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 PrintableVersion Islam and the CrossIt is unusual these days to scan the pages of a major newspaper without seeing some reference to Islam and Christianity, and the relationship between these two faiths. So as Christians and Muslims increasingly come into contact in diverse circumstances across the world, we would do well to pause and consider the central ingredients for the relationship between the two, and different responses being produced. The textsAn examination of the Islamic texts quickly shows that the two faiths have much in common, in areas such as their understanding of a transcendent God, prayer, prophets, angels, charity and a range of other beliefs. However, a key area of difference poses a substantial hurdle, namely the respective views of the Cross, a concept which lies at the very heart of Christian belief. It is not that Islam lacks a concept of a cross and crucifixion. Two verses of the Qur'an portray crucifixion as a supreme punishment: 'Be sure I will cut off your hands and your feet on opposite sides, and I will cause you all to die on the cross' (Q7:124, 26:50). Indeed, the prophet Joseph is credited in the Qur'an with making the following speech while in prison: 'O my two companions of the prison! As to one of you, he will pour out the wine for his lord to drink: as for the other, he will hang from the cross, and the birds will eat from off his head (Q12:41). But the problem for Christians is that orthodox Islamic teaching does not believe in what is for us the ultimate case of crucifixion, namely that of Jesus Christ. 'That (the Jews) said, "We killed Christ Jesus the son of Mary, the Messenger of Allah." But they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not' (Q4:157). The worldThere can be no doubt about the significance of the above divergence between Christian and Muslim views of the Cross. The famous Muslim scholar Seyyed Hosein Nasr affirms this, describing it as 'the one irreducible "fact" separating Christianity and Islam, a fact which is in reality placed there providentially to prevent a mingling of the two religions.' In this context, one may well ask how likely it is to find an effective multi-faith model which will allow Islam and Christianity to co-exist without leading to endemic rivalry. A remarkable contribution to this search was made in Southeast Asia over 50 years ago. The Indonesian nationalist leader, Sukarno, who was himself Muslim, articulated a philosophy for the new Indonesian state which was designed to avoid getting bogged down on irreconcilable differences such as the divergent views of the Cross. In June 1945 Sukarno expressed his vision as follows: 'The fifth principle (of the new Pancasila Philosophy of State) should be to build an independent Indonesia on faith in Almighty God. It is not only the Indonesian people as a whole which should have faith in God, but each Indonesian individual should believe in his own God. Christians would worship God according to the guidance of Jesus Christ, Muslims should worship God according to the guidance of the Prophet Muhammad, Buddhists should discharge their religious duties according to their own books. Above all, let all of us worship God. Let the state of Indonesia be a place where each individual can worship his God freely. The entire people should worship God in a cultured manner, namely without religious exclusivity. And the Indonesian State should be a State which worships God. Let us put into practice, carry out religion, both Islam and Christianity, in a way which is civilised. What is this civilised way? It is for each to respect the other.' Thus such a scheme sought no hegemonic role for Islam in the new country which was 90% Muslim. It should be noted that Indonesia developed this philosophy a generation before the West came to grips with multi-cultural and multi-faith policies of its own. Sadly, the story does not end there. The media has widely reported how Sukarno's vision is now undergoing severe challenge in Indonesia. The rise in Islamist fundamentalism in Southeast Asia is also reflected in other parts of the world, where exclusivist views based on literal readings of Islamic scripture are being heard more loudly. HamasThe Palestinian Islamist organisation, Hamas, is drawing heavily on the Qur'an and Islamic Traditions to articulate its vision of a state to replace Israel and the Occupied Territories. In its Covenant, drawn up in 1988, Hamas allocates a clearly hegemonic role to Islam in its ideal State as follows: 'Under the shadow of Islam it is possible for the members of the three religions: Islam, Christianity and Judaism to co-exist in safety and security. Safety and security can only prevail under the shadow of Islam, and recent and ancient history is the best witness to that effect. The members of other religions must desist from struggling against Islam over sovereignty in this region' (Hamas Covenant, article 31). EncouragementFortunately, Hamas does not represent the majority of Palestinian opinion. Furthermore, strong opposition to such a scripture-based exclusivist approach to other faiths comes from within the various Islamic communities around the world, from prominent people such as Indonesian President Abdurrahman Wahid, Malaysian academic Chandra Muzaffar, Sheikh of Al-Azhar Muhammad Tantawi, and British based scholar and diplomat Akbar Ahmed. Thus although Islamic doctrine may reject the Christian significance of the Cross, Christians can take encouragement from the support of many Muslims for the principle of multi-faith co-existence. Such Muslims deserve encouragement in their debate with Islamist fundamentalists, and if the former assert themselves there will be many beneficiaries, including Christian minorities in Muslim countries which will be able to provide a more confident witness to their belief in the Cross and all it stands for. Peter Riddell,
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