Dialogue on Dialogue

Abstract

Dialogue on Dialogue Nourah Abdullah M. Alhasawi interreligious dialogue, Saudi Islamic studies, Leonard Swidler, Dialogue Decalogue, Fahad al-Homoudi, interpretation of religious texts Interreligious dialogue (IRD) is relatively new in many contexts. However, dialogue in itself is an activity that humans have always done and continue to do in almost all aspects of their everyday life, including in religious encounters. In other words, the essence of dialogue has always been present in human interaction, although not exactly in the way that it is understood and practiced today as "interreligious dialogue." This relatively new version of dialogue is considered by some to be a revolutionary achievement of humanity in the few last decades. Others think of it as a manipulative tool of the dominant, who are now exploiting religion to gain more power. Some others accept "dialogue" in some situations but hesitate to accept how it is thought of and practiced today by dominant cultures under the name of IRD. In my country, Saudi Arabia, there are all three points of view. Here, I will focus on Saudi Islamic Studies academics. Many of them are considered to be religious leaders with enough influence to promote IRD and to encourage its acceptance among Saudis. However, generally speaking, those academics are hesitant and distrustful when it comes to IRD. Therefore, introducing IRD to them through academic work could be the most practical way to confront their disinclination and to build trust. I must stress here that not all academics in the field of Islamic Studies [End Page 587] are reluctant to enter the world of IRD, as some have already started initiatives. My aim is to study one set of IRD principles and anticipate the questions and doubts of veracity that Saudi scholars might have regarding those principles. This essay explores the possible reasons for the disinclination toward IRD by many Saudi Islamic Studies scholars. As a Saudi involved in Islamic Studies and a participant in IRD, I assume that the ambiguity of the term "IRD" is an essential part of the problem. In other words, not knowing the theory and the principles behind IRD, people are unable to decide whether it is compatible or incompatible with their religious beliefs and personal values. However, that cannot be the only reason. Before investigating their own reasons, IRD should be introduced to them by someone with whom they can relate in a way that they are used to. Thus, I chose to interview Professor Leonard Swidler. His "Dialogue Decalogue" (DD),1 which I have studied, is well known and accessible among IRD practitioners. Further, both Swidler and his work are better known in Saudi Arabia than are other experts in the field. In addition to the interview transcription, Swidler shared with me five research papers to explain where he currently stands on the topic: (1) "The Importance of Critical-Thinking for Deep-Dialogue, for Humanization"; (2) "Deep-Dialogue/ Critical-Thinking/ Emotional-Intelligence/ Imagination/ Competitive-Cooperation/' Spiritual-AIKIDO"; (3) "Interreligious Dialogue: Origin and Meaning"; (4) "Commonalities among Religions"; and (5) "The Meaning of Life in the 21th Century."2 I will focus here only on interreligious, not ideological, dialogue. Throughout this essay and the interview, I discuss the ten principles of IRD that Swidler learned from his experience and shared with the world as the DD. By interviewing Swidler and clarifying my understanding of his principles and logic, I avoid misunderstanding and misinterpreting his valuable work. [End Page 588] Dialogue in Saudi Arabia As concept and practice, dialogue is not new in the Islamic tradition. In the Holy Qur'ān and Hadeeth, the Prophet's (PBUH) teachings, there are many examples of women, men, angels, animals, and other beings who dialogued with everyone, including God. In the Middle Ages, Muslim scholars dialogued about religions and religious issues. They wrote books and organized dialogue encounters with people from different religious backgrounds. Some of Swidler's work3 mentions the positive influence of Muslims on Western thought. The dialogue continues even today. However, most of the earlier dialogue was more doctrinal than interreligious in nature. Even though dialogue is encouraged in the Qur'ān and the Hadeeth, the majority of people in some countries in the Islamic world...