The Message of The Damascus Sermon for Muslim-Christian Relations
The context in which Bediüzzaman Said Nursi wrote the first version of his now famous Damascus sermon was a meeting on a continent and in an age in which Muslims were being forced to reflect on their identity due to negative interaction with non-Muslims. Meanwhile, the relationships between Muslims...
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
De Gruyter, Versita
2012
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| In: |
The Journal of Rotterdam Islamic and Social Sciences
Year: 2012, Volume: 3, Issue: 1, Pages: 1-15 |
| Further subjects: | B
Damascus Sermon
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| Online Access: |
Volltext (lizenzpflichtig) |
| Summary: | The context in which Bediüzzaman Said Nursi wrote the first version of his now famous Damascus sermon was a meeting on a continent and in an age in which Muslims were being forced to reflect on their identity due to negative interaction with non-Muslims. Meanwhile, the relationships between Muslims and non-Muslims have changed drastically. Nonetheless, not only Muslims but also Christians and even Muslims and Christians together in dialogue now have more rather than fewer reasons to be concerned about the question of how they, based on their authentic religious values, can contribute to a good society. Even the mid-20th century Turkish revision of the Damascus sermon is dated. The document does, however, offer a clarifying template that can still be highly beneficial for Muslims and Christians a century later in striving for what is beneficial for themselves and their environment while keeping their own identities in mind. Christians could also acknowledge a great deal in the six ailments and remedies the healer identifies in the "Six Words." At the same time, it suits the spirit of the age to proceed not only via a set of major resemblances between both religions but also mutatis mutandis in connection with what is typical for each religion. As a Christian, I would like to flesh this out with "hope," "faithfulness," "love," "unity," "dignity," and "consultation," based on my faith, of which Jesus Christ is the centre. The challenge of today’s and tomorrow’s globalised reality that Muslims and Christians have to cope with is, for instance, to formulate a new Purifying paradigm based on the concepts listed by Nursi, designed to be fully respective of the well understood uniqueness of the other. Christian acceptance of Muslims should not depend on the extent to which they are integrated into Western society, nor should Christians be viewed by Muslims as pre-Muslims. This challenge goes further and is more difficult than striving to come to "a common word": in fact, we will need to understand a variety of words. But if the efforts are crowned with success, this is a more valid way for Muslims and Christians - who together make up the majority of the world’s population - to be a good example for society. From a Christian point of view and that of the 20th century’s disenchantment, Nursi is overly optimistic when he suggests society can be affected by implementing religious values. Religious people and non-religious people alike in the current demographic will continue to co-exist and individually suffer from the cited and not-cited maladies, and this was no different in the golden eras of yore. Nevertheless, we can point to signs of hope when we succeed together in resolving the dilemma of right-wing capitalism and liberalism on the one hand and left-wing communism and socialism on the other by means of our own religiously motivated values to allow Christians, Muslims, and others to sample a bit of the future heaven on earth. |
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| ISSN: | 2199-6172 |
| Contains: | Enthalten in: The Journal of Rotterdam Islamic and Social Sciences
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