My second published article

Water Crisis – Reality and Solutions

“If the war of the twentieth century was for oil, it will be for water in the next century” says former World Bank vice-president Ismail Cera Geldin. Accepting this fact can be a little bit difficult for anyone but soon they will realize the danger and hazard engulfing the mankind. The struggle and effort to overcome the scarcity of water and its resources will begin soon. The water resources of the world are fast getting dried up. The small rivers between Kazakhstan and Uzbekistan have dried up. Now they are in the form of small lakes. The important rivers in the Middle Eastern and African countries have receded in their flow. The rivers in India have become death-rivers due to the excessive dumping of toxic and chemical wastes into them. Due to the excessive pumping of underground water, the water level has receded to an alarming ratio.

The borders of many nations are determined by the rivers and lakes. This indicates that the right to these water resources should be shared by each country. But the alarming scarcity of water might lead the bordering nations to make efforts to get hold of these resources. This will in turn lead to communal clashes and ultimately to wars and battles. The Tigris-Euphrates runs between Turkey, Iran and Syria. The huge dams built in Turkey for power and irrigation purposes have caused conflicts and arguments among the Syrians. Middle East which is facing acute water shortage is witnessing the building up of heated arguments between Israel and its neighbouring countries on the issue of the Jordan River.

In the midst of these problems and issues corporate and multi-national companies have gone forward in making the water a commodity of trade which brings in huge profits. Today we can see many companies and brands such as Kinley, Aquafina, Prime, Bailey, Bisleri etc. selling bottled drinking water. These companies exhaust the available water resources for their trade purposes and thus create more and severe water shortage related problems.

The above mentioned human crisis needs our keen attention and care. Solution to this crisis must be sought out before it is too late. First and foremost man’s attitude towards the water resources should change. The water on the earth is the property of the whole mankind. One must realise that it is his responsibility to serve his fellow-beings drinking water when he finds it difficult to find some. He must not exploit this situation in order to make profit. This attitude of service to mankind should be sowed in every individual. Besides that he must realize that God is the sole owner of all the resources in the world and they must be utilized according to his will and order.

The water on the earth is not confined to any particular region. Instead rainfall occurs evenly across the globe. Water is made available to every creature on land and water. If anyone tries to utilize more than his allotted share it is bound to create imbalances in nature.

The governments of each country should take initiatives for the distribution of drinking water throughout their countries. The government bodies must take up the task of creating awareness regarding the storage of water and proper use of it.

The new generation needs to be made aware seriously regarding this issue for they are the ones who are going to suffer in the coming centuries. Schools and colleges must give due importance in this matter. As mentioned before the attitude of man towards the resources of the world and its utilization determines the solution of this dangerous crisis engulfing humanity.

Radiance Viewsweekly (Vol - XLVII No.11)

My first published article

Islamic Concept of Pluralism

The concept of pluralism is very much older than the origin of the term. Big empires and kingdoms have faced this reality. Muslims have also encountered this phenomenon during their rule in different parts of the world especially in Asia. Nowadays the discussions about pluralism only turn around the plural societies in Europe and America and the rich heritage of religio-cultural pluralism that prevailed for instance in India and the Islamic world are neglected deliberately.
Pluralism is both an ideology and a methodology. It deals with the questions of co-existence in a society/country which is home to many religions, cultures, languages and ethnic and racial groups. As an ideology, pluralism accepts and tolerates diversity; and as methodology it tries to solve the problems arising out of diversity, religious, cultural, linguistic, ethnic or racial.
The Muslim society has always been characterised by its pluralistic nature. The Madinah society set up by the Prophet Muhammad (peace and blessings of Allah be to him) was comprised of Persians, Abyssinians, diverse religious sects and ethnic groups. Jews and Christians also lived in Madinah. The later Umayyad and Abbasid periods also witnessed cultural and religious diversities. During the Ottoman period pluralism was far more alive in the Middle East as well as in Europe. Muslim rulers were very particular in maintaining the religious and cultural freedom of minorities. Full autonomy was given to them in their respective religions.
The particular feature of the pluralistic society under the Muslim rule was that Muslims were very generous in absorbing the good features of other societies. Muslims also took positive measures for the security and prosperity of the ethnic and religious minorities.
In the examples given above Muslims were politically pre-dominant in the society. The reverse has also happened as in the case of British rule in India where the Muslims were at the receiving end.

MODERN PLURALISTIC SOCIETIES
Today the pluralistic societies are formed or have come into being on an entirely different pattern. Two important aspects can be seen in them:
Political democracy is provided to all as it ensures general participation in the conduct of the state.
Modern plural societies are raised on non-religious or secular foundations. The nature is determined by the political and economical objectives.
Two major factors have worked and influenced in the formation of modern plural societies. They can be summarised as follows:
Unpredicted growth of technology and transport which facilitates the travel of people from one place to another. This includes businessmen, college students, jobseekers, etc. People of different behaviour, colour, shade, etc. have travelled from poorer countries to rich countries in search of better jobs and high standards of living.
People who went abroad didn’t have the intention to settle down there. But they changed their minds seeing the economic boom in these countries. The students also stayed back due to the attractive job opportunities in the developed countries.

ISLAMIC PERSPECTIVE
The concept of pluralism in Islam can be understood by its general perspective on human society and mutual respect and regard for difference of views. The tradition or essence of the Holy Qur'an is of co-existence and respect for other religions and cultures. Allah says: There is no compulsion in matter of religion (2:236).
Differences and diversities in religious beliefs and concepts is an inalienable part of the design. Man is given freedom of thought and naturally it will give rise to various beliefs and thoughts. Allah says: And had your Lord willed, those on earth would have believed, all of them together. So, will you (O Muhammad) then compel mankind, until they become believers? (10:99)
The design of religio-cultural diversity is in the scheme of God. Islam believes in diversity, not extinction of other faiths and cultures. The Qur'an says: “And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colours. Verily, in that are indeed signs for men of sound knowledge.” (30:22)
Muslims believe in the universality of prophecy which indicates Islam’s respect for all the religions. Islam stresses that Allah is the Lord and Cherisher of the world and He has sent messengers and prophets to the whole mankind for their guidance and they all came with the same message of God. The Qur'an says: “Verily! We have sent you with the truth, a bearer of glad tidings, and a warner. And there never was a nation but a warner had passed among them.” (35:24)
The divisions, linguistic, racial and others are not meant to decide or determine the status of the people or their position in the society. The Qur'an advances a picture of a society in which all humans will be equal. This equality will be on two bases:
All are the creations of a single God. This single God hasn’t set any criteria to differentiate between the people except that of piety or righteousness or fear of Allah.
All men are the children of a single parent. These children may be different in their economic or social status. But that doesn’t entitle them to look down upon one another on the basis of different status and positions in the society.
The freedom to hold different views and expressions is a part of the trial of the Lord. It is necessary condition of the trial. If this freedom is not granted then there is no meaning in the trial of mankind. Man has been given or bestowed with ability to think and ponder over the beautiful world, so that he might utilise them to reach his God. Man has also been endowed with attraction towards virtue and detachment towards evil in his soul. But God didn’t leave man like that alone. He sent down prophets from time to time to make him aware of the truth and guide him through the darkness. The trial is described in the Holy Qur'an as: (Verily! We have made that which is on earth as an adornment for it, in order that We may test them (mankind) as to which of them are best in deeds. [i.e. those who do good deeds in the most perfect manner, that means to do them (deeds) totally for Allâh’s sake and in accordance to the legal ways of the Prophet. (18:7)
Thus this concept of freedom of views and thoughts should never be usurped because this is against the teachings of the Holy Qur'an and the violation of the Sunnah and the glorious practice of the Caliphs. However this granting of freedom doesn’t consider that all such views are equally valid and true.
In the same way the Holy Qur'an doesn’t negate the revealed religions completely. It only restores their lost truth. It corrects the distorted elements of the original truth. There are several examples which throw light on this verdict. Allah says: And when there came to them a Messenger from Allâh (i.e. Muhammad, peace and blessings of Allah be to him) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allâh behind their backs as if they did not know. (2:101)

CONSTITUTION OF MADINAH
The constitution of Madinah formulated by the Prophet reveals the identity of pluralism in Islam. The following features can be noted in the constitution:
The central authority was with the Prophet. He had all the judicial, political and military authority over all the citizens of Madinah.
Full religious freedom to all citizens was guaranteed.
Those who constituted the body politic of Madinah were granted social, cultural, judicial and legal freedom.
With this one example we can come to the conclusion that neither the Qur'an nor the historical traditions of Muslims have ever been against religio-cultural diversity, plural co-existence and mutual co-operation. The society under Prophet Muhammad (peace and blessings of Allah be to him) in Madinah and the constitution framed for that society is a perfect indicator of this fact. The main obligation of the Muslim community is to strive to change the minds of the people so that they are made aware of Allah and restructure their lives according to His will. The path to bring change is not by conflicts or totally ignoring or withdrawing from the affairs of the society. But a pluralistic approach is the key to initiate this change. The examples of our prophet’s life and his companions are before us to lead us to this goal and we have nothing to do but to follow their footsteps.

Radiance Viewsweekly (Vol.XLVIII No.10)

My first published translation

Dialogue Paves the Way for Civilizations

By DR. ABDUSSALAM VANIYAMBALAM

The good days of Samuel P. Huntington seem to be over. The number of people who take his book The Clash of Civilizations as merely a myth is increasing in the world.

Huntington who emerged on the scene declaring in a speech at the American institute in 1992 that the source of conflicts and clashes in the post cold-war world will be the religions, and Francis Fukuyama who foretold the victory of the Western civilization by writing The End of History and the Last Man in 1992 are those who have artificially created the ideological background of the last two centuries of a terrifying and horrific atmosphere around the world. Anyway, by realising their imagination through the war George Bush somehow made the Clash of Civilizations a reality. It reached its zenith in the September 11, 2001 event. The world became a real hell following the invasions on Iraq and Afghanistan. Even though the main victims of these events were the Muslims, the West began to evaluate that severe damage has been inflicted on the Western Civilization also. The number of people who began to think that the world problems cannot be solved through clashes began to increase in the West. The result was the rejection of Bush strategy and the elevation of Barak Obama to power.

The world under the mist of the clash of civilizations which failed to give heed to the words of the former Iran President Mohd Khatami for a dialogue of the civilizations or the summoning of the United Nations to celebrate 2001 as the year of dialogue of the civilizations, had to come to the ground of reality by 2007. Following that Huntington and Fukuyama were pushed back. Paul Berman (Terror and Liberation), Amartya Sen (How to Judge Globalization), Edward Said (The Myth of Clash of Civilizations) and others strongly criticised Huntington‟s theory in their works.

The debate about dialogue on civilizations and their mutual relationship has increased a lot. The Muslim world is in its forefront. It was quite natural because it was easy to raise the slogan of „Dialogue among the Civilizations‟ from the Islamic point of view. There are enough evidences in the Holy Qur‟ān, the Sunnah and Islamic history for dialogue. Consider the verse of the Holy Qur‟ān which advances the idea of dialogue with an open and unbiased mind and equal status:

“And verily, (either) we or you are rightly guided or in plain error.” (Saba‟: 24)

The Holy Qur‟ān declares that pluralism is a universal fact:

“And if your Lord had so willed he could surely have made mankind one Ummah.” (Hūd: 118)

Allah, even though He is the Lord of the universe, doesn‟t impose His Will on the human beings:

“So will you (Oh Muhammad) compel mankind, until they become believers?” (Yunus: 99)

“Then whosoever wills, let him believe; and whosoever wills, let him disbelieve” (Al Kahf: 29)

When the situation was all set for structuring the first Islamic state, instead of making it a one-sided affair, the Prophet took the initiative to construct the first nation on the basis of pluralism with the co-operation of the polytheists and Jews.

The need for dialogue stressed by the scholars of Islam on the basis of the above mentioned foundations of pluralism have in fact played an effective role in creating global awareness of dialogue. Hundreds of researches and studies have been conducted in the Muslim world. Many books have come out on this topic. Seminars and conferences are being held in various parts of the world.

But among the leaders of the Muslim world the first path-breaking step was taken by Saudi Arabia‟s King Abdullah. The beginning of this venture was by summoning an international conference on dialogue under the auspices of Makkah-based Muslim World League from June 4 to June 6, 2008. Following this event an international conference was called at Madrid, Spain from July 16 to 18. Again as a follow-up of these two events an international conference was summoned on September 30 and October 1 at Geneva. The theme of the conference was, „Initiative of the Custodian of the Two Holy Mosques for dialogue and its impact on the promotion of humanity‟. The conference was held in six sessions with discussions on various topics such as „The role of dialogue projects in the spread of human values‟, „Dialogue, man and society‟, „Dialogue among civilizations in the modern society‟, „Co-operation among the civilizations‟, „The role of religious values in refining the society‟, „Dialogue and the role of media in spreading human values‟.

The conference was inaugurated by Councillor Muriyal Berset, Adviser to the President of Switzerland. She emphasised the role of religions in the spread of high moral values. Muslim World League Secretary General Dr. Abdullah Abdul Muhsin Al-Turki, Saudi Human Rights Commission President Dr. Bandar Bin Muhammad, World Council of Churches former General Secretary Dr. Samuel Kobia expressed their views in the inaugural session. They underlined the need of unity among the religions to solve the problems faced by the world today.

Many prominent personalities like President of Christians and Muslims for Peace Dr. William Baker (USA), the Jewish Rabbi Stephen Jacob(USA), Father Nabeel Haddad(Jordan), Dr. Samir Nuh(Japan university), former Secretary General of National Council of Churches and former member of US Congress Dr. Robert Edgar (USA), Bosnian Mufti Dr. Mustafa Ibrahim, Vatican representative Khalid Butroos Khaleel, Lebanon media minister Dr. Tariq Mithri, Chairman of the Council of the American Islamic Relations Dr. Nihad Awadh, Swami Agnivesh (India), Secretary General of the Supreme Council of Saudi Islamic Affairs Dr. Salih Hussein

Al Aaeed, Sheikh Foudhi Fadil(Egypt) presented papers in different sessions. The delegates had the opportunity to talk and give their opinions after each topic presentations.

The conference witnessed open discussion throughout its sessions. The delegates took care in examining the possibilities of the cultural pollination in a totally friendly atmosphere. They stressed the need of the co-operation between religions in solving the problems faced by humanity like war, poverty, chaos, riots etc. Representatives of different religions put light on the principles of their respective religions on the topic of dialogue and tolerance among civilizations. The speech of Swami Agnivesh attracted the attention of the audience. He pointed out with the help of statistical data the problems of the people experiencing extreme poverty and aftermaths of wars and the inevitable need of the hour for the unity of the religions to solve them. The interference by M.D. Nalapat by presenting Indian examples of tolerance was viewed with amazement by the delegates of the conference.

The conference was made more beneficial by the delegates criticising the matters which ought to be criticised without confining themselves to formal talks. Such interferences were more from the side of Muslim delegates. Many a time the strong criticisms raised against the West by them put the delegates from West on defensive. They explained by quoting the examples of human rights violations and double-standard of the West how they counteract dialogues and make them meaningless and an utter failure.

It was an irony that while the conference on dialogue was going on in the inter-continental hotel, at the same time nearby the hotel the American and European Union members were trying to bring Iran on its knees on the nuclear issue. When the MWL General Secretary was giving a press meeting after the conference, the other hall of the hotel witnessed the American–E.U. members expressing their delight in having subjected Iran to their interests in yet another press meeting.

Dr. Mustafa Ibrahim, Mufti of Bosnia, strongly criticised the West especially America‟s stand on terrorism, neutralisation of weapons, etc. Dr. Robert, who was member of American Congress, while replying to a question, accepted the criticism but reminded that the changes that had begun in the American stand. Dr. William Baker, President of the „Christians and Muslims for Peace in America‟ often became very emotional while describing the miserable and pathetic conditions of the children of war and the sights he saw with his own eyes. He also unleashed strong criticisms against the terrorism of the governments and rulers.

Besides the presentations, discussions, theoretical and formal talks, the melting of ice through the interaction of the delegates and different cultures and sharing of experiences in the two days, were the real benefits and advantages of the conference.

The resolution adopted in the conference stressed that the misunderstandings which can harm the good relations between religions should be rectified and the fact that the real cause of problems is not the religion but the vested interests should be understood. The resolution highlighted that the nations and institutions have the obligation of safeguarding and obeying the international laws related to human rights.

The conference has put forward a lot of creative suggestions such as establishing a permanent centre for dialogue, increasing the participation of women and youths in the conferences, etc. An International Conference on the role of media in the dialogue of civilizations is also among the suggestions of the conference.

drsalam@aljamia.net

Poems

When someone weeps.......

Imagine a scene of tragedy

A woman robbed of her melody

Do look into her weeping

That should have been sleeping

The sadness of her eye glows

Is everything from her heart flows

-------------------------------------------------

When one weeps you must realize

Its to prevent the heart to crystallize

When one weeps the bosom is flooded

With the sad thoughts cold-blooded

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All thoughts stream they become

From the scream of cry that burst from

Like the dam that is made

To prevent the water to over-bade

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But the limit when it exceeds

The dam is compelled to heed

To the torment of the water

That cannot be stopped later

Poems

Martrydom

Abudurra, the brave warrior

Who left us in tears

Wrapped in the coffin of martyrdom

Peacefully to Allah’s kingdom

Oh durra how did you feel

When your body was peeled

To the bullets piercing

And the agony charging

Oh Abu you are the lucky one

For the martyrdom you have won

There were many like you

But this time it was you

Martyrs are not dead

As the Quran has said

In Allah’s presence they dwell

Poems

Knowledge

Do notice the honey bee in the morning

In search of flowers it goes on buzzing

Nectar it is in search for

In each and every flower’s core

Neither time-waste is its aim

Nor buzzing simply to create blame

Nectar from flowers it gathers

To feed itself and others it bothers

Healing power the honey has

To make the pain of man pass

Peek into the door hole of Knowledge

Seek for the honey fruits of knowledge

To tell the truth there is

No better honey than knowledge

Clarity it gives to our eyes

Visuality it gives to our lives

Adorned is man’s soul by this

Elevated is man by bliss

Flowers are like books

View them if you can

With an eye of long span

Knowledge you should spread

From the words that is read

Poems

Environment

Dwelling place is the environment

Of all the creatures of nature

Guided are their lives

By the facilities nature provided

Protection they get from the environment

Is necessary for their nourishment

Like a mother it looks after

Like a father it takes care

God’s miracles are viewed in it

Denial of which it is impossible

Awareness it gives to men

Who think and wonder about life

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But as time moves the age

Subjected is the environment to change

Digging ground it has become

To the excavators of luxury

Thrusting is man’s mind

For development and progress

Forgetting God’s boon to mankind

Blind-folded man marches forward

To the destruction of the environment

And the extinction of life on earth

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But let man be reminded

Of the common natural phenomenon

Reaction for every action

Is inevitable in the laws of nature

Movement beyond the law is impossible

Judgment will be the result if he does

So let the slogan be raised

To save the environment and save life

DIALOGUE

INTER FAITH DIALOGUE – MERITS AND DEMERITS

Twenty first century has manifested a grave situation of ignorance of each other’s ways and lines, resulting in suspicious and mistrust among faiths, ethnicities, civilizations and cultures. Politicization of conflicts, backed by tremendous hi-tech power to kill has brought humanity to a perceptual state of war.

The world at the beginning of the 21^st century presents a grim scenario: the rising specter of global insecurity and terrorism, the emergence of a new mutant of imperialism represented by a hegemonic and expansionist United States and its allies, stark inequality and the widening divide between the rich and the poor, the evident human development deficit in large parts of Africa and Asia, growing apprehensions about food security, escalating ethnic, political and religious conflicts in many parts of the world etc. Modern information and technologies have brought to our awareness the magnitude of these challenges in all their vividness.

The thick shadow of conflicts and tensions hovering over mankind had lead some cynical prophets of doom like Samuel. P. Hundington to claim that an inevitable clash of civilizations is looming large and western and Islamic civilizations are moving on a collision course. Even some of the world’s leading thinkers and intellectuals, prominent public figures and heads of state have appreciated Hundington’s views. Seyed Mohammed Khatami comments on the present world scenario: “1. The eager approval of this suggestion indicates humanity’s pressing need for dialogue and understanding .2.This idea, its delineation and approval, are presented at a time, when we have put behind us a century of war, turmoil, usurpation, discrimination and terror. Fortunately, in these entanglements and wars, not only has the world of Islam not played any role, but rather in many it has itself been a victim of war and aggressions. The two world wars have been the bloodiest of the present grievous state. These two wars occurred in the west, at the hands of the westerners. The infringements on the rights of human beings throughout the world have occurred outside the world of Islam. The rights of the people of the continents of Asia, Africa and South America especially the oppressed people of Palestine, have been trampled upon. The inequality has been imposed even upon non-Muslim countries which were not among industrial nations.”(Islam, dialogue and Civil Society p.1)

The grave scenario in front of us urges us to take up measures to try to lessen the rising tensions of fear and terror throughout the world. Fortunately enough the hope for that attempt hasn’t faded out. The rather gloomy scenario has not discouraged a fairly large number of far-sighted individuals and groups from holding aloft the torch of hope and struggle for a peaceful world. They have realized that even though it is impossible to root out the conflicts and tensions, it is well within our reach to make efforts to contain them in a framework of negotiation, dialogue and conciliation. The needs to build bridges of inter cultural understandings, tolerance and peaceful co-existence is being acutely felt across large parts of the world. Laudable attempts for emerging international movements for promoting human understanding are on the move. Zuleyha Keskin, Vice president, Affinity Intercultural Foundation says: “the important objective here is to eliminate misunderstandings, work to eliminate racism and encourage interaction and dialogue within society. If we remove the “unknown” then we go a long way towards achieving understanding and eventually peace and harmony.”(From the article ‘Living in Harmony through dialogue’)

The present situation requires an array of solutions. Human wisdom can efficiently create solutions if the power of peace is at play. Creating mutual human understanding requires dialogue among faiths, civilizations and cultures. No one can deny the fact that in order to create understanding and mutual respect dialogue forms a major technique. Dialogue is human in its character and has been used in most crucial situations in human history. Dr.A. Roest Crollius S.J says: “In India, the ancient Hindu ideal of the Hindu Dharma Sambhav has inspired great rulers as Ashoka and Akbar, who, each in his own way tried to give a form to this ideal. Countless are the believers of different traditions who have not ceased to search for the one Truth beyond all diversity” (Interfaith dialogue as a Historical Challenge and as a Religious Experience p.1). At another instance he said “ One of the very first texts that has been transmitted to us is the dialogue between the Nestorian Catholics Timothy I (780-823) and the Abbasid Caliph al-Mahdi (158/775-169/785)”.(ibid p.2) .Throughout history we can notice that when people of different religions lived in each other’s vicinity, there were attempts from men and groups from either sides to understand and interact with each other so as to get a better understanding of the Truth.

Since the beginning of the history of mankind, man is or has been in search for a sense and direction in their life. His quests might have ended up in believing in religions which gave him that sense. But still his mind while thinking about God and the universe becomes restless and again sets out in search for a clear vision in his life. Dr.A. Roest Crollius S.J says: “Interfaith dialogue is not an affair between an elite of mankind. It is not just the matter of comparing notes between those who have same notes to show. This dialogue is rather open to the profound questions with which all human beings become confronted when they search for a sense and direction in their life.”(ibid p.6). It would be desirable to include an atheist in the dialogue so that our efforts in seeking a deeper mutual understanding in the truth would be a service to them.

Among the topics to be included in dialogue, dialogue for peace and justice among faith communities should be given top priority. No one can ignore this aspect of dialogue, especially, in the present context. Misunderstandings, misconceptions, suspicions, and hate figure higher among many faiths communities despite the fact that no such sanction is available for such negative stance in the basis of any faith sources. Dialogue can bring together faiths that have a significant role in creating a humane society. In addition to this, procedure and strategies to tackle atheism so as to seek means to defend the values of religion should also be given preference as a topic. Another topic which should be considered is techniques to tackle forcible and tempting conversions by religions should be resolved and agreed. This can help to bring down the tensions and irritations rising among the faiths.

The main focus in the process of dialogue should be on the spiritual values of our traditions and religions. While concentrating on them we must also enliven our institution of religions with faith, love and sincerity. This will give us a hand in attaining the soul of dialogue in a more accurate way.

Our dialogue should also include topics in which initiatives can be taken to hold prayers of different faith in one place. The profound example of the mosque- cathedral of Cordoba is in front of us. The history of this peculiar mosque is very interesting. Abdur- Rahman I built a mosque at a place of a pagan temple which was completed at his death in 788. His successors enlarged and embellished this mosque. In 1236 Cordoba was captured by Christians and the mosque became a place of Christian worship. When plans were made to build a cathedral in its place Emperor Charles V opposed the destruction of the mosque. Instead a Cathedral was erected in a part of the old building while the rest was left as it was. Prayers and praises in different religion take different forms. But in every religion there exists an inner experience which are almost common and which cannot be expressed in words. Dr. A. Roest Crollius says: “in our various traditions, the rituals of cultic worship are different. But in every tradition there exists the awareness of a dimension of this prayer and praise which transcends the actual cultic community and encompasses the universe. Among the many expressions of this cosmic dimension of prayer and praise, we may recall the words of the Holy Quran: “Have you not seen that all those who are in the heavens and all those who are in the earth prostrate themselves before Allah; and so do the sun and the moon, and the stars and the mountains, and the trees, and the beasts, and so do many human beings, and even many of those who are condemned to chastisement. And he, whom Allah humiliates, none can give him honor. Allah does whatever He wills”. (22:18) (ibid p.10).

India has a cherished, long history of civilization march over centuries. Indian philosophical and spiritual heritage presents glorious chapters of composite culture. All faiths have contributed to this march.

India has suffered in a big way due to misunderstanding and suspicion among communities. But, the spirit of India has always manifested its positive side as well. India is also credited to have a liberal, democratic Constitution with impressive inclusion of rights. Nevertheless, India needs to push forward its tradition of composite culture forward. All must participate in development. Dialogue may prove to be a viable and effective instrument in achieving the goal of peace, progress and justice.

The future of interfaith dialogue depends on the increase in the attempts of groups and movements to understand different faiths. If the governments take up the task of teaching interfaith subjects in their education institutions it will surely be an endowment to those adults. The government would benefit from these initiatives because it will ideally mean a harmonious society. For keeping the interfaith activities on its track for a longer period funding support should be initiated for the groups on a long term basis. The world has begun to recognize the need for interfaith dialogue as a human activity as so will the coming generations. They have understood its significance in the modern scenario. The attempts and efforts to make effective understanding between religions should be encouraged and applauded in all means.

Merits and Demerits of Interfaith Dialogue:

While analyzing the merits of interfaith dialogue we can find that the merits are directed to eliminate misunderstandings, racism and encourage interaction and dialogue within the society. The following merits can be listed:

1. Interfaith dialogue demonstrates too the public how different faiths can live together in harmony without hurting of insulting each others instincts. The tone of dialogue is not aggressive. It teaches the viewers and its followers that every religion and its followers must be given due respect.

2. It enhances understanding, goodwill and a sense of community between people of different faith. Zuleyha Keskin, Vice president, Affinity Intercultural Foundation says: “They can share knowledge and awareness of the issues people of different may experience. They are in a position to encourage shared projects in the community and address issues as they arise. They can help other people to better understand their neighbours.”(from the article ‘Living in Harmony through dialogue’)

3. Interfaith dialogue helps to explore and learn about each other and know more about the traditions of one’s faith. Every man’s inner soul is in search for a deep understanding of the truth that includes God, the Universe and the Life etc. The process of dialogue helps the participants and the viewers to get an insight of the concepts of truth in other religions which will help them to get a clear vision of the different aspects of truth. Also the knowledge and insight of other religions will help to eradicate the misconceptions and misunderstandings of any particular religion.

4. There are many moral stories which expose the moral values or are brought as examples for a particular moral value in every religion. These stories of morality and virtue can be exchanged in the process of interfaith dialogue which will be quite helpful to the recipients in inducing those values among its followers.

5. Interfaith dialogue of great help to achieve common goals of the society and nation. It enhances the participation of every member of every religion in the development and prosperity of the nation. Dialogues help in making public opinion against the evils prevailing in the society and thus result in its eradication from the society. Dialogues lessen the gap between communities which in turn strengthens the national integration of any country. Syed Mohammed Khatimi say: “All human beings are entitled to participate in the activities that will shape the world in the third millennium. No nation should be left on the sidelines because of some philosophical, political or economic argument. It is not enough to tolerate others but one must work with others. The human world must be shaped by the massive co operation of all human beings. Though this notion upto the early 20^th century sounded like a humanist motto, today it is a necessity for the continuation of human life.”(Islam, Dialogue and Civil Society, p 32).

6. Inter-faith dialogue can be helpful in removing the fear from the minds of the minorities who are oppressed and help them to co-operate with the majority community in the field of development and prosperity of the nation.

7. Inter-faith dialogue encourages in the supporting of each other in times of difficulty. When natural or man-made calamities strike upon the society, dialogue helps in creating people and individuals who do relief work irrespective of caste, creed, religion, language etc. They don’t consider priorities in rendering their much needed services. They only see that their services are rendered in its proper channel to each and every one affected by the calamities.
Likewise when any individuals of any particular religion suffer economically or physically he will be looked after and taken care of by the members of the other religious groups without considering his religion. This mind can be set up and build very strongly with the help of interfaith dialogues.

8. Interfaith dialogues provide a frame reference to shape one’s identity. Knowing the faith of others, will help one to improve his self identification. Zuleyha Keskin says: “This (the merit) was noticeable in the Youth Encounter Project which Affinity Intercultural Foundation was part of. The high school students, who participated in this project, improved their self identification once they knew students of other faiths. They began to see what they had in common and what they did not have in common which is an important analysis that needs to be done, to crystallize one’s identity in their minds”.(from the article “Living in Harmony through Dialogue”)

Demerits of Interfaith Dialogue

Interfaith dialogues on the whole don’t possess any significant demerits which can be highlighted. But then too, some demerits can be pointed out if some particular situations arise:-

1. Dialogue and discussion to self-affirm religious values of one religion can result in the denial of the right of the existence of the religions which might lead to inevitable conflicts. Dr. A Roest Crollius S.J says, “A Self Affirmation in which the right of existence of other religious groups is curtailed or denied would lead inevitably to conflicts, which are contrary to the message of peace that is at the heart of every religion”. (Interfaith dialogue as a Historical Challenge and as a Religious Experience. p 4)
The fascist forces of the world especially in India will try to utilize this negative aspect of the dialogue if it is continued to turn the people against the holding of dialogues. They will accuse the organizers of such dialogues and rise alarm that the people are being converted by force.

2. The participants of interfaith dialogue are set together with the intention to win the hearts of the other and to get them from their own religion. Even though they say and comment on moral values and mutual understanding this intention will surely be there at the back of their minds. This aspect of interfaith dialogue will surely make it futile.

3. Religions have different groups among themselves. When interfaith dialogues are held participants of each religion don’t represent all those groups. How can a dialogue be fruitful without a proper representation of the whole section of the religion?

4. Prophets have been appointed throughout the ages to reform the religions of their ages from its deformed and degenerated forms. This aspect of each religion will be highlighted in the dialogues. This will not help in gaining the main aim of dialogue i.e. Mutual Understanding.

To conclude we can say that interfaith dialogue has become the need of the hour. Ignoring the demerits which can not be highlighted as reasons for preventing dialogues to take place as they are mere possibilities or rare situations, mankind today has to take initiatives to continue with the dialogue process. Peace and social harmony depends on our mutual understanding of diversity and acceptance of diversity in globalised world where people of diverse religions and racial backgrounds interact with each other on a daily basis.