Dialogue in the Desert
Christian-Muslim trip to Kuwait, February/March 2014, part two
Our religions began in the desert, our founders received their commission and revelation there — Moses on top of Mount Sinai, Jesus in the wilderness and Muhammad in the cave of Hira. Kuwait itself was a desert place until relatively recently and those who live in the city still feel the call of the desert, staying in tents on the edge of the city for national holidays and for longer holidays camping in the desert itself.
Before we headed for the desert we visited the Grand Mosque, once we were in the main prayer hall ‘grand’ was definitely an understatement! Fittingly, it had the grandest of tour guides in a humorous older man who gave a world class introduction both to the mosque and to Islam. ‘Relax, this is God’s house’ was just one of the simple and striking messages that he shared with us. He was also inclusive of other religions, cultures and languages, speaking positively about both Christianity and Judaism. Perhaps there is a message for churches and masjids in the free refreshments served after the tour. Unexpectedly, we were also able to offer a Christian woman on the tour, who was about to marry a Muslim man, some insights into the differences between Sunni and Shi’a in a way which was positive and non-sectarian, though I missed not having a Shi’a colleague with us.
We then headed for the Kuwait-Iraq border where our friend and guide Hamad’s family have a farm. We pondered on the barbed wire and no-man’s land boundary between Kuwait and Iraq, when it is the same land, there is no natural border between the two countries and most people have families on both sides of the border, though they cannot easily travel to meet up with each other. It was ironic for us as bridge-builders to be confronted by the hostile barbed-wire boundary arbitrarily drawn on the map by men, not God, dividing common peoples and families.
But barriers are not just on the map and between countries, sometimes they are between our religions too, and those who follow them. Our religions, and especially our founders, did not create the barriers, religion should encourage us to open our own borders. Part of our joint mission as Christians and Muslims is to encourage people to open their hearts.
Also in the desert we met the camel farmers, for conversation with them, and the camels, who are the friendliest and gentlest of creatures, when they are happy. We joined our friends for Maghrib prayers, just after sunset, in their tent.
Our next meeting was with a small group who were camping in the countryside, brought together by a leading politician and activist. As well as the former leader of the opposition he had gathered an ambassador and leading shaykhs (scholars). In some ways it was another of the unequal conversations that I often take part in, like my televised debate with an Ayatollah about prophethood, but at the same time evened up by my deep engagement with both religions, not just Christianity.
How our two religions compared with each other was a natural topic for conversation or, in this case, debate. Our host suggested that the existence of two, or more, religions, was confusing and to avoid any doubt or confusion one should embrace Islam as the most straightforward religion. He went on to say that we should be careful of the Devil who causes confusion and leads astray. Feeling that this was an excellent opportunity to liven up the discussion I responded that as people of faith we are often too quick to blame the Devil for our own shortcomings and give him too much credit. One of the shaykhs was very quick to respond and challenge me (in Arabic), though before I had a chance to respond to him another shaykh jumped in and began to challenge the basis of the Christian faith raising such issues as:
- the lack of an original complete version of the Bible
- that the current Bible did not correspond to the previous scriptures of which the Qur’an speaks positively
- how could we know which were the true words of Jesus?
- the length of time taken to compile and agree the books which make up the Bible
These, and many other related questions, will be familiar to Christians engaged in dialogue, or more likely debate, with Muslims, especially on the internet where arguments and proof texts are often cut and pasted. As ever, I tried to take the discussion into new areas and show how dialogue urges us to respond and engage with each other differently. I explained to them the depth of my own engagement with Islam and the time I had spent reading and studying the Qur’an, including with Islamic scholars, and my motivations of openness and fairness. It is not the kind of conversation that takes place often, as I observed that I have not had dialogue of this depth in England. The fact that it was taking place in two languages, strangely helped, as my English, interspersed with as many meaningful Arabic words as I could muster, was delivered in Arabic by two good friends who knew me and what I was trying to convey, even spicing it up on occasion, backing up my position and reinforcing my challenges. Toufik even challenged them, before their questions got to me, to reconsider their critiques.
It was great that this conversation was taking place in the dark around the campfire, perhaps in the way that the Qur’an envisages such dialogues would take place. One key (friendly, but forceful) challenge that I made, which I am sure my colleagues emphasised, was about first-hand Muslim experience of the Bible. I don’t know if those imams will read any parts of the Bible but I hope that they will have a look at one of the Gospels, as I suggested, to get some insight into what Christians believe and not be content for their knowledge of the other to limited to ‘what you believe is wrong because this is the position of Islamic theology’.
I shared my own experience of encountering the Qur’an with them. Initially I read the Qur’an (as translated by Victorian priest J.M.Rodwell, former Rector of St Ethelburga’s). This book, long neglected on my bookshelf, was my commuter reading in 2000 when I was still working for HM Revenue and Customs. Before I was seconded to the Archbishop’s Christian-Muslim Relations Initiative I read it twice more. My thinking at the time was that it was part of my preparation and that there might be many conversations about the Qur’an ahead, though there haven’t. The high point of my Qur’an reading was during the Archbishop’s Initiative when I spent some time reading it with a London imam. My reading continues, though I am less disciplined about it these days. {Though I have now become disciplined again, follow me next #Ramadan.}
Throughout all this time I have never sought to judge the Qur’an but to appreciate it and understand it as Muslims do, though I have a natural tendency towards some minority, particularly very inclusivist, readings. It is enough for me to say, or think, ‘I disagree with this verse’ and I do not feel the need, or perhaps more relevantly, the right to do more than this. For me, a legacy of my Christian heritage, understanding is vital, appreciation, though not necessarily agreement, often comes with understanding. It is a shame that so few Christians have sought to understand and appreciate Islam through reading the Qur’an. I think that the level of interest in the other’s scripture amongst our communities is very small, though equally matched. While I do not spend much time telling Christians to read the Qur’an, and vice versa for Muslims, I do if the opportunity arises. My colleague Zahra and I recently gave copies of the Qur’an to some Methodist lay preachers. As I gave away three copies and have given a Bible to three Muslim friends {four now} you can see that I am even-handed!
I am convinced that it is vital for us to read each other’s scriptures. I have never regretted the time that I have spent reading the Qur’an. The level of dialogue that I enjoyed in the desert would not have been possible without an appreciation of ‘the other’. It has enabled me to cross the border. Rather than my aim be that Muslims should become Christian, as I am challenged in debate by fellow-Christians from time to time, my hope is that they will appreciate the heartfelt beliefs of Christians, not feel that they have to convince them that they are wrong. I have the same hope for Christians encountering Muslims. This valuing of, but not agreeing with, the belief of the other is expressed in our resources [Ethical Witness Guidelines and Local Encounter letter] which underpin our work and relationship-building between both faiths.
The dialogue with the shaykhs was a tremendous experience, they were never less than polite and smiled throughout. It would not have been possible without translation though, we were also sitting on opposite sides of the fire (a fire of love rather than hellfire!). I spoke to both of them personally after our dialogue, again with Toufik translating for me, and thanked them for their questions. They were both really happy to have had the conversation, it occurs to me that it is quite rare, though there must be places, especially in the Middle East where deep dialogues are happening. However, atrocities, unrest and political tensions must be making it increasingly difficult and precarious. Or perhaps, in fact I’m sure that this is the case, not enough of us are sufficiently familiar and appreciative of each other’s beliefs, though more and more people are joining our network of Christians and Muslims engaging with each other.
Our final dialogue for the day was helping Hamad to stay awake on the long drive back to the city.
Julian Bond
Director, Christian Muslim Forum
Originally published at christianmuslimforum.org.
