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Waging Peace on Islam
How can caring Christians approach Islam? As relations between Islam and the West grow more polarized, many Christians are nervous about meeting Muslims. How can we possibly overcome years, if not centuries, of mistrust? Christine Mallouhi, who married into a Muslim family and has lived much of her life in the Middle East, suggests we should emulate St. Francis, who during the Crusades went to be with the Muslims and even shared the gospel with the Sultan. We should start by seeing Muslims as people, she suggests. "When Muslims are skeptical of our creed, confused by our message and wounded by our warfare, the most credible witness left is our lives. Muslims need to see Jesus, and the only way most of them will see him is in us." Here is a book that gives history, insight and much of the author's own story in offering the Prince of Peace to Muslims.
348 pages, Paperback
First published October 31, 2000
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Displaying 1 - 8 of 8 reviews
June 6, 2018
Some excellent personal experience and history of how Muslims, too, are honestly seeking God. A bit convoluted and confusing as the life of St. Francis is discussed.
August 29, 2010
Christine Mallouhi intersects Christian-Muslim interaction through history and in our modern era. She connects her work via the central motif of St. Francis of Assisi, whom she considers “a profound example of how it is possible to relate to Muslims in times of mutual antagonism.” Whatever the context for discussing Jewish-Muslim relations, stereotyping in the West, or Muslim perceptions of Christians, Mallouhi capably persuades her reader to adopt a sensitive approach characteristic in the life of St. Francis, who “did not engage in the battle or the debate.”
Francis practiced a radical form of engagement with Muslims in comparison with the Europe of his day. In Europe Francis boldly proclaimed the Gospel wherever the Spirit led his ministry. However, he practiced and taught others not to preach in Muslims lands; instead Francis sought a more indirect manner of simple living that could defuse antagonism and influence by demonstrating love, peace and reconciliation. He said, “A man is a good preacher just in as much, as he knows how to de good works faithfully and humbly.” So in a day when Crusades were the political-religious response to the “Muslim problem” and Christians regarded Muslims similar to how many do in America today—as terrorists; Francis and his simple egalitarian order demonstrated kindness and generosity that won the hearts of Muslims.
Reflecting on the difficulty of such ministry, Francis sought grace to forgive those who emerged as the newer generation of Franciscan Order and opposed the basic rule for the Order as cardinals sought to convince him and others that the Order was out of step in manner of evangelism and simplicity. The order had changed over time to the sadness and frustration of Francis. This setback only caused Francis to dig his spiritual feet in deeper as he sought the Spirit of forgiveness, a forgiveness that was too difficult for humankind, but possible with God who in Christ said, “How gladly will your Father give the Holy Spirit to those who ask.”
Mallouhi provides a persistent question, “Is it love or fear that drives in our relationships with others? Is fear playing a part in our attitude to Muslims?” To cite a better way, “’Ignorance is the breeding ground of fear.’ The way to overcome fear is to defeat ignorance by acquiring knowledge either through information or better still, through a relationship by meeting the other, whether it is God or Muslims.”
For Mallouhi, a Christian who married into a Muslim family and has lived a majority of her life in the Middle East has profound likenesses with her Muslims encounters and acquaintances. The Shahada itself is a place of wonder and attraction. While Allahu Akbar (God is Greater) has been taken up as a societal outcry, e.g., in the Palestinian struggle for justice and relief, it expresses the ultimate sovereignty and prevailing of God over oppression and injustice. When Muslims in the West use Allahu Akbar, they are saying, “I am weak, you are strong. I don/t have the power, but God is greater than what is happening.” This simple credo expression may well call people back whom Muhammad witnessed in his day: Christians worshipping Mary, statues, and the trinity (which appeared in His day as a worship of three Gods: God, Mary, and Jesus). It is a statement of the unity of God and call to pure worship and a turning from idolatry.
Ramadan is reflected in light of our Christian season of Lent and its culmination in the Easter event. Even the announcement of Ramadan reminds of the traditional beginning of Lent, for it is announced with a celebratory and joyful tone. In a jubilant attitude, people visit friends and share blessings of Ramadan as they share their final meal on the final dawn. Maybe not quite the festive, carnival procession of Mardi Gras (Fat Tuesday), yet having similar marks.
Although in many places fasting is not enforced, visible signs of its public impact are noticed. For example, in Tunisia restaurant windows are covered so as to hide people eating inside and outside chairs and tables are removed.
Mallouhi sees the family practice of getting together at the end of a day for a nightly meal having social and religious similarities to our Christmas and Thanksgiving Day activities when families and friends come together to share in celebration and food. After meals, people of some cultures even meet together at various locations for music and poetry readings. Mallouhi is drawn to these practices as a way to enliven our Easter preparations and celebrations, a season which has been unfortunately dwarfed by the commercialism of Christmas. She reflects theologically on the triumph of Easter saying, “[A:]lthough Christ was tempted as we are, he proved faithful to he end and blazed the trail where he will take us into God’s presence. It is Christ’ death on the cross that makes the reason for Christian and Muslim and any other fasting so different.”
Francis practiced a radical form of engagement with Muslims in comparison with the Europe of his day. In Europe Francis boldly proclaimed the Gospel wherever the Spirit led his ministry. However, he practiced and taught others not to preach in Muslims lands; instead Francis sought a more indirect manner of simple living that could defuse antagonism and influence by demonstrating love, peace and reconciliation. He said, “A man is a good preacher just in as much, as he knows how to de good works faithfully and humbly.” So in a day when Crusades were the political-religious response to the “Muslim problem” and Christians regarded Muslims similar to how many do in America today—as terrorists; Francis and his simple egalitarian order demonstrated kindness and generosity that won the hearts of Muslims.
Reflecting on the difficulty of such ministry, Francis sought grace to forgive those who emerged as the newer generation of Franciscan Order and opposed the basic rule for the Order as cardinals sought to convince him and others that the Order was out of step in manner of evangelism and simplicity. The order had changed over time to the sadness and frustration of Francis. This setback only caused Francis to dig his spiritual feet in deeper as he sought the Spirit of forgiveness, a forgiveness that was too difficult for humankind, but possible with God who in Christ said, “How gladly will your Father give the Holy Spirit to those who ask.”
Mallouhi provides a persistent question, “Is it love or fear that drives in our relationships with others? Is fear playing a part in our attitude to Muslims?” To cite a better way, “’Ignorance is the breeding ground of fear.’ The way to overcome fear is to defeat ignorance by acquiring knowledge either through information or better still, through a relationship by meeting the other, whether it is God or Muslims.”
For Mallouhi, a Christian who married into a Muslim family and has lived a majority of her life in the Middle East has profound likenesses with her Muslims encounters and acquaintances. The Shahada itself is a place of wonder and attraction. While Allahu Akbar (God is Greater) has been taken up as a societal outcry, e.g., in the Palestinian struggle for justice and relief, it expresses the ultimate sovereignty and prevailing of God over oppression and injustice. When Muslims in the West use Allahu Akbar, they are saying, “I am weak, you are strong. I don/t have the power, but God is greater than what is happening.” This simple credo expression may well call people back whom Muhammad witnessed in his day: Christians worshipping Mary, statues, and the trinity (which appeared in His day as a worship of three Gods: God, Mary, and Jesus). It is a statement of the unity of God and call to pure worship and a turning from idolatry.
Ramadan is reflected in light of our Christian season of Lent and its culmination in the Easter event. Even the announcement of Ramadan reminds of the traditional beginning of Lent, for it is announced with a celebratory and joyful tone. In a jubilant attitude, people visit friends and share blessings of Ramadan as they share their final meal on the final dawn. Maybe not quite the festive, carnival procession of Mardi Gras (Fat Tuesday), yet having similar marks.
Although in many places fasting is not enforced, visible signs of its public impact are noticed. For example, in Tunisia restaurant windows are covered so as to hide people eating inside and outside chairs and tables are removed.
Mallouhi sees the family practice of getting together at the end of a day for a nightly meal having social and religious similarities to our Christmas and Thanksgiving Day activities when families and friends come together to share in celebration and food. After meals, people of some cultures even meet together at various locations for music and poetry readings. Mallouhi is drawn to these practices as a way to enliven our Easter preparations and celebrations, a season which has been unfortunately dwarfed by the commercialism of Christmas. She reflects theologically on the triumph of Easter saying, “[A:]lthough Christ was tempted as we are, he proved faithful to he end and blazed the trail where he will take us into God’s presence. It is Christ’ death on the cross that makes the reason for Christian and Muslim and any other fasting so different.”
October 10, 2014
"There is no compulsion in religion "[Al-Baqarah 2:256].
{ لا إِكْرَاهَ فِي الدِّينِ }
" O mankind ! We have created you from a male and a female, and made you into nations and tribes that you may know one another."[Al-Hujurat 49:13].
{ يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا ۚ}
"To you be your religion, and to me my religion".[Al-Kafirun:109:6]
{ لَكُمْ دِينُكُمْ وَلِيَ دِينِ }
And in the same context the prophet of Islam said, enjoining on his companions to the people of the Scriptures, " Let them practice their own religion".
Human features in Islam starts from denying the difference in color,origin, rank, or class, believing in the uterine bond meanwhile the world is turning into a forest where strong devour the weak, maintaing justice, spreading mercy among people, reassuring human brotherhood and having the greatest respect for other's freedom and dignity.
This is peace In Islam ... Planting the tree of mercy in the heart of the believers and adhering in the role of humanity of making the earth a better place to live.
*Selm*, Salam, (peace) is our greeting but not behaving passively regarding the actions of oppression or giving up our rights, honor, and principles because they should not be sacrificed at any cost.
Jihad in Islam is not aggression against any one. Islam has prohibited aggression, yet it called for jihad in order to maintain peace.
And you can't deny that life experienced have proved that the truth must be secured by power.
Finally, Subsistence is not linked to the religious state of people because Muslims, Jews, Christians, idolaters , or atheists are all human being and Allah is the most Gracious, the most Merciful.
I disagree with the fierce conspiracy theorem somehow, I think what humanity is facing now is away much more than that, and I disagree with showing the inquisition between the Christians and the Jews as a way to show what is peace in Islam, because what peace is in Islam is more.
{ لا إِكْرَاهَ فِي الدِّينِ }
" O mankind ! We have created you from a male and a female, and made you into nations and tribes that you may know one another."[Al-Hujurat 49:13].
{ يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا ۚ}
"To you be your religion, and to me my religion".[Al-Kafirun:109:6]
{ لَكُمْ دِينُكُمْ وَلِيَ دِينِ }
And in the same context the prophet of Islam said, enjoining on his companions to the people of the Scriptures, " Let them practice their own religion".
Human features in Islam starts from denying the difference in color,origin, rank, or class, believing in the uterine bond meanwhile the world is turning into a forest where strong devour the weak, maintaing justice, spreading mercy among people, reassuring human brotherhood and having the greatest respect for other's freedom and dignity.
This is peace In Islam ... Planting the tree of mercy in the heart of the believers and adhering in the role of humanity of making the earth a better place to live.
*Selm*, Salam, (peace) is our greeting but not behaving passively regarding the actions of oppression or giving up our rights, honor, and principles because they should not be sacrificed at any cost.
Jihad in Islam is not aggression against any one. Islam has prohibited aggression, yet it called for jihad in order to maintain peace.
And you can't deny that life experienced have proved that the truth must be secured by power.
Finally, Subsistence is not linked to the religious state of people because Muslims, Jews, Christians, idolaters , or atheists are all human being and Allah is the most Gracious, the most Merciful.
I disagree with the fierce conspiracy theorem somehow, I think what humanity is facing now is away much more than that, and I disagree with showing the inquisition between the Christians and the Jews as a way to show what is peace in Islam, because what peace is in Islam is more.
April 14, 2015
Though I do not agree with every conclusion of the author, I did find this book extremely helpful. The history included helps the reader to understand our current state of affairs in the world. Chapters 5 and 6 are especially helpful. Love all, extend friendship to all, and avoid allowing ignorance to breed hatred and fear. If you've never extended yourself into multifaith relationships, this book will rock your world. If you have, you might just learn something new. I did.
February 8, 2010
Mallouhi's experiences informing her thoughts on what would make for better relations between westerners and Muslims. Interesting use of looking at the life of St Francis of Assisi and his example of openness, dialogue and love with Saladin in the context of the crusades. Includes a passionate synopsis of the history of the Palestinian people's oppression in the 20th century.
October 28, 2016
A brilliant and compassionate juxtaposition of St. Francis's encounters with Muslims next to our own in this century. The author's experience living in several Middle Eastern nations, including hosting Arafat and his wife in her home (!) make this journey in loving Muslims ring with authenticity. I recommend it especially for Christians who are ready to make a new Muslim friend.
January 14, 2008
Loved this book. Felt so encouraged and enlightened throughout reading. A must for people who love Jesus and Musliums!
January 22, 2016
Insightful look at the history of Christian Muslim relations that emphasizes the places and people of connection with a special look at the way of St. Francis.
Displaying 1 - 8 of 8 reviews