Alamat ng tao

1 | Dialogue, 3, 2011
In the Name of God
Managing Director: Dr. Mohammad Bagher Khorramshad
Editor-in-Chief: Mohammad Reza Dehshiri
Co-Editors: Dr. Abdolmajid Mirdamadi, Dr. Mohammad
Hossein Mozaffari, Dr. Sadrodin Moosavi, Dr. Mohsen Shojakhani
Center for Interreligious Dialogue (CID)
Department of Research and Education
Islamic Culture and Islamic Relations Organization
Tehran, Islamic Republic of Iran
http://cid.icro.ir
2 | Dialogue, 3, 2011
Dialogue, 3, 2011| 3
Table of Contents
Editorial: Asian Religious Dialogue to Promote
peace and friendship in Asia
6
Message of Conference Is Peace Based on
Justice
9
Mohammad Baqer Khorramshad
The Role of Asian Parliamentary Assembly in
the Convergence of Asian Nations
13
Hojjatol Islam Aboutorabi
Theoretical Foundations of Cultural Ties
between Asian Nations
19
Dr. Seyyed Abdolmajid Mirdamadi
Asia: An Inspiring Source of Cultural and
Religious Diversity
26
Hadi Nejad Hosienian
The Notion of Peace in Eastern Religions
31
Dr. Emad Afrough
Mutual Cultural Understanding: Basis of
Cultural Interaction between Asian Nations
57
Abdolrahim Gavahi
The Alliance of Civilizations: Pathways for Asia
66
Joseph A. Camilleri
Building world Peace: Towards a Revision of
the Concepts of Peace
Leila Nicolas Rahbani
89
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The Impact of New Cultural Trends on
Traditional Cultural Establishment in Asia; Sri
Lanka Experience
111
Rev. Prof. N. Gnanaratana
Peace: A Common Discourse of Eastern Schools
of Thought
121
Zahir al-Mahmeed
The Impact of Environmental Ethics on
Convergence in Asia
140
Mohammad Hasan Mozaffari
The Role of Religions in the Establishment of
Peace and Justice in the World
157
Dr. Homayoun Hemmati
Religious Approach to Tolerance and Dialogue:
167
Obstacles, Principles and Objectives
Professor Dr. Ali Bardak Oglu
Final Declaration
172
Dialogue, 3, 2011| 5
6 | Dialogue, 3, 2011
Editorial
Asian Religious Dialogue to Promote peace and
friendship in Asia
Ever since its establishment, the Center for Interreligious
Dialogue has been trying to expand the sphere of its dialogue with
all divine religions. In the first phase of dialogues, our talks focused
on Islam-Christian dialogue which included various Christian
denominations and Islamic schools of thought. However, side by
side with Islam-Christian dialogue, a strong feeling developed in
the center for expanding the sphere of dialogue to include Asian
religions as well.
The Center has already had many bilateral dialogues with the
leaders of Christianity, Judaism, Buddhism, Shintoism, and those of
the religious minorities in the Islamic Republic of Iran, like the
Armenians, Zoroastrians, and Assyrians. But for the first, the
center tried to experience multilateral dialogue, which was held
with the participation of many Asian religious leaders, thinkers and
figures.
In fact, Asia is the home of world s oldest civilizations and
religions and hence enjoys a special place in international arena.
Asia is at the same time facing serious challenges whose alleviation
requires cooperation and coordination between all Asian countries
and religions. Ironically, Asian countries have been subject to
invasion of colonial powers from other continents while have
never colonized others. It indicates that Asians have fostered the
culture of peace and peaceful coexistence among themselves and
are capable of promoting this culture.
Dialogue, 3, 2011| 7
It goes without saying that misunderstandings and lack of
understanding among the followers of Asian religions have
prepared the grounds for aliens to cultivate seeds of disunity
among them. In fact, the colonial powers capitalized on these very
lack of understandings to divide the Asian countries and rule over
them.
It is also a clear fact that Asians are committed to their
religions, i.e. Asians are religious people. Hence, religion is
inextricable from Asian lifestyle. Therefore, it can play a crucial role
in promotion of the culture of peaceful coexistence and
cooperation in Asia.
It is against this backdrop that the Center for Interreligious
dialogue decided to involve Asian religions in interfaith dialogue to
prepare the grounds for their contribution to intra-continental
peace, security, cooperation and development, which will
consequently strengthen international peace, security and
cooperation.
Based on the abovementioned objective, the necessary
arrangements were made for dialogue between Asian religions. Our
thanks are due to the Asian Parliamentary Assembly for its
cooperation in this regard. Without its assistance the conference
would not have seen the light of the day. The conference was held
in Tehran in 2011 entitled: The International Conference on
Dialogue among Religions and Cultures in Asia. A number of
religious thinkers and leaders from Asian countries and
representatives of the parliaments of the Assembly member state
participated in it.
Since this conference was formulated within the framework of
the Asian Parliamentary Assembly, our guests came from the
important countries that are members of the Assembly or are its
8 | Dialogue, 3, 2011
observers. We had representatives from China, India, Japan,
Indonesia, Turkey, Kazakhstan, Lebanon, Syria, Sri Lanka, Kuwait,
Thailand, Tajikistan, Bangladesh and Pakistan. We had also
observers from Russia and Australia.
As a matter of fact, institutionalization of religious dialogue is a
means to strengthen the principles and links of Asian countries to
prepare the grounds for Asian convergence. These dialogues
actually aim to prepare an appropriate context for further dialogues
among the representatives, participating in this conference. It was
also a platform for us to find more common points and promote
mutual understanding among ourselves. This will lead to stronger
cultural bonds in the region.
Dr. Muhammad Hussein Mozaffari,
Director of the Center for Interreligious Dialogue
Dialogue, 3, 2011| 9
Message of Conference Is Peace Based on Justice
Mohammad Baqer Khorramshad1
Mr. Chairman,
I would like to say a few words before we move on to four or
six of the great thinkers who are present here.
Let me first thank the representatives of the Asian countries,
for taking part and welcome everyone as the representatives of the
twenty two countries present in this magnificent conference. The
great number of the participants and the articles received proves
how important it is for the Asian nations to have a dialogue among
different religions and cultures in today s turbulent world.
I will later continue with mentioning five points. Why do you
think all these people from different Asian nations are gathered
here to talk about this subject? Is the establishment of the dialogue
the objective or is it just a means to move to a more sublime
objective? What are the sublime objectives Asian nations could
attain by establishing a dialogue among religions and cultures? Why
did the Asian Parliamentary Assembly in its gathering on
November 2010 in Damascus, accepted the suggestion of the
Islamic Republic of Iran and set up the center for the dialogue
among the religions of the Islamic Culture and Relations
Organization? What are we, the thinkers of Asia, and the leaders of
Asian religions and culture in Asia after, today in Tehran, in
September 2011 in this meeting? Does this conference mark the
beginning of the movement toward the sublime objective of
convergence among Asian nations and getting to a peace based on
respect to different cultures and religions in the world? The Asian
President of Islamic Culture and Relations Organization
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convergence is a grand objective that you, the Asian elites and the
leaders of Asian religions and cultures, are after, as well as the
governments and parliaments.
After two World Wars, Europe has gained unity today in the
form of the European Union, and Africa has gained this unity in
the form of the African Union after lot of coups and civil wars, as
well as the different states of America which have formed the
United States. Why shouldn t Asia, this ancient continent and the
birthplace of the first human civilizations and various cultures,
become a united body by reliance on its rich values?
Today, we need to start from the common points and from less
sensitive issues. Asian religions and cultures vastly rely on ethics,
spirituality, human value, and mutual respect; this could help us
take the first steps towards the Asian convergence more easily. In
the last decades, political science and international relations have
paid more attention to culture and religion in international relations
theories in the fields of regional cooperation and political
sociology. Religion, as a system of moral beliefs, has a great role in
regional convergence.
Religion has seven dimensions: the devotional and ritual
dimension, the belief dimension, the ontological and
epistemological dimension, the traditional dimension, the historical
and mythical dimension, the ethical and legal dimension, the
emotional and spiritual dimension, the sociological and institutional
dimension, and the material and artistic dimension. They could all
work in the path of convergence and with the purpose of
establishment of peace based on justice and spirituality. Culture
and religion are two great resources of laws. And laws, when based
on religion and culture, could establish peace on the basis of
justice, and convergence on the basis of respect for the common
values. The last point that I would like to mention in this
Dialogue, 3, 2011| 11
international and historic conference is that the event of September
11, from which eleven years have passed, had different results and
I wish that the world had moved towards the dialogue among
religions and cultures after September 11 and towards respect for
different religions and cultures. I wish that they had not attacked
Afghanistan and Iraq. I wish that they had not burned the Quran. I
wish that they had not committed sacrilege against the Prophet of
Islam. I wish that Islamophobia and anti-religious attitudes had not
led to the disaster of Norway. I wish that the cruelty towards
Palestinians had not increased after September 11, etc.
According to the subject of this conference and the things that
has happened in the world in the last decade, the question to be
asked is: Is the world a decade after the event of September 11 a
safer, more stable, and more reliable place, because of the measures
that great powers of the world have taken? Today, ten years after
that event in New York, the International Conference of the
Dialogue among Religions and Cultures in Tehran, could convey to
the world, a very important message from Asia from the Asian
nations, and from Iran and the Iranian nation: The message of
peace based on justice and spirituality, with respect to all cultures
and religions.
There is no use in trying to assimilate the cultures and in talking
about the war among religions and the Crusades by reliance on
individual and material values of the Western civilization in the
form of the project of globalization, but it only hurts the subcultures of the world, threatens the diversity in human culture,
gives rise to resistance among these cultures and religions, and
therefore, increases the crisis and tension in the world.
This conference, today, is a new beginning in Asia and a
present from Asia to the world on the anniversary of the event of
the September 11.
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Let s move towards a united, strong, and powerful Asia, with
reliance on the common re-defined Asian identity, and with the
hope for a world full of peace, justice, and different cultures. Just
the way God has created it. Indeed, all these depend on our strong
will and the practical measures taken by us.
Dialogue, 3, 2011| 13
The Role of Asian Parliamentary Assembly in the
Convergence of Asian Nations
Hojjatol Islam Aboutorabi,1
In the Name of God, Most Beneficent, Most Merciful
The political, cultural and economic role and position of the
Asian countries has changed to such an extent that these countries
have come to occupy a determining place in the area of
international cultural and economic relations as well as resolving
global and regional disputes. In addition, these countries have also
been contributing effectively to the scientific development and
ecological awareness of the world. The reports issued by the
International Monetary Fund are indicative of a promising
economic growth for most Asian countries. It is expected that
China, the third largest economy of the world, would have the
biggest economic growth among the Asian countries in the next
two years. At the same time, the other Asian countries, too, are
treading the path of growth and development rapidly. From the
viewpoint of human resource development, too, the Asian
countries have grown from strength to strength. In addition, the
Asian nations have had a remarkable record in the area of higher
education. Therefore, it would not be an exaggeration to state that
the role and importance of Asian countries has been on the rise at
the global level and that there is no area - be it economic, political
or social - that the Asian nations have not been making strong
contribution in the recent past. Today, Asia is powerfully
Deputy Speaker of the Islamic Parliament of Iran, at the International Conference on
Religions and Cultures in Asia
14 | Dialogue, 3, 2011
contributing to global peace and stability and peaceful coexistence
at the international level. Besides, the strong presence of the Asian
peoples in different arenas has resulted in the spread of Asian
religions and cultures in many non-Asian societies resulting in the
strengthening of the spirit of peace, coexistence and harmony in
many parts of the world.
If in the course of the 20th Century some Western countries
had succeeded in advancing in scientific and technological areas
and imposing their colonial rule over many Asian and African
countries, today the same Western countries have come to be
highly dependent on Asian economies. The Asian nations are now
so powerful that no important international issue can be resolved
in their absence. Interestingly, a large number of the people of the
West seek happiness, both at personal and social level, by
becoming the followers of Asian religions, cultures and way of
living. The strong presence of Asian cultures and religions in
Western countries in the form of mosques, temples, places of
worship, ceremonies and institutions are the undeniable proof of
such claims.
Today, Asia has been able to prove its own independent culture
and identity vis-à-vis Western, European or American, culture and
identity and it is, thus incumbent, upon the Asian peoples to
protect their ancient cultures and civilizations by coming together,
joining hands and strengthening their ties and bonds. Ever closer
relationships between the Asian nations is more significant today
than before, since in the modern world Asia and its culture and
ways of thinking have become increasingly important and this is
evident from the rising inclination towards Asian cultures, religions
and ethical values. In other words, there is a new definition for
Asia and this provides us, the Asians, with the opportunity to
rebuilt our glorious history of the past and redefine the history of
Dialogue, 3, 2011| 15
the world; the history in which peace, friendship, justice and
convergence shall replace rivalry, oppression and hegemony. Being
based on Asian religions, Asian cultures and ways of thinking have
never been aligned with hegemony and colonial motives. That is to
say, the approach of the Asian cultures and thoughts is quite
different from the approach adopted by a number of Western
countries and culture.
Keeping in view the present status of the Asian countries,
cultures and religions in the modern world it is important to
concentrate on the revival of what is commonly referred to as
Asian culture and thought; a factor that has greatly contributed to
the successes of the Asian nations in the recent past. It is also
incumbent on the Asian parliaments, thinkers, elites and
intellectuals to come forward and strengthen this trend. The
existing realities, scientific or otherwise, of the Asian societies
clearly indicate that in the past few decades the Asian cultures have
been viewing the world from three different viewpoints: a) the
traditional Asian viewpoint; b) the Western scientific viewpoint and
c) a viewpoint forged by a combination of Asian traditions and
Western science. Interestingly, in spite of outstanding scientific and
technological progress, the traditional Asian ways of thinking and
cultures continue to prevail among the Asian peoples. This is due
to the fact that the traditions of Asia are rooted in certain
everlasting principles that form the very foundation of the way of
life and collective attitude of this most populated continent of the
world. Surprisingly, the Western scientific worldview has not only
been changing repeatedly but has, at times, remained distant from
having a sound understanding of Asian cultures and religions.
Intertwined with historical and religious values Asian cultures
and ways of thinking have given rise to some of the greatest
civilizations of the world astonishing a large number of Western
16 | Dialogue, 3, 2011
thinkers and scholars and leaving them perplexed in fathoming the
depth and profundity of Asian thought and culture. Through the
efforts of their intellectual elites the Asian peoples have been able
to keep pace with the Western progress in the field of science and
technology without being affected by the undesirable effects of the
Western culture and the negative and hazardous aspects of the
modern technologies. Asian cultures are based on respect for
human rights, interdependence and cordial cooperation among
human beings. While Asian civilizations are rooted in the religion
and rich culture of the peoples of this continent with a humanistic
approach, the foundations of the contemporary materialistic
culture of the West are based on hegemony, expansionism and
egoism. The Asian culture and thought has the potential to come
up with a new order that is based on ethical values and principles,
empathy and convergence. The existing order cannot manage the
political and economic relations of the world on the basis of justice
and in a way that would be in the interest of the nations. The
present age is in need of an order in which the rights of all nations
and human beings are ensured and their dignity is recognized and
respected. It has become a well known fact that the existing culture
and order of the world is not only incapable of resolving world
issues but also has converted the political and economic problems
of different nations of the world into a ground for misuse at the
hands of hegemonic powers.
It is thus incumbent on the Asian cultures to try and come up
with a new order; an order that is deeply rooted in Asian culture
and thought. We are of the opinion that the culture and way of
thinking of the people of Asia is capable of forming the foundation
of a just and humanistic world order. This adds to the
responsibility of the Asian nations for reforming the present
situation of the world and establishing a new humanistic world
order. The ancient continent of Asia is replete with human and
Dialogue, 3, 2011| 17
material potentials for creating a new human civilization and
culture and this is the dire need of today s world.
I am of the conviction that not only the Asian convergence is
in the interest of the Asian countries and nations but it is also in
the interest of all the nations of the world. The world today is in
need of love, compassion and justice and Asia is the main center of
all these virtues.
Peace and justice are two of the most important features of
Asian religions and cultures and deeply rooted in the history of
these nations and can contribute to social ties and bonds between
Asian nations and forge convergence among them. Asia is the
cradle of ancient civilizations and profound cultures and ethics and
spirituality constitute the common language of these cultures. The
Asian Parliamentary Assembly has come to form a significant axis
for parliamentary cooperation in Asia; a phenomenon that plays an
important role in establishing cooperation among the countries of
this continent. The parliaments of Asian countries are the
manifestation of the will and thought of their peoples and the
members of these parliaments are the guardians of the common
will and interests of their nations. At the time when the civilized
people of Asian societies indulge in empathy and convergence
towards the other inhabitants of the earth in general and their
fellow Asians in particular, it is incumbent upon the members of
their parliaments and elites of this continent to foster greater
convergent and understanding among the Asian nations by
adhering to law and ratifying rules and regulations that would
ensure this end.
I am hopeful that this conference will certainly lead to greater
empathy and convergence among Asian nations and countries and
will continue to remain active in the future adding to the economic,
18 | Dialogue, 3, 2011
scientific and cultural cooperation among the Asian nations and
contribute to the establishment of peace and justice in the world.
Dialogue, 3, 2011| 19
Theoretical Foundations of Cultural Ties between Asian
Nations
Dr. Seyyed Abodlmajid Mirdamadi1
Introduction
The intention behind discussing cultural ties between Asian
nations is to prove the interdependence of these nations through
the course of history and the values they share; the values that bind
them together in a way that distinguishes them from other nations
of the world. In other words, we are dealing with the relationship
between to a group of nations that can come together under a
single title; Asian. In spite of being numerous and diversified, the
peoples of these nations form what is generally referred to as
Eastern of Eastern peoples who geographically spread from Far
East to the borders of Greece that used to be called the Entry
Point to the East by the Europeans while the people of the East
called it the Entry Point to the West . Today, when we talk about
the Western civilization, in general, and the Greek civilization, in
particular, we are referring to an entity that grew and developed
under the shadow of the culture and civilization of the East. We
are talking about a civilization the cultural elements of which were
shaped and formed under the influence of the Eastern culture and
civilization. Greece or Greek civilization is not located at the far
end or even at the heart of the West and is rather situated at the far
end of the East. The Greek civilization is, as a matter of fact, the
extension of the civilization of the East and owes its very existence
- from the viewpoint of its progress in the field of knowledge - to
the peoples of the East. Not to forget that it even owes its religious
identity, i.e. Christianity, to the East.
Secretary of the Academic Committee for Interreligious Dialogue
20 | Dialogue, 3, 2011
Perhaps it is said that the Greek civilization is a Western one
and the result of the efforts of the people of West who not only
had their own independent civilization but also influenced other
civilizations including the Semitic civilizations. Although we do not
intend to deny the exchange of certain important elements among
the civilizations, however, we need to take into consideration the
historical geography of Greece at the time when this civilization
was at its peak in order to have a more profound understanding of
the influence of the West on this civilization. Studies on the Greek
civilization and its elements and components reveal that this
civilization is more Eastern than Western, for being situated in the
neighborhood of the great civilizations of the East and being in
constant interaction, culturally, economically, etc., with them it had
been strongly influenced by these civilizations and even absorbed
many of their elements.
Wisdom : the Foundation of the Eastern Cultures
Wisdom has been recognized as the very foundation of the
formation and rise of different cultures with their own unique
characteristics. Like most terms used in humanities wisdom, too,
has been defined and interpreted differently by different scholars,
researchers and thinkers. The famous Muslim lexicologist, Ragheb
Esfahani, defines the term Hekmat (wisdom) in these words:
Hekmat means arriving at truth with the help of knowledge and
intellect . Truth is an issue that has preoccupied man from the
dawn of human civilization. It has always preoccupied
philosophers, scholars, theologians, thinkers, jurists and
intellectuals who endeavored and made every possible effort to
uncover its essence. Some philosophers and thinkers are of the
opinion that hekmat or wisdom refers to man s knowledge of the
essence of everything one can see and observe. The renowned
Muslim scholar, exegete and philosopher, Allamah Seyyed
Dialogue, 3, 2011| 21
Mohammad Hosein Tabatabaie, believed hikmat is the set of
knowledge and understandings that lead one to the discovery of
truth such that he is left with no doubts, suspicions or questions
about it.1
Elsewhere he defines the term as: A belief and a viewpoint
that conforms to reality and results in one s personal growth and
development without the possibility of being denied or refuted. As
a matter of fact, it is possible to say that hekmat is one s
understanding and perception of his surrounding world. It is the
ontological approach towards and man s perception of his
surroundings that help him in discovering the truth. A glance at the
history of human thought is indicative of the fact that the quest for
truth began with the urge to understand being and existence; a
trend that gave rise to the emergence of various philosophical
traditions and schools of thought. And it goes without saying that
it was the emergence of these views and schools of thought that
resulted in the formation of different cultures and cultural
traditions; something that has been common to the ontological
views and thoughts of the Eastern peoples.
The emergence of great human cultures has been attributed to
man s wisdom and his understanding of being and existence. For
instance, it may be noted that in the pre-Socratic thoughts of
Greece such as the poems of Parmenides of Elea (510-440 BC) we
come across such terms and concepts about existence that are very
similar to the Taoist philosophy of Lao Tse2. Parmenides regards
thought to be a function of spiritual wayfaring and intuition.
Interestingly, his poems are quite similar to the sayings of Eastern
philosophers. What is of importance in revisiting the views of
thinkers like Parmenides, Lao Tse, Shankara and Ibn Arabi is rePersian translation of AlMosleh, Ali Asghar, Pre-Socratic Philosophers, Hikmar Sadra Foundation, Tehran
22 | Dialogue, 3, 2011
experiencing the realm of the soul and perceiving the other
faculties of human essence.1 Thus, it may be said that perception of
existence is the beginning of hikmat and an endeavor for perceiving
the truth.
Culture
The purpose is not to present a definition for the term culture
since any definition would entail certain strengths and weaknesses.
However, what is possible is to highlight certain elements of this
concept in order to arrive at a discourse on which it would not be
easy to raise doubts. What is of immense help here is an expansive
cultural arena commonly referred to as religion, a profound and
intense study of which could lead us to the common elements that
bring cultural interdependence, convergence harmony and accord
among Eastern cultures.
Religions and Religions:
In spite of the classification of religion into different religions
the science of the study of religions continues to remain incapable
of presenting a comprehensive theory about such classification.
The various religions of the world are at times classified into
primitive and no-primitive, revealed and non-revealed, divine and
non-divine, Eastern and Western religions and even religions and
schools of thought. However, no consensus has yet been reached
over what is referred to as religion and its characteristics.
Nonetheless, while we concern ourselves with the claim that
cultural ties are rooted in a single source what we are concerned
here with is the root of Eastern religions. The most important
element of culture, commonly known as religion, is a belief system
through which man intends to discover the truth and this does not
only refer to religious essence of each religion but is also evident in
Ibid.
Dialogue, 3, 2011| 23
the quest of Eastern religions for truth. One of the important
points that should be given due consideration is that when we refer
to Eastern religions like Hinduism, Buddhism, Christianity and
Islam we often neglect the fact that these religions have also been
referred to with other names. For instance, Hinduism, which
reflects upon the belief system of the majority of the people of
India is not the original or actual name of this religion and it was
given to it by the Muslim and Mughal conquerors of the
geographical region of the people who lived near the Indus River.
The religious tradition of the Hindus is called Sanatana Dharma
in Sanskrit meaning immortal truth.1 Similarly, Confucianism was
originally Ju Chia or the school of thinkers; Zoroastrianism was
called Daena Mazdayasni meaning the All Knowing God2; and
Buddhism, which is derived from Buddha meaning the enlightened
one3 whose teachings consisted of the search for truth and
comprised the three stages of finding the root of pains and
suffering, the truth behind alleviating them and the ways and
means of alleviating them. This search for truth falls within the
purview of hikmat and forms the essence of Eastern beliefs and
religiosity. In other words, in spite of the differences in their ways
all these religions are looking for a single principle and that is truth.
Again, the very term Tao is a Chinese word meaning the path,
which refers to the path to truth. Archeological surveys carried out
in the Indus River region throw light on interesting historical facts
and show how Eastern religions, cultures and traders came to
interact with each other in such regions as the Mesopotamia,
northern Syria and Palestine. The discovery of Jajasch and JAE and
its Semitic version, Jan, Jawe throws light on the origin of the term
Jahwe mentioned in the Old Testament. In other words a
Quoted from Jonathan Smith in the preface to the Dictionary of Religions
Ibid.
24 | Dialogue, 3, 2011
comparison between the Semitic God, Jahve and its Indian version
Jave reveals that the former had in all probability been derived
from the latter which is much older. And this evidently proves that
the early Indian religions and cultures were much older than the
religions and schools of thought of the western parts of the
Eastern society. Notwithstanding the philosophy of Eastern
religions the manifestations of which are vividly evident in Eastern
civilizations and way of living, the essence of Eastern cultures and
civilizations reflect upon their influence on one another. For
instance, Indian and Iranian religions and schools of thought have
always been in interaction with one another. On the other hand the
Iranian thought and philosophy, which was deeply rooted in the
religions of Iranian origin, maintained historical contacts and
interactions with the Greek civilization. Rig-Veda and Avesta are
the manifestations of close cultural ties in the Indo-Iranian front
and these two scripts are considered to be so close to one another
that it would not be an exaggeration to relate to them as one. The
ancient Persian language, too, was very close to Sanskrit and
researches tell us that in the 4th and 5th Centuries B.C. Iranians and
Indians understood each other s language without any difficulty.
There is a lot of similarity between the contents of Zoroastrian
Gathas and Hindu Rig-Veda. Like Zoroastrianism the Vedic
religion did not consider any image for God and a glance at the
Rig-Veda and Avesta clearly reveals that these two religions
considered God omnipresent and omnipotent Who has control
over the entire universe
From among the ancient civilizations, Iranians are known to
have influenced the Greek culture and civilization profoundly. By
546 B.C. Iranians had brought the entire West Asia, up to the
Mediterranean Sea, under their control and spread their rule to as
far as Egypt. Iran was important to the Greek from four different
Dialogue, 3, 2011| 25
aspects: 1- Philosophical thought; 2- Cultural elements; 3Illuminative thoughts; and 4- Governance and politics.
The Greek came to be introduced to the Iranian culture,
religious beliefs and thoughts and their ruling style in Asia Minor
and its important regions that were under the Persian Empire.
Furthermore, owing to the widespread presence of Iranian magi in
these areas the Zoroastrianism and Mithraism were quite prevalent
there.1
What needs to be taken into consideration is that today the
East has come to be dependent on a culture and civilization, which,
based on authentic historical evidence, owes it philosophy and
religious thoughts to the East. The cultural heritage of the East can
prove to be a point of departure for the Asian nations to come
closer together on the basis of the commonalities they share in
their ethical and moral values, political views, social beliefs,
tendencies for peace, justice and coexistence, and their attitude of
cultural-religious tolerance.
26 | Dialogue, 3, 2011
Asia: An Inspiring Source of Cultural and Religious
Diversity
Hadi Nejad Hosienian1
Honorable Members of Parliaments
Distinguished Religious and Academic Figures
Ladies and Gentlemen,
At the outset, allow me to express my deepest appreciation to
you all for participating in this timely and significant Conference
which reflects your commitment to dialogue and understanding in
Asia.
Asian Parliamentary Assembly, as the most inclusive institution
representing Asian people, has always underlined the importance of
dialogue among cultures and religions for promoting peace and
friendship within Asian countries as well as between Asia and the
rest of the world. In line with this great goal, the Fifth APA Plenary
in Damascus in November 2010 welcomed the initiative of the
Center for Inter-religious Dialogue (CID) of the Islamic Culture
and Relations Organization to host jointly with the Islamic
Parliament of Iran the International Conference on Dialogue
among Religions and Cultures in Asia . I express my sincere thanks
and appreciation to the Center for Inter-religious Dialogue and the
Islamic Parliament of Iran for working so hard in the last six
months to organize this important gathering for promoting
understanding and friendship in Asia.
The APA Secretary General
Dialogue, 3, 2011| 27
As the cradle of civilizations and great religions, Asia is an
inspiring source of cultural and religious diversity and plays a major
role in fostering convergence among different nations and cultures.
Convergence in Asia mainly relies on respecting cultural diversity
and promoting dialogue and understanding. Both the common
heritage of Asian civilizations and cultural diversity necessitate
inter-religious and inter-cultural dialogue among Asian nations in
order to foster Asian common values and enhance cooperation and
convergence, peace and friendship while diminishing the risk of
discrimination, violence and war.
I cherish this opportunity to exchange views with you regarding
the current critical state of the world, the role of religion in society
and grounds for peace and understanding.
At the age of globalization, we all are living in an
interconnected, but divided world. These interconnected processes
have transformed human interactions at all local, national, regional
and global levels. The digital and information revolution has
transformed the way the world learns, communicates, interacts,
does business and treats illnesses. In social and cultural fields, it has
changed the shape of human society from individual lifestyle to
massive popular art industry. Global culture strongly undermines
the social and cultural identity of different communities and
weakens the traditional social institutions such as family and
education.
It is ironic that our world, so interconnected globally, is divided
so dangerously regarding power, wealth and belief. War, violence
and conflict mostly have an underlying economic or political root.
However, unfortunately different cultural identities and various
religious beliefs and belongings are blamed so often.
28 | Dialogue, 3, 2011
History demonstrates that religion has had an indisputable role
in creating and enhancing civilizations and causing them to
flourish. Religion and faith play a significant role in the public
sphere. Many human morals and values have stemmed from
religion. However, we cannot ignore the fact that at times religion
has been a source of conflicts.
I should bone in mind that all major religions create a sense of
identity for their believers, essentially bringing them together under
the umbrella of faith. However, this umbrella is not in opposition
to other umbrellas, rather it can include them by laying the
foundation of its relationship with other identities on
compassion, kindness and friendship.
Religious figures have underlined that at the core of every
single religion there exists the virtue of compassion, which means
to sympathize with others. The following statement is crucial to the
ethical and spiritual vision of all religious traditions: Do not treat
others the way you don t like to be treated yourself. Compassion
is not only essential for religious communities, but also for a
healthy economy and good governance. Unless we implement this
significant rule, treating all nations as we would wish to be treated
ourselves, we will not be able to coexist together in peace and
friendship in our interdependent world.
It is important for all of us to understand that it is war and
aggression that results in misunderstandings on the one hand, and
become a source of hatred and insecurity on the other. This is
while major world religions have strongly called on their followers
to live in peace and harmony with other human beings. This love
can liberate us from fear, hatred and aggression and can turn our
egotistic tendencies into readiness for friendship and compassion.
Accordingly, to promote understanding and peace to negate
destructive atmosphere of war and aggression, the United Nations,
Dialogue, 3, 2011| 29
with a global consensus, designated the year 2001 as the year of
Dialogue among Civilizations.
And now, with respect to Asian religions, I would like to
emphasize that not only dialogue is possible, but coexistence and
collaboration to achieve global peace is a must at this crucial time.
A culture of dialogue and peace, founded on inclusion, mutual
respect, and embracing diversity as an asset and not a liability, is a
key contributing factor to overcome extremism and violence,
which are often fueled by humiliation and anger caused by injustice
and domination. Sustained dialogue among and within religions
and cultures, and between religious leaders and political leaders, is a
pressing requirement of our time, empowering societies and
nations to recognize their common humanity and destiny.
It is imperative to engage in dialogue about matters that are
essential for materializing peace and justice in the world. Political
and religious leaders should recognize that their common concerns
and shared values are more significant than their differences, hence
working together to give moral leadership at local, national and
international levels Justice and equality, revered by all religious and
cultural traditions, are key to peaceful interaction among
individuals, communities and nations. Religious leaders, mindful of
their moral authority and responsibility to take a stand, and
complementing the constructive efforts of political leaders, can and
should significantly bridge the divisions, and contribute to
promotion of social justice and human rights, and prevention of
war and violence.
At the end, as the APA Secretary General, I would like to
express my sincere thanks for your active participation and fruitful
deliberation regarding the role of religions and cultures in Asia in
promotion of peace and friendship. The Secretariat welcomes the
opportunity to include the input of this important meeting into its
30 | Dialogue, 3, 2011
agenda at the Standing Committee on Social and Cultural affairs to
be held in the next two days.
Dialogue, 3, 2011| 31
The Notion of Peace in Eastern Religions
Dr. Emad Afrough1
Introduction
In a world that has been replete with contradictions, differences
and conflict among the followers of various religions it would
rather be extremely difficult to arrive at a consensus about the
concept of peace, particularly in its positive sense i.e., a secure life
both subjectively and objectively. It would even become more
difficult to undertake such a discussion when we talk about it
within the frame work of Eastern religions which include both
Abrahamic religions like Islam, Christianity and Judaism as well as
non-Abrahamic religions such as Buddhism, Hinduism, Shintoism,
Taoism, etc. Caught between different points of view, historical
realities, assumptions and beliefs, on the one hand, and their
impact on people s attitude resulting in incongruence between faith
and action and the misuse of exalted human values, on the other
hand, venturing into such a realm would be like intending to cross
an uneven, dark and dangerous path.
In this paper we shall first look at the concept of peace with a
dialectic approach to both war and peace, the attitude towards
these two concepts, the existing realities, the ontological
assumptions (both personal and social) and the theoretical
approaches towards war and peace and then elaborately discuss the
pre-requisites of peace and the factors contributing to it from the
viewpoint of religion.
Assistant Professor, Tarbiat Modarres University, Tehran
32 | Dialogue, 3, 2011
The Concept of Peace
In its general sense peace refers to the absence of hostility and
conflict. Based on this definition, which is popularly known as the
negative definition of peace what is of importance is the conditions
are not favorable for conflict and war, irrespective of the fact
whether there is an inclination towards it or not. In other words,
what is important is the absence of organized physical violence and
conflict. However, in this case it is not taken into consideration if
the absence of war is due to the apprehension about its
consequences or not. Again, based on the negative definition of
peace, mental and psychological security vis-à-vis objective and
physical security is of less significance and, therefore, not much
attention is paid to it. But, based on its positive definition, peace is
a state in which man lives with a sense of security and without any
apprehension about the probability of the outbreak of war. And as
defined by Plato conditions in which man wakes up with the
pleasing chirping of birds rather than the sound of the trumpet of
war.1 In other words a life in which just peace is guaranteed.
Here we intend to look at the question as to whether, based on
historical evidences, it would be possible to attain peace in its
positive sense, without indulging in arms race, or it is the other way
round and we should look at war and peace as two inseparable
phenomena.
It appears that man has had different approaches towards war
and peace during different periods of history. War and peace have
found their way into literary and art works and history is replete
with narrations on these two concepts. The modern approaches to
these two concepts call upon us to probe into them from different
economic, sociological and psychological perspectives, since the
idea of a state of no war seems to be rather impossible to the
extent that some thinkers are of the opinion that there are always
Dialogue, 3, 2011| 33
certain justifications, offensive or defensive, for the outbreak of
war. These thinkers also point out to non-violent ethical values and
laws as the two factors that can prevent aggression and war.2
Charles Beits emphasizes on adherence to ethical and moral values
in diplomacy, just attitude on the part of international
organizations, human rights, philanthropy and ethics-based society
as factors that can lead to a state of peace.3 The Charter of the
United Nations, too, emphasizes on protecting the future
generation from war, settlement of disputes by peaceful means
(Article 2: 3), taking into account measures that would lead to the
violation of peace and international security (Articles 40 and 41)
and development of international relations with the aim of
reducing the causes of the outbreak of war as well as strengthening
universal peace (Article 1: 2 and 3).
The Unite Nations General Assembly, too, emphasizes on the
close relationship between peace and international security, on the
one hand, and on disarmament, decolonization and development,
on the other. Similarly, while emphasizing on people s right to
peace, the Universal Declaration of Human Rights stresses on the
need for continuous and positive efforts on the part of the states,
elimination of any kind of threats to peace including nuclear threat,
putting an end to conflicts by peaceful means, disarmament,
respect for economic development of countries, promotion of
human rights and freedoms, decolonization and elimination of
racial discrimination and apartheid as essential requirements for the
establishment of peace and international security.4
It seems attention is being paid - even if it is superficially - to
the mechanisms that could lead to the establishment of peace as
well as to the roots and causes of the outbreak of wars and
conflicts. Whether such efforts are really taking place and whether
the United Nations is acting with neutrality in settling disputes or
34 | Dialogue, 3, 2011
whether the influential countries allow the United Nations to adopt
a neutral stance as regards disputes and conflicts are issues that
need to be dealt with separately.
The Realities and Ontological Aspects of War
As mentioned earlier some people view peace as a static and
utopian issue and adopt a recommendatory and ethical approach
towards it without taking into consideration the existing realities
and human and social characteristics. Such people emphasize on
cultural, ethical and dialectical solutions and insist on the
reformation of values and attitudes and the culture of cooperation
and acceptance of others without taking into account the existing
structural and legal inequalities. In appears that in their view all
human problems have mental and psychological causes and can be
handled and eliminated through psychological and cultural
transformation. However, the fact of the matter is that no real
peace can be established without paying sufficient attention to the
roots and causes of diversities and disputes, since while the main
focus would be diverted from the actual causes of war and
insecurity, the path would be paved for the increased activities of
warmongers.
Even though some disputes and conflicts between human
beings and countries are caused by lack of consideration for
cultural and ethical factors, the causes of wars and conflicts cannot,
however, be confined to these factors only. In other words,
indifference towards this important issue amounts to disregard for
some significant causes of disputes, which in turn would lead us to
dealing with imaginary causes of and factors contributing to war
and peace. The great Muslim philosopher, Khwajeh Nasir Tousi,
classifies human beings into the three categories of physical or pure
evil beings, carnal beings that are a combination of good and evil,
and purely good beings. He believed that the first category was
Dialogue, 3, 2011| 35
characterized by contradiction and it is this contradiction that
causes disputes in the world. He further believed that unity is either
genuine or superficial and that superficial unity cannot lead to the
eradication of disputes. In other words, it is this reality that does
not allow human disputes to be resolved.
This renowned Muslim philosopher distinguished between
primary and secondary perfection and was of the opinion that
while primary perfection or theoretical philosophy relates to the
primary identity of man the secondary perfection or applied
philosophy or what we commonly refer to as personal and social
ethics relates to the perfected human essence. He further
emphasizes that this perfect human essence cannot merely be
achieved through the knowledge of philosophy and rather it could
be achieved through certain perfected qualities and it is only then
that those surrounding him will experience peace, security, justice,
happiness and well-being.5
Based on a philosophical-psychological analysis man comprises
two distinct inner and psychological systems that are generally
referred to as soul and self, both of which intend to rule over his
physique and its faculties. The carnal self, which is referred to as
nafs amm? rah by the Glorious Quran, succumbs to common
world system while the other one is the divine and human soul referred to as nafs lavv? mah by Quran. By its very nature the
carnal self is self-centered, conceited, monopolistic in essence and
indifferent to other people s rights and these are the characteristics
that incline man towards aggression and domination on the life,
properties and honor of others, giving rise to oppression, hostility
and war and ignoring justice and fairness. The human soul, on the
other hand, considers itself responsible towards other people s
rights and well-being and at times even goes to the extent of
making sacrifices for divine, humanitarian and altruistic causes.6
36 | Dialogue, 3, 2011
Ayatollah Javadi Amoli, a contemporary Sadraian philosopher,
considers war and peace as the occurrences of the physical world
and believes that the metaphysical world is characterized by peace
only. Furthermore, having a material dimension - besides his
spiritual dimension - man life is also characterized by dynamism
and action and that is something that gives rise to disputes,
conflicts and wars. However, there is a fundamental difference
between the wars waged by despotic and repressive rulers, who are
in fact enemies to human society, and the wars that are fought to
protect man s honor and dignity and paving the path for his
transcendence and perfection.7
In Ayatollah Javadi Amoli s opinion it is the cause behind the
war that either makes it sacred or deplorable. By drawing upon the
verses of the Glorious Quran he classifies war into offensive and
defensive and argues that in Islam and in its defensive sense (jihad)
is the manifestation of God s divine blessing since it is not aimed at
satisfying the carnal instincts of a ruler (or a state for that matter)
and, therefore, it is characterized and manifested by absolute
mercy.*
In nature, too, war is a relative issue. There is nothing in the
nature that is not continuously at war with other beings in order to
survive. The law of cause and effect is indicative of peace and war
between every being with the causes of its existence as well as the
reasons for its relationship with its effects.*
Notwithstanding the dual aspects of human creation and
comprehensive dispute in the materialistic aspect of the world, the
social aspect of man s life is a contributing factor to disputes and
conflicts in human society. The point is not whether such factors
would actually result in conflict but that these factors can
potentially lead to it. However, under different set of conditions
the same factors can contribute to peace and compromise. Social
Dialogue, 3, 2011| 37
classification in the form of status, power and wealth pave the
grounds for struggle over social and natural resources. In other
words, unavoidable pluralistic and divisive characteristics of social
life are tendencies conducive to the outbreak of social dispute and
conflicts. To put it differently, the gender, racial, religious,
communal, national, regional and continental classifications
transform into grounds for disputes and conflicts.
By conceding to the divisive aspect of the society and in a
dualistic approach, the sociological schools, too, are either inclined
to order and harmony or towards dispute and conflict. While the
proponents of social order emphasize upon interdependence,
commitment, association and connection, reciprocation and
partnership, harmony, legitimized power and interconnectivity of
social systems, those with autocratic tendencies favor disputes,
temptation and compulsion, structural fights, vested interests,
might and disharmony.*
It is quite evident that it would be impossible to satisfactorily
cater to varying personal and group desires and wants, particularly
under unequal natural and social opportunities and possibilities, in
the absence of multiplied ethical and spiritual efforts or what
Khwajeh Nasir referred to as the secondary perfection.
The Prerequisites of and Fundamentals of Peace
To speak of the prerequisites and fundamentals of peace greatly
depends on our definition of and approach to peace. Both negative
and positive peace have their own prerequisites and fundamentals.
Negative peace requires being prepared for the possible outbreak
of war or defense in a state of apprehension, fear and alert. And if
as per Hobbs theory we were to believe that human beings are like
wolves, we need to constantly remain watchful of attacks by other
wolves who, based on their calculative rationality, resort to
38 | Dialogue, 3, 2011
attacking others in order to prevent others from attacking them.
This approach, which to some extent is corroborated by the realist
theory, does not take into consideration the importance of ethics
and adherence to ethical values in preventing hostilities and
warfare. In this view the state is the main coordinator of
international relations and has to constantly engage in
strengthening itself vis-à-vis others in order to maintain the balance
of power. As a matter of fact, war is rooted in the structure of
international relations and the state considers it legitimate to resort
to anything to increase its power, wealth and influence. The
international order only takes the rights of the states into
consideration rather than their responsibilities and it goes without
saying that in this paradigm the state of war is rather permanent.*
In other words the realists are more concerned about the
prevention of war by resorting to preventive measure instead of the
establishment of positive peace.
Generally speaking, rulership and statesmanship to which
Machiavelli refers as kingship calls for a state of military alertness
and appears that, ultimately, the only possible way of preventing
war is a spirit of aggression and assault towards others. A defensive
war aimed of repelling aggression is both commendable and
instrumental towards the establishment of peace in its positive
sense. Liberalist thinkers like John Locke and Emanuel Kant, too,
justify just war the objective of which is to confront aggressors and
those who intend to violate a country s independence and
territorial integrity. In the opinion of Kant only a state of real
international right can ensure the establishment of peace.*
The prerequisites and fundamentals of peace are, however,
much more complicated and call for multiplied ethical efforts since;
firstly, a state of perfect peace free that is form any potential or
actual dispute and conflict calls for absolute calmness, stability and
Dialogue, 3, 2011| 39
unity in the world, which are the characteristics of the world of
rationality or absolute goodness; something that can never take
place in the material world. Secondly, assuming that absolute and
permanent peace can be established in an atmosphere of integrated
solidarity it should be borne in mind that the prevalence of such an
atmosphere is an imaginary assumption. Thirdly, keeping in view
the impact of social inequalities in the outbreak of disputes and
conflicts, one of the prerequisites of the establishment of peace is
the equalization of possibilities, opportunities and resources in the
three areas of status, power and wealth.
Keeping in view certain human aspects like man s physique,
social differences, contradictory personal desires and wants,
inequality in opportunities and possibilities available to them,
personal and social tendencies for more, cultural and identity views
and inclinations and their influence on the emergence of disputes
and conflicts, the establishment of positive and stable peace is
much more difficult than negative peace in which all sides are
involved in arms race to ensure security.
Under such circumstances we will either have to look for a
negative peace by ignoring desires, wants, discriminations and
inequalities or move towards a stable peace by way of forgiveness,
sacrifice and endeavors as well as fostering relative equality as
regards opportunities and possibilities and make it a point to honor
and respect reciprocal rights and responsibilities.
Nonetheless, in spite of all the hardships involved in achieving
positive and stable peace it is of utmost necessity and importance
to identify both subjective and objective factors, whether at the
individual or social level, that impact this inspiring ideal.
40 | Dialogue, 3, 2011
Peace in Eastern Religions
To discuss the importance of peace from the viewpoint of
eastern religions, which include both Abrahamic and most nonAbrahamic faiths is not an easy task. It is a difficult task since on
the one hand we have the Abrahamic religions in which God has a
pivotal role while on the other hand there are faiths like Buddhism
that are not God-oriented. In other words, in spite of the values
and principles that these faiths share the existing differences on
certain fundamental issues make it extremely difficult to speak of a
common ground on which it is possible to discuss and share views.
For instance, it would not be easy to engage in a concrete
discussion in respect to shari ah and non-shari ah based religions.
On the other hand, even when it comes to a particular religion it is
manifested differently in different regions and under the influences
of the regional cultures, historical events and changes that have
been introduced in the name of religion.
However, despite all these difficulties I intend to - on the basis
of the above discussion - initially present a number of suggestions
for the establishment of peace - and the reasons behind these
suggestions - and eventually leave it to the judgment of the
distinguished participants to draw their own conclusions. Three
texts have helped me in getting introduced to the stand adopted by
different religions on peace: 1) Dialogue, Peace, Justice and their
Challenges in the Contemporary World , which contains the
proceedings of a scholarly colloquium organized by the Islamic
Culture and Relations Organization; 2) Ways of Thinking of
Eastern Peoples: India, China, Tibet, Japan , written by Hajime
Nakamura; and 3) The Living Religions of the East:
Zoroastrianism, Hinduism, Sikhism, Jainism, Buddhism, Chinese
Religions and Japanese Religions .
Dialogue, 3, 2011| 41
I strongly believe that the following twelve correlated factors
are required for the establishment of positive and stable peace in
the world:
1. Believing in Common Human Essence and Equal Rights
for All Human Beings
It means believing in the fact that all men are common in their
essence, creation and nature. The first Shiite Imam, Ali (a) reminds
his appointed governor to Egypt that people are either his brothers
in faith or his brothers in creation.*
Andreas Beste of the Saint Gabriel University states that both
Islam and Christianity believe in the concept of Bani Adam
(Children of Adam) based on which all human beings are the
members of a single family and that both these religions believe in
the divine creation of man.* Elsewhere he emphasizes the principle
of the non-divisibility of human unity.*
Seyyed Mohammad Khamenei, too, in a paper entitled Peace
and Justice draws on a prophetic tradition people are the family
of God Almighty and the dearest before Him is the one who
benefits others the most and states that as per this principle all
human beings are the members of God s family, irrespective of
their race or religion and God Almighty is the guardian of this
family and an observer of their relationships . Based on the same
tradition he also emphasizes the principle of equality and racial and
geographical indiscrimination for all human beings.* Article one of
the Universal Declaration of Human Rights emphasizes All
human beings are born free and equal in dignity and rights. They
are endowed with reason and conscience and should act towards
one another in a spirit of brotherhood .* Similarly article two of
this declaration states that Everyone is entitled to all the rights and
freedoms set forth in this Declaration, without distinction of any
42 | Dialogue, 3, 2011
kind, such as race, color, sex, language, religion, political or other
opinion, national or social origin, property, birth or other status .*
As stated by Mohaqqeq Damad the principle of human dignity is
one of the teachings of the Glorious Quran revealed more than
1400 years ago and it is the same principle (human dignity) that has
been repeatedly referred to in the Universal Declaration of Human
Rights.*
Similar trends can also be found in the teachings of other faiths
that indicate an equal approach to all human beings. Quoting
Hajime Nakamura: With the Indian people, self-conscious
reflection on the impact of oneself against other selves is not
clearly evidenced. Underneath this fact lies the view that all men
are one in essence. And such a view as this seems to be shared by
other peoples of East Asia, though in different degrees .*(page 19)
Again in his view the amazing reality of India is that people in this
country have a sense of freedom and ethical equality rules among
them.* The Buddhist golden principle on which even Emanuel
Kant had emphasized is also approved by the religion of Islam. In
letter 31 of Nahj al-Balaghah Imam Ali (a) addressed his son Imam
Hasan (a) on this issue in the following words:
My dear son, so far as your behavior with other human beings
is concerned, let your 'self' act as scales to judge its goodness or
wickedness. Do unto others as you wish others to do unto you.
Whatever you like for yourself, like for others, and whatever you
dislike to happen to you, spare others from such happenings. Do
not oppress and tyrannize anybody because you surely do not like
to be oppressed and tyrannized. Be kind and sympathetic to others
as you certainly desire others to treat you kindly and
sympathetically. If you find objectionable and loathsome habits in
others, abstain from developing those traits of character in
yourself. If you are satisfied or feel happy in receiving a certain
Dialogue, 3, 2011| 43
kind of behavior from others, you may behave with others in
exactly the same way. Do not speak about them in the same way
that you do not like others to speak about you .*
Another important point is that people s rights or, in other
words, the citizenship rights of the people include both individual
and collective rights that have been bestowed upon them by God
Almighty. In Abrahamic religions what is of prime importance is
the relationship between God and man; even though the history of
religions does not reflect upon a consistent relationship on the part
of man. That is man has either totally left everything to Him
without considering any role for humans - like the experience of
the middle ages - or has totally omitted Him from his life as in the
case of nihilistic schools of thought. What I mean to say is that
while man and his intellect alone, and in the absence of divine
revelation, can lead to man s well-being, absolute deism, too, is
incapable of this ideal without taking into consideration man and
his rights.
It appears that in the non-Abrahamic religions of the East the
status of God is quite different with that of Abraham religions.
Nakamura believes: As for the idea of God, neither Buddhists nor
Jains accept God as the creator of the universe. In eastern thought
in general, especially in Indian thought gods are possessed of no
meaning or any importance .*(p. 31) Although elsewhere Nakamura
speaks of the strong belief of Indians in God and refers to them as
religious people, he however believes that in the language of the
Indians there a number of words that denote God .* He further
elaborates that the idea of Indians on God is very complicated but
they do not consider him the absolute being. In his words: In the
opinion of Indians the status of gods is less than absolute and the
Indian gods are no different from other beings. The gods of India
are not different from average creatures, and are by no means the
44 | Dialogue, 3, 2011
supreme authority of morality. (p. 166) Indians believe in non-duality
and in the Upanishads and in the philosophical assertion of the
Vedantins the Absolute Being is assumed to be an impersonal
spiritual principle without any limiting attribute. (p. 102) The tendency
of Indian philosophy, especially Hinduism, has been in the
direction of monistic idealism. Almost all Indian philosophy
believes that reality is ultimately one and ultimately spiritual. Some
systems have seemed to espouse dualism or pluralism, but even
these have been deeply permeated by a strong monistic character.*
(p. 69)
The Buddhist, however, rejected the existence of any
metaphysical principle as advocated in the Upanishads and in the
Indian orthodox philosophical schools. And they did not engage
themselves in metaphysical discussions about the unity of one with
the absolute, but they emphasized participation in the current
affairs of the world for the realization of absolute virtue.* (ibid.)
As regards the Japanese Nakamura believes that there was no
distinct concept of god among the primitive Japanese. As to the
origin of the word kami (God), there are conflicting views among
scholars, and none of them has yet produced any conclusive
evidence. Kami in Japanese may mean above one's superior,
or hair, ' and the political ruler was once called okami (the one
that is above us). Everything placed above one both in space or in
the hierarchical order is called kami. For the Japanese, therefore,
God was not a distinct entity complete in itself, but was diffused in
all. It was the custom of Shintoism from antiquity to deify those
persons who rendered distinguished services. (p. 522) Kami also
includes such objects as birds, beasts, trees, plants, seas, mountains.
Evil and mysterious things, if they are extraordinary and dreadful,
are called kami.(p. 522)
Dialogue, 3, 2011| 45
2. Taking into Consideration the Purpose of Creation
Universal peace is the ideal of all religions and the belief in the
arrival of the savior, which is shared almost by religions,
Abrahamic or otherwise, throws light on the fact the people of all
faiths yearn for the universal peace that will include all human
beings. However, what needs to be taken into consideration is that
the most important contributing factor to the realization of global
peace and justice calls for justice and peace oriented thought and
attitude on the part of all men. In other words, if the characteristics
of the promised world include ethics, spirituality, love, compassion
and philanthropy these characteristics should also be adhered and
practiced by everyone and more particularly the believers in
different religions under the present conditions.
3. Acceptance
Compassion
of Cultural Diversity with Love
and
One of the things that can be said about the culture of the East
- vis-à-vis the culture of the West - is the existence of a sense of
oneness and relatedness. The concept of love is quite well-known
to the peoples of the East. While the Western man was
overwhelmed by the sense of I-ness after the Renaissance, the
Eastern man has always gone beyond I-ness and arrived at what is
generally referred to as He-ness and even Oneness . This fact
can be observed both in the writings as well as the way of life of
the people of the East - be it Hindus, Buddhists, Japanese,
Muslims, Christians, etc. - as Nakamura has beautifully highlighted
them in his book.
It is quite obvious that peace can be achieved through love and
compassion and dislike for hostility, war and revenge. In both
Muslim and Christian mystic schools peace is an attribute of God
Almighty, which is not different from His essence and it is He who
46 | Dialogue, 3, 2011
is the source of each and every being in the universe including man.
To be more specific, oneness refers to the interrelatedness between
I and others while dualism is the cause of separation between
I and the other and this sense of dualism has been an
outstanding feature of the cultural of the West in different periods
of history. A society comprising individuals who consider others as
rivals and enemy looks for a force to prevent these individuals
from destroying each other and this is what has given rise to the
concept of social contract. And it is this social contract that has
formed and shaped the very foundation of the so called Modern
Democratic Society and reflects upon a transaction-based
relationship. Such a relationship is driven by vested interest rather
than a drive for the protection of man s dignity, rights and lofty
social values. It is not then surprising that the so called champions
of freedom and human rights commit the most heinous crimes and
suppress the people of other societies in one form or the other.
4- Tolerance and Forgiveness
While in the previous point emphasis was made on cultural
identity and mystical oneness, here what is of importance is the
attitude of the individuals toward such virtues as tolerance,
forgiveness and sacrifice. Traits like materialistic pleasures,
succumbing to carnal desires and endeavors towards vested
interests would most certainly lead to increasing animosity,
disputes, conflicts and bloodsheds. Man s sense of secondary
perfection calls for a sense of responsibility towards the happiness
and rights of others to the extent that one can even make sacrifices
and forego his property and even life and sacrifice them for divine,
humanitarian and philanthropic causes.* Answering bad with good,
ethical softness, tolerance, shunning anger and replacing it with
forgiveness and kindness, compassion, brotherly behavior,
adherence to equality and doing away with discrimination are
Dialogue, 3, 2011| 47
important factors that can promote peace and justice.* This
principle was explained in early Buddhism in these words: By
virtue of forbearance it is possible suppress anger. "Indeed in this
world if one returns evil for evil, he cannot be apart from evil. Give
up your own evil and take a rest. This is an eternal and
unchangeable law. (p. 83) One is praiseworthy if he can hold his
desire and passion. We have to eliminate it in order to attain
emancipation. In every Indian religion the man who eliminates all
evil passions is especially extolled. (p. 84)
5. Keeping in View the Differences and Diversities
Human beings have a sense of belonging, personal, group,
social and even regional - as part of their personal and social life that should be kept in mind while discussing convergence and
solidarity. In other words, it is not possible to look for close ties
and bonds by ignoring the existing differences since it would
inevitably result in authoritarianism and undesirable impositions.
Therefore, while talking of convergence and peace it is of absolute
necessity to take into account gender, racial, occupational, social,
communal and religious differences in order to avoid any possible
misunderstandings. In addition, if we are looking for permanent
and stable peace we need to take the existing differences seriously.
If we consider peace to be a synthesis of different human
inclinations and interests that have mutual impact on each other in
that case Hegel s formula (thesis, antithesis, and synthesis) can
justify peace as the outcome of the existing contradictions between
thesis and antithesis. A system we look for should be multi-polar
and diversity oriented in which it is possible for different
worldviews and religions to coexist in an atmosphere of peace and
justice.
As regards Eastern religions and cultures, too, we must
acknowledge the fact that there exists no single "Eastern" feature
48 | Dialogue, 3, 2011
but rather there exist diverse ways of thinking in East Asia. The
characteristic of a certain people cannot be applied to the whole of
East Asia. This can be affirmed by way of comparison among the
cultures of the East Asian nations, and by noting the fact that
Buddhism was received by various nations of East Asia according
to the character of the recipients; this clearly testifies to the
cogency of our viewpoint. In other words, Buddhism, whose basic
principles are universal and transcend the distinction of social
classes and nations, has been adopted with certain modifications,
modifications which were made according to the features peculiar
to the ways of thinking of each recipient nation. Of course, there
can be similarities in ways of thinking among the Buddhists of
various nations, even if they may differ in nationality, since
Buddhism is a world religion has especially exercised a profound
influence over the spiritual and social life of the East Asian
peoples. Buddhism, insofar as it is a single religion, should be
basically consistent wherever it may be found. (The problem of the
general or common features of Buddhist sects is not treated within
this book, for the problem belongs to the philosophy of religion.)
It is only natural that some common traits should be perceived so
long as an overwhelming number of East Asians are Buddhists.
However, we cannot generalize from the facts of Buddhism to the
East Asian nations as a whole because the East Asian nations are
not all necessarily Buddhist.(pp. 21-22)
6. Cooperation, Responsibility and Unity in Diversity
One of the prerequisites of stable peace is taking into
consideration fair and just regional, continental and international
relations and as mentioned earlier these relations should neither be
imposed nor communal or discriminative in essence. Such relations
could take place at different structural and cultural levels between
organizations and social and national institutes with the aim of
Dialogue, 3, 2011| 49
getting involved in joint activities based on common cultural and
social values. Such relations can also be form around such symbols
that lead to behavioral orderliness at the social level and political
stability at the state, regional and international levels.
On the other hand, it should also be taken into consideration
that the more the weaker groups (at social level) and weaker states
(at the world level) question the legitimacy of the distribution of
resources, the more the possibility of the outbreak of conflicts.
Furthermore, the harder the social and international structures in
disallowing the expression of disapproval, dissatisfaction and
discontentment with the existing conditions the more intense such
conflicts. The absence of common values between the differing
groups, too, will add to the intensity of the conflicts.* The Glorious
Quran points out to this phenomenon in the following words:
Say, O People of the Book! Come to a word common
between us and you: that we will worship no one but Allah, and
that we will not ascribe any partner to Him, and that we will not
take each other as lords besides Allah. But if they turn away, say,
Be witnesses that we are Muslims. *
It is quite certain that it would not be possible to arrive at peace
in the absence of the spirit of constant mutual responsibility on the
part of all the parties involved. In the opinion of some scholars the
main cause of disputes, conflicts, wars and bloodshed throughout
the human history has been the tendency of dividing people into us
and them (and neglecting common values and elements)*. As
pointed out by Nakamura Confucianism is closely related to the
ideal of social cooperation or public services.
7. The Culture of Dialogue
Beyond all doubts, one of the most effective paths to peace and
peaceful settlement of disputes is dialogue. Even though I do not
50 | Dialogue, 3, 2011
believe in the relativity of truth, particularly in its ontological
aspect, and do not agree with Habermas theory of
communicative rationality in arriving at truth - since relativity is
an obstacle to dialogue and arriving at a consensus - I, however,
believe in dialogue as a necessary and effective instrument
conducive to mutual understanding and agreeing on points
common to the parties involved. Therefore, while I consider
dialogue as an effective and ideal instrument of understanding, I do
not look at it as a discourse.
Nevertheless, cultural dialogue, in general, and interreligious
dialogue, in particular, is a mechanism through which - and based
on certain common fundaments, principles and values that
contribute to the strengthening of relations between cultures - it is
possible to achieve permanent and stable peace. It should also be
taken into consideration that such dialogues should taken place in
an atmosphere of compassion sans deceitfulness and attitudinal
contradiction. Peace cannot and should be imposed on weaker
nations by the so called big powers. At the same time the purpose
of dialogue is not for one side or even all the participating parties
to give up on their fundamental beliefs. On the contrary, dialogues
can be a platform for agreeing on adhering to common beliefs and
values without getting involved in arguments or debates to
convince others on theological points over which there is no
agreement. Furthermore, this author is of the opinion that the
history of the eastern culture, too, is quite conducive to
intercultural and interreligious dialogue for making the world a
better place marked with peace and justice.
8. Social Justice
Justice is a concept that can be discussed from different
personal, group, social, national and even regional and international
aspects. The correlation between justice and truth, to which I
Dialogue, 3, 2011| 51
pointed out earlier, the scope of justice encompasses different
aspects of a large number of issues including peace. If we were to
concede to the definition of peace as the absence of conflict and
war, inequalities and injustices - in different areas including politics,
culture and economics - can be the cause of disputes and conflicts
at any level. Peace is the outcome of a process arising from
freedom, absence of discrimination and the existence of structures
free from violence and force that could lead to increased tolerance
and friendship. On the other hand, when a group of people have
been subjected to oppression and violation of their rights it
becomes necessary to confront the aggressors in order to restore
the rights of the oppressed.
If we consider He-ness , love, compassion, forgiveness and
self-sacrifice as factors contributing to positive peace and do not
remain indifferent to them we would realize that any form of
inequality is a serious obstacle and threat to stable peace.
9. Unity-oriented Government
The fulfillment of the concept of unity in diversity, at least in its
political and management sense, calls for a unity-oriented
government with universal and extra factional approach and
responsibilities. However, owing to factional, group and even party
interests we seldom witness a populist government. A populist
government is manifested in its approach towards unity in
diversity, which means while paying attention to diversities it
should also keep in mind the common factors that bind people
together. According to Boulding peace is the manifestation of a
condition in which good management, systematic solution to
conflicts, harmony and mature relationships, leniency, grace and
compassion prevail.
52 | Dialogue, 3, 2011
The same principle can also be applied at the international level.
At the global level, too, we should be witnessing a management
based on the concept of unity in diversity through cooperation
between states; without indulging in force, threat or deceit. As
stated earlier an important precondition for the establishment of
peace is to confront warmongers and those who breach peace, but
this principle takes a different turn under normal conditions
conducive to an agreed system of management. In the opinion of
Kant an authoritarian government is the source of threat while a
good government can enter into peace with other good
governments.
10. Universalism
The establishment of a stable peace requires the adoption of a
universal approach to it. In other words, it calls for a sense of
common destiny and universal responsibility towards this destiny.
As Sa di, the renowned Iranian poet, puts it mankind are parts of
a single body and when a part of this body falls sick the other parts,
too, feel uneasy . It needs to be confessed that such a universal
approach calls for certain requirements like going beyond group
and communal relationships, interests and welfare. Such a
universalism is an outstanding feature of all Abrahamic religions
and especially Islam. Even though the Glorious Quran was
revealed in Arabia and in the Arabic language it is addressed to the
entire humankind. As I understand the same is true about eastern
religions since as stated by Nakamura Universal religions advocate
the transcending of limited human relations. Perhaps the Indians
are more inclined to universality and to use the abstract expression.
It is a fact that the Indians tend to pay more attention to the
unknown and to the undefined than to the known and the defined.
As a result of their inclination to emphasize Universal Being, to
which all individuals and particulars are subordinated, most Hindus
Dialogue, 3, 2011| 53
concentrate on the idea of the unity of all things. Thus, as stated
above the non-duality tendency of the Indians and their monistic
idealism and universalism is an appropriate foundation for
universalism and universal monism, even though it is not
comparable with the integrated and monotheistic approach of
Abrahamic religions.
11. The Present Situation of the World and the Importance of
Interreligious Dialogue
Another prerequisite of positive and stable peace is to have a
profound understanding of the present situation of the world
through regular intercultural and interreligious dialogues. This is
particularly important after the publication of Huntington s theory
of Clash of Civilizations that aimed at justifying the hegemony of
the Western, especially American, liberal democracy against eastern
cultures and divine religions. As a matter of fact, the very purpose
of the inculcation of the concept Globalization, which is being
projected as something positive and in the interest of all nations, is
nothing but an instrument at the disposal of the Western capitalism
to spread the Western culture in general and the American culture
in particular in the rest of the world without taking into
consideration the existing cultural differences and divergences.
Nevertheless, it is not possible to venture into effective
dialogue among cultures and religions without taking into
consideration the realities of the history. Either a new evidential
interpretation of historical incidents has to be presented or an
attempt should be made to erase the past memories. In the
beginning of the 21st Century an official statement was issued by
the Vatican in which, while referring to the impact of wars that
have taken place in the name of religion on the history of mankind,
the Pope had apologized everyone for the mistakes made by the
church in the past.
54 | Dialogue, 3, 2011
12. Supervision of International Organizations
International organizations and their unbiased supervision over
the implementation of international laws as well as their actions
against the violation of such laws are among the undisputable
instruments of ensuring the establishment of stable and positive
peace; even though the world has been witnessing a dual attitude
on the part of such organizations. However, we are confronting
some sort of structural injustice that would inevitably result in
oppression and threatening the achievement of happy and
prosperous life for all human being and as per standards that have
been independently defined. The world has to enter a new
international legal system under which not only all the political
systems and states are held accountable for the way they treat their
citizens but also they are held responsible for implementing the
international laws the adherence to which only ensures their
legitimacy and their survival.
Conclusion
Keeping in view the importance of and emphasis on stable and
positive peace as well as differences in social life, conflicting
personal and social desires and wants, excessiveness, cultural views
and identity attachments and their reflection upon disputes and
conflicts it is quite evident that the establishment of positive peace
is much more difficult than negative, armed and security-oriented
peace. Nonetheless, taking into consideration the historical
background of the various eastern cultures and religions it can be
rather stated with certainty that the Asian cultures and religions
have the required capacity to join hands and come up with
appropriate and effective instruments for arriving at positive and
stable peace.
Dialogue, 3, 2011| 55
Sources:
1. Afrough, Emad, Faza va Nabarabari Ejtemaei , Tarbiyat Modarres
University Press, Tehran, 1999
2. Afrough, Emad, Islam and Globalization , Andisheh Javan
Publications, Tehran, 2008
3. Afrough, Emad, Religion, Globalization and Youth; Opportunities
and Threats , paper presented to the 4th Round of Dialogue with the Armenian
Orthodox Church, Beirut, 2009
4. Afrough, Emad, Negaresh Dini va Enteqadi be Mafahim Siasi ,
Farhang va Danesh Publications, Tehran
5. Beheshti, Seyyed Mohammad Reza, Peace and Justice from the
Viewpoint of Religion , Published in Peace and Justice and their Challenges in
the Contemporary World , Alhoda International Publishers, Tehran, 2005
6. Beste, Andreas and Mirdamadi, Seyyed Abdolmajid, Peace and Justice
and their Challenges in the Contemporary World , Alhoda International
Publishers, Tehran, 2005
7. Ebrahimi Dinani, Nasiruddin Tousi, the Dialogue Philosopher ,
Hermes Publications, Tehran, 2007
8. Javadi Amoli, Abdollah, Hamaseh va Erfan , Esra Publications, Qum,
2002
9. Khamenehei, Seyyed Mohammad, Peace and Justice , Published in
Peace and Justice and their Challenges in the Contemporary World , Alhoda
International Publishers, Tehran, 2005
10. Manouchehri, Abbas, Dialogue among Civilizations and World
Peace
11. Mosaffa, Nasrin, Strengthening the Culture of Peace , Peace and
Justice and their Challenges in the Contemporary World , Alhoda International
Publishers, Tehran, 2005
12. Mohaqqeq Damad, Seyyed Mostafa, Human Rights, Minority and
Majority, Published in Peace and Justice and their Challenges in the
Contemporary World , Alhoda International Publishers, Tehran, 2005
13. Nahjul Balagheh of Imam Ali (a)
14. Nakamura, Hajime, Ways of Living of Eastern People: India, China,
Tibet, Japan translated into Persian by Aqili, Mostafa and Kiyani, Hasan,
Hekmat Publishing House, Tehran, 1999
15. Rashad, Aliakbar, Published in Peace and Justice and their Challenges
in the Contemporary World , Alhoda International Publishers, Tehran, 2005
56 | Dialogue, 3, 2011
16. Taskhiri, Mohammad Ali, Published in Peace and Justice and their
Challenges in the Contemporary World , Alhoda International Publishers,
Tehran, 2005
17. The Glorious Quran
18. The Shorter Routledge Encyclopedia of Philosophy, Edited by Edward
Craig, New York, Routledge, 2005
Dialogue, 3, 2011| 57
Mutual Cultural Understanding: Basis of Cultural
Interaction between Asian Nations1
Abdolrahim Gavahi1
Introduction
It goes without saying that man, who is living at the first years
of the 21st century and is sick at heart and wary of two big world
wars and scores of religious, tribal, regional, and sectarian wars, is
right in thinking that the era of clash of civilizations and powers
war of interests has come to an end and now it is time for
interaction between cultures and civilizations and restoration of
global peace an issue that even Mr. Samuel Phillips Huntington,
who is known for his controversial theory of Clash of Civilizations,
has surprisingly agreed on2.
Part One: Bases and Necessities for Cultural Interaction
1. Necessities for Mutual Understanding and Cultural
Interaction
Although the necessities for study, mutual understanding, and
positive and constructive interaction of cultures and civilizations
have been discussed many times before, it is necessary to briefly
explain about some points to make the issue clearer and get a
desirable result.
In today s globalized world or Global Village, it is not
possible for any country to continue existence as an island and
President of World Religions Research Center,Head of Department of Future Studies
at Islamic Republic of Iran's Academy of Sciences
58 | Dialogue, 3, 2011
separate land3. Today s world is interconnected particularly in the
communication and telecommunication fields in a way that the
existence of each country depends on regional and even
international interaction and cooperation.
There is no alternative but to have mutual knowledge and
understanding if we are going to prevent the confrontation and
clash of civilizations and cultures the confrontation and clash that
can emerge both in domestic cultural interactions and overseas
interactions, i.e. with foreign nations.
To have an effective political, economic, and cultural
presence in the contemporary world, there is no way but to run
regional integrated and powerful blocs such as the European
Union (EU), the African Union (AU), Organization of American
States (OAS), and the like.
Only mutual understanding of cultures and cultural
cooperation can make it possible to play an effective role in settling
global problems such as the environment devastation, population
growth,
that are somehow among the civilized man s big sins4
or other predicaments and disasters like poverty, starvation, and
backwardness at the era of new world order5.
In a nutshell, the Asian nations, like other peoples, are
required to understand and respect each other s cultures and
civilizations and also other nations cultures and civilizations. NonAsian nations, too, are in dire need of understanding the Asian
peoples, respecting their cultures and civilizations, and having
interaction with them.
As the last point, the Asian nations need to have better
mutual understanding and all-out coordination more than ever or
foreign cultures destructive onslaught and domination and collapse
Dialogue, 3, 2011| 59
of the bases of regional nations local cultures will be the minimum
damage from lack of understanding cooperation.
2. Cultural Commonalities of Asian Nations
Historical, geographical, racial, lingual, and ethnical affinities
among regional nations
Existence of strong cultural bonds such as the Silk Road
and transnational religions (like Islam and Buddhism) in the region
The spirit of cultural and religious clemency and nonmonopolistic view in almost all countries of the region (contrary to
Jewish community and religion and a major part of Christianity that
have monopolistic view)
Readiness of big countries such as China6, India, Indonesia,
Malaysia, Iran, and the like for constructive cultural interaction and
exchange at regional and international levels with the aim of
making a better, more developed, and more secure world
3. Religious-Cultural Talks, Infrastructure of Mutual
Understanding and Knowledge
In today s culturally plural world, due to the efforts of
UNESCO and rational experts,the issue of cultural hegemony of a
community or a nation or a (super) power, has been replaced by
cultural diversity in all communities and nations since many years
ago. The Asian countries have been also affected by the global
cultural diversity. In addition to safeguarding their own cultural
principles, the Asian states like Japan, China, India, and Iran have
given way to some elements of other cultures in particular the
Western culture.
60 | Dialogue, 3, 2011
To have a mutual cultural knowledge and interaction, it is
necessary to hold meetings on the cultures and civilizations of the
Asian countries and above all on religious issues
religion in
7
general which is the main element of a national cultural .
As far as the writer knows, Shinto, Japan's indigenous religion,
is perhaps one of the most national and therefore enclosed faiths8.
However, as everybody knows, the religion of Shinto has
incorporated Buddhism since the sixth or seventh century and then
Islam9, Christianity, and other living faiths of the world10.
Part Two: Iranology and Islamology in Japan: Field Study
I have lived in Japan for five years as the ambassador of the
Islamic Republic of Iran. I have also founded and headed IranJapan Friendship Association and received the highest cultural
badge from the Japanese emperor11. Now, I would like to discuss
Iranology and Islamology in Japan, in the second part of speech, as
a useful field study.
In spite of wide geographical gap and lack of religious,
indigenous, and cultural similarities between Iran and Japan, the
cultural exchange between the two big Asian nations seems rare.
But fortunately, the two countries have a long history of cultural
interactions and particularly knowledge of Persian language and
literature as well as study of Islam and Shiism in Japan12. I would
like to introduce two prominent cultural representatives of the two
sides: Professor Toshihiko Izutsu from Japan and Dr. Hashem
Rajabzadeh from Iran
1. Toshihiko Izutsu, Prominent Japanese Islamologist
Toshihiko Izutsu (1914-1993), an outstanding linguist, Qur'an
researcher, philosopher, and Islamologist of Japan, authored more
than 100 works on Arabic language, Islamology, Qur'an research,
Dialogue, 3, 2011| 61
mysticism, and Islamic Sufism. His translation of the holy Qur'an
into Japanese is still the best and most accurate Japanese version of
the holy Qur'an.
Izutsu's unique talent for learning foreign languages is believed
to have been the greatest ability of the late academic. He was able
to read the holy Qur'an just one month after he started to learn the
Arabic language. Another luminary, late Annemarie Schimmel,
came from the cradle of Islamology in Germany. The articles of
"Ibn Arabi" and "Ishraqiya" in Mircea Eliade's Encyclopedia of
Religion reveal the luminary's profound understanding of the
Islamic mysticism.
Professor Izutsu shot to worldwide fame in his middle age
when he headed to Canada at the invitation of Professor Wilfred
Cantwell Smith, the head of McGill University s Institute of Islamic
Studies. Before the Islamic Revolution, Izutsu taught Islamic
Sufism and mysticism for years at the Imperial Iranian Academy of
Philosophy in Tehran.
Professor Izutsu who was practicing lay Zen Buddhist, like his
German counterpart Professor Anemarie Schimmel, was
completely and closely familiar with Christian, Jewish, and Hindu
religions as well as different Eastern and Western philosophical
schools and he was renowned for comparative studies of religions.
I have two books of this prominent figure, Ethico-Religious
Concepts in the Quran and God and Man in the Koran, which
reveal the deep insight into the great Japanese Islamologist and
distinguished Qur an researcher of the Islamic and Qur anic issues.
In addition to his membership at the Imperial Iranian Academy of
Philosophy, Professor Izutsu was a member of many other
assemblies, associations, cultural centers, and scientific institutions
such as Institute of Philosophy in Paris, Institute of Philosophy in
62 | Dialogue, 3, 2011
Leuven, Belgium, Arabic Language Academy in Cairo, and
Canada s Philosophy and History Studies Assembly. Peace be upon
him.
2. Hashem Rajabzadeh, Celebrated Iranian Japanologist
During my stay in Tokyo, I failed to meet Professor Izutsu after
the victory of the Islamic Revolution (as the late professor, due to
his close relation with the former regime, was not willing to meet
with the new officials!). Contrary to Professor Izutsu's special
attitude, Dr. Hashem Rajabzadeh (born in 1941), the outstanding
Iranian Japanologist living in Tokyo and Osaka, was open to
meeting with me. In the pre-revolution era, he was Iran's consul
and cultural attaché in Japan. He stayed in Japan after the Islamic
revolution, teaching the Persian language and literature in different
universities. Given to his works on the Japanese culture and
literature published in Iran in the recent years, Dr. Hashem
Rajabzadeh is now the leading person in this field.
Some of his Persian-language works are: The History of Japan
from Outset to Contemporary (authored in 1986), The Japanese
Golestan (translated in 1993), Kheirabad Nameh (translated in
1998), Kazama Safarnameh (Travelogue): First Japanese Minister
Plenipotentiary in Iran (translated in 2001), Japan: Yesterday and
Today (compiled, translated and authored in 2004), Safarnameh
(Travelogue), Memoir of Iran and Memorial to Ashikaga Atsuuji
(compiled and translated in 2004), Japanese articles in Iranology
Realm (compiled in 2007)
No doubt, Iran has been the flag-bearer of cultural diversity
and interaction since Cyrus the Great, the founder of the
Achaemenid Empire in the sixth century, and the Iranian culture
has greatly affected the Greek philosophy before and after Plato13.
From the advent of Islam in Iran, this cultural impact, due to the
Dialogue, 3, 2011| 63
leading culture of Islam and Muslims14, grew and the great number
of translations in the Islamic world in the very first centuries of the
Islamic era is a striking example.
According to the Islam, all human beings are the progenies of
one mother and one father (Eve and Adam)15 and no person,
group, community, or civilization is superior to the other unless
their piety16. It says all people in the world are either brothers in
religion or human beings similar in creation17. Therefore, Islam
rejects any type of discrimination, superiority, and cultural
domination along with economic, political, and military
hegemonies, calling on human beings to have useful, positive, and
constructive interaction. The Islamic Republic of Iran is also the
pioneer and cradle of such fundamentalist culture and civilization
that encourage interaction.
Conclusions
The abovementioned statements can lead to the following
results:
2. Today, mutual knowledge and understanding of cultures
and civilizations as well as coexistence and cooperation between
them are a social, human, regional, and global must.
3. All Asian nations enjoy the base of such mutual
understanding, interaction, and coexistence.
4. Cultural-religious dialogue between different nations and
civilizations is the introduction to such understanding and
interaction.
5. The future of Asia, as a dynamic and pioneer power in
economic, cultural, and even political arenas, depends on having
and promoting such understanding and interaction.
64 | Dialogue, 3, 2011
6. This meeting is a major stride toward achieving the goal.
------------------------References
1. Elhami, Mohammad Reza, Globalization and Chinese Culture, Center
for Cultural-International Studies, Al Huda Publishers, 2010
2. Izutsu, Toshihiko, God and Man in the Koran, translated by Ahmad
Aram, Enteshar Co., 1982
3. I Izutsu, Toshihiko, Ethico-Religious Concepts in the Quran,
translated by Fereydoun Badrei, Qalam Publication, First Edition, 1981
4. Panusi, Istifan, The Influence of Persian Culture and World View on
Plato, Iranian Philosophy Society Publication, 1977
5. Ja'fari, Mohammad Taqi, Pursuant Culture, Pioneer Culture, Institute
for the Publication of Allameh Jafari's Works
6. Chossudovsky, Michel, The Globalization of Poverty and the New
World Order, translated by Seyyed Ziaeddin Khosroshahi, Saless Publication,
2007
7. Davari Ardakani, Reza, Culture, Wisdom and Freedom, Saqi
Publication, 2004
8. Faiz ul-Islam, Seyyed Ali Naqi, Translation and Explanation of Nahj
ul-Balagha
9. Holy Qur'an
10. Gloshani, Mehdi and Reza Gholami, Report on Iran's National
Research and Globalization, Institute for Humanities and Cultural Studies, 2008
11. Gavahi, Abdolrahim, Shintoism, Elm Publication, 2008
12. Lorenz, Konrad, Civilized Man's Eight Deadly Sins, translated by Dr.
Mohammad Behzad, Zaman Publication, 1979
13. Center for Cultural-International Studies, China in the Mirror of
Culture (articles), Al Huda Publishers, 2009
Dialogue, 3, 2011| 65
14. Mohajeri, Massih, Islam in Japan, Farhang-e Eslami Publishing Office,
Third Edition, 1983
15. Harrison, Lawrence and Samuel Phillips Huntington, Culture Matters,
translated by Iran Management Development Institute, Amir Kabir
Publications, 2004
16. Japanese Religion, Kodansha International, Tokyo, 1972
66 | Dialogue, 3, 2011
The Alliance of Civilizations: Pathways for Asia
Joseph A. Camilleri1
The impact of religion and culture on society, politics and
international relations, especially in the post-Cold War context, has
become the subject of extensive academic analysis and public
debate.18 As we shall see, the Asia-Pacific region is no exception to
this trend. Most Asian countries as well as Australia, New Zealand
comprise ethnically or religiously diverse societies that have had to
wrestle with a potent mix of ethnic/cultural antagonisms. In countries
with Muslim majorities or significant Muslim minorities domestic
tensions have connected with significant regional and global faultlines,19 in particular the uneasy relationship between Islam and the
West.20 Highly emotive responses, not least in the media, and
polarising gestures and policies have called into question simplistic
assumptions of inter-cultural harmony . In the light of these tensions
the paper seeks to explore three closely related questions: Can
dialogue make a useful contribution to the handling of such tensions?
If so, to what extent and in what way has the institutional architecture
of the Asia-pacific region attempted to apply dialogical principles and
practice, and what might be promising next steps?
Before turning to the specific context of Asia, we need to
consider a number of wider themes which are central to our
analysis. Not surprisingly, much attention has been directed to the
resurgence of religion, notably its dramatic reappearance on the
political stage of several societies,21 often in ways that challenge the
Director, Centre for Dialogue, Professor of International Relations La Trobe
University
Dialogue, 3, 2011| 67
principles and practices of secularism. The Iranian revolution of
1978-9 is widely considered to have marked the decisive
reappearance of Islam in international relations. But the
connection between religion and politics has been equally apparent
in many of the other major religious traditions, including
Christianity, Judaism, Hinduism and Buddhism.
The large number of serious conflicts with a religious
dimension to them (over half of the world total in 2001) and the
steady rise in religiously motivated political violence since the early
1980s are manifestations of a complex and wide-ranging
phenomenon.22 Gilles Kepel has argued that the religious identity
movements of the latter part of the twentieth century are a
response to two interlinked developments: the growth of
transnational threats to security and the collapse of communism
and socialism. Many of these movements, he suggests, have formed
the view that the modern secular city is completely lacking
legitimacy , and that only a fundamental transformation in the
organization of society can restore the holy scriptures as the prime
source of inspiration for the city of the future .23 Keppel s analysis
is highly instructive, but it understates the salience of one factor
common to many conflicts, namely widespread discontent with
globalisation, or to be more precise with the cultural, political and
economic arrangements associated with continued Western
dominance of the international order. A related factor has been the
reaction to the apparent marginalisation of religion, the sacred or
the spiritual associated with the liberal democratic secular state,24
hence the increasing importance attached to religious beliefs,
practices and discourses in personal and public life, and as a
consequence in local and national politics.25
Kepel s analysis, though specifically focused on religiously
mediated responses to insecurity, is applicable to a wider range of
68 | Dialogue, 3, 2011
social and political movements that have made identity a defining
category of conflict. In response to the multiple sources of
insecurity that confront them, many communities have sought
psychological comfort and amelioration of their material
circumstances by turning to tradition-based identities and
allegiances. A number of studies have sought to make sense of the
rising incidence of ethnonationalist mobilisation and conflict by
connecting it to various forms of state failure.26 It is certainly the
case that prolonged mismanagement and corruption can erode
state power and authority and create social and political conditions
favourable to the reassertion of community, ethnicity, race, or the
sacred. Though most commonly associated with failed states in
Africa and other parts of the developing world,27 these tendencies
are far more widespread, and not entirely absent in the Asia-Pacific
region. Even where the apparatus of the state remains at least
outwardly intact, as is the case with much of East Asia, Australia
and New Zealand, much evidence points to the rediscovery of
primordial attachments and new modes of political selfconsciousness that expose widening cracks in the legitimacy of the
secular national state.
Put simply, at given moments international currents combine
with local and national conditions to produce ethno-religious
tensions which, if mismanaged, can endanger social cohesion,
political stability and even regional security. In this respect the
responses of three Southeast Asian countries (Indonesia, Malaysia
and the Philippines) and Australia strikingly illustrate the difficulties
that culturally and religiously diverse societies, with either majority
or minority Muslim populations, have had in handling ethnoreligious tensions in the post-September 11 context.
The prevailing ethos of Islam in Southeast Asian has been
described as cosmopolitan, open-minded, tolerant and amenable
Dialogue, 3, 2011| 69
to cultural diversity .28 Yet, there is no denying that Islamic
revivalism has profoundly affected Southeast Asian politics.29 In
Malaysia, Prime Minister Mahathir, even when he was still at the
peak of his power, was obliged to fend off the rising electoral
challenge posed by the Islamist party, PAS. Following the events of
September 11, he initially placed Malaysia firmly behind the US-led
campaign against terror, but soon made it clear that he remained
critical of the West for its failure to deal with legitimate Islamic
grievances. With a domestic audience primarily in mind, he went
on to declare that Malaysia was already an Islamic state.30 Both
before and after September 11 Mahathir carefully invoked and
configured Islam to advance his domestic economic, social and
political agenda, as well as his foreign policy priorities in ways that
still await careful analysis.31 His successor, Abdullah Badawi,
pursued a similar agenda, though relying on somewhat different
language. While still critical of US policies in Iraq and US handling
of the war on terror , he adopted a milder tone, promoting
Malaysia as the leading advocate of Hadhari (civilisational) Islam, a
progressive tendency that resonated with Western humanism.32
The complex interplay of foreign policy and domestic policy
considerations has proven a particularly delicate task as Malaysia s
leaders have had to calibrate their statements and policies to
accommodate the competing aspirations of the three major ethic
communities that remain in uneasy coexistence.
In Indonesia s case the fall of Suharto in May 1998 was
accompanied by a resurgence of political activism and increasing
ethno-religious tensions, most sharply manifested in Maluku and
central Sulawesi,33 and this against the backdrop of a more assertive
Islamic movement that neither the new President nor the
Indonesian armed forces could ignore.34 Compounding the
domestic and international ramifications of the Islamic factor has
been the succession of terrorist activities (within the space of two
70 | Dialogue, 3, 2011
years four major bomb blasts followed the Bali bombing of
October 2002). The response to international and home-grown
terrorism had to take account of domestic influences (including the
delicate balance between moderate and radical Muslim
organisations, the more diffuse but increasingly prominent Islamic
sentiment within the country, and continuing separatist tendencies
in Aceh and West Papua), and the international pressures centred
on the relationship with the United States and to a lesser extent
Australia.
In the case of the Philippines government and civil society have
had to respond to the protracted civil war that has pitted the Moro
separatist groups against the Armed Forces of the Philippines
(AFP).35 Central to the dispute has been the eventual political and
constitutional framework that should underpin the relationship
between the centre and the periphery, that is, between the
country s predominantly Catholic population and its sizeable
Muslim minority.36 The necessary level of political autonomy that
would enable Muslims to safeguard their culture, identify, language
and religion is widely recognised as a key driver of Muslim
separatism.37 As with the three other countries, the other major
influence bearing upon the domestic policy making process has
been the relationship with the United States, which has traditionally
equipped and trained the AFP, and on which Philippine
governments have relied for support in the war against Muslim
separatism. Manila s decision to support the US counter-terrorist
campaign in Southeast Asia and inside the Philippines itself can be
interpreted as an attempt to renew the military relationship with
Washington following the expulsion of US military bases.38 On the
other hand, the decision to remove the small military contingent
previously deployed in Iraq was indicative of the complexities of
the relationship, and of the volatile interplay of domestic and
foreign policy considerations.39
Dialogue, 3, 2011| 71
One might expect Australia, a politically stable, predominantly
Christian but largely secular and generally cohesive society, to have
been immune to these tensions. However, a number of factors
tended to negate this assumption. Since the early 1950s a
distinguishing feature of Australia s foreign policy has been its close
alignment with the United States, which in part explains the
Howard Government s response to the events of September 11,40
in particular its assertive stance in support of US global and
regional policies, a willingness to pursue an interventionist regional
role, a declared willingness to conduct pre-emptive strikes against
terrorist threats emanating in Southeast Asia, and the commitment
of forces to both the Afghanistan and Iraq wars. A second
important factor was Australia s increasingly multi-ethnic profile
(Cahill et al. 2004), with a rapidly growing and increasingly vocal
Muslim minority now estimated to exceed 350,000.41 Among
Australia s nearest Asian neighbours are Malaysia and Indonesia,
two predominantly Muslim societies in which Islam has played a
key role in political discourse well before, during and since
colonization. In the post-September 11 context, relations with
Southeast Asian countries have given increasing prominence to
counter-terrorism collaboration, including joint exercises with
Singapore, and deployment of special forces in the Philippines.
These policies were paralleled at home by tough anti-terrorist
legislation and until the election of the Rudd Government an
unbending attitude in the treatment of asylum seekers. All of this
raised profound questions about Australia s relationship with Islam,
in terms of its relations with Muslim neighbours abroad and its
rapidly rising Muslim minority at home.42
72 | Dialogue, 3, 2011
The Dialogical Response
Though the cultural and political setting within which ethnoreligious tensions unfolded varied from country to country, these
tensions nevertheless connected with and reinforced international
currents. It is not surprising therefore that the management of
these tensions should have commanded international attention.
Well before the terrorist attacks on the United States in 2001, a
number of initiatives some largely intellectual in scope, others
with a more practical bent were experimenting with notions of
dialogue as a way of bridging what appeared to be a widening gap
between cultures, religions and civilisations.43
Dialogue across cultural and religious boundaries was not, in
any case, a new idea. Immensely rich and creative interactions had
occurred at various times in places as far apart as the Hellenic
world and South Asia, the Levant and North Africa, Italy and
China. Notwithstanding their periodic rivalries, the three
Abrahamic faiths (Judaism, Christianity and Islam) had produced
notable encounters, of which Muslim Spain was perhaps one of the
historical landmarks. Encounters between Islam on the one hand
and Buddhism and Confucianism on the other have similarly
enriched humanity's civilisational heritage.
In the wake of the Second World War, The United Nations
Educational, Scientific and Cultural Organisation (UNESCO),
founded in November 1945 as a specialised UN agency, was set the
task of fostering dialogue on the basis of respect for shared values
and the dignity of each civilisation and culture. It is, however, only
since the end of the Cold War that the dialogical agenda has gained
the necessary political momentum. One important sign of this
trend has been the establishment of national and international
centres and initiatives, variously engaged in research, education and
advocacy. The Council for a Parliament of the World s Religions
Dialogue, 3, 2011| 73
(CPWR) was established in 1988 with a view to convening a
centennial celebration of the 1893 Parliament. The 1993 Parliament
adopted Towards a Global Ethic: A n Initial Declaration, a highly
evocative statement of the ethical common ground shared by the
world s religious and spiritual traditions.44 The two UN General
Assembly resolutions, one in November 1998 proclaiming 2001 as
the Year of Dialogue among Civilizations, and the other in
November 2001 which adopted the Global A genda for Dialogue among
Civilisations, provided formal endorsement of a trend already well
under way. 45
Here it may be helpful to intrude a word of clarification
about the nature of the dialogical enterprise. Dialogue can function
when the participants accept the principle that no culture, religious
tradition, civilisation or worldview holds a monopoly on ethical
discourse. Acceptance of this principle makes dialogue both
feasible and desirable. Feasibility rests on the common ground
shared by the world s major ethical traditions: a deep sense of the
dignity of human life, a commitment to human fulfilment, and a
concern for standards of 'rightness' in human conduct. Here we
include not only Hinduism, Buddhism, Judaism, Islam, Christianity
and other religious faiths but also Confucianism, western secular
humanism, and the traditions of Indigenous peoples. There is
sufficient commonality in these ethical worldviews to make
possible an on-going conversation about human ethics in general
and social ethics in particular.
The desirability of dialogue is indicated by the many differences
that separate cultures, religions, civilisations and worldviews. In
dialogue these differences are acknowledged, respected, and
managed in ways that limit or transcend, if not altogether eliminate,
tensions and violent conflicts. Strategic application of dialogue
transforms difference into a catalyst for mutually enriching
74 | Dialogue, 3, 2011
exchange, whether in art, philosophy, science, religion, education,
trade and even governance. Participants bring to the dialogue the
distinctive ethos, values and insights of their respective cultures
and traditions, languages and customs, artistic and intellectual
achievements. Here it is worth noting that diversity is evident
within as well as between societies, cultures, religions and
civilisations. Human collectivities experience over time the impact
of diverse intellectual, cultural and religious currents, some of
which may be homegrown, but many of which are channelled
through trade, war and migration as well as intellectual and artistic
encounters. These currents inevitably interact with each other and
in the process contribute to the slow but steady transformation of
the pre-existing pattern of values, customs and practices. Cultures
and civilisations are living entities. They change and diversify over
time, which is why the dialogical project must engage participants
simultaneously within and across cultures, religions and
civilisations.
This said, the 'dialogue of civilisations', especially as it has been
elaborated since the end of the Cold War, is designed to address
primarily the fault line that separates the Western and non-Western
worlds, the Occident and the Orient.46 This is a fault line with a
long history, of which the present tensions between Islam and the
West are but the most recent and perhaps most troublesome
manifestation. Here again, however, it bears stressing that this
fault-line manifests itself as much domestically as internationally.
Indeed, the domestic and the international are inextricably
entwined.
A Window of Opportunity for the Asia-Pacific Region
In response to the immense challenges that lie ahead, the
international community is attempting for the first time to engage
in a dialogue of global proportions. The attraction of dialogue is
Dialogue, 3, 2011| 75
that if offers a less violent or confrontational way of dealing with
competing interests and priorities. More importantly, however,
dialogue is invoked because of the very nature of the contemporary
human predicament. When dealing with such complex, widespread
and interconnected problems as the global financial crisis, climate
change, international terrorism, a global pandemic, or nuclear
proliferation, policy-makers are increasingly pointing to dialogue as
the most promising way forward. Though official support for the
concept is often rhetorical and seldom clearly articulated, a growing
and influential body of opinion is suggesting that problem-solving
in the present stage of human evolution must somehow draw upon
the collective wisdom, skills and know-how of the world's diverse
cultures and civilizations.
Asia is well placed to contribute to this emerging global
dialogue. By virtue of history and geography, Asia has a unique
opportunity to weave together the wisdom of diverse civilisational
strands
evident in the multifaceted and sustained encounter
between Orient and Occident, and between major religious and
ethical traditions, notably Hinduism, Buddhism, Confucianism,
Islam and Christianity, not forgetting the indigenous cultures to be
found in different parts of Asia and Oceania.47
A great many intellectuals have at different times drawn
attention to the vast potential for dialogue in Asia. Writing in the
early 1920s, Rabindranath Tagore spoke with unmatched eloquence
and prescience of Asia s noble mission:
There was a time when the great countries of Asia had, each of
them, to nurture its own civilisation apart in comparative seclusion.
Now has come the age of co-ordination and co-operation. The
seedlings that were reared within narrow plots must now be
transplanted into the open fields. They must pass the test of the
world-market, if their maximum value is to be obtained. . . But
76 | Dialogue, 3, 2011
before Asia is in a position to co-operate with the culture of
Europe, she must base her own structure on a synthesis of all the
different cultures which she has.48
Ashis Nandy, while warning of the dangers of a dialogue that
conforms to the standardised, incorporated format set by a
dominant global structure, envisages nevertheless a dialogue of
Asian cultures :
The idea of Asia carries an ambivalent load in our times. It was
for two centuries converted artificially into a backyard of Europe,
where the fate of the world s first superpowers [was] determined. It
is for our generation to negotiate the responsibility of redefining
Asia where some of the greatest cultural experiments of the coming
century may take place.49
In his Peace Proposals and other writings, Daisaku Ikeda has
consistently drawn attention to the potential for dialogue in the
Asia-Pacific region. In January 1986, he proposed the
establishment of an 'Asia-Pacific Organization for Peace and
Culture' (APOPAC), which would promote cooperation between
the countries of the region on the basis of equality and mutual
benefit. He warned: Any plan that places disproportionate
emphasis on politics (security) or on economics will easily break
down, as it tends to produce friction and resistance. 50 He placed
the stress instead on 'peace', 'disarmament', 'development' and
'culture'. In his 2005 Peace Proposal he returned yet again to the
theme of Asian integration, describing the environment,
development and disaster relief as particularly well suited to intraregional cooperation, and proposed the creation of an Asia-Pacific
UN office that would promote human security in a regional
context.51
Though the dialogue of cultures has not featured prominently in
Dialogue, 3, 2011| 77
the development of Asia s regional institutions, the idea has
nevertheless gained ground, especially in the aftermath of
September 11. Here we can do no more than highlight a few
noteworthy steps. Several governments have taken initiatives either
individually or in concert with others. Australia, New Zealand,
Indonesia and the Philippines joined in organising a series of
interfaith dialogues
the first was hosted by Indonesia in
December 2004, followed by the Philippines (March 2006), New
Zealand (May 2007), Cambodia (April 2008) and Australia
(October 2009).52 The dialogues initially did little more than restate
a number of general principles, but agreement was also reached on
the need for action at local, regional and national level to promote
interfaith understanding and cooperation, especially in education
and the media. Under Prime Minister Abdullah Badawi s
inspiration, the Malaysian Government hosted a series of three
international conferences under the theme Islam and the West:
Bridging the Gap
the first in June 2006 and the third in June
2008. The conferences consisted primarily of a series of
presentations by experts, but did not produce, as had been
anticipated, a concrete programme of action.53
Regionally, the 2007 Second East Asia summit welcomed the
contribution of interfaith and intercultural dialogue in building
mutual trust, respect and cooperation between our peoples and
expressed support for various initiatives now under way.54 The
Third East Asian Summit explicitly referred to the work of the
Alliance of Civilizations (AoC) initiative and encouraged support
for the implementation of its recommendations.55 It was left to the
ASEAN Regional Forum (ARF) to issue a Statement exclusively
focused on inter-civilisational dialogue. Here again, however, apart
from commending the report of the AoC High-Level Group and
encouraging member states to intensify their activities in this field,
the ARF statement did not commit itself to any collective course of
78 | Dialogue, 3, 2011
action. Indeed, the use of language suggested that for participants,
or at least the more influential among them, the great attraction of
intercivilisational dialogue was the contribution it could make to
the war on terror .56
A more consistent and active approach was pursued at the
inter-regional level by the Asia-Europe Meeting (ASEM). As early
as 2004, the Fifth ASEM Summit issued a Declaration which
reaffirmed work already under way in promoting intercultural
dialogue among member states, drew attention to the results of
ASEM Conference on Cultures and Civilizations held in Beijing in
December 2003, and went on to set priorities for further action in
education and training, cultural and intellectual exchanges, cultural
tourism and protection of cultural resources. The Chair s Statement
issued at the end of the Ninth ASEM Foreign Ministers Meeting
commended the AoC and the initiatives of member states in
developing new national plans, new Partnership Agreements and
Regional Strategies .57 ASEM s interest in the dialogue of
civilisations predates these announcements and the attacks on
September 11. Indeed, the Asia-Europe Foundation (ASEF) was
established by ASEM as early as February 1997 with a mandate to
promote mutual understanding between Asia and Europe through
intellectual, cultural and people-to-people exchanges. In its first
twelve years ASEF implemented some 350 projects engaging some
15,000 participants. Its program has included conferences, lecture
tours, workshops, and use of web-based platforms, focusing
primarily on such themes as arts and culture, economy and society,
education, environment, human rights and interfaith dialogue.58
This brief overview of regional involvement in the intercultural
arena highlight s ASEAN s distinctly low profile. The only
significant engagement with the issue appeared to be the inclusion
of socio-cultural cooperation in connection with the ASEAN-EU
Dialogue, 3, 2011| 79
Plan of Action.59 Much of this was confined to cultural exchanges.
It is revealing that neither the ASEAN Charter nor the ASEAN
Political-Security Community Blueprint nor the ASEAN SocioCultural Community Blueprint make any reference to the dialogue
of cultures and civilisations, or even to interfaith dialogue. It is
reasonable to infer that some, if not all, member states, have shied
away from engaging with the dialogical agenda in the regional
context for fear that such engagement might have political
overtones, and allow regional institutions and processes to intrude
into the domestic political arena. The sensitivity of ethnic and
religious divisions is likely to have served as a powerful
disincentive. It is difficult to avoid the conclusion that Asian
regionalism, whether we are thinking of Pacific Asia (East Asia) or
Asia Pacific, has yet to explore in substantial and innovative ways
the relationship between ethnic, cultural and religious polarisation
on the one hand and the application of dialogical principles,
methods and programs.
Several closely related questions arise: How can the peoples of
Asia Pacific consider the opportunities that exist to make
intercultural dialogue an integral part of social and political life?
How can the dialogical outlook infuse educational curricula in
schools and universities, media programming, and the ethos and
organisation of legal, political and religious institutions? Can
dialogical interaction play a part in deepening the cultural roots of
Asian regionalism? The Alliance of Civilisations may suggest useful
pathways for moving in this direction
The 'Alliance of Civilisations'
On 21 September 2004, Spanish Prime Minister José Luis
Rodr?guez Zapatero called for the creation of the 'Alliance of
Civilisations' during the 59th Session of the UN General Assembly.
Following consultations between Zapatero and Turkish Prime
80 | Dialogue, 3, 2011
Minister Recep Tayyip Erdogan, the two governments agreed to
co-sponsor the initiative, and invited UN Secretary-General Kofi
Annan to announce it to the Member States of the United Nations.
On 14 July 2005, Kofi Annan formally launched the Alliance of
Civilisations (AoC). On 2 September 2005, he announced the
establishment of a High-level Group of experts, which was asked
to explore the roots of polarization between societies and cultures.
The Group had as its Co-Chair Prof. Federico Mayor (Spain),
former Director-General of UNESCO. Its other members
included: Mohammad Khatami, Archbishop Desmond Tutu,
Hubert Védrine (former French foreign Minister), Karen
Armstrong (UK historian of religion), John Esposito (founding
Director, of the Center for Muslim-Christian Understanding, and
Ali Alatas (former Indonesian Foreign Minister).60
Its first report, presented at its fifth meeting in Istanbul in
November 2006, outlined a strategic blueprint for developing
better cooperation frameworks and partnerships in line with the
Alliance's objectives.61 It recommended practical steps to
strengthen constructive voices and to engage mass media to shape
public debates in productive ways. It proposed educational
approaches and methods to facilitate the mobilization of young
people in promoting the values of mutual respect, cooperation, and
the appreciation of diversity.
In the meantime the Alliance of civilisations established the
'Group of Friends' made up of governments and multilateral
organisations that support its objectives. Its first ministerial
meeting took place in November 2006.62 To give the initiative
greater visibility and legitimacy, in June 2007, Kofi Annan
appointed Jorge Sampaio, former President of Portugal, as High
Representative for the Alliance.
Dialogue, 3, 2011| 81
Working in partnership with governments, international and
regional organisations, civil society groups, foundations, and the
private sector, the Alliance aims to instigate and support a range of
projects and initiatives aimed at healing divisions across cultural,
religious and political boundaries.
In collaboration with
governmental and non-governmental bodies working in this
domain, it ahs undertaken a number of functions:
o Bridge building: connecting people and organisations devoted
to promoting trust and understanding between diverse
communities, particularly but not exclusively between Muslim
and Western societies;
o Facilitation: helping to give impetus to innovative projects
aimed at reducing polarization between nations and cultures
through joint initiatives and mutually beneficial partnerships;
o Advocacy: building respect and understanding among cultures
and amplifying voices calling for mutual respect and reconciliation
which help calm cultural and religious tensions between states and
peoples;
o Promotion: giving greater visibility to initiatives devoted to
building bridges between cultures; and
o Resourcing: providing access to information and materials
drawn from successful cooperative initiatives in the expectation
that these will be used by member states, institutions, organisations,
or individuals seeking to initiate similar processes or projects.
On the occasion of the Alliance's second ministerial meeting
held in September 2007 in New York, Jorge Sampaio presented the
Alliance of Civilisations Implementation Plan to Secretary-General
Ban Ki-moon.63 The Group of Friends convened its first Annual
Forum in Spain in January 2008. In his keynote address, Spanish
82 | Dialogue, 3, 2011
Prime Minister Zapatero, offered an unusually explicit statement of
the anticipated role of inter-civilisational dialogue in the emerging
system of governance:
. . . the Alliance of Civilisations . . . has come to fill up a void, a
void that identifies a real problem: the management of diversity in a
globalised world. This is a problem that has become more serious
due to historical, deeply-rooted conflicts. . . In order to face the
new challenges of the 21st century we must provide ourselves with
new instruments.64
The question is: Can the Alliance and the projects which it
facilitates become such an instrument?
The brief overview suggests that the AoC s intellectual and
organisational trajectory points to intriguing though as yet little
explored possibilities for the systematic development of
intercultural dialogue in both domestic and regional settings.
However, if these possibilities are to bear fruit, three limitations
will need to be overcome. The first has to do with the very use of
the world Alliance , a word that we normally associate with military
threats, certainly with enemies. Alliances are formed to counter a
common enemy. Given the intent of the initiative, it may have
been more appropriate to speak the language of dialogue than the
language of war.65 The Alliance project will bear fruit to the extent
that it is sustained and strengthened by the philosophy and practice
of dialogue.
Secondly, it is unfortunate that the rationale for the AoC has at
times been presented in ways that create the impression, perhaps
wrongly, that the Alliance initiative is designed first and foremost
as a response to the problem of terrorism.66 There is more to the
dialogue of civilisations than the issue of terrorism, which is after
all but one symptom of the present crisis of insecurity. Some
Dialogue, 3, 2011| 83
actors, at least, may have been tempted to see in the Alliance an
opportunity to promote their particular counter-terrorist strategies,
but the initiative risks being seriously derailed if it is subordinated
to the exigencies of the war on terror .
Thirdly the AoC project has thus far pointed to several
important areas of inquiry, advocacy and engagement, but these
will need to be complemented over time by explicit consideration
of both domestic and international conflicts. To date there has
been insufficient attention directed to the possible application of
dialogical principles and conflict resolution strategies and
techniques to such key areas as diplomacy, law and governance
more generally.
Notwithstanding these limitations, the AoC s potential cannot
be underestimated. Nowhere are the possibilities more tantalizing
than in Asia. If we define Asia to include three main regions: the
Middle East and West Asia, North Asia and South/ Southeast Asia,
then a very significant number of countries are already Friends of
the Alliance . In West Asia/ Middle East: Afghanistan, Bahrain,
Iran, Kuwait, Lebanon, Oman, Palestine, Qatar, Saudi Arabia,
Syria, Turkey, United Arab Emirates, Yemen; In North Asia:
China, Japan, Kazakhstan, Korea, Russian Federation, Uzbekistan;
and In South/ Southeast Asia: India, Indonesia, Malaysia,
Bangladesh, Pakistan, Philippines, Thailand, Timor-Leste. To this
list should be added Australia and New Zealand (given their strong
links with Asia) and several regional organisations: Organization of
the Islamic Conference (OIC), the League of Arab States, the
Research Centre for Islamic History, Art and Culture (IRCICA),
and the Islamic Educational, Scientific and Cultural Organisation
(ISESCO). This is a good beginning. On the other hand, a number
of important multilateral organisations, including ASEAN, the
ASEAN Regional Forum, the East Asian Summit and the Asia-
84 | Dialogue, 3, 2011
Europe Meeting are notable absentees. In any case, notional
endorsement by governments does not necessarily lead to a
concrete course of action.
To date the AoC has identified four priority areas of work:
youth, media, education, and migration. These have been
strategically selected because of their potential to influence public
sentiment and shape public perceptions, but also to address key
tensions that inevitably arise in multiethnic, multifaith societies
around a range of complex and at times potentially divisive
questions: the role of religion in the public sphere; the treatment of
religion in public educational institutions; the recognition of the
rights of indigenous and ethnic minorities, especially in relation to
language; the rights of migrants, refugees and asylum seekers; and
the role of media in the dissemination of information and the
canvassing of opinion and analysis on some of the most
contentious issues of the day.
To give effect to AoC objectives in these key areas,
governments (as well as multilateral organisations) have been
invited to formulate action plans. To date only 19 governments
have positively responded to the invitation, the overwhelming
majority of which are located in Europe. Early contributors
included Bulgaria, New Zealand, Spain, Turkey and the UK. Most
of these plans set out a list of general programs designed to
promote appreciation of diversity, civic values and a culture of
peace, more effective integration of immigrants, and dissemination
of AoC initiatives. More specific activities include promotion and
financial support of training programmes for police forces,
healthcare personnel, prison workers and business managers.67 The
Turkish programme lists 76 projects operating under the auspices
of several government ministries, including the Ministry of State,
the Ministry of Interior Affairs, the Ministry of Foreign Affairs and
Dialogue, 3, 2011| 85
the Ministry Education.68 The projects include a wide range of
national and international conferences, publications, student
projects and scholarships, media training programmes, youth and
student exchange programmes, training programmes for educators
and religious officers. It is not clear from these national plans how
much of the activity outlined flows directly from the AoC's agenda,
and how much is simply a redirection or reorganisation of existing
projects and activities, bringing them more closely into line with
AoC objectives.
Developing the Asia-Pacific connection
Against this backdrop of international initiatives, statements of
principle and purpose, reports and action plans, a great many
possibilities suggest themselves for Asia Pacific. Notwithstanding
the dampening of expectations following the global economic
recession of 2008-2010, Asia Pacific remains a region of
remarkable dynamism. Indeed, its cultural and political vitality may
over time outshine its economic performance.
Here, the Alliance of Civilisations may have greater relevance to
Asia than is generally understood. Three considerations point to
this conclusion. First, most of the societies that make up the region
are themselves extraordinarily diverse
culturally, linguistically
religiously and politically. We need only think of India, Malaysia,
Indonesia, the Philippines, Thailand, Australia and New Zealand.
In China too, despite, perhaps because of, its impressive economic
performance, the relationship between central authority and key
ethnic minorities remains a sensitive and largely unresolved
problem. The Alliance provides these societies a relatively low-key
yet useful policy compass for managing that diversity, especially in
conditions of internal conflict.
Secondly, as we have already observed, national diversity is
86 | Dialogue, 3, 2011
reflected and multiplied many times over when we transpose it to
the regional level. In Asia, predominantly Muslim, Christian,
Buddhist, Hindu, Confucian and secular societies have to negotiate
difference across a wide range of issues. In recent years the
powerful emotions generated by international events, including
September 11, the Israel-Palestine conflict, the US invasion of Iraq,
the war in Afghanistan and tensions in South Asia have greatly
taxed the capacities of governments to respond coherently, let
alone cooperatively, not just to these conflicts, but to such related
issues as political violence, refugee flows and the role of great
powers in the region.
A third consideration involves the slow but persistent attempts
to develop an adequately functioning regional architecture. Since
the mid-1980s we have witnessed the creation of the South Asian
Association for Regional Cooperation, APEC, ASEAN Regional
Forum, Europe-Asia Meeting, ASEAN+ 3, the East Asian Summit,
and Shanghai Cooperation Organization. Individually and
collectively, these institutional arrangements have suffered from
one common defect. As Daisaku Ikeda insightfully observed more
than twenty years ago, regional arrangements that single-mindedly
focus on the so-called 'hard' issues of economy and security at the
expense of the 'soft' issues of culture, religion, education, 'people's
diplomacy' and humanitarian intervention do so at their own peril.
In the absence of institutionalised interaction across the cultural,
religious and civilisational divide, it will be far more difficult for the
peoples of Asia to cultivate the levels of mutual trust and
understanding needed to sustain regional arrangements that can
deliver economic, political or military security.
What, then, might be constructive next steps? One such step
might be a regional consultation that brings together principally the
'Friends' of the Alliance in Asia, though invitations could also be
Dialogue, 3, 2011| 87
extended to other countries as well as to regional organisations
considered important to the success of the initiative. Although not
an official inter-governmental conference, participants could
fruitfully include members of parliament and government officials
from key ministries, scholars and experts in various fields, as well
as representatives drawn from industry, philanthropy, media,
education and religious and cultural organisations.
Such a consultation could be reasonably expected to: a) develop
an active AoC presence in different parts of Asia, perhaps on a
permanent basis, with the active support and involvement of
national governments, multilateral organisations and civil society;
b) encourage the formulation and implementation of national
strategies and action plans, with periodic exchanges of information
and joint projects; and c) establish projects for inter-regional
dialogue
The lead-up and the follow-up to such a consultation would be
as important as the event itself. This would be an opportunity to
generate a multi-dimensional region-wide dialogue encompassing
not only states but key players in the marketplace and civil society.
Cutting across religious, cultural and political boundaries, the
dialogue would be placed under the auspices of one or more
existing or emerging multilateral institutions. Institutes and
research centres, universities and other educational institutions
would make a crucial contribution, researching, crystallizing and
publicising this idea, and gathering the necessary support of
governments, philanthropic bodies and religious and community
organisations.
Ours is a unique, transitional moment in history, when
unprecedented dangers coincide with unparalleled opportunities.
There is as of now no full-fledged Asian community, nor can we
realistically expect one to emerge in the near future, but a regional
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architecture that nurtures a new and transforming dialogue of
cultures, religions, civilisations, and political systems is distinctly
possible. In this task several countries, notwithstanding domestic
or international impediments, may be able to play a modest but
constructive leadership role.
Dialogue, 3, 2011| 89
Building world Peace:
Towards a Revision of the Concepts of peace
Leila Nicolas Rahbani
Introduction
Peace is undoubtedly one of the most universal and
significant norms of humanity, and as Raimon Panikkar1 describes
it one of the few positive symbols having meaning for the whole
of humanity .
However, Peace in today s world has been regarded as an
absent phenomenon. This is due to the failure of popular concepts
of peace in world international affairs. These concepts of peace
that have failed are the concepts that limit peace to the state of
absence of war or absence of conflicts . Another part of this
failure is due to the failing of the commonly used concepts of
peace to direct the global pursuit of peace towards peace-building
rather than just making it.
The ways we think about peace are often diffused and contentdependent. We profess to honor peace within a framework of
religious precept and affirmation and at the same time organize our
views of life and politics around more deadly ends and objectives.
Indeed peace has not proven difficult to define, but difficult
to be achieved and built. So, the questions raised are:
Is it because of its rhetorical uses for political leaders who
benefit from the ambiguity of the term, or due to the socially
constructed cultural differences about the concepts of peace, or is
it the absence of justice, equity and good will that make peace in
international affairs an illusion?
1
Panikkar, Raimon,. Cultural Disarmament - The Way to Peace, USA : Westminster
John Knox Press, 1995.
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In part one, this paper discusses, briefly, the concepts of peace
in the three Semitic religions: Judaism, Christianity, and Islam. Here
it finds that peace is a commonly praised discourse in their
scriptures.
Part two analyses the peace discourse in the international
relations schools of thought that had contributed to peace concepts
analysis in order to find the gap between the religious concepts and
the political ones.
The paper finally goes on to suggest a relationship between
definitions of peace and the process of peace-building. It argues
that peace concepts are the basis on which we decide how to make
peace and to build a sustainable long-lasting culture of peace .
What one does to achieve and build peace depends on how he
images peace, defines it or conceptualizes it. If in the present world
peace is in danger, then the global peace concepts may need to be
revised.
Part 1-Concepts of peace in monotheistic religions
A- General Definition of Peace
Concepts of peace usually span religions and cultures,
incorporating values as security, harmony as well as justice and
human dignity. Every major system of faith and belief, whether
religious or secular in character, has in some way or the other
promised peace as an outcome of the implementation of its
precepts.
When we refer to the dictionary, to search the word peace ,
we find what follows:
1. A pact or agreement to end hostilities, between those who
have been at war or in a state of hostility.
2. A state of tranquility or quiet; esp. a. Freedom from civil
disturbance or war; b. Public order or security as provided by law.
3. Harmony in personal relations; mutual concord.
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4. Freedom from fears, agitating passions, moral conflict, etc.
5. One who or that which makes or maintains peace.
However, I find myself closer to the definitions suggested by
Kingston1 (2003) and Ellsworth2 (2005) for their definitions of
peace involve fluidity, indeterminateness, and a sense of ongoing
labor or creation; an interminable poises.
In Kingston s novel titled The Fifth Book of Peace , she
offers a definition of peace that defies fixity and mastery. She
defines peace as: Peace begins in thought (p. 54) The images of
peace are ephemeral. The language of peace is subtle. The reasons
for peace, the definitions of peace, the very idea of peace have to
be invented, and invented again (p.402).
Similarly, Ellsworth defines peace as the negotiation of
difference and is about moving us into new associations with our
selves and with our others (p. 90).
Kingston s and Ellsworth s definitions of peace differ from
commonsensical understandings of peace as an absence of war
and conflict, or a state of quietness and stillness.
B-Peace in the TaNaKh (Jewish Scriptures) - Shalom
The word peace or the Hebrew word shalom occurs more
than 250 times in the TaNaKh 3 and appears in 213 separate verses.
In modern usage the term shalom , exactly as salam
alaykom in Islamic tradition, has become almost as common as
have a nice day . But shalom in the Bible is far more than a pleasant
expression of good wishes.
1
Kingston, M. H., The fifth book of peace, London: Vintage, 2003.
Ellsworth, E., Places of learning: Media, architecture, pedagogy. New York:
Routledge Falmer, 2005.
2
3
The TaNaKh or Tenakh is a name used in Judaism for the canon of the Hebrew
Bible. The name is an acronym formed from the initial Hebrew letters of the
Masoretic Text's three traditional subdivisions: The Torah ("Teaching", also known
as the Five Books of Moses), Nevi'im ("Prophets") and Ketuvim ("Writings")
hence TaNaKh.
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The root of the word shalom in the Jewish scripture denotes
completion, wholeness, or a restored relationship with God.
It also conveys a wide range of nuances: fulfillment,
completion, maturity, soundness, wholeness, harmony, tranquility,
security, well being, welfare, friendship, agreement, success and
prosperity etc.
This important theological term, shalom , is of broad
significance and reveals the basic notions in the Jewish theology as
described below:
- It is the climax of the priestly blessing or the best a Jew
(believer) can expect from God (Numbers 6:24-26)1.
- It comes as a command from God: Seek peace and pursue
it (Psalms. 34:14)
- Assurance of peace to those who believe God s promises
(Isaiah 26:3)2.
- It describes the state of those who love the Word of God
(Psalm 119:165)3.
- It depicts the concept of peace expressed in the blessing of
Aaron found in (Numbers 6:24), wherein it sums up all other
blessings and is closely associated with the presence of God.
- Peace is the result of God s presence in a person s life as
God is the source of peace (Psalm 85:8-10)4.
1
The Lord blesses you and keeps you; The Lord makes his face to shine upon you,
and be gracious to you; The Lord lifts up his countenance upon you, and gives you
shalom (Numbers 6:24-26).
2
You will keep him in perfect peace, whose mind is stayed on you, because he trusts
in you (Isaiah 26:3).
3
Great peace has they who love your law, and nothing can make them stumble.
4
I will listen to what God the Lord will say; he promises peace to his people, his
saints but let them not return to folly. 9 Surely his salvation is near those who fear
him, that his glory may dwell in our land. 10 Love and faithfulness meet together;
righteousness and peace kiss each other.
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- It is also the climax of Isaiah s description of the coming
righteous king, providing for Christians one of their favorite titles
for Jesus: Everlasting Father, Prince of shalom 1.
- It is used, in parallel with light, as a symbol for all that is
good (Isaiah 45:7).2
- It is used to express the blessed future and as an adjective
for the covenant that God promised his people (Ezekiel 37:26)3.
- It describes the Promise of Peace through the Messiah
His advent (Isaiah 9:6).4
- It describes also the substitutionary atonement of the
Messiah (Isaiah 53:5)5 and His second coming (Micah 5:4-5)6
- It is one of the fruit of the spirit and counted among other
great qualities like love (Galatians 5:22)7
C- Peace in the New Testament of Christianity - eirene
Peace is referred as eirene (pronounced eye-RAY-nay) in the
Greek New Testament. It is found 91 times in the New Testament,
24 of which are in the Gospels.
In its occurrences in the Greek New Testament, eirene is used
almost in the same ways that shalom is used in the Old Testament.
1
And he is named Wonderful Counselor, Mighty God, Everlasting Father, and
Prince of shalom. (Isaiah 9:6)
2
I form light and create darkness, I make shalom and create woe, I the Lord, do all
these things. (Isaiah 45:7)
3
I will make a covenant of shalom with them; It shall be an everlasting covenant
with them; And I will bless them and multiply them. (Ezekiel 37:26)
4
For unto us a Child is born, Unto us a Son is given; And the government will be
upon His shoulder. And His name will be called Wonderful, Counselor, Mighty
God, Everlasting Father, Prince of Peace (Isaiah 9:6).
5
But He was wounded for our transgressions, He was bruised for our iniquities; the
chastisement for our peace was upon Him, and by His stripes we are healed (Isaiah
53:5).
6
And He shall stand and feed His flock In the strength of the Lord, in the majesty of
of the name of the Lord His God; and they shall abide, for now He shall be great to
the ends of the earth; and this One shall be peace (Micah 5:4-5).
7
22 But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness,
faithfulness.
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However, it takes on a new flavor as a term which is now defined
by what God has done for human beings through Jesus Christ.
Passage of the gospel, the good news, is precisely the message of
peace.
Eirene is a potent word in the New Testament:
- It is an adjective for God: God of peace (1 Corinthians
14:331; Romans 15:332; Hebrews 13:203).
- It can describe both the content and the goal of all Christian
preaching, since the message is called the Gospel of Peace
(Ephesians 6:154).
- Christianity is regarded as a theology of peace . This is
found in several key New Testament passages such as Blessed are
the peacemakers (Matt. 5:9), Love your enemies, bless them that
curse you, do good to them that hate you, and pray for them which
despitefully use you and persecute you (Matt. 5:44).
- It is virtually equivalent to the gospel ( Acts 10:36)5
- The angels use it to announce the birth of Jesus(Luke 2:14)6
2:14)6
- Peace from Jesus is different from the worldly peace (John
16:33)7.
1 33
For God is not a God of disorder but of peace.
33 The God of peace be with you all. Amen.
3 20
May the God of peace, who through the blood of the eternal covenant brought
back from the dead our Lord Jesus, that great Shepherd of the sheep.
4
15 and with your feet fitted with the readiness that comes from the gospel of peace
5
You know the message which he sent to the people of Israel, preaching eirene by
Jesus Christ.
6
Glory to God in the highest, and on earth eirene among those whom he favors
(Luke 2:14)
7
33 I have told you these things, so that in me you may have peace. In this world
you will have trouble. But take heart! I have overcome the world.
2
Dialogue, 3, 2011| 95
- According to the prophets, peace will be an essential
characteristic of the messianic kingdom, thus it is almost
synonymous with messianic salvation (Ephesians 2:17)1.
- Assurance of peace to those who believe God's promises
(Romans 5:1)2.
- The Promise of Peace through the Messiah His coming
(Luke 2:10-14)3
- It is a part of His substitutionary atonement (Colossians
1:19-20)4 and His second coming (Revelation 21:3-4)5.
- It becomes part of the standard greeting of most letters in
the New Testament (Romans 1:7)6.
- It is the heart of a blessing which Christians use to this day
in worship (Philippians 4:7).7
- It is linked with love (2 Corinthians 13:11)8.
1 17
He came and preached peace to you who were far away and peace to those who
were near.
2
-Therefore, having been justified by faith, we have peace with God through our
Lord Jesus Christ.
3
And suddenly there was with the angel a multitude of the heavenly host praising
God and saying: "Glory to God in the highest, and on earth peace, goodwill toward
men!"
4
For it pleased the Father that in Him all the fullness should dwell, and by Him to
reconcile all things to Himself, by Him, whether things on earth or things in heaven,
having made peace through the blood of His cross.
5
And I heard a loud voice from heaven saying, "Behold, the tabernacle of God is
with men, and He will dwell with them, and they shall be His people. God Himself
will be with them and be their God." And God will wipe away every tear from their
eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more
pain, for the former things have passed away".
6
- For example: Grace to you and eirene from God our Father and the Lord Jesus
Christ. (Romans 1:7)
7
And the eirene of God, which surpasses all understanding, will guard your hearts
and your minds in Christ Jesus.(Philippians 4:7)
8
11 Finally, brothers, good-by: Aim for perfection, listen to my appeal, be of one
mind, live in peace. And the God of love and peace will be with you.
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D- Concept of Peace in Islam - Salam
The root of the word Islam in Arabic is SALAM which
is the origin of the words Peace and / or Submission , i.e. a
submission to God and peace to all humanity. It is, thus, no
wonder why the salutation in Islam is: Al-Salamu Alaikum or
Peace on You.
In this regard, Prophet Mohammad ordered his fellow Muslims
to salute others Muslims or non-Muslims with peace when he said:
Peace before Speech .
It is a Rule in Islam that during war time, an enemy warrior
who pronounces the word peace is totally immune (The Quran
8:61).1
The most important verse, I suppose, that refers to the peaceful
state of Islam is:
Fight in the cause of A llah those who fight you, but do not transgress; for
Allah loves not transgressors (Quran 2:190-193).
In this verse, we see the purpose of fighting a war is to end
aggression or to defend oneself. Otherwise, it becomes itself an act
of tyranny and aggression, which is strictly forbidden by Islam.
House of Peace
The ideal society, according to the Qur an is Dar as-Salam ,
literally, the house of peace of which it says: And Allah invites to
the house of peace and guides whom He pleases into the right
path . (Quran 10:25).
The establishment of the house of peace on earth means to
establish peace in everyday life and at all levels.
According to Islam there will be an era in which justice,
abundance, well-being, security, peace, and brotherhood will
prevail among humanity, and one in which people will experience
1
"But if the enemy incline towards peace, do thou (also) incline towards peace"
(The Quran 8:61)
Dialogue, 3, 2011| 97
love, self-sacrifice, tolerance, compassion, mercy, and loyalty.
Prophet Muhammad says that this blessed period will be
experienced through the mediation of the Mahdi, who will come in
the end of times to save the world form chaos, injustice, and moral
collapse. He will eradicate Godless ideologies, bring an end to the
prevailing injustice and establish peace and well-being throughout
the world1.
So, while we can easily conclude from examining religious
scriptures that peace is honored in all the religions of the world,
when it comes to real life practices, politics and its application in
international affairs the followers of these same religions resort to
deadly means, ends and objectives.
Part 2: Peace in the Literature of Schools of Thought - Peace
Paradigms
We can classify the paradigms of peace in the political
schools of thought, into five major categories.
1- Realistic approaches to peace that premise on the exercise
of coercive power (power politics),
2- Idealistic paradigms for peace that stress on state
interdependence, international law and institutions (world order),
3- Peace through conflict resolution,
4- Peace through nonviolence,
5- Peace through personal and community transformation.
1- Realistic School: If You Want Peace, Prepare for War
The first peace paradigm, power politics or realpolitik , is the
most traditionally dominant framework in the field of international
relations. This paradigm, grounded in classical works such as
1
Ibn Hajar al-Haythami, Al-Qawl al-Mukhtasar fi `Alamat al-Mahdi al-Muntazar ,
pp. 23, 34, 50, 44.
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Thucydides in his book History of the Peloponnesian War as
well as in a more recent body of political theory that invokes
Machiavelli, Hobbes, Hans Morgenthau, Raymond Aron, H.E
Carr, etc. promulgates a pessimistic reading of human nature and a
competitive model of international politics.
Advocates of this paradigm, refer to Hobbesian concepts as
that of the anarchic state of nature, seen as entailing a state of war and such war is of every man against every man . They argue that,
as referred to cy Carr, if specific moral standards are de facto
founded on interests, there are also interests underlying what are
regarded as absolute principles or universal moral values.
While the idealists tend to regard such values, such as peace or
justice as universal and claim that upholding them is in the interest
of all, realists argue against this view. According to them, there are
neither universal values nor universal interests. They, on the other
hand claim that those who refer to universal interests are in fact
acting in their own interests.
In other words, because there is no shared moral measure that
can be used as a basis for stable cooperation among nations, states
have no choice but to compete with one another for scarce
resources and for the security that these resources are believed to
provide.
In this view, Justice is defined as an absence of gross abuses of
human rights, and peace is conceptualized simply as an absence of
war or, more precisely, as a temporary suspension of hostilities
secured by military power.
If you want peace, prepare for war can summarize this view,
where peace is secured through the forceful imposition of order.
2- Idealistic Paradigm: If You Want Peace, Prepare for
Peace
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This paradigm, which is also known as world order paradigm,
proposes that sustained cooperation among states and other actors,
such as non-governmental organizations and intergovernmental
organizations, is possible and necessary and can lead to peace.
Cooperation is possible because human nature contains the
potential for both selfishness and altruism; cooperation is necessary
because the unmitigated competition favored by the power
politics paradigm cannot be sustained.
The world order paradigm paints a different picture of the
world than the power politics paradigm, a picture that foregrounds
the roles of concerned citizens and ethical values in politics. Power
is not only the ability to coerce others through the capacity to hurt
or punish (destructive/threat power - the power of the stick ), but
also the ability to reach shared objectives through collaboration
(productive/ exchange power - the power of the carrot ) and
solidarity (integrative/social power - the power of the hug ).
Whereas the power politics paradigm views peace as a
temporary absence of war within a self-help system of sovereign
states, the world order paradigm equates peace with the presence
of certain value conditions that are required for human flourishing
and for long-term survival within a global context: nonviolent
conflict resolution, human dignity, development, ecological
balance, and political participation.
One of the most famous intellectual thinkers in this school was
Kant who is well-known for his 1795 essay, Perpetual Peace: A
Philosophical Sketch , which is arguably seen as the starting point
of contemporary liberal thought. In this essay the German
philosopher Immanuel Kant described his proposed peace
program1 and illustrated that the majority of people would never
1
Perpetual Peace is structured in two parts. The "Preliminary Articles" described the
steps that should be taken immediately, or with all deliberate speed:
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vote to go to war, unless in self-defense. Therefore, if all nations
were republics, this would end wars, because there would be no
aggressors1.
Another approach was developed from this paradigm, and
especially from Kant s theory of republic states; Democratic peace
theory , which claims that democracies rarely or never fight, so the
best recipe for peace is democracy .
If you want peace, prepare for peace
It is precisely the
motto of this paradigm. Because of the failure of competitive,
state-centered models of international relations to secure human
interests, advocates of this world order paradigm argue that
broader and more intense efforts to achieve distributive justice and
international cooperation lead to peace.
3- Conflict Resolution Paradigm: If You Want peace,
Train for the Processes of Peace
1.
"No secret treaty of peace shall be held valid in which there is tacitly
reserved matter for a future war"
2.
"No independent states, large or small, shall come under the dominion of
another state by inheritance, exchange, purchase, or donation"
3.
"Standing armies shall in time be totally abolished"
4.
"National debts shall not be contracted with a view to the external friction
of states"
5.
"No state shall by force interfere with the constitution or government of
another state"
6.
"No state shall, during war, permit such acts of hostility which would make
mutual confidence in the subsequent peace impossible: such are the employment of
assassins (percussores), poisoners (venefici), breach of capitulation, and incitement
to treason (perduellio) in the opposing state"
Three Definitive Articles would provide not merely a cessation of hostilities, but a
foundation on which to build a peace.
1.
"The civil constitution of every state should be republican"
2.
"The law of nations shall be founded on a federation of free states"
3.
"The law of world citizenship shall be limited to conditions of universal
hospitality"
1
I. Kant, Zum ewigen Frieden: ein philosophischer Entwurf [On eternal peace: a
philosophical essay], p. 75,
K?nigsberg, Nicolovius, 1795.
Dialogue, 3, 2011| 101
The third paradigm, conflict resolution , offers a highly
pragmatic approach to peace through the development and
refinement of skills for analyzing conflicts and responding to them
with effective strategies of communication and negotiation.
According to the conflict resolution paradigm, conflict is
natural at all levels of human interaction and organizations;
however, it does not inevitably lead to violence, and is often
necessary for major changes in relationships and social systems.
Peace, in this paradigm, is understood as a continuous process
of skillfully dealing with and, whenever possible, preventing or
transforming conflict.
Another way to approach conflict resolution on a global scale
would have been to discuss the potential for success by following
the United Nations existing mandate to be a peaceful forum for
dispute resolution. The importance of conflict resolution in
international relations could also have been demonstrated by
showing the cases that despite the preference for spending all of
their resources upon military expansion for ensuring peace, suffer
long term problems.
Advocates of this paradigm suggest, If you want peace, train
for the processes of peace , i.e. develop the skills for
communication and coexistence, creativity, and shared positive
power or what is referred to as power with rather than power
over .
4- Paradigm of N onviolence: If You Want Peace, Work
for Justice - Peacefully.
One of the most common misconceptions about the fourth
approach to peace, nonviolence , is that it is a paradigm that
enjoins passivity. However, according to Gandhi s teachings,
nonviolence is not cowardice; it is a kind of resistance in a
nonviolent way.
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According to the nonviolence paradigm, genuine power is
derived from willpower and human solidarity rather than from
violence, which undermines community and sows the seeds of its
own destruction. Nonviolence offers an approach to peacemaking
that has been used not only to counteract forms of social
discrimination and political repression but also to resist foreign
imperialism or occupation.
Martin Luther King, Jr. summed it up in three words:
nonviolence or nonexistence. The choice of nonviolence or
nonexistence is a choice of life or death with profound new
implications. It is a way to choose life over death, nonviolence over
nonexistence. Responding to violence with violence only leads to
more violence ending in nonexistence.
Advocates of this paradigm say: nonviolence is an action
animated by principles and informed by the proposition that
means and ends are inseparable .
In his essay, Peace as a Paradigm Shift1, Michael Nagler makes
the argument that we are on the edge of a shift in human culture
which will delegitimize war and violence and move us to a culture
of nonviolence. This will actually amount to a paradigm shift in
which a new worldview will have to take hold, globally, that is
incompatible with the old worldview and which will replace it
entirely, for, principled nonviolence, based on the unity of life, is
not merely another idea within the prevailing materialistic
worldview based on separateness.
In this view, peace between human communities cannot be
achieved through violence, nor can democracy be secured through
armed insurrection within a society. Peace, then, cannot be
disconnected from justice, and justice entails an absence of
1
Michael Nagler, Peace as a Paradigm Shift, in Prevent doomsday: an anti nuclear
anthology : imperative essays on the nuclear nightmare vs. world peace Vinson
Brown ed., Branden Books, 1983.
Dialogue, 3, 2011| 103
oppression, whether perpetrated indirectly by inequitable structures
and institutions or directly through use of weapons.
In other words, the paradigm of peace entails an absence of
violence is broadly conceived as avoiding insults to human needs
and to the balance of nature. Genuine peace can only be attained
through peaceful (and therefore just and nonviolent) means. These
measures may take many forms, from symbolic protests to
boycotts, parallel institutions, and direct nonviolent intervention.
5- Transformation Paradigm: If You Want Peace, Be
Peace. Be an Instrument of Peace .
The final approach to peacemaking or Peace through the
Power of Love focuses on the centrality of education, cultural
interchange, and spirituality in all genuine attempts to make peace a
reality in man s daily life.
Martin Luther King, like Mahatma Gandhi before him, declared
that only love can overcome hate and transform relationships. King
and Gandhi both recognized the practical truth and power of love
which is not something utopian or sentimental. Love your
enemies is a very real and practical form of nonviolent action that
can transform relationships and lead to reconciliation based on
justice for all.
In this view, peacemaking is not only an effort to end war and
stop violence, but also a profoundly internal process in which the
transformation of the individual self involves the cultivation of a
peaceful consciousness and character, together with an affirmative
belief system. Peaceful behavior is a learnt behavior and each
individual is a potential and a needed contributor to the culture of
peace.
The standpoint of the transformation paradigm is inspired by
Gandhi s teachings: Power is of two kinds. One is obtained by the fear of
punishment and the other by acts of love. Power based on love is a thousand
104 | Dialogue, 3, 2011
times more effective and permanent then the one derived from fear of
punishment . It means that the force of power never wins against the
power of love.
This spirituality is implied in Gandhi s quote We must become the
change we want to see in the world . It means people can bring harmony
to the world by becoming champions of love and peace for all. The
greatest force to be reckoned with lies within hearts, a force of love
and tolerance for all. Gandhi believed that, if we fight for the cause
of humanity and greater justice, it should include even those who
do not conform to our cause. History attests to his power as he
proved that we can bring about world peace by seeking and
pursuing truth for the benefit of the Mankind.
If you want peace, be peace. Be an instrument of peace is
regarded as the motto of this paradigm.
Conclusion
So, from what we have illustrated, we see that concepts of
peace take different meanings and notions according to one s
background, culture and philosophy.
In the field of international affairs, the discourse of the peace,
which had earlier even included references to it as a collective
security apparatus, appears to have narrowed somewhat over time
to become more closely associated with the characteristics of state
sovereignty and nonintervention with which we are familiar today.
Our default notions of peace still follow the lead of Thomas
Hobbes, who teaches us to uphold the civil peace as the platform
for our private pursuit of power in this life.
In his Leviathan (1651), Hobbes defined peace negatively as the
absence of war. However, true peace is more than the end of
armed violence. Peace must be the supreme good that everyone
loves. No amount of power will make it possible for human beings
to secure a world peace in which justice can flourish forever. Our
Dialogue, 3, 2011| 105
restless demand for justice can be satisfied only if there is peace
that surpasses how we define it in world politics by making a shift
towards the creation of the culture of peace , which can have, in
some aspects, religious basis.
This culture of peace is better defined as peace-building
which is broader than the used concepts in international affairs, as:
peacemaking and peacekeeping. Peace-building aims at
consolidating and promoting peace, it is a frame in which
peacemaking and peacekeeping are merely two components.
Achieving peace-building or promoting the culture of peace
should be accomplished by using peaceful means because noble
goals can t be achieved by non-noble means.
Finally, to achieve peace-building, we should reach a global
agreement for a common definition of the concept of peace, which
is based on justice, equity and good will.
Endnotes
Article presented by Abdolrahim Gavahi, president of World Religions
Research Center in Conference on Role of Dialogue among Religions and
Cultures in Asia, Tehran, September 11-12, 2011.
2 For further information see, Samuel Phillips Huntington and Lawrence
Harrison, pp. 11-58.
3 For further information see, Mehdi Golshani and Reza Gholami, Report on
Iran's National Research and Globalization, pp.5-50.
4 For further information see, Konrad Lorenz, Civilized Man's Eight Deadly
Sins.
5 For further information see, Michel Chossudovsky, The Globalization of
Poverty and the New World Order, Part 1, pp. 35-110.
6 See, Mohammad Reza Elhami, Globalization and Chinese Culture, and China
in the Mirror of Culture: Proceedings.
7 About relation between religion and culture, see, Reza Davari Ardakani,
Culture, Wisdom and Freedom, Part 2, Religion and Culture.
1
For further information about Shinto religion, see, Abdolrahim Gavahi,
Shintoism.
9 For further information about Islam in Japan, see, Massih Mohajeri, Islam in
Japan.
10 For further information about Christianity and other living religions in Japan,
see, Japanese Religion, chapters 4-7.
8
106 | Dialogue, 3, 2011
The Order of the Rising Sun, Gold and Silver Star awarded to me by the
emperor of Japan on April 22, 2011.
12 In the recent years, some of prominent Iranologists and Islamologists are
Professor Okada, Professor Kuroda, Professor Ashikaga Atsuuji, Professor
Takeshita, late Professor Morio Ono, and a great number of relatively younger
and interested masters whose names, due to little time and space, cannot be
mentioned here.
13 For further information, see, Istifan Panusi, The Influence of Persian Culture
and World View on Plato.
14 For further information, see, Mohammad Taqi Ja'fari, Pursuant Culture,
Pioneer Culture.
15 The Holy Qur'an, 4/1.
16 The Holy Qur'an, 49/13.
17 Nahj ul-Balagha, Order to Malik ul-Ashtar.
11
Endnotes
A number of studies had a national or comparative focus: Robert Booth
Fowler and Allen D. Hertzke, Religion and Politics in America: Faith, Culture, and
Strategic Choices, Boulder, Co: Westview Press, 1995; Ted Gerard Jelen and
Clyde Wilcox (eds), Religion and Politics in Comparative Perspective: The One, the Few,
and the Many; Cambridge: Cambridge University Press, 2002; Pippa Norris and
Ronald Inglehart, Sacred and Secular: Religion and Politics Worldwide, New York,
Cambridge University Press, 2004; Jeffrey Haynes, Religion and Politics in
Europe, the Middle East and North Africa, London: Routledge, 2009. Others
directed their attention to the international implications of the phenomenon:
Jonathan Fox and Shmuel Sandler, Bringing Religion into International Relations,
London: Palgrave Macmillan, 2004; Scott M. Thomas, The Global Resurgence of
Religion and the Transformation of International Relations, London: Palgrave
Macmillan, 2005; Fabio Petito and Pavlos Hatzopoulos (eds), Religion in
International Relations, London: Palgrave Macmillan, 2003. while many
understandably focused on the role of religion, others considered the more
embracing yet elusive concept of culture. See Yu Xintian (ed), Cultural Impact on
International Relations, Chinese Philosophical Studies, XX, Cultural Heritage and
Contemporary Change Series III, Asia, Vol 20); Washington DC: Council for
Research on Values and Philosophy, 2004; Julie Reeves, Culture and
International Relations: Narratives, Natives, and Tourists, London, Routledge,
2004.
19 See, for example, Kevin Clements, Kevin, 'Stumbling to War: The Prospects
for Peace, South East Asia and the New World Disorder', in E. Garcia, E.
Legaspi and R. Tanada (eds), Waging Peace in the Philippines: Looking Back Looking
Forward. Quezon City: Gaston Z. Ortigas Peace Institute, 2003.
20 John Gershman, Is Southeast Asia the Second Front? , Foreign A ffairs, 81(4),
July/August.2002, 60-74.
18
Dialogue, 3, 2011| 107
See Scott M. Thomas, The Global Resurgence of Religion and the Transformation of
International Relations: The Struggle for the Soul of the Twenty-First Century, London:
Palgrave Macmillan, 2005; Fabio Petito and Pavlos Hatzopoulos (eds), Culture
and Religion in International Relations: The Return from Exile, London: Palgrave
Macmillan, 2003.
22 Luc Reychler, Religion and Conflict , International Journal of Peace Studies, 2(1),
January 1997 (accessed at
http://www.gmu.edu/academic/ijps/vol2_1/ Reyschler.htm on 2 May 2007);
David Smock, Religion in World Affairs: Its Role in Conflict and Peace , US
Institute of Peace Special Report 201, February 2008 (accessed on 15 March
2008); Robert Jackson, Doctrinal War: Religion and Ideology in International
Conflict , The Monist, 89(2), April 2006, 274-300
23 Gilles Keppel, The Revenge of God: The Resurgence of Islam, Christianity and Judaism
in the Modern World (translated by Alan Braley), University Park, Pa:
Pennsylvania State University Press, 1994, pp. 192.
24 See Tehranian, Rethinking Civilization, pp. 153-63.
25 See Scott M. Thomas, The Global Resurgence of Religion and the Transformation of
International Relations: The Struggle for the Soul of the Twenty-First Century,
Basingstoke, UK: Palgrave Macmillan, 2005, pp. 10-11, 26.
26 See Lionel Cliffe and Robin Luckham, Complex Political Emergencies and
the State: Failure and the Fate of the State, Third World Quarterly, 20 (1),
February 1999, 27-50.
27 See the Failed States Index developed by Foreign Policy and the Fund for
Peace (accessed at
http://www.fundforpeace.org/ programs/ fsi/ fsindex2006.php on 28 January
2007).
28 Anwar, Ibrahim, 1996. The Asian Renaissance. Singapore: Times Book
International, p. 112.
29 Vincent J. H. Houben, Southeast Asia and Islam , The A N N A LS of the
American Academy of Political and Social Science, 588 (1), 2003, 149-170.
30 Patricia Martinez, The Islamic State and the State of Islam , Contemporary
Southeast Asia, 23(3), 2000, 474-503.
31 Patricia Martinez, Perhaps He Deserved Better: The Disjunction between
Vision and Reality in Mahathir s Islam , in Bridget Welsh (ed), Reflections: The
Mahathir Years. Washington, DC: Paul H. Nitze School of Advanced
International Studies, Johns Hopkins University, 2004.
32 See Syed Ali Tawfik al-Attass and Ng Tieh Chuan, Abdullah Ahmad Badawi:
Revivalist of an Intellectual Tradition, Selangor, Malaysia: Pelanduk
Publications, 2005, pp. 125-141.
33 See Azra Azyumardi, The Megawati Presidency: The Challenge of Political
Islam , in H. Soesastro et al. (eds), Challenges Facing the Megawati Presidency.
Singapore, ISEAS, 2003; Michael Davis, Laskar Jihad and the Political Position
of Conservative Islam in Indonesia , Contemporary Southeast A sia, 24(1), April
2002, 12-32; P. Searle, Ethno-Religious Conflicts: Rise or Decline? ,
Contemporary Southeast Asia, 24(1), 2002, 1-11.
21
108 | Dialogue, 3, 2011
Anies Rasyid Baswedan, Political Islam in Indonesia , Contemporary Southeast
Asia, 44(5), 2004, 669-690; Greg Fealy, Islamic Radicalism in Indonesia: The
Faltering Revival? , in Daljit Singh and Chin Kin Wah (eds), Southeast A sian
Affairs 2004. Singapore: Institute of Southeast Asian Affairs, 2004, pp. 104-124.
35 Daniel Joseph Ringuet, The Continuation of Civil Unrest and Poverty in
Mindanao , Contemporary Southeast Asia, 24 (1), 2002, 33-49.
36 A. Rasul, The Road to Peace and Reconciliation: Muslim Perspective on the Mindanao
Conflict, Makati City: Asian Institute of Management, 2003.
37 Rizal G. Buendia, The GRP-MILF Peace Talks: Quo Vadis? , in Daljit Singh
and Chin Kin Wah (eds), Southeast A sian A ffairs 2004. Singapore: Institute of
Southeast Asian Affairs, 2004, pp. 204-221.
38 John Linantud, The 2004 Philippine Elections: Political Change in an
Illiberal Democracy , Contemporary Southeast A sia: A Journal of International and
Strategic A ffairs, 27 (1), 2005, 80-101; Noel M. Morada, Philippine-American
Security relations after September 11 , in Daljit Singh and Chin Kin Wah (eds),
Southeast A sian A ffairs 2003. Singapore: Institute of Southeast Asian Affairs,
2003, pp. 228-240.
39 Benjamin Muego, The Philippines in 2004: A gathering Storm , in Daljit
Singh and Chin Kin Wah (eds), Southeast A sian A ffairs 2005. Singapore: Institute
of Southeast Asian Affairs, 2005, pp. 293-312.
40 Joseph A. Camilleri, A Leap into the Past
in the Name of the National
Interest , A ustralian Journal of International A ffairs, 57(3), November 2003, 431453.
41 Muslims in Australia (accessed at
http://www.dfat.gov.au/facts/muslims_in_Australia.html on 15 January 2010)
42 See M.S. Michael, Australia s Response to Tensions between Islam and the
West since 9/11: the Howard Government s Legacy , in L. Anceschi, J. A.
Camilleri and B. T. Tolosa Jr (eds), Conflict, Religion and Culture: Domestic and
International Implications for Southeast Asia and Australia, Manila: Ateneo de Manila
University Press, 2008, pp. 39-56.
43 These initiatives and the assessments on which they rested did not necessarily
imply agreement with the clash of civilizations theses advanced by Samuel
Huntington (
44 Accessed at
http://www.parliamentofreligions.org/_includes/FCKcontent/File/TowardsA
GlobalEthic.pdf on 27 October 2009.
45 UN General Assembly Resolution 53/22, 16 November 1998 (accessed at
http://daccess-ddsny.un.org/ doc/ UNDOC/ GEN/ N98/776/11/ PDF/ N9877611.pdf?OpenEle
ment on 28 October 2009; UN General Assembly Resolution 56/ 6, 21
November 2001 (accessed at http://www.un.org/ documents/ ares566e.pdf on
28 October 2009).
46 This formulation is favoured by Mohammad Khatami, one of the leading
advocates of intercivilisational dialogue see his address to the European
University Institute, Florence, on 10 March 1999 in Oxford Islamic Studies Online
34
Dialogue, 3, 2011| 109
(accessed at http://www.oxfordislamicstudies.com/article/book/islam9780195174304/ islam-9780195174304-chapter-58 on 26 October 2009)..
47 See Joseph A. Camilleri, Regionalism in the New Asia-Pacific Order, Cheltenham,
UK: Edward Elgar, 2003, pp. 280-294.
48 Rabindranath Tagore, Creative Unity, London : Macmillan, 1922 (accessed at
. http://www.readbookonline.net/ read/ 5791/18382/ on 8 February 2010).
49 Ashis Nandy, A New Cosmopolitanism: Towards a Dialogue of Asian
Civilizations , in Kuan-Hsing Chen (ed), Trajectories: Inter-Asia Cultural Studies,
London: Routledge, 1998, p. 132.
50 Daisaku Ikeda, Toward A Global Moveemnt for a Lasting Peace, Tokyo: SGI, 1986,
p.13.
51 Daisaku Ikeda, Toward a New Era of Dialogue, Tokyo: SGI, 2005, pp. 4245.
52 The declarations issued at the conclusion of the five dialogues were accessed
at: http://www.dfat.gov.au/ asean/ on 15 January 2010.
53 See Welcoming Remarks by Dato Seri Utama Dr. Rais Yatim, Minister Of
Foreign Affairs, at the Third International Conference on the Muslim World
and the West: Bridging The Gap , 9-10 June, 2008, Kuala Lumpur (accessed at
http://www.kln.gov.my/ ?m_id= 25&vid= 686 on 28 October 2009).
54 See Chairman s Statement of the Second East Asia Summit, Cebu,
Philippines, 15 January 2007 (accessed at http://www.aseansec.org/ 19302.htm
on 27 October 2009).
55 See Chairman s Statement of the Third East Asia Summit, Singapore, 21
November 2007 (accessed at http://www.aseansec.org/ 21127.htm on 27
October 2009).
56 ASEAN Regional Forum statement on Promotion of Inter-Civilization
Dialogue, 2 August 2007 (accessed at http://www.mofa.go.jp/ region/ asiapaci/ asean/ conference/ arf/ state0708-3.html on 29 October 2009).
57 See Chair s Statement, Ninth ASEM Foreign Ministers Meeting, Ha Noi, 2526 May 2009 (accessed at
http://ww.aseminfoboard.org/ Calendar/ MinisterialMeetings/ ?id+ 228 on 28
October 2009).
58 See ASEF History ,
http://www.asef.org/index.php?Itemid= 62&id= 17&option= com_content&tas
k=view (accessed on 19 January 2010).
59 Phnom Penh Agenda for the Implementation of the ASEAN-EU Plan of
Action 2009-2010 (accessed at http://www.asean.org/ ASEAN-EU-PoA.pdf
on 21 January 2010).
60 Alliance of Civilizations High-Level Panel Report, 13 November 2006, New York,
United Nations, p. 49 (accessed at
http://www.unaoc.org/ repository/ HLG_Report.pdf on 22 March 2008).
61 Ibid., pp. 25-31.
62 Alliance of Civilizations Timeline (accessed at
http://www.unaoc.org/content/ view/ 328/251/ lang,english/ on 22 March
2008).
110 | Dialogue, 3, 2011
See AoC Implementation Plan (accessed at
http://www.unaoc.org/ content/ view/ 88/123/ lang,english/ on 27 October
2009)
64 Major Outcomes of the Alliance of Civilizations Forum, Madrid, 15-16 January 2008
(accessed at http://www.unaoc.org/ content/ view/ 225/73/ lang,english/ on 22
March 2008).
65 This is a difficulty which the UN High Representative, Jorge Sampaio, has
acknowledged. He has rightly argued that the Alliance project cannot be made
hostage to the quarrels on words , but his response would be more reassuring
if it had more adequately elaborated the dialogical thrust of the enterprise (see
his address to the Spanish Ambassadors Conference, Madrid, 11 September
2008, accessed at http://www.unaoc.org/ repository/ 091108address.pdf on 27
October 2009).
66 See, for example, V. Popov, The Alliance of civilizations Project , International
Affairs (Moscow), 53(5), 2007, 59-67.
67 Accessed at http://www.unaoc.org/ repository/ Spain_Plan.pdf on 27
October 2009.
68 Accessed at http://www.unaoc.org/ repository/ turkeyplan.pdf on 27
October 2009.
63
Dialogue, 3, 2011| 111
The Impact of New Cultural Trends on Traditional
Cultural
Establishment in Asia; Sri Lanka Experience
Rev. Prof. N. Gnanaratana50
Asia is known as the cradle of diverse cultures evolving
from thousands of years in the past. Among them Chinese,
Indian and Mediterranean cultures dominate the others like
Japanese, Korean and Persian. Due to vastness of these main
cultures, they have been able to exist and develop their own
cultures independently, without a considerable interaction
between each other. Nevertheless, they have influenced greatly
on relatively smaller countries. Early impact of these cultures
was mainly noticeable on two areas such as language and
religion. However, in course of time, arts like painting, music
and literature as well as other requirements of life like food,
clothing, buildings and furniture were also developed under the
influence of these mega cultures. This cultural influence in the
past was not rapid compared with present situation in which
advanced communication and human movement have made the
world a global village. In view of this situation, this paper
intends to examine the historical connections and cultural
routes in the Asian region in order to investigate into the
possibility of reestablishing socio-political harmony among the
nations. It is also an objective to evaluate advantages and
disadvantages of modern cultural impacts on traditional
practices and customs in certain geographical locations in Asia
region particularly in Sri Lanka.
University of Kelaniya, Sri Lanka
112 | Dialogue, 3, 2011
Apart from politics and economics the most powerful
element or tool that affects in dividing or harmonizing human
society is culture. Throughout the history of mankind so far,
culture has played a vital role in the demarcation process of new
human colonies or countries by integration and disintegration
of communities. As a result of the culture wise configuration of
human beings a series of demarcations of new human colonies
are witnessed in the recent past. Czechoslovakia is divided into
two parts; countries that belonged to Russian Federation today
stand separated; Sudan is the recent example that parted into
two independent countries, probably considering the cultural
identities of relevant communities, it seems that the proverb
unity is strength is no more valid or respected.
As far as the communities living together in larger countries
are concerned, their political and economic conditions seem
sound and powerful. Interestingly, despite political and
economic stability, many communities wish to be separated and
form smaller countries considering ethnic, language and
religious issues as more important.69 In this regard, a small
Island Sri Lanka is a good example in which Tamils living in
Northern part of the Island claimed one third of the land to
establish a separate state to emphasize their cultural identity.
Claims of Tibet people who are struggling for sovereignty over
a small valley adjacent to China is also another good example.
These examples prove nothing but the gravity of cultural
identity in which language and religion play a greater role. In
this regard, it is worthwhile to promote and historically establish
the forces that work for the unification of communities rather
than their separation.
Dialogue, 3, 2011| 113
Language
It is a well established fact that the Indo-Iranian and
subsequently Indo-Aryan language was a unifying force of
number of communities living in some of the West and Central
Asian countries as well as in South Asian countries in the Indian
subcontinent. A line of Asian countries have been linked by
language that derived from Indo-European language that
originated at least 5000 years before. According to the linguistic
survey of language, Indo-Iranian and Indo-Aryan languages
spoken in Iran, India, Pakistan Bangladesh and Sri Lanka had a
common source of origin. The fact was established by
comparing Avesta of the Zoroastrian in old Persia (Iran), Vedic
literature in India and Pali Tipitaka (Buddhist canon) in Sri
Lanka. The relationship between the language of ancient Iran
and South Asia can be re-established with the help of words in
religious documents found in eastern Iranian Chorasmia and
inscriptions of the Achaemenian kings.70
Avesta
Old
Persian
(Iran)
zaranya
Sanskrit
Pali
Sinhala
(India)
(Buddhist) (Srilanka)
hiranya
hiranna
ran
gold
English
haena
haina
sena
sena
sena
army
xsara
ahura
asura
asura
asura
lord
yajna
yanna
yaga
sacrifice
yasna
daeva
daiva
deva
deva
deva
god
azam
adam
aham
aham
mama
I
114 | Dialogue, 3, 2011
Linguistic connection is not limited to the above mentioned
nations, the language of Afghanistan pasto is also a descendant
from Old Iranian parswa which is very close to the Assyrian
forms. This term can also be connected with Avestan par su ,
Old Indian parsu rib . Whatever the original meaning of the
name, it seems to have been used widely by Iranian speaking
groups.71 With reference to the evidence found in the Avesta it
is said that by the time of its composition, apparently, the
Iranian speaking people had spread throughout southern central
Asia as well as modern Afghanistan and Sistan.
As Hoernle surmises in his research, migrating Aryans from
Iran have entered into India as two waves, and settled down
one in North-East India who developed Sanskrit and the
second group of people seems to have settled in North-East
India and uttered a language later known as Prakrit. According
to linguists both these languages belonged to Indo-Aryan stock.
The Buddha and the Mahavira the founders of two great
religions selected two regional Prakrits namely Magadhi (Pali)
and Ardhamagadhi(Arsha), since they were the mediums of
majority of people in the region marginalized by elite Brahmins
on account of their social status. Today, Buddhist scriptures
written in Magadhi are possessed by the southern Buddhist
countries like Sri Lanka, Myanmar, Thailand, Laos and
Cambodia.
In the meantime the Northern Buddhist countries like
China, Japan, Korea, Vietnam, Tibet and Bhutan adopted
Buddhist scriptures written in Sanskrit and translated them into
their native languages. As a result Buddhism has built up a
cultural network among the Buddhist communities in these
countries. Today the Buddhist world accepts Pali as the
language of the Buddha and as the language of the original
Dialogue, 3, 2011| 115
Buddhist scriptures, but in practice different countries use their
own native languages without any restriction. A similar view is
held with regard to Arabic, it is worldwide today accepted as the
language of the holy Quran, even in Sri Lanka. But Sri Lankan
Muslim community has selected Tamil in practical perspective
as their medium of religious activities. The Iranians did not pay
attention to Persian with a view to opposing Islam or Arab
influence, nor did they consider Arabic an alien language. They
regarded Arabic as the language of Islam and not as the
language of the Arabs. As they accepted Islam as a universal
faith, they accepted Arabic also as their own language as well as
that of all Muslims.72
Religion
Though the relationship of some communities in the region
can be established through the line of language, religious belief
in certain concepts of god was also a common characteristic in a
larger part of the region, prior to the presence of Islam. On the
one hand with the spread of Islam, it connected a number of
countries in the region religiously. On the other hand Buddhism
which has a greater sharing with Hinduism has been a linking
force of countries in South and South East Asia. Before the
advent of Islam in Iran and in India, there was a set of gods
who seem to have had a common origin in an area between Iran
and India. In this field, however movements of religious
thoughts with which the name of Zarathustra is associated have
tended to alter the picture from Iranian side. For instance
Avesta, daeva, Old Persian daiva, corresponding to Sanskrit
deva (god) has acquired the meaning of devil. In the same way
some Indian divinities appear in the Avesta as evil spirits such
as Vedic/ Avesta Indra, Vedic Nasatya, Avesta Nanhaitya.73
Though the concept of god Varuna is not present in Sri Lanka,
116 | Dialogue, 3, 2011
it was one of the most powerful gods in India in the ancient
time who is said to have derived from Persian Ahura Mazda >
Auranos> Varuna. The supreme god Ahura Mazda was credited
with the orderly arrangement of the cosmos.74 This concept of
Varuna which had great recognition in both India and Persia
was venerated as the upholder of physical and moral order
which was called rita.75
As mentioned above, one of the two schools of Buddhism
started to spread in North India, particularly in the region of
Kashmir, thenceforth, it was introduced to Central Asia, from
where Buddhism arrived in China through the Silk route. The
Silk route connected Middle-East with China for commercial
purpose, but it was also the cultural link connecting MiddleEast, India and China. Mahayana Buddhism, promoted by
eminent thinkers like Asvaghosha, Nagarjuna, Asanga and
Vasubandhu was a philosophical trend but moved along the
main trade routes which connected Indo-Iranian and Serindian
kingdoms of Central Asia and gradually spread as far as China
by 300 A.C. (the two Chinese capitals, Chang an and Loyang,
had 180 Buddhist institutions with 3700 members of Buddhist
monks).76
It is said that before the advent of Islam in Persia, there had
been some Buddhist elements which also contributed to some
extent in the course of introducing Buddhism to China. The
Buddhist monk called An-shi-kao who was an east Iranian
national is reported as one of the early translators of Buddhist
scriptures into Chinese. As a result, today Chinese Buddhists
possess a Buddhist canon translated into Chinese with the
inclusion of certain local elements of Confucianism and
Taoism. Mahayana aspect of Buddhism which is spread in many
countries got the present form because of this amalgamation.
Dialogue, 3, 2011| 117
Buddhism evolved in China as a mainspring of its art and
philosophy and a principle trend of the Chinese way of life .77
Unlike other religions Buddhism has culturally got mixed
with native cultures in different countries, leaving its
fundamental philosophy unchanged. In the 3rd century BCE,
when Buddhism was introduced to Sri Lanka, native people in
the Island were the worshipers of nature-gods, but Buddhism
grew up without interrupting to their belief and eventually they
were absorbed to Buddhist culture rather than philosophy.
From the beginning, Sri Lanka Buddhist culture has absorbed a
number of Hindu elements like belief in gods, due to its Indian
origin and long interaction. This influence of Hinduism
increased during the time of the invasion of South-Indian rulers.
However, it should be mentioned that Sri Lanka Buddhist
monks strongly resisted philosophical interventions and hence
they have been able to keep pristine purity of canonical
teachings.
However, gradually the ancient trade routs which connected
Buddhist lands fell into the hands of Venetian and Arab
seafaring traders, and even the infrequent interaction among the
traditions ceased. With the presence of European colonialism in
Asia, first by Portuguese and subsequently by the Dutch and the
British the isolation of the Buddhist traditions became further
intensified. For nearly three centuries from the sixteenth to the
nineteenth, there was little or no contact among them.
In Sri Lanka context, until the presence of European
colonials three main religious communities Buddhists, Hindus
and Muslims lived in the Island without any serious disputes
among them. However, Europeans are the most responsible
who disturbed cultural and religious coexistence in the region
and wanted divisions among the communities to get footing
118 | Dialogue, 3, 2011
first for commercial purpose and then to establish their
Christian movements. They made the education and religious
system in the Island upside down to train and motivate people
to be employed in their businesses. Interestingly, during this
adverse situation the three communities Sinhalese, Tamils and
Muslims stood united against the rule of colonials eventually
causing them to leave the country.
As far as the present cultural situation in Asia is concerned,
emerging new trends have been identified which disturb the
natural function of longstanding Asian culture. According to the
reports from Asian countries including India, Bangladesh,
Nepal and Thailand certain Western evangelical movements
active even against the Christian Church, are finding unethical
ways and means to convert people into their faith today. This
attempt has seriously created disputes and distrust among the
communities. On the other hand, the impact of Indian Hindi
films also is said to be creating serious repercussions in the
society that leads to fast Indianization. In addition millions of
Asian people who engaged in foreign employments especially in
the Middle-East have also been creating a great impact on the
traditional basis of the Asian culture. Recent incidents reported
in certain parts of the Island reveal that this has created distrust
and disunity even within the community of Muslims.
As said above Sri Lanka has been a stronghold of Theravada
Buddhism from its inception. But today with the rise of China
as an economic giant, Chinese cultural impact in South Asia
region has also become noticeable. Increasing popularity of
Chinese food in the region is one aspect of the changing life
pattern of people. More significant is the religious influence,
under which people have much interest in Chinese Mahayana
Buddhism for the success of their commercial activities rather
Dialogue, 3, 2011| 119
than spiritual advancement through the Theravada Buddhism.
In view of this even a new course of study has been introduced
into the curriculum of universities as popular Buddhism .
It is significant to note that three ethnic communities
Sinhalese, Tamils and Muslims in the recent past have been
undergoing unprecedentedly the cultural impact of China, India
and Middle-East respectively. This mounting cultural impact
though it is beyond control, has created unnecessary
competition leading respective communities towards unrest.
Therefore, it is evident that increasing movements of the
mankind, rise of new world economies as well as forceful or
unethical attempts to impose religious, language and political
views on others disturbs mainly the traditional multi-cultural
basis of the communities leading societies towards communal
conflicts.
In this regard it is imperative now to act before the problem
gets really serious. We cannot control overseas cultural impacts,
in view of the fast improving human movements and
communication facilities. What we have to do is to bridge the
widening gap between communities. While maintaining cultural
identities, people should be educated to live in a multi cultural
society with respecting to others human rights. Human
movements as well as improving communication facilities itself
have to be employed to achieve this noble objective. Finally it
should be mentioned that this interreligious dialogue no doubt
is a grate step to establish such a society free of conflicts.
120 | Dialogue, 3, 2011
End Note
www.Chinatownconnection.com
Burrow T, The Sanskrit Language, Faber and Faber, London, p.4
71 Oktor Skjrva, The Indo-Aryans of Ancient South Asia, Ed, George
Erdosy, Berlin, 1995, p.156
72
Martyr Ayatullah Murtada Mutahhari, Islam and Iran: A Historical Study
of Mutual Services, Translated from the Persian by Dr. Wahid Akhtar
73 Burrow T, p.5
74 Kellens J, Zoroastre et I Avesta ancien, Paris, 1991, pp. 41-46
75 Keith A.B. The Religion and Philosophy of the Veda and Upanishads, p.
433
76 Ananda W.P.Guruge, An Agenda for The International Buddhist
Community, Colombo, 1993, p.64
77Ananda W.P.Guruge p.65
69
70
121 | Dialogue, 3, 2011
Peace: A Common Discourse of Eastern Schools of
Thought
Zahir al-Mahmeed
People are of two groups, they are either your brother in religion, or
similar to you in creation . (The Commander of Faithful, A li bin A bi
Talib)
Asia, being the birthplace of Abrahamic divine religions,
and philosophical schools of thought, which have created
grate terrestrial rules and regulations in the world, is different
from the other continents. Asia also is the home to most of
the sacred and holy places that people from all around the
world visit regularly. This leads to the exchange of thoughts
and opinions among different civilizations and nations and
shows the belief of people in sublime divine and humane
values.
Therefore, the nations in this continent have brought
knowledge, culture, and awareness to the world. This
contains beliefs like Hinduism, Confucius, Buddhism, and
divine religions like Judaism, Christianity, and Islam.
These schools came to being to spread virtues and ethics
and the happiness of human being in this world and in the
world-after. They all aim to establish peace in the world.
Peace of an individual with the self first, and peace with the
environment, after that.
Peace is one of the most important factors that form the
basis of the dialogue among different Eastern schools and
religions. But why is it that the nations that own the virtues
122 | Dialogue, 3, 2011
and knowledge and have exported it to other countries have
gotten into fights and struggles, and their controversies have
led to severe conflicts and wars? What is the solution for
getting rid of the anti-human policies and reaching peace?
By sending the Prophets, God has given people
everything they need to establish peace. The hope for peace is
not only for a specific nation, because this would be against
God s justice. No nation is considered better than another
one for God. The only thing that differentiates people from
each other and makes them better or worse than others is
their beliefs and faith.
The Principles of Peace
Peace could be established if there is justice in a society.
All the thinkers, the followers of the Abrahamic religions, and
the advocators of the sublime values believe in this fact. At
the same time, the establishment of peace and affection
among people does not mean that they should not face the
cruel people and that they should let the tyrants act as they
want. However, facing the tyrants and the cruel people does
not mean hating individuals and groups. It only means
standing up to their unjust and cruel acts. To face the cruel
means to use the logic of affection and peace and to try to
show them the right path and the divine path of God, so that
they might be saved from their ignorance too.
The followers of the schools of thoughts and the
establishers of international rules and regulations, along with
those who establish different countries constitutions, always
have several rules in mind as the natural rights of the people.
Some of these rights could be named as:
Dialogue, 3, 2011| 123
1. Not to discriminate among different people in regards
to their rights and honor.
2. Not to threaten people s financial condition and
health.
3. To provide people with the freedom of thought and
of religion.
4. Not to invade people s houses and private lives.
5. To provide people with the opportunity to do
scientific researches freely, to have the freedom of speech,
and to keep them away from ignorance.
6. To provide people with the public health and to
prevent from different illnesses.
7. To provide people with the freedom of transportation
and communication.
8. To have respect for people s efforts and hard work, to
give them the freedom to choose their own destiny, and to
justly reward those who work hard.
9. To cooperate with different nations benevolently and
to provide them with aids without considering their race,
religion, or nationality.
10. To provide appropriate lives for the individuals, as
their definite right, and to keep them away from poverty and
need.
11. To guarantee people s rights in defending themselves
against cruelty and attacks.
These points are in harmony with human nature, as they
are the bases of the expansion of peace in different societies
and among nations, and the leaders of Abrahamic religions
have talked about them in many different ways.
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Islamic Approach to Peace
According to Islam, peace (As-Salam) is one of the
attributes of God and to spread it among people is
considered as admirable as to fight for God and it is rewarded
greatly by Him. One of the basic and appropriate ways to
expand justice among people is to establish peace among
them, as it is considered as the greatest virtue both in this
world and in the world-after. No one could bring peace for
others, unless they are motivated by it; as they say, people
cannot give others something that they lack themselves.
Therefore, for establishment of peace and for its
continuity we first need to establish justice, which means to
have respect for different people s honor, and to help them
have what they deserve.
Imam Ali said in this regard that human beings were
whether brothers, or similar in creation.
Imam Baqer, also, quoted from Hazrat Salman, Establish
the peace of God, as the cruel people won t be blessed by the
peace of God. According to Sheikh Koleini, such a bounty
cannot be given to the cruel people, because of their cruelty.
To help the cruel is cruelty in itself and people should avoid
doing it.
These sayings show the grandness and the value of peace
and the respect these great people had for the establishers of
peace; something that is denied from the cruel people, from
the law breakers, and from those who stand in the way of the
rules of peace establishment. To face such people, is an act to
establish peace in itself, as the cruel people might get back to
the right path and be forgiven, if we try to return to people
Dialogue, 3, 2011| 125
the rights that they have denied from them and make their
wrongs right.
There are many verses in Quran about the necessity to
fight with the cruel people, in order to get back the denied
rights and to establish peace.
Some instances are:
Allah only forbids you, with regard to those who fight
you for (your) Faith, and drive you out of your homes, and
support (others) in driving you out, from turning to them (for
friendship and protection). It is such as turn to them (in these
circumstances), that do wrong. (Al-Mumtanaha: 9)
Be not weary and faint-hearted, crying for peace, when
ye should be uppermost: for Allah is with you, and will never
put you in loss for your (good) deeds. (Muhammad: 35)
So lose not heart, nor fall into despair: For ye must gain
mastery if ye are true in Faith. (Al Imran: 139)
These verses show how important it is for Quran that we
let fighting with the cruel people to be our last solution and
to try to use non-violent methods before that.
Peace in the Viewpoint of Christianity
The Abrahamic religion of Christianity too, invites people
to peace like the other Abrahamic religions. What Christianity
means by peace is the same as Islam. Both these religions call
to peace and emphasize on the honor of people, and the
expansion of virtues and affection.
There are some verses in the Bible in this regard:
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May peace be with you; my peace I give to you: I give it
not as the world gives. Let not your heart be troubled; let it
be without fear. (John, 14:27)
For the kingdom of God is not food and drink, but
righteousness and peace and joy in the Holy Spirit. (Romans,
14:17)
Religion is not there to help the cruel political rules and
regimes, but it is there to spread justice and to establish peace
and truth. It tries to stop such regimes from insulting the
honor of people, because the rule of God on the earth is not
biased in any way. It is so great that a political system cannot
limit it.
I give you a new law: Have love one for another; even as
I have had love for you, so are you to have love one for
another. (John, 13:34)
The bishops and the clergies in Quds churches despise
every teaching that justifies cruelty and aggressiveness under
the name of religion, because those are against the teachings
and commands of Jesus Christ and they only mean to take
away the rights of certain people from them.
They stated, We, the Christian Palestinians, declare in
this historical document that the military occupation of our
land is a sin against God and human and the thought that
justifies this occupation is not but a deviation from the
teachings of God. It is very far from the teachings of
Christianity, which are based on affection, helping the
oppressed and equality among nations.
Some of the terms that have been defined based on the
teachings of Christianity are as follows:
Dialogue, 3, 2011| 127
Cruelty: No one, under no condition, have no rights
to ask the oppressed to keep quiet against the oppressors and
not to ask for what they deserve, because peace cannot be
established by taking away people s rights from them and if
someone establishes peace by cruelty, this peace is misleading
and is the source of destruction only.
Friendship with the Enemies: Christianity
differentiates between enemy as an individual, and enemy as
the source of cruelty and wickedness. Christianity invites
people to affection, as it believes that God is present in the
soul of every human being, even the enemy. Affection wipes
away the grudges people hold against their enemy as an
individual, but it does not wipe away the grudges they hold
against the enemy as the source of evil.
Christianity asks the enemy to end its cruelty and
aggression, and to make up for them by affection, because
affection frees people from the devil and makes them the
sons of God and the brothers to every human being.
What Christianity says about affection and peace, is in
accordance to what Islam says about these concepts, because
resistance occurs only by standing up to cruelty and devil.
God sent the Prophets to get rid of cruelty and devil, which
are against the bases of peace. Peace cannot be established
among people by cruelty. Therefore, the believers should stop
the cruel people from what they are doing based on the
commands of peace and divinity, and to return the denied
rights of the oppressed people to them and to prepare the
appropriate environment for establishment of peace.
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Peace in the Viewpoint of Judaism
The followers of Muses (Jews) follow the Ten
Commandments that were revealed to them after leaving
Egypt for Palestine. These Ten Commandments are:
"I am the LORD your God who brought you out of
the land of Egypt, from the house of slavery. You shall have
no other gods in My presence..."
This commandment is to be aware that God exists
absolutely and influences all events in the world and that the
goal of the redemption from Egypt was to become His
servants. It requires the acknowledgment of the single God
of Abraham, Isaac and Jacob, and the denial of the existence
of false gods.
"Do not make an image or any likeness of what is in
the heavens above..."
This prohibits the construction or fashioning of "idols" in
the likeness of created things (beasts, fish, birds, people) and
worshipping them (aniconism). It also prohibits making an
image of the God for use in worship.
"Do not swear falsely by the name of the LORD..."
This is a prohibition against making false oaths in the
name of God, specifically those which are pointless, insincere
or never carried out.
"Remember [zachor] the Sabbath day and keep it holy"
(the version in Deuteronomy reads shamor, "observe")
The seventh day of the week is termed Shabbat and is
holy, just as God ceased creative activity during Creation. The
aspect of zachor is performed by declaring the greatness of the
day (kiddush), by having three festive meals, and by engaging
in Torah study and pleasurable activities. The aspect of shamor
Dialogue, 3, 2011| 129
is performed by abstaining from productive activity (39
melachot) on the Shabbath.
"Honor your father and your mother..."
The obligation to honor one's parents is an obligation that
one owes to God and fulfills this obligation through one's
actions towards one's parents.
"Do not murder."
Murdering a human being is a capital sin.
"Do not commit adultery."
Adultery is defined as sexual intercourse between a man
and a married woman who is not his wife.
"Do not steal."
This commandment refers to kidnapping and not to theft
of material property, as theft of property is forbidden
elsewhere, and it is not a capital offense. In this context it is
to be taken as "do not kidnap.
"Do not bear false witness against your neighbor"
One must not bring a false testimony in a court of law or
other proceeding.
"Do not covet your neighbor's wife
One is forbidden to desire and plan how one may obtain
that which God has given to another. Maimonides makes a
distinction in codifying the laws between the instruction
given here in Exodus (You shall not covet) and that given in
Deuteronomy (You shall not desire), according to which one
does not violate the Exodus commandment unless there is a
physical action associated with the desire, even if this is legally
purchasing an envied object.
There are also some other instances in the following
verses:
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And a stranger shalt thou not wrong, neither shalt thou
oppress him; for ye were strangers in the land of Egypt.
(Exodus, 22:10)
The stranger that sojourneth with you shall be unto you
as the home-born among you, and thou shalt love him as
thyself; for ye were strangers in the land of Egypt: I am the
LORD your God. (Leviticus, 19:34)
Love ye therefore the stranger; for ye were strangers in
the land of Egypt. (Deuteronomy, 10:19)
To think about the teachings of Hazrat Muses to his
people and by comparing them to the reality of how Zionists
treat Palestinians and the other people in the world, we could
infer that they have totally been deviated from the teachings
of the Ten Commandments, and they are just after their own
benefits and they are willing to deviate from every rule in
order to get what they want.
There are many different sects in the religion of Judaism,
just like every other religion. These sects have different
opinions about war. Some consider it unlawful and
emphasize on non-violent methods of standing against
tyranny. But some others do accept war under special
conditions.
Torah says about war:
1.
2.
3.
4.
Pursue peace before waging war
Preserve the ecological needs of the environment
Maintain sensitivity to human life
The goal is peace
Dialogue, 3, 2011| 131
According to everything that was said, the Zionists could
not be considered as Jews, as what they are doing has nothing
in common with the teachings of this religion.
Peace in the Viewpoint of Hinduism
Hinduism has the greatest number of followers after
Islam and Christianity. One cannot call Hinduism a religion,
but it is more of a way of life.
Hinduism believes in four main principles for human life:
Karma, Janma, Dharma, and Brahma.
By studying the main ideas of Hinduism, we can infer that
peace is the greatest ambition of the followers of Hinduism
and they repeat the world peace in the ending part of their
religious rituals, Peace, peace, peace. (Om shantih, shantih,
shantih), which means peace for the people, peace for the
forces of nature, and peace for the universe.
In many Hindu books the main teaching is to try to have
inner peace, as well as outer peace. This could be gained by
pondering and by calmness.
Or (va) through controlling the expiration
(pracchardana) and retention (vidharanabhyam) of energy
(pranasya) [the mind can be purified, clarified, and stabilized
while grace also is evinced -- citta-prasadanam is brought
forward]. (Patanjali Yoga Sutras, Sutra I. 34 Pracchardanavidharanabhyam va pranasya)
But in regards to fight against tyranny, one of the most
important principles of Hinduism is non-violence, which was
used by Mahatma Gandhi, the leader of the Indian
revolution. He emphasized on the power of the oppressed
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over the oppressor without considering the number of the
people and said, I learnt from Hussein how to be tyrannized
and achieve victory!
And, I have studied the life of Imam Hussein, the great
martyr of Islam, thoroughly, and I have pursued the history
of Karbala, and now it is clear to me that India should learn
from the life of Hussein if she wants victory.
Mahatma Gandhi mingled the principle of non-violence
with the great human responsibilities and declared, Nonviolence springs from power, and power springs from God.
Neither human, nor non-violence has a natural resource.
Peace in the Viewpoint of Confucianism
Confucius was a Chinese thinker and social philosopher,
and was born in 551 BC.
The philosophy of Confucius emphasized personal and
governmental morality, correctness of social relationships,
justice and sincerity. These values gained prominence in
China over other doctrines. Confucius' thoughts have been
developed into a system of philosophy known as
Confucianism.
Confucianism is not a divine religion to define the
relationship of people with God. It actually is a moral system
that helps people connect to their brothers and sisters.
Confucianism is an optimistic belief that could be divided
into six main principles:
1. Jen (Oneness, man-to-manness, love): Jen is an all
encompassing love for not only every other person but also
of oneself. Translating the Chinese character Jen leaves us
Dialogue, 3, 2011| 133
with the symbol for 'human being' and for 'two'. This
translates loosely to loving others as you would love yourself,
and in the West it could be best described as Confucius'
golden rule. However Confucianism states the Golden Rule
in the negative- "Do not do unto others what you would not
want others to do unto you".
2. Chun Tzu (One who lives by Jen): The Chun Tzu
is one who lives by the ideal of Jen and is neither petty,
arrogant, mean-spirited or vengeful. A Chun Tzu is one who
is comfortable with his or herself and is completely respecting
to the people he or she meets.
3. Cheng Ming: The Confucian doctrine that to know
and use the proper designations of things in the web of
relationships that creates meaning, a community, and then
behaving accordingly so as to ensure social harmony is The
Good.
4. Te (Power, political power): Te establishes the
guidelines for a just government and faithful subjects.
Government should be virtuous while ruling, and must keep
the confidence of the people. As subjects to the ruler, they
must give their popular trust for a country to prosper.
5. Li (the way things should be done): In Li one must
be aware of the way one should act and function within a
society. In Li one can best cultivate their character by
understanding what it entails. Li encompasses most
importantly the Doctrine of the Mean, and the Five Constant
Relationships.
6. Wen (the arts): Wen is Confucianism's respect for art
for art's sake and for society's sake as well. Confucius saw
that great and powerful nations has extensively cultivated
their arts and intellectual endeavors. As knowledge grows, so
does the country, leading Confucius to base his esteem of a
134 | Dialogue, 3, 2011
country by the beauty of its art and the intellect of their
philosophers.
Confucianism was started in China and its main emphasis
is on the faith in the necessity of the harmony of all creatures,
and on mercy. This contains in itself concepts like peace,
cooperation, commitment, strength, morals, and love. More
than that, it is against any kind of attack and it prefers defend.
These are the principles that have formed the culture of
China.
In this culture, winning the war does not matter. The
defeat of the enemy without a war is what is better. The best
way to defeat the enemies is to use surprising methods
against them. The second best way is to use diplomacy and
only the third best way is to wage a war.
Peace in the Viewpoint of Buddhism
Buddhism is a set of humanistic, philosophical, religious,
civilized, and cultural beliefs and is consisted of human
values. Buddhism believes that all human problems spring
from greed, anger, and ignorance.
Peace is one of the basics of Buddhism which is called
Santi-Raja. Buddha tried to encourage people to strife for
inner peace and harmony in life, in order to gain Santi-Raja.
Buddhism believes in Ahimsa (Non-violence) always and
for every creature. The only exception is the animals they
sacrifice for God and with His permission.
According to Buddhism each person has the duty to help
his brother and no one could humiliate others.
Dialogue, 3, 2011| 135
The Complementary Role of People in Religions,
Cultures, and Expansion of Peace
One of the factors that help up spread the culture of
peace and face the tyrants is to guard the rights of the
individuals or people with whom we have difference of ideas,
because different ideas are what help nations grow and move
towards perfection. People need to exchange thoughts and
use their differences in a positive way.
It is normal that people reach perfection if they have
something in common to share with each other. If these
common ideas are about religious and Godly matters, this
perfection will have a great value. There are some points we
could mention in this regard:
A) The Theory of Absolute Truth: The absolute truth
is the same in all the times and in all the places and it is not
influenced by any changes.
They have defined the theory of the absolute truth this
way:
The truth is, in every limited time and place, a truth in
that time and place, and every truth for each person is a truth
for all the people. Truth is a firm right, whether we believe in
it or not. The truth, whether being discovered or not, cannot
be created by the culture or by the clergy.
B) The Theory of Relative Truth: Truth is a right
which is trapped into the limitations of time and place. Each
truth is considered as the truth only by some of the people,
and not by everyone. Something might be the truth now,
while it has not been the truth in the past, and might not be
136 | Dialogue, 3, 2011
the truth in the future. It could change always and forever
and it could be influenced by people s viewpoints.
C) Fuzzy Logic: This logic has multiple values, which
gives us the chance to differentiate between the stage values
from the traditional evaluations (like yes and no, black and
white, etc.) and it could challenge the human thoughts by
computer programming.
D) Liberty in Flexibility of Thought and Its
Promotion: This will help innovation, modernism, and
growth in the production of the best notions and making the
decisions by the consultation and participation of people.
E) Effort and Practice in the Way of Carrying out the
Similarities and Wiping away the Differences: To have
respect for the thoughts of the others, and to live in peace
without ignoring others or looking down on them.
God said in Quran, It is part of the Mercy of Allah that
thou dost deal gently with them Wert thou severe or harshhearted, they would have broken away from about thee: so
pass over (Their faults), and ask for ((Allah)'s) forgiveness for
them; and consult them in affairs (of moment). Then, when
thou hast Taken a decision put thy trust in Allah. For Allah
loves those who put their trust (in Him). (Al Imran: 159)
No one could own the absolute truth. As a result, no one
could condemn others and resolve that they are no more
Muslims or believers. People should accept each other, try to
find a way to link to each other, and to converse with each
other, so that they might be able to help each other move
towards perfection by holding a small part of the truth, each.
There are some things different countries could do to
establish peace, some of them are:
Dialogue, 3, 2011| 137
A) The Strategic Axis
B) The Cultural and Social Axis
C) The Legal Axis
D) The Political Axis
E) The Advertising Axis
F) The Human Service Axis
G) The Ecology Axis
After that, the various centers and organizations in
different countries should cooperate, so that they could carry
out their plans in the way of expansion of the culture of
peace and fighting against cruelty and tyranny.
Public Diplomacy in the Service of the Civil Society
Because different nations in the world have various social,
cultural, ideological and artistic things in common, by
strengthening the fundamental relations by the aid of the civil
society organizations as the decision-making centers in the
countries of each continent, they could both communicate
their ideas about the common issues among nations, and lead
their meetings and conventions towards a practical scope
from a merely intellectual one.
The public diplomacy could be used as a means of
communication of thoughts and opinions and removing
doubts and pessimism among people in the region and also
the political systems, and to try to unify the concepts of
political terms, and finally, to reach a common understanding
and to express it with the aim of a rational discourse and an
aid to the public goals and specific plans for activation and
execution of it, because there are a lot of evidence and
reasons for the opinions of people from all over the world
138 | Dialogue, 3, 2011
for making possible a culture of peace, human rights, and an
honorable life
The Union of Civil Society Organizations in Asian
Countries
In order to activate the public diplomacy in a dynamic
way, with the aim of stronger cooperation between religions
and Eastern schools of thought, the practical measures
should be carried out in the framework of the organizations,
like foundation of the nationwide union of the civil society
organizations in Asian countries, so that the founders could
study every measure and carry them out in a joint executive
program. Therefore, exchange of thoughts and beliefs and
executing them according to human interests and
strengthening human relations on the basis of high common
values, could strengthen peace and wipe away oppression,
war, tyranny, and struggles that are based on personal
motivations.
Suggestions
Based on what was said about peace as the common
dialogue among religions and schools of thought in the East
we could get to the following suggestions:
First, to activate the public diplomacy by strengthening
and consolidation of relations and cooperation among the
organizations of the civil society based on different subjects
with the aim of concentration and coordination of efforts and
measures for organizing executive strategies and guaranteeing
permanent presence in different scenes of spreading peace.
Dialogue, 3, 2011| 139
Second, to perform all the intellectual efforts in the form
of executive operations from which practical solutions could
be extracted.
Third, to help the two formal and public roles of the
governmental institutions and civil society organizations
progress with the aim of carrying out missions and loyalty to
peaceful purposes and confrontation with the domestic and
foreign seditions and cooperation in the realization of peace
and humanity within the framework of human values and the
common principles among religions and Eastern schools of
thought
140 | Dialogue, 3, 2011
The Impact of Environmental Ethics on
Convergence in Asia
Mohammad Hasan Mozaffari51
Abstract
Proved hazardous, environmental crises have turned into
modern man s most important concern and it is believed that
it can even be a threat to world peace and security. Scientific
conferences and seminars, declarations, agreements,
memorandums of understanding and ratification of laws
concerning various environmental issues are all indicative of
man s inability in coping with this problem. Hazardous
natural and industrial phenomena like climate change,
explosion at the Chernobyl Nuclear Power Plant, the recent
Tsunami and the Fukushima Daiichi Nuclear Power Plant
disaster in Japan - with their transnational effects - have
created panic at the global level.
The above-mentioned situation gives rise to several
questions:
What should be done in order to resolve
environmental problems and crises at both national and
international levels and avoid possible conflicts arising from
such disasters?
Is it sufficient to merely have faith in scientific and
technological innovations?
Are these crises not the effects of the so-called
scientific and technological developments?
Advisor to Vice-President (International Affairs) of the Islamic Culture and
Relations Organization
Dialogue, 3, 2011| 141
Would it not be better for the man to have a second
thought on the philosophical and civilizational thoughts of
the West and the scientific and technological achievements of
the modern age?
Would it not be better to make a return to our
traditional and religious teachings, principles and values?
The repeated use of the phrase Environmental Ethics
in the recent years point out to the necessity of such a return.
With these points in mind the present paper is an attempt to
review and examine the role of fundamental beliefs and
values of the modern philosophy as well as the role of
spirituality and environmental ethics in promoting
convergence in Asia.
Introduction
In no other period of human history has pollution and
environmental problems been of so much of concern. The
modern way of living, production and consumption as well as
the depletion and destruction of natural resources and
increasing pollutions are becoming serious threats to
environment, human health, living beings, peace and security
at national and international levels. Materialistic beliefs as well
as a materialistic approach to and definition of man and
modern science and technologies are the main culprits for
such a situation.
At the time when the world is seriously apprehensive of
possible future conflicts over environmental resources and
the pollutions caused by harmful and hazardous activities of
multinational corporations it raises hopes to witness the
active presence of religious leaders and thinkers in national
and international conferences on environmental issues;
142 | Dialogue, 3, 2011
especially since a number of Asian societies are experiencing
conflicts and clashes between the followers of different
religions. Under such circumstances the questions that come
to mind are whether engagement in such discussions does not
lead to further and increased social divergence and conflicts?
Can religions take constructive steps for eliminating the
existing concerns? Will the involvement of religions in this
area make man more responsible towards the environment?
Concepts
Spirituality: refers to non-materialistic, sacred and
religious issues that belong to the metaphysical world
bestowing a non-material meaning to being and existence. It
denotes that man finds himself answerable to a force and
power that is over and above worldly forces.
Environment: refers to the natural world and all the
external factors, including water, air and soil influencing the
life and activities of people, plants, and animals.52
Ethics: refers to good and bad principles, values and
criteria that have been accepted by the collective conscience
of human beings and are expected to be abided by all
(individuals and groups).53
Asian Religions: Which are divided into the two
categories of revealed and non-revealed religions. Abraham
religions (Islam, Christianity and Judaism), which are based
on divine revelation while other religions like Hinduism and
Buddhism which profess enlightenment and perception of
truth through austerity, meditation and other special spiritual
Mozaffari, M. H., Majmu eh Maqalat Hamayesh Ensanshenasi Farhangi ,
Dialogue, 3, 2011| 143
practices and experiences. Each of these religions and schools
of thought emphasize certain ethical, moral and behavioral
dos and don ts for a better personal and social life.
Questions:
- Are the beliefs, principles and philosophical values of
the modern Western civilization convergent with Asian
religious and philosophical beliefs and principles; especially in
the area of environmental ethics and as regards to finding
solutions to environmental problems and crises?
- What are the most important elements of spiritual and
ethical convergence or divergence as regards environment?
- Can a return to principles, values and teachings of Asian
traditional and religious schools of philosophy result in
sociological divergence?
Scope of Discussion: Asian schools of thought, Abrahamic
religions and, to some extent, modern Western thought and
civilization
The Most Important Areas of Convergence and
Divergence
Discussion on spirituality and environmental ethics has a
wide scope and it is rather impossible to include all relevant
issues in a single paper. Therefore, attempts have been made
to touch upon the most general and important issues. This is
because most relevant issues fall under the scope of general
discussion. Nevertheless, we shall begin with beliefs since
besides playing a significant role in shaping man s morality
and attitude, including environmental ethics, beliefs have the
144 | Dialogue, 3, 2011
tendency to
profoundly.
impact
convergence
and/ or
divergence
The Role of Beliefs and Values in Convergence and
Divergence
It goes without saying that man s behavior is at times a
function of his instincts and tendencies and at times
influenced by his beliefs and way of thinking. Man s belief
and value system act like a powerful software in using his
body, thought, knowledge, skills and in one word all of his
faculties and material and non-material resources. Therefore,
the belief and value structure of every society about the
management of its resources and their consumption have a
fundamental and active impact on it. An individual who
considers the universe a collection of meaningless
materialistic phenomena that has no caretaker and one who
does not consider man to be anything but a physique without
any spiritualistic identity54 is different from a spiritualityoriented consumer who views the world and its natural
phenomena as a divine creation and considers himself
responsible towards it55. It is evident that these two
The Glorious Quran refers to such people in these words: They know only
some appearance of the life of the world, and are heedless of the Hereafter.
Have they not pondered upon themselves? Allah created not the heavens
and the earth, and that which is between them, save with truth and for a
destined end. But truly many of mankind are disbelievers in the meeting
with their Lord. Have they not travelled in the land and seen the nature of
the consequence for those who were before them? They were stronger than
these in power, and they dug the earth and built upon it more than these
have built. Messengers of their own came unto them with clear proofs (of
Allah's Sovereignty). Surely Allah wronged them not, but they did wrong
themselves. (Surah AlThe Glorious Quran describes the belief system of the true believers in
these words: Blessed is He in Whose hand is the Sovereignty, and, He is
Able to do all things. Who hath created life and death that He may try you
which of you is best in conduct; and He is the Mighty, the Forgiving, Who
Dialogue, 3, 2011| 145
individuals have different outlooks and attitudes in respect of
their policy making in respect of utilizing the natural
resources. This is one of the main differences of the modern
materialistic civilization of the West with the spiritualityoriented cultures of Asia.
Regrettably, it has become the common belief of public
policy makers as well as the owners and managers of
multinational corporations and other Western and Eastern
companies that the universe and its resources have been
bestowed on them accidently and they should take advantage
of this golden opportunity to exploit it to the maximum and
make the most of its natural resources before it is late and
taken over by their rivals. And it is this belief system that has
proved to be the root cause of many problems including
pollution and depletion and destruction of natural resources.
Despite their serious differences both capitalism and
socialism schools of thought are deeply rooted in materialism
and in this respect there is no difference between the two.
Being part of the spiritualistic front the ancient schools of
thought like Hinduism, Buddhism and Jainism as well as the
religions of Islam, Christianity and Judaism are in
convergence vis-à-vis the humanistic front of the materialists
and those who are wantonly exploiting the natural resources
of the world to cater to their vested interests. All the Asian
religions and schools of thought are against greed,
excessiveness, cruel exploitation of resources and living
beings and generally speaking against causing corruption in
the world of creation. In the belief system of Indian religions
hath created seven heavens in harmony. Thou) Muhammad (canst see no
fault in the Beneficent One's creation; then look again: Canst thou see any
rifts? Then look again and yet again, thy sight will return unto thee
weakened and made dim.
146 | Dialogue, 3, 2011
like Hinduism and Buddhism such people are caught in their
karma and either face the consequences of their deeds in
this life or in their subsequent future lives, since they will not
be free from repeated rebirths or reincarnations and painful
lives in which they will be reborn in the future.56 Abrahamic
religions, too, believe that those who engage in corrupting the
world of creation and oppress God Almighty s creatures will
be punished both in this world and in the hereafter. Thus,
Asian religions and cultures do not consider the creation of
the world to be a meaningless accident to be used and
misused in whatever way possible and hold man accountable
for his actions and deeds.
However, there are also certain differences between the
various Asian cultures and religions in the sense that while
some schools of thought like Hinduism, Buddhism, Jainism
and Christianity basically recommend austerity and monkship
and monasticism in its extreme form57 Islam does not
approve of such deprivation from worldly divine blessings. In
other words, Islam is not against logical, sensible and fair
utilization and consumption of such blessings in a way that
the rights of other beings are not violated.
While being in convergence with the teachings of the
Asian schools of thoughts, Islamic texts consider both
monastic and materialistic worldviews as extreme. Islam
neither approves of suppressing man s legitimate instinctive
needs and wants nor does it approve of unleashed desires for
worldly affairs and materialism.58 Therefore, the Glorious
But as for monasticism, they innovated it We had not prescribed it for
them only seeking Allah's pleasure. Yet they did not observe it with due
observance. (Surah Al-
Dialogue, 3, 2011| 147
Quran adopts a balanced and realistic approach towards
man s life that would both cater to his material and spiritual
needs. This style of living is referred to as balanced and
moderate by Quran.59
It should, however, be kept in mind that from the Islamic
point of view adherence to justice and abstinence from
corrupting the world of creation are based on religious values
and beliefs rather than the need for doing away with the
existing crisis.
Convergence and Divergence in Having Respect for
Nature and Environment
One of the features common to all Asian religions and
cultures is respect for the entire world of creation. According
to the Glorious Quran everything in the world of creation is a
divine sign and manifests a particular quality of God
Almighty. A beautiful flower captivating man s attention is
the manifestation of divine beauty and its beauty reflects
upon its dependence on the Creator of beauty. A truly divine
believer sees the world as under:
I am happy with Him who has beautified the world
I am in love with the world since to Him belongs the
world60
In the view of such an individual every phenomenon is a
sign of God and His divine qualities. In several verses the
Glorious Quran refers to the components of the world of
creation as divine signs and asks man to study and ponder
Thus We have made you a middle nation that you may be witnesses to the
people (Surah AlA free translation of a couplet by the renowned Iranian poet, Sa di
148 | Dialogue, 3, 2011
about them; beside utilizing them within the framework of
divine dos and don ts.61 In other words, these divine creations
and signs have not merely been created to cater to the
physical requirements of man but also to cater to his
intellectual, mental, psychological and spiritual needs. In the
words of Sa di:
The leaves of the green trees in the eyes of one with
insight
Reflect upon the knowledge and power of the Creator
The Indian schools of thought and especially Hinduism,
however, go beyond mere respect and consider many natural
phenomena as sacred and even regard some of them as
divine. This is a point of divergence with Abrahamic
religions, for while Islam views all divine creations and
manifestations with respect it does not attach divinity to
them. The Glorious Quran rejects all those thoughts that
encourage man s inferiority before natural phenomena just as
it considers materialistic thoughts that look as every natural
phenomenon as a source to cater to man s pleasure and greed
as invalid. In other words in the religion of Islam man is only
invited to worship God Almighty in order to be freed from
being a slave or servant of other beings including his own
Some of these verses include: Among His signs is the creation of the
heavens and the earth, and the difference of your languages and colors
(Surah AlAmong His signs is the creation of the heavens and the
earth and whatever creatures (Surah Alheavens and the earth there are signs for the faithful. And in your creation
(too), and whatever animals that He scatters abroad, there are signs for a
people who have certainty. And in the alternation of night and day and what
Allah sends down from the sky of (His) provision with which He revives the
earth after its death, and in the changing of the winds there are signs for a
people who apply reason. (Surah Al-
Dialogue, 3, 2011| 149
self.62 Thus, it could be deduced that in this sense there is
some sort of divergence between the above-mentioned three
groups of Indian schools of thought, Abrahamic religions and
Western civilization.
Convergence and Divergence as Regards Growth and
Development
The first United Nations Conference on the Human
Environment (also known as the Stockholm Conference) was
held in Stockholm, Sweden in 1972. It was the UN s first
major conference on international environmental issues, and
marked a turning point in the development of international
environmental policies. The Conference was attended by the
representatives of 113 countries, 19 inter-governmental
agencies, and more than 400 inter-governmental and nongovernmental organizations to look into environmental
problems and come up with solutions for them. The meeting
agreed upon a Declaration containing 26 principles
concerning the environment and development, an Action
Plan with 109 recommendations, and a Resolution in order to
bring about a compromise between unchecked developments
and a pollution free environment. It was declared that a
logical trend of development would ensure the requirements
of the present and future generations. In 1987 the United
Nations World Commission on Environment and
Development issued a report under the title of Our
Common Future the aims of which were multilateralism and
interdependence of nations in the search for a sustainable
development path. In 1992 the Earth Summit was held in Rio
Among His signs are the night and the day, and the sun and the moon.
Do not prostrate to the sun, nor to the moon, but prostrate to Allah who
created them, if it is Him that you worship
150 | Dialogue, 3, 2011
de Janeiro, Brazil on the recommendations of the United
Nations General Assembly in which issue on development
and environment were discussed with the view to finding
solutions to the existing problems. The term sustainable
development was for the first time adopted in what came to
be known as the Rio Declaration. The outcome of the
summit was the adoption of Agenda 21, the Rio Declaration,
and the establishment of the Commission on Sustainable
Development. The commission was convened in 1993 to
look into the implementation of the Rio Declaration and
ways and means of attaining sustainable development in the
21st Century. Sustainable development is a pattern of growth
in which resource use aims to meet human needs while
preserving the environment so that these needs can be met
not only in the present, but also for generations to come.
The spirit of materialism, which is manifested in the
worldviews of humanism, secularism and liberalism, looks for
growth, development and prosperity outside the human
existence. Besides, in the materialistic culture concepts like
growth, development and prosperity are only thought of in
their material sense. However, in spite of all its positive and
plus points such a worldview fails to ensure man s happiness
since it is only concerned with worldly growth, progress,
increase in wealth and material property, physical well-being
and material welfare of man. Man s experience, especially
since the concoction of the term sustainable development a
few decades ago, is indicative of the fact the materialistic
schools of thought cannot be successful in attaining what
they profess as their objectives. This is mainly because
materialism, colonialism and modern American civilization
have - through their knowledge, science, wealth and power only created environmental hazards and disasters for
Dialogue, 3, 2011| 151
themselves and others in the world and particularly the
countries that have fallen prey to their hegemonic objectives.
Since the materialists are not concerned with internal
personal and social growth and development and consider
non-material beliefs and values illusions and, therefore,
constantly move in the directions of fulfilling their whims and
fancies, the more their power, wealth and scientific and
technological advancements, the more critical will be the
condition of the world in different areas.
Whereas the point of convergence between Asian
religions and cultures is the importance given to personal and
social growth and development of human beings it is the
point of divergence between these schools of thought with
the Western civilization. A careful study of Asian religions
and schools of thought and their thought, beliefs, ethical
values, ways of thinking and attitude of their followers would
reveal that even though there exists some differences between
them, they all emphasize purification of the soul and training
of the inner self. Invitation to the purification of the self
comprise one of the most important principles of Hinduism,
Buddhism, Jainism, Judaism, Zoroastrianism, Christianity and
Islam and it can only be attained through austerity and
asceticism or giving up on unlawful desires.
Again there are some differences between asceticism of
Indian religions like Hinduism and Buddhism with that
professed by Islam. In Indian religions asceticism refers to
rather extreme form of abstaining from worldly pleasures and
fighting one s instinctive desires and needs. Buddha or
Siddhartha is one of the most outstanding examples of this
kind of asceticism who left his family, home and society and
indulged in this style of life in his young age in search of
152 | Dialogue, 3, 2011
enlightenment. However, the Quran s view on man is quite
different with that of those religions and schools of thought
that deny worldly life in its totality. In other words, Quran
bridges the gap between material and spiritual life and comes
up with a middle path. In Islam the world is considered the
farmland of the hereafter and it is impossible to reap in the
hereafter without sowing good deeds in this world and taking
care of them. Therefore, the sustainable development
proposed by the Glorious Quran is way different from the
one designed and introduced by the materialistic man - based
on his experience - who is only concerned with 60-70 years of
his life in the world.63 A true believer does not view
sustainable development in its worldly sense only. In the
words of the Glorious Quran: And among them (people)
there are those who say, Our Lord, give us good in this world
and good in the Hereafter 64 It means a true believer wishes
for the best, both for this world and for the hereafter.
In this sense, development first takes place in one s
thought, soul and moral values and is then reflected
outwardly. Thus, technological progress alone does not mean
development and in this viewpoint a science or a technology
that causes the destruction of environment is, in a way, more
indicative of ignorance than knowledge.
Taking undue advantage and misuse of material and
natural blessings and endowments face man with hazardous
repercussions. As per the teachings of the Glorious Quran
God Almighty does not deprive any community of His
Stockholm Conference
focused on both material and non-material growth of man, even though it is
rather different from the Quranic concept of man s growth in its
comprehensiveness.
Surah Al-
Dialogue, 3, 2011| 153
blessings unless they forget being thankful and neglect their
responsibilities towards these blessings. That (punishment)
is because Allah never changes a blessing that He has
bestowed on a people unless they change what is in their own
souls, and Allah is all-hearing, all-knowing. 65
Transformation and development initially manifest in
one s thought and morality and then result in a change in
one s style of living and pattern of production and
consumption and eventually leads to unsustainablity in
environmental resources and endowments turning them into
harmful and dangerous elements. Harmful and dangerous
thought is followed by harmful and dangerous production
and consumption. Polluted value system and thought brings
about environmental pollution. In other words, just as clean
and sound thought creates a clean, creative and constructive
environment that is conducive to sustainable development,
unclean and impure thought causes destruction in the world
and the environment. It is only after a positive and
constructive transformation in individuals and the society that
one can hope for sustainable development.
The Glorious Quran points out to this phenomenon in
these words: Indeed Allah does not change a people s lot,
unless they change what is in their souls 66 This verse
indicates that even though God Almighty has created
everything for man to be utilized in the best possible way for
his growth and development, it is man himself who destroys
and corrupts the divine blessings and endowments. It is a part
of the divine law that an ungrateful society, which misuses the
endowments and creates pollution, contamination and
Surah AlSurah Al-
154 | Dialogue, 3, 2011
impurity is bound to face disasters in the form of fear,
hunger, etc. This divine laws is clearly manifested in the
following verse from the Glorious Quran:
Allah draws a parable: A town secure and peaceful. Its
provision came abundantly from every place. But it was
ungrateful toward Allah's blessings. So Allah made it taste
hunger and fear because of what they used to do. 67
Unfair distribution of wealth and endowments and
discrimination and inequality in using environmental
resources causes division in people in the form of haves and
have-nots. It is this is first and foremost form of violation of
human rights that divides the society into two poles and
deprives it from peace and security. Unfair exploitation of
natural resources, mismanagement in production, distribution
and consumption eventually result in ungratefulness towards
divine blessings and endowments. The following verse
highlights this principle:
Corruption has appeared in land and sea because of the
doings of the people's hands, that He may make them taste
something of what they have done, so that they may come
back. 68
Conclusion
Environment is a public and global issue and, therefore,
its problems and crises are international and are not
confound to any particular boundaries for which reason
environmental hazards are now causing problems to all
Surah Al-Na
Surah Al-
Dialogue, 3, 2011| 155
nations. This public and global problem calls for global
efforts directed by rightful belief and value systems.
In spite of certain differences Asian religions and culture
share and profess a spiritual outlook towards the physical
world; an outlook that forms a responsible value system
leading to a responsible attitude towards the environment
that is manifested in their attitude of protecting and
preserving it. The teachings of these Asian religions and
schools of thought, too, call on man to abstain from greed
and extravagance and excessiveness in exploiting the natural
resources.
Ancient philosophical schools and religions of Asia
emphasize the disastrous effects of giving in to human
instincts and wants. This is the point of convergence that is
common to the teachings of these religions and cultures and
the faith created by them in the heart of their followers acts
like a preventive instrument, at both individual and social
levels, in harming the environment and causing
environmental hazards. However, the need of the hour for
these religions, cultures and schools of thought is to take on
spreading awareness and consciousness among their
followers about the importance of the natural and
environmental resources as well as the hazards that can be
caused to this divine endowment in case of unconscious
exploitation of these resources.
The materialistic culture of the modern West refers to the
spiritual worldview of the East as illusionism and has,
therefore, tried to confront it by such theories as rationalism,
humanism, secularism, liberalism and scientism; approach
that is in clear competition and contradiction with the Asian
156 | Dialogue, 3, 2011
religions and cultures causing some sort of divergence
between the West and the East.
While pointing out to the disastrous effects of following
man s instinctive and whimsical desires and wants the
Glorious Quran emphasizes the importance of the
purification and spiritual training of the self. However, it does
not recommend extreme austerity and asceticism in the form
of abandoning the worldly affairs. In other words, according
to the Glorious Quran man s exaltation comes about as a
result of a sensible combination of training both body and
soul. It, therefore, suggests a middle path that while catering
to his instinctive desires in a controlled and sensible manner,
man should also pay importance and attention to his spiritual
growth and development.
What is of importance is that heed should be paid to the
recommendations, teachings, values and beliefs professed by
divine religions. However, it should also be taken into
consideration that moral recommendations alone do not
suffice and plans of action should be outlined in the form of
policies and micro and macro level programs in every society
and country. It also goes without saying that religious leaders
and thinkers can be very influential by their active
participation in the related process of decision makings on
environment and its protection. They can also play a
significant role in this regard by imparting the required
knowledge to the public through books and educational
programs as well as reminding the authorities about their
responsibilities and accountabilities such that the required
convergence can be brought about not only in Asia but also
at the world level.
Dialogue, 3, 2011| 157
The Role of Religions in the Establishment of Peace
and Justice in the World
Dr. Homayoun Hemmati
True religious people think of peace and justice as
undeniable rights of all human beings, which may perhaps
seem as an illusion to the opponents of religion. Studies on
Holy Scriptures and basic teachings of the major religions of
the world reveal that by their very essence all religions favor
peace and justice and promote friendship, cooperation,
equality and respect and honor for human dignity. We do not
know of any divine religion that encourage oppression,
hostility, hatred, discrimination, inequality and exploitation of
others; even though there have been some cults and
fraudulent manmade faiths that enticed false sense of
superiority in their followers and invited them to racial
conflicts, communal discrimination, genocide and
condescension towards religious others. However, it goes
without saying that such secret, racist and horrific cults and
faiths should not be included in the divine religions of the
world and especially revealed, monotheistic and great
religions of the world that have always been the champions
and supporters of peace, justice, friendship, equality and
coexistence and categorically and emphatically prevented
their followers from violence, prejudice, racism, terrorism,
violation of human rights and the harassment of others.
The strongest proof of this claim is the content of
scriptures. In other words, the teachings of divine religions
are replete with invitation to patience, tolerance, forbearance,
self-control, kindness and compassion towards others; virtues
158 | Dialogue, 3, 2011
that are common to all divine religions. Nevertheless, the fact
of the matter is that man is of limited capacity and at times is
overwhelmed with such traits as egoism, self-centeredness,
greed and monopolistic tendencies making him commit
crimes, exploit others and plunder their rights. Therefore, not
all of man s problems can be resolved by encouraging the
oppressed to increasing patience and tolerance and rather
efforts should be made to eradicate oppression and tyranny.
And it is for this very reason that all religions consider peace
and justice inseparable. In the Holy Bible we read:
righteousness and peace have kissed each other 69. The
exact and profound meaning of this statement is that those
concerned with world peace should look for justice more
than anything else and make serious and sincere efforts
towards confronting oppressors and the enemies of human
freedom.
Invitation to peace and justice through struggle against
evil, malfeasance and oppression form an important part of
the fundament teachings of divine religions. Jesus Christ is
quoted having said: I came not to send peace, but a
sword 70, which denotes that even Jesus Christ professed that
preaching, advice and guidance alone would not be sufficient
for the establishment of peace and it was necessary to remove
oppressors and oppression in order to introduce reforms in
the society. In other words, as a universal reformist and
savior who had been sent by God Almighty to save the
people of his time, it would be impossible for him to remain
indifferent and silent towards injustice, discrimination and
poverty. Elsewhere in the Holy Bible he has been quoted to
have spoken to his disciples of sacrifice, resistance and being
Dialogue, 3, 2011| 159
prepared to lose one s life as being the preconditions for
discipleship and said: And when he had called the people
(unto him) with his disciples also, he said unto them,
Whosoever will come after me, let him deny himself, and take
up his cross, and follow me. For whosoever will save his life
shall lose it; but whosoever shall lose his life for my sake and
the gospel s, the same shall save it. 71 He had been appointed
to console the poor, ensure man s freedom from bondage,
defend the oppressed and fight against evil and sins. In the
words of the Holy Bible: The Spirit of the Lord is upon me,
because he hath anointed me to preach the gospel to the
poor; he hath sent me to heal the brokenhearted, to preach
deliverance to the captives, and recovering of sight to the
blind, to set at liberty them that are bruised .72
Bhagavad Gita (lit. Song of God), the Hindu Holy
Scripture, which Mahatma Gandhi the Leader of free India
was very fond of, repeatedly talks about abandoning evil, sin,
egoism, lust, deceit and treachery and even though it
emphasizes on love (Bhakti) it also endeavors to purify the
society and the devotees from evil and injustice. In the
concluding chapters of the Bhagavad Gita, emphasis has been
made on truthfulness, honesty, sincerity, detachment, purity
and humility as well as staying away from hypocrisy, pride,
greed and covetousness and oppressors have been
categorically reproached and evil, in its various forms, is
portrayed in these words:
The demoniacal know not what to do and what to
refrain from; neither purity nor right conduct nor truth is
found in them. They say: This universe is without truth,
-
160 | Dialogue, 3, 2011
without a (moral) basis, without a God, brought about by
mutual union, with lust for its cause; what else? Holding this
view, these ruined souls of small intellects and fierce deeds,
come forth as enemies of the world for its destruction. Filled
with insatiable desires, full of hypocrisy, pride and arrogance,
holding evil ideas through delusion, they work with impure
resolves. Giving themselves over to immeasurable cares
ending only with death, regarding gratification of lust as their
highest aim, and feeling sure that that is all. Bound by a
hundred ties of hope, given over to lust and anger, they strive
to obtain by unlawful means hoards of wealth for sensual
enjoyment. 73
As it may be observed even a scripture that is famous
worldwide for its mystical and spiritual teachings, strongly
condemns such evils as greed, unlawful hoards of wealth and
oppressions of others.
In the Gathas, which the Zoroastrians and many research
scholars believe it to be the most authentic part of the Avesta
and consisting the hymns composed by Zoroaster, evil,
falsehood, lies and perversity have been repeatedly
reproached and man has been invited to help and support the
sufferers, the oppressed and the poor and struggle against
demon worshippers and the enemies of the purity of soul,
justice, righteousness and truthfulness. The verses that are
being quoted below throw light on what we are discussing
here.
Have ye Dominion and power, O Mazda, Right and
Good Thought, to do as I urge upon you even to protect
your poor man? We have renounced the robber-gangs, both
-
Dialogue, 3, 2011| 161
demons and men .74 It further says: the followers of
falsehood do not wish people to follow righteousness and
make every effort to prevent them from progress and
development of their towns and villages.
It is they, the liars, who destroy life, who are mightily
determined to deprive matron and master of the enjoyment
of their heritage, in that they would prevent the righteous, O
Mazda, from the Best Thought .75 Struggle against ignorance,
superstition, evil deeds, oppression as well as the promotion
of justice, mercy, kindness and truthfulness (Asha), growth,
welfare and development of human society are the core
message of Zoroaster.
Buddha, too, has imparted similar teachings to his
followers and devotees and has spoken about kindness, truth,
knowledge and supporting others as well as abandoning
deceit, harassment and ill-treatment of others, pride,
ignorance, neglectfulness, attachment to worldly and
materialistic affairs.76 Similar teachings can also be found in
other ancient and traditional religions like Confucianism,
Taoism, Jainism, Shintoism as well as other religious schools
of the world encouraging virtue, justice, equality, support for
the oppressed and negating aggression, oppression tyranny,
and harassment of human beings and even animals.
In this way the Holy Scriptures of different religions
provide man with a valuable treasure that is replete with
ethical instructions for establishing closer human relations in
the society and preventing oppression and aggression. Such
Nas, John, The Comprehensive History of Iran , translated into Persian by
Hekmat, Ali Asghar
162 | Dialogue, 3, 2011
an ethical treasure - similar to what was presented by Prof.
Hans Küng, the renowned Swiss Catholic priest and
theologian77 - can serve as a constitution for the
establishment of peace and justice in the world. And if it is
approved and adopted by international organizations it can
lead to great results.
In Islam, too, the Glorious Quran, the Noble Prophet
Mohammad and the infallible Imams of his household (peace
be upon all of them) have, on the one hand, categorically
emphasized on the establishment of justice and equality in
each and every aspect of human life and, on the other hand,
encouraged their followers to struggle against poverty,
ignorance, oppression, unethical issues and anything that
would manifest the evil will of the Satan. In the words of the
Glorious Quran: Indeed Allah enjoins justice and kindness
and generosity towards relatives 78 Elsewhere in the Quran
God Almighty commands His Noble Prophet in these words:
I have been commanded to do justice among you 79
From the viewpoint of Islam the entire world of creation
is based upon justice and this is one of the most profound
points in the theology and philosophy of Islam on which
there has been a consensus among Muslim theologians, jurists
and mystics, generation after generation. In the Shiite
theology, in particular, justice is one of the most outstanding
divine qualities of God Almighty is justice and no injustice
can be attributed to Him either in creation or in respect of
Prof. Hans Küng, presented his Declaration Toward a Global Ethic , which
had been derived from the teaching of various religions, to the Parliament of
published in English, German and several other languages.
Surah AlSurah Al-
Dialogue, 3, 2011| 163
religious commandments that are expected to be observed by
the believers. As regards social life, too, Islam insists on the
prevalence of justice, wisdom, learnedness, equality, progress
and development, cooperation with other communities and
nations, ensuring peace and security, protecting the
oppressed, from any race, culture or nation they may be,
abstinence from destroying the environment, igniting war and
racial discrimination. Islam is against any form of injustice
and oppression and regards violence and terrorism as clear
manifestations of oppression and condemns them
categorically. From the viewpoint of the Glorious Quran the
Islamic society should be full of compassion, kindness,
thoughtfulness,
mercy,
sympathy,
friendship
and
brotherhood. The ideal Islamic society is one in which peace,
justice, friendship and rationality prevail paving the path for
the growth and excellence of each and every member of the
society.
Peace is held in very high esteem in Islam and human
relations, friendship and respect for fellow human beings are
among the principles and values on which Islam stresses.
There are many verses in the Glorious Quran that point out
to these principles and values and some of them are being
quoted hereunder:
And if they incline toward peace, then you (too) incline
toward it, and put your trust in Allah. Indeed He is the Allhearing, the All-knowing. 80
The verse makes it incumbent upon the Muslims to abide
by peace when the other side gives up on war and conflict.
Surah Al-
164 | Dialogue, 3, 2011
O you who have faith! Enter into submission, all
together, and do not follow in Satan s steps; he is indeed your
manifest enemy .81
Allah does not forbid you in regard to those who did not
make war against you on account of religion and did not
expel you from your homes, that you deal with them with
kindness and justice. Indeed Allah loves the just .82
Allah forbids you only in regard to those who made war
against you on account of religion and expelled you from
your homes and supported (others) in your expulsion, that
you make friends with them, and whoever makes friends with
them it is they who are the wrongdoers .83
As may be observed these verses manifest the importance
given to the spirit of peace and tolerance and, therefore, it
would in no way be an exaggeration to claim that Islam is the
religion of peace, love and mercy.
Negative, biased and prejudiced propaganda against the
concept of jihad84 in Islam and projecting a false image of
Islam as a religion that promotes violence and entices
terrorism reflect upon a carefully planned program the aim of
which is creating Islamophobia. A large number of books,
papers and articles have been written and published; many
conferences, seminars, roundtable discussions and interviews
have been organized and a number of television and radio
channels have been launched in the recent past the main
Surah AlSurah AlThe renowned British Islamologist, Karen Armstrong, has in several books,
especially Muhammad: A Prophet for Our Times has strongly defended
the concept of jihad and the Noble Prophet of Islam.
Dialogue, 3, 2011| 165
purpose of which has been to misrepresent Islam and project
a frightful, violent and inhuman picture of this divine religion.
It is of utmost importance to note that the practices of
extremist groups have nothing to do with the spirit and
teachings of Islam. Islam denounces terrorism and violence
and stands for true peace and justice in the world; even
though some Western writers and thinkers, unfortunately,
have always tried to defame Islam for different motives.
People like Bernard Lewis85 - with his theory of Islamic
Fascism - as well as Sam Harris and Samuel Huntington
have, as a matter of fact, been providing for the requirements
of the evil and dangerous trend of portraying a frightful
image of Islam to the world for their own vested interests.
It may, therefore, be concluded that from among the
common fundamental teachings of religion that can promote
objective and practical cooperation among the followers of
different religions, particularly Asian religions, at the global
level mention may be made of joint efforts for the
establishment and preservation of justice, protection of the
environment, real human rights and human dignity as well as
the eradication of oppression, discrimination and poverty.
I hope such important and valuable gatherings do not end
up merely issuing a statement and a set of slogans and will
look for practical and scientific ways and means of fulfilling
the lofty ideals of religions and will continue with their efforts
for founding a world filled with peace, justice, ethical values,
freedom, equality and at the same time free from oppression,
violence, discrimination, war and killing, ruthlessness, cruelty,
poverty and inequality.
Islam and the West
166 | Dialogue, 3, 2011
Sources:
1. Ghanbari, Hasan, Din va Akhalagh dar Nigah Hans Küng
(Religion and Ethics from the Viewpoint of Hans Küng, University of
Religions and Islamic Denominations, Qum, 2009
2. Amiri, Mojtaba, Nazariyeh Barkhord Tamaddonha, Huntington
va Montaghedanash (The Theory of Clash of Civilization, Huntington
and His Critics, Office of Political Studies of the Ministry of External
Affairs, Tehran, 1996
3. Ninian Smart and Richard D. Hecht (eds), Sacred Texts of the
World, Universal Anthology, Oxford University Press, New York,1993
4. Armstrong, Karenm Islam: A Short History, London, 2002
5. Hans Küng, Declaration Toward the Global Ethic, Chicago,
1993
Dialogue, 3, 2011| 167
Religious Approach to Tolerance and Dialogue:
Obstacles, Principles and Objectives
Professor Dr. Ali Bardak Oglu
Despite the differences among all religions, human
being s eternal happiness is one of the main objectives of all
religions and schools of thought.
History bears testimony to the fact that conflict in beliefs
in regards to religion and contradiction in thoughts usually
end in an atmosphere of hostility and hatred. In case of wars,
the social interests of religion are reduced to secondary
interests and the national and international peace is damaged,
undermining unity among human beings. This will lead to
plundering of the wealth of the country and poverty of the
individuals and human committees.
Islam calls upon human beings to contemplation, taking
the most out of their intelligence, and commitment to the
principles of faith and religion. And it asks for these
principles to come to practice in everyday life. It allows
people to choose their religion freely and to use the religious
concepts in their lives. Islam emphasizes that this freedom is
an opportunity for people to get to know and to understand
each other. The Quran says in this regard that the freedom of
the choice of belief and religion forms the individual s
personal relationship with his Creator. Islam prohibits
compulsion in religion. God commanded Prophet
Muhammad to express and propagate the truth, because the
Almighty s words are the most sublime ones and because He
is aware of people s thoughts and feelings. No doubt all
168 | Dialogue, 3, 2011
religions, not only Islam, including the ancient Asian
religions, believe in the freedom of thought, the necessity of
having respect for other s beliefs, and a positive approach to
others as human beings, regardless of their other features and
characteristics, such as race, color, etc.
With a quick look at the eternal mission of Islam, we find
out that the principles and objectives of tolerance and
dialogue could be summarized as following:
1. The phenomenon of dialogue among religions and
cultures, which has gained a significant position in the
regional and international committees in recent years, plays an
important role in reducing conflicts and disputes among
societies and could contribute to solve some of the
contemporary problems like hunger, poverty, unemployment,
pollution, terrorism, and any kind of addiction. Yet, it should
be borne in mind that the organizations claiming to advocate
tolerance and those who have accepted the responsibility of
defending it in the world should avoid abusing this value or
capitalizing on it for political purposes, because this is a
barrier in the way of a dialogue and in the final analysis will
destroy the tolerance itself.
Islam emphasizes on dialogue and tolerance among all
human beings and on the necessity of resistance to division
and moral disintegration, of any kind. Therefore, Islam has a
high position among the other religions, because dialogue is a
means to put an end to radicalism and dispute. Dialogue can
extend the realm of tolerance and understanding among the
followers of different religions and cultures, only if it is not
misused as a means to attain totalitarian objectives or to
conquer other nations.
Dialogue, 3, 2011| 169
2. Religions and cultures cannot contribute to a national
and an international peace if they do not coordinate with each
other. Therefore, we should avoid imposing our beliefs on
others, because Islam considers the difference of ideas as a
positive feature and maintains that various religions are no
different from each other, but in exceptional matters.
However, in the past, the West suffered from many problems
because of religious discrimination. This means that all the
religions have had a role in the establishment of peace, as the
oldest historical phenomena. Therefore, we should avoid
imposing our beliefs on others, because Islam thinks that
tolerance is good for the society. We also need to avoid
giving priority to one religion compared to the other ones,
because religious ideas are like great treasures for our
societies.
3. A republican regime, based on council and democracy,
is a great context for the growth of tolerance, discourse,
respect for cultural differences, and the culture of peaceful
co-existence. The best claim would be the concept of
enlightened religion and culture of religious tolerance, which
is spreading in Turkey, Iran, and other Islamic countries.
It should also be mentioned that all human societies
should prevent tolerance from turning into a meaningless
ideology or propaganda slogan, but they need to practice it in
everyday life and put an end to the violation of human rights,
hurting others. We cannot achieve peace by pretending to be
advocate of these rights or by supporting them in theory
alone.
4. Since the mystical and traditional cultures avoid
hurting others in both material and intellectual forms, they
are capable of expanding the realm of tolerance and peaceful
co-existence among nations. The culture of mysticism brings
the message of having respect for the creatures of God,
170 | Dialogue, 3, 2011
because of the pure love it has towards God. We need to take
the most out of the mystical writings of Mohi-al-Din ibn
Arabi, Mulla Sadra, Hakim Termezi, Feiz Kashani, and Rumi
in regards to tolerance and the culture of peaceful coexistence. Human beings need to discover the human values
one more time and use the knowledge and the spiritual values
that are based on the teachings of the religions and traditions
of ancient Asia, as these values still have an important role in
the lives of the people of those regions. Human beings need
to use the cultural and spiritual achievements of mysticism
and try to realize the deep spiritual dimension of human
relationship with God.
5. One can say for sure that the message of the Islamic
religions and other divine religions were formed based on the
principles and elements that bring peace and welfare to the
human society. Hence, wars among the followers of different
religions are no more than mistakes people commit and have
nothing to do with the religions themselves. That is why we
should avoid following these tendencies and should try to
establish peace.
It is obvious that there are differences among us. But as
we need to live together, we should not aggrandize these
differences so that they are not turned into crises. Difference
of thoughts is a natural aspect of life and without these
differences and without getting to know about them, we are
not able to coexist peacefully. Therefore, we should be nice
and respectful towards each other, despite our differences, as
dialogue does not mean to wipe away the differences.
Every Muslim knows in heart that even though people
might have different religions or different opinions, dialogue
and tolerance is the best way that could lead us towards the
Dialogue, 3, 2011| 171
path of progress, development, power, and unity. Islam
emphasizes on forgiveness, tolerance, and unity as much as it
emphasizes on the necessity of having faith in God.
According to the historical evidences, there is no doubt
that Muslims could gain great achievements and victories in
different arenas when they united as one. It is also proved
that they will have no future but weakness and failure if they
are in conflict.
The enemies of Islam know this fact and they keep
emphasizing on the points of difference and try to capitalize
on differences them.
Muslims, with all their different religious tendencies, need
to be aware of this conspiracy and should try to expand the
culture of tolerance, plurality, and respect for different
opinions. They need to put emphasis on the common points
of the society that could bring the whole nation together as
one and they should not refer to the controversies of the first
centuries of the history of Islam to justify controversies,
rather they need to learn from those events, so that the same
conflicts won t damage the Islamic unity and weaken the
Muslims anymore. The greatest victims of such conflicts have
been the children of Prophet Muhammad, and we Muslims,
Shia and Sunni, all cry for their sufferings and are proud of
their braveries. We all believe that the love of Prophet
Muhammad and his grandsons should bring peace and unity
to all the Muslims, and not to become an excuse for
interreligious conflict.
Let us hope that the Almighty God clears our hearts and
wipes away any hostility among us so that we could live as
brothers both in this world and in the world-after.
172 | Dialogue, 3, 2011
International Conference on Dialogue among
Religions and Cultures in Asia
September 11-12, 2011
Tehran-Islamic Republic of Iran
Final Declaration
As the cradle of civilizations and great religions, Asia as
an inspiring source of cultural and religious diversity can play
a major role in enhancing social bonds among different
nations, societies and ethnic groups. Dialogue and
understanding among cultures and religions will foster Asian
common values and enhance cooperation and integration,
peace and friendship while undermining the risk of
discrimination, violence and war.
Upon the endorsement of the Fifth APA Plenary in
Damascus, Syria in November 2010, the Center for Interreligious Dialogue (CID) of the Organization of Culture and
Islamic Relations hosted jointly with the Islamic Parliament
of Iran the International Conference on Dialogue among
Religions and Cultures in Asia (Tehran on 11-12 September
2011) in which members of parliaments, religious figures and
eminent thinkers shared their views and thoughts to promote
understanding and integration in Asia. This meeting in
Tehran identified initiatives for the management of diversity
and dialogue among and within cultures and religions to
reduce conflicts and tensions.
The participants at the Tehran Conference expressed their
gratitude and appreciation to the host for holding such a
Dialogue, 3, 2011| 173
successful meeting, and emphasized that a number of
common principles, as well as practical measures which
emerged in the course of discussions, needed to be further
highlighted and addressed:
Common Principles
At this critical juncture, it is imperative to acknowledge
and respect the values of all religions, cultures and
civilizations and to explore common grounds in order to
address common challenges facing humanity, and to
recognize that common concerns and shared values of
different cultures are more significant than their differences.
Dialogue among religions and cultures enhances mutual
understanding and knowledge of different social groups,
cultures and civilizations in various areas, including in
education, information, science and technology.
Culture of dialogue and peace, founded on inclusion,
mutual recognition and respect, and embracing diversity as an
asset and not a liability, is a key contributing factor to
overcome extremism and violence, which are often fueled by
humiliation and anger caused by injustice, discrimination and
occupation.
Tolerance is a key factor for promotion of a culture of
peace and dialogue among civilizations, with human beings
respecting one another, in all their diversity of beliefs,
cultures and languages, while regarding them as a precious
asset of humanity.
The positive role of faith should be underlined in the
process of conflict resolution, reconstruction and community
healing, including through encouraging inter- and intra-
174 | Dialogue, 3, 2011
religious dialogues, and organizing mutual and constructive
interaction between various religious and cultural
communities.
A reassertion of ethical values is needed to deal with the
problems of inequality and poverty, denial of human dignity,
rights and freedoms, and increasing suspicions, fear,
polarization and violence.
Justice and equality and compassion, revered by all
religious and cultural traditions, are key to peaceful
interaction among individuals, groups, communities and
nations.
Globalization brings greater interrelatedness in
communication and economy and boosts interaction among
cultures and civilizations and at the same time it also presents
the challenge of preserving and celebrating the rich
intellectual and cultural diversity of humankind and
civilization,
Educational institutions and civil society organizations
should strive to promote the values of diversity and tolerance,
enhance constructive understanding between religious and
cultural groups, and prevent extremists from exploiting these
means towards violent ends.
The media has an instrumental role in promoting
communication and dialogue among religions and cultures
and fostering greater understanding among various groups
and civilizations.
The essential contribution of women in the public sphere
should be recognized, and the culture of rivalry and exclusion
Dialogue, 3, 2011| 175
should be replaced
understanding.
by cooperation, friendship
and
Practical Measures
The participants welcomed the suggestion made for
establishing a permanent secretariat in Tehran Center for
Interreligious Dialogue for the follow up of this Conference
as well as promotion of dialogue and understanding, and
agreed to take the following practical measures individually
and collectively:
To promote and encourage interaction and exchange of
views among all individuals, intellectuals, religious figures,
thinkers and different stakeholders of various societies and
cultures;
To continue to maintain contact and meet periodically to
assess progress and to plan ahead;
To facilitate mutual visits and meetings of experts from
different religious and cultural backgrounds which provide an
opportunity for discovering common grounds among various
civilizations and cultures;
To sponsor conferences, symposiums and workshops to
enhance mutual understanding, tolerance and dialogue among
religions and cultures;
To encourage translation and dissemination of basic
manuscripts and books and studies representing different
religions, cultures and civilizations;
To compile examples of best policies and practices on
dialogue and co-existence among religions and cultures;
176 | Dialogue, 3, 2011
To promote historical and cultural tourism and facilitate
easy access to religious and historical sites;
To utilize the potentials of migrants in various societies in
bridging the gap of understanding between cultures;
To engage the private sector to participate actively and
contribute effectively in promoting a global culture of
responsibility, empathy, mutual respect and dialogue;
To support programs to study various religions, cultures
and civilizations in educational curriculums, including the
teaching of languages and history as well as the exchange of
knowledge, information and scholarship among academia;
To implement programs to enhance the spirit of dialogue,
understanding and rejection of intolerance, violence, racism
and discrimination among people, particularly the youth;
To sponsor research and scholarship to achieve an
objective of understanding of each religion and culture and to
enhance constructive interaction and understanding among
them.
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