Violence vs Words : Muslims confirm which they prefer
In a post in The View from Fes, 'El Gloui' reports on the latest development following from the speech that the pope made in Germany. This post generate some discussion, but the contributors' posts are disappointingly the same as protestors all over the world.
Here is the post and below is the extract from the speech
that has the world in flames - once again. I would be interested to see if we can start a little more profound and serious discussion on the subject here!
Morocco protests Pope's insulting comments.
Morocco has recalled its ambassador to the Vatican after the comments made on Tuesday by Pope Benedict XVI on Islam and Prophet Mohammad (PBUH).HM King Mohammed VI has also sent a written message to Pope Benedict XVI in protest of the latter's offending statements about Islam.On September 12 in the university of Regensburg, Germany, Pope Benedict XVI quoted a 14th-century Byzantine Emperor who called Islam "evil and inhuman," and accused Prophet Muhammad of spreading the faith "by the sword," thus sparking wrath among Muslims around the world. According to a press release issued on Saturday by the Moroccan Ministry of Foreign Affairs, the Moroccan ambassador Ali Achour has been recalled for consultation, starting from Sept. 17, by order of HM King Mohammed VI.
Ali AchourAchour was appointed as ambassador to the Holy See last January by HM. King Mohammed VI.Mohamed El Yazghi, the leader of the Socialist Union of Popular Forces, the main party in Morocco's governing coalition, welcomed the move."It is a totally normal reaction from Morocco which is putting on record its disapproval of the comments of Benedict XVI, especially given that previous popes and the representatives of Islam had entered into a relationship of debate, reflection and getting to know each other," he said.Abdelilah Benkirane, a leader of the Islamist Justice and Development party (PJD), thanked the king, saying he had made a "wise decision"."We ask God to thank and glorify him", he said, urging the pope to make a public apology.A university researcher specialising in Islam, Mohamed Ayadi, told the media that the king's decision was an attempt to preempt any popular protests.He is "taking the lead to avoid any street protests... In several Muslim countries, it was street that led protests against the publication of caricatures of Prophet Mohammed in Europe," Ayadi said.In other developments, the Council on American-Islamic Relations (CAIR) has called for developing dialogue between Muslims and Catholics around the world after the controversy triggered by the insulting comments made by Pope Benedict XVI about Islam and Prophet Mohammad (PBUH)."The proper response to the Pope's inaccurate and divisive remarks is for Muslims and Catholics worldwide to increase dialogue and outreach efforts aimed at building better relations between Christianity and Islam,” the Council said in a press release.The council also said it will seek a meeting with the Vatican representative in Washington D.C to discuss the issue.The CAIR said that this incident can be an opportunity for Christians around the world to know more about Islam, Prophet Mohammad, and the Islamic concept of Jihad."Jihad is a central and broad Islamic concept that includes struggle against evil inclinations within oneself, struggle to improve the quality of life in society, struggle in the battlefield for self-defense (e.g., - having a standing army for national defence), or fighting against tyranny or oppression,” the CAIR explained.The Council also called on Muslims to “maintain good relations with the people of other faiths, and to engage in constructive dialogue.”Strong reactions against the Pope's remarked sparked off when he quoted on Tuesday, during his visit to Germany, a 14th century Byzantine Christian Emperor as saying “Show me just what Muhammad brought that was new, and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached.”Many religious leaders and organisations condemned the comments. Some voices warned that this could lead to more misunderstanding and violence around the world. Reactions to the speech have come from such leaders as Pakistani President Pervez Musharraf, who said efforts to link Islam and terrorism should be clearly opposed.Street protests have been held in Pakistan, India, Turkey and Gaza.In the West Bank city of Nablus, two churches were firebombed on Saturday in attacks claimed by a group which said it was protesting against the Pope's remarks. Earlier today the head of the Roman Catholic Church voiced deep regret at the Islamic world's outraged reaction to a speech he gave in Germany this week but stopped short of retracting his remarks, arguing that they had been misinterpreted. Reading the statement, new Vatican Secretary of State Cardinal Tarcisio Bertone said the Pope's position on Islam was in line with Vatican teaching that the Church "esteems Muslims, who adore the only God"."The Holy Father is very sorry that some passages of his speech may have sounded offensive to the sensibilities of Muslim believers," the statement said.But Egypt's Muslim Brotherhood said the statement did not go far enough and called on the pontiff to apologise in person."The Vatican Secretary of State says that the Pope is sorry because his statements had been badly interpreted, but there is no bad interpretation," said Abdel Moneim Abul Futuh, a senior official from the opposition party. - El Gloaui, The view from Fes
From the Pope's speech in Regensburg
......This profound sense of coherence within the universe of reason was not troubled, even when it was once reported that a colleague had said there was something odd about our university: it had two faculties devoted to something that did not exist: God. That even in the face of such radical scepticism it is still necessary and reasonable to raise the question of God through the use of reason, and to do so in the context of the tradition of the Christian faith: this, within the university as a whole, was accepted without question.I was reminded of all this recently, when I read the edition by Professor Theodore Khoury (Münster) of part of the dialogue carried on - perhaps in 1391 in the winter barracks near Ankara - by the erudite Byzantine emperor Manuel II Paleologus and an educated Persian on the subject of Christianity and Islam, and the truth of both. It was presumably the emperor himself who set down this dialogue, during the siege of Constantinople between 1394 and 1402; and this would explain why his arguments are given in greater detail than those of his Persian interlocutor. The dialogue ranges widely over the structures of faith contained in the Bible and in the Qur'an, and deals especially with the image of God and of man, while necessarily returning repeatedly to the relationship between - as they were called - three "Laws" or "rules of life": the Old Testament, the New Testament and the Qur'an. It is not my intention to discuss this question in the present lecture; here I would like to discuss only one point - itself rather marginal to the dialogue as a whole - which, in the context of the issue of "faith and reason", I found interesting and which can serve as the starting-point for my reflections on this issue.
In the seventh conversation (*4V8,>4H - controversy) edited by Professor Khoury, the emperor touches on the theme of the holy war. The emperor must have known that surah 2, 256 reads: "There is no compulsion in religion". According to the experts, this is one of the suras of the early period, when Mohammed was still powerless and under threat. But naturally the emperor also knew the instructions, developed later and recorded in the Qur'an, concerning holy war. Without descending to details, such as the difference in treatment accorded to those who have the "Book" and the "infidels", he addresses his interlocutor with a startling brusqueness on the central question about the relationship between religion and violence in general, saying: "Show me just what Mohammed brought that was new, and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached". The emperor, after having expressed himself so forcefully, goes on to explain in detail the reasons why spreading the faith through violence is something unreasonable. Violence is incompatible with the nature of God and the nature of the soul. "God", he says, "is not pleased by blood - and not acting reasonably (F×< 8`(T) is contrary to God's nature. Faith is born of the soul, not the body. Whoever would lead someone to faith needs the ability to speak well and to reason properly, without violence and threats... To convince a reasonable soul, one does not need a strong arm, or weapons of any kind, or any other means of threatening a person with death...".The decisive statement in this argument against violent conversion is this: not to act in accordance with reason is contrary to God's nature. The editor, Theodore Khoury, observes: For the emperor, as a Byzantine shaped by Greek philosophy, this statement is self-evident. But for Muslim teaching, God is absolutely transcendent. His will is not bound up with any of our categories, even that of rationality. Here Khoury quotes a work of the noted French Islamist R. Arnaldez, who points out that Ibn Hazn went so far as to state that God is not bound even by his own word, and that nothing would oblige him to reveal the truth to us. Were it God's will, we would even have to practise idolatry.
At this point, as far as understanding of God and thus the concrete practice of religion is concerned, we are faced with an unavoidable dilemma. Is the conviction that acting unreasonably contradicts God's nature merely a Greek idea, or is it always and intrinsically true? I believe that here we can see the profound harmony between what is Greek in the best sense of the word and the biblical understanding of faith in God. Modifying the first verse of the Book of Genesis, the first verse of the whole Bible, John began the prologue of his Gospel with the words: "In the beginning was the 8`(@H". This is the very word used by the emperor: God acts, with logos. Logos means both reason and word - a reason which is creative and capable of self-communication, precisely as reason. John thus spoke the final word on the biblical concept of God, and in this word all the often toilsome and tortuous threads of biblical faith find their culmination and synthesis. In the beginning was the logos, and the logos is God, says the Evangelist. The encounter between the Biblical message and Greek thought did not happen by chance. The vision of Saint Paul, who saw the roads to Asia barred and in a dream saw a Macedonian man plead with him: "Come over to Macedonia and help us!" (cf. Acts 16:6-10) - this vision can be interpreted as a "distillation" of the intrinsic necessity of a rapprochement between Biblical faith and Greek inquiry......









