ISLAM AND CHURCH WITNESS
IN THE 21ST CENTURYGiven at CAPA [Conference of Anglican Provinces of Africa]
New Bishops' Training Course, Ibadan, 5 June 1999)
The day after the opening ceremony, 3 June, was the feast of the Ugandan martyrs, Charles Luanga and companions, young men who refused to cooperate with the immoral practices of the Kabaka and were put to death for their faith. These included Catholics, Anglicans and Muslims. Each went to death by personal choice, but in a common witness to God by conformity to his moral law.
What does martyrdom mean to Muslims? The word "martyr", we know, means a witness. The Arabic word is shahîd, which is related to the word shahâda, the witness statement of Islamic faith that is broadcast at every call to Muslim prayer: Lâ ilâha illâ llâh. Muhammadun rasûl Allâh. If we Christians are used to distinguishing faith from works, for Muslims faith is a work, a task of witnessing which begins in the heart, continues in the mouth as a verbal profession of faith, and is manifested exteriorly by the gestures of prayer, by fasting, paying zakât, going on pilgrimage and embarking on any sort of struggle or jihâd for the sake of God.
The solidarity in witness shown by the Christian and Muslim Ugandan martyrs can be matched elsewhere by many examples of cooperation in the struggle for social justice, social development and scientific research, all forms of a martyrdom of life.
This contrasts with a perverse witness to faith in the form of triumphalistic or confrontational struggle against believers of a different persuasion. Sociologists call this a manipulation of religion for a political or economic agenda. Think of Northern Ireland, where Protestants and Catholics were at odds. Think of Serbia and Kosovo, where it is between Orthodox Serbs and largely Muslim Albanians. Think of the greatest and least noticed tragedy of all which is in Sudan. In this case we find jihâd in its most vicious form, slaying, starving and enslaving people in order to impose on them Arabic culture and Sharî`a law; two million people have died thus far in the ordeal. Alongside the proclamation of a merciful God and the practice of humility and mercy towards orphans and the unfortunate of society, Islamic history has known a tradition of violence. Even the biographies of Muhammad, compiled in the 9th century, describe certain acts that are hardly compatible with Qur'ânic standards.
These instances of the positive and negative ways that Muslims witness to their faith can be multiplied across the world and across the centuries of Muslim history.
The positive witness of Muslim lives
Some Muslims give the impression that Islam is a mock religion, so that many think of an "alhaji" as a rich crook with a mere outward show of religion. Then there are Muslims who are committed to their religion to the point of fanatic disrespect for non-Muslims and their beliefs. Such Muslims do not draw non-Muslims to admire Islam, but alienate them.
Nevertheless, we meet a good many Muslims who are very attractive personalities, honest family men, respectful of others, competent in their professions, and devoted to prayer and fasting. It is sometimes embarrassing for Christians to be with such people, because their goodness puts Christians to shame. (1)
Wherever we find Muslims leading a sincere, devout moral life, we find that they have a deep faith and trust in God. It is a faith in the transcendent God, all-powerful and all-caring, one who will make justice ultimately prevail and on the last day give everyone what they deserve.
This is not God who comes near, who becomes flesh and lives in us by his Spirit. A Christian who appreciates his own faith will find the faith of a sincere Muslim admirable and deserving of respect, but will consider it faith in the "unknown God" in comparison with the way God has made himself known to the Christian believer.
Yet there are many nominal or lapsed Christians who first learn what it means to believe in God when they meet such sincere Muslims. Many lapsed Christians have rediscovered their Christian faith by living in a Muslim environment. I have heard of so many cases of this in Saudi Arabia, Algeria, Syria etc. Nigeria is a very religious country. But it may take Islam to wake up people from other countries who have lost their sense of religion. If Islam is a challenge in this way we can thank God.
The seduction of supernatural power
I get the impression that people rarely convert to a Church or to Islam but rather join it. That is, it seems that most people do not inquire what is the true religion or the true Church, but ask where will my needs be satisfied, where will I get my miracle, where will I feel at home, enjoy the music and listen to preaching that tickles my ears.
When people shop around prophetic mushroom churches, evangelical revivalists and even babalawos for healing or various other favours, the unifying attraction is power, agbara, so as to be well, to succeed, to resist enemies etc. It is not surprising that such people also patronize Muslims who a reputation for supernatural power.
In fact, there is very little in Islam to warrant a healing ministry or pentecostal movement. There are a few instances in the life of Muhammad where divine intervention is supposed to have preserved him from danger or enlightened him about his enemies' machinations. Muslim power is basically military power supported by the angels, as at the battle of Badr.
Nevertheless, in North and West Africa there has grown up over the centuries a tradition of religious medicine. Charms are made from Qur'ânic verses or from various other words that amount to "writing in tongues"; the ink of Qur'ânic writing is washed off and made into a drink; certain men are reputed to have reached great closeness to God and therefore to have access to divine power or blessing (baraka). So people come to them for prayers and instructions about certain rituals they must carry out (including offerings) to get what they want.
The latter practice has been going on for centuries, even though reformist Muslims (like the Saudi Wahhâbîs and the Nigerian Izâla) disapprove of it. But in contemporary Yorubaland we have a phenomenon that is totally new and unique in the Muslim world; that is religious rallies modeled after Christian ones, with hand-clapping, choruses, drumming and dance, and advertisements for all to come and get their miracle. Prayers and rituals are prescribed or carried out with all the expectation of results that characterizes Christian assemblies. Examples of these are the Mashad Power Station on the Ibadan express road, and Allah De Adura centre on the Ife road. (2)
Muslim involvement in healing ministry will reach those Christians who are making the rounds to get what they want, but it has an empty and flat echo in the contemporary competitive world of spiritual power. In my view it is a reality, but not a serious challenge.
Intellectual challenges
Apologetical arguments are another way that Muslims try to make headway among Christians. We can think chiefly of the late Ahmed Didat of Durban, who has many disciples. Their arguments are part of a tradition that has been evolving since the 8th century with modernization provided by Maududi and the Egyptian reformers of the early 20th century. The following are some of the stock arguments that Muslims use to attack Christian beliefs and establish their position. (3)
Against the Trinity, they accuse us of polytheism. A Christian should know how to answer that the Trinity is one substance, one knowledge, one power and will, and one action in making and sustaining creation. We should, nevertheless, not fall into modalism, making the Father, Son and Holy Spirit just different aspects or manifestations of the same person, so that if Jesus died on the cross the Father did too (Patropassionism). (4) We must affirm the real distinction of relations in God between the Speaker and the spoken Word (Father-Son), and between the Breather (Father & Son) and the Breath or Spirit. These distinctions are much less than Muslims of the Ash`arite school place in God, saying that his Essence, life, knowledge, power, will, sight, hearing and speech are attributes all really distinct from one another within God. Christians hold that all these attributes are all really identical in God: He is justice; he is love. Only our limited human intelligence needs many concepts to understand the simple perfection of God.
Against the divinity of Jesus Muslims point with delight to the abundant evidence that he was really human. One Muslim placard read: "Allah never dies, not even for three days". A Christian should realize that all the evidence that Jesus was human merely confirms Christian teaching: Jesus is true man (against Monophysitism). But he is also true God. For Muslims it is a case of either or; for Christians it is both. Some Scripture passages showing Jesus as less than the Father point to his real humanity; others showing that he is one with the Father, the I AM (Yahweh) before Abraham was (Jn 8:58), point to his real divinity. The crucial statement "The Word became flesh" excludes hypotheses of a mere humanity (Arianism), or a humanity over which the Word and the Spirit hovered while remaining distinct (Nestorianism). The unity of Jesus' person justifies the statements that God died on the cross and that Mary is the Mother of God. If we deny these statements we are denying that the Word really became flesh.
To support their claim that Muhammad was a prophet, Muslims normally should point to the Qur'ân as a self-evident miracle, in fact, the only miracle (mu`jiza) of Islam. In our day and culture, however, the singular literary excellence of the Qur'ân does not make much impression on people. There are many works of art in the world (architecture, painting, music, drama) which overwhelm us with their beauty, and each of them is unique. So Muslims turn to other arguments.
One is the success of Islam. It has spread so far and wide that nearly one seventh of the world's population is Muslim. Moreover, they point to the intellectual and cultural achievements of the Muslim world, which some claim to be the source of modern civilization. That could not take place, they argue, without God's approval. We know the words of Gamaliel: "If this enterprise, this movement of theirs, is of human origin it will break up of its own accord; but if it does in fact come from God you will be unable to destroy them. Take care not to find yourselves fighting against God" (Acts 5:38-39). If a movement is from God men cannot stop it; but the success of a movement does not prove it is from God; it will eventually break up, but may take a long time doing so. God has works out his own purposes in every human movement, even when these movements are opposed to him.
Muslims also argue that the Bible foretold Muhammad. In using the Bible, Muslims point out that the Qur'ân recognizes the Torah, the Psalms and the Gospel, but they say the originals have been lost and only corrupted versions circulate today. So whatever in the Bible agrees with the Qur'ân they accept as authentic; whatever contradicts the Qur'ân they reject as a corruption. The Bible, of course, nowhere mentions Muhammad, but Muslims like to bend some passages in this sense because the Qur'ân proclaims that the Torah and the Gospel told of Muhammad. Either the passages have subsequently been removed, or existing passages should be interpreted as referring to Muhammad. The most commonly cited passage is the promise of the Paraclete in John 14 & 16, whom they take to be Muhammad. Any Christian with a little familiarity with the Bible will find this claim preposterous, but it should be pointed out to ordinary Christians that Muslims misinterpret this passage, and the proper interpretation should be supplied.
Another common passage is Moses' promise of a coming prophet, in Deuteronomy 18:17-19: "From their own brothers I shall raise up a prophet like yourself..." Muslims take this to be Muhammad, since the Arabs are the brothers of the Jews through Abraham. The passage gave rise to the Jewish expectation of a prophet; so the people asked John the Baptist if he were "the Prophet" (Jn 1:21). Jesus claimed the title of prophet only indirectly (Mt 13:57 par; Lk 13:33), but the crowds gave it to him clearly (Mt 16:14 par, 21:11,46; Mk 6:15 par; Lk 7:16,39, 24:19; Jn 4:19, 9:17). Jesus warned against false prophets (Mt 24:11,24 par). People expected "the prophet" foretold by Moses (Dt 18:15). John the Baptist denied that he was this prophet (Jn 1:21); Christian faith recognizes that Jesus alone was this prophet (Jn 6:14, 7:40; Ac 3:22-26).
All in all, Muslim intellectual arguments against Christianity and for their own case are rather weak and unconvincing. But they do like to debate, and a Christian who is disillusioned with the Church or has some ulterior motive might accept the arguments, especially if he has been poorly instructed in the faith and doesn't regard Jesus as anything more than a moral teacher and exemplar.
Inducements
Christians in many parts of Nigeria see their Muslim mates advanced to high positions in civil service, while they themselves, often with better qualifications, are left behind. Major contracts are awarded to Muslims, while Christians can only get subcontracts to do the real work but not get the returns. The invitation is sometimes bluntly made: Become a Muslim and all this wealth and position will be yours.
A fair number of Christians succumb. They are here and there in government or the private sector and often retain benevolent feelings toward the Church, but do not dare come very close again.
In Nigeria, since the death of the Sardauna in 1966, Islam has made little advance, except with individuals who are induced to join for one reason or another. On the contrary, many more Muslims have been becoming Christian for motives of personal conversion. Elsewhere Christians are becoming Muslim where they are offered commercial opportunities, or free education or scholarships in Islamic institutions. I heard that 40% of the youth of Brazzaville have been won over to Islam in this way. In DR Congo a similar process is going on.
Many women marry prominent Muslim men who can sometimes be reasonable husbands. There is no Sharî`a requirement that a Christian wife must become a Muslim, only that the children follow the father, but very commonly these women do become Muslim. Very often the marriage is because of love, but sometimes Christian girls are attracted by flashy cars and the promise of a a high life style. In Nigeria I know of several cases where the woman stayed Christian and in each case the children follow the mother. In a case where a Christian man married a Muslim woman (although against Sharî`a), the children also follow the mother.
"Lead us not into temptation", we pray. A Christian can legitimately aspire for wealth, but not at the price of dishonest deals or of falling down before Satan to "deny the Son" (1 Jn 2:23), who is "the way, the truth and the life" (Jn 14:6).
Persecution and discrimination
Sporadic violence against Christians and Jews has been a constant feature of Islamic history. The greatest contemporary example is the suffering inflicted on Christians in Sudan by fanatics who insist on imposing Sharî`a law on the whole country. In Nigeria the Muslims who push for Sharî`a insist that it is only for themselves, but most Christians realize that it affects them too, and see the Sharî`a drive as part of a plan to make Nigeria an Islamic state, with Christians in a second-class position. If the Qur'ân is ambiguous about the position of Christians in an Islamic society, (5) some important medieval treatises on constitutional theory are very plain: (6) Christians are not free to manifest their faith publicly or to evangelize. Any Muslim who becomes a Christian would be put to death etc. The utterances of fanatical Nigerian Muslims like the late Abubakar Gummi substantiate these Christian apprehensions, but we should be aware of many Muslim voices opposed to bringing Sharî`a into the government.
Christians in Nigeria are rightly cautious about any surreptitious encroachment of Islamic institutions in public life. Many Muslims claim that O.I.C. is not something to serve just Muslims, but the whole nation. However innocent the charter of O.I.C. may seem in this regard (but looked at closely, it does promote Islam), Muslims complain of any scrapping of O.I.C. as discrimination and cheating them of their rights. This reaction indicates their real view of O.I.C., as something advantageous particularly to Muslims and not equally to all in the nation. (7)
So Christians have to be on guard against any whittling down of their rights in society, and attempt to change the situation where they are discriminated against. But the manner is important. It should be made very clear that Christians are not trying to put down Muslims, but only get equal rights for all. Even where Christians are suffering discrimination, strident statements are not usually helpful. They can alarm the Muslim community and galvanize them for action against Christians. It is better to protest softly and act quietly.
Peter said: "Always behave honourably among gentiles so that they can see for themselves what moral lives you lead (1 Pet 2:12)... Have respect for everyone and love for your fellow believers; fear God and honour the emperor" (2:17).
The challenge of mission and dialogue
One of the liveliest discussions I always meet in our Department's M.A. course "Dialogue among living faiths" is the question of whether Muslims can be saved. Regarding Muslims living good lives, Vatican II says (Gaudium et spes, n.22):
Since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partners, in a way known to God, in the paschal mystery. (8)
And John Paul II added in Redemptor hominis:
We are dealing with each man, for each one is included in the mystery of the Redemption and with each one Christ has united himself for ever through this mystery. All participate in this mystery from the moment they are conceived in their mother's womb. (n.13)
Man—every man without exception—is in some way united with Christ, even if he is not aware of it. (n.14) (9)
In spite of the respect we should have for so many good things about Islam, (10) and in spite of the fact that Muslims in a state of invincible ignorance of the Church can be saved while remaining Muslims, we cannot ignore the limitations of Islam. It is a beautiful religion that teaches people about the greatness, justice and mercy of God. But it cages people within definite limits above which they cannot rise. Therefore Paul VI, in Evangelii Nuntiandi (8 Dec. 1975) insists on the duty of evangelizing them:
Neither respect and esteem for these religions nor the complexity of the questions raised is an invitation to the Church to withhold from these non-Christians the proclamation of Jesus Christ. On the contrary the Church holds that these multitudes have the right to know the riches of the mystery of Christ... This is why the Church keeps her missionary spirit alive, and even wishes to intensify it in the moment of history in which we are living. She feels responsible before entire peoples. She has no rest so long as she has not done her best to proclaim the Good News of Jesus the Saviour. (n. 53) (11)
Along with evangelizing, we also have the duty of engaging in dialogue with Muslims. The inaugural encyclical of John Paul II, Redemptor hominis (4-3-1979), reaffirms the necessity of dialogue (colloquium), first with separated Christians, and then with non-Christians. We should reach out to them:
through dialogue, contacts, prayer in common, investigation of the treasures of human spirituality, in which, as we know well, the members of these religions also are not lacking. (12)
The Pontifical Council for Inter-Religious Relations, headed by Cardinal Arinze, since 1964 has been promoting dialogue with Muslims and members of other non-Christian religions, but has met much resistance in Nigeria. Only in the past few years has there been some positive response. The Association of Episcopal Conferences of West Africa has had a Commission for Inter-Religious Dialogue since 1988, but a Nigerian was established only recently.
PROCMURA, however, has been around for many years, and has contributed much to Christian-Muslim relations all over Africa.
Our approach to Muslims has to be multi-faceted. Definitely, Christ calls us to love them, even if they are cool or hostile to us. That means we should be ready to cooperate with them for the development of the common good of society. Love is often misinterpreted as weakness and begging for the good will of the other. Love for Muslims does not mean that we should not protest if our rights are being trampled upon. Even such protest is a form of dialogue. In the 20th century the Muslim community has come to champion as its own many values that were promoted by Christians, such as human rights and the dignity of women. A greater consciousness of the implications of human dignity, as opposed to extreme feminism, put Muslims in one camp with the Vatican at the Cairo conference. An on-going dialogue on human values can do much to further the kingdom of God, whether conversions are immediately forthcoming or not. Evangelization goes beyond mere dialogue, but it can never be successful if it is not permeated by a spirit of dialogue.
Conclusion
Islam presents us with a wide variety of challenges. As simple as doves and as wise as serpents, we have to ward off dangers, calm fears and alarm, and reach out to Muslims in dialogical evangelizaton and cooperation for peace, justice and development.
1. John Paul II expresses the same idea in Redemptor hominis, n.6.
2. Cf. Bisi Tolulope Elegbede, The Muslim "Aladura", long essay for B.A. degree in Religious Studies, University of Ibadan, 1991.
3. Muslim arguments against the Trinity and the Incarnation are discussed more fully in my article, "Islam and Christology", The Nigerian journal of theology, 1:6 (May, 1991), pp. 28-49.
4. Commonly found in pamphlets by non-Catholic groups, for example Followers of Isa believe in one God (Minneapolis: Fellowship of Isa (Jesus), 1981).
5. Muhammad Talbi, in "Religious liberty: a Muslim perspective", Islamochristiana, 11 (1985), pp. 99-113), argues, against traditional Muslim interpretation, that the Qur'ân really respects equal civil rights and does not support the death penalty for apostates.
6. Noteworthy are al-Mâwardî (d.1058), al-Ahkâm as-sultâniyya, and at-Turtushî (d. 1126), Sirâj al-mulûk, standard reference works up to today.
7. Cf. J. Kenny, "The O.I.C.: the press debate", Shalom 4:3 (1986), pp. 130-150. A.A.S. 58 (1966), 1042-3. Other important texts are Lumen Gentium, n.16, Ad Gentes, n.11 and Nostra aetate.
9. Nn. 13-14. - A.A.S., 72 (1979), 283-5.
10. Lumen gentium, 16; Nostra aetate, n.3.
11. A.A.S., 68 1976, 5-76, p.42.
12. colloquia habendo, communicando, simul orando, humanae religiositatis divitias exquirendo, quae, et bene novimus, ne harum quidem religionum sectatoribus desunt. - n.6, A.A.S., 71 (1979), 257-324, p. 267.