The Meaning of Religious Dialogue
According to Christian-Muslim Theologians in Pakistan
Abstract
Abstract Views: 110
The study is the presentation of different forms of dialogues in Pakistan. Dr. De Souza has analyzed briefly
how in an Islamic state, Christians are enjoying equal rights with a spirit of social service and sharing. Jan
Slomp's viewpoint is that dialogue is difficult to take place in Pakistan because of Muslims’ arrogance, as
they are a majority and Christians are also not prepared for dialogue because of their Hindu background.
According to John O’Brien, secular system in Pakistan would favor all the communities. If Islamic system
is implemented, it would have negative effects on promoting dialogue. Dr. Ansari proposes that Muslims
could spell out and, together with Jews and Christians, strive for such values that would please God. Dr.
Khalid Alavi says about the inter-religious dialogue, "it is the new tactic which is used to confuse the Muslims in inter-religious dialogue. In diplomatic language, it is called “engagement”. According to Khalid
Jameel, the dialogue should be based on equality. The dialogue is useless if we do not reach up to their
level of growth, advancement and development.
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References
Western Christian scholars who worked hard to promote
relationship between the Muslims and Christians. He belonged to a Dutch reformed Church as a missionary. John
Slomp was brought up as a missionary who would be able
to serve the mission among the Muslims. He studied Islam
and Arabic language and literature. After the early education, John Slomp chose Pakistan where he could propagate
the Christian mission. He learnt the Urdu language and
came to Pakistan in 1974 as a missionary. Here he joined a
Church in Sahiwal and took great interest in the affairs
and problems of local Christians. He got many chances to
work with the other European ecumenical and dialogical
organizations. The representative of the Christian Study
Center "Al-Mushir" has published numerous articles of
John Slomp. See, 'Alam-e- Islam and 'Isayyat", (January
1995), 29-30; See for more details of his life and missionary work: Muslims and Christians in Europe: Breaking
new grounds, Ch: 3, (Netherland, 1993).
2 Dayanadan Francis (ed.). New Approaches to Inter-Faith
Dialogue (Sweden: The Church of Sweden Mission,
1972), 83-88.
3
Johan, O’Brien, was born in Ireland and studied science,
education and theology. He worked as a teacher in Sierra
Leore, as a community activist in inner city Dublin and
has lectured on theology in many countries, He first came
to Pakistan as a missionary in 1977 where he continues to
live and work among marginalized minorities. His books
include Theology and the option for the poor (Collegeville), Seeds of a new Church (Colombia) and Naia Mashra Naia Insan (Karachi), Urdu.
4
See, Johan, O’Brien, “Our presence to the world of Islam
in Pakistan”. In Encounter, (Documents for Muslim Christian understanding), (Italy, Roma: Pontifico Istituto Di
Studi Arabi E D’Islamistica Viale Di Trastevere, 2004), 7-
9.
5 Achilles De Souza, a Pakistani priest of the Archdiocese of
Karachi, was born in Karachi in 1942. He holds a PhD
from the Gregorian University (Rome) and his doctoral
thesis was entitled “Mediation in Islam: an Investigation”.
For more than twenty years he has been teaching philosophy, Islamic studies and Christian-Muslim relations at
Christ the King Seminary in Karachi.
6De Souza, Achilles, “Dialogue in the Islamic Republic of
Pakistan.” In Islamo Christiana, (Italy, Rome: Pontifico
Istituto Di Studi Arabi E D’Islamistica, Vol. 4, 1988),
215-217; See also The Christian Voice, (Karachi: Vol.
XIVI, No.42, Sunday, October 1995).
7
See, Focus, (Multan: Pastoral Institute, Vol. 2, 1988), 102-
103.
8
Ibid. (July 1997), 7.
9
See, Focus, (Multan: Pastoral Institute, vol. 3, 1988), 80-
82.
10 See, Alam-e-Islam owr Esayait, (Islamabad: Institute of
Policy Studies, 1995, (May 1997),17.
11 Dr. Zafar Ishaq Ansari (born 27 December 1932) is a
scholar of Islamic Studies. He is the Director General of
the Islamic Research Institute of the International Islamic
University. Previously, he has also been the President of
the International Islamic University Islamabad. He has
published a number of books and articles, and has spoken
at international conferences on Islamic Studies and interreligious dialogue. Dr. Ansari obtained his M.A. and PhD
from the Institute of Islamic Studies,McGill University,
Montreal, Canada in 1966. His main thesis for his PhD
program was titled “The Early Development of Fiqh in
Kufah with special reference to the works of Abu Yusuf
and Shaybani”.
12 Von Denffer, Ahmad, Some Reflections on Dialogue between Christians and Muslims, (UK, Leicester: The Islamic Foundation, 1989), 18.
13 Dr. Khalid Alavi was an Ex-Director of Dawah Academy,
International Islamic University, Islamabad
14 See, Dawah (monthly), (Islamabad: Dawah Academy,
International Islamic University, July, 2005), 47.
15 Ibid., 48.
16 See, Dawah (monthly), (Islamabad: Dawah Academy,
International Islamic University, July, 2005), 48.
17 Taken an interview on 25th November, 2005, Islamabad.
18 Talbi, Muhammad, Islam and Dialogue (UK, Leicester:
The Islamic Foundation, 1997), 88.
19 See, Inter-religious Documents 1: Guidelines for Dialogue
between Christians and Muslims, Prepared by Maurice
Borrmans, (New York: Paulist Press, 1990), 31-32.
20 W.M. Watt, Islamic Revelation in the Modern World,
(Edinburgh, 1969), 121.
21 See, Guidelines On Dialogue, (Geneva: World Council of
Churches, 1982), 8-9.
22 Prof. Dr. M. M. Dheen, Muhammad who was the head of
Department of Comparative Religion in the Faculty of Islamic Studies (Usuluddin) IIU, Islamabad.
23 Dheen Muhammad, “Min Manahij-il-Ulama-e-Muslimeen
fi Dirasat-i-Adyan,” In Al-Howliya, Al-Jamia Al-Islamia
Al-Alamia, Islamabad: International Islamic University,
Vol. 3, 1995), 93-94.
24 Ariarajah, S. Wesley, “The understanding and Practice of
Dialogue: Its Nature, Purpose and Variations.” In Faith
the Midst of Faiths, S. J. Samartha, ed., (Geneva; W. C.
C., 1977), 54-56.
25 Talbi, Muhammad, “Possibilities and Conditions for a
better understanding between Islam and the West” In
Journal of Ecumenical Studies, vol. 25, No. 2, (spring
1988):184.
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