Islam's Enduring Values for Humanity by Muis Academy

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(Islamic Religious Council of Singapore)

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“Islam’s Enduring Values for Humanity” The Muis Lecture 2009 Distinguished Visitors Programme Sheikh Dr Ahmad Bader Eddin Hassoun The Grand Mufti of Syria 22 May 2009, Sheraton Towers, Singapore

changing global challenges of the 21st century.

“Islam's Enduring Values for Humanity” The Muis Lecture 2009 Distinguished Visitors Programme Sheikh Dr Ahmad Bader Eddin Hassoun The Grand Mufti of Syria 22 May 2009, Sheraton Towers, Singapore

This publication is a transcription of the Muis Lecture delivered to an audience of 650 on Friday, 22 May 2009 at Sheraton Towers, Singapore. Copyright ÂŠ 2015 Second Edition Majlis Ugama Islam Singapura Published by Majlis Ugama Islam Singapura Designed and Printed by Oxford Graphic Printers Pte. Ltd. All rights reserved. No part of this document may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by any information storage and retrieval system, without permission in writing from the publisher. ISBN 978-981-08-3606-1 Reprint, new ISBN: 978-981-09-6497-9

Biography

Sheikh Dr Ahmad Bader Eddin Hassoun The Grand Mufti of Syria Sheikh Dr Ahmad Bader Eddin Hassoun was born in Aleppo, Syria in 1949. He came from a prominent family of scholars. He received his B.A. and M.A. in Arabic literature and Islamic studies from El-Azhar University, Egypt. He later received his PhD in Islamic Studies with an encyclopedic, voluminous research on Al-Shafiee's jurisprudence. Before being appointed as The Grand Mufti of Syria, he has held numerous positions that gave him the opportunity to interact and engage the community. He was an educator in schools in Aleppo, Syria. A wellknown preacher and speaker in Ar-Rawdhah Mosque, a prominent mosque in Aleppo, Syria, he was also a member of Parliament for two consecutive terms from the year 1990 - 1998 and was Deputy Mufti and then Mufti in Aleppo. He was also a member of the Supreme Council of Fatwa in Syria. In September 2005 Sheikh Dr Ahmad Bader Eddin Hassoun assumed the role of the Grand Mufti and is active in building good rapport and partnership amongst the followers of the Abrahamic faith. This is evident in his good relationship and frequent dialogues with religious leaders of Orthodox Christian, Catholic and Protestant communities. As an inclusive and highly regarded scholar he has established a profound relationship with the different Islamic Sects in Syria. As such, he was appointed as a member of the Supreme Advisory Board of Islamic Sects in Syria. He is also affectionately known by leaders of various faiths, scholars and academicians as the â&#x20AC;&#x153;Mufti of Humanityâ&#x20AC;?.

“Islam's Enduring Values for Humanity” The Muis Lecture 2009 Distinguished Visitors Programme

Sheikh Dr Ahmad Bader Eddin Hassoun The Grand Mufti of Syria 22 May 2009, Sheraton Towers, Singapore

The Enduring Values of Islam for Humanity The Muis Lecture by His Eminence The Grand Mufti of Syria Sheikh Dr Ahmad Bader Eddin Hassoun

Peace and blessings of God be upon you. In the name of God, our Creator. In the name of God before Whom we will all stand. In the name of God who has blessed us with strength and power. Although we are diverse, our source of life and strength is One. All of us receive sustenance from the divine light and guidance. For this, allow me to address you as “my brothers and sisters”. We may speak different languages, we may come from different races and have different nationalities, but a human being is still a brother or a sister to another human being. We belong to the same father (Adam) and mother (Eve), although we live in different parts of the world. I would like to take this opportunity to pay tribute to The Honourable Minister Dr Yaacob Ibrahim, who is indeed a man of humanity. I was very pleased to meet him in Syria. He invited me to come here. It was his kindness and gracious manners that attracted me to Singapore. This has allowed me to increase my understanding of your country and to learn from your experiences in creating a strong and united society, although yours is a multi-racial and multi-religious one. God mentions in the Holy Qur’an: “And of His Signs is the creation of the heavens and the earth31 and the diversity of your tongues and colours. Indeed there are Signs in this for the wise." (30:22). Thus, God, with His power of creation, has created a variety of nations, and every nation shall contribute to the development of the human potential. As such, our efforts become meaningful when we realise the purpose for our creation; the reason for our diversity, in race and language.

I would also like to express my appreciation to my dear brother, The Honourable Dr Tony Tan, Chairman of the Singapore Press Holdings and former Deputy Prime Minister of Singapore, whose role is pivotal in making our gathering tonight possible. I would also like to thank my brother, The Honourable Mr Alami Musa, President of the Islamic Religious Council of Singapore, who had introduced me to the beautifully diverse people of Singapore. My appreciation also goes to the Honourable Mufti of Singapore, for whom I ask Allah guidance to make him a Mufti for all Singaporeans, whereby all Singaporeans are part of his family and his brothers and sisters, so that he is honoured to serve them all, regardless of their race or religion. This is the message of humanity which Muslims must uphold in their lives. Respected audience, you would have a paper prepared for this lecture that I had written back in Syria; in it I discuss the humanity in the revealed religions. However, I wrote it while I was far away in Syria. Now that I am in Singapore, I see from your faces, and I read from your hearts, a model of humanity which is truly the core and essence of the divine message. There are many countries which seek to establish harmonious multi-racial and plural societies. Here in Singapore, I learn so much from the beautiful diversity that I observe when I walk amidst the trees and flowers. My brothers in Muis had brought in distinguished scholars from around the world to speak on a similar theme, which is the relationship between us, human beings, and the building of bridges between religions, not walls of division between us. The first Distinguished Visitor in this programme was the Grand Syeikh of Al-Azhar, Sheikh Muhammad Sayyed Tantawi, followed by the Archbishop of Canterbury, Dr Rowan Williams. Both are my dear friends, and we all work on the common objectives which form the theme of this lecture. We are not able to fully appreciate this reality until we understand why religion exists. Why does God create for us religion and diversify it? Thus, there are the Jews, the Christians, the Buddhists, the Hindus, the Taoists, even the atheists who do not believe in God, and there are Muslims. Why do we all gravitate towards a religion? And what is the role of religion in our lives? Does religion isolate us from others? I do not believe in a religion which isolates me from other humans. In fact, I do not believe in a God, who, after

creating us commands us to kill one another. God created us so that we will work with one another. Therefore, the role of religion in life is to serve mankind, not the other way round, that is for mankind to serve religion. Note the saying “Religion serves mankind, but religion is not the master to be served.” God created humankind first. When we read the Qur’an or other revealed texts, we will find that human beings existed first and religion came later. The purpose of religion is to organise human life, in terms of the relationship between humans and God, between humans and his brothers, and the relationship of humans with himself. For in ourselves, there are many unknowns which we are unable to organise on our own, unless by the help of our Creator. For example, every inventor will prepare a “manual” on how to use his invention. Therefore, religion has three key objectives: 1. For me to know my Creator; 2. For me to know the creation, which is myself; and 3. For me to know my brothers and sisters. Nonetheless, why are there disputes and differences among us? These disputes arise when we do not fully understand the essence of religion and the reason why God created many pathways. The Qur’an states: “Surely, those who believe (Muslims), and those who are the Jews and the Sabians and the Christians, whosoever believed in Allah and the Last Day, and worked righteousness, on them shall be no fear, nor shall they grieve.” (5:69). Faith is incomplete without effort and deeds. An effort is not accepted unless it is virtuous. And a virtuous deed can materialise in my interactions and dealings with my human brother. Thus, when I interact with my human brother in virtuous ways, therefore I speak the truth to him, I do not act unfairly to him, nor do I kill or cheat him, whatever the outcome, including to those who are Jews, or Christians and the Sabians. For them is the reward from their God, there is no fear in them in this world. Nor will they despair in the hereafter. This is because they will live with one another in peace and harmony, and they understand that the purpose of religion is to secure their happiness and unity, and to return them to the path of their Creator. If we understand that religion serves mankind, what has driven us away from it? No matter which religion we adhere to, or which group we come from, what

has made us far removed from the spirit of religion? This happens when we mix religion with politics and other facets of worldly life and matters, and we want to create states in the name of religion. When I examine all the prophets and those who seek to establish good, I do not find them trying to create political states. Instead, they strive to develop people, who in turn, will build the state they desire. The Prophets Moses and Abraham (peace be upon them) did not build states, but they saved humankind from tyranny and the injustices of the unjust. They then said: “Stand up for justice in this world.” And Prophet Jesus (peace be upon them) said: “What is due to Caesar goes to Caesar, and what is due to Allah goes back to Allah.” There is no mixing between man-made laws and the justice of God. The Prophet Muhammad (peace be upon them) said: “You know best regarding your worldly matters.” And he (Prophet Muhammad) did not impose upon Muslims a system of government; be it a democracy, or royalist right-wing or leftist. You know best regarding your worldly matters. And so every nation chose a certain way of life and government. Some made religion as their value and moral system. Later, jurisprudence or laws were codified to organise relations. Therefore, my respectful audience, we should not confuse a religious state with a civil one. There is no such thing called a religious state. Instead, we have religious societies. The state should be a place where everyone can reside in. When a state resists from becoming a civil state which welcomes everyone, it is destined to fail and disharmony will arise from within. An exclusive society, whether in terms of religion or race, will not last beyond a century or two. This is because the society is closed inward and does not allow the exchange of ideas with others, nor learning from others, which are crucial for the development of the intellectuality of its people. As stated in the Holy Qur’an: “And among His signs is the creations of the Heavens and Earth and the difference of your languages and colours.” (30:22)

By God's creation, we speak differently and belong to different races, but these differences transcend our language or colour. They include our affiliations and preferences. For example, you may like something when your son may like something else, and your wife too. So there is no compulsion in religion, and hence no compulsion in submission. You would not force your son to eat something he does not like. How would you want to force him to believe something he does not understand? We need to understand religion as a pathway that every human can choose to walk on. Our duty as religious leaders is to guide people towards happiness and prosperity, cooperation and support among themselves, and not towards disputes. On this basis, I see the need to revisit the notion of “religious diversity”. In my opinion, I believe that there is only one religion; but there are many pathways, in the same manner that there is only one civilisation but many cultures. If we return to the meaning of religion, we will find that each one of us has a belief but our understanding of that belief is different from another person's. As such, there is a plurality of pathways but there is only one religion. As the Qur’an states: “Uphold the religion and do not be divided.” (42:13) In another verse, it is stated: “For every people we have created a path and way.” (5:48) My respected audience, when we understand this, a question that may arise is – “Why are there conflicts in the world today?” Are these conflicts planned by some religious leaders or politicians? In my opinion, these conflicts are an outcome of a pact between some religious people and some politicians, for the common purpose of taking advantage of nations and communities. They veil their battles with religion, or with other reasons, so as to justify those battles. If you look at the Prophet Jesus (peace be upon them), he brought with him the Bible. But those who came after him created different schools, so you find for example, the Orthodox, the Catholics, the Protestants and the Mormons. The Prophet Muhammad (peace be upon him) came with only one Qur’an. Similarly, those who came after him were divided into groups, so you find the Sunni, the Shi'ite, the Salafi, the Sufi and others. Where did these labels come from? If we could turn this (diversity) into wealth, we would have been very rich!

Everyone likes to diversify his investments and sources of income. If we only have one type of investment, we worry that it will fall in value within a short time. So we diversify our portfolio, and we hold different currencies, and some commodities (such as gold). The idea is if one falls in value, the other will most likely appreciate. Why is it that we accept diversity in investments, but we reject diversity in schools of thought, and the rejection leads to fierce enmity and disputes? This is because we do not know each other at all. People understand religion differently in different times; thus our understanding today is not similar to that of the past. If I had met my grandfather and told him that I travelled from Damascus to Singapore in approximately seven to 10 hours, he will not believe me. He would have told me that it will take four months to travel by sea! Our grandfathers wrote their understanding of religion in the context of Qur’anic verses such as: “The horse and the camels and the donkeys are for us to ride” (16:8) and on the basis of travel by boats and ships. They did not write their understanding in the context of air or space travel. Thus, is it possible for us to develop our religious thought, just like how scientific knowledge is being developed? The Syrian astronaut, Mohammad Faris, asked me before he travelled to space, “How should I pray? Because every half hour in my travel will be a complete day and a complete night.” His spacecraft takes only an hour to orbit around earth. So I answered him, “Perform your prayer as how you can afford it.” He asked again, “Where should I face?” During prayers, Muslims face towards the Kaabah. But where does one face in space? I replied, “Face the Earth because you were created from it. If the Earth is not in front of you, then face towards the heavens, because your spirit came from it.” The Qur’an states: “Wherever you face, you will find God.” (2:115) He then said to me, “You have solved my problem for me.” But I replied, “The problem exists in the first place because you do not allow your mind to work.” My respected audience, I have tried here to simplify the meaning of the word “religion”. Religion serves mankind, and mankind is to be served. Thus, if religion

unites me with my brother and it helps me for as long as I live, I will hold on to the religion. On the contrary, if religion is being corrupted by deviants who manipulate its teachings and remove it from its proper way and system, I will not leave the religion, but I will distance myself from leaders of that religion. This is because they are the ones who interpret religion with many (incorrect) understandings, and this is true for Muslims and non-Muslims. In that respect, when a religious person says, “No one will enter paradise except those who follow my religion”, I reply, “Who gave you the key to paradise?” A question was put forth to me by a member of the Armenian Parliament in charge of defence. At that time, I was in the company of a Christian priest and a Jewish Rabbi and we had just presented our respective lectures. She asked me a wonderful question. She said to the three of us, “We have heard in this conference your beautiful lectures. But I believe all of you will return to your congregation and places of worship – the priest to his church, the rabbi to his synagogue and the imam to his mosque – and all of you will say to your congregation, only we will enter paradise. I would like to ask you, Honourable Mufti, “where is the key to paradise?” I turned to her and asked, “Where do you think the key of paradise is?” She said, “I am a secularist.” I replied, “What is the meaning of secularism?” She answered, “It means that I do not believe in God.” But I replied, “No, a secularist is not an atheist. Secularism means politics does not interfere with religion, rather, it is a system to organise the country or state based on equality.” And I said to her, “If you were a believer in God and I ask you where is the key to paradise, what is your answer?” She said, “I would think it is in the hands of God.” I replied, “It is not in God's hand.” She said, “Then, in whose hand?” I said, “It is in the hands of each and every one of us. If one sows the seeds of goodness in this world, does good deeds, serves his brother and obeys God, then he will open the doors of Paradise with his deeds.” But if he lights up the fire (of hatred), kills his brothers, burns his land and destroys the environment, surely he will enter hellfire, which he has lit up with his own hands. God created this universe and He said, that it is a responsibility for all of you to preserve it, but it does not belong to you. You, the world and the universe all belong to God. So you have to carry out your responsibilities and do not destroy

the world. You have to preserve what you have inherited from your forefathers and pass them on to your children. If you add on to it and you develop and grow what you inherit, then I will appreciate it. This is what God has declared. On the contrary, if you destroy the universe, and you do not pass on a good world to your children, then I (God) will hold you accountable, because you failed to carry out your responsibilities. This is what religion is all about, and this is it's role in life. On the universal values shared by all mankind, these values serve as the root and origin. The science of cloning, after the successful cloning of Dolly the sheep, has proven that humans originate from humans, and that the first cell which God had created and produced is the human cell. How I wished Darwin could witness the process of cloning and then realise that cloning a chimpanzee will only produce another chimpanzee. Humans are an outcome of human beings alone. As stated in the Holy Qur’an, “Verily, We have honoured the children of Adam.” (17:70) My point is that we all share the same origin. If our father Adam looks like one of us, then he must have been very good-looking. If our mother Eve looks like one of you ladies, then she must have been very beautiful. Indeed, my father is your father and my grandfather is also your grandfather, and the earth which I originate from is the same earth that all of you originate from. If I take some earth from Singapore, some from Mecca, some from Jerusalem and some from Damascus, and I mix them, is it possible to separate the earth from one another? Certainly not. All of us are made from earth, and we share the same father, Adam. Then why do we differ in our values, when our origin is one? When has truthfulness ever become a bad deed? And when has telling a lie ever become a virtue? When has polluting water and the environment ever considered a virtue? When has treating water and air ever considered a bad deed? When has love ever been bad? When has hatred ever become a virtue? We all possess these qualities. We love each other, we speak the truth, we hold these values, and we were brought up with these values. But there are those who try to confuse our thoughts when they try to replace the saying of the Prophet Muhammad (peace be upon him) “Whoever cheats, he does not belong to us” with “Whoever cheats us, he does not belong to us.”

This saying was narrated from the Prophet Muhammad (peace be upon him) twice. In the first narration, he said, “Whoever cheats, he does not belong to us.” This was meant to teach that cheating is forbidden for both Muslims and non-Muslims. In the instance, he was walking in the market when he saw a Muslim displaying a defective item for sale. He looked at the person and said to him, “Whoever cheats us, he does not belong to us.” This meant that when you cheat your own people, you have done harm to them. And when you cheat other people, you have done harm to God. This is because humans are creations of God, so you cannot cheat the creations of God. Beloved audience, we share a lot more common principles and values than we think, but we will not be able to extract them out unless we trust and feel secure with one another. We are all brothers. As Allah mentions in the Qur’an, “Verily, the believers are brothers.” (49:10) Why did He not say, “Verily, the Muslims are brothers?” It is because there are people who may have different religious paths, but they are all similar, in terms of their belief in one God. When they believe in the same God that you believe in, it means that you share the same values as them. Let us observe the attributes of God; He is the most Compassionate, the Most Merciful, the Most Just, the Creator of all, the All-Provider. This God gives you these attributes so that you use them to interact and have dealings with your human brother, and so that these values are embedded in us. We have to start from three points: the family, the school, and the place of worship. The very first step to inculcate the humanistic values takes place in the family. The first great individual I observe is my mother. My mother is my first role model in inculcating values. Next is my father. Both of them were my first examples of inculcating values in me. When I see how my mother and father love each other, I will learn to love them and love others. When I see them speaking the truth and not tell lies, I will learn to be truthful in what I say. If I see my mother lying to my father, that would be the first lesson for me on lying. Subsequently, our house will be called “the house of liars.” Therefore, do not tell your children, “You have to be truthful.” But you must be truthful yourselves first and foremost, because you are the first school for your children. This is how we start the practical step of developing and inculcating values.

The second step takes place when my parents send me to school. My teacher who stands before me becomes my second role model. Will my teacher teach me to hate others? Will he tell me that I belong to a special class and that others are inferior to me? Will he tell me that I belong to paradise and others will go to the hellfire? If that is the case, the teacher has started to destroy the love between me and other members of the community. Instead, if he teaches me to help my brother and work together, as religion teaches me to help a helpless cat or dog on the street, thus God will love me because I offered help. Today, I watch the television and see thousands of people killed in Somalia, Sudan, Afghanistan, Iraq, and Gaza, and I do not care for what I see, as if I come from a different planet. On the other hand, I can think of how I can help them and help stop the killing. I was invited to the European Parliament to speak. I addressed the Europeans by saying that God had made human beings sacred and holy through religion. If we destroy the Kaabah, the al-Aqsa Mosque, the Churches of Palestine and all places of worship in the world, all these acts of destruction are nothing compared to taking away the life of a small child. When I said this, they applauded. But I asked that they stop applauding and instead ask me why I said those words. They then asked and I explained that my forefathers built the Kaabah, and their forefathers built the churches, and the forefathers of the Hindus built the Hindu temples. If these places of worship and mosques are destroyed today, say because of an earthquake, our children can rebuild these places again in the future, as these mosques and places of worship belong to us. We are the ones who built them. But a human being is the creation of God, so cursed is he who destroys the creation of God. Can the whole universe bring back a child who has been killed? For that, Allah states in the Qurâ&#x20AC;&#x2122;an: â&#x20AC;&#x153;And when the female (infant), buried alive is questioned: For what sin, was she killed?â&#x20AC;? (81:8-9). If God wishes to hold the whole world accountable today, He will ask them, for what sins by these children have you killed them? For what sins of mankind have you created weapons of mass destruction?

I congratulate Singapore, because you do not create weapons of mass destruction, instead you create the foundational seeds of love. And I hope Singapore will continue to create more goodness and peace, and not produce any weapon that destroys and kills. After our parents, come our teachers in schools who are our role models. They will either teach me to love or to hate. If he takes a book and says, “In the world, there is no other book except this, and there is no other book in the world except the one which I read to you,” then he would have made me an ignorant and unlearned person, and he has closed my intellect. Instead, he teaches me, “Oh my son, read this book and then travel and explore the world, and learn from every person you see.” The book of humanity is as thick as the number of human beings in the world. Each and every one of you, my respected audience, is a page created by God's creative hand. If I am able to read each one of you, then I am a repository of vast knowledge. Similarly, my teacher teaches me that the world is not confined to the area I know and grew up in, but there are worlds out there in the universe, and that I should search for these worlds, but not to search whilst I am having a cup of coffee, but to use the spaceship. Do not search for it in the books of the unknown, but search for it in the books of science and knowledge. If my teacher teaches me all these, I will learn the values of knowledge and humanity. After my family and school, I go to a mosque, or a church, or a place of worship and I listen to the religious leaders. If they teach me that paradise is as large as the heavens and earth, I will only be at peace when I have strived to ensure that all of us can enter paradise together, as it fits us all. However, if they only offer me a guarantee that only we (i.e. a certain group) can enter paradise, and that the door of paradise will be closed to some, they have actually taught me to hate and to feel far superior above others. On this, we find that all Prophets of God (peace be upon them) preached for the door of paradise to be open to everyone. They said: “Do good, for Paradise is the harvest of your life efforts, the fruits of the seeds you planted, and the outcome of your faith.” As such, the religious person comes third in inculcating shared values or destroying these values in us.

It he teaches me that to build a school or a hospital is like building a mosque or a temple, and that to develop a human being is much more sacred than building a mosque, a church, a temple or hospital; if he teaches me all that, I will feel that I am always with my brother, to work together for the happiness of our children, and for the safety of our future. Respected audience, we should re-read religious texts. This does not mean we want to create a new religion, as some would say, but this is meant to renew our understanding of religion. Religion remains the same, but our understanding of it has to change and renew itself. Matthew, Paul, Mark and Peter interpreted the Bible, and as an outcome, there is more than one interpretation of the Bible. Each one interpreted the Bible based on how they understood it from Prophet Jesus. The Muslim scholars, Ibn Kathir, al-T.abā brı̄, al-Rā zı̄, al-Shafiʿı̄ and Ah. mā d Ibn H . anbal, interpreted religious texts based on their understanding, and they never made their interpretation as the only understanding of religion. They did not make their interpretations as a religion, but rather as how they understood the religion. If you understand this, we can then converge and come together on the same issue. You have to widen your understanding and you also have to broaden the scope of your efforts. I may have taken too long, but I would like to hear your viewpoints and contributions to this dialogue. Allah has blessed me with the opportunity of meeting representatives of various religions all over the world. I have discovered that especially when we dialogue and converse, there are much more similarities between us than differences. My beloved audience, let us rebuild humanity afresh. Today, mankind has progressed and achieved luxury and opulence, yet they have still not found happiness. For example, why are there many suicide cases in rich countries such as in the Scandinavia? Because they have experienced pleasure at its peak but in the process, forgotten themselves as humans. I witnessed this myself in Oslo, Norway. I was walking along one of the streets of Oslo near the Royal Palace, when I saw a young, tall, pretty and blonde girl with blue eyes, with a young man with similar features, possibly her friend or husband, and she carried an African child of Angolan descent.

I reflected a while from my knowledge of genetics and thought it impossible that the child is from them. So I approached them and asked them about the child. I had expected them to say they adopted the child. But I was shocked when they told me they had bought the child. Happiness will surely be lost if there is selling and buying of human beings. I urge you not to buy human beings, nor to spend money to change the child's religion or to change his or her way of life. Instead, you could help the child to know him or herself, by which they can then know God. I also urge you not to indulge yourselves in excessive pleasure, as the excesses will make us forget the bonds between us, humankind. Because happiness is not complete until I see happiness in others. My smile would not appear unless I see you smiling. My tears will be shed when I see you cry, although I have not asked you why because pain transcends each one of us, love cuts across all humanity and happiness reaches everyone. The Prophet Jesus (peace be upon him) once said, “Love those who hate you, and bless those who curse you.” The Prophet Muhammad (peace be upon him and upon all the prophets) once said, “Your faith is not complete until you love each other. Would you like if I guide you to something that if you do, you will love each other? Declare peace among you.” This does not mean we offer good wishes verbally but we fight with each other. Instead, it means we should always strive to preserve peace amongst us. From Syria, I wish peace be upon you here in Singapore. And peace be upon all of you, and from you to all humankind, so that everyone will live in peace. May peace be upon you and may God bless you.

‫ج�ع�ل�وا ت�ف�س�يره��م د ي�ن��ا‪ .‬إ من��ا ق��ا ل�وا ل�ن��ا‪ :‬ه��ذا �ف�َ ْ�ه� ُ�م�ن��ا ل�ل��دي��ن‪ ،‬ف��إن فهمتم أك�ث��ر م��ن ه��ذا‪ ،‬فنحن‬ ‫معكم‪ .‬توسعوا يف الفهم‪ ،‬وتوسعوا يف أفق العمل‪ .‬أخاف أين أطلت‪ ،‬ولكن أود أن أستمع‬ ‫إىل نقاشاتكم و حواراتكم‪ .‬وق��د أكرمين اهلل ب��أن ألتقي بكل رج��االت الذين ميثلون األد ي��ان‬ ‫يف ا ل�ع��امل ‪ -‬يف ع��دد م��ن م��دن ا ل�ع��امل – ف��وج��دت أن امل�ش�ترك��ة ب�ي�ني وبينهم اض�ع��اف أ ض�ع��اف‬ ‫املختلف بيين وبينهم‪ ،‬وخصوصا حينما حت��اورن��ا‪ .‬فلنعد ‪ -‬أيها األحبة! ‪ -‬بناء اإلنسان من‬ ‫جديد‪ ،‬ف��إن اإلنسان اليوم قد ملك اللذة‪ ،‬قد ص��ار عنده اللذة‪ ،‬ولكن �ف�ََق� َ�د السعادة‪ .‬ملاذا‬ ‫ي�ن�ت�ح��ر أ ب �ن��اء ا ل ��دول اإل س�ك�ن��د ي�ن��ا ف�ي��ة ‪ -‬وه��م أغ�ن�ى ال �ن��اس‪-‬؟ ألهن��م مت�ت�ع�وا ب��ال�ل��ذة إىل ق�م�ت�ه��ا‪،‬‬ ‫ونسوا اإل ن�س��ان‪ ،‬وق��د رأ ي��ت ه��ذا بعيين يف نورويتش‪ ،‬يف أوسلو‪ ،‬كنت أمشي يف أ ح��د ش�وارع‬ ‫أوسلوا‪ ،‬قرب القصر امللكي‪ ،‬فرأيت فتاة مجيلة شقراء‪ ،‬عينها زرق��اء‪ ،‬طويلة القامة‪ ،‬وجبانبها‬ ‫ش��اب يشبهها‪ ،‬ص��د ي�ق�ه��ا أو زوج�ه��ا؟ ورأ ي�ت�ه��ا حت�م��ل ط�ف�لا زجن�ي��ا م��ن أجن��وال‪ ،‬وب��دأت أ ن�ظ��ر يف‬ ‫علم االستنساخ‪ ،‬ال ميكن ه��ذا ا ل��ول��د ان يكون منهما! ويف علم اجلينات‪ ،‬ال يكون منهما‪.‬‬ ‫فاقرتبت وسألتهما من أ ي��ن ه��ذا الطفل؟ وتوقعت أن يقوال‪ :‬تبنيناه ‪ -‬جعلناه ابننا ‪ .-‬ماذا‬ ‫تتوقعون؟ قالت يل تلك الفتاة‪ :‬اشرتيته‪ .‬فحينما يشرتى اإلنسان‪ ،‬يفقد كل السعادة‪ ،‬فإياكم‬ ‫أن تشرتوا اإلنسان‪ ،‬أن تصرفوا له ماال‪ ،‬لتغريوا دينه‪ ،‬وأن تصرفوا له ماال‪ ،‬لتغريوا طريقة‪ .‬إمنا‬ ‫أعينوه ليعرف نفسه‪ ،‬فمن عرف نفسه‪ ،‬فقد عرف ربه‪ .‬أدعوكم للسعادة‪ ،‬وأحذركم من كثرة‬ ‫اللذة‪ .‬فاللذة تُنسينا األ خ��وة‪ ،‬والسعادة ال تكمل إال حينما أراك سعيدا‪ ،‬وبسميت ال تشرق‬ ‫إال حينما أ راك مبتسما‪ ،‬ودمعيت سترتل على خدي حينما أرى دمعتك ولو مل أسألك‪ ،‬ألن‬ ‫األمل يصل عرب االنسانية‪ ،‬واحلب يصل عرب اإلنسانية‪ ،‬والسعادة تصل عرب اإلنسانية‪ .‬ولذلك‪،‬‬ ‫قال سيدنا املسيح عيسى عليه السالم‪ " :‬أحبوا مبغضيكم‪ ،‬وباركوا العنيكم"‪ .‬وقال سيدنا‬ ‫حممد عليه وعلى األنبياء الصالة والسالم‪" :‬ال تؤمنوا حىت حتابوا‪ ،‬هل أدلكم على شيء إذا‬ ‫فعلتموه حتاببتم‪ ،‬أعلنوا السالم بينكم" وأعلنوا السالم‪ ،‬ليس معناها قولوا السالم مث نضرب‬ ‫بعضنا‪ .‬أعلنوا السالم أي اجعلوا السالم دائما بينكم‪ .‬فالسالم لكم من سوريا إىل سنغافورة‪.‬‬ ‫والسالم لكم ومنكم إىل بين اإلنسانية مجيعا‪ ،‬ليعيش اجلميع بسالم‪.‬‬ ‫والسالم عليكم ورمحة اهلل وبركاته‪.‬‬

‫‪18‬‬

‫أهنئكم أنتم ‪ -‬يف سنغافورة ‪ -‬ال تصنعون سالح دمار‪ ،‬إمنا تصنعون أزهار حب‪ِ ،‬‬ ‫وأصُّر‬ ‫على أن تكون سنغافورة‪ ،‬صانعة اخلري والسالم‪ ،‬ال صانعة األسلحة وا ل��دم��ار‪ .‬إذن‪ ،‬األستاذ‬ ‫يف املدرسة هو الذي يأيت بعد أيب وأمي‪ ،‬فيعلمين احلب أو يعلمين احلقد‪ .‬فإن أخذ الكتاب‬ ‫وقال‪" :‬ليس يف العامل إال هذا الكتاب" قال‪" :‬إنه ليس يف العامل غري الكتاب الذي أقرأه"‪،‬‬ ‫فقد جعلين جاهال‪ ،‬وأغلق علَ َّي باب عقلي‪ .‬وإن علمين وقال‪" :‬يا بين! اقرأ كتابك هذا‪ ،‬مث‬ ‫انطلق للعامل‪ ،‬فاقرأ كل إنسان أمامك‪ .‬فالكتاب اإلنساين عدد صفحاته بعدد البشر"‪ .‬فكل‬ ‫واحد منكم ‪ -‬أيها األحبة! ‪ -‬صفحة أبدعتها يد اخلالق‪ ،‬فإن استطعت أن أقرأ كل واحد‬ ‫منكم‪ ،‬فأنا ذو ثروة ثقافية رائعة‪ .‬إن علمين هذا األستاذ‪ ،‬أن األرض ليست هي فقط املنطقة‬ ‫املأهولة‪ ،‬هنالك يف الفضاء عوامل ‪ ..‬وعوامل‪ .‬احبث عنها يا ولدي‪ ،‬ولكن ال تبحث عنها يف‬ ‫فنجان القهوة‪ ،‬احبث عنها يف سفن الفضاء‪ ،‬ال تبحث عنها يف كتب الغيبيات‪ ،‬احبث عنها‬ ‫يف كتب العلم‪ .‬إن علمين ذلك هذا األستاذ‪ ،‬فسأخرج بقيم عاملية إنسانية‪.‬‬ ‫مث أذهب بعد البيت واملدرسة إىل املسجد أو الكنيسة أو املعبد‪ ،‬وأمسع رجل الدين‪.‬‬ ‫فإن علمين أن اجلنة تَ َس ُع السما وات واألرض‪ ،‬فسأطمئن‪ ،‬إىل أن أعمل اىل أن ندخل مجيعا‬ ‫ا جل �ن��ة‪ .‬أ م��ا إن أ ع �ط��اين ص�ك��ا ع �ق��ا ري��ا‪ ،‬أن اجل�ن��ة ل��ن ي��دخ�ل�ه��ا إال حن��ن‪ ،‬وس�ت�غ�ل��ق أ ب �وا هب��ا‪ ،‬ف��إ ن��ه‬ ‫علمين احلقد‪ ،‬وعلمين استعالء‪ .‬وم��ن هنا‪ ،‬جند األنبياء س�لام اهلل عليهم فتحوا أ ب�واب اجلنة‬ ‫لكل الناس‪ ،‬ومل مينعوا أحدا من دخوهلا‪ .‬فالوا هلم‪" :‬اعملوا‪ ،‬فاجلنة هي حصاد عمركم‪ ،‬ومثار‬ ‫غ��رس�ك��م‪ ،‬ون�ت�ي�ج��ة إ مي��ا ن�ك��م‪ .‬إذ رج��ل ا ل��د ي��ن ه��و امل��رح�ل��ة ال�ث��ال�ث��ة‪ ،‬ال��ذي ي�ك� ّ�ون ا ل�ق�ي��م امل�ش�ترك��ة‬ ‫أو يهدمها‪ .‬ف��إن علمين أن بناء ا مل��درس��ة كبناء املسجد وبناء املعبد‪ ،‬وأن بناء املشفى كبناء‬ ‫املسجد واملعبد‪ ،‬وبناء اإلنسان أقدس من املسجد والكنيسة واملشفى واملعبد‪ ،‬إن علمين رجل‬ ‫الدين ذلك‪ ،‬سأشعر أين معك يا أخي‪ ،‬دائما لسعادة أبنائنا‪ ،‬وسالمة مستقبلنا‪.‬‬ ‫أيها السادة! أرجوكم‪ ،‬علينا إ ع��ادة ق�راءة النصوص‪ ،‬وليس كما يقولون‪ :‬التجديد يف‬ ‫الدين‪ ،‬إمنا فهم الدين فهما جديدا‪ .‬فالدين واحد‪ ،‬إمنا يتجدد فهمنا له‪ .‬فيوحنا‪ ،‬وبولوس‪،‬‬ ‫وب�ط��روس‪ ،‬ف�س��روا اإل جن�ي��ل‪ ،‬ف�ص��ار عندنا أ ن��اج�ي��ل‪ .‬ك��ل ف�س��ره حبسب فهمه ع��ن ا مل�س�ي��ح‪ .‬وا ب��ن‬ ‫ك�ث�ير‪ ،‬وا ل �ط�ب�ري‪ ،‬وا ل � �رازي‪ ،‬وا ل�ش��ا ف�ع��ي‪ ،‬وأمح��د ب��ن ح�ن�ب��ل‪ ،‬ف �س��روا ف�ه�م�ه��م ل�ل�ن��ص ا ل��د ي�ني‪ ،‬وم��ا‬ ‫‪19‬‬

‫فاألسرة هي اليت تزرع القيم اإلنسانية يف أبنائها من اخلطوة األوىل‪ ،‬فأول إنسان رائع رأيته‬ ‫أمام َع�يْنيََّ هي أمي‪ ،‬وأمي هي اليت كانت قدويت األوىل يف قيمها‪ ،‬وبعدها أحسست بأيب‪ ،‬فكانا‬ ‫النموذج األول أمامي للقيم‪ .‬فإن رأي��ت احلب بينهما ‪ -‬بني أيب وأم��ي ‪ ،-‬سأتعلم احلب هلما‬ ‫ولآلخرين‪ ،‬وإن رأيت أيب وأمي صادقان ال يكذبان‪ ،‬فسأتعلم الصدق‪ .‬فإن رأيت أمي تكذب‬ ‫على أيب‪ ،‬فسيكون الدرس األول يل أن أتعلم الكذب‪ ،‬وسيكون بيتنا له عنوان "بيت الكذابني"‪.‬‬ ‫فال تقولوا ألبنائكم‪ :‬كونوا صادقني‪ ،‬كونوا أنتم صادقني‪ .‬ألنكم أنتم املدرسة األوىل ألبنائكم‬ ‫وبناتكم‪ .‬هكذا نبدأ باخلطوات العملية اإلنسانية يف صناعة القيم واستنباهتا‪.‬‬ ‫بعدها اخلطوة الثانية‪ ،‬بعد أن أخرج من بييت‪ ،‬يرسلين أهلي إىل املدرسة‪ ،‬فأرى األستاذ أمامي‪،‬‬ ‫فهو النموذج الثاين‪ .‬هذا املدرس‪ ،‬هل سيدرسين حقدا على اآلخرين‪ .‬هل سيقول يل‪" :‬أنت‬ ‫م��ن ن��وع ا ل�ب�ش��ر ا مل�ت�م�ي��ز‪ ،‬واآل خ ��رون أدىن م�ن��ا"‪ .‬ه��ل س�ي�ق��ول يل‪" :‬أن��ت يف اجل�ن��ة واآل خ ��رون يف‬ ‫ال�ن��ار"‪ ،‬سيبدأ هب��دم احملبة بيين وب�ين أبناء اجملتمع‪ .‬بينما إذا ق��ال يل‪" :‬ساعد أ خ��اك‪ ،‬وتعاون‬ ‫مع أخيك‪ ،‬فإن الدين علّمك أنك لو وجدت قطة أو كلبا يف الشارع حيتاج إىل معونة فأعن‪،‬‬ ‫فإن اإلل��ه حيبك ألنك أعنته"‪ .‬يومها سنتعلم أال أجلس أم��ام التلفاز‪ ،‬ألرى آال ف��ا من الناس‬ ‫يقتلون يف الصومال‪ ،‬يف السودان‪ ،‬يف أفغانستان‪ ،‬يف العراق‪ ،‬يف غزة‪ ،‬مث ال أبايل بذلك‪ ،‬وكأنين‬ ‫من كوكب غري كوكبهم‪ ،‬سأفكر كيف أساعدهم‪ ،‬سأفكر كيف أمنع القتل عنهم‪ .‬لذلك ملا‬ ‫ذهبت إىل الربملان األورويب‪ ،‬وخاطبت أوروب��ا‪ ،‬قلت هلم‪ :‬أرجوكم‪ ،‬إن الدين هو الذي قدس‬ ‫اهلل واإلنسان‪ ،‬فلو هدمنا الكعبة‪ ،‬واملسجد األقصى‪ ،‬وكنائس فلسطني‪ ،‬ومعابد الدنيا‪ ،‬لكان‬ ‫أهون من قتل طفل صغري‪ .‬صفقوا‪ ،‬قلت هلم‪ :‬ال تصفقوا‪ ،‬إمنا اسألوين ملاذا؟ ووقفوا يسألون‬ ‫مل ��اذا؟ ق�ل��ت‪ :‬ألن ج � ّد ن��ا‪ ،‬ه��و ا ل��ذي ب�نى ا ل�ك�ع�ب��ة‪ ،‬وج��دك��م ه��و ال��ذي ب�نى ال�ك�ن�ي�س��ة‪ ،‬وأ ج��داد‬ ‫اهلندوس هم الذين بنوا املعابد‪ ،‬وهذه املعابد واملساجد‪ ،‬لو هدمت بزلزال اآلن‪ ،‬فسيأيت أبناؤنا‬ ‫يف املستقبل ويبنوهنا م��رة آ خ��رى‪ ،‬ألن ه��ذه املعابد والكعبة ه��ي بنياننا ‪ -‬حن��ن بنيناها ‪ -‬أما‬ ‫يهدم بنيان اهلل‪ ،‬فهل يستطيع الكون أن يعيد‬ ‫اإلنسان فهو بنيان اهلل‪ ،‬وملعون‪ ،‬ملعون من ُ‬ ‫َي‪َ ‬ذ نْ ٍ ِ‬ ‫طفال إذا قُتِل؟ ولذلك‪ ،‬فال اهلل يف القرآن‪﴿ :‬وإِ َذا ا لْموء ود ةُ ِ‬ ‫ت ﴾‪ .‬وإذا‬ ‫ت بِأ ِّ‬ ‫ب قُتلَ ْ‬ ‫‪ ‬سئلَ ْ‬ ‫َْ ُ َ ُ‬ ‫َ‬ ‫أوق��ف اهلل ا ل�ع��امل ا ل�ي��وم‪ ،‬ل�ي�ق��ول هل��م‪ :‬ب��أي ذن��ب قتلتم األط �ف��ال؟ وب��أي ذن��ب صنعتم أسلحة‬ ‫الدمار الشامل؟‬ ‫‪20‬‬

‫ب�ع��د أن أن�ت�ج��ت ال�غ�ن��م "ال ��دوليّ " أن اإلن�س��ان أص�ل��ه إن�س��ان‪ ،‬وأن اخل�ل�ي��ة األوىل ال�تي خلقها اهلل‬ ‫وصنعها ه��ي اإلن�س��ان‪ .‬ول��ذل��ك‪ ،‬ك��م متنيت أن ي�ك��ون "داروي ��ن" ق��د شهد عملية االستنساخ‪،‬‬ ‫وعرف أن "شامبانزي" ال يستنسخ منه إال "شامبانزي"‪ .‬وأن اإلنسان ال خيرج منه إال إنسان‪،‬‬ ‫آد َم﴾‪ .‬فحن أصولنا مجيعا مشرتكة‪ ،‬فإذا كان أيب آدم يشبه أي واحد منكم‪،‬‬ ‫﴿ َولََق ْد َكَّرْمنَا بَنيِ َ‬ ‫فقد ك��ان رائعا ج��دا‪ ،‬وإذا كانت أم��ي ح�واء تشبه أي واح��دة منكن‪ ،‬فقد كانت مجيملة جدا‪.‬‬ ‫إن أيب هو أبوكم‪ ،‬وإن جدي هو جدكم‪ ،‬وإن الرتاب الذي نشأت منه‪ ،‬هو الرتاب الذي نشأمت‬ ‫منه‪ .‬فلو أخذت ترابا من سنغافورة‪ ،‬وأخذت ترابا من مكة‪ ،‬وأخذت ترابا من القدس‪ ،‬وأخذت‬ ‫ترابا من دمشق‪ ،‬وخلطت هذا الرتاب من بعضه‪ ،‬فهل يستطيع أحد منكم أن يفصله عن بعضه؟‬ ‫ال‪ ..‬ألننا مجعا من تراب‪ ،‬واألب آدم‪ .‬فكيف ختتلف القيم واملصدر واحد؟ فمىت كان الصدق‬ ‫عمال سيئا؟ م�تى ك��ان احل��ب شيئا سيئا؟ وم�تى ك��ان احلقد فضيلة؟ كلنا منتلك ه��ذه الصفات‪،‬‬ ‫منتلك احلب‪ ،‬ومنتلك الصدق‪ ،‬ومنتلك القيم‪ ،‬وكلنا ُر�بِّ�يْنَا عليها من طفولتنا‪ ،‬ولكن جاء بعدها‬ ‫غشنا فليس منّا"‪ .‬حممد صلى‬ ‫من عبث يف عقولنا فبدل أن يقول "من غش فليس منّا" قال "من ّ‬ ‫اهلل عليه وسلم يُروى عنه احلديث مرتني‪ ،‬مرة "من غش فليس منّا" ليعلم أبناءه أن الغش حرام‬ ‫للمسلم ول�غ�ير املسلم‪ .‬مث م��ر يف ال�س��وق‪ ،‬ف �رأى مسلما ق��د وض��ع بضاعة مغشوشة‪ ،‬فنظر إليه‬ ‫غشنا فليس منّا"‪ .‬إذن‪ ،‬حني تغش قومك‪ ،‬أنت إنسان مسيئ لقومك‪ ،‬وحينما تغش‬ ‫وقال‪" :‬من ّ‬ ‫أي إنسان‪ ،‬أنت مسيئ لربك‪ ،‬ألن اإلنسان هو صنع اهلل‪ ،‬فال جيوز لك أن تغشه أبدا‪ .‬فالقيم‬ ‫املشرتكة ‪ -‬أيها األحبة! ‪ -‬أكثر بكثري مما نظن‪ ،‬ولكن لن نستطيع أن نستنبتها ونستخرجها‬ ‫إال إذا آمنا ببعضنا البعض أننا إخوة‪ ،‬فاهلل تعاىل قال‪ ﴿ :‬إِنمََّا الْ ُم ْؤِمنُو َن إِ ْخ َوةٌ﴾ ملاذامل يقل إمنا‬ ‫املسلمون إخوة؟ ألن هناك من خيتلف معك يف الشريعة‪ ،‬ولكن يتفق معك يف اإلله‪ ،‬فإذا اتفق‬ ‫معك يف اهلك‪ ،‬فان قيمك معه مشرتكة‪ ،‬فانظر إىل صفات اإلله الرمحن الرحيم‪ ،‬العادل‪ ،‬اخلالق‪،‬‬ ‫املعطى‪ ،‬هذا اإلله أعطاك هذه األوصاف لتتعامل هبا مع أخيك اإلنسان‪ ،‬وحىت نستنبت هذه‬ ‫القيم بيننا‪ ،‬البد أن نبدأ من ثالثة أماكن‪:‬‬ ‫(‪ )1‬من األسرة‬ ‫(‪ )2‬من املدرسة‬ ‫(‪ )3‬ومن املعابد واملساجد‪.‬‬

‫‪21‬‬

‫يتحرك"‪ .‬لذلك ‪ -‬أيها األحبة! ‪ -‬أختصر هنا كلمة الدين‪ ،‬الدين خادم لإلنسان‪ ،‬واإلنسان‬ ‫ه��و ا ل�س�ي��د‪ .‬ف��إذا ك��ان ا ل��د ي��ن جي�م�ع�ني م��ع أخ��ي اإلن �س��ان‪ ،‬وي�س�ع��دين م��ا دم��ت يف ه��ذه ا حل�ي��اة‬ ‫الدنيا‪ ،‬فسأمتسك هبذا الدين‪ .‬وإن كان هذا الدين‪ ،‬قد عبث به من عبث‪ ،‬ولعبوا بألفاظه‪،‬‬ ‫وأ ب�ع��دوه ع��ن منهجه‪ ،‬فلن أختلى ع��ن ا ل��د ي��ن‪ ،‬إمن��ا سأختلى ع��ن بعض رج��ال ال��د ي��ن‪ .‬أل هن��م هم‬ ‫ا ل��ذ ي��ن ف�س��روا ه��ذا ا ل��د ي��ن ب�ت�ف�س�يرات ك�ث�يرة ‪ -‬إن ك��ان�وا مسلمني أو غ�ير مسلمني ‪ .-‬ل��ذ ل��ك‪،‬‬ ‫حينما يقف رجل الدين ليقول‪" :‬لن يدخل إىل اجلنة إال أبناء ديين" أقول له‪" :‬ومن أعطاك‬ ‫مفتاح اجلنة؟"‪ .‬سألتين عضوة الربملان األرماين املسئولة عن الدفاع‪ ،‬وكان جبانيب أحد املطا رنة‬ ‫رجال الدين املسيحي‪ ،‬وجبانب اآلخر رجل من رجال الدين اليهودي‪ .‬سألتين سؤاال مجيال‪،‬‬ ‫قالت‪" :‬قد مسعنا حماضراتكم أنتم الثالثة‪ ،‬وتكلمتم كالما مجيال‪ ،‬ولكن أعتقد أنكم ستعودون‬ ‫إىل مواقعكم الدينية‪ ،‬هو ا مل�ط�ران إىل كنيسته‪ ،‬وا خل��اخ��ام إىل معبده‪ ،‬وأن��ت إىل مسجدك‪ ،‬و‬ ‫كلٌّ سيقول ألتباعه‪" :‬حنن سندخل اجلنة فقط"‪ ،‬فأسالك ‪ -‬يا مساحة املفىت! ‪ -‬أين مفتاح‬ ‫ا جل�ن��ة؟ ق�ل��ت هل��ا‪" :‬أ ي��ن ت�ع�ت�ق��د ي��ن أن ي�ك��ون م�ف�ت��اح اجل �ن��ة؟" ق��ال��ت‪" :‬أن��ا ع�ل�م��ا ن�ي��ة"‪ " .‬م��ا معىن‬ ‫العلمانية؟" قالت يعين‪" :‬ال أؤم��ن ب��اهلل" قلت‪" :‬ال‪ ..‬العلمانية ليست ه��ي إ حل��اد‪ ،‬العلمانية‬ ‫هي عدم تدخل السياسية يف الشؤون الدينية‪ ،‬وإمنا تنظيم البلد على أساس التساوي"‪ .‬قلت‬ ‫هلا‪ :‬لو كنت مؤمنة باهلل‪ ،‬وسألتك أين مفتاح اجلنة؟ ماذا ستقولني يل؟" قالت‪" :‬سأقوله هو‬ ‫بيد اهلل" قلت‪" :‬ليس هو بيد اهلل" قلت‪" :‬بِيَ ِد كل واح��د منا‪ ،‬فإن زرع هنا يف الدنيا خريا‪،‬‬ ‫وعمال صاحلا‪ ،‬ومث�را طيبا‪ ،‬خ��دم به أ خ��اه اإلن�س��ان‪ ،‬وأط��اع فيه اإلل��ه‪ ،‬فإنه سيفتح ب��اب اجلنة‬ ‫بعمله‪ .‬وإن أ ش�ع��ل ن��ا را‪ ،‬وق�ت��ل إ خ��وت��ه‪ ،‬وأ ح��رق أرض��ه‪ ،‬وأف�س��د بيئته‪ ،‬ف��إن��ه سيدخل ا ل�ن��ار اليت‬ ‫أشعلها بيده‪ .‬فاهلل تعاىل خلق هذا الكون بأمجعه وقال‪ :‬هو أمانة عندكم‪ ،‬وليس ملكا لكم‪،‬‬ ‫أنتم واألرض والكون‪ ،‬ملك هلذا اإلله‪ ،‬فصونوا األمانة وال تدمروها‪ ،‬واحفظوا ما أخذمت من‬ ‫أ ج��دادك��م‪ ،‬وسلموه ألبنائكم‪ .‬ف��إن زدمت فيه‪ ،‬وأعطيتموه من��اء فسأشكركم‪ .‬هكذا يقول اهلل‪،‬‬ ‫وإن أسأمت هلذا الكون‪ ،‬ومل تسلموا ألبنائكم خريا‪ ،‬فسأحاسبكم‪ ،‬ألنكم مل تصونوا األمانة‪.‬‬ ‫إذن‪ ،‬هذا هو الدين ودوره يف احلياة‪.‬‬ ‫أما القيم املشرتكة بني بين اإلنسان‪ ،‬القيم املشرتكة هي األصل واجلزر‪ .‬فقد أثبت علم االستنساخ‪،‬‬

‫‪22‬‬

‫وا ح��دة والثقافات كثرية‪ ،‬فلو رجعنا إىل معىن الدين لوجدنا كل واح��د منا له اعتقاد‪ ،‬ولكن‬ ‫ِ‬ ‫يموا‬ ‫خمتلف عن اآلخر يف فهمه‪ .‬فإذن‪ ،‬تعددت الشرائع وتوحد الدين‪ .‬ومن هنا قال‪ ﴿ :‬أَ ْن أَق ُ‬ ‫ِ‬ ‫‪ ‬شرعةً ِ‬ ‫ِ‬ ‫ِ‬ ‫ِِ‬ ‫اجا﴾‪ .‬فإذا فهمنا ذلك ‪-‬‬ ‫‪ ‬وم�نَْه ً‬ ‫ِّين وال �تَ�تََفَّرقُوا فيه ﴾ مث قال‪﴿ :‬ل ُك ٍّل َج َع ْلنَا مْن ُك ْم ْ َ َ‬ ‫الد َ‬ ‫أيها السادة! ‪ -‬قد يطرح بعضكم سؤاال‪ ،‬ملاذا إذن هذا االختالف الذي نراه يف العامل؟ هل‬ ‫هو لعبة بعض رجال الدين أم لعبة السياسيني؟ أق��ول‪ :‬إنه حتالف ما بني بعض رجال الدين‬ ‫وبعض السياسيني ليستغلوا الشعوب‪ ،‬فيلبسون حرهبم ثوبا دينيا‪ ،‬ويلبسون حرهبم أثوابا خمتلفة‬ ‫ليربروها‪ .‬فحينما نظرت إىل سيدنا عيسى عليه السالم‪ ،‬وجدت أنه جاء بإجنيل وبطريق‪ ،‬جاء‬ ‫بعده رجال الدين‪ ،‬فجعلوا املذاهب املختلفة فقالوا‪ :‬األرثوذكسي‪ ،‬كاثوليكي‪ ،‬فروتيستانيت‪،‬‬ ‫مورمون‪ ،‬وعد إجنيلي‪ .‬وجاء حممد عليه وعليهم الصالة والسالم بقرآن واحد‪ ،‬فحدد وا بعدها‬ ‫طرقا فقالوا‪ :‬سين‪ ،‬شيعي‪ ،‬سلفي‪ ،‬صويف‪ ،‬طرقي‪ .‬من أين جاءت هذه األلقاب؟ إن استطعنا‬ ‫أن جنعلها ثروة كانت ثراءً‪ .‬فكل واحد منكم يريد أن يعدد مصادر دخله‪ ،‬فلو وضع يف جيبه‬ ‫أو يف ا ل�ب�ن��ك ن��وع��ا وا ح��دا م��ن امل��ال‪ ،‬خ��اف أن خي�س��ر قيمته يف حل�ظ��ة واح��دة‪ ،‬ف�ي�ع��دد م�ص��ادر‬ ‫ا ل�ث��روة‪ ،‬فيجعل يف بنكه دوال را س�ن�غ��ا ف��وري��ا‪ ،‬ودوالرا أم�ري�ك�ي��ا‪ ،‬وقطعة ذه��ب‪ ،‬وي��ورو‪ ،‬ح�تى إذا‬ ‫خ�س��ر وا ح ��دا‪ ،‬ي�رب��ح وا ح��دا آ خ��ر‪ .‬ف�ل�م��اذا يف ال �ث��روات قَ�بِ� ْل�ن��ا ال�ت�ع��دد‪ ،‬ويف اال خ �ت�لاف ا مل��ذ ه�بي‬ ‫رفضنا التعدد وتقاتلنا ‪ -‬أيها ا ل�س��ادة؟ ‪ ،-‬ألننا مل نعرف بعضنا بعضا‪ .‬ف��إن اإلنسان يفهم‬ ‫الدين يف كل زمان غري فهم الدين يف زمان قبله‪ .‬فلو جئت إىل جدي وجدكم‪ ،‬وسألته أنين‬ ‫ذهبت من دمشق إىل سنغافورة خالل سبع ساعات أو عشر ساعات‪ ،‬فإنه لن يصدقين‪ ،‬يقول‬ ‫يل‪ :‬إ هن��ا حتتاج إىل أ رب�ع��ة أشهر يف البحر! فقد كتب أج��دادن��ا فقههم على أس��اس ﴿ َوا لخْ �َْ�ي� َ�ل‬ ‫ِ ِ‬ ‫وها﴾‪ ،‬فقههم على أساس السفينة‪ ،‬وما كتبوا فقههم على أساس الطائرة‬ ‫َوا لْبِغَ َ‬ ‫ال َوالحَْم َري ل�تَْرَكبُ َ‬ ‫وسفينة الفضاء‪ .‬فهل نستطيع ان نطور تفكرينا الديين‪ ،‬كما تطور فكرنا العلمي؟ سألين رائد‬ ‫علي‬ ‫الفضاء السوري حممد فارس‪ ،‬قبل أن يصعد يف سفينة الفضاء‪" :‬كيف أصلى؟ وسيمر َّ‬ ‫ك��ل نصف ساعة هن��ار كامل وليل ك��ا م��ل!"‪ ،‬ألن��ه س�ي��دور ال�ع��امل خ�لال الساعة يوميا‪ .‬فقلت‬ ‫ل��ه‪ " :‬ص� ِّ�ل كما باستطاعتك أن تصلي"‪ .‬ق��ال‪" :‬أي��ن أت��وج��ه؟" هنا املسلم يبحث عن الكعبة‬ ‫فقلت ‪" :‬توجه إىل الكرة األرضية ألنك خلقت‬ ‫ليتوجه إليها‪ ،‬فهناك يف الفضاء أين يتوجه؟‬ ‫ُ‬ ‫منها‪ ،‬ف��إن مل جت��د أ م��ا م��ك األرض‪ ،‬فتوجه إىل ال�س�م��اء‪ ،‬ألن روح��ك منها ﴿فأينما ت��ول�وا فثم‬ ‫وج��ه اهلل﴾ ف�ق��ال يل‪ " :‬ح�ل�ل��ت يل م�ش�ك�ل��ة" فقلت ل��ه‪" :‬إن امل�ش�ك�ل��ة يف أن��ك مل جت�ع��ل عقلك‬ ‫‪23‬‬

‫َخو ٌ ِ‬ ‫ف َعلَْي ِه ْم ﴾ ألهنم سيعيشون‬ ‫﴿والَ َخ ْو ٌ‬ ‫ْ‬ ‫﴿والَ ُه ْم يحََْزنُو َن ﴾ بعد املوت‪َ .‬‬ ‫ف َعلَْيه ْم ﴾ يف الدنيا َ‬ ‫يف أ م��ان مع بعضهم البعض‪ ،‬أل هن��م عرفوا أن الدين من أج��ل سعادهتم‪ ،‬وأن الدين من أجل‬ ‫وحدهتم‪ ،‬وأن الدين من أجل عودهتم إىل خالقهم سبحانه‪ .‬إذا عرفنا أن الدين خ��ادم‪ ،‬فما‬ ‫الذي جعلنا نبتعد كثريا عن الدين؟ ‪ -‬إن كنا من أي دين كنا‪ ،‬إن كنا من أي مجاعة كنا‬ ‫ م��ا ا ل��ذي جعلنا نبتعد ع��ن روح ا ل��د ي��ن؟ إن��ه ال�ت��داخ��ل ب�ين األم��ور احل�ي��ات�ي��ة ا ل�س�ي��ا س�ي��ة وب�ين‬‫األ م��ور الشرعية‪ .‬فأردنا أن نقيم باسم الدين دوال‪ ،‬وحني نظرت إىل كل األنبياء واملصلحني‬ ‫م��ا رأيتهم أ ق��ا م�وا دوال‪ ،‬إ من��ا صنعوا إنسانا‪ ،‬وت��رك�وا لإلنسان أن يصنع ال��دول��ة‪ .‬فسيدنا موسى‬ ‫وسيدنا إبراهيم ما أقاما الدولة‪ ،‬إمنا أنقذا اإلنسان من ظلم الظاملني‪ ،‬مث قاال له‪" :‬قم بالعدل‬ ‫يف العاملني"‪ .‬وسيدنا عيسى عليه السالم قال‪" :‬ما لقيصر لقيصر‪ ،‬وما هلل هلل"‪ ،‬فلم خيلط ما‬ ‫بني حكم اخللق وعدل اخلالق‪ .‬وحممد صلى اهلل عليه وسلم قال‪" :‬أنتم أعلم بأمور دنياكم"‪،‬‬ ‫وا ن�ت�ق��ل إىل اآل خ��رة ومل ي�ق��ررل�ن��ا ن�ظ��ام ا حل�ك��م؛ أه��و مج�ه��وري‪ ،‬أم م�ل�ك��ي‪ ،‬أم مي�ي�ني‪ ،‬أم ي�س��اري‪،‬‬ ‫"أنتم أعلم بأمور دنياكم"‪ .‬مث اخرتعت كل أمة أسلوب عيشها‪ ،‬وجعلت الدين نظاما لقيمها‬ ‫وأ خ�لا ق�ه��ا‪ ،‬وج��اء القانون بعد ذ ل��ك ا ل��ذي نسميه الفقه أو القانون لينظم ال�ع�لا ق��ات‪ .‬ف��إذن‪،‬‬ ‫علينا ‪ -‬أيها السادة! ‪ -‬أال خنلط بني الدولة الدينية والدولة املدنية‪ ،‬فليس هناك دولة دينية‪.‬‬ ‫إ من��ا هنالك جمتمع م�ت��د ي��ن‪ .‬أ م��ا ا ل��دول��ة فيعيش فيها ك��ل أب�ن��اء ال�ب�ش��ر‪ ،‬وحينما ت��أىب ا ل��دول��ة أن‬ ‫تكون مدنية لكل بين اإل ن�س��ان‪ ،‬تأكل نفسها من نفسها‪ ،‬تنتهي من داخلها‪ ،‬فكل من بىن‬ ‫مير قرن أو قرنان – مائة سنة أو مائيت سنة‬ ‫جمتمعا مغلقا على دين واحد‪ ،‬أو عرق واحد‪ ،‬لن ّ‬ ‫‪ ،‬حىت يبدأ عددهم بالتناقص‪ ،‬ملاذا؟ ألهنم ليس عندهم تالقح فكري مع اآلخرين‪ ،‬وليس‬‫﴿وِم� ْ�ن آيَاتِِه ﴾‬ ‫عندهم تعلم من اآلخر‪ ،‬وليس عندهم حتريض فكري‪ .‬ولذلك فال سبحانه‪َ :‬‬ ‫أي من إبداع اهلل أن ختتلف ألسنتكم يف التعبري‪ ،‬وألوانكم يف االنتماء‪ ،‬ليس فقط فكل اجلسد‬ ‫ولونه هو اإلبداع إمنا االنتماء‪ .‬فأنت قد حتب شيئا وابنك قد حيب شيئا آخر‪ ،‬وزوجتك قد‬ ‫حتب شيئا آخر‪ .‬فال إكراه يف الدين كما ال إكراه يف الطاعة‪ .‬فأنت ال تكره ولدك على طعام‬ ‫ما ال حيبه‪ ،‬فكيف تكرهه على اعتقاد اليفهمه‪ .‬إذن‪ ،‬علينا أن نفهم أ ّن الدين طريق يسري به‬ ‫كل الناس وكل باختياره‪ .‬ومهمتنا حنن ‪ -‬كقيادة دينية ‪ -‬أن ندل الناس على ما يسعدهم‪،‬‬ ‫وأن ندل الناس على ما جبعلهم يتعاملون مع بعضهم بالتكامل ال بالتصادم‪ .‬وهلذا‪ ،‬أرى كلمة‬ ‫تعدد األديان حتتاج منا إىل وقفة‪ ،‬أنا أعتقد أن الدين واحد والشرائع كثرية‪ ،‬كما أن احلضارة‬ ‫‪24‬‬

‫اختلفت ط�وا ئ�ف��ه ‪ -‬جمتمع س�لام‪ ،‬ف��إ ن�ني حينما مشيت ب�ين أزه��ار وأش�ج��ار س�ن�غ��ا ف��ورة وكنت‬ ‫أنظر ميينا ويسا را‪ ،‬فأرى التنوع اجلميل الذي علمين الكثري‪ .‬لذلك‪ ،‬حينما اقرتح اإل خ��وة أن‬ ‫يأتوا ببعض العلماء من العامل‪ ،‬وك��ان قبلي شيخ األزه��ر‪ ،‬وك��ان قبلي رئيس أساقفة كانتابري‬ ‫ومها صديقان عزيزان يسعيان يف نفس اهلدف الذي أسعى اليه‪ ،‬وهو لقاء اإلنسان مع أخيه‬ ‫اإل ن�س��ان‪ ،‬وأن جنعل م��ن األد ي��ان جسر ت�ق��ارب بيننا‪ ،‬ول�ي��س ج��دار فصل بيننا‪ ،‬وال ميكن أن‬ ‫نصل إىل هذه احلقيقة إال إذا عرفنا ملاذا كان الدين؟ ملاذا صنع اهلل لنا دينا و ع� ّدده؟ هناك‬ ‫اليهودي‪ ،‬وهناك املسيحي‪ ،‬وهناك البوذي‪ ،‬وهناك اهلندوسي‪ ،‬وهناك الطاوي‪ ،‬وهناك امللحد‬ ‫الذي ال يؤمن بإله‪ ،‬وهناك املسلم‪ .‬ملاذا كل واحد منا توجه إىل دين‪ ،‬وما هو دور الدين يف‬ ‫حياتنا؟ أ ََد ْوُر الدين ليعزلنا عن بعضنا؟ فأنا ال أؤمن بدين يعزلين عن اإلنسان اآلخر‪ ،‬بل ال‬ ‫أؤم��ن بإله خيلقنا‪ ،‬مث يأمرنا أن نقتل بعضنا البعض‪ ،‬ف��اإلل��ه م��ا خلقنا إال لنتعاون م��ع بعضنا‬ ‫ا ل�ب�ع��ض‪ .‬ل��ذ ل��ك‪ ،‬مهمة ا ل��د ي��ن يف ا حل�ي��اة‪ ،‬أن ي�ك��ون خ��ادم��ا ل�لإ ن�س��ان‪ ،‬ول�ي��س اإل ن�س��ان خ��اد م��ا‬ ‫للدين‪ .‬انتبهوا إىل الكلمة "ا ل��د ي��ن خ��ادم ل�لإن�س��ان‪ ،‬ول�ي��س ال��دي��ن ه��و السيد " ف��اإل ن�س��ان كان‬ ‫أوال‪ ،‬إن كنّا نقرأ يف القرآن أو يف الكتب السماوية‪ ،‬فسنجد أن اإلنسان هو الذي ُو ِج َد أوال‪،‬‬ ‫مث وجد بعده الدين‪ .‬فالدين جاء لينظّم حياة اإلنسان بينه وبني إهله‪ ،‬بينه وبني إخوته‪ ،‬بينه‬ ‫وبني نفسه‪ .‬ألن يف داخلنا أسرا را كثرية‪ ،‬ال يستطيع أحد أن ينظمها إال من صنعنا‪ ،‬ألن كل‬ ‫صانع آلة يرسل مع آلته تعريفا يسميه "الكاتالوك" لنعرف كبف نستعمل هذه اآللة‪ .‬فالدين‬ ‫له مهمات ثالثة‪:‬‬ ‫يعرفين بالصانع‪،‬‬ ‫(‪ )1‬أن ّ‬ ‫(‪ )2‬وأن يعرفين باملصنوع وهو أنا‪،‬‬ ‫(‪ )3‬وأن يعرفين بإخويت‪.‬‬ ‫إذن‪ ،‬م��ن أ ي��ن ي��أيت اختالفنا؟ وي��أيت اختالفنا حينما ال نعرف حقيقة ال��دي��ن‪ ،‬وي��أيت اختالفنا‬ ‫َّ ِ‬ ‫ِ َّ ِ‬ ‫اد واْ‬ ‫ين َه ُ‬ ‫ين َ‬ ‫آمنُواْ َوا لذ َ‬ ‫حينما ال نعرف ملاذا ع ّد د اهلل الطرق‪ ،‬فحينما أقرأ قوله تعاىل‪﴿ :‬إ َّن ا لذ َ‬ ‫ِ ِ‬ ‫ِ‬ ‫والنَّصارى و َّ ِ‬ ‫ِ‬ ‫صالحِ اً﴾ ال يكفي اإلميان بال عمل‪،‬‬ ‫الصا بِئ َ‬ ‫آم َن بِاللَّه َوالْ�يَْوم اآلخ ِر َو َعم َل َ‬ ‫ني َم ْن َ‬ ‫َ ََ َ‬ ‫وال يكون العمل مقبوال إال إذا كان صاحلا‪ ،‬وصاحل العمل هو مع أخي‪ ،‬حينما أجعل عملي‬ ‫أخونه‪ ،‬وال أقتله‪ ،‬وال أغشه‪ .‬ما النتيجة هلؤالء الذين‬ ‫مع أخي صاحلا‪ ،‬فال أكذب عليه‪ ،‬وال ُ‬ ‫ذكرهتم؟ ﴿وا لَّ� ِ�ذ ي��ن ه��اد واْ والنَّصارى و َّ ِ‬ ‫ند َربهِِّ� ْ�م َوالَ‬ ‫َج� ُ�رُه� ْ�م ِع َ‬ ‫الصا بِئ َ‬ ‫ني ﴾‪ ،‬ما النتيجة؟ ﴿�فَلَ ُه ْم أ ْ‬ ‫َ َ َ ُ َ ََ َ‬ ‫‪25‬‬

‫االسالم عليكم ورمحة اهلل وبركاته‬ ‫بسم اهلل خالقنا مجيعا‪ ،‬بسم اهلل الذي سنجتمع بني يديه مجيعا‪ ،‬بسم اهلل الذي يمُِ ّد نا‬ ‫بالطاقة مجيعا‪ .‬فإن تعددت أجسادنا‪ ،‬فاملم ّد ألرواحنا هو واحد‪ ،‬فكلنا نتغ ّد ى من ذلك النور‬ ‫اإلهلي‪ .‬ولذلك‪ ،‬امسحوا يل أن أدعوكم يا إخويت ويا أخوايت‪ ،‬فإن اختلفنا يف اللغة‪ ،‬وإن اختلفنا‬ ‫يف ا ل�ق��وم�ي��ات‪ ،‬وإن اختلفنا يف ا جل�ن�س��يّ��ات‪ ،‬فيبقى اإلن�س��ان ه��و أخ��و اإلن�س��ان‪ ،‬األب وا ح��د‪،‬‬ ‫واألم وا ح��دة‪ ،‬وإن تعددت مناطقنا يف ال�ع��امل‪ .‬لذلك أود أن أشكر يف ه��ذه اللحظة‪ ،‬الوزير‬ ‫اإلنسان سعادة معايل الدكتور يعقوب إبراهيم الذي جاء إىل سوريا‪ ،‬وهنالك سعدت بلقائه‪،‬‬ ‫ولكن استطاع بلطفه وأخالقه أن يجذبني ويأيت يب إىل سنغافورة ألزداد علما‪ ،‬وألتعلم منكم‬ ‫كيف ميكن جلزيرة صغرية يف هذا البحر الكبري تعددت ألواهنا‪ ،‬وتعددت أجناسها‪ ،‬و تعددت‬ ‫﴿وِم ْن آيَاتِِه‬ ‫أدياهنا‪ ،‬كيف جنمع هذه الثروة الرائعة اليت وردت يف القرآن الكرمي يف قوله تعاىل َ‬ ‫ِ‬ ‫السمو ِ‬ ‫ٍ ِِ‬ ‫ات َوا أل َْر ِ‬ ‫ني﴾‪ ،‬أي من‬ ‫اختِ ُ‬ ‫الف أَلْ ِسنَتِ ُك ْم َوأَلْ َوانِ ُك ْم إِ َّن فيِ َذ ل َ‬ ‫ض َو ْ‬ ‫ك آليَات لِّْل َعالم َ‬ ‫َخ ْل ُق َّ َ َ‬ ‫إبداع اهلل أنه استطاع أن خيلق أ ممًا متنوعة‪ ،‬وكل نوع يساهم يف بناء اإلنسان‪ .‬ولذلك‪ ،‬يكون‬ ‫دورنا رائعا حينما نعرف ملاذا ُخلِقنا‪ ،‬وملاذا تعددت أنواعنا‪ ،‬وملاذا اختلفت لغاتنا‪ .‬كما أشكر‬ ‫أيضا األخ العزيز معايل السيد توين تان‪ ،‬رئيس جملس اإلدارة يف شر كة الصحيفة السنغافورية‬ ‫ونائب رئيس الوزراء السابق الذي كان حمورا من حماور هذا اللقاء‪ ،‬والذي َّ‬ ‫أعد وساهم يف هذا‬ ‫العِ ْق ِد اجلميل من ه��ذا االجتماع‪ .‬كما أشكر أخ��ي السيد حممد عاملي موسى رئيس اجمللس‬ ‫املعِّرفَة يل على هذا التنوع اجلميل يف سنغافورة‪.‬‬ ‫اإلسالمي السنغافوري‪ ،‬الذي هو كان العني َ‬ ‫وأ ش�ك��ر أ ي�ض��ا مس��ا ح��ة مفيت س�غ��ا ف��ورة ا ل��ذي أرج��و اهلل أن يوفقه ليكون مفيت س�ن�غ��ا ف��ورة‪ ،‬وليس‬ ‫مفىت املسلمني يف سنغافورة‪ ،‬لتكون كل سنغافورة هي أهله وإخوته الذين يتشرف خبدمتهم‬ ‫من أي دين كانوا‪ ،‬ومن أي عرق كانوا‪ .‬فهذه رسالة اإلنسان املسلم يف احلياة‪.‬‬ ‫أيها ا ل�س��ادة! ب�ين أيديكم وري�ق��ات كتبتها وأن��ا يف س��وري��ا‪ ،‬أحت��دث فيها ع��ن اإلنسانية‬ ‫يف ا ل��رس��االت ا ل�س�م��اوي��ة‪ ،‬ول�ك��ن كتبتها وأ ن��ا بعيد ه�ن��اك‪ .‬فلما ج�ئ��ت إىل س�ن�غ��ا ف��ورة ق �رأت يف‬ ‫صفحات وجوهكم‪ ،‬وقرأت يف نبضات قلوبكم منوذجا إنسانيّا‪ ،‬هو ثروة يف رساالت السماء‪.‬‬ ‫فإن كانت بعض املناطق يف العامل حياولون أن جيعلوا جمتمعهم ‪ -‬مهما تعددت أعراقه ومهما‬ ‫‪26‬‬

‫القيم اإلسالميه الدائمة لإلنسانية‬ ‫اخلطاب الرئيسي للمجلس اإلسالمي السنغافوري‬ ‫ألقاها الشيخ الدكتور أمحد بدر الدين حسون‬ ‫املفيت العام للجمهورية العربية السوري‬ ‫فندق بروج شرياتون‬ ‫‪ 22‬مايو ‪ /‬آيار‪2009‬‬

‫‪27‬‬

From left: Syed Isa Semait (Mufti of Singapore), Dr Tony Tan Keng Yam (Chairman, Singapore Press Holdings Foundation), Sheikh Dr Ahmad Bader Eddin Hassoun (Grand Mufti of Syria), Dr Yaacob Ibrahim (Minister for the Environment and Water and Resources and Minister-in-charge of Muslim Affairs), Mr Muhammad Adib Hassoun (Imam of Al-Furqan Mosque, Aleppo), Mr Hj Alami Musa (President of Muis).

Sheikh Dr Ahmad Bader Eddin Hassoun addressing the 650-strong audience.

A faith leader listening to Sheikh Dr Ahmad Bader Eddin Hassounâ&#x20AC;&#x2122;s lecture.

Madrasah students listening attentively to Sheikh Dr Ahmad Bader Eddin Hassounâ&#x20AC;&#x2122;s Arabic lecture through an English interpreter.

Sheikh Dr Ahmad Bader Eddin Hassoun answering some of the questions raised by members of the audience during the Q & A session chaired by Dr Yaacob Ibrahim.

A participant during the Q & A segment.

Sheikh Dr Ahmad Bader Eddin Hassoun being presented a token of appreciation.

Leaders of various faith groups present at the lecture.

Questions and Answers Q: I was told that Syria is a terrorist state, what are your views on this? Secondly, what is your view on the Qur’anic verse that states: “The religion in the eyes of Allah is Islam” (3:19)?

A : Before the Foreign Minister of the United Kingdom visited Syria, his family members invited him to their home and said: “We invited you because we worry you may not return, as there are a lot of terrorists in Syria.” My advice to him was to buy insurance, in case he does not return, then his family will benefit. But after he stayed in Syria, his views changed about the country. He visited me and the mosque I was based in. According to him, if he was to return to Syria, he will bring along his wife and mother. Six months later, he came to Syria with his wife and mother. They visited Damascus, Aleppo and walked along the streets of Syria. Similarly, the Indonesian Ambassador came to Syria with the same mentality. He also thought that Syria had a lot of terrorists. My point is we must be careful of the mass media. One has to read and understand for himself and not entirely from what he listens or the information he gets from others. We get a lot of information by reading magazines, watching television and nowadays, surfing the Internet. Therefore, I wish that everyone will learn about humanity from human beings themselves, not from what they hear from others. Our President in Syria, Dr Bashar Al-Asad, is an eye specialist. I told the President that an eye specialist is an expert in reading the eyes of others. And the eye tells a lot about love or hatred. So do you see from my eyes that I am speaking with the language of love? There are 23 different religious denominations in Syria. But we learn together from the same learning bench in schools and institutions. In the ministries, universities and schools, all 23 denominations are represented, and we sit alongside each other. We do not ask, “Which religion do you come from?”

Instead, we are more interested in the moral values that each of them hold. If someone tells you that you come from a country where there are a lot of terrorists, before I travel to those places, I would be fearful of what will take place there. But when I reach there, I see for myself and then I become very comforted, and all those fears are removed. On the second question, Islam is the religion of the Prophets Abraham, Moses, Jesus and Muhammad. Buddha carried the same message. He carried 10 teachings, similar to the messages that Jesus carried for his followers. Islam which also carries these messages is the religion for Muslims. But you must also acknowledge the presence of others, and believe in all the prophets, the revelations, and believe in humanity. God speaks to Muslims in the Qurâ&#x20AC;&#x2122;an using the language of humanity. If you read your religion from the perspective of humanity, you will realise that the responsibility upon yourselves is great towards people from other religions. One such message is to take care of them as much as you take care of yourselves. Did we not see that the Prophet Muhammad (peace be upon him) stood up when he saw the funeral procession of a Jew? If you are a true Muslim, and you see a Jewish, Christian or Buddhist funeral passing before you, and for that matter even an atheist, you should stand up in respect for the deceased, because he is a human being. You are not accountable for his religion, but it is God who will account him for his belief.

Q: I would like to ask you to share some personal experiences while you were the Mufti of Aleppo, on the interfaith dialogue and engagement that took place in Aleppo. Secondly, many of us are able to think with our minds what we need to do. The question is, how do we actually execute it into action and I think that is the hardest thing because inside us, there is always resistance. I think you have talked about the models, and these models always speak in our heads and sometimes they might be barriers against doing good. What are your insights and advice?

A : First of all I would like to thank you for visiting Aleppo as well as Syria. I wish that all of you tonight will visit us in Syria. The former President of Syria invited every citizen of this world to visit Syria because he said that Syria has a part of each revealed religion in this world. In my early days as a youth, I asked myself why did every prophet come from Syria, i.e. the same land? Why did God not send the Prophet Abraham to New York, Prophet Moses to Paris, Prophet Muhammad to Moscow and Prophet Jesus to Mecca? Why did all of them come from the same piece of land which does not even exceed around 4,000 square kilometres? I have always asked myself this question. I asked a lot of religious scholars and their reply is: “This is how Allah wants it.” But, in my understanding, God is not a dictator but He wants us to understand the message. I am most fearful of the idea that God resides in a particular place, like the mosque, the church, or the synagogue. I keep asking myself the same question, why did all of them come from the same piece of land. I find that God sent all the Prophets to the same land to tell us that the source of all religions is one, although the pathways are different, and the prophets carrying the message are different. We Muslims believe that during the ascension of the Prophet Muhammad (peace be upon him) to the heavens (Israʾ wa al-Miʿrā j), all the prophets had gathered in one place and the Prophet Muhammad was asked to lead them. I asked myself this question in my prayer as a Muslim, I ask for blessings upon the Prophet Abraham, like the blessings upon the Prophet Muhammad. This is because the Prophet Abraham is the father of the prophets. It is like when I pray upon the grandfather, I pray upon all the descendants and children. So I say that, O Allah, peace and blessings be upon Prophet Muhammad as how you bestow peace and blessings upon Prophet Abraham. And peace and blessings be upon the family of Prophet Muhammad, like the peace and blessings bestowed upon the Prophet Abraham.

This will allow me to need others and interact with them. My physical father is Prophet Adam, and he is your father too, and my spiritual father is Prophet Abraham and similarly, he is your spiritual father. For Muslims, the Prophet is called Abraham or Ibrahim. For the Jews he is called Abraham. And for the Buddhist, it could be known as the Brahma. So each has called Prophet Abraham differently but he is the same person. I can find him in India, Moscow, New York or Palestine, and I love him in Singapore. Because he shows me the path to unite his followers, because his children love themselves and love one another. Learn from the perspective of humanity for humankind. Do not stop at the books that have been written by my teacher or yours. Although he is knowledgeable, he has written it from his perspective, his desires and what he likes. You must search for your brothers and sisters all over the world. All of them are your sisters, all of them are your brothers, and you are our sister.

Q: Islam is a religion for humanity, and is a peaceful and loving religion. But we witness around the world today Muslims killing Muslims, where did we go wrong? What should the religious scholars do about this? A: Thank you for the question. In my speech, I did mention that there is a role for the family, the school and the place of worship, in this instance, the mosque. It is not only Muslims who are killing Muslims in this world today, but they form the majority. In Africa, the non-believers kill one another, such as in Congo. Two years ago, we heard again of killings between the Protestants and Catholics in Ireland, and this dates back to more than a hundred and fifty years. As religious leaders, we must teach people that there are different schools of thought but there are no different religions. For example, for Muslims today, there are two strands of thought; the Salafi and the Sufi. Under the banner of Salafiyyah, for example, you find around 20 or 25 different types of Salafism. Under the banner of Sufiyyah, you have more than 50 different tariqah (groups). But each group thinks and believes that they are the ones who understand Islam fully or practises Islam correctly.

There is also a group known as the Qadiyanis or Ahmadis that Muslims do not accept. A lot of Muslims say they fall outside the fold of Islam. As a religious leader, what should I do with all these different schools of thought? I must find the commonalities between me and these other groups. First is to unite my family, and only then can I move on to the next family, for example, the Christians, because they also have different denominations. Subsequently, I can gather my family or my group with their group by finding the commonalities between us. This is why I really hope you will start with schools. We must teach our children moral values before we teach them religion. Because religion without moral values is extremely dangerous, although moral values in itself are close to religion. So we must ask ourselves, was the Prophet Muhammad a Sufi, a Salafi, a Shi'ite or a Sunni? He was an individual. All Muslims go back to him, and he is the common strand between us. But he also said that you do not believe until you love one another. He also mentioned that the Prophet Jesus had told of his coming. As such, I also love the Prophet Jesus, not the versions according to the Protestants, the Catholics or the Orthodox, but the Prophet himself. Jesus, the word of God and His spirit. So this is the Jesus that I will love. Similarly for Prophet Moses. If I teach the young generation this concept and this approach, there will not be any clashes on religious grounds. Because they begin with knowledge and knowledge does not bring violence. Knowledge will only bring goodness. So we need to pay more attention to our religious institutions; the mosques, the churches, the temples and look at who is managing these institutions. Look at the ailing automobile industries. They had huge losses not because of the workers, but because of the management. So when the people of religion start to fight with one another, look at the scholars and leaders of the religious groups. Bring them to judgement. Judgement is to make them accountable for what they have done. On the same note, a religious person who causes violence or clashes needs to be removed. On the other hand, one who plants the seed of love and peace ought to be respected.

Q: Our understanding of Islam through the ʿulamā ʾ (religious scholars) is quite different from that which you have just presented, which is much closer to our heart. Your explanation of the Qur'anic verse, “Verily! those who believe and those who are Jews and Christians and Sabians, whoever believes in Allah and the Last Day and does righteous good deeds shall have their reward with their Lord” (2:62) appears to admit everyone in this world to paradise. My question is on the interpretation which tradition has held. Do you agree or disagree with that? Secondly, there are Hindus and Buddhists which you mentioned, as well as Shintos, Darwinists and Confucians. Would you accept them as people of the book? Legally as faqih (jurists), are we going to treat them in terms of fiqh (jurisprudence) and to accord them the same status that we do to the people of the book? Your approach seems to be much closer to the Hindu point of view that religions are different pathways to one destination. You choose whichever way and you would reach the destination.

A : On the exegesis of Muslim scholars on the Qur'anic verses, I find that some of us take the explanation from some tafsir or exegesis works but we leave out others. We do not read them in its entirety. Let me illustrate. Some Muslims believe that non-Muslims are not allowed to enter the Holy cities of Mecca or Medina. However, Imam Mā lik, who lived around 150 years after the Prophet Muhammad (peace be upon him), had an opinion that a non-Muslim who visits the city of Mecca or Medina on the condition of respecting the sanctity of the place, will be allowed to enter the city. So we had left out the view of Imam Mā lik and taken the views of other scholars. Imam Mā lik and all other scholars are not prophets, but they are scholars who strive to explain textual meanings. Likewise, Imam Daū d al-Zā hirı̄, Ibn H . ā zm, and some other Muslim jurists, hold the view that the Buddhists, the Taoists, and the Hindus are to be treated equally like the people of the book. And the Caliph ʿUmar al-khat.t.ab had also treated other religious communities as the people of the book.

When Islam reached Persia, they found the people of Persia worshipping fire. In my studies on the history and people of Persia, I find that they do not worship fire but they sanctify it. We have confused sanctifying and worshipping. Likewise, the Sabians mentioned in the Qur’an to sanctify the stars and planets. They are the followers of the Prophet Yah.ya. We read in some classical sources that these groups are considered outside the fold of Islam. But if you re-read these classical works and re-examine them carefully, you will find that these groups were treated with full respect. In the Abbassid period, for example, during the Caliph Mans.ū r ’s rule, the jurist Abū H . anı̄ fah and Imam Zayd Ibn ʿAlı̄ , sat down with the group who believed in time but not God - the Buddhists, the Christians and the Jews - to have their discussions. None was afraid that they will suffer or be punished because of what they say. One of them said to the jurist Abū H . anı̄ fah, “I am not able to see God so therefore God does not exist.” Abū H . anı̄ fah challenged, “Why? Is it because you cannot see God? Does this mean that because I cannot see your brain, therefore you are mad? So you do not believe in everything that you cannot see.” So if my son comes to me today and says, “I cannot see the microbes which are very small objects”, does it mean microbes do not exist? In fact, they exist in billions. So this dialogue has to be repeated when we read the classical sources, but with our new approach. The son of the jurist Abū H . anı̄ fah asked his father how did the ascension of the Prophet to the heavens took place. Abū H . anı̄ fah could not reply except to say that it was a miracle. But if my son asks me the same question today, I would reply that there are two creations and there are two types of speed. One is speed that is below the speed of light. Next is speed which is faster than the speed of light. Any speed which is below the speed of light requires a vehicle, like cars or trains or ships. The slowest might be, say the donkey, and the fastest, the spaceship. Each requires someone to drive it. The donkey was the common mode of travel in those days. The horses are used normally for competitions and also for speed. Camels are used for travel in the desert. But today, there are the motorcycles, cars, aeroplanes, and spaceships.

The donkeys and camels eat the same food as we do for their energy. But for the spaceship, they use natural resources like petrol and these are formed from human waste after a long time. Within us, we have spiritual strength. When I sleep, it brings me to the past and the future, when I sleep, I can see my forefathers who have passed away for over a hundred years. When I sleep, I may even see my unborn child. If you tell me your dreams, I will believe you. The Prophet Muhammad (peace be upon him) ascended to the heavens with the power of light and not with the strength of fire. Not with the strength or way of the Jinn or the spirit, nor with the way of human beings, but with knowledge. So let us ascend to the heavens with knowledge. The pathway is open. You have to find the instrument as well as the pathway. When I took the plane, I knew the way to Singapore. When I use the pathway of love, I meet the people of Singapore. Before I end, I would like to once again thank the Honourable Minister who brought me from Damascus to Singapore. I would also like to express my sincerest thanks because I have learned from you, and you have taught me more than I have taught you. You taught me how a community can live together and complement one another's weakness. You have taught me how Muslims can work together with non-Muslims, whether Buddhists or other groups, to bring knowledge to Singapore. You also taught me how we can offer our best to other people, so as to share this goodness amongst us. Thank you very much for all that you have offered to me. I pray to Allah to guide those who have not offered anything, so that they may be able to begin offering something. Because they will taste the sweetness of offering others help and assistance, more than receiving help and assistance. Thank you very much.

‫وك�ي��ف ي�ت�ع��اون ا مل�س�ل��م م��ع ا ل�ب��وذي أو م��ع ا مل�س�ي�ح��ي ل�ل�ع�ل��م يف س�ن�غ��ا ف��ورة‪ ،‬ل�ي��أ ت�وا ب��ا ل�ع�ل��م إىل‬ ‫س�ن�ع��ا ف��ورة‪ .‬وك�ي��ف جي��ب ع�ل��ى ك��ل وا ح��د م�ن��ا أن ي�ع�ط��ي م��ا ع�ن��ده أل ب�ن��اء وط�ن��ه‪ .‬ش�ك�را ل�ك��م‬ ‫مجيعا مبقدار ما تعطون‪ .‬وأدعو اهلل أن يوفق الذين مل يعطوا ألن يعطوا‪ ،‬ألهنم سيجدون‬ ‫لذة العطاء وسعادته أكثر من القبض‪.‬‬ ‫شكراً لكم‪.‬‬

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‫زي��د ب��ن ع �ل��ي‪ ،‬وا ل��د ه��ري��ون ا ل��ذ ي��ن ي �ق��ول��ون أن ال ا ل��ه‪ ،‬وا ل �ب��وذ ي��ون‪ ،‬وا مل �س �ي �ح��ون‪ ،‬وا ل �ي �ه��ود‪،‬‬ ‫جي�ل�س��ون يف جم�ل��س وا ح��د‪ ،‬وي �ت �ح��اورون‪ ،‬وال خي��اف أ ح��د م�ن�ه��م ع�ل��ى رأ س��ه أن ت�ط�ير‪ .‬وق��ال‬ ‫وا ح��د م�ن�ه��م أليب ح�ن�ي�ف��ة‪" :‬أ ن��ا ال أ س�ت�ط�ي��ع أن أرى اإل ل��ه‪ ،‬ف��اإل ل��ه غ�ير م��وج��ود"‪ .‬ق��ال ل��ه‪:‬‬ ‫"ملاذا‪ ،‬ألنك التراه؟ فأنا أيضا ال أرى عقلك أفأنت جمنون؟ فكل شيئ ال ترى ال تؤمن‬ ‫به؟"‪ .‬ولو جاء ابين اليوم يسألين أقول له‪ :‬حنن ال نرى املكروب‪ ،‬فهل املكرروب موجود‬ ‫أو ل�ي��س م��وج��ودا؟ وع��دد ا مل�ك��روب��ات ب��ا مل�ل�ي��ا رات‪ .‬ف��إذن‪ ،‬ه��ذا ا حل �وار س�ي�ت�ج��دد يف ا ل�تراث‪،‬‬ ‫ول �ك��ن ب��أ س�ل��وب�ن��ا ا جل��د ي��د‪ .‬ف�ل��و س��أل ا ب��ن أىب ح�ن�ي�ف��ة أ ب��اه‪ :‬ك�ي��ف متّ اإل س �راء وا مل �ع �راج؟ مل��ا‬ ‫ا س�ت�ط��اع أن ي�ق��ول ل��ه إال أ هن��ا م�ع�ج��زة ‪ -‬ش��يء خ��ارق ل�ل�ع��ادة ‪ّ .-‬أم��ا ل��و س��أ ل�ني ا ب�ني ا ل�ي��وم‬ ‫وهو بينكم‪ :‬سألين كيف حدث اإلسراء واملعراج؟ فأقول له‪" :‬يا بين إ ّن هناك سرعتني يف‬ ‫الكون‪ ،‬هناك سرعة حتت الضوء‪ .‬فالسرعة اليت حتت الضوء حتتاج إىل سيّارة وإىل طائرة‬ ‫وإىل س�ف��ن ا ل�ف�ض��اء‪ ،‬ت�ب��دأ م��ن ا حل�م��ار وت�ن�ت�ه��ي ب�س�ف�ي�ن��ة ا ل�ف�ض��اء‪ .‬ف�ك�ل�ه��ا م��رك��وب‪ ،‬ف��ا حل�م��ار‬ ‫س��يّ��ارهت��م‪ ،‬وا ل �ف��رس ا ل�تي ك��ا ن �وا ي��رك�ب��وهن��ا ه��ي ل�ل�س�ب��اق وا ل �س��رع��ة‪ ،‬وا جل �م��ل س�ف�ي�ن��ة ا ل�ص�ح�راء‪.‬‬ ‫يف زم�ن�ن��ا‪ ،‬ا ل��د را ج��ة‪ ،‬ا ل�س��يّ��ارة‪ ،‬وا ل�ط��ا ئ��رة‪ ،‬وس�ف�ي�ن��ة ا ل�ف�ض��اء‪ ،‬ت�ل��ك ا ل�تي ك�ن��ا ن��رك�ب�ه��ا‪ ،‬غ��ذاؤه��ا‬ ‫م��ع غ��ذا ئ�ن��ا‪ ،‬ن��أ ك��ل م��ن األرض وت��أ ك��ل م��ن األرض‪ .‬أ م��ا غ��ذاء ه��ذه ا ل�س�ف��ن ا ل�ف�ض��ا ئ�ي��ة ف�ه��و‬ ‫م��ن خم�ل�ف��ات اإل ن �س��ان‪ ،‬م��ن ب�ترول وه��و ع�ب��ارة ع��ن م�ت�ح�ل��ل ق��دمي‪ ،‬أ ن��ا وأ ن��ت غ��ذاء ا ل�ط��ا ق��ة‪.‬‬ ‫ف�ي��ا ول��دي إ ّن يف ا ل�ط��ا ق��ة ا ل��روح �ي��ة‪ ،‬ع�ن��د م��ا أ ن��ام ت��أ خ��ذين إىل ا مل��ا ض��ي وإىل ا مل�س�ت�ق�ب��ل‪ .‬ف��أ ن��ا‬ ‫ن��ا ئ��م أرى ج��دي ا ل��ذي م��ات م�ن��ذ س�ن�وات‪ ،‬وأ ن��ا ن��ا ئ��م أرى ول��دي ا ل��ذي مل ي��ول��د م��ن ب�ع��د‪.‬‬ ‫وحت��د ث�ني ع��ن رؤي��اك وأ ن��ا أ ص��د ق��ك‪ .‬ف�م�ح�م��د ص�ل��ى اهلل ع�ل�ي��ه وس�ل��م س��رى ب��ا ل�ط��ا ق��ة ا ل�ن��ورا ن�ي��ة‬ ‫ليس بالطاقة النارية‪ .‬وليس عن طريقة اجلن‪ ،‬وال عن طريقة اإلنس‪ ،‬إمنا عن طريقة العلم‪.‬‬ ‫ف��ا ص�ع��د ي��ا ب�ني إىل ا ل�س�م��اء ع��ن ط��ري��ق ا ل�ع�ل��م‪ .‬ف��ا ل�ط��ري��ق م�ف�ت��وح‪ ،‬ول�ك��ن ع�ل�ي��ك أن جت��د اآل ل��ة‬ ‫وا ل�ط��ري��ق‪ .‬ول��ذ ل��ك‪ ،‬مل��ا رك�ب��ت ا ل�ط��ا ئ��رة ع��رف��ت ا ل�ط��ري��ق إىل س�ن�غ��ا ف��ورة‪ ،‬ومل��ا ا س�ت�ع�م�ل��ت ا حل��ب‪،‬‬ ‫التقيت مع أهل سنغافورة‪.‬‬ ‫أ ش�ك��ر ا ل�س�ي��د ا ل��وزي��ر ا ل��ذي ج��اء يب م��ن د م�ش��ق إىل ه�ن��ا‪ ،‬وأ ع��ود ف��أ ش�ك��رك��م مج�ي�ع��ا‪ ،‬أل ن�ك��م‬ ‫علمتموين أكثر مما علّمتكم‪ .‬علّمتموين كيف يعيش اجملتمع اجلميل متكامال مع بعضه‪.‬‬

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‫س‪ :‬ف�ه�م�ن��ا ل�لإ س�لام م��ن خ�لال ا ل�ع�ل�م��اء ا مل�س�ل�م�ين خي�ت�ل��ف ع��ن ا ل��ذي ق��د ت�ف�ض�ل�ت��م ب��إ ل�ق��اءه‬ ‫ِ‬ ‫ِ ِ‬ ‫�اد واْ‬ ‫آم��نُ�واْ َوا لَّ��ذ ي� َ�ن َه� ُ‬ ‫إ ل�ي�ن��ا وه��و أ ق��رب إىل ق�ل��وب�ن��ا‪ .‬ت�ف�س�يرك��م ع��ن ا ل�ن��ص ا ل�ق��رآين ﴿ إ َّن ا لَّ��ذ ي� َ�ن َ‬ ‫ِ ِ‬ ‫ِ‬ ‫وا ل�نَّ��ص��ارى وا ل� َّ ِ‬ ‫ِ‬ ‫ص��ا لحِ �اً﴾ ي�ظ�ه��ر إ م�ك��ا ن�ي��ة د خ��ول‬ ‫�ص��ا بِ��ئ َ‬ ‫آم� َ�ن بِ��ا ل�لَّ��ه َوا لْ��ي�َ ْ�وم اآلخ� ِر َو َع��م� َ�ل َ‬ ‫�ين َم� ْ�ن َ‬ ‫َ ََ َ‬ ‫كل واحد منهم اجلنة‪ .‬سؤايل هو التفسري الرتاثي الذي قد أكد عكس ذلك؟ هل توافق‬ ‫على ذ ل��ك التفسري أم ال؟ وثانيا‪ ،‬هناك اهلندوسيون والبوذيون الذين قد ذك��رمت‪ ،‬وكذلك‬ ‫ا ل��ذ ي��ن ي�ع�ت�ن�ق��ون ب �ت �ي��ا رات "ا ل�ش�ي�ن�ت��و" و "ا ل��داروي��ن" و "ا ل �ك��ون �ف��وش �ي��ة"‪ .‬ه��ل ن�ع�ت�بره��م أ ه��ل‬ ‫ا ل�ك�ت��اب؟ يظهر أن ط��ري��ق تعاملكم للقضية أ ق��رب إىل رأي ا هل�ن��دوس ا ل��ذي ي��ؤم��ن ب��أن كل‬ ‫األديان متثل سبال خمتلفة للهدف الواحد‪ ،‬مهما اخرتت فسوف تصل إىل اهلدف املنشود‪.‬‬ ‫ج‪ :‬أ م��ا ا ل �س �ؤال األول ا ل��ذى ت��وج��ه ح��ول اآل ي��ة ا ل�ق��رآ ن�ي��ة وت�ف�س�ير ا ل�ع�ل�م��اء األ ق��د م�ين هل��ذه‬ ‫اآل ي��ات‪ ،‬فإنين أرى أ ن��ه ح�تى كتب التفسري حن��ن ق�رأ ن��ا بعضها وتركنا بعضها‪ .‬أل ض��رب لك‬ ‫ا مل�ث��ال ‪ -‬حن��ن مسلمني ‪ -‬نعتقد أ ن��ه ال جي��وز إل ن�س��ان غ�ير مسلم أن ي��د خ��ل مكة وا مل��د ي�ن��ة‪.‬‬ ‫وأ ن��ا وج��دت ل�لإ م��ام م��ا ل��ك ا ل��ذى ول��د ب�ع��د ا ل�ن�بي ص�ل��ى اهلل ع�ل�ي��ه وس�ل��م مب��ا ئ��ة ومخ�س�ين س�ن��ة‬ ‫ي�ق��ول‪" :‬إذا ج��اء إىل م�ك��ة وا مل��د ي�ن��ة غ�ير م�س�ل��م ب��ا ح�ترام ل�لأ م��اك��ن‪ ،‬ف�لا م��ا ن��ع م��ن د خ��ول��ه"‪.‬‬ ‫هذا يقول إمام مالك منذ ألف وثالثني سنة‪ .‬فنحن تركنا قول إمام مالك‪ ،‬وأخذنا قول‬ ‫�س��ري��ن ل�ن�ص��وص‪ .‬وك��ذ ل��ك اإل م��ام‬ ‫غ�يره��م م��ن األ ئ�م��ة‪ .‬واأل ئ�م��ة وم��ا ل��ك ل�ي�س�وا أ ن�ب�ي��اء‪ ،‬إ من��ا م�ف� ّ‬ ‫داود ا ل�ظ��ا ه��ري أو ا ب��ن ح��زم وك��ذ ل��ك ب�ع��د ا ل�ف�ق�ه��اء اآل خ��ري��ن ق��ا ل �وا‪ :‬أن ا ل �ب��وذى وا هل �ن��دوس‬ ‫والطاوي يعامل معاملة أهل الكتاب عالقتنا معهم كعالقة أهل الكتاب‪ .‬وقد فعل عمر‬ ‫ا ب��ن ا خل�ط��اب ب��ذ ل��ك‪ ،‬حينما فتحت ب�لاد ف��ارس‪ ،‬ك��ان ا ل�ف��ارس�ي��ون ي�ع�ب��دون ا ل�ن��ار‪ .‬وأ ن��ا من‬ ‫خالل د راسيت للفارسية أو لعباد النار وجدت أهنم يق ّد سون النار‪ ،‬وليس يعبدون النار‪.‬‬ ‫وحن��ن خ�ل�ط�ن��ا ب�ين ا ل�ت�ق��د ي��س وا ل �ع �ب��ادة‪ .‬ف�ه�ن��اك ك��ا ل�ص��ا ب�ئ��ة أ ي�ض��ا ي �ق � ّد س��ون ا ل �ك �واك��ب‪ ،‬وه��م‬ ‫يتبعون حيىي أو يوحنّا املعمدان‪ .‬فإذن‪ ،‬حنن قرأنا عنهم يف الرتاث أن هؤالء كلهم خارج‬ ‫الساحة الدينية أو الساحة اإلميانية‪ .‬ولكن لو أعدنا القراءة هبدوء‪ ،‬ملا كتبه حىت أسالفنا‬ ‫ أجدادنا ‪ -‬سنجد أهنم تعاملوا معهم تعامل األخوة‪ ،‬وليس تعامل اآلخر البعيد‪ .‬فقد‬‫كانوا جيلسون مع بعضهم زمن املنصور يف اخلالفة العباسية‪ ،‬أبو حنيفة النعمان‪ ،‬وإمام‬

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‫يف ك��وجن��و‪ .‬وأ ي �ض��ا يف ب��ري�ط��ا ن�ي��ا وأ ي �رل �ن��دا م�ن��ذ س�ن�ت�ين ح�تى ه��دأت ع�م�ل�ي��ة اال غ �ت �ي��االت ب�ين‬ ‫ف��روت�س�ت��ا ن�تي وك��ا ث��ول�ي�ك��ي‪ .‬وه��ي م�ع��رك��ة ع�م��ره��ا أ ك�ث��ر م��ن م��ا ئ��ة ومخ�س�ين س�ن��ة‪ .‬إذن‪ ،‬ع�ل�ي�ن��ا ‪-‬‬ ‫ك��ا ل�ق�ي��ادات ا ل��د ي�ن�ي��ة ‪ -‬أن ن�ع�ل��م ا ل�ن��اس أن ا مل��ذا ه��ب ل�ي�س��ت األد ي��ان‪ .‬ف�ن�ح��ن ‪ -‬كمسلمني‬ ‫اآلن ‪ -‬عندنا السلفية والصوفية‪ ،‬وحتت كلمة السلفية عشرون أو مخسة وعشرون نوعا‪،‬‬ ‫وحت��ت ا ل�ص��وف�ي��ة مخ�س��ون ط��ري�ق��ة‪ ،‬ك��ل وا ح��د م�ن��ه ف�ه��م أ ن��ه ه��و اإل س�ل�ام‪ .‬اآلن س��أذك��ر ل��ك‬ ‫امسا من املسلمني قد ال يعجبك‪ ،‬القاديانية أو األمحدية‪.‬كثري من املسلمني يقولون هؤالء‬ ‫ا ل�ك�ف��ار‪ .‬م��ا ع�ل� ّ�ي م��ن وا ج��ب‪ ،‬أ ن��ا ‪ -‬ك��ا ل�ق�ي��ادة ا ل��د ي�ن�ي��ة ‪ -‬أن أ ف�ع��ل م��ع ا ل�ق��اد ي��ا ن�ي�ين أو مع‬ ‫ا ل�س�ل�ف�ي�ين أو ا ل�ص��وف�ي�ين؟ أن أ ج��د ا مل�ش�ترك��ات ا ل�تي ب�ي�ني وي�ن�ه��م أوال‪ ،‬أل مج��ع ع��ا ئ�ل�تي مث أتجّ ��ه‬ ‫إىل ا ل�ع��ا ئ�ل��ة األ خ��رى ا ل�ع��ا ئ�ل��ة ا مل�س�ي�ح�ي��ة‪ ،‬وه��م م��ذا ه��ب أ ي�ض��ا‪ .‬وأ ح��اول أن أ مج��ع ع��ا ئ�ل�تي م��ع‬ ‫ع��ا ئ�ل�ت�ه��م ب��ا مل�ش�ترك��ات‪ .‬ل��ذ ل��ك أ مت�نى أن ن�ب��دأ م��ن ا مل��دارس‪ ،‬أن ن��درس األ خ�لاق‪ ،‬ق�ب��ل درس‬ ‫ا ل��د ي��ا ن��ة‪ .‬ف��ا ل��د ي��ن ب�لا أ خ�ل�اق خ�ط�ير ج��دا‪ ،‬واأل خ�ل�اق ب�لا ا ل��د ي��ن‪ ،‬ق��ري�ب��ة ج��دا م��ن ا ل��د ي��ن‪.‬‬ ‫إذن‪ ،‬ع�ل� ّ�ي أن أ ن�ظ��ر ه��ل ك��ان حم�م��د ص��وف�ي��ا؟ أو س�ل�ف�ي��ا؟ أو ش�ي�ع�ي��ا؟ أو س��نّ�ي��ا؟ حم�م��د ك��ان‬ ‫شخصا واحد اً كلنا ننتمي إليه‪ ،‬وهو العامل املشرتك بيننا‪ ،‬ال تؤمنوا حىت حتابّوا‪ .‬مث آيت‬ ‫يف وأنا بشارة عيسى‪ .‬إذن‪ ،‬سأحب عيسى‪،‬‬ ‫أ ّن حممدا قال عيسى ابن مرمي هو الذي ّ‬ ‫بشر ّ‬ ‫عيسى احلقيقي وعيسى املسيح‪ ،‬وليس عيسى فروستانيت‪ ،‬وليس عيسى كاثوليكي‪ ،‬وليس‬ ‫عيسى أرثوذكسي‪ ،‬عيسى كلمة اهلل‪ ،‬وروح اهلل‪ ،‬هذا عيسى الذي سأحبه‪ .‬مث أذهب إىل‬ ‫م��وس��ى ك��ذ ل��ك‪ ،‬ف��إن ربّ�ي��ت األ ج�ي��ال أ ب�ن��اء ن��ا ع�ل��ى ه��ذا ا مل�ن�ه��ج‪ ،‬ف��إ ن�ّ�ه س�ي�ك��ون ا ل�س�لام‪ ،‬ول��ن‬ ‫يكون قتاال دينيا‪ ،‬ألنه بدأ من املعرفة‪ ،‬واملعرفة ال تدعو إىل القتل‪ ،‬إمنا تدعو إىل اخلري‪.‬‬ ‫ل��ذ ل��ك اِن�ت�ب�ه�وا ل�ل�م�س��ا ج��د ول�ل�ك�ن��ا ئ��س وا مل�ع��ا ب��د‪ ،‬وا ن�ظ��روا إىل م��ن ي��د ي��ره��ا‪ ،‬ف�ن�ح��ن ن�ش�ع��ر اآلن‬ ‫عماهلا وإمنا من مديرها‪.‬‬ ‫ان معامل السيّا رات بدأت ختسر يف العامل‪ .‬وتبني أنه ليس من ّ‬ ‫ألن ا مل��د ي��ري��ن مل ي�ع��رف�وا إدارهت ��ا ف�خ�س��رت‪ ،‬وا ل �ع� ّ�م��ال خ �س��روا م��رت�ين‪ .‬وح�ي�ن�م��ا ي�ت�ق��ا ت��ل أ ب�ن��اء‬ ‫ا ل��د ي��ن ف��ا ن�ظ��ر إىل ع�ل�م��ا ئ�ه��م‪ .‬أ ح�ي�ل��وه��م ل�ل�م�ح��اك�م��ة‪ ،‬ول�ي��س إىل اإل ع��دام‪ .‬ل�ي��س إىل ا ل�ق�ت��ل‪،‬‬ ‫إىل احملاكمة فقط‪ .‬فرجل الدين الذى يصنع حربا جيب أن يعزل‪ ،‬والذى يزرع خريا وحبا‪،‬‬ ‫جيب أن حيرتم‪.‬‬

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‫الرسالة‪ .‬وأنا أكثر ما أخاف من اإلله الذي حيبسونه يف املسجد أو املعبد أو الكنيسة‪،‬‬ ‫ه��ذا اإل ل��ه أ خ��اف م�ن��ه ج��دا‪ .‬وت �س��اء ل��ت وع��دت أ س��أل اهلل مل��اذا ك�ل�ه��م يف ه��ذه ا مل�ن�ط�ق��ة؟‬ ‫ف�ف�ه�م��ت ب�ع��د ذ ل��ك أن اهلل أرس�ل�ه��م يف م�ن�ط�ق��ة وا ح��دة ل�ي�ق��ول ل�ن��ا‪ :‬أن ا ل��د ي��ن أ ص�ل��ه وا ح��د‪،‬‬ ‫وإن ت �ع��ددت أ ش �خ��اص‪ .‬ف�ح�ي�ن�م��ا جي�ت�م��ع األ ن�ب�ي��اء مج�ي�ع��ا يف اإل س �راء وا مل �ع �راج‪ ،‬ك�م��ا ن��د ع��ي‬ ‫حن��ن أو ن�ع�ل��م ‪ -‬حن��ن ا مل�س�ل�م��ون ‪ ،-‬أن األ ن�ب�ي��اء ك�ل�ه��م ا ج�ت�م�ع�وا يف ي��وم اإل س �راء وا مل�ع�راج‪.‬‬ ‫فأخذنا من اجتماعهم أن النيب هو زعيم األنبياء ومل نأخذ أن النيب هو وا ح��د ممن وحد‬ ‫األ ن�ب�ي��اء م�ع��ه‪ ،‬ف�ك��ا ن�وا جم�م��وع��ة وا ح��دة‪ .‬وس��أ ل��ت أ ي�ض��ا ن�ف�س��ي مل��اذا يف ا ل �ص�لاة أ ن��ا ا مل�س�ل��م‬ ‫أ ص�ل��ى ع�ل��ى إ ب�را ه�ي��م ك�م��ا أ ص�ل��ي ع�ل��ي حم�م��د؟ ألن إ ب�را ه�ي��م ه��و أب األ ن�ب�ي��اء‪ ،‬ف�ك��أين حينما‬ ‫أصلى عىن اجل ّد ‪ ،‬أصلى على كل األوالد‪ .‬فأقول اللهم صلى على حممد كما صليت على‬ ‫إبراهيم‪ ،‬وأصلى على عائلة حممد ءال حممد كما أصلي على عائلة إبراهيم ءال إبراهيم‪.‬‬ ‫ف�ه��ذه ا ل�ف�ك��رة ه��ي ا ل�تي أ ع�ط�ت�ني ا ل�ل�ق��اء م��ع اآل خ��ري��ن‪ .‬ف��إذا ك��ان أيب ا جل�س��دي ه��و آدم وه��و‬ ‫أبوكم‪ ،‬فأيب الروحي إبراهيم هو أبوكم أيضا‪ .‬فإبراهيم رأيته عند املسلمني امسه إبراهيم‪،‬‬ ‫وعند اليهود امسه أبراهام وعند البوذيني برمها‪ .‬فإذن‪ ،‬هو عند الكل ‪ -‬إبراهيم‪ .‬رأيته يف‬ ‫ا هل�ن��د‪ ،‬ورأ ي�ت��ه يف م�س�ك��و‪ ،‬ورأ ي�ت��ه يف ن�ي��و ي��ورك‪ ،‬ورأ ي�ت��ه يف ف�ل�س�ط�ين‪ ،‬وأ ح�ب�ب�ت��ه يف س�ن�غ��ا ف��ورة‪،‬‬ ‫أل ن��ه أ ظ �ه��ر يل وح��دة أوالده‪ ،‬ألن أوالده حي��بّ��ون ب�ع�ض�ه��م ب �ع �ض��ا‪ .‬أ خ�ت�ي ا ل �ك �رمي��ة‪ ،‬أدرس��ي‬ ‫د راسة إنسانية لكل البشريّة‪ ،‬وال تقفي عند كل كتاب وضعه أستاذي أو أستاذك‪ ،‬فإهنم‬ ‫م��ع ا ل�ع�ل��م ك�ت�ب�وا أ ه�وا ئ�ه��م وم��ا حي�ب��ون‪ .‬ع�ل�ي��ك أن ت�ب�ح�ث��ي ع��ن إ خ��وت��ك يف األرض‪ ،‬ف�ك�ل�ه��م‬ ‫إخوتك‪ ،‬وكلهم إخوتك وأنت أختنا‪.‬‬ ‫س‪ :‬اإل س�ل�ام ه��و د ي��ن ل�ل�ب�ش��ري��ة‪ .‬وه��و ك��ذ ل��ك د ي��ن ا حمل�ب��ة وا ل �س�لام‪ .‬ول�ك��ن م��ا ن�ش��ا ه��ده يف‬ ‫العامل اليوم هو قتل املسلم للمسلم‪ .‬أين اخللل؟ وما دور العلماء يف هذا األمر؟‬ ‫ج‪ :‬أ ش �ك��رك ع �ل��ى ه ��ذا ا ل �س �ؤال‪ ،‬أ ن ��ا يف ا حمل ��ا ض ��رة ق �ل��ت أن ه �ن��ا ل��ك دوراً ل �ل �ب �ي��ت‪ ،‬ودورا‬ ‫ل�ل�م��درس��ة‪ ،‬ودورا ل�ل�م�س�ج��د وا مل�ع�ب��د‪ ،‬ل�ي��س ا مل�س�ل��م ف�ق��ط ه��و ا ل��ذي ي�ق�ت��ل ا مل�س�ل��م يف ا ل�ع��امل‬ ‫اليوم ‪ -‬بل هم األكثر ‪ .-‬أما يف أفريقيا‪ ،‬فهم يقتلون بعضهم أيضا‪ ،‬وكثري منهم وثنيّون‬ ‫‪49‬‬

‫أ م��ا د ي��ن اإل س�ل�ام‪ ،‬ف�ه��و د ي��ن إ ب�را ه�ي��م وم��وس��ى وع�ي�س��ى وحم�م��د‪ .‬وب��وذى مح��ل ن�ف��س ا ل��رس��ا ل��ة‪،‬‬ ‫مح��ل ا ل��وص��ا ي��ا ا ل�ع�ش��ر ا ل�تي مح�ل�ه��ا ا مل�س�ي��ح ع�ل�ي��ه ا ل�س�لام‪ .‬ف��اإل س�لام ا ل��ذي ت�ع�ت�ق��د ف�ق�ه��ه وق��رآ ن��ه‬ ‫لك دين‪ ،‬دينك أنت أيها املسلم‪ .‬ولكن أمرك أن تعرتف باآلخرين‪ ،‬أن تؤمن بكل الرسل‪،‬‬ ‫وت��ؤم��ن ب�ك��ل ا ل�ك�ت��ب‪ ،‬وأن ت��ؤم��ن ب��اإل ن �س��ان‪ ﴿ .‬ه��ل أ ت��ى ع�ل��ى اإل ن �س��ان ح�ين م��ن ا ل��د ه��ر﴾‪،‬‬ ‫فخاطب اهلل املسلمني بلغة اإلنسان‪ .‬فإن قرأتك دينك إنسانيا‪ ،‬عرفت أن الواجب عليك‬ ‫كبري‪ ،‬إلخوتك من باقي األديان‪ .‬أن حتافظ عليهم كما حتافظ على نفسك‪ .‬أمل تر نبيك‬ ‫صلى اهلل عليه وسلم يقف من أجل جنازة يهودي‪ .‬فحينما تكون مسلما حقيقيا‪ ،‬متر بك‬ ‫ج�ن��ازة ي�ه��ودي أو مسيحي أو ب��وذي‪ ،‬أو ملحد ال د ي��ن ل��ه‪ ،‬عليك أن ت�ق��ف ا ح�ترا م��ا‪ ،‬أل ن��ه‬ ‫إنسان‪ ،‬وأنت ال حتاسبه على دينه‪ ،‬فاهلل هو الذي سيحاسبه‪ .‬شكرا‪.‬‬ ‫س‪ :‬أود مشركتكم عن خرباتكم الشخصية عندما عينتم يف منصب املفيت عن شأن احلوار‬ ‫ب�ين األد ي��ان ا ل��ذي ج��رى يف ح�ل��ب؟ ث��ا ن�ي��ا‪ ،‬ك�ث�ير م�ن��ا ي�س�ت�ط�ي��ع أن ي�ف�ك��ر يف م��ا حن�ت��اج فعله‪،‬‬ ‫السؤال كيف نستطيع أن ننفذ أفكارنا على أرض الواقع عملياً وفعلياً‪ .‬وأ ظ��ن أن التطبيق‬ ‫ا ل�ع�م�ل��ي م��ن أ ص�ع��ب األ م��ور ألن يف دا خ�ل�ن��ا دا ئ�م��ا ه�ن��اك ا مل�وا ن��ع‪ .‬أ ظ��ن فضيلتكم ق��د حتدثتم‬ ‫عن املثالية‪ ،‬وه��ذه املثالية دائما ت��دور يف خيالنا وأحيانا قد تكون حاجزا يف عملية اخلري‪.‬‬ ‫وما نصيحتكم؟‬ ‫ج‪ :‬أوال أشكرها على زيارتنا يف سوريا ويف حلب‪ ،‬وأرج��و أن ي��زور اجلميع وه��ذه الدعوة‬ ‫م��وج�ه��ة ل�ك��م مج�ي�ع��ا ل��زي��ارت�ن��ا يف س��وري��ا يف د م�ش��ق وح�ل��ب‪ .‬ف��أ ه�لا وس�ه�لا ب�ك��م دا ئ�م��ا‪ .‬وق��د‬ ‫ق�ل�ن��ا يف س��وري��ا وق��ال رئ�ي�س�ن��ا رمح��ه اهلل ح��ا ف��ظ األ س��د‪" :‬أن ك��ل م �وا ط��ن يف ا ل��د ن�ي��ا ل��ه ا حل��ق‬ ‫يف ج��زء م��ن س��وري��ا‪ ،‬ألن س��وري��ا أرض رس��االت ا ل�س�م��اء‪ ".‬ك�ن��ت يف ب��دا ي��ة ش�ب��ايب أ ت�س��اءل‪،‬‬ ‫أ س��أل ن�ف�س��ي مل��اذا ك��ل ا ل��رس��ل يف م�ن�ط�ق��ة وا ح��دة؟ مل��اذامل ي�ب�ع��ث اهلل إ ب�را ه�ي��م يف ن�ي��و ي��ورك؟‬ ‫ملاذا مل يبعث اهلل موسى يف باريس؟ وحممد يف موسكو؟ وعيسى يف مكه؟ ملاذا كلهم يف‬ ‫منطقة ال تتجاوز أرب�ع��ة آالف كيلو ميرت م��رب��ع‪ .‬أ س��أل نفسي ه��ذا ا ل�س�ؤال‪ ،‬وس��أ ل��ت كثريا‬ ‫م��ن ا ل�ع�ل�م��اء‪ ،‬ف�ق��ا ل�وا‪ :‬ه�ك��ذا ي��ري��د اهلل‪ .‬ف�ق�ل��ت‪ :‬اهلل ل�ي��س دك�ت��ا ت��وري��ا‪ ،‬اهلل ي��ري��د أن ي�ف�ه�م�ن��ا‬

‫‪50‬‬

‫المناقشة والحوار‬ ‫س‪ :‬أخربت بأن سوريا بلد إرهايب‪ .‬ما رأي فضيلتكم يف هذه املقولة؟ ثانيا‪ ،‬ما رأي فضيلتكم‬ ‫يف النص القرآين الذي يقول‪﴿ :‬إن الدين عند اهلل اإلسالم ﴾؟‬ ‫ج‪ :‬زارين السفري الربيطاين يف دمشق‪ ،‬وكان ألول مرة يعينّ يف سوريا‪ ،‬فقال يل‪ :‬حيمنا أعلنت‬ ‫وودع ��وين ع�ل��ى أس��اس أين ق��د ال أع��ود من‬ ‫اخل��ارج�ي��ة س�ف��ري إىل س��وري��ا‪ ،‬ودع�ت�ني أم��ي وزوج�ت�ي‪ّ ،‬‬ ‫سوريا‪ ،‬ألن سوريا بلد إره��ايب‪ ،‬هكذا قالوا هلم يف اإلع�لام‪ .‬قلت هلم‪ :‬أمل تعملوا وثيق التأمني‬ ‫قبل أن تأيت إىل سوريا‪ ،‬هكذا قلت للسفري‪ :‬الزم وثيق التأمني حىت إذا مل تعد تكسب زوجتك‬ ‫وأم��ك‪ .‬مث ق��ال يل‪ :‬س��أدع��و زوج�تي وس��أدع��و أم��ي‪ ،‬بعد أن زارين يف املسجد‪ ،‬ج��اء وزار عائليت‬ ‫أيضا‪ ،‬وجاء بأمه وزوجته إىل سوريا بعد ستة أشهر‪ ،‬ودخلوا إىل بييت‪ ،‬ودخلوا إىل شوارع سوريا‪،‬‬ ‫ودم �ش��ق‪ ،‬وح�ل��ب‪ ،‬وم��دهن��ا األخ ��رى‪ .‬وك��ان��ت أم��ه ق��د ت��ويف زوج�ه��ا ‪ -‬ه��ي أرم�ل��ة ‪ ،-‬فقلت هل��ا‪:‬‬ ‫أأعجبتك سوريا؟ سرتوجك من سوريا‪ ،‬أردت أن أزوجها من سوريا‪ ،‬وعمرها سبعني سنة‪ .‬هذا‬ ‫ك�لام الربيطاين‪ .‬ولكن أن ي��أيت السفري اإلندونيسي أيضا هب��ذه العقلية وه��ذا غريب ج��دا! فقد‬ ‫ج��اء السفري اإلندونيسي وح� ّدث�ني بنفس احل��دي��ث‪ ،‬إذن‪ ،‬علينا أن ننتبه إىل اإلع�ل�ام‪ ،‬ف��أن نقرأ‬ ‫اإلنسان من نفسه ال مما يقولون عنه‪ .‬فنحن كلنا نقرأ بعضنا من خ�لال اجمل�لات‪ ،‬والتلفزيون‪،‬‬ ‫واآلن اإلنرتنت‪ ،‬وأن��ا أرى ما يكتب اإلنرتنت كأنه كتابة جمانني ال عاقلني‪ ،‬فتعالوا نقرأ بعضنا‬ ‫عن قرب‪ ،‬فأخي العزيز السيد توين تان مل يزر سوريا حىت اآلن‪ ،‬ولذلك قلت له حينما ستزور‬ ‫تعرفوا‬ ‫سوريا أرجو أن تأيت بزوجتك معك‪ ،‬لكي ال يفكر أن يتزوج من سوريا‪ .‬لذلك أرجوكم ّ‬ ‫على اإلنسان من اإلنسان‪ ،‬وال تتعرفوا عليه مما يقولون عنه‪ .‬عندنا الرئيس يف سوريا امسه دكتور‬ ‫بشار أس��د‪ ،‬وه��و طبيب العيون وقلت ل��ه‪ :‬إن ال��ذي يتخصص بطب العيون يكون قارئا ممتازا‬ ‫لعيون اآلخرين‪ .‬والعني هي لغة احلب‪ ،‬أو لغة احلقد‪ .‬فهل رأيتم عيين أنين أنظر إليكم باحلب‪،‬‬ ‫وتنظرون إيل باحلب؟ نعيش يف سوريا ثالثة عشرين طائفة‪ ،‬ودرسنا مع بعضنا يف مقاعد واحدة‪،‬‬ ‫وكان يف الوزارة وكان يف التدريس‪ ،‬وكان يف كل املواقع‪ ،‬أبناء الطوائف كلها‪ ،‬ما سألنا يوما عن‬ ‫دين هذا‪ ،‬إمنا عن أخالقه‪ .‬لذلك إذا قالوا لك جئت من بلد إره��ايب‪ ،‬فهناك كثري من البلدان‬ ‫زرهتا وأنا خائف‪ ،‬فلما رأيتها شعرت بأمن وإميان وأمان‪.‬‬

‫‪51‬‬

ISLAMIC RELIGIOUS COUNCIL OF SINGAPORE (MUIS) The Islamic Religious Council of Singapore (Muis) is a statutory board under the Ministry of Community Development, Youth and Sports (MCYS) and comes under the direct purview of the Minister-in-charge of Muslim Affairs. Muis' main role is to advise the Singapore Government on all matters pertaining to Islamic affairs in Singapore and to manage all aspects of religious life of the Singapore Muslim Community. Its aim is to establish a Muslim community of excellence that is religiously profound and socially progressive, and that thrives in a multi-religious society, secular state and globalised world. Its priority is to set the Islamic Agenda, shape Religious Life and forge a Singapore Muslim Identity, is progressive, inclusive, adaptive and contributive. It champions forward-looking discourse in Islam and promotes interfaith understanding through community engagement initiatives to enhance the social cohesion and well-being of the nation.

Muis Academy Muis Academy is the research and education arm of the Islamic Religious Council of Singapore. The Academy aims at building the leadership capabilities of the socio-religious community so as to shape a progressive religious life of the Muslim community. It promotes a deeper understanding and progressive discourse on Islam and Muslim society in the modern society to support vision of establishing a Muslim Community of Excellence in Singapore. This is realized through multi-disciplinary courses, workshops, roundtable discussions, seminars and conferences. In addition, the Academy conducts research and publishes commentaries on contemporary issues on religion and discourses on Islam and Muslims in the Modern World. In addition, the Academy actively engages different sectors of the society, such as religious leaders of all faiths, community leaders and public officers. This is achieved through partnerships with reputable institutes of higher learning locally and internationally.