Why we should enhance intercultural and religious dialogue

By Sheikh Muhammad Ali Waiswa

Whereas communities of contemporary world are continuingly appreciating dialogue as a tool to peaceful coexistence and redress of common social catastrophes such as HIV AIDS, hunger, terrorism etc, which is indeed a commendable collective effort, it still looks like a fragile arrangement, if not enhanced to core human aspects and needs worldwide that will cement understanding of human dignity and equitable share of resources as to curb and prevent indiscriminate violence globally today.

As humanity is now entering an era where discussions must go beyond the debates in the context of modernity, where religious and secularism are seen as opposites. The de-secularisation of the world does not simplistically refute the idea of secularisation theory, it transcends those ideas.

Just as global and local are becoming increasingly interdependent in the process of globalisation, the religious and secular dimensions of contemporary society are coming together in ways that defy the logic of the old conflict between religion and secularism within modernity.

In the Muslim world, as in other major faiths, articulation of this new relationship takes many different forms that clearly go beyond the main lines of the old assumed polarity between religions and secular. The fundamental difficulty with modernisation theory centres on its sharp but artificial contrast between “modernity” and “tradition” and the consequent misunderstanding of the entrenched social functions of tradition.

Tradition cannot be construed in negative terms only. Traditional family and religious networks may in fact facilitate development and social and political changes.

Two broadly opposed positions exist with regard to Islam’s compatibility with pluralism, secularism and civil society. From an essentialist point of view, pessimists argue that Islam is inherently hostile and it is unlikely that societies will embrace democracy and pluralism any time soon.

Very strong evidence exists that many among the world’s Muslims have concluded that there is no contradiction between Islam and civil democratic pluralism.

Admiration for Western democratic values does not, however, translate into support for a western secular model of governance. Most Muslims believe their own religion and values are essential to their progress. Islam, as a religion and as a tradition, is replete with teachings and applications about peace building and provides rich resource for nonviolent values, beliefs and strategies.

Scholars who have focused on Islam and peace building under line that “Islamic principles of nonviolence and peace building includes the pursuit of justice, doing good, the universality and dignity of humanity, the sacredness of human life, equality, the quest for peace (individual, interpersonal communal, regional and international) peacemaking via reason, knowledge and understanding, creativity, forgiveness, proper deeds and actions, responsibility patience, collaborative actions and solidarity, inclusivity, diversify pluralism and tolerance.

Diversity and tolerance of differences are core principles of peace building and thus peace builders try to bring people to the realisation that they are different and that such differences should not constitute a basis for discrimination.

Many Muslims and non-Muslim scholars have pointed to the Islamic principles and values such as unity, supreme love of the creator, mercy, subjection of provision and accountability for all actions.

This discourse based on pluralism, nonviolence and peace is the corner stone for inert – religious and inter-cultural dialogue. In order this to be concretised for the forth-coming generations, it should embedded in education curriculum and facilities of education be availed to all without discrimination.

Writer is the Imam of Makerere University Business School and executive board member of the Inter-religious Council of Uganda