One of the most efficient ways to combat radicalism in all its manifestations is prevention, an attempt to prevent the emergence of extremist and terrorist ideas in society. Here, inter-religious dialogue plays a significant role as it is a powerful basis for peace and harmony.
We discussed the obstacles to building a successful model of inter-religious and inter-confessional dialogue and possible prospects of such work with Deputy Director for Science at the Centre for Islamic Studies of the Academy of Sciences of the Tatarstan Republic Ilshat Mukhametzaripov.
- In the modern world inter-religious dialogue is not only relevant, but on the contrary, it is becoming increasingly popular. What is this related to?
-Firstly, the use of religion as a political ideology to justify the use of violence against adherents of a particular religion or belief is increasing.
Secondly, one should understand that processes of globalization and migration require from political, public and religious circles new ways of preventing and resolving conflicts between the host community and migrants.
If we go deeper into history we will see that the development of the concept of inter-religious dialogue was initially undertaken by Western theologians, religious scholars and philosophers. P. Tillich, for instance, believed that dialogue between representatives of different religions was based on a number of assumptions. Certainly, both participants should recognize the value of religious foundations of the other side.
Thirdly, each of the participants is able to stand their own religious positions confidently, so that dialogue is a serious confrontation of opinions. One cannot exclude the existence of the common basis from this list, as it makes both dialogue and confrontation possible; neither can we exclude the openness of both sides to criticism of their own religious foundations. Dialogue should stop being the consideration of dogmatic subtleties and become the discussion of current situation and protection of all religions. According to religious scholar L. Svidler, the main task of the dialogue is to better understand an interlocutor and his or her views in order to change the initial position in a fruitful way. This kind of dialogue is initially aimed at mutual enrichment and spiritual growth of its participants and eliminates the imposition of alien views on any of them.
-Are there any requirements for inter-religious dialogue or is it organized by itself?
-It is necessary for inter-religious dialogue that people disclose their religions not in terms of canons and doctrines, but in terms of existential nature of their religion. It is important to realize that a dialogue participant, being a follower of a certain faith, is simultaneously able to assess situation objectively, is open to communication and wants to achieve mutually beneficial agreement.
Researchers come to the following conclusions:
1) Inter-religious dialogue should be always held in the conditions of religious pluralism and should not be limited just to responses to conflict situations;
2) Dialogue should be based on the principle of tolerance, but at the same time, tolerance can be “negative” (a conservative version that implies non-interference in the affairs of others, detachment) and “positive” (active cooperation and mutual exchange);
3) Inequality in social status and influence is a significant barrier to dialogue, especially in those cases when religion and politics are closely connected (for instance, political nationalism is based on a certain religious tradition).
-But anyway, what is inter-religious dialogue and why is it of such great interest among scholars and public members, especially in the current conditions?
-Since 1990-2000, inter-religious dialogue has been of interest to sociologists and conflict researchers. If we refer to the definition of the term itself, we will see that almost all authors understand “inter-religious dialogue” to mean “all forms of human communication in the form of conversation and joint activities that help to reach mutual understanding and cooperation between different people, identifying themselves with any religion”.
Scholars distinguish levels of dialogue (higher, middle and lower levels), its dimensions (inter-religious, intra-religious, inter worldview). Besides, dialogue can be classified by age (for instance, among the young), sex (for instance, among women), profession (theologians, monks, priests, laymen and religious scholars).
All these levels do not exclude but, on the contrary, complement each other. Only through the interaction of all the three levels, from elites up to ordinary people, one can reach reconciliation and change of attitudes. Speaking about the effectiveness of inter-religious dialogue, one can name the following results:
1) Increasing understanding of the situation and importance of dialogue on the part of the authorities and population;
2) Youth involvement;
3) Active educational, research and publishing activities;
4) Increased interaction between the population at the lower level;
5) Creation of fiction works on this subject;
6) Establishment of large institutions in the form of centres for inter-religious dialogue.
-Are there any difficulties?
-Of course, one cannot do without them. They comprise a sharp decline in the role of religion during communist rule, as a result of which “negative tolerance” prevails in society; close connection between religion and politics; weak traditions of inter-religious dialogue; negative influence of international organizations, unsuccessful experience of their activities (when organizing dialogue, they pursue only their own goals, not interests of the local population; formalism in organizing events; lack of creative approach).
Summarizing it all up, one can mention the fact that nowadays international organizations should reconsider their attitude to the role of religion (not to exaggerate but also not to neglect it, taking into account the multilevel and variability of religious identity).
-How will the construction of inter-religious dialogue let avoid the growth of radical sentiments in society?
-One of the researchers, M. Sanaullah, refers to the issue of inter-religious dialogue in the light of modern manifestations of terrorism and manipulations by religious texts on the part of radical Islamist groups. According to him, this kind of dialogue, first of all, includes communication between followers of different religions, especially at theological level, in order to find common, unifying values and principles for the realization of the common goal – social harmony.
However, in the course of dialogue, theologians face a serious problem – they can either categorically reject any attempts to depart from religious dogmas, or take the path of syncretism, forgetting about their own religious tradition.
On the basis of the Quran and hadiths about Prophet Muhammad, the author tries to reveal inter-religious dialogue from the perspective of the canons of Islam. Thus, the Islamic viewpoint of the scientist is as follows:
1) Requirement to conduct dialogue with other faiths (primarily, Abrahamic ones) is already laid down in the Quran;
2) Tradition of holding theological meetings to reach a compromise, has been well-known for a long time (ijma);
3) Islam encourages missionary work and is therefore open to dialogue.
According to the author, the main obstacles to dialogue between representatives of different religions are:
1) It is impossible to fully agree on all theological issues with other participants of dialogue, because the loss of one’s own religious tradition is inevitable;
2) If dialogue impedes missionary activity, the Muslim participant should not take part in it;
3) It is prohibited to become syncretistic, ecumenical or to completely identify Islam with other religions;
4) If dialogue leads to the rejection of Islam by Muslims, it is prohibited to enter into such a dialogue.
Another researcher, T. Mandur, Professor at Al-Azhar University, based on a quote from the Quranic ayat:
“There is no coercion in religion”, concludes that Islam is open to dialogue and enshrines the principle of freedom of conscience. In her opinion, the establishment of trusting relations between religious communities is possible only with strict observance of the following principles:
1) Recognition of other religions and equal treatment of them;
2) Mutual respect;
3) Dialogue between parties in order to understand the position of the other party;
4) Tolerant attitude;
5) Joint activities.
(To be continued…)
Ilmira Gafiyatullina