Introduction
For a number of years now, in addition to being active in Muslim community, I have also been involved in what is often called the interfaith movement. On the official level, this has involved attending events in places of worship other than those of my own religion, being an audience member at programs, ceremonies and panels, as well as a speaker in these programs.
On an unofficial level, this has led to the cultivation of many sincere friendships, growth in knowledge and experiences, opening of doors which otherwise would be inaccessible, and a host of other benefits. The purpose of these few words is to address some of the concerns that from time to time are expressed by fellow Muslims, who, like others outside of the Muslim community, perceive a religious threat.
Motivations
It is certainly the case that many enter into these activities with certain agendas in mind, and, like anything else, sincere intentions can be subjected to manipulation by others. My general motivations are summarized as follows (a) Improving my own knowledge of other faith traditions and perceptions on mutual topics of interest. (b) Presenting a Muslim voice, perspective in arenas wherein we would typically be absent. (c) Working with others to address shared social needs.
The interfaith circles are ideal for the three items mentioned above. We cannot control the actions, beliefs or intentions of others, even within the shared (Islamic) religious space. We can only do our own part, in accordance with our own conscious. The Qur'an says simply "For us is our actions, and for you your actions" (Q 2:139 et al)
Towards understanding realities
The Islamic faith has been consistent in telling its followers to be diligent in acquiring information. The Prophet Muhammad (Sall Allahu 'alayhi wa sallam) has remarked that seeking knowledge is an obligation (fareedah) upon every Muslim. The Qur'an itself (Q 49:13) asserts that one of the reasons that God has created different racial and tribal groups is that they "get to know" one another. This refers to the enrichment process generated by observing and appreciating the differences as well as commonalities.
The Qur'an clearly advocates both travel and the study of the universe, history and the like (Q 6:11, 41:53, etc.). This process extends a bit further insofar as interactions with those outside of traditional comfort zones.
Having a presence
Despite the historical, economic and social importance of Muslims on a global scale, we have little to no representation in arenas such as media, politics, and society. Moreover, it is often the case that when there is representation there is a great deal of disservice because of lack of qualifications, language barriers and the like.
If we don't speak for ourselves, share our beliefs and perceptions, others will, and this will cause a huge amount of disservice to the community.
Can we work with non-Muslims?
The Qur'an allows marriage and social relations with Non-Muslims (Q 5:5) and advocates that we be just with them (Q 60:7-9) as a general principle. If we are allowed those, certainly we are allowed to work with them in areas of mutual interest.
The Prophet Muhammad (peace be upon him) himself in an early part of his life (before nabuwwah) had worked with others in a collective effort to address poverty, known as Hulful Fudool. In Madinah, where he had some measure of political (and moral) authority, he made treaties of defense with both Jewish and pagan forces. The Makkan opposition violated the treaty of Hudaybiyah by attacking non-Muslim forces allied with the Prophet. The Muslims responded to this with a march on Makkah, leading to its peaceful surrender.
Issues of food and housing deprivation, social justice, economic disparities, are very common in our society, and faith-based communities have always been expected to pick up the slack when government initiatives and organizations fail. Thus, it is only common sense that religious communities have levels of cooperation to address these shared social problems.
The Qur'an has praised the "steep path" of delivering emancipation to those held on bondage, feeding the poor, and supporting those who are isolated and unable to help themselves (Q 90:11-18).
Similarly, the Qur'an has told us directly to compete in being beneficial, that God will be the one to bring us together (Q 2:148). It even says that in terms of religious disputes that Allah will address those clearly on the day of Judgement (Q 45:17).
Does such work contradict religious truth claims?
While it is understandable that many would feel that involvement in such work dilutes faith, I actually see it as helping to increase my faith in the essential truths of Islam. It helps in understanding the views of others and the logic of certain principles/teachings found within Islam.
For religious and political leadership, I think such work is vital, if for no other reason than learning and interacting with the leaders and scholars of other faiths, which forces us to learn correct information on their perspectives, as well as them learning ours.
Entering a house of worship outside of your own tradition
For Muslims, I don't see any strong evidence that this is prohibited. It is certainly inappropriate for Muslims to participate in religious rites which contradict the very core of our faith, but in terms of attending other houses of worship, be it for social or other occasions, there is no text which prohibits this.
Some Christian based movements have this sort of thinking, such as the Jehovah Witnesses. Their faith forbids entering into places of worship other than their own sites (called Kingdom Halls) and are deeply against any sort of work with those outside of their ranks.
Such attitudes, while perhaps regrettable, have to be respected. Indeed, interfaith dialogues are not for everybody. We all have our comfort zones and perspectives on matters of faith and life, and compulsion should never even be considered in these regards.
As a Muslim, I am comfortable in such work, for the reasons that have been articulated above, and I pray to be an agent of positive change and education.
