Inter-Parliamentary
Coalition for Global Ethics
Religious
Diplomacy Speech (UNESCO, Paris)
A
Global Summit
Co-sponsored
by the
Inter-Parliamentary
Coalition for Global Ethics
And
Amitié Judéo-Musulmane de France
In
Cooperation with Alsadiqin
UNESCO
HEADQUARTERS, PARIS
JULY 2, 2014 CONFERENCE ROOM IX
Religious
Diplomacy Speech (UNESCO, Paris)
Rabbi
Ben Abrahamson
Director at Committee for Historical
Research in Islam and Judaism
Your
Excellencies, Ministers, Ladies and Gentlemen, my name is Ben Abrahamson and I
am the director and founder of the Al Sadiqin organization which does
historical research into Islam and Judiasm. Al Sadiqin provides material for
religious scholars, courts and politicians that are involved in cultural and
religious diplomacy.
By the term
religious diplomacy we don't mean using diplomacy to handle religious
conflicts, but rather increasing the visibility of religious and cultural
leaders in the diplomatic process.
Echoing what
the former Foreign Minister of Turkey said just now, I note that Religious
Affairs Directorate Deputy Chairman for Foreign Relations, Mehmet Gormez, noted
that religious diplomacy will continue to play an effective role in the way
international relations take shape. He said: "Religion has always been a
factor that affects international relations. We see that throughout history
religion was a factor both in the founding of states and in their dissolution
process. Today the impact of religion in international relations is becoming
increasingly more valuable, and we will see it peak in the future."
Religious diplomacy was credited by the International Center for Religion and
Diplomacy, for Christians and Muslims reach out to each other in Sudan; in
assisting in the release of Korean captives by the Taliban; and what could be
termed "high-level Abrahamic" dialogue between the US and Iran. As
the deputy minister eloquantly explained, Kosovo has seen very positive results
by stressing religious diplomacy in its diplomatic efforts. Perhaps an example
of this is the bottom up approach with Iraq and Afghanistan, where religious
communities leaders systematically approached first. In Turkey, observant
people are using any excuse to seek reconciliation with communities in Turkey's
Southeast region.
Mutual
respect is the starting point of any dialogue
Main
point===
Dispelling
stereotypes and misunderstandings are another key factor.
One of these
mistaken ideas is that religious tolerance and universal human rights are a
strictly non-religious, or at least religiously skeptical idea. That sincere
and devout religion is the problem and will take farther from a solution. In
fact we find in the very foundations of our modern society that from the Early
modern Christians in the West to the Ottomans, we find deeply religious people
arguing in favor of religious toleration, and doing so on religious grounds.
Dutch
Statesman Hugo Grotius "[in any nation] there always lived some Strangers
[upstanding citizens unfamiliar with local custom and law] in the Hebrew,
hasidei ummot,These, as the Hebrew Rabbins say, were obliged to keep the
[universal] Precepts given to Adam and Noah". James Harrington and Thomas
Hobbes saw the Noahide Law not as applying to foreigners in the Commonwealth
but universally to all citizens, as the law "that which God hath declared
to all men by His eternall word borne with them, to wit, their naturall
Reason." .
In the
Qur'an this message is reinforced:
To each
among you have we prescribed a Shariah (law) and Minhaj (custom). If Allah had
so willed, He could have made you a single Ummah (faith community), but (His
plan is) to test you in what He hath given you: so strive as in a race in all
virtues. The goal of you all is to Allah; it is He that will show you the truth
about the matters in which you are different; (Surat Al Maeda 5,48)
"To
each is a goal to which Allah turns him; then strive together (as in a race)
Towards all that is good. Wheresoever ye are, Allah will bring you Together.
For Allah Hath power over all things." (Surat Al Baqara 2.148)
To every
people (was sent) an Law Giver: when their Law Giver comes (before them) the
matter will be judged between them with justice and they will not be wronged.
(Surat Al-Yunus 10,47)
The Torah
teaches this in describing the circles of believers:
Psalm
115:9-12 says "O Israel, trust thou in the LORD: He is their help and
their shield. O house of Aaron, trust in the LORD: He is their help and their
shield. You that fear the LORD, trust in the LORD: He is their help and their
shield."
Rabbinic
commentary says that Jethro (Shu-ayb) was a "Bnei Noah" (righteous
non-Jew). The "Children of Jethro" were "God fearers" also
called "Kenites". Targum Onkelos always translates
"Kenites" as Salamai or Muslamai. In this verse we have three
circles. The Children of Aaron (the priesthood), the Children of Israel and the
God-fearers / Muslamai
Until here
===
We see the
European Union under stress because it does not know how to make active and
sincere faith to foster a liberal sense of unity. On the other hand a Union in
the middle east, led by Turkey, including Israel and other sovereign states,
with open economic borders could succeed in by incorporating scriptural moral
values in a way that no other grouping of nation states could.
When
conflicts have a significant religious component to them, it is a mistake to
treat them strictly in terms of territory or economic interest. Perhaps one
example is the perception of the "East-West divide" since the 1950's
as a conflict due to significant regional differences. In the beginning there
was talk of an eastern bloc and communism. But since the cold war, the
terminology has been replaced with "Islam and the West." Some people
served this process by developing an ideological opposition to the other side.
Even the term "Muslim world" reinforced this perception. But this
thinking is alien to religious thought, because the entire world is God's and
Islamic Deen / Noahide Law / Natural Law testify to the universality of
religion. And it is precisely this universality of basic belief that allows for
tolerance in diverging forms of religion. If we can see minorities not as
imperfections, but rather communities under a different covenant, an older
covenant, or on a different path that will lead them to the same place, we can
go beyond tolerance, and move on to acceptance, recognition and even support of
our mutual interests.
"O
Mankind! We created you from one male and one female, and made you into
different nations and tribes only so you may know (lita'arafu) each other.
Verily the most honoured of you in the sight of God is the one who is most
righteous. Truly God has complete knowledge of all things, and is fully
aware." (Surat al-Hujurat 49:13)
The word "lita'arafu" has the
connotation of to acknowledge and
recognize, and is related to the root "bil-ma'rufi"
which means to be fair, honorable
and in kind manner. Minorities are at the top of the most critical factors
that makes religious diplomacy effective in international relations.
Example===
When we
compare the Islamic and Jewish calendars, we seen that the Islamic calendar has
Ras Hasana and the Jewish calendar has Rosh Hashana. Ten days later the Islamic
calendar has Ashura and the Jewish calendar has Yom Kippur. If you count six
months later, the Islamic calendar has Lailat al Baraat (Night of Emancipation)
and the Jewish calendar has Passover. Afterwards the Islamic calendar has
Ramadan and the Jewish calendar has Sefirat HaOmer. This is the time during
which the barley offering ('Omer in hebrew) would be brought to the Temple as
an offering. It is a period of seven weeks between the holidays of Passover and
Pentacost. After the Temple was destroyed, the barley offering could no longer
be offered, so this period became a time of mourning. Sephardic Jewish families
begin the period of mourning during the month of Iyyar and continue for
thirty-three days until the third of Sivan. No weddings are allowed, mourning
customs are observed, music is forbidden. Some Jews had the custom to fast
during these days. In Rome fasting after Passover was forbidden on pain of
death, so the fasting was moved before Passover and developed into what would
be called "Lent".
Until
here===
What has
been used as a symbol of differentiation Ramadan, Sefirat HaOmer, Lent, when
seen in the proper perspective is a source of a common shared narrative for
Muslims, Christians and Jews.
I will close
with the words of Qatada ibn al-Nu'man
(ra) who sums up for me religious diplomacy in six words said "al-din wahid wa al-shari'ah
mukhtalifah" (religion is one,
the covenants are diverse). Which is in truth a paradigm for Religious
Diplomacy: Respect, Recognition and
Support
