Needed: A candid jaw-jaw
Lionel Wijesiri
It was reported recently that the government plans to appoint a
special Parliamentary Select Committee (PSC) to look into the recent
spate of events that led to religious disharmony and find a permanent
solution to issues that have cropped up in the past few months.
On the Independence Day, President Mahinda Rajapaksa also emphasized
the urgent need for unity among the communities and religious harmony as
vital factors for the development of the country. He cautioned that
Divisions among us will strengthen various hostile forces seeking to
deny us our freedom.
Beginning from its early history, Sri Lanka as a nation has nurtured
four great religions – Buddhism, Hinduism, Christianity and Islam. The
people from these different religions have lived together in peace and
harmony and contributed to the development of the country. Even during
the period when the colonial powers were ruling us we have maintained
this status quo without widening the gulf among different religious
groups.
When the country became independent, however, things began to change.
The zealots with vested interests began to exploit the religions (and
languages) on narrow partisan considerations thus generating more
tensions and misunderstandings in the social fabric of the island.
Everything went wrong. Thanks to them, we lost 30 years of growth. Any
conflict between Sinhala-Muslim will cause more destruction dragging our
country down to the very depths. No sensible person would want it that
way.
So it’s time for us stop in our tracks; recognize the problem;
consider the root causes; and, seek a solution which will be sensitive
to the numerous complexities brought about by the present conflict
itself.
History
If we go back to the world history we find that the spread of
religions from one part of the world to the other has led, from times
immemorial, to co-existence and dialogue between the followers of a
large number of different religions. Perhaps the main difference between
the past and the present is that while in the past this phenomenon was
not called ‘dialogue,’ it is called so in our time and is consciously
pursued. In the past this phenomenon consisted of interaction between
religions that gave rise to parallel ideas and institutions in different
religious traditions. This at times resulted in various forms of
religious unification.
Islam and Buddhism have engaged in a religious interchange in the
course of their encounters in Central, South and Southeast Asia. Their
early encounters were followed, in some instances, by conversion of
Buddhists to Islam as happened in Central and maritime Southeast Asia.
Yet there were also other regions where Buddhism and Islam continued to
exist side by side for long as happened in India and Sri Lanka and also
mainland Southeast Asia.
The point being made here is that there is a long record of
Muslim-Buddhist dialogue, though this is at the present either
non-existent or not visible. This, in the writer’s view, is largely due
to the strong trend of abstract interpretations of religion in the
contemporary world.
Agreement
This in turn is the outcome of ignoring or overlooking the
interchanges that took place between these religions in the past, be
they between region-based religions such as between Hinduism, Jainism
and Buddhism in South Asia or between Judaism, Christianity and Islam in
the Middle East, or between Hinduism, Buddhism, Christianity and Islam
in the Age of the Silk Road and the Age of Commerce in different regions
of the world.
Muslims often employ the Quranic expression Ummatan Wasatan to
characterize their religion and community. The expression suggests that
Islam is a moderate religion and that Muslims are required to be a
middle or moderate nation. In practice, Muslims conduct their daily life
taking the Prophet Muhammad as a paragon of moderation.
Islam does not teach its followers to be stubborn or act aggressively
as this would give a bad image to Muslims and the religion of Islam.
According to Many interpreters of the Qur’an Firmness is part of the
teachings of Islam. But this is firmness depends on the context of time
and place which must be suitable. Normally firmness in Islam is
connected with wars and punishment for crimes that are clearly defined.
Such firmness in Islam is called upon by Islam and is normally
carried out in the context of desperate situations, not in areas that
are basic in Islamic teachings. In Islam, justice is the most basic
condition that must be given attention
The Buddhist position regarding the religious tolerance is well known
and ample examples could be quoted from his teachings. On one occasion
the Buddha was approached by an extremely wealthy person called Upali.
This man was the follower of another religion and he wanted to join the
Buddha Sasana but was not sure of how to treat his former teachers. The
Buddha clearly stated that he was to treat them with the same respect as
before and to continue to support them even if he no longer followed
them. Throughout his life the Buddha urged people to respect all
religious people in spite of the differences of opinion between them.
The Buddha's message was an invitation to all to join the fold of
universal brotherhood to work in strength and harmony for the welfare
and happiness of mankind. He had no chosen people, and he did not regard
himself as a chosen one either.
The writer believes that these concepts can serve as a model worthy
of emulation by Muslims and Buddhists in their respective majority or
mixed societies. The agreement in the concepts could be the
starting-point of a socio-religious interchange and dialogue between
Islam and Buddhism. The essential message of Buddhism and Islam to
humanity is to avoid extremism of all sorts in order to build mature
human beings and peaceful societies.
Process
That is the ideal. The history of religions shows that religious
extremism has emerged in most religions. While these extremist segments
represent themselves as sources of “original” religions, their
historical record is not free from the stain of violence. Hence,
reviving the message of reconciliation is an urgent task, especially
today when the extremism of religious nationalists and fundamentalists
threatens to wreak havoc on society.
This process can be initiated by engaging in the dialogue of life and
action at the general community level, leaving the task of more
sophisticated dialogue of theology, doctrine, scripture and experience
to the specialists.
Initial engagement can address the issues of building ethical values,
mutual relationship and trust and active pursuit of common good. The aim
is to build interreligious cooperation between religious communities in
order to alleviate anguish and pain in the country by spreading the
ethics of compassion, peace, harmony and hope. These values lie at the
heart of both religions but are not noticed in their interreligious
dimension when each religion views itself myopically.
Broadly, the challenge before the followers of all religions in Sri
Lanka is to build a religiously pluralistic society that is
compassionate and caring and is not bound by or enmeshed in petty
politics in the name of religion. Religions have to solve rather than
create problems and this requires them to foster good practices. One
might ask: is that not the goal of the original propagators of all
religions? As far as we are concerned, this is very much the goal of
religious engagement.
Both Buddhism and Islam are not static structures but rivers of
spirituality which have flowed over the historical landscape for nearly
2,000 years. Both traditions hold that purification of the mind and
action of individuals through ethical behavior and moral codes is the
first and most important step towards spiritual transformation. In
Buddhism this transformation is achieved through the realization of
enlightenment, while Muslims seek the same goals via the realization the
knowledge of Allah. In truth, the principle we have to formulate is not
religious harmony, but harmony among religious people. Whenever harmony
among religious people has existed, it has been based on unity despite
differences rather than on unity without differences. It is not based on
agreeing to agree, but on agreeing to disagree. |