Trialogue among the Abrahamic Faiths

RIFFAT HASSAN

e are undoubtedly living in the age have had the Nivilege of participating in many of dialogue. Dialogue, in the sense interreligious conferences bringing together Nvof conversations between persons adherents of the three Abrahamic faiths— or groups is, of course, nothing new, but dia- Judaism, Christianity and . logue in the sense of Martin Buber's "I-Thou" What I state in this paper thus comes from encounter is something relatively novel. Sub- more than two decades of intensive and sequent to the Second World War there has extensive involvement in a variety of tria- been much ecumenical dialogue between logues in many countries. It is very difficult and Christians and among Christians for me to express in words what I have themselves. Since the 1970s, Jewish-Chris- learned and gained from these experiences. tian dialogue has been expanded in some Suffice it to say that they have not only places to include Muslims and has popularly enriched but transformed my life, and that come to be known as "trialogue". It is my through them I found a community of faith good fortune that I was invited to be part of which has been a source of great strength and the first major trialogue of about 20 Jewish, support to me in more ways than I can enu- Christian and Muslim scholars which was ini- merate. As I share my reflections on the prob- tiated by the Kennedy Institute of Ethics in lems and possibilities of trialogue among the Washington DC in the late 1970s and con- Abrahamic faiths, I want to express my deep tinued until the mid-1980s. gratitude to all those partners in dialogue— Another trialogue, which began in the 1980s Jews, Christians and Muslims—who helped and continued for a number of years, was that of me to know and to grow. It is because of them Jewish and Christian women, with myself as its that interreligious dialogue became for me sole Muslim member. This trialogue was spon- not something I do for academic credit or sored by the American Jewish Committee and social pleasure, but a life-commitment. Church Women United in New York. Another long-lasting trialogue of which I became a part Muslim Hesitancy was sponsored by the National Conference of Central as trialogue has been to my life for Christians and Jews. This trialogue, which con- more than two decades I do not regard either sisted of about 30 scholars, continued until organising a trialogue or participating in one 1994. In addition to these long-term trialogues I as an easy enterprise. Anyone who has ever 44

tried to organise a dialogue or trialogue be paying for this failure in perception) needs involving Muslims knows how difficult it is to to be made, it also needs to be said that Mus- find Muslims who are able and willing to lims themselves have generally neither under- engage in such encounters. There are a taken the critical self-study which is a prereq- number of reasons why Muslims are reluctant uisite for self-understanding, nor interpreted to participate in a dialogue with non-Muslims. their religion for other people. A partial expla- Some Muslims see it as a plot to draw Mus- nation of this attitude may be found in the lims in and drain them of emotional and spiri- claim of Arnold Toynbee in his book An Histo- tual resources through the illusion of an ide- rian's Approach to Religion (1956) that all alism that does not go beyond words. Others three religions of revelation which spring from see it as a threat to their Muslim identity. Yet a common historical root—Judaism, Chris- others see it or pretend to see it as unneces- tianity and Islam—not only have a tendency sary: they feel that there is really nothing to towards exclusivism And intolerance, but also talk about. Islam is a simple and clear faith to ascribe to themselves an ultimate validity. and you can either take it or leave it. Muslims, who consider themselves to be the I, as a Muslim, am acutely and painfully recipients of God's final revelation, have taken aware of the negative consequences that follow the truth of Islam to be self-evident. They have from the unwillingness of Muslims to represent expressed little interest in having an open- Islam or to let a non-Muslim speak for Islam. ended philosophical and theological dialogue My personal commitment to interreligious dia- with people of other faiths, except perhaps in logue arises from my sense of responsibility as places where they have formed a minority a Muslim to share my perception of Islam with component in a pluralistic environment. Also, those who stand outside my tradition. Like the fact that until colonial times it was rela- other Muslims, I am indignant about the carica- tively easy for Muslims to assume the superi- tures of Islam that have been popularised in the ority of Islam to all other religions is, at least in West since the confrontation between Muslims part, responsible for their unwillingness to and the world of Christendom during the early probe deeply into the nature and implications centuries of Islam. However, since attention of their Islamic identity. focused on the so-called Islamic revival through the impact of events such as the Arab The Need for Trialogue oil embargo of 1973, the Iranian Revolution, For many reasons, then, Muslims are the resistance by Afghan Mujahideen to Soviet rather new, and sometimes hesitant, entrants occupation and intervention, and other momen- in the field of ecumenical dialogue. There tous events such as the Salman Rushdie crisis, are, however, at least three reasons why it is there seems to be an awareness among more vitally important for Muslims to participate thoughtful Westerners that the West has read in such dialogue. The first relates to Islam's Islam too simplistically and superficially, and contemporary situation. To quote Wilfred that trying to understand the enigmatic world of Cantwell Smith: Islam through categories alien to its deeper ethos may ultimately prove to be fruitless. Islam is today living through that crucial While the point that the Western world has creative moment in which the heritage of not understood Islam aright (and seems now to its past is being transformed into the herald 45

of its future. Outsiders may study, analyse, from a discussion of what forms the core of interpret the process; Muslims themselves the Abrahamic faiths is surely not a minor not only may but must participate in it. For omission. I hope that the situation will both outsiders and Muslims the most change; perhaps it is already changing since important, most interesting chapter in more and more people are becoming inter- Islamic history is the one that is today in ested in the concept of trialogue. process of being enacted.' The third reason is that there are many areas of concern to modern humanity where The second reason relates to the issue of Islamic insights may prove of vital interest peacemaking. The three Abrahamic faiths and significance. To give two examples: in are an important element in numerous con- recent years much work has beert done by the- flicts in the world today. In order that the ologians analysing women-related issues in resources of these faith-traditions may be the context ofJewish and Christian scriptures. used constructively as a basis for conflict- On the basis of my similar work in the context resolution rather than destructively it is nec- of the Qur'an, I believe that Islam has some. essary to have a tripartite "I-Thou" new ideas to offer here which might be of encounter so that the mistrust and fear gen- great benefit to women in the other two tradi- erated by ignorance or prejudice are dis- tions. Another area in which the Islamic per- pelled. In my opinion, bilateral dialogues spective can be very useful is in any discus- such as those between Jews and Christians, sion of what is sometimes described as "the or Christians and Marxists, although histori- new socialism" of Latin America and other cally significant, no longer provide the best Third World countries, relating to the search framework for the kind of dialogue needed at for an alternative to traditional capitalism and the start of the new millennium. traditional socialism. Some people assume that dialogue Having pointed out why I think Muslims between two parties is easier than dialogue should be included in Jewish-Christian and between three parties. I do not believe that other dialogues, I would like to speak briefly this assumption is necessarily valid. On the about the Islamic basis for interreligious dia- basis of my lived experience I consider tria- logue. Before one can talk of what is logue to be in some respects easier than dia- "Islamic", one must obviously first define logue, the third party often serving as a kind what "Islam" is. A good deal of confusion of neutral (or non-aligned) entity able to mon- exists regarding the term "Islam" in the mind itor or moderate the discussion between the of an "average" Muslim. To such a Muslim, two others. The mere presence of a third party "Islam" consists of the Qur'an (the Book of adds an entirely new dimension to the Revelation), the sunnah and hadith (the prac- process. It not only lends the encounter a tice and the oral traditions of the Prophet), the broader base but also makes it more real given madahib (the schools of law or the science of the actualities of the world. To exclude Islamic jurisprudence) and the shari'a (the 's youngest offspring—Islam, corn- divinely ordained code of human conduct). If prising more than a billion human beings— all of these so-called sources of Islam formed

1. Wilfred Cantwell Smith, Islam in Modern History (Princeton, N. J.: Princeton University Press, 1977), p. 3. 46

one homogeneous body of knowledge one attitude to Jews and Christians as understood could perhaps use the word "Islamic" to cover through a study of Qur'anic statements and them all. This, however, is not the case. Not symbols. I would like particularly to focus on only are there numerous problems of incon- three symbols: Abraham, Jerusalem and the sistency between the hadith literature and the Ka5ba (the cube-shaped shrine housing the schools of law, for instance, but it also does Black Stone in the Sacred Mosque in ). not seem possible, in my opinion, for the con- tent of all the different sources of Islam to be Abraham reducible to one single, coherent body of The symbol of Abraham as the father of knowledge. In order to avoid confusion, the three Abrahamic faiths has been much therefore, when I speak of Islamic theory I emphasised in interreligious,dialogue among confine the term "Islamic" to what is con- Jews, Christians and Muslims. He was a tained in the Qur'an, the revelation upon symbol of unity referred to by the Egyptian which Islam is founded. Here I would like to President Anwar Sadat during his historic make a brief point about the Qur'an and what visit to Jerusalem. It is important to under- it means to Muslims. stand how special Abraham is to Muslims. It is not realised fully even by many Not only is he the prophet most often men- scholars of Islam that to Muslims, the Qur'an tioned in the Qu'ran after , but he is "the Mother of All Books" and entirely non- is also regarded in a significant way as being human in nature. There are other books of rev- the first "Muslim". The Qu'ran repeatedly elation which are held to be sacred by the describes Abraham as hanif, or one who turns adherents of different faiths, but in most cases away from all that is not-God to submit to there is also a human element to be found in God's law and order. The Islamic tradition these books since their author or authors, sees Abraham as a unifying figure whom all although believed to be divinely inspired, are three Abrahamic traditions can look back to yet acknowledged to be human. This is not how and claim as their own. Muslims perceive the Qur'an. For them, the The prominence given to Abraham by the Qur'an is the actual Word of God transmitted Qu'ran and by the Islamic tradition is evident by the Archangel Gabriel, the angel of throughout the most significant as well as the prophecy, to Muhammad, the Prophet of Islam, most spectacular social ritual of the Muslim who transmitted it to the first Muslims without world: the hajj, or pilgrimage to Mecca. The any change or error. Nothing is more offensive Qur'an portrays Abraham and his son to Muslims than the statement "Muhammad as the builders of the Ka5ba and states that God says in the Qur'an", which appears like a had commanded Abraham to proclaim the first refrain in many books on Islam by non-Muslim pilgrimage (Sura 22:26-9). During the hajj all writers. In my judgement, the kind of authority pilgrims pray at the Station (Maqam) of which the Qur'an has over the lives of Muslims Abraham. Then there is commemoration and must be understood before there can be any ritual enactment of the frantic search for water meaningful discussion of Islam. by Abraham's servant Hagar to quench their Taking the Qu'ran, then, to be the central son Ishmael's thirst as she ran seven times document on which normative Islam is between the hills of Safa and Marwah. The founded, I would like to speak about Islam's appearance of the Well of Zam Zam, to whose 47

waters medicinal powers are attributed, is asso- Abraham the hanif. And he joined not gods ciated with the infant Ishmael beating the earth with God" (Sura 2:135). with his legs. The stoning of the devil and the It is evident that the prominence given to sacrifice ceremony at the end of the half are Abraham by the Islamic tradition is grounded also associated with Abraham. in the very revelation upon which Islam is According to the Qu'ran, Abraham was founded. But although the Qu'ran stresses one of God's chosen ones, blest both in this that Abraham was "neither a Jew nor a Chris- world and the hereafter: "And who turns tian" (and is thus a symbol of unity rather than away from the religion of Abraham but such division), it also repeats with force and clarity as debase their souls with folly? Him we that Islam is a confirmation and a continua- chose and rendered pure in this world, and he tion of the message given by God to all the will be in the hereafter in the ranks of the prophets before Muhammad: righteous" (Sura 2:130). The Qu'ran refers to Abraham as the It is he who sent down to thee [step by friend of God: "Who can be better in religion step], in truth, the Book, confirming what than one who submits his whole self to God, went before it. And he sent down the Law does good, and follows the way of Abraham [of ] and the Gospel [of ] the hanif? For God did take Abraham for a before this, as a guide to humankind, and friend" (Sura 4:125). he sent down the criterion of judgement Sura 37: 83-4 points out that Abraham between right and wrong. (Sura 3:3) approached God with a heart and mind in total accord with the will of the creator and that God Direction of Prayer recognised and rewarded the faith of Abraham. In view of the linkage between Islam and In his poetry, Muhammad Iqbal, modern the Hebrew prophets, it is hardly surprising Islam's most outstanding poet-philosopher, that the early Muslims prayed facing frequently pictures Abraham as an iconoclast Jerusalem, the "holy" city revered by both breaking the idols of his pagan father Azar. To Jews and Christians. The hijra (migration) of Iqbal it is necessary to negate all that is noi- the Prophet and the Muslims from Mecca to God (signified by the "la" in the "la ilaha ilia occurred in 622 CE. A Qur'anic rev- Allah" [there is no god but God] of the elation later decreed that the direction of Islamic shahada, or confession of faith) prayer (qibla) be changed from Jerusalem to before God's existence can be affirmed. Mecca. A number of non-Muslims writers Iqbal's motif captures the spirit of the explain this change by saying it was due to the Qur'anic epithet hanif, which refers not growing tension between the Jews and only to a belief in the one God but also to a Muhammad, or that it was motivated by a complete refusal to associate anything or desire to break away from the religious tie anyone with God. Abraham is hanif pre- with the Jewish and Christian heritage and cisely because he upheld the oneness and establish a national state. These explanations allness of God in the face of all opposition offend Muslims mainly because the under- and obstacles: "They say: 'Become Jews or lying implication is that the Qur'an is not the Christians if ye' would be guided.' Say thou: word of God but the work of Muhammad, 'Nay! [I would rather] the religion of who at different times issued statements 48

designed to meet various political needs or intended centre and unifying symbol of the expediencies. From an Islamic standpoint any Muslim umma (community). suggestion that Muhammad manipulated the An idea that finds frequent expression in revelation in any way is tantamount to casting the Qur'an is that God will test the faith of all doubt upon the authenticity of the Islamic who profess to believe in him. It is significant religious tradition. in toto. that according to the Qu'ran, God designated If one looks at the question of the change the Ka'ba at Mecca as the qibla in order to in qibla from the point of view of a Muslim "test those who followed the Apostle". The who accepts that the directive came not from Qu'ran recognises that this "change" would Muhammad but from God, how is one to cause all except those guided by God to turn understand the reason for and meaning of this their backs on the Islamic faith even though change? An examination of the relevant the appointment of the qibla at the Ka'ba is a Qur'anic passage is all important and pro- "favour" done to the Muslims by God since vides many significant insights: that was the "qibla to which thou wast used". The question arises: why should the The fools among the people will say: change in the direction of prayer be so "What hath turned them from the qibla to momentous and why should it be regarded as which they were used?" Say: "To God a test of faith? It is hardly likely that belong both East and West: he guideth Jerusalem was so important to the early Mus- whom he will to a way that is straight"...We lims that making the qibla to be the Ka'ba appointed the qibla to which thou wast used (which had been sacred to the since only to test those who followed the apostle antiquity) would bring about a serious moral from those who would turn on their heels dilemma. Nor does it seem likely that the [from the faith]... We see the turning of thy problem of the coexistence of Muslims and face [for guidance] to the heavens: now Jews in Medina would have been much shall we turn thee to a qibla that shall please affected, either positively or negatively, by the thee. Turn then thy face in the direction of change of qibla. In my judgement, what the the Sacred Mosque; wherever ye are, turn Qur'anic passage about the qibla is pointing your faces in that direction. (Sura 2:142-4) at is that the Muslims' umma has come, both historically and spiritually, to the end of one One meaning of qibla is the direction in phase of development and is about to enter a which Muslims turn their faces when they new one, and that in order to enter the new pray, and in this sense the Qur'anic passage phase an act of faith, of accepting the will of above decrees a change in qibla: the Muslims God, is required, and this is where the test lies. are commanded to turn towards the Sacred (It is also of interest to observe here that at the Mosque in Mecca when they pray. But qibla time when the Ka'ba at Mecca was appointed also represents the focal point of the aspira- the qibla, it was in the possession of the pagan tions and ideals of the Islamic community and tribe, which was determined to wipe in this sense there was no change in qibla, out Islam. It took an act of faith to believe that since the house of God (the Sacred Mosque) the Ka'ba would be purged of its profanities built by Abraham who founded the din (reli- and delivered into the hands of the Muslims to gion) of Islam was, from the first, the be resanctified by them.) 49

From the beginning, Islam had been peoples. The Qur'an testifies that the message proud of its Abrahamic heritage and the it contains is universal: "Blessed is he who early Muslims had turned their faces towards sent down the criterion (Qur'an) to his ser- Jerusalem as they prayed in order to affirm vant, that it may be an admonition to all crea- their linkage with the tures" (Sura 25:1). "Verily this is no less than (Jews and Christians), just as the early a message to [all] the worlds..." (Sura 81:27). Christians had insisted upon their connec- The non-exclusive spirit of Islam also tion with Israel. However, with the establish- comes through the oft-repeated teaching of ment of the first Islamic society in Medina the Qur'an in verses such as the following: came the time and necessity to stress not only the link of Islam with Abraham and Those who believe [in the Qur'an] and Jerusalem, but the link of Abraham to all those who follow the Jewish [scriptures], humanity. Jerusalem, the qibla of the People and the Christians and the Sabaeans, and of the Book, had become associated with the those who believe in God and the last day, exclusivism characteristic of Jews and and work righteousness, shall have their Christians. The Jews regarded themselves as reward with their Lord; on them shall be no the "Chosen People" and the Christians also fear, nor shall they grieve. (Sura 2:62) made special claims to salvation through their belief in Jesus Christ. By turning the To Muslims, Abraham is an embodiment attention of the Muslim umma from of the universalism implicit in Islam and it is Jerusalem to Mecca, the Qu'ran was, in fact, the Abrahamic spirit that enables Muslims to bringing about a profound change in per- become "witnesses for humankind": spective. The conflict underlying the need for this change was not the localised antago- And strive in his cause as ye ought to nism between the Muslims and the Jews in strive. He has chosen you, and has imposed Medina, as is frequently suggested by non- no difficulties on you in religion; it is the Muslim writers, but a much wider opposi- cult of your father Abraham. It is he [God] tion between the principles of exclusivism who named you Muslims, both before and and universalism. in this [revelation], that the Apostle may be a witness for you, and ye be witnesses for Islamic Universalism humankind. (Sura 22:78) Anyone who has read the Qur'an without bias is aware that Islam is truly universal in its It is important to note that the Qur'anic ideals. In this context it is interesting to note verses referring to the Ka'ba (which Abraham that while the Old Testament frequently talks built) relate it to all humanity and not to any of the God of Abraham, Isaac and Jacob, the specific group of people: "The first House [of Qur'an never does. It describes Islam as the worship] appointed for humanity was that at din of Abraham and the prophets but does not Bakka [Mecca], full of blessings and of guid- describe God as the God of Abraham or the ance for all kinds of beings" (Sura 3:96). In God of Muhammad. In the opening chapter of my judgement, on the basis of such verses, the Qur'an, God is described as "Rabb al- there is a clear case for making Mecca an `Alamin", the God of all the universes and open city. It is hard to see how the government 50

of Saudi Arabia can deny non-Muslims believe in God, but they are still to be access to Mecca in view of the unambiguous regarded as people who have misunderstood Qur'anic statements asserting that the Ka'ba and misrepresented God's eternal message. is a sanctuary for all humankind. At this point let me pause for an instant Attitudes towards Jews and note that what I have said so far pertains In some ways Muslims feel closer to Jews to Islamic ideals or norms as projected by the than to Christians because Islam and Judaism Qur'an. But a faith-tradition is not only what have similar legal and ethical frameworks and its theory is, but also what its practice is. there are many other similarities between the Although the Qur'an reiterates with great two religious traditions, ranging from dietary clarity and emphasis that Islam is a confirma- to social habits. But in some ways, Muslims tion of previous scriptures, that it continues regard Jews as being more suspect, morally and completes the message given to Jews and and religiously, than Christians. In my Christians, that God is the God of all people opinion, the negative attitude of Muslims and not of Muslims alone, many Muslims in towards Jews derives mainly from two practice have adopted the same kind of exclu- sources. The first relates to how Muslims have sivism for which they have criticised Jews and read the Qur'anic passages referring to Jews Christians. While they accept that all the and Christians. Most Muslims would agree prophets and scriptures were sent by God and that the Qur'an, while denying the Christian endorse the same din, many Muslims do not belief that Jesus is the Son of God, neverthe- understand how valid Judaism or Christianity less commends Christians for their gentleness, are in view of the doctrine of naskh (abroga- compassion and humility. But Muslims would tion) whereby the later revelation supersedes argue that the Qur'an is very critical of Jews the earlier revelations. for being callous, calculating, hard-hearted, Most Muslims would seem to believe that arrogant, hypocritical and disobedient to God. although Judaism and Christianity are "true" In general, Muslims have believed that religions "in essence", they have been according to Qur'anic teachings, Jews were changed and corrupted in the course of his- chosen for God's special favours but due to tory and can in no way be considered supe- their constant falling away from his will, were rior or equal to Islam. In actuality, therefore, rejected by him. The "brutal love-affair" many Muslims feel as triumphalistic about between God and Israel is finally over. their religious tradition being the final one as There is no doubt that the Qur'an chas- do many Jews and Christians, and believe tises Jews numerous times. But I do not that they have the right to be recognised as believe that the Qur'anic censure of Jews God's special envoys to a "fallen" adds up to a rejection of Jews by God. If the humankind. If I were asked the question, convenantal relationship between God and "How have Muslims viewed Jews and Chris- Jews is no longer operative, why does the tians in human, as well as in theological Qur'an devote so much time and space to terms?" my answer would be that Muslims talking to and about "the Children of Israel"? have mixed feelings about the Ahl al-Kitab Why does the Qur'an address so many exhor- (People of the Book). Jews and Christians are tations to "the Children of Israel" if they have to be preferred to the kafirun, who do not been abandoned by God? If God is presently 51

concerned only with Muslims, why does the United in God Qur'an talk about the relationship between I believe that it is very important to recog- God and "the Children of Israel" not only in nise what the basic sources of our interreli- the past tense but also in the present tense? gious attitudes and prejudices are. Once we The following Qur'anic passage is cited to have identified the sources, it is to be hoped we show that the relationship between God and can find a way to deal with the problems "the Children of Israel" is a continuing one. deriving from them. History cannot be The tone is sometimes disapproving, but the changed, but our attitude towards history and intent is positive: our interpretation of it may be modified through interreligious dialogue based upon our Children of Israel! Call to mind the favour common conviction that the same God created which I bestowed upon you, and fulfil my us all, sustains us all and loves us all. I would covenant with me as I fulfil my covenant like to end by quoting from a statement entitled with you, and fear none but me. And "In the Name of God", which was issued by believe in what I reveal, confirming the members of the trialogue at the Kennedy Insti- revelation which is with you, and be not tute in 1980 and which seems to me to reflect the first to reject faith therein, nor sell my the hope and prayer of all God-loving, peace- signs for a small price; and fear me, and loving, justice-loving Jews, Christians and me alone. And cover not truth with false- Muslims of today's strife-torn world: hood, nor conceal the truth when ye know "We are a group of Jewish, Christian and [what it is]...Do ye enjoin right conduct on Muslim scholars committed to our respective the people and forget [to practise it] your- traditions who have been meeting together for selves and yet ye study the scriptures? Will several years. In a joint statement of goals and ye not understand? (Sura 2:40-4) directions adopted in the spring of 1979, we said: `We come together not only as scholars, The second reason for negative Muslim but as men and women of faith whose tradi- attitudes towards Jews derives mainly from tionrs, Abrahamic in origin, affirm God the the way Muslims have interpreted the initial creator, who makes moral demands on and phase of Islamic history, namely the decade offers hope to all people and all nations...We following the Prophet's migration in 622 CE share a common belief that although religion from Mecca to Medina, where the first has played a role in the conflicts which plague Islamic society was established. During this the world today, in the Middle East and else- critical period there was much tension where, religion has the potential for being a between Muslims and Jews in Medina. This large part of the solution. Hence we share a historical fact has coloured the subsequent common hope that the potential for peace lies history of Muslim-Jewish relations very sig- within the three traditions we represent. nificantly because it has been assumed by "We find it necessary to speak again many Muslims (as also perhaps by many because we are profoundly troubled by the Jews) that history is normative, that if Jews deterioration of the state of the world since acted in a hostile way towards Muslims in the 1979. While it is easy enough to see that reli- first phase of *Islamic history they would gion has contributed towards creating or always do so. aggravating a number of current problems, it 52

is not easy to see its healing and reconciling dissensions, we have found in our continuing power in a world which is more and more meetings that we are able to affirm each divided by hatred and hostility blasphemously other as Jews, Christians and Muslims and proclaimed in the name of God. We are have therefore not lost sight of the peace greatly pained by the fact, which has become imperative which is deeply embedded in the clear to us in our meeting, that religious ideas Jewish-Christian-Islamic traditions. At the and sentiments are being manipulated to dis- same time, we believe that in a fundamental tort and sometimes even destroy the funda- way commitment to peace entails commit- mental truth of our religious traditions. ment to justice, and that without justice there "We recognise that in many cases the can be no real or lasting peace. Peace and issues involved in the conflicts between the justice are mutually reinforcing and cannot three Abrahamic communities or peoples are be opposed to each other. by no means simple, and we understand how "As Jews, Christians and Muslims we each community may come to perceive its believe that God is the source for all our life own stance as being morally and religiously and that we must seek to emulate his attributes. justified. Nonetheless, we continue to Not only do we believe that he is just but that believe that God, who created all human his mercy is overflowing. If we can remember beings, extends his care and compassion to how greatly—both as individuals and as com- all who believe in him and strive earnestly to munities—we are in need of the compassion of act in accordance with his revealed will, and God, perhaps it would help us to find within that it cannot be pleasing to God that those ourselves and our traditions the resources for who profess to love him do not love each transcending that history of conflicts which other. God's command is clear and the issue makes it so difficult for us to enter into a co- before us is obedience. operative and loving relationship with each "Surrounded as we are by tensions and other and hence with our Creator."