, to be looked after. They are the objects of Christian concern.”
Mission and its political dimension
All baptized Christians are sent on Mission. St. Pope Paul VI in his Apostolic Exhortation Evengeli Nuntiandi (no. 21) affirms that the Mission is a single but complex and articulated reality and it is expressed in many forms (Dialogue and Mission, 13). The Church carries out the mission by making herself fully present to all peoples and all persons (Ad Gentes, 5). Thus Mission has public dimension and in that sense Mission is political.
Mission - speaking Truth to the power
We live in a post-truth era where doctored facts replace actual facts. In the post-truth era feeling is weightier than evidence. George Orwell captured this era in the following words: ‘the very concept of objective truth is fading out of the world. Lies will pass into history’.
It is said that every lie has an audience. The political leaders, especially of the present dispensation, manipulate the masses into believing something that they know as untrue. They lie, obfuscate facts by abandoning evidences. In this context, to speak truth to power means to confront those who hold important positions, whether in government, business or religious institutions. To speak truth to power means to demand a moral response to a problem, rather than an expedient, easy or selfish response. The phrase ‘speak truth to power’ carries a connotation of bravery, of risking either the status quo, one’s reputation or livelihood, or the wrath of the person one is confronting. Pope Francis invites Christians and all people of good will to speak truth on behalf of the impoverished poor.
Mission – Fostering social friendship
Fraternity requires an explicit option, a deliberate choice. As W. Carey Mc Williams puts it: ‘becoming brothers (sisters) amounts rather to a revolution’ (1973, p. 23). For Pope Francis ‘fraternity’ is a social practice rather than an abstract metaphor. In his vision ‘love’ connects social friendship and universal fraternity. He writes: “a love capable of transcending borders is the basis of what in every city and country can be called ‘social friendship’. Genuine social friendship within a society makes true universal openness possible” (Fratelli Tutti, 99). Pope Francis affirms that ‘universal fraternity’ and ‘social friendship’ are inseparable components of every healthy society. He stressed: “to separate them would be to disfigure each and to create a dangerous polarization” (Fratelli Tutti 142). How do we practice this ‘social friendship – universal fraternity’ continuum in our diverse contexts? Pope presents the parable of the Good Samaritan. Pope stresses the Samaritan’s decision to ‘make-the-one-who-is-in-need’ as his neighbour as a true form of social friendship that is open to universal fraternity (Pasquale Ferrara, p. 87-101). It is like ‘sowing seeds of trust’ in a violent world, says Prof. Wilfred.
Conclusion
Pope Francis through joining his voice with all who thirst for justice, invites all Christians and all people of good will to act with confidence in building social friendships that sows the seeds of peace. We must make every effort to end the vicious cycle of violence. He invites all to build a future together for all especially for those who are marginalized on the foundations of Peace and Justice.
Reference
JOSEPH VICTOR EDWIN SJ
A group of students of Christian-Muslim relations from the Henry Martyn Institute, Hyderabad visited the Hauzah al-Mahdi (Shia madrasa) in the old city area of Hyderabad. The principal of the institution, Maulana Raza Abbas sahib received us gladly took us to the library where we spent in conversation more than an
JOSEPH VICTOR EDWIN SJ
A group of students of Christian-Muslim relations from the Henry Martyn Institute, Hyderabad visited the Hauzah al-Mahdi (Shia madrasa) in the old city area of Hyderabad. The principal of the institution, Maulana Raza Abbas sahib received us gladly took us to the library where we spent in conversation more than an hour.
Power in suffering
At the outset, Maulana Raza Abbas made a brief presentation on the origins of Shiism. When Prophet Muhammad died suddenly Muslim community faced a major crisis: Who would lead the community? While Abu Bakr was chosen as Caliph by both the muhajirun (the emigrants from Mecca) and ansar (helpers of Medina), the family of Muhammad and the partisans of Ali claimed that Prophet Muhammad wanted Ali his son in law to be the leader of the community after him.
Shia Muslims believe that Imam Ali and his successors, twelve of them were innocent and has been given the knowledge and authority to interpret the Qur’an for the community received their knowledge from God. The martyrdom of Imam Husain (the second son of Imam Ali) takes the central place in Shia devotion. Shia believers perceives in the martyrdom of Husain and his family possessing redemptive qualities. Husain and his family died not only as witness to the faith but also as a ransom for their people and all mankind. The innocent suffering, paradoxically, reveals itself as a source of power, the victim triumphs in defeat. There is power in suffering, Maulana Raza Abbas said.
Violence in the name of religion
At this context, one of the students asked in reference to blasphemy cases in Pakistan. He further asked how to understand slogans like “gustaki rasool ka ek hi saza sar tan se juda” (capital punishment for blasphemy) in our contemporary contexts? The teacher answered: one, any disrespectful comment on Prophet Muhammad is not tolerated by Muslims, secondly, however violence is not the way to respond such provocations.
One of the students reminded everyone what happened on 7 January 2015! The offices of Charlie Hebdo was attacked by terrorists apparently in retaliation for the new paper’s publication of cartoons mocking Prophet Muhammad. In the violent act 12 people were killed and several were wounded. Responding to the publication of cartoons and its violent response, Pope said. “One cannot offend, make war, kill in the name of one’s own religion, that is, in the name of God.”
Further, offering a hypothetical example that referred to the Vatican’s planner of papal trips, who was standing beside him as he spoke, the pope said: “It’s true, one cannot react violently, but if Dr. (Alberto) Gasbarri, a great friend, says a swear word against my mother, then he is going to get a punch. But it’s normal, it’s normal. One cannot provoke, one cannot insult other people’s faith, one cannot make fun of faith.”
The pope said those who “make fun or toy with other people’s religions, these people provoke, and there can happen what would happen to Dr. Gasbarri if he said something against my mother. That is, there is a limit. Every religion has its dignity.” (Catholic News Service, 15 Jan 2015).
Non-violence through education, dialogue and cooperation
How open are Shia Muslims towards people of other faiths, asked one of the students. Maulana Raza Abbas responded that there is no compulsion in religion (Q. 2: 256). An interesting conversation ensued around this Qur’anic dictum. This Qur’anic teaching should lead us to a culture of peace that includes attitudes, traditions and modes of behaviour that respects diversity of faith convictions. Another student pointed out that the culture of peace must cultivate respect for life, ending of violence and promotion and practice of non-violence through education, dialogue and cooperation.
The leader of the group drew the following conclusion: one must respect the faith of others and violence in the name of religion insults God and the dignity of human persons. Our delightful conversation ended with tea and snacks served by the madrasa staff.
JOSEPH VICTOR EDWIN SJ
Emiliano Stornelli, Chairman of Religion and Security Council, Rome presented a webinar on Human Fraternity Document (HFD): In the Light of Interreligious Relations in West Asia on 29 September 2023 organised by Islamic Studies Association, Delhi. The Religion and Security Council promotes 'Conflict Resolution' an
JOSEPH VICTOR EDWIN SJ
Emiliano Stornelli, Chairman of Religion and Security Council, Rome presented a webinar on Human Fraternity Document (HFD): In the Light of Interreligious Relations in West Asia on 29 September 2023 organised by Islamic Studies Association, Delhi. The Religion and Security Council promotes 'Conflict Resolution' and cooperative approach to security through active engagement in the religious dimensions of international crises. The Council raises awareness on the means and guiding principles that religions can provide to support peace-making efforts and defuse confrontational situations.
Stornelli invited the participants, who were on-line from Europe to Asia-Pacific, to discover the great potential of HFD which constitutes an invitation to reconciliation and fraternity among all people of goodwill. HFD recognises that Extremism is 'the result of political manipulation of religions' and 'incorrect interpretations of religious texts'. HFD exposes the root causes of extremism as - poverty, hunger, injustice and oppression. HFD advocates education: that promotes culture of tolerance and acceptance and that teaches students to adhere to moral values. HFD endorses the culture of dialogue as path, reciprocal understanding as Method and mutual co-operation as code of conduct between diverse groups of peoples to live in harmony.
He further pointed out that HFD invites educators, peace activists and all people of good will to find ways to defuse tension, facilitate mutual cooperation, create bonds based on trust and respect among groups that preserve in their memories malicious prejudices and hatred for one another. 'Education, to be true to its character, must prevent theological or doctrinal differences as well as political, historical, ideological fault lines being translated into sectarian postures and violence'.
The presentation was followed by a lovely conversation based on establishing Human Fraternity Forums in Coimbatore (India) and Tripoli (Lebanon).
Launched in Tamil Nadu
Fr. Cyril SJ
Human Fraternity Forum for Children is launched in ten schools in and around Sivagangai district of Tamil Nadu.
This forum draws inspiration from the Human Fraternity Document. His Holiness Pope Francis and the Grand Imam of Al-Azhar Ahmad Al-Tayyeb on February 4, 2019, signed the document titled “Human F
Launched in Tamil Nadu
Fr. Cyril SJ
Human Fraternity Forum for Children is launched in ten schools in and around Sivagangai district of Tamil Nadu.
This forum draws inspiration from the Human Fraternity Document. His Holiness Pope Francis and the Grand Imam of Al-Azhar Ahmad Al-Tayyeb on February 4, 2019, signed the document titled “Human Fraternity - For World Peace and Living Together.”
This document holds a great significance for all men an women of good will. The Document accentuates the importance of promoting peace and coexistence in our interconnected world through understanding, dialogue, and collaboration among individuals, from faiths and cultures.
Children from the sixth grade to ninth grade were given an open invitation to join this Forum. In this Forum, both boys and girls are equally represented. In the first meeting the salient features of the document were introduced to students and teachers who would be animating them. Both the student members and teacher animators were enthusiastic about the venture and participated actively. Student members themselves suggested the following topics for discussion and action for the coming months: Learning the faith and practices of different religions, Getting familiar with the Sacred Scriptures and Traditions of different religions, Understanding Gandhian non-violence as a way of life, Learning to build up harmonious relationship with nature, Learning to build up fraternal relationship with other religious and communal groups and Appreciating the unity in diversity for human fraternity including nature.
Jesuit Father Cyril of Madurai province, an associate member of Islamic Studies Association, Delhi coordinates the Human Fraternity Forums and has been involved in giving human rights education for children since 1998. He has trained many teachers to teach human rights education in schools.
By Ms. Naaz Khair
Mission Law Education (MLE) and Islamic Studies Association (ISA) Jointly organised a Students' Seminar for Students who are supported in Law Education by MLE on 20th August 2023. The students are all from diverse faiths and come from marginalized groups.
Course books were distributed to the students by Fr. Varkey Perekat
By Ms. Naaz Khair
Mission Law Education (MLE) and Islamic Studies Association (ISA) Jointly organised a Students' Seminar for Students who are supported in Law Education by MLE on 20th August 2023. The students are all from diverse faiths and come from marginalized groups.
Course books were distributed to the students by Fr. Varkey Perekatt S.J., the treasurer of ISA and Prof. Khurshid Khan. ISA provided the books.
There was counseling and career guidance to Mission Law Education students by our eminent speakers. Prof. Khurshid Khan spoke of the resolve of her mother to educate her despite all opposition by family, and she spoke of the importance of saheb-e-waqt (a sufi concept of understanding the value of time and making the best use of opportunities) and the need to master the language of study in order for optimal oral and written communication, which is very important.
Dr. Aqib Javed, Jt. Director in the Ministry of labour emphasized upon the power of now, the need to monitor one's use of time every hour of the day, to set one's unique goals and pursue them.
Ms. Ankitha Antony, Director IDIA Law spoke about the work of IDIA Law with a diversity of underprivileged and differently abled students, in preparing them for CLAT towards their admission in the top 22 law institutes of the Country, the National Law Universities, and handholding them till they acquired a law degree.
Adv Faiz Imam counselled the students to master their subject and acquire as much knowledge about society, social realities, different communities and the social structure in order to become a good lawyer. He also spoke about the opportunities of becoming a law officer or a judge for a law graduate.
Ms Sangeeta Singh, Mission Law Education shared her experience of her internship with Delhi Commission for women. She said, under social pressures even well educated women withdraw from the legal fight rather than fight for their right till the end. This she has experienced during her intership work and firmly spoke of the need for women not to give up their fight for justice.
We are thankful to our speakers for taking out time on a sunday to contribute to the cause. A heartfelt thanks to Islamic Studies Association, Fr. Victor Edwin SJ and the Principal of St. Xavier School for their generosity in offering us venue and breakfast support this time as in the past. Finally, a big thanks to all our students, a student parent who came for the program for their participation and others who joined us in our program today.
By Joseph Victor Edwin SJ
A group of six post graduate students of Spirituality (Jnana Deepa, Pune) while doing the course on Islamic Mysticism made a ziyāra two Ṣūfī shrines of Shaykh Hizamuddin Zanzani and Shayak Salahuddin Chisti in Pune.
The aim of the course on Islamic Mysticism is to familiarise Catholic students of theology and spi
By Joseph Victor Edwin SJ
A group of six post graduate students of Spirituality (Jnana Deepa, Pune) while doing the course on Islamic Mysticism made a ziyāra two Ṣūfī shrines of Shaykh Hizamuddin Zanzani and Shayak Salahuddin Chisti in Pune.
The aim of the course on Islamic Mysticism is to familiarise Catholic students of theology and spirituality with the origin and growth of Islamic mysticism or Taşawwuf, (Arabic term for mysticism) and acquaint them with prominent mystics of Islam, their place in Islamic mysticism and contribution of Ṣūfī doctrines and practices.
What is a Ṣūfī shrine and what is a ziyāra?
A Ṣūfī shrine” is usually centred around the tomb of a Ṣūfī shaykh. The tomb over the years attracts many worshippers and visitors. The community often builds a sanctuary. Certain family graves sometimes become Ṣūfī shrines, especially when the family or the ancestor buried therein is identified with a Ṣūfī brotherhood or a Ṣūfī shaykh. Two commonly used terms for Ṣūfī shrines are maqām (a place where a saint resides) and mazār (a place of pious visitation, or ziyāra).
Hearts filled with Peace
At the shrine Mr. Saleem Ahmed, a friend of ours gave a brief history of the saints buried there. One recognised in his explanation a certain amount of legendary material. As students of theology and Christian-Muslim relations we are aware that such hagiography is to edify and give spiritual boost rather than to present strictly historical material. A careful student will look for contemporary material to work on the life and teachings of Ṣūfī shaykhs.
All of us entered the enclosures of both shrines and went near the tombs where pious Muslims were seen praying and reading the holy Qur’an. A few moments of silence filled our hearts with peace.
Ṣūfīsm is a natural development within Islam
Often one may hear, from some Catholic theologians, comments like: Ṣūfīsm is only of historical interest now or this phenomenon is not real Islam. However, it is the fact that the spirituality of millions of south Asian Muslims is nourished by Taşawwuf. Our friend Saleem Ahmed affirmed that “Ṣūfīsm is a natural development within Islam owing its origin to inspirations drawn from the Qur’ān and from the sunna of Prophet Muhammad”.
Oneness of God and oneness of humanity
We could notice many Hindu and Sikh men and women visiting both shrines. Ṣūfī shaykhs taught the oneness of God and oneness of humanity. The simple folk comfortably traverse the borders of religions with much ease as they pray with great devotion to these Muslim saints for their blessings. Ṣūfī shrines are certainly oases in the polarised south Asia.
We are grateful to our friend Fr. Peter D' Cruz for organising our visit and generously accompanying us throughout the ziyāra. The visit was fruitful.
By Joseph Victor Edwin SJ
Islamic Studies Association (ISA), Delhi organized two webinars on the following themes: "Mysticism of Ibn al Arabi" by Professor Jaime Flaquer SJ (Professor of Islam and Christian-Muslim Relations at the Faculty of Theology, Granada, Spain) and "Mughals and Sufism: A Survey in Arts and Architecture" by Profe
By Joseph Victor Edwin SJ
Islamic Studies Association (ISA), Delhi organized two webinars on the following themes: "Mysticism of Ibn al Arabi" by Professor Jaime Flaquer SJ (Professor of Islam and Christian-Muslim Relations at the Faculty of Theology, Granada, Spain) and "Mughals and Sufism: A Survey in Arts and Architecture" by Professor Michael Calabria OFM (Professor of Arab and Islamic Studies, St Bonaventure University, NY, USA) to celebrate the International Day of the World's Indegenous Peoples (August 9).
Mysticism of Ibn Arabi
Ibn Arabi (d. 1240 ) was a great Muslim mystic who systematised Sufi doctrines in his two major works: 'Fusus al Hikam' (Bezels of Divine Wisdom) and 'Al Futuhat al Makkiya' (Meccan Revelation). The concept of 'Wahdat al Wujud' is central to his religious-mystical thinking. Traditional Western scholarship often explained this concept as 'unity of existence', a form of Pantheism. Even a great Muslim scholar Fazlur Rahman (d. 1988) finds in Ibn Arabi a representative of Islamic pantheism. Rahman critiqued Ibn Arabi, that he through his pantheistic thought, destroyed Islamic idea of God, the living and acting.
Ibn Arabi recognises in creation the attributes of God: "we are attributes of God by which we describe God. Our existence is merely an objectification of God's existence. God is necessary for us that we may exist. We are necessary for God that he may manifested to Himself". In the mystical thought of Ibn Arabi, God and creation are like water and ice; being in different modes of existence". In the words of Henry Corbin - quoting Ib Arabi - "the Absolute yearned in His Loneliness ... I was a hidden treasure and I wanted to be known, so I created the world ".
Professor Flaquer commenting upon Ibn Arabi's understanding of 'Wahdat al Wajud saying though it is rendered as 'unity of being', for ibn Arabi, the doctrine pointed out that "at the end of the path only God is found". In other words, everything gains its 'wujud' by being 'found by God'. 'Wahdat al Wajud' doesn't involve substantial continuity between God and creation. God is above all qualities; they are neither 'He' nor 'other than He'. God manifests only by means of names (not by essence). Creation is not identical to God, but only a reflection of his attributes.
Then Professor Flaquer presented the Christology of Ibn Arabi which is fascinating. For Ibn Arabi, Jesus is the mystical embodiment of the divine breath. The human body of Jesus Christ was animated by the divine spirit. Thus Jesus reveals the spiritual quality of every human being. Jesus's spiritual Constitution determined all his life and activities: his healing, forgiving, and ability to give and transform life.
Further, Professor Flaquer pointed out that Jesus Christ 'the Word proceeding from God' make him the paradigm of another quality - pilgrim of God - the spiritual traveller, who comes from God and returns to God without ever leaving God's presence. Jesus is the model of both movements, because he realises in himself the cosmic journey by being the manifestation of the Word arising from the divine breath and walking through the world in the constant presence of God. Jesus manifests in himself the three-fold dimension of the pilgrim of God in an ideal way: he proceeds from God, returns to God without ever leaving God's presence.
Mughals and Sufism
The second webinar was first and foremost a visual treat as we journeyed with Professor Calabria looking at the many mystical texts popular with the Mughals and the paintings that reflect their interest in Sufism. Professor Calabria pointed out that Muslim mystics belonging to Naqshbandi, Chishti and Qadiri orders were active during the Mughal period in South Asia. As described by Khwaja Mu’inuddin Chishti, the two pillars of Sufism teachings were (and continue to be) Love and Selfless Service. The Chishti and other Sufis taught: (1) that no human person be discriminated in the name of religion, caste, creed, place or station (spiritual state); (2) that one must follow a religion that satisfies one's soul and esteem the religious convictions of others; (3) that in the spirit of Tawhid, all humanity is one, and (4) a friend of God is one who has love for all and malice towards none. Through the paintings and photographs of original manuscripts, Professor Calabria presented the mystical bend of the mind of Mughal Emperors Akbar, Jahangir and Shahjahan, and other key figures of the royal household like Dara Shikoh and Jahan Ara.
Sr. Gracy Ruban, member of Islamic Studies Association defended her doctoral thesis on 23 June 2023 in the faculty of Missiology, at St. Peter's Pontifical Institute, Bangalore.
Her thesis entitled: Frontier Mission: As Exemplified by the Missionary Sisters Servants of the Holy Spirit with Special Reference to the Province of India Centra
Sr. Gracy Ruban, member of Islamic Studies Association defended her doctoral thesis on 23 June 2023 in the faculty of Missiology, at St. Peter's Pontifical Institute, Bangalore.
Her thesis entitled: Frontier Mission: As Exemplified by the Missionary Sisters Servants of the Holy Spirit with Special Reference to the Province of India Central (1992 – 2016).
She wtites: "It was a very grace filled moment. my friends, classmates , staff and students of the Institute; religious men and women from various congregations along with my nephew witnessed the event . My provincial Sr. Manju Larkra SSpS was personally present on that day".
Your hard work paid off! Congratulations and enjoy your well-deserved success.
Human Fraternity Forum Established in Ooty and Coimbatore
Franciscan Missionaries of Mary (Coimbatore) and Islamic Studies Association (Delhi) jointly organised two one-day seminars on “Human Fraternity for World Peace and Living Together” at Ooty (26 May 2023) and Coimbatore (27 May 2023).
At the seminar the participants discussed the sa
Human Fraternity Forum Established in Ooty and Coimbatore
Franciscan Missionaries of Mary (Coimbatore) and Islamic Studies Association (Delhi) jointly organised two one-day seminars on “Human Fraternity for World Peace and Living Together” at Ooty (26 May 2023) and Coimbatore (27 May 2023).
At the seminar the participants discussed the salient features the declaration “Human Fraternity for World Peace and Living Together” – co-authored by His Holiness Pope Francis and His Eminence the Grand Imam of Al-Azhar Sheikh Ahmed El Tayeb.
They participants found the document inviting "all persons who have faith in God and faith in human fraternity to unite and work together so that it may serve as a guide for future generations to advance a culture of mutual respect in the awareness of the great divine grace that makes all human beings brothers and sisters."
The participants came from different walks of life that included children, transgender persons. Adopting a participatory methodology, the participants discussed social interventions for a social order worthy of humanity (Gaudium et Spes 24). They felt that the document is truly a model for interfaith harmony and human solidarity. They resolved to take inspiration and renew their commitment to stand together as one human family. They established Human Fraternity Forum to put into action the key teachings of the document. Franciscan Missionary Sister Stella, Jesuit Father Cyril, Dr. Ramakrishnan, Dr. Vincent Manoharan and Janab Abdul Hakim have volunteered to accompany and guide the newly formed HF Forums. Sister Stella Balthasar, the Provincial of FMM sisters in Coimbatore and Joseph Victor Edwin SJ, Secretary of Islamic Studies Association made all arrangements.
Professor Michael Calabria OFM, director of the Centre for Arab and Islamic Studies, St. Bonaventure University, NY, USA and Joseph Victor Edwin SJ, Secretary, Islamic Studies Association visited the Rampur Raza Library for examining some manuscripts. The library, founded by Nawab Faizullah Khan (d. 1794) in 1774, has a collection of 17,000 manuscripts, about 83000 printed books, 5000 miniature paintings, and 3000 specimens of Islamic calligraphy.
Professor Calabria examined some of the rare manuscripts like the copy of Risalah Khawaja Abdullah Ansari and Sad Pand Luqman which is bound together and scribed in elegant Nastaliq by calligrapher Mir Ali of Herat (d. 1544). It contains seals of emperors. This manuscript has the marginal notes of Emperor Shahjahan (d. 1666) who assessed for a thousand rupees and presented it to his daughter Jahan Ara (d. 1681), who lavishly praised the words of Khawaja Abdullah and wrote “matchless and I could not appropriately describe, even if, I had one thousand tongues”. This manuscript has the seals of emperors Shahjahan and Aurangzeb. Yet another manuscript that we examined was “Sharh-i-Kafia of Razi-ud-Din” which has the marginal notes of Nawab Saadullah Khan (d. 1656) and a note by Emperor Shahjahan. The Library holds several ancient manuscripts of the Holy Qur’an besides manuscripts of Arabic, Persian, Sanskrit, Turkish, Pushto, Hindi and Urdu languages.
The richness and variety that one beholds at the Rampur Raza library inspire the visitors to recognize how a culture embodies its soul, the religion as it is lived in a particular context. The library invites in a subtle way towards building up profound intercultural relationships between the visitors of diverse religious and cultural backgrounds across time. These manuscripts and illustrations and paintings are cultural expressions that represent the high level of integration of diverse cultures and religions. Such religio cultural treasures ultimately open one to God and to fellow human beings. It is an important dimension of civic literacy for our times where cultural, historical and symbolic elements and cultural differences are increasingly used to stir up many conflicts among peoples. I recommend students of history, philosophy and religions would profit immensely by a visit and a silent reflection.
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