Interfaith Dialogue Research Articles

The History of Galilee, 1538–1949: Mysticism, Modernization, and War by Matthew M. Silver (review)

Reviewed by: The History of Galilee, 1538–1949: Mysticism, Modernization, and War by Matthew M. Silver Lawrence Frizzell The History of Galilee, 1538–1949: Mysticism, Modernization, and War. By Matthew M. Silver. (Lanham: Lexington Books. 2022 Pp. ix, 391. $125.00. ISBN 978-1-7936-4942-3.) The two-volume History of Galilee begins with the period 47 BC to 1260 AD: From Josephus and Jesus to the Crusades (Lexington Books, 2021) and the volume under review. The author, a professor of Jewish history and world history at the Max Stern Yezreel Valley College and the University of Haifa, presents this work "based on principles of liberal humanism and inter-faith dialogue" (p. 5). This volume moves from sixteenth-century Kabbalistic mysticism in Safed to "the 1948 events known as Israel's War of Independence or the Palestinian Nakba" (p. 1). Silver notes "… Galilee's history attains singular import in world history as the place where monotheism multiplied" (p. 1). The prominence of Galilee in Jewish thought relates to the centers of study developed after the disastrous result of two revolts against the Romans. Unable to return to Jerusalem, Jewish scholars founded academies in Galilee. In medieval Spain the life of Rabbi Shimon bar Yohai (Rashbi), a hero of the second revolt (132–135 AD), was idealized. Scholars in the mystical traditions of Judaism looked to Rashbi as their hero. As healer and martyr he was portrayed in ways that seem to provide an equivalent to Jesus of Nazareth. Tracing Jewish mystical teachings to this period, the Zohar (Book of Splendor) was attributed to him. With their imagined background of Galilee, Spanish Jewish mystics prepared for Jews exiled from Spain to return to the area where Rashbi was buried. In the Sixteenth century the mystical traditions developed by Isaac Luria, linked with Joseph Karo's Set Table of Jewish Law, exercised enormous influence on Jews of Europe. The chapter "Ottoman Galilee" begins with the rule of a Druze prince Emir Fakhr al-Din about 1622. He paid tribute to the Ottoman empire but, facing its army and navy, he fled to Florence under Medici auspices. He dreamed of leading a crusade to recover his dominance in Palestine. The Franciscans are mentioned in this context, for the only time in this book. Captured by the Ottomans, Fakhr al-Din was executed in 1635. Orthodox Jews from eastern Europe and from within the Ottoman Empire became immigrants to Safed and Tiberias. They included members of Hasidic communities, followers of the Baal Shem Tov. Chapter 3, "The Quest for Historical Galilee," portrays the increasingly secular images of Jesus in his home region. Silver reviews the works of David F. Strauss, Ernest Renan, and Albert Schweitzer's evaluation of this quest. Silver includes Abraham Geiger, founder of Reform Judaism, and Heinrich Graetz, for whom Jesus was a country yokel pitted against the sophisticated teachers in Jerusalem. The review of the last century moves from Joseph Klausner's 1922 "biography" of Jesus to Richard Horsley and John Hanson's Bandits, Prophets and Messiahs (1985) and Reza Aslan's Zealot (2013). Silver follows Horsley to question "[t]he pertinence of [End Page 387] Zealotry to the specific period of Jesus's life in Galilee, its impetus, and its scope" (p. 201). In contrast to European gentiles, "Americans have had a manifest tendency to see the Holy Land, its past and ongoing development, through their own American frames" (p. 202). Silver reviews the Protestant "lives of Jesus" in the nineteenth century and then looks at "the American pilgrimage scene in Israel today" (p. 204). Protestants are not impressed with the traditional shrines (in the hands of Orthodox and Catholic clergy) but seek "the fifth Gospel in Galilee" (p. 210), where these pilgrims feel most at home (p. 228). Chapter 4, "Zionist Pioneering Galilee," describes the migration of Jews, especially from Eastern Europe, with return to the land to develop its agricultural potential, with less emphasis on piety than earlier immigrants had. Chapter 5, "The Fight for Galilee, 1948," begins with mini-biographies of a prominent Arab fighter, Fawzi al-Qawuqii, a native of Tripoli and leader of the Arab Liberation Army, and a Jewish native of Galilee...

Misconceptions and Consequences of the ‘Other’ in the Sinhala Buddhist-Muslim Relationship in Sri Lanka

Sri Lanka’s plurality is reflected in its religious and ethnic diversity. In recent times, there has been polarization between the majority Sinhala Buddhists and the minority Muslim groups. The objective of this study is to identify the reasons for blaming the “other” in the relationship between the two groups and propose remedies. The study adopted a descriptive and interpretive paradigm within the qualitative approach. Secondary sources were used to examine the phenomenon under study. The theoretical framework was drawn from Said’s concepts of “self” and “other”. The dominance of the Sinhala language and the utmost position given to Buddhism has made the extremist Buddhists take supremacy over the Muslims who are perceived as a threat to their “self”. The Buddhists need to be open to accepting the “otherness” of the Muslims. The consequences of the misconceptions targeted against the Muslims act as barriers to the Buddhist- Muslim relationship in Sri Lanka. The shift in attitudes of the Buddhists is not due to their own judgment but one constructed by social media. The Muslims’ ethnoreligious identity is questioned for radicalization. Inter-religious education and inter-faith dialogue between followers of Buddhism and Islam need to be promoted as both religions command engagement with the “other” on the basis of peace, tolerance, and non-violence, regardless of the differences that may exist. Understanding the fundamental unity of humankind and their ethnoreligious plurality as the two sides of the same coin, they need to engage with and understand one another as a “Sri Lankan”.

Youth and Peacebuilding: Policy Implications of Conflict Resolution in Africa

Promoting sustainable peace is a major concern for world regions, especially one enmeshed in recurring conflict and violence, such as in Africa. Ethnoreligious conflicts, boundary disputes, genocide, resource-based conflicts, and youth restiveness characterize many African nations. This idea has been made intricate by a surge in the youth population, massive unemployment, limited education opportunities, and widespread poverty that makes youth key factors in the generation of conflict in Africa. Despite these challenges, the youth of many African nations have distinguished themselves as agents of peace and conflict resolution. On this premise, this article examines youth as agents of peace and reconciliation in Africa. The paper adopts a thematic approach within a qualitative framework and relies on secondary data from briefs, newspapers, conference papers, government reports, and peer-reviewed journal articles. The paper found that shifting focus from the stereotypical prejudice of youth as agents of conflict to agents of peace is instrumental to unlocking their potential as actors in Africa's peace process and conflict resolution. It was also found that youth promote peace and inclusion through advocacy and civic engagement. They use tools such as music, arts, sports, education, storytelling, and interfaith dialogue to build cohesion, resilience, peace, and trust in various parts of Africa. Resultantly, the article made practical policy recommendations such as the establishment of an African Youth Assembly (AYA), African Youth Parliaments (AYP), Youth Participation Commission (YPC), and Youth Empowerment Commission (YEC) – among others.
 Keywords: Conflict, Governance, Inclusion, Peacebuilding, Youth

The Current Rise of Artificial Intelligence and Religious Studies: Some Reflections Based on ChatGPT

In recent months, there has been a remarkable surge in artificial intelligence (AI) development, with ChatGPT emerging as a notable application. ChatGPT, an OpenAI chatbot, achieved an impressive milestone of 100 million monthly active users within two months of its launch in January, making it the fastest-growing consumer application to date. Experts predict that AI will significantly impact 50 percent of businesses in the next five years. ChatGPT has already showcased its versatility in the medical field, aiding in tasks like medical exam preparation and serving as an in-office scribe. As its potential in healthcare continues to expand, ChatGPT holds promising prospects for the future. Additionally, research on AI and religion is gaining traction, exploring topics such as ethical implications, integration into religious practices, analysis of religious texts, interfaith dialogue facilitation, and the theological impact of AI on creation. The increasing number of scholarly publications on the subject indicates a growing interest in exploring the complex relationship between artificial intelligence and religion.

Sir Syed Ahmed Khan's Exegesis in The Study of Christianity

Sir Syed Ahmad khan (1817 - 1898) was a great reformer, educationist and revolutionary Muslim leader of the Sub-continent. After 1857, the War of Independence, he realized the dangers faced by the Muslims of the subcontinent in a timely manner and tried to make the Muslims aware and get rid of them. He urged Muslims to get modern education and for this, he founded the Aligarh School. He had great efforts for interfaith dialogue among religions, especially between Islam and Christianity. He also answered Sir William Muir's (1905) criticism on Prophet Muhammad (peace be upon him) in an effective and very beautiful way. Moreover, he introduced a new discrimination interpretation of the Quran in his incomplete “Tafsir-ul-Quran". Sir Syed Ahmad khan used a serious critique way of Christianity. He presented Tafsir in opposition to Christian doctrines and promoted rationalist tendencies in it adopted an apologetic Style and promoted a method based on suffering and moderation for dissent.

THE ROLE OF ANAK JALANAN AT-TAMUR ISLAMIC BOARDING SCHOOL IN INTERNALIZING THE VALUES OF RELIGIOUS MODERATION TO COLLEGE STUDENTS IN BANDUNG

The emergence of the concept of religious moderation initiated by the Ministry of Religion of the Republic of Indonesia and set forth in the 2020-2024 National Medium-Term Development Plan (RPJMN) indicates that the program for internalizing and strengthening the values of religious moderation is very important and urgent to implement. The values of religious moderation consist of four points, namely national commitment, tolerance, anti-radicalism, and accommodative to local culture. The direction to internalize the four values of religious moderation is also played by the Anak Jalanan At-Tamur Islamic Boarding School, Bandung. This article aims to reveal the role of the Anak Jalanan At-Tamur Islamic Boarding School in internalizing the values of religious moderation to students. This article uses qualitative research methods that are field research. The research data were obtained from two sources, namely field data sources and library data sources. Data collection techniques used are observation, interviews, and documentaries. The data analysis techniques used are data condensation, data presentation, and drawing conclusions. The results showed that success in internalizing the values of religious moderation to students could be seen from the indicators or values of religious moderation. The four indicators (values) of religious moderation are reflected in the routine activities and attitudes of students of the Anak Jalanan At-Tamur Islamic Boarding School. Commitment to nationalism, tolerance, anti-radicalism and accommodativeness to local culture is imprinted in the personalities of the students of the Anak Jalanan At-Tamur Islamic Boarding School. This is also due to two things: firstly, interfaith dialogue events are often held and secondly, the leader of the Anak Jalanan At-Tamur Islamic Boarding School who has a broad and open view and emphasizes morality in his education.

Organization of the Islamic Conference (OIC) and its Journalistic Efforts

The Organization of Islamic Cooperation (OIC) is the second largest inter-governmental organization after the United Nations, with a membership of 57 states, covering four continents. The OIC is the collective voice of the Muslim world to ensure and safeguard their interest in economic socio and political areas. The OIC has Institutions, which implement its programs, established in 1969 with its headquarters in Jeddah, Kingdom of Saudi Arabia. The OIC aims to represent the Muslim world to protect and safeguard the vital interests of Muslims in the spirit of promoting international peace, security, and harmony as well as inter-faith dialogue among various people of the world. According to its charter, the OIC aims to preserve Islamic social and economic values; promote solidarity amongst member states; increase cooperation in social, economic, cultural, scientific, and political areas; uphold international peace and security; and advance education. The priority areas of the OIC-2025 Program of Action include issues of Peace and Security, Palestine and Al-Quds, Poverty Alleviation, Counter-terrorism, Investment and Finance, Food Security, Science and Technology, Climate Change and Sustainability, Moderation, Culture and Interfaith Harmony, Empowerment of Women in whole Islamic countries all around the world. From this research, we learned that who are the member countries of the Organization of Islamic Conference and what is their purpose? In this study, we found out which countries have made the OIC, what is the purpose of their agreement and unity, and what topics did they discuss and find solutions for the problems. The Islamic Summit includes Kings, Heads of State, and the Governments of Member States, and is the OIC's supreme authority. It convenes once every three years to deliberate, take policy decisions, guide on issues pertaining to the realization of objectives and consider other issues of concern to the Member States and the Ummah.

Catholic-Sikh dialogue and the importance of Guru Nanak

ABSTRACT In this article, I first address the call for Catholics to participate in interreligious dialogue and note the absence of Sikhi in most Vatican documents prior to recent times. I then trace recent Catholic-Sikh dialogues or papal tweets about Sikhi or the inclusion of Sikhs at interfaith events. I also argue why Sikh individuals, communities, and institutions should engage in this specific form of interreligious dialogue with Catholic Christians. I then present how I envision Guru Nanak as an early religious exemplar of both interfaith dialogue and embracing religious pluralism and how this example and advocacy can be a boon both for Christians and for Catholic-Sikh dialogue more specifically.

Living Interfaith Dialogue during the Lockdown: The Role of Women in the Italian Case

The aim of this article is to present some results of a study conducted in Italy exploring interfaith dialogue during and after the 2020 lockdown. To continue ritual practices during the COVID-19 emergency, several religious communities rethought all their forms of communication. They have shifted their activities mainly to the internet. Often, these transformations changed the forms of religious practices, but did not alter pre-existing cosmologies and theologies. How has physical distance affected interfaith dialogue, and what role did women play? To answer these questions, the research used semi-structured interviews with key informants, including opinion leaders of religious communities and experts. The analysis of the interviews paid special attention to the active role played by women in building bridges between different religions.

Pakikipagkapwa-tao as a mode of inter-religious dialogue in the contemporary Philippines during the COVID-19 pandemic

The study brought to the fore the issue of acute hunger and food insecurity in Philippine society during the COVID-19 pandemic. It utilised Filipino culture and the Catholic Church’s fidei depositum as a framework to unravel the forms of inter-religious dialogue in the country. The study was qualitative research that used a case study as it analysed inter-religious dialogue, particularly the dialogue of life and action among Filipinos during the coronavirus disease 2019 pandemic. In the Philippine context, dialogue takes the form of a shared life and common action. Also, the Filipino ideal of pakikipagkapwa-tao [having positive and sincere relations with one’s brethren] promotes positive inter-religious relations and social cohesion. The author argued that although religion compelled many believers to help the needy, it is pakikipagkapwa-tao that undergirds the care and concern of many Filipinos to those who are suffering. Pakikipagkapwa-tao enabled cordial cooperation between religious institutions and individuals, which promoted the physical well-being of the poor.Contribution: This study contributed to a deeper understanding of interfaith dialogue and relations in the contemporary Philippines.

Tolerance Discourse In Interfaith Dialogue In Habib Husein Ja’far Al Hadar’s Youtube Channel “Jeda Nulis”

The purpose of this research was to know the tolerance discourse in interfaith dialogue in Habib Husein Ja’far Al Hadar’s Youtube Channel “Jeda Nulis”. This research was a qualitative research using discourse analysis model by Teun Van A.Dijk which analyzed the discourse structure, social cognition, and social context. The data collection techniques used were observation and documentation. The results found were based on 3 discourse aspects by Teun Van A.Dijk. First, based on discourse analysis, tolerance could be conveyed well through meaning emphasis and word choice, or sentence supporting the discourse. Second, in social cognition, those interfaith videos could not be separated from involvement, consciousness, and prejudice of Habib Husein Ja’far along with Yerry the Priest and Zhuan Xiu the Monk. Last, based on social context, it was found that a discourse of praying from home made people pro and contra, while discourse regarding interfaith tolerance in Indonesia was still not really good because there were internal and external conflicts.Â

RELIGIOUS EDUCATION, DIVERSITY, AND CONFLICT RESOLUTION: A Case Study of Universitas Pendidikan Indonesia Lab School in Building a Culture of Tolerance and Interreligious Dialogue

Building a culture of tolerance and interreligious dialogue is one of the important agendas for creating religious harmony in various contexts. This study analyzes the concept of religious education and conflict resolution initiated by Universitas Pendidikan Indonesia Lab School in building a culture of tolerance and interfaith dialogue among Muslim and non-Muslim students. UPI Lab School is an educational institution with diverse students from different religious backgrounds. This research used a qualitative approach and descriptive case study method by collecting data through interviews, observation, and documentation. The data analysis employed the Miles and Huberman procedure framework through three stages: data reduction, data display, and conclusion drawing/verification. The result showed several findings: 1) the internalization of religious moderation is manifested in the school’s curriculum and learning process, 2) the learning model is based on freedom and non-coercion and builds a moderate and dynamic discussion space, 3) the school carries out conflict resolution and inter-religious dialogue by communicating with non-Muslim parents and external parties to avoid misunderstanding, and 4) the strengthening of religious identity is built through open discussion based on freedom of opinion for every student, without any form of coercion and discrimination.

RELIGIOUS EDUCATION, DIVERSITY, AND CONFLICT RESOLUTION: A Case Study of Universitas Pendidikan Indonesia Lab School in Building a Culture of Tolerance and Interreligious Dialogue

Building a culture of tolerance and interreligious dialogue is one of the important agendas for creating religious harmony in various contexts. This study analyzes the concept of religious education and conflict resolution initiated by Universitas Pendidikan Indonesia Lab School in building a culture of tolerance and interfaith dialogue among Muslim and non-Muslim students. UPI Lab School is an educational institution with diverse students from different religious backgrounds. This research used a qualitative approach and descriptive case study method by collecting data through interviews, observation, and documentation. The data analysis employed the Miles and Huberman procedure framework through three stages: data reduction, data display, and conclusion drawing/verification. The result showed several findings: 1) the internalization of religious moderation is manifested in the school’s curriculum and learning process, 2) the learning model is based on freedom and non-coercion and builds a moderate and dynamic discussion space, 3) the school carries out conflict resolution and inter-religious dialogue by communicating with non-Muslim parents and external parties to avoid misunderstanding, and 4) the strengthening of religious identity is built through open discussion based on freedom of opinion for every student, without any form of coercion and discrimination.

Agree to Disagree? Allowing for Ideological Difference during Interfaith Dialogue Following Scriptural Reasoning

Interfaith dialogue is a promising conflict resolution method and encourages participants to learn about and appreciate religious diversity. Yet, participants often need a facilitator’s help to learn how to converse successfully across areas of ideological differences, such as religion. A valuable resource for facilitators and scholars of interfaith dialogue would be intricate knowledge of how successful dialogue happens, particularly when participants disagree with one another. In this study, applied conversation analysis was used to examine moments of disagreement in interfaith dialogue. Beginning with abdicated other-initiated repair, participants expressed differences in opinion through assertion and counter-assertion sequences where they followed both other- and self-selected turn-taking patterns and used membership categories to bolster their claims. This analysis offers insight into how specific conversational tactics might lead to successful interfaith dialogue during critical moments of disagreement.

Religious Discrimination in the Rejection of the Manokwari Mosque Construction

This research discusses land disputes for the construction of mosques in Manokwari, West Papua. This study aims to convey an accurate and useful understanding of land disputes for constructing a mosque in Manokwari, West Papua. The research method used in this study is qualitative. Qualitative research methods provide an opportunity to explain complex phenomena more comprehensively and contextually. The results of this study indicate that the cases regarding the refusal to build a mosque in Manokwari were not from the original Manokwari community. Still, some newcomers had a particular interest in provoking the Manokwari community to find a solution, namely, interfaith dialogue can help resolve misunderstandings between religions and cause conflict. Interfaith dialogue is an important means of building interreligious understanding. Dialogue can also rebuild reconciliation (division) and peace to resolve conflicts if interreligious dialogue is carried out. Having the awareness that every religion that the community adheres to carries a mission of peace

Understanding Covenants and Communities: Jews and Latter-day Saints in Dialogue

Understanding Covenants and Communities: Jews and Latter-day Saints in Dialogue

Karl Barth, Mou Zongsan, and the Political Responsibility of the Chinese Protestant Church

How can dogmatic teachings inform the political witness of the Chinese Protestant church and its calling among the moral crises of the past four decades? This essay responds to this urgent need by examining the political legacies of Karl Barth and Mou Zongsan, two dogmatic thinkers of Protestant Christianity and New Confucianism. A contextual and constructive comparison of the two figures allows us to reconfigure the notion of political responsibility as a praxis theory of neighbor love with several critical elements: it grounds the political responsibility of the church in the imperative of safeguarding fellow humanity and the forming of responsible humanity, and this imperative must be self-critical and forward-looking in practice. It thus contributes to Christian ethics by articulating the legacy of Barth’s dogmatic theology for democratic ethics through interfaith dialogue and a praxis theory of neighbor love for the Chinese Protestant church under the neoliberal regime.

That All Shall Be Saved: Heaven, Hell, and Universal Salvation by David Bentley Hart

Reviewed by: That All Shall Be Saved: Heaven, Hell, and Universal Salvation by David Bentley Hart Glenn B. Siniscalchi David Bentley Hart, That All Shall Be Saved: Heaven, Hell, and Universal Salvation. New Haven, CT: Yale University Press, 2019. Pp. 224. $16.00, paper. Recognizing that certain expressions of Christianity have taught that everyone will see the beatific vision, Hart maintains that the doctrine of universal salvation has frequently been the minority viewpoint within Christian communities. However, that minority stance does not prevent Hart from arguing persuasively that the credibility of the gospel message is at stake in this debate. This book is a mesmerizing defense of the claim that everyone will freely submit to the Christian God. This is not to say that all beliefs concerning damnation are logically incoherent, but one should acknowledge the strength of Hart’s theological and philosophical arguments in That All Shall be Saved that the fires of hell will cleanse the unrepentant of the shortcomings that prevented them from cooperating with the Reign of God during their earthly lifetimes. Each of four meditations focuses on a distinct argument in support of the basic thesis of the book. Following the lead of Gregory of Nyssa, for instance, the doctrine of creatio ex nihilo reinforces the theology of God as the origin and destiny of all human beings. The second meditation discusses some of the complicated issues related to the proper translations and exegesis of the biblical texts (and whether the doctrine of an eternal hell is biblically based). Hart offers a plethora of textual evidence that the doctrine of universal restoration is firmly rooted in the scriptures. The third meditation continues the tradition of classical Christian thought on the collective nature of the identity of human beings. To state the case succinctly, if one person is saved, we must conclude that everyone will reach heavenly bliss. In Hart’s words, “Finite persons are not self-enclosed individual substances; they are dynamic events of relations to what is other than themselves” (p. 151). The last meditation concentrates on the nature of freedom as a condition of being for responsibility and excellence, not as the mere ability to choose between competing options. With this traditional understanding of human freedom in the background, the onus is placed on whether the intellect is able to see the good and the true in a fallen world. God’s grace therefore becomes paramount in guiding human beings toward their final ends. Reading this book as a Catholic theologian with a strong interest in fundamental theology, interfaith dialogue, and the philosophy of religion, I have been fascinated by Hart’s scholarly publications and public lectures, many of which are available online. These have played a major role in convincing me that his depiction of the eschatological horizon is correct. Catholic scholars who live with anxieties about the incompatibilities between conciliar teachings and belief [End Page 125] in universal restoration are strongly encouraged to consult Trent Pomplun’s article, “Heat and Light: David Bentley Hart on the Fires of Hell,” Modern Theology 37 (April, 2021): 523–530. Many intellectuals have discussed Hart’s works in several respectable forums, but, when their reviews and commentaries are carefully interpreted, one becomes perplexed by the misrepresentations of the arguments in support of select universalist positions. As long as one accepts a few other foundational beliefs about the nature of a theistic God and Christianity, the cumulative effect of the case that is presented in Hart’s book will likely remain irrefutable. Glenn B. Siniscalchi Saint Meinrad Seminary and School of Theology, St. Meinrad, IN Copyright © 2023 Journal of Ecumenical Studies

From Intellectual to Advocacy Movement: Islamic Moderation, the Conservatives and the Shift of Interfaith Dialogue Campaign in Indonesia

The interfaith dialogue campaign takes a new turn after the demise of the authoritarian regime in 1998. While the previous campaign was characterized by the important role of public intellectuals, such as Gus Dur, Romo Mangunwijaya and Th. Sumartana; the new generation of campaigners adopt more community-based advocacy movement. The shift into a new turn specifically refers to two phenomena; 1) change of the modes and practices of interfaith dialogue movement at the society level and 2) the idea of recent interfaith originates more from communities rather than from prominent public intellectuals. These two phenomena basically show the opportunities and challenges for the future of interfaith dialogue campaign. The study uses two methods, namely archival and case study based on the empirical data from Makassar and Yogyakarta in the mid 2022. The findings show that advocating interfaith dialogues through communities as adopted by the new generation of campaigners apparently more effective for young generations than what is experienced before 1998. It generates the recent interfaith dialogue among young people to be intimate. The findings also implies that the religious moderation discourse and campaign recently propagated by the Ministry of Religious Affairs need to be critically assessed. These two findings interestingly show the conservatives’ involvement that eager to join interfaith campaign in order to curb hardliner stigma.

ENGLISH-ISLAMIC PARADIGMS FOR INTERFAITH DIALOGUE: A QURANIC AND SUNNAH PERSPECTIVE

Dialogue is the only way that can be a good tool for making less and cease the conflict and tension among the groups. It is the channel for clearing the misconceptions, slanders, and acquisitions from both sides. This paper will investigate the roots or the sources of dialogue, theologically and historically in Islamic traditions, especially the prospects of Islamic paradigms of interfaith dialogue in the light of Quran and Sunnah with references to the Quranic verses and the traditions of Prophet Muhammad (SAW) in brief. Additionally, this study will also propose a potential and positive contribution to continue the dialogue in religious and cultural perspectives as it is the best way to minimize the tension among the masses of different faith and culture. It will also suggest that Muslims should take initiatives in the best interest of religious peace and harmony. Muslims should learn the lesson from the life of the prophet Muhammad (SAW) and his treatment to other people of faith in the best manner. The life of the prophet was the best and the living example that was compatible with the verses of the Quran that clearly direct and address the believers to interact with others and have good relations with mutual understanding.