The Swiss Council of Religions, which is composed of leaders from the country’s Christian, Jewish and Islamic organisations, has issued a statement rejecting a proposed ban on minarets. A group of right-wing anti-immigrant politicians has gathered more than 100,000 signatures to support the so-called Minaret Initiative, saying the minarets threaten law and order. The vote is due on November 29.
One theory about how to deal with militant Islamism calls for promoting Sufism, the mystical school of Islam known for its tolerance, as a potent antidote to more radical readings of the faith. Promoted for several years now by U.S.-based think tanks such as Rand and the Heritage Institute, a Sufi-based approach arguably enjoys an advantage over other more politically or economically based strategies because it offers a faith-based answer that comes from within Islam itself. After trying so many other options for dealing with the Taliban militants now openly challenging it, the Pakistani government now seems ready to try this theory out. Just at the time when it’s suffered a stinging set-back in practice…
Almost two million people have inexplicably disappeared from the estimates of the U.S. Muslim population that President Barack Obama has given recently. In his speech to the Muslim world in Cairo on June 4, he spoke about “nearly seven million American Muslims in our country today.” On Sunday, the Karachi daily Dawn published an interview with him where he said “we have five million Muslims.”
The following is a guest contribution. Reuters is not responsible for the content and the views expressed are the authors’ alone. Miroslav Volf is director of the Yale Center for Faith and Culture and a theology professor at Yale Divinity School, where he co-teaches a course on faith and globalization with former British Prime Minister Tony Blair. A native of Croatia and member of the Episcopal Church in the U.S.A., he has been involved in international ecumenical and interfaith dialogues, most recently in Christian-Muslim dialogue.
It started with “assalaamu alaykum” and ended with “may God’s peace be upon you.” Inbetween, President Barack Obama dotted his speech to the Muslim world with Islamic terms and references meant to resonate with his audience. The real substance in the speech were his policy statements and his call for a “new beginning” in U.S. relations with Muslims, as outlined in our trunk news story. But the new tone was also important and it struck a chord with many Muslims who heard the speech, as our Middle East Special Correspondent Alistair Lyon found. Not all, of course — you can find positive and negative reactions here.
When President Barack Obama delivers his long-awaited speech in Cairo on Thursday, will he address the Muslim world or the Arab world? In the pre-speech build-up, it’s being called a speech “to the Muslim world” or “to the world’s 1.x billion Muslims” (the estimated total mentioned in different articles fluctuates between 1and 1.5 billion). But the venue he’s chosen — Cairo — and all the focus on the Israeli-Palestinian conflict make it sound like a speech to and about the Middle East.
The following is a guest contribution. Reuters is not responsible for the content and the views expressed are the authors’ alone. Rev. Bud Heckman is Director for External Relations at Religions for Peace (New York) and Matthew Weiner is Program Director at the Interfaith Center of New York.
When a pope enters a minefield, the most natural reaction for him is to pray. Pope Benedict stressed prayer when he began his tip-toe over the explosive terrain of the Middle East starting his May 8-15 tour of Jordan, Israel and the Palestinian territories today. From the start, in his remarks during the flight to Amman, he stressed that people should pray for peace. We are not a political power but a spiritual force and this spiritual force is a reality which can contribute to progress in the peace process,” he said on the plane. “As believers we are convinced that that prayer is a real force, it opens the world to God. We are convinced that God listens and can affect history.” This is theologically sound, of course. It’s also politically clever. It’s the lowest common denominator in the Holy Land, maybe the only option all sides might agree on.
When we hear about blasphemy these days, we usually think cases brought in Muslim countries or efforts by Muslim states to have defamation of religion banned in resolutions at international meetings such as the recent “Durban II” session in Geneva. The issue, which sparked violent protests in the Muslim world in 2006 after a Danish newspaper printed cartoons of the Prophet Mohammad, has been presented as a kind of cultural dividing line between “the West” and “the Muslim world.” It’s not that simple…