Children of Abraham - 0412

During election season, I was wondering what the Abrahamic faiths teach about politics. Then, in the November 5 edition of our Conference’s “Instant Connection”[1], I read, “In a 200-year-old tradition, Bishop Beverly J. Shamana joined with other United Methodist bishops to sign a Bible being sent to President George Bush and issuing a statement of congratulations following his re-election.” It seems that, for the past 200 years, the United Methodist church, or its antecedents, has endorsed the winner of the US Presidential election. The Council of Bishops offered "to build bridges of understanding" with the new administration. Do we see here the church separated from the state, or the church engaging the state, perhaps hoping to work with, even through the state?

Frank Pastore, a host on the Christian talk-radio station KKLA, exhorted Christian conservatives to reject any and all voices that might urge them "to compromise with the vanquished [Liberals]” in his op-ed article that ran in The L.A. Times on Friday, November 5th.[2] It sounds like Pastore is discouraging “bridges of understanding.” Is he suggesting the Administration should not engage the [Liberals’] churches in dialog? Or that they even have churches?

Before the election, some of America’s religious leaders supported specific candidates. For example, “We couldn’t care less that Bush is a Republican. If (Bush) were a Democrat, we’d still be behind him because of who he is and what he believes,” said [Jerry] Falwell, the founder of the Moral Majority that mobilized millions of evangelical voters in the late 1970s and early 80s.[3] Is it really possible that the Moral Majority might support a born-again Democrat, Green, or Libertarian?

Like Christians, there were/are Muslims for Bush (http://www.muslimsforbush.com/) and Muslims for Kerry (http://www.sarawaktribune.com.my/publish/article_44101.shtml). No doubt Jews formed groups to support one or the other candidate too. Yet, some Abrahamic faith groups presented a balanced view of the candidates and they laid out issues. For example, the Muslim Public Affairs Council prepared the “Presidential Election 2004: A Guide for American Muslims.” They claimed to have compiled the efforts “…of outreach to American Muslims by the Bush/Cheney and Kerry/Edwards Campaigns and their positions on issues of concern to American Muslims”[4] [from the respective campaign websites]. Among their topics were the USA PATRIOT Act/Homeland Security, Civil Rights, and Iraq and Palestine/Israel.

One can read extensively about the historic interplay between religious traditions and political systems, and changes over time. For example, one finds on one Islam-oriented web site[5], “The Christian tradition, for example, in pre-modern times, provided a conceptual foundation for divine right monarchy; in contemporary times, it fosters the concept that Christianity and democracy are truly compatible.” Similarly, one finds arguments from various perspectives within Islam that their tradition supports (or does NOT support) democracy.

So, it seems church and state are (still) inextricably linked. On Monday, November 8, 2004, the SAN FRANCISCO CHRONICLE ran an editorial by Cynthia Tucker[6] entitled, “Contempt for gays unites Christians.” Tucker sprinkles her piece with references to, and quotes from, 19th century pastors’ writings in defense of slavery! She suggests that, decades from now, “…some Christian churches will find themselves apologizing for their contemptuous treatment of gays and lesbians…”

In his November 7th sermon, Pastor Schuyler said he hoped we would stand for what’s right, not just what’s politically correct. How should we stand for what’s right? How should we follow the Bishops’ example, and build those bridges of understanding with the new Administration? How should we build those bridges with our Muslim and Jewish sisters and brothers? And when? And who will start the building?
[1] The Instant Connection - November 5, 2004. Compiled and edited by Jeneane Jones, Director of Communications, California-Nevada Annual Conference
[2] from “Voting Without the Facts,”, by Bob Herbert, New York Times, November 8, 2004
[3] http://www.sbtexas.com/default.asp?action=article&aid=923&issue=10/25/2004
[4] http://mpac.org/bucket_downloads/MPAC%20American%20Muslim%20Election%20Guide.pdf
[5] http://www.masnet.org/contempissue.asp?id=1552
[6] Tucker is the editorial page editor for the Atlanta Journal-Constitution

Children of Abraham - 0411

While in New Jersey last month, I found a PHILADELPHIA INQUIRER column which reported both local and faith-wide events. The newspaper reported separate Christian events as well as Jewish, Muslim, and several non-Abrahamic traditions. During that week:

Some Roman Catholics celebrated the opening mass for the month-long homage to Senor de los Hermanos, a Peruvian religious festival.
The Eastern Orthodox Church celebrated the protection of the Mother of God.
“This has been marked since A.D. 911, date of an apparition in a Constantinople church: The virgin was seen bearing an omophor, a cloth of wool signifying Jesus’ protection of lost sheep.”[1]
Ramadan, the most holy month of the year for Muslims, began on October 15.
“Ramadan marks the beginning of the revelation of the Koran to the prophet Muhammad. It is a time of reflection, discipline and atonement . . .Adherents aspire to gracious conduct: for example, those who are fasting should not raise their voices in anger.”[2]
Jews celebrated Rosh Hodesh Heshvan[3] on October 16, with prayers welcoming the new moon that begins the month of Heshvan in the Jewish calendar.

Various other events from the Buddhist, Hindu, Sikh and Baha’i faiths, and more from Christian traditions, were also listed. But only one Interfaith event was shown: On Friday, October 15, “The 13th annual Children’s Sabbath weekend begins, sponsored by the Children’s Defense Fund. Congregations nationwide hold special prayers and programs.”

It’s fairly easy to find listings of religious services in our local papers, but I often wonder how to find out what’s happening here that encourages people like us to share our beliefs and practices with Jews and Muslims, and they with us. In San Francisco, the organizers of the Interfaith Center at the Presidio[4] have now planned some Monday evening gathering times, called “The Interfaith Circle.” “Twice a month we will share prayer and meditation from one or more traditions, have a potluck, and spend an hour or two talking about our different religious backgrounds with each other.” Visit their web page for details of this and other interfaith events in the bay area.

November gives us at least two important occasions to remember our kinship with those of other faith traditions, particularly our Muslim sisters and brothers. First on November 14, Muslims celebrate the end of Ramadan.

“The feast days of Eid al-Fitr last for three days. Eid means recurring happiness or festivity in Arabic and Al-Fitr literally means the breaking of fast. Muslims from all walks of life celebrate these three days that mark the beginning of Shawwal or the tenth month in the Muslim calendar with much enthusiasm and fervour …the homes of Muslims [will be] beautifully decorated. Everyone has new clothes too, and most Muslims dress in their finest attire. On the morning of Eid everyone gets up early to join in the morning prayers ... After prayers breakfast is taken and then the celebrations really begin.Greet Muslims with the salutation of "Eid Mubarek"... Eid al-Fitr is all about celebrating the good things received from God's bounty.[5]”

And that brings me to the second of the occasions to share with those of other faiths. While not religious, strictly speaking, for me, this is very much about “celebrating the good things” God has provided to us: Happy Thanksgiving, everyone!
[1] “Interfaith Calendar for October 10-17” in the “Faith Life” section of the October 10th issue of the PHILADELPHIA INQUIRER (p. C4).
[2] ibid.
[3] http://www.akhlah.com/holidays/rosh_hodesh/rosh_hodesh_traditions.asp
[4] http://www.interfaith-presidio.org/icpnewsevents.cfm
[5] http://www.whatsonwhen.com/events/~97261.jml

Children of Abraham - 0403

(Ed. Note: This is one of a series of occasional columns in which the author, raised in the Christian tradition, searches for common ground and common history among the teachings, beliefs and practices of Islam, Christianity and Judaism.)

In the Koran[1], you’ll find many references to the Torah, the Gospels, Jews and Christians. In this column, we’ll look at one chapter, to see if there are clear commonalities and differences among the three Abrahamic religions.

Chapter 5 of the Koran, “The Table,” describes the development through time of God’s revelations: “[God has] revealed the Torah, in which there is guidance and light.” (5:44) The Torah is said to enshrine God’s own judgement.
"Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled." (Matthew 5:17-18). "But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets" (Act 24:14).
Islam admits to the truth of the Hebrew Scriptures in the followings Koranic passages: "And most certainly We gave Moses the Book and We sent apostles after him one after another" (Koran 2:87). "Surely We revealed the Torah in which was guidance and light; with it the prophets who submitted themselves to God, judging for those who were Jews." (Koran 5:44). "Certainly We made a covenant with the children of Israel and We sent to them apostles" (Koran 5:70). "And certainly We gave the Book to Moses, so be not in doubt concerning the receiving of it, and We made it a guide for the children of Israel." (Koran 32:23).


“After them [God] sent forth Jesus, the son of Mary, confirming the Torah already revealed, and gave him the Gospel, in which there is guidance and light, corroborating what was revealed before it in the Torah, a guide and an admonition to the righteous.” (5:46)

“And to you [God has] revealed the Book with the truth. It confirms the Scriptures which came before it and stands as a guardian over them.” (5:48)

. Muslims are given permission to eat all the foods that Jews can eat, and Jews may eat food permitted for Muslims. Muslim men may marry free Jewish women, provided they “give them their dowries and live with them in honor (5:5).”

This chapter describes covenants made between people and God. The Jews were cursed by God after they broke their covenant with Him. “You will find ever them deceitful. . .but bear with them and pardon them.” And Christians are likewise accused of not living by the revelation given them. (5:12-14).


Much of the chapter is given to warning Muslims not to act the way many Jews and Christians have acted. They are told to not turn away from the teachings and commandments of the Torah and the Gospel. “Believers, take neither Jews nor Christians for your friends. . . .Whoever of you seeks their friendship shall become one of their number.” (5:51) On the other hand, “Believers, Jews, Sabaeans and Christians – whoever believes in God and the Last Day and do what is right – shall have nothing to fear or regret.” (5:69)

Jesus is revered as a prophet in Islam. At verses 5:110-111, the Koran tells how God will remind Jesus of how He bestowed favor on Jesus and Mary; how He strengthened Jesus with the Holy Spirit; how He instructed Jesus in the Book and in wisdom, in the Torah and in the Gospel; and on and on. The last 10 verses of the chapter describe how God answers a request of Jesus, and how Jesus submits to God.

Buried in this, of course, is the Islamic perspective that Jesus is a major prophet of God, but not God, nor the Son of God. At verse 5:72, “Unbelievers are those that say: ‘God is the Messiah, the son of Mary.’ For the Messiah himself said: ‘Children of Israel, serve God, my Lord and your Lord.’”

At verse 5:75, “The Messiah, the son of Mary, was no more than an apostle: other apostles passed away before him. His mother was a saintly woman. They both ate earthly food.

Perhaps the interesting issue here is the appeal to all of us to act on what God has given us. How’s that for common ground?! We’ve recently seen some bumper stickers around here, saying “Be a revolutionary: Live your faith.” I’m sure Muhammad would be very comfortable with that.


[1] “The Recitation,” believed to be God speaking through the prophet Muhammad. Quotations used here come from a translation by N.J. Dawood, published by Penquin Books, 1990

Children of Abraham - 0402

“Consider Abraham: ‘He believed God, and it was credited to him as righteousness (from Genesis 15:6).’ Understand, then, that those who believe are children of Abraham.” [Galatians 3:6-7]

Beginning January 23 this year, Muslims from around the world celebrate their faith by making the pilgrimage or Hajj to Mecca. Saturday, January 31, is the Day Of Hajj (Pilgrimage) and Sunday, February 1, is Eid al-Adha (Day of Sacrifice). Let’s review how Hajj, Eid al-Adha, and Abraham are connected.

“In Islam, Prophet Ibrahim (Abraham) is the friend of Allah and the father of Prophets Ismail (Ishmael in English) and Ishaq (Isaac), and the grandfather of Prophet Yaqub (Jacob). He is also one of the ancestors of the Prophet Muhammad . . .. Anyone who rejects Prophet Ibrahim is not a true believer in Islam. Prophet Ibrahim plays a key role in this regard.”[1]

Muslims, who believe in all the prophets of the Old Testament, especially revere Abraham[2]. In fact, during each of the five daily prayers, each worshiper asks for Allah to bless Abraham. And Muslims pray those prayers while facing the Kaba, which was (re)built by Abraham and Ishmael, in Mecca, Saudi Arabia.

"The first temple ever built for men was that at Bakka (another name for Mecca), a blessed site, a beacon for the nations. In it there are veritable signs and the spot where Abraham stood. Whoever enters it is safe. Pilgrimage to the House is a duty to God for all who can make the journey.” (Qur’an 3:96-97)[3]

“. . .the Hajj consists of several ceremonies meant to symbolize the essential concepts of the Islamic faith, and to commemorate the trials of the prophet Ibrahim (Abraham) and his family.”Making the pilgrimage is one of the five pillars of Islam. (The other "pillars" include a declaration of faith, daily prayers, offering regular charity, and fasting during the month of Ramadan.) “Hajj is one of the best forms of worship and is one of the most sublime deeds. . .[but it] is only acceptable when . . . one devotes it to Allah alone, with a desire for the Hereafter, [and when] one follows the Prophet's example, in words and deeds.”[4] But preparing for, and making the Hajj requires sacrifices: time, money, comfort, and several worldly relations and many corporeal desires and pleasures.

It is believed that the Hajj traditions and rituals have come down from Abraham.
Those who make the journey may jog around the Kaba three times, and then walk around four more times, counterclockwise. They may do this more than one time. Some Muslims believe that this ritual mirrors the way angels worship God in heaven.
They walk and run seven times a short distance to commemorate Hajira’s (Hagar’s) care for her son, Ishmael.[5] Abraham had left them without food or water at Mecca, calling for divine intervention. Hajira ran back and forth between two hills, alternatively checking on her child and looking for help (eventually provided by the angel Gabriel in the form of a well).
They toss pebbles. It is believed that Satan blocked Abraham from performing the Hajj rites, so Abraham threw seven stones at Satan, who then disappeared. This happened twice more.

We know of the command that Abraham sacrifice his son, of Abraham’s willingness to do that out of obedience to God, and of God’s last minute intervention, sparing the child, and providing a ram for sacrifice instead. Muslims celebrate this event as Eid al-Adha or Feast of Sacrifice, the most important feast of the Muslim calendar.[6]

“It concludes the Pilgrimage to Mecca. Eid al-Adha lasts for three days and commemorates Ibrahim's (Abraham’s) willingness to obey God by sacrificing his son. Muslims believe the son to be Ishmael, considered the forefather of the Arabs, rather than Isaac as told in the Old Testament. The feast re-enacts Ibrahim's obedience by sacrificing a cow or ram. The family eats about a third of the meal and donates the rest to the poor.[7]”

This is not a blood offering: "Neither their meat nor their blood ever reaches God, but heedfulness on your part does reach Him." (Qur’an 22:37).

"Muslims, when celebrating this day of sacrifice, remember all possible sacrifices a Muslim may do and practice the many aspects of sacrifice, which were done by prophet Ibrahim, the father of the prophets. . .the Hajj consists of several ceremonies meant to symbolize the essential concepts of the Islamic faith, and to commemorate the trials of the prophet Ibrahim and his family.”[8]

Commemorating the trials, sacrifices, and obedience of Abraham is what Hajj and Eid al-Adha are all about. By this acts, Muslims demonstrate their obedience to God, and recognize God’s power and mercy. We Christians share with Muslims, and with Jews too, the desire to worship the one God, the God of Abraham.
[1] http://www.soundvision.com/info/hajj/abraham.asp
[2]"Salamun (peace) be upon Abraham!" (Qur’an 37:109); and “And who has a nobler religion than he who surrenders himself to God, does what is right, and follows the faith of saintly Abraham, whom God chose to be His friend?” (Qur’an 4:125).
[3] As translated by N.J. Dawood, Penguin books, 1990
[4] http://www.islam101.com/hajj/howHajj.htm
[5] http://www.soundvision.com/Info/hajj/hajira.asp
[6] http://www3.kumc.edu/diversity/ethnic_relig/eid-al-adha.html
[7] http://www.berkeleypta.org/02.html
[8] http://www.dailyillini.com/feb03/feb12/news/stories/news_story05.shtml

Children of Abraham - 0401

Children of Abraham[1]
Richard L. Shafer

“He who forgives first ends the argument.”
--African proverb

I’ve been fascinated with why, when and how people forgive one another. By forgiving, I mean “to cease to feel resentment toward; to PARDON,” as stated in my Webster’s Ninth New Collegiate Dictionary. To explore my “how” question, I recently attended three talks at an afternoon session entitled, “The Concept of Forgiveness in the Abrahamic Traditions.”

Notes from a talk by Rabbi Sydney Mintz, Associate Rabbi at Congregation Emanu-El in San Francisco.

An Hassidic parable tells of a king who expelled his son from the kingdom. Years later, he wanted his son back, so he sent his messengers to find his son. The son said he was too far away, and had wandered too long to find his way home. The father said, “Return as far as you can. I’ll come out the rest of the way to meet you.”

This illustrates the concept of return or repentance, “Teshuvah.” Forgiveness involves repentance, or returning to God. The Talmud spells out five steps in seeking forgiveness from others:
1. To confess to another, face to face, that you’ve wronged that person and ask forgiveness, up to 3 times if necessary.
2. To compensate the person injured in appropriate ways.
3. To resolve to never again wound that person, or others in that way.
4. To ask forgiveness of God.
5. To refrain from repeating the offence.

Jews focus on forgiving one another during the 10 days called Rosh Hashanah. As Rabbi Mintz says, “The ’gates’ of teshuvah are always open to anyone who desires to return. It is only on the ten days of reflection that we are considered to be closest to God!” The last day of Rosh Hashanah, Yom Kippur, is a day on which Jews confess their sins to God and ask God’s forgiveness.

Another source[2] differentiates repentance from return to God.

“Repentance implies a reversal of one's conduct - a recognition of past shortcomings, and a firm resolution to change in the future. The two are interrelated; the awareness of our weaknesses impels us to reorient.

“The concept of Teshuvah as "return" emphasizes the fundamental spiritual potential of every person. Chassidic thought teaches that within each of us resides a Divine soul, a spark of God. This infinite Godly potential represents the core of our souls, our genuine "I".”

Clearly, as one repents, one seeks a return to God, whether “within each of us,” or external to us.


Notes from a talk by Rev. Gerald O’Rourke, Ecumenical and Interfaith Officer of the (Roman Catholic) Archdiocese of San Francisco

Christianity shows two sides of the forgiveness question: Forgiveness by God, and forgiveness of others. Both are addressed in the Lord’s Prayer. We acknowledge that the loving God does forgive us our sins, our debts, and our trespasses. Second, Christians seek to forgive others as they have already been forgiven by God.

The healing process begins when a Christian is willing to forgive an offence. It continues as that Christian is willing to forgive totally. It concludes when the Christian is finally willing to forgive unconditionally.

In Luke 15:17-24, we see how the prodigal son is forgiven by his father, after he confesses his sin. Of course, the question of reconciliation remains after forgiveness occurs. Even when we’ve reached a state of total absence of ill-feeling toward the one who injured us, still we must choose whether or not to reconcile, and if so, whether to reunite with that person.


Notes from a talk by Ms. Hina Azam, Lecturer in Islamic Studies at St. Mary’s College of California

Islam considers four aspects of forgiveness. First, Muslims seek forgiveness from God through “tawbah” or repentance, returning to God, as this, along with good works, is the key to salvation. Repentance requires (1) certainty in faith in the one God, (2) striving to return to right belief and right actions, (3) striving toward more acceptable behavior, (4) giving thanks for the abundance God provides us, and (5) acknowledging our sins, and requesting forgiveness. Forgiveness is not automatic – it must be requested. There is nothing to fear by humbling ourselves before God and confessing our sin. God already knows our sin, and has nothing to gain by punishing us, if we repent.

Second, Muslims wish to be forgiving of others, trying to emulate Allah’s forgiveness of themselves.

Third, they “forgive” God when they face trials in their lives. They strive for contentment, balance and to remember all their reasons for giving thanks to God.

Finally, they seek forgiveness from others when they have offended.

In Genesis 45:4-8 and 50:20, we see that Joseph forgives his brothers, who “intended to harm me, but God intended it for good to accomplish what is being done. . .” Here, we learn that Joseph trusted God to bring something good out of otherwise bad intentions. So he could forgive his brothers, and leave the judgment to God. In the Qur’an, 12:92-93, the brothers confess to Joseph, “We have indeed been guilty.” Joseph replies, “None shall reproach you this day. May God forgive you: of all those that show mercy He is the most merciful.”

These sparse notes help to answer the question of “how” people go about forgiving one another. Are the teachings the same? Well, not exactly, but they surely have commonalities: These faiths each teach repentance, confession to God and each other, and behavioral reform. They differ mostly in process and language, but each emphasizes the need to confront our sins, before God, and compensate for them.


[1] (Ed. Note: This is one of a series of occasional columns in which the author, raised in the Christian tradition, searches for common ground and common history among the teachings, beliefs and practices of Islam, Christianity and Judaism. In the Torah, Genesis 16 and 17, we read about Abraham and Sarah, father and mother of Isaac, father of Jacob, from whom the twelve tribes of Israel descended. They form our spiritual heritage as Jews and Christians. Abraham also fathered Ishmael with Hagar, Sarah’s handmaiden, 14 years earlier. From Ishmael descended Muhammad, who would become the Prophet of Islam. These three great monotheistic faiths worship the same God, the God of Abraham, known by various names in the various faiths. In Islam, God is called Allah, translated from the Arabic as “The God.”)

[2] http://www.sichosinenglish.org/books/timeless-patterns/06.htm