- EN (English)
Fatwa ID: | 23497 |
Title: | Mixed Muslim and Christian gatherings |
Category: | Issues of Muslim Minorities |
Scholar: | Dr. Main Khalid Al-Qudah |
Date: | 08/12/2008 |
In a situation where Christians and Muslims are gathered for dialogue on any topic, if one the Christians is asked to pray, what do we do? Do we say, "Amen," to his prayers? And what are the conditions that would warrant a Muslim entering a church or for a Christian entering a mosque?
Below is the official declaration of AMJA regarding interfaith issues as conducted in the
1. Interfaith dialogue, or meetings with representatives of other religions, is a general term, with a variety of meanings, some of which are lawful and some of which are prohibited:
2. If what is meant by it is to call others to the worship of Allah Most High, to place the evidence before His servants, to clarify the truth to those seeking guidance and to defend Islam against the assault of the stubborn and aggressive, this is a praiseworthy endeavor and an acceptable good deed.
3. If what is meant by it is merely to announce the truth to nations ignorant of it and in circles in which it is denied, in order to remove the desolation in their hearts and to break down the barrier of aversion within their souls, enabling them to decide for themselves what they want thereafter, that in itself would be a praiseworthy endeavor and an acceptable good deed.
4. If what is meant by it is an attempt to bring about a peaceful co-existence amongst people of different faiths, sparing lives, calming unrest, enabling people thereby to move freely about the land, in peace and security, empowering thereby the cause of truth so that the message might be spread and leaving no excuse for those who disagree, far from an atmosphere of tension, enmity and controversy, this too would be a legitimate intention and a praiseworthy goal.
5. If what is meant by this is to come to a way of achieving the worldly welfare common to all humanity, especially for those who inhabit the same region or who have been brought together by common bonds making such cooperation necessary, there would be nothing wrong with that, nor would there be any blame on the people involved. Allah has made the earth to be shared between all of His servants: the good and the bad, Muslims and non-Muslims, the virtuous and the wicked. Allah Almighty has said (in meaning),
{And the earth He has put for the creatures.}
[Ar-Rahman 55: 10]
He has also said (in meaning),
{To each—these as well as those—We bestow from the Bounties of your Lord. And the Bounties of your Lord can never be forbidden.}
[Al-Isra' 17: 20]
Indeed, this is the basis for community development and the stability of civilization.
6. If what is meant by this is a syncretism of faiths, a blending of religions and an attempt to create a common sphere of belief that would transform the characteristics of the creed and could even lead to publishing the Qur'an with the books of other religions in one volume, this would be an affront to all religions. In fact, it is religious and cultural fraud which surpasses in seriousness and damage the commercial fraud criminalized by the organizations and laws of so many different cultures and civilizations.
7. The basic principle on interfaith meetings is that they are a scholarly endeavor and a talent in the art of making da`wah. It is based on knowledge of
8. It is necessary to affirm that the Message of Islam represents the essence of all of the Messages of the prophets in their original, complete and final form, and that it is addressed to the whole of humanity, including the followers of prophets sent before the Final Prophet and Messenger, Muhammad (may Allah bless him and grant him peace).
9. The general rule when it comes to debating the People of the Scripture is that it be done in (a way) that is better, except with such of them as do wrong [ref: 29:46], and that the goal be to make the truth plain and clear, to guide all of creation and to eliminate misconception. It should not be contaminated by inflammatory speech or an air of superiority, whether in the content of the speech or in its method of delivery. Indeed, the people of Islam are the most knowledgeable of the Truth and the most merciful of people to Allah's creatures.
10. The rule when conveying the message is to be clear and for the speaker to have insight. He should emphasize issues about which all Muslims agree and begin with them. He should also present the evidence for issues of difference and not apologize for this. He should begin by establishing the fundamental principles before getting into secondary issues and connect the particulars of any case to the general aspects; and of course, he must have a good intention in all of this.
11. The debater should not narrow anything broad. Whoever has taken an opinion on a subject should overlook it even if he is convinced that his is the more correct opinion, for the field of debate is wider than the field of juristic opinion.
12. Kindness and justice are the basis for dealing with both Muslims and non-Muslims, and among them, the People of the Scripture have a special place. Examples of this can be found in
13. The kindness and justice a Muslim is ordered to show in his dealings with non-Muslims does not imply belief in their religions, nor does it require the Muslim to deny his belief that Islam abrogates the religions that came before it and that whosoever does not accept Islam will not attain salvation in the Hereafter.
14. There is nothing wrong with holding interfaith meetings in mosques or in other places of worship, as long as the sanctity of the mosque is respected and as long as those praying therein are not disturbed. This is based on the correct opinion of scholars that it is permissible for non-Muslims to enter any mosque except the Holy Mosque in
15. Whoever of the non-Muslims would like to join the Muslims in their prayer should not be prevented from doing so, if it seems that this would have the advantage of inclining their hearts. This is true on condition that they form a separate row, or at least that they remain at the end of one, so as not to break the continuity of the line. This in no way compromises the agreed fact that true Islamic faith is a condition for the validity of all good deeds and for their acceptance.
16. There is nothing wrong with the mutual exchange of gifts between Muslims and non-Muslims that may take place in some of these meetings, for this is a general part of the kindness and just treatment we are ordered to show in our dealings with both Muslims and non-Muslims, as long as this does not deprive anyone of their rights, push anyone to do wrong or constitute support of falsehood.
17. There is nothing wrong with any communal prayer that occurs at the commencement or conclusion of these sessions, as long as it does not involve calling upon anything beside Allah or contain idolatrous phrasing, based on evidence related from some of the Companions and Followers of the Prophet (may Allah bless him and grant him peace) that permission was granted for non-Muslims to attend the prayer of seeking rain. The participants in these discussions should agree on certain ground rules, including not infringing on participants' particular beliefs and convictions.
18. Of those shared activities filling these meetings, some will fall into the category of acts of worship, while others will be more along the line of customs. It is not lawful to participate in any that fit into the category of worship, because this would fall somewhere in the range of innovation in worship and association in worship. There is nothing wrong with participating in anything belonging to the category of customs, if need be, in order to incline the hearts and to repair the general situation.
19. There is nothing wrong with drawing up treaties of alliance at these meetings and similar events in order to aid participants and others who are suffering under oppression, or to cooperate in general good deeds which would be of common benefit to the whole of humanity. Evidence for this can be found in the Treaty of al-Fudoul and the Cooperation and Non-Aggression Pact with the Jews in
20. Leaders of Muslim communities must show interest in interfaith dialogue and in training those active in da`wah who have shown competence in this capacity. They should be open to other communities and take advantage of these meetings to assert their social and civil rights or to seek any other benefits that might be gained for their community.