APPROACHING RAMADAN - CHRISTIANS READING THE QUR'AN

With Ramadan fast approaching I thought I would repost this article I wrote last year on Christians reading the Qur'an

It was during the Ramadan fast of 2005 that I first seriously engaged with the Qur'an and haven't put it down for long since. And I have received much spiritual insight from reading the Qur'an.

What is the nature of the Qur'an for Christians willing to openly engage with it?

It has been argued that in the latter years of the last century three lines of explanation developed amongst Christian readers of the Qur'an - beyond the negative dismissals of simplistic Christian apologetics - on its value to Christians (1)

The first position recognises that the Qur'an is of spiritual benefit to Muslims but tends not to explore its possible spiritual benefit for Christians. It emphasises the differences between Qur'anic statements and Christian conviction. Jacques Jomier in The Bible and the Qur'an has said 'According to Islam, God's message has not been incarnated in a man, Jesus Christ, but rather delivered in a book, in the Qur'an. This book gives guidence to Muslims to follow the path of obedience to God's law, which they believe, leads to salvation. For Christians, public revelation is full. complete and concluded in Jesus Christ. And because the Incarnation and Redemption are denied in Islam, the whole idea of salvation is different in this religion'. For Jomier the benefit of reading the Qur'an for Christians is simply to help them better understand their Muslim neighbour.

The second position argues that the text is divinely inspired and can be read with spiritual benefit by Christians but tends to recruit the Qur'an as a Christian text. its proponents argue that Islamic tradition has misunderstood the Qur'anic revelation and emphasises a Christian influenced interpretation or appeals to a 'higher' level of truth/reading in which the differences between the Qur'anic and Christian revelation are overcome. Franciscan, Giulio Basetti - Sani's The Koran in the Light of Christ - Islam in the plan of History of Salvation (1977) is an example of such an approach.

The third and to my mind most interesting position takes a mediating path between these two, trying to respect the Qur'an as Islamic scripture and to respect Islamic traditions of interpretation, whilst showing how it might also function as spiritually beneficial to Christians.

Hans Kung has argued that the Qur'an can act as a 'prophetic corrective' for Christians to the overly 'high christology' of concilliar Christianity and aid the recovery of an earlier Jewish Christianity with a lower Christological perspective. Although I think there is some merit in this argument the way Kung goes about it appears a little too much like recruiting the Qur'an to his modernist Christian theological project.

On the other hand Kenneth Cragg seeks to work in the other direction to Kung. Whilst being steeped in a deeply appreciative understanding of the Islamic interpretation of the Qur'an Cragg argues that Christians can interpret the Qur'an from within the perspective of Christic revelation. Cragg arguesthat certain Quranic themes can be illuminated more fully through an engagement with the Christian gospel. Whilst Islamic scholar Fazlur Rahman was very appreciative of Cragg's encounter with the Qur'an, if not uncritical, other Muslims have argued more forcefully that he reveals an overly Christianizing and indeed orientalizing tendency in his approach.

Perhaps the most interesting mediating perspective is found with the long term Muslim-Christian Research group - a European- North African initiative of the 1980s that brought together Christian and Islamic scholars to read the Qur'an and the Bible together over a number of years. The small but richly engaging book The Challenge of the Scriptures - The Bible and the Qur'an was one of the results of this dialogue. The Christians in the group, at the end of the process, when asked to reflect on the meaning of the Qur'an said:

'We see the Qur'an as an authentic Word of God, but one in part essentially different from the Word in Jesus Christ'

Peter Ford argues that ' these Christians have thus been willing to be drawn in into a certain spiritual tension, to live with a measure of paradox. it cannot be denied that their approach, at once honest and respectful, holds an excellent prospect for constructive dialogue with Muslims, and not least because such statements are formulated within such dialogue.'

The first decade of the 21st century has seen a new phenomenon the Scriptural Reasoning movement developing amongst Jews, Christians and Muslims. This movement may be said to share the same spirit as the earlier Muslim-Christian Research Group but this time including Jews. A very interesting film showing one such scriptural reasoning group in process can be found here.

Reading the Qur'an as a Christian and listening to and reading about how Muslims understand and interpret the Qur'an has been a challenging and enriching spiritual experience. I find myself drawn to the tension ridden paradoxical position of the Christians in the European - North African initiated dialogue of the 1980s.

Below I recommend some resources for any Christians who would also like to step out on a journey of their own into the Qur'an

(1) See F. Peter Ford Jnr 'The Qur'an as Sacred Scripture: An Assessment of Contemporary Christian Perspectives' in The Muslim World April 1993

Some resources for engaging with the Qur’an written by Muslims or taking an approach that is sensitive and knowledgeable about how Muslims engage with the Qur’anic revelation, that I have found helpful.

Books on the Qur’an by Muslims

Farid Esack, The Qur’an – A Users Guide (One World 2005)

A very good all round introduction from a Muslim committed to a faith activist and liberationist perspective but who also undertook traditionalist Islamic studies. Esack was a leading Muslim activist in the anti Apartheid struggle in South Africa and has been involved in activism on war, imperialism and Aids. Esack’s more academic earlier work based on his PhD thesis at Birmingham University and drawing particularly on his involvement in the anti-apartheid struggle is Qur’an, Liberation and Pluralism (One World 1997) and very much worth the effort.

Mona Siddiqui, How to Read the Qur’an (Granta 2007)

Muslim academic’s accessible introduction to the Qur’an. An interfaith practitioner who has featured in recent years as one of the main speakers at the Greenbelt Arts Festival

Fazlur Rahman, Major Themes of the Qur'an, (1989)
A modern classic probably better read after some time of engagement with the Qur'an.

Asma Barlas, Believing Women in Islam: Unreading Patriarchal Interpretations of the Qur'an (University of Texas Press 2002)
A brilliant reading of the Qur’an from a woman’s perspective emphasising the radically egalitarian and anti-patriarchal nature of its teachings. Asma Barlas is amongst a leading group of women scholars challenging readings of Islam based on western media stereotypes and cultural patriarchy.

Reading/Hearing the Qur’an

Approaching the Qur’an – The Early Revelations Michael Sells (White Cloud Press 2007)

This is an excellent starting place. The book goes through each of the Surahs - the shorter Meccan surahs of early Qur’anic revelation - that a young Muslim would learn as they first became familiar with the Qur’an. Sells translates these surahs and has a scholarly but accessible commentary on each. The book also contains a CD with recitations of some of surahs by world renowned reciters.

The Light of Dawn - Daily Readings from The Qur'an - Camille Helminski (Shambhala 2000)

A lovely accessible but scholarly translation of key parts of the Qur'an organised into daily readings

The Book of Revelations: A Sourcebook of Themes from the Holy Qur'an edited by Kabir Helminski (The Book Foundation 2005)

A good next step with commentaries by respected modern commentators on a large number of selected passages .

The Qur’an translated by M A S Abdel Haleem (Oxford World Classics 2008)

A good modern accessible translation of the whole Qur'an

The Message of the Qur'an (Book Foundation 2008)

The Arabic text with transliteration, translation and commentary by modern scholar Muhammad Asad - for deeper engagement.

Cambridge Inter Faith Summer School Visits Birmingham

While the Feast were off in Istanbul meeting with folk from Beirut. I welcomed on Sunday morning a group of Muslims, Christians and Jews from USA, Middle East and Europe who are on the Cambridge Inter Faith Programme Summer School. The Group were visiting Birmingham for the day touring places of worship of the three faith traditions utilising the Faith Encounter Programme's Faith Guides.The above picture was taken outside their first port of call The Ghamkol Sharif Masjid in Small Heath. They went on to visit Birmingham Anglican Cathedral and Singers Hill Synagogue

QUESTIONS WITHOUT BORDERS - A VOYAGE OF DISCOVERY IN ISRAEL & PALESTINE

Forum for Discussion of Israel & Palestine (FODIP) still have a few places available on their Autumn study tour. Click on link for details
A journey of dialogue and encounter in Israel and Palestine

BIRMINGHAM MEETS BEIRUT....IN ISTANBUL!

 The folks at THE FEAST have gone international!

Birmingham based interfaith youth project The Feast - who bring together Christian and Muslim teenagers  to encourage dialogue  and joint action in their communities, is taking a group of young people to Istanbul this weekend to meet up with Muslim and Christian youth from Beirut. Andrew Smith Chair of Feast Trustees who will be leading the trip said

The aim is to build some good relationships and to help the group from Beirut look at how we have faith conversations between Muslims and Christians. The trip promises to be both exciting and challenging for the leaders and the young people.

Check out the news story about the group here

You can follow the groups adventures on twitter at #brummeetsbeirut

METHODIST - JEWISH DIALOGUE DEEPENS AT CONFERENCE FRINGE

One of the least reported on events at this years Methodist Conference held in Southport at the beginning of this month was the remarkable turn out for the Inter Faith fringe meeting which involved a visit to a synagogue and the experience of a Seder. In a guest post Revd Bruce Thompson, Chair Designate of the Lincoln and Grimsby District of The Methodist Church reports on the event and offers his own thoughts as to its significance for the developing relationship between Methodism and the Jewish Community.

Who’d have believed it? A year ago formal relations between the Methodist Church of Great Britain and the Jewish community sank to an all time low following the much-maligned Justice for Palestine and Israel Report. But at this year’s Conference more than a third of the representatives greatly enjoyed a demonstration Seder at a Southport Synagogue.


The event was originally conceived by a small group of Christians and Jews who wanted to do something to heal the hurts inflicted by the debate on Israel/Palestine at last year’s Conference. It had been hoped that 30-50 people might attend but more than 100 sat down to hear Rabbi Saunders of the Southport Hebrew Congregation give an introduction to the Seder. Following the meal constructive and very moving speeches were made by Jonathan Arkush, Senior Vice President of the Board of Deputies and Christine Elliott, Secretary for External Relationships at the Methodist Church. An upbeat and warm keynote address was made by Chair of the Liverpool District the Revd Jim Booth.



Birmingham District's Gareth Jones in dialogue at the Seder



So did we achieve our intentions? I believe we did. It was a real joy to have so many Methodists drawn from right across the Connexion coming together in a synagogue expressing their desire to know more about Judaism, seeking to build a better relationship and pledging to continue dialogue despite the obvious differences of opinion over all sorts of issues.



If you live within travelling distance of a Synagogue why not invite the rabbi and members of the community to demonstrate a Seder at your place of worship, or better still, if at all possible, at the synagogue. There is no more conducive way of developing a relationship than eating and drinking together around a table.

And what of next year’s Conference? Within minutes of the Southport Seder ending participants were asking what we are going to do when we next meet in Plymouth. Already suggestions are being made – one of them being Jewish festivals in an hour through song, comedy and texts! Let’s wait and see!

There was also a report in the Jewish Chronicle and the Methodist Recorder

 

 



'Always, always you alone are the One Reality' - Exploring Sikhism

I recently enjoyed reading Nikky Guninder Kaur Singh's Sikhism: An Introduction. I had previously encountered her lovely translation of verses from the Sikh Gurus The Name of My Beloved. The book is a great introduction to Sikh tradition from someone who clearly loves and cherishes her faith but is also willing to caste a critical eye over some of its inherited practices. The writer is one of a number of interesting Sikh Scholars, Birmingham's Jagbir Jhutti-Johal  and her book Sikhism Today is another, who are wanting to highlight the potentially egalitarian nature of the Sikh tradition and bring this into critical encounter with historical and contemporary patriarchal and discriminatory practice, as well as into dialogue with contemporary ethical and social issues. These writers also see immense resources within the Sikh tradition for making a particular Sikh contribution to an understanding of interreligious dialogue and religious plurality as Nikky Guninder points out:

"The Sikh monotheistic vision is different from that of the West. As a continuation of the Abrahamic traditions, Islam penetrated India with the concept of the 'One God', which conflicted with the polyphonic imagination of the diverse schools of the Hindus, Buddhists and Jains. In the Sikh belief, there is no opposition between the One and the many, nor is there any dualism between unity and plurality. The Guru Granth claims 'ikkasu te hoio ananta nanak ekasu mahi samae jio - from the One issue myriads and into the One they are ultimately assimilated' (GG:131). Unity becomes plurality, and plurality eventually becomes unity.........it is not an exclusivist monotheism, but rather an inclusive Oneness of Being that the Guru Granth reiterates over and over: 'Always, always you alone are the One Reality - sada sada tun eku hai' (GG: 139). Persian terminology is used to emphasize the unity of being: ' asti ek digari kui ek tui ek tui' - only the One is, who else could there be? Only you, you only' (GG:144). Again: 'hindu turk ka sahib ek - Hindus and Muslims share the One sovereign' (GG:1158). Since everything is a manifestation of that One being, every manifestation would be part of it. No god, no body and no thing is excluded from this all-pervasive being. The arc of the Oan flying off launches the imagination to intuit the unintuitable One, and everybody is welcome to perceive that One in their own way. Blotting out conventional icons and images that created divisions and animosities, the mathematical One embraces the Tao, Yahweh, Ram, Allah, Parvati...this numerical symbol has the potential to end conflicts over my god/ your god."

Nikky-Guninder Kaur Singh An Introduction to Sikhism (I B Tauris 2011) p61

SALMA STEPS DOWN

A good interview with Salma Yaqoob in last weeks Birmingham Mail. It's sad to see that Salma has had to resign as councillor due to ill health. I worked with Salma on a number of occasions including a Peace Vigil for Israel & Palestine, campaigning against the EDL, her campaign to become an MP and  campaigns against the spycams and the closure of Sparkhill Baths. I was particularly pleased when Salma agreed to write the Forward for my book and then speak at the launch last year. Salma will be greatly missed in both local and national politics, her performances on BBC's Question Time ( see above) and BBC Radio 4 Any Questions were often outstanding, challenging the neo-liberal and pro war political consensus of the three main parties. It's good to see that she will not be totally leaving public life, on her own web site she says

For the time being, I have to take a step back and give myself the time and space to concentrate on regaining my health. However, I am not retiring from politics just yet! I still have things to say and - health permitting - I hope to continue with occasional media appearances, writing and public speaking.I may have been forced to resign as a councillor. But I remain as committed as ever to the struggle for a world free of war, racism and poverty.