By Maulana Wahiduddin Khan

The world's religious system fall into two broad categories: those which uphold the concept of the multiplicity of reality and those which believe in the oneness of reality. To the first category belong the Aryan religions; to the second belong the Semitic.

The Islamic viewpoint in this matter is that conviction is the bedrock of religion. This is called iman, faith. If a man has no firm faith in his religion, he cannot put his heart and soul into its practice. He cannot fully involve himself in and when the truth is taken to be many, religion can only be on outer shell. It cannot assume the form which the Koran calls a faith that has penetrated the heart (1.14)

This-concept of Islam does not in any way preclude dialogue. The difference in the concept of dialogue is only in respect of methodology and not in respect of the philosophy of the dialogue: To those religious systems which believe in the multiplicity of truth, or in the multiplicity of paths to reach the truth, the basis of dialogue is ' mutual respect.

In any dialogue between the adherent of an Aryan religion and a Semitic one, two assumptions will always be central. One will be that, while the former believe them-selves to be in possession of the truth, they also concede that others may make a similar claim. The second will be that the latter, holding their position of being sole possessor of the truth, will present their viewpoint with all seriousness and expect the other party to do like, wise. On the basis of this mutual understanding, each side will listen with art open mind to the other's point of view.

Three forms of dialogue are possible. One could be that there is total agreement between the two parties, in which case the need to hold a dialogue does not arise. Or everyone remains doubtful about his viewpoint. In the absence of true conviction, deliberation between these groups cannot technically be termed a dialogue, but is rather in the nature of a discussion. Or then, clear differences exist between the participants, and a real dialogue between them ensues. It is not, proper to think that if someone believes that only his religion is true, he will not show respect for the adherents of other traditions, such apprehension results from underestimating the capacity of human beings. A man while respecting his mother, shows due regard at the same time for other people's mothers. Regarding one woman as his own mother does not render him incapable of such respect for other people's mothers.

[Highlight1]

A devotee's belief that only his religion is true demands that he convey this reality to others. But such action has nothing to do with conversion. It is only what is called iblagh, communication, in the Koran -- the communication of the divine message to others. Addressing the Prophet of Islam, the Koran has this to say: "You are not at all a warder over them." (88:22)

According to Islam, when the truth is discovered, a man's humanity itself gives him a great urge to communicate it to others. The discovery of truth and the communication of this discovery are inseparable. Islam aims, not so much at conversion, as at making people aware of its message. So far as forced conversion is concerned, that is totally unlawful in Islam.

Some extremist Muslims indulging it violence in our times have led people to conclude that Islam is an intolerant religion. But this is not true. The only difference between Islam and other religions is that while to some religions, tolerance is based on mutual recognition, to Islam tolerance is based on mutual respect. On this matter the Islamic viewpoint can he summed up as:" Follow one and respect all."

Bringing harmony to human society is undoubtedly a noble goal, but harmony relates to social behaviour rather than to the adoption of a theoretical position. If we want to encourage a brotherly relationship to develop between two people, this will not come about by insisting on uniformity. The establishment of harmony between the two is possible only by their admitting the difference between them, and showing a proper respect for each other's rights.

A harmonious society is formed by tolerating rather than by bulldozing various viewpoints. The right way to engender tolerance is to bring about the kind of intellectual awakening which will make people realise that, whatever the circumstances, they have to live in this world through accommodation.