JIRS, Vol.

:2, Issue: 1, 2017, OPEN ACCESS S

DOI: 10.12816/0037076, PP: 01-18 Journal of Islamic & Religious Studies
ISSN (Online): 2519-7118
ISSN (Print): 2518-5330
www.uoh.edu.pk/jirs

Muslim-Christian Dialogue from Pakistani Perspective:

Evaluation of the Contribution of Christian Study Center

* Dr. Riaz Ahmad Saeed

Lecturer, Department of Islamic Studies, NUML-Islamabad Campus

Abstract
The twentieth century is considered as the most notable era for
interfaith dialogue and other interreligious activities among the
followers of different faiths across the globe. A number of interfaith
activities were launched to bring closer, especially, the adherents of
the Abrahamic faiths: Jews, Christians and Muslims. Many Christian
institutes and organizations are actively involved in such activities. We
cannot ignore the role of Christian Study Centers situated across the
globe, which are rendering considerable services in the field of
interfaith dialogue. One of them is the Christian Study Center
Rawalpindi (CSC), Pakistan, which is the focal subject of this research
paper. The CSC has a long journey in the course of interfaith dialogue
and harmony, as it was its objective since its commencement. The CSC
was established in 1967 as an extension of HMI (Henry Martyn
Institute, Hyderabad India) to promote interfaith dialogue, harmony
and good relationship among the followers of different faiths in
Pakistan. It is conceded; the Christian Study Center Rawalpindi has
provided great services and contributed a lot to interfaith dialogue,
harmony and peace in Pakistan. In this study the efforts were made to
evaluate the 50 years dialogical activities of the Christian Study Center
(CSC), Rawalpindi.
Keywords: Interfaith dialogue, Dialogue evaluation, Pakistani
perspective. CSC.
INTRODUCTION:
The Twentieth century is considered as the most notable one for interfaith
dialogue and other interreligious activities among different religious
communities. Many interfaith activities were launched to bring closer different
faiths, specially, the adherents of the Abrahamic faiths: Jews, Christians and
Muslims. For this purpose, the foremost initiative was taken by the Christians
on the behalf of Vatican City with the collaboration of Muslim scholars on the
behalf of al-Azhar University, Egypt, in 1950s. According to Esposito views;
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 Muslim-Christian Dialogue from Pakistani Perspective:
“The (modern interfaith) dialogue movement began during the 1950s
when the WCC (World Council of Churches) and the Vatican (City) organized
a number of meetings between Christian leaders and representatives of other
religious traditions (especially, with Muslim and Buddhist communities)”. 1

This is also an overlooked fact that Muslims have a long history of

interacting with Christians. The Oxford Encyclopedia of the Islamic world
states: “Muslim-Christian dialogue dates back to the rise of Islam in the
seventh century. The History of Muslim-Christian interactions includes periods
of great tension, hostility and open war and a time of uneasiness, and also,
peaceful co-existence and cooperation.”2Therefore, many Christian’s as well as
Muslims institutes, organizations and movements have been actively involved
in such activities. The key role of these Christians Study Centers cannot be
ignored in promotion of interfaith dialogue.

These Christian Centers are known as prominent ecumenical centers,

working which in over the globe for Muslim-Christian best relations,
interreligious dialogue, social harmony and projection of the Christian
community in the Muslim Countries. Therefore, a prominent Christian
researcher Karen J.D. counts them in the journal, al-Mushīr by way of;

“1-Christian Study Center Rawalpindi, Pakistan, 2-Henry Martyn Institute

Hyderabad, India, 3-The Center d’Etudes Dioce’sain, Algier, 4-The Institute
des Belles Letters Arabasm, Tunis,5-The Institute Dominicaind ’Etudes
Orientals, Cairo,( Egypt), 6-An Institute de’AtudesIslamo Chrestiens, Beirut,
(Lebanon) and 7-Universite’ Pontificale: Vidyajyot, Delhi, India.”3

They are well equipped and interlinked with one another. An interesting
thing is, all CSCs are situated in the Muslim Countries except for India (in
India, Muslim population is also more than 2 billons) and they work without
any obstacle and hurdle. These centers have a long history to promote Muslim
Christian relations, dialogue, harmony and Christian mission around the world.
Therefore, Dr. Jacques Levrat (A French Christian Scholar) writes about status
of these Christian study centers in his doctoral study likewise, “The study
Centers are institutions which are established in Muslim Countries by a
Christian community for pursuing studies which prepare that community for
cultural and religious dialogue with Muslims”.4

The CSC is prominent ‘ecumenical’5 Christian institute in Pakistan and

known as an extension of HMI (Henry Martyn Institute) established in 1930 in
the British India at Lahore (Punjab). After the Partition of Subcontinent in
1947, it was shifted to Indian Hyderabad. Therefore, in Pakistan the CSC is
known as a continuation of HMI as its Pakistani chapter. It is said; when HMI
was shifted from Pakistan to India it was considered that CSC would replace
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 Journal of Islamic & Religious Studies, Jan-Jun 2017, Vol.: II, Issue: I
the HMI dialogical activities in Pakistan. The CSC was established in 1967.
The CSC has very rich infrastructure and programs in various academic fields
but Interfaith Dialogue is its basic objective. Moreover, it is not only working
for interfaith dialogue and peace building in Pakistan but also it also represents
the Christian institutes, churches, missions and address all Christian problems.
It is also perceived the CSC is promoting misandry activities and Christian
cause in Pakistan with slow pace. This important study evaluates the 50 years
contribution of the CSC in the field of interreligious dialogue, harmony and
interreligious relations from the Pakistani perspective.

CSC UNDERSTANDINGS TOWARDS INTERFAITH DIALOGUE:

Categorically, the CSC is an interreligious dialogue based institute.

Therefore it have been tried to promote interreligious dialogue, socio-religious
harmony and interfaith peaceful coexistence from its foundations since 1967
continuously. As we are informed from its publications and reports; “The basic
purpose to establish the Christian study Center Rawalpindi was to promote the
interfaith dialogue for a peaceful society where the people feel respect and
freedom.”6 We have many other proofs of this activity. Here one thing is bale
to know that the CSC has its own understanding and definition of interfaith
dialogue. Therefore, a prominent scholar and renowned ex director of the
CSC, Dr. Charles defines interreligious dialogue in this way, “Dialogue is a
process of discourse in which the involved communities go through their own
respective logos to come to some common understanding of certain social and
political problems.”7 According to Mehbûb Sadā views, “Interreligious
dialogue does not mean change of religion or sect but the purpose of dialogue
is meeting between the followers of different religions and faiths, for the
welfare of human being and to accept the existence of the followers of other
faiths.”8 Almost every Christian scholar defines the interfaith dialogue in its
socio-political context. According to scholars of the CSC views, interfaith
dialogue is not meagerly a faith based activity, but it is also a socio-political.

It is observed various times from academically and practically, they

discuss social issues on the forum of interfaith dialogue. So we can observe
that for CSC the dialogue stands for discussions, interfaith respect, social
harmony, and peaceful relations with special reference to the socio-political
perspective of Pakistan. Keeping in view, Muslim key objective of this
dialogue contribution is due to Islamic Da’wah and interfaith understanding.
Here, a leading Muslim scholar Dr. Atāullah Siddīquī writes, "Muslim
participation in dialogue needs to be seen first in a theological perspective and
secondly as an encounter with Christianity in the contemporary situation."9
Even Quran recommends us; “Invite them to the Way of Allah with wisdom
and beautiful preaching; and argue with them in the best and gracious
ways”.10 Here, the kind Prophet ‫ ﷺ‬says; “Convey the message from me even if

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 Muslim-Christian Dialogue from Pakistani Perspective:
it is only one verse."11 Categorically, this dialogue has lack of these core
objectives. So for that purpose majority of Muslim scholars avoid or ignore
this kind of interfaith dialogue, although they know its importance socially and
theologically in Pakistan. Therefore, it seems necessary to discuss social as
well as theological issues in this dialogue. This step will make this activity
more dynamic, important and fruitful for other faiths of Pakistan.

DIFFERENT ERAS OF DIALOGUE IN PAKISTAN:

The CSC has its own partition of interfaith dialogue through various eras
of the dialogical history. If we analytically discuss the dialogical history of
CSC, it consists of three various eras and divisions. For example ex-Director
of the CSC Dominic Mughal divides dialogue in different types and phases;

Dialogue of the Minds from (1967–1985): The center from first day of its
founding has been trying to bring closer Muslims - Christians communities to
practice tolerance, peace and socio-religious harmony. Consequently, this
activity is called dialogue of minds and this dialogue era is counted to be from
1967to 1985. A research paper of the CSC from WCC states;

“At the time when the Center started its ministry, it was not a fashion to
talk about interfaith harmony and Muslim-Christian relations. It was not even
easy to accept denominational differences. Therefore, the first challenge for the
Center was to promote ecumenism among various Christian denominations and
at the same time, create an environment where one could talk for developing a
positive attitude towards Muslims.”12

Dialogue of the Life from (1985-1998): The second important era and
division of this dialogue is called the dialogue of the life, because it revolved
around the practical life of the people of Pakistan. According to Mr. Dominic
statement;

“With the arrival of Dr. Charles Amjad Ali and Madam Christine Amjad
Ali in 1985, a new approach towards dialogue and Christian-Muslin relations
was developed. Although the basic purpose of the Center remained somewhat
the same, a new comprehensive and relevant approach was developed for the
center’s Ministry. (In this approach) The focus was shifted from library/ Ivory
Tower Research13to people centered research’.”14

Dialogue of the Hearts from 1998 to onward: The third most important
period of the CSC dialogue is known as dialogue of the hearts. Dominic
Mughal describes articulates, “At present the Center very faithfully involves its
ministry and still continues with approaches of dialogue of mind and life.
However, it has also started taking the third option seriously which we term as

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 Journal of Islamic & Religious Studies, Jan-Jun 2017, Vol.: II, Issue: I
dialogue of Hearts.”15 Another well-known director of the CSC also describes
these three types of dialogue as, “The work of interfaith dialogue is done in
different shapes. The interfaith dialogue has reached on dialogue of hearts,
passing over the dialogue of minds”.16

The contemporary era of dialogue is called the Dialogue of hearts. These

eras and division of dialogue show that the concentration of the CSC has been
shifted from interfaith dialogue to social harmony and political issues due to its
need and importance. Here it is again added the Muslim concern towards
modern interfaith dialogue. Muslim scholars do not agree towards the direction
and dimension of modern interfaith dialogue due to these reasons. Therefore
they do not like to participate in this kind of activity on the name of interfaith
dialogue. So it is humbly suggested there should a real effort to remove
Muslim concern towards this dialogue.

THE CSC APPROACHES TO MUSLIM-CHRISTIAN DIALOGUE:

The Christian Study Center has its specific approaches and issues towards
interreligious dialogue. As well as the CSC is a multidimensional Christian
institute so its approaches have been different for various fields of life
throughout its dialogical history.

Theological Approaches: one of the most important approaches of the

Center to interfaith dialogue was a theological approach. The dialogical
activities of this era revolve around the theological issues of Islam and
Christianity. An al-Mushīr’s article describes likewise;

“Our devotional practice, our theological and our socio-economic

concerns need this spiritual basis and eschatological dimension of worship and
prayer. Worship and prayer demand of more than definition, for they are the
experience of witnessing to God and confronting the World.”17

Historical Approaches: The second most significant approach in the first

era of dialogue of the Center was a historical one approach. In this approach
they strained to find out the historical foundations of interreligious dialogue.
As we recite it in the research article of John Slomp;

“The meeting (of the prophet of Islam) with representatives of the

Christian Community in Najrān was an event of major importance in the
universal Church because of the vast consequences which this meeting had for
the relationship between Muslims and Christians in later centuries and even the
present Muslim-Christian dialogue.”18

Anthropological and Cultural Approaches: According to the study

another most vital approach of the dialogue which they use is the cultural and
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 Muslim-Christian Dialogue from Pakistani Perspective:
anthropological based approach. According to the officials of the CSC our
thoughts and faiths are more different but our culture has same foundations.
Thus they give much prominence to culture in interreligious dialogue rather
than theology. A Book of the CSC’s scholar reveals, “The social scientists say
that in the human societies the culture has great role to bring the people closer
to each other and to transfer the traditions and values to others. Apparently we
belong to different faiths but the unity of culture brings us closer to each
other.”19 It is very significant approach in dialogue and harmony due to their
special focus on social and cultural dialogue. The cultural approach is also
described in their division of dialogue as life.

Consequently, the major approaches of the Center show a kind of

development in its dialogical activities. It also shows the modification of
interfaith dialogue strategy which is moved from theology to sociology.
Another imperative issue is that if we try to compare the Christian approaches
of dialogue with Muslim approaches of dialogue, they are entirely different.
For instance in Muslim perspective, the eras and approaches emphasis on
theology, better communication and mutual understanding, but in the Christian
side, the focus have kept on sociology, peace and harmony. Furthermore, these
approaches also tell about Muslim and Christian priorities towards dialogue in
Pakistani society and definitely Muslims priorities differ from the Christians.

CORE ISSUES OF INTERFAITH DIALOGUE FROM THE CSC:

A number of imperative topics and issues are discussed in this kind of

dialogue which is conducted from the Center. Some most important and core
topics of the Christian Study Center’s dialogues are given here. Director of the
CSC Mehbûb Sadā commented on issues likewise, “The basic issues of the
interfaith dialogue of Christian Study Center are: culture, education, economic,
history, sociology, politics, and theology.”20 According to the documents,
writings and interviews the general topics of the dialogue are: Monotheism,
Prophet-hood, Jesus-Christ, Mother Merry, the Revelation, and Peace
bounding and promotion of Peaceful relations, mutual understanding, religion
and social based tolerance, religious pluralism. The new trends in issues and
topics are social and interfaith harmony. As we read in dialogue journey: ”To
bring the people closer, despite their religious, ethics, sectarian, and linguistic
difference, Christian Study Center initiated its project of social harmony at
grassroots level in 1998.”21 All conferences basically have same issues and
topics. Mr. Shāhid Habīb reported in his study; “All reports show that all
conferences and seminars hold the same issues. It aimed at developing peace,
(Interfaith and social) harmony, (mutual) cooperation etc. Furthermore, the
issues like identity and problem of minorities, human (and women) rights etc.
were also taken into consideration”.22

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 Journal of Islamic & Religious Studies, Jan-Jun 2017, Vol.: II, Issue: I
The study reveals that the nature of this dialogue is socio-political rather
than religious and theological, focusing the special objectives in the Muslim-
Christian relations and harmony perspective of Pakistan. The issues and topic
of dialogue tell us about its objectivity and direction. Thus we can observe
these kinds of topics are not more interest to Muslim scholars and may have no
interest towards public as well. Therefore, here is shared an excellent
suggestion from a renowned scholar of comparative religion. Dr. Modassir Ali;

“If we want to establish a fruitful dialogue between Muslims and

Christians Communities of Pakistan, we should completely revise the present
direction and strategy and approach of the dialogue because it does not match
with the temperament and interests of Pakistani Muslim society.”23

MAJOR OBJECTIVES OF THE CSC’S DIALOGUE:

Christian Study Center has some crucial goals and devotions in the
dialogical activities. As we have already known, the primary objective of the
Center is interreligious dialogue of Muslims and Christians and social
harmony. As it is stated in the CSC’s Constitution, “To develop the
participatory studies to encourage dialogue, foster mutual understanding and
cooperation between the Muslim and Christian Communities.”24 In 1985,
Charles Amjad Ali completely revised the objectives of the Center, especially
in Muslim- Christian dialogue field;

“With the arrival of Dr. Charles & Christine in 1985, a new approach
towards dialogue and Christian-Muslim relations was developed. Although the
basic purpose of the Center remained somewhat the same, a new
comprehensive and relevant approach was developed for the center’s Ministry.
The focus was shifted from ‘library/Ivory Tower Research to people centered
research’. Even the purpose was slightly revised and altered.”25

They promote Interfaith and especially Muslim-Christian dialogue in

Pakistan at prior basis. According to the official website of the CSC, “To
encourage dialogue, between Christian and Muslim (communities) to foster
mutual understanding and peaceful co-existence and promote cooperation in
various spheres of nation-building”.26 Here, there are shared the revised
objectives of the Center in his interreligious dialogue area.

Peace and peaceful coexistence: The main objective of the CSC

dialogue is to promote socio-religious peace and peaceful relations and
existence at every level among local religious and social communities of
Pakistan. Keeping in view, you may differ but the Christian community gives
special attention to interfaith peace because the war is completely forbidden in
their theology. The Bible declares: “Put your sword back in its place, Jesus
said to him, for all who draw the sword will die by the sword.” 27 A renowned
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 Muslim-Christian Dialogue from Pakistani Perspective:
Christian figure, Cecil Choûdarī once said: “The message of love,
reconciliation and peace is found in the Holy Bible from the beginning (The
Book of Genesis) to the end (The Book of Revelation).”28

One of the prominent CSC’s resource people, Hamīd Henry speaks, “The
peace is the great ideal of the people, where the research is carried on different
topics of the peace. The Christian Study Center, Rawalpindi is committed to
the mission that the peace is not itself a goal but this is a continuous
journey.”29 The Christian study Center, Rawalpindi also promotes the social
justice for peace and peaceful co-existence for its special objectives. Therefore,
we may say the Center is working on the peace process, peaceful relations
among minorities as a task and mission according to its own strategy and style
in the Pakistani perspective.

Interreligious and social harmony: Another most important objective

of the CSC’s dialogue is interfaith and social harmony. The main focus of the
center after peace is on religious and social harmony. For that purpose, CSC
launches special social harmony projects. The project coordinator, Ms.
Romāna Bashīr evaluates, “Interfaith harmony is a project which is running
under the supervision of the Christian Study Center and this project is adopted
for social and religious harmony among different communities of
Pakistan.”30According to resource person of the CSC on the question, what
should be the purpose of a dialogue; “The purpose of interfaith dialogue is not
to bring the faiths into harmony; rather it is to bring the followers of the faith
into harmony.”31 The Christian study Center has been involved in this activity
for the past 50 years. The socio-religious harmony is much significant to them
that they have published special training manual for that objectives. According
to CSC officials this manual analyses the social, political, educational,
religious cultural and economic events of the past 70 years which were basic
cause in Pakistan for disunity, sectarianism, intolerance, abhorrence and
dispersion.

Interfaith Unity and Religious Unification: Try to generate humanistic

and religious harmony and sometimes interfaith unity and unification among
different communities of Pakistani society is one of the dominant activities of
the Center. The program manager of the CSC believes, “Apparently we believe
in different philosophy of life and understand their salvation in several
religions, because of this we belong to one generation, we have one root, we
are created by One Creator and we all are the children of Adam & Hawwā.”32
To promote unification of religion (Wahdat-al-Adyān) among different
faiths and religions of Pakistani society is another important but controversial
purpose of the CSC’s dialogue. According to Muslim scholarly point of view it
seems a controversial activity in a Muslim society of the Islamic Republic of
Pakistan. Even the basic text Quran also oppose it strictly; “The Religion
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 Journal of Islamic & Religious Studies, Jan-Jun 2017, Vol.: II, Issue: I
before Allah is Islam (submission to His Will)”.33 And other place it said: “If
anyone desires a religion other than Islam (submission to Allah), never will it
be accepted of him”.34 Muslim Scholars have showed their extreme concerns
on this controversial activity and objectives. It does not meet to Muslims
objectives of interfaith dialogue as well it cannot be allowed in a Muslim
majority based society.
Religious Diversity: Religious diversity is another imperative objective of
the CSC dialogue. It is also said in the CSC training program manual likewise;

“How can we promote the diversity in ideas in a society so that the people
may accept each other and accept this thing that diversity is not a bad thing and
we learn that not in uniformity but in diversity also we can be united?”35 It is
also said: “The beauty and charm of the world is in diversity not in uniformity,
it means the base of peace is in ‘Unity in Diversity’.”36

The formation of a most pluralistic society in Pakistani perspective is a

vital purpose of the Center because according to the administration of the CSC,
a pluralistic thought is most necessary for a nonviolent society. They cannot
get note able success in this pitch, but this is a good idea to move society
forward.

These are the most important aims and objectives of the CSC in
interreligious dialogue on which they focus in every forum and activity of the
Center. The CSC constantly runs campaign, launch projects and publish
literature, hold seminars; conferences about their objectives at local and global
levels. Moreover, some objectives of the CSC dialogue are hidden do not
match with the atmosphere of Pakistan. For example the Christian study center
is not merely a dialogue intuition but as well as it works like a Christian
missionary and is trying to make society liberal and secular one with slow but
steadily. May be someone considers as a perception. But study shows there are
some evidence against them. An academic research study elaborates;

“Christian Study Centre is an ecumenical research Centre and has

multidimensional approach in Pakistani society. At a time it has social,
religious, educational and missionary activities”.37

Furthermore, they are working against Islamic laws especially to eliminate

the blasphemy laws in Pakistan. For that purpose they have a big alliance of
international NGOs and local secular and atheist lobby. For that purpose they
are running a huge campaign against blasphemy laws in Pakistan. As well as
they protest against Islamic indemnity of Pakistan and opposes any kind of
Islamization in Pakistan. Here the research concludes, although we appreciate
their struggle in the field of dialogue but at the time we cannot ignore their
efforts to change the Islamic identity of Pakistan.

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 Muslim-Christian Dialogue from Pakistani Perspective:

PRACTICAL WORK OF THE CSC IN INTERFAITH DIALOGUE:

The Christian Study Center, Rawalpindi has a good deal of practical works
in interfaith dialogue field. They contain seminars, conferences, various
lecturers, technical workshops and courses etc. The important practical work of
the CSC in dialogue is as follows: These are main area of the CSC dialogue.
Numerous vital seminars have been conducted in the CSC history.

Christian–Muslim Relations in East and the West: This most

significant discussion based seminar was accompanied in 1998 in the premises
of the Center. A CSC annual report reported it in this way;

“The very first seminar of the year of 1998 was ‘Christian-Muslim

Relations in East and the West: A Dialogue of Perspectives’. The speakers of
this seminar were the famous lecturers of the field of dialogue among the two
communities. They were Rev. Goren Gunner Stockholm School of theology,
John Hankinson, Church of Sweden, Fr. Mathew Geigibels of Holland, Dr.
Zafar Ishāq Ansārī.”38

More than 40 people attended this significant seminar from Muslims and
Christians participants. Most important topics were discoursed in the seminar
from the Muslim-Christian perspective of dialogue and interfaith relations.

Interfaith Harmony is a Prerequisite for Development: Under the

arrangements of “Social Harmony Project” this most important seminar was
directed by the CSC in Faisalabad (Punjab) region in 2002. Al-Mushīr
Reported, “Coordination council organized a one day seminar on Inter-Faith
Harmony is a Prerequisite for Development on the 17th November 2002 at
Faisalabad. This seminar was attended by the local Christians and Muslims.”39
On another day an important seminar on Peace and Religion was held by the
Christian study Center on January, 2004 at Peshawar. According to the annual
report of the CSC, “A one day peace seminar on ‘Peace and Religion’ was
organized in the Islamic Center, Peshawar on 28th January, 2004. More than
200 participants attended this seminar. The majority of the participants were
teachers and students of Islam and social sciences. Mehbûb Sadā presided over
it and it was for the first time in history that a non-Muslim presided over an
Inter-Faith gathering.”40

Role of Religion in the Present Context of Pakistan: An important two day

seminar was held in 1996 at Islamabad in Muslim-Christian dialogue context
under the invigilation of the Center. An important research report of the CSC
tells about this seminar;

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 Journal of Islamic & Religious Studies, Jan-Jun 2017, Vol.: II, Issue: I
“The seminar on the Role of Religion in the Present Pakistani Context was
held from November 25-26(1996) at the Shalimar Hotel Rawalpindi. The
scholars from both Muslims and Christian community participated and listened
to each other with a great spirit of acceptance in spite of very fundamental
differences. This was the very first time such kind of seminar was held. We
hope the others too will follow suit. There were twelve presenters.”41

These are some significant examples of CSCs seminars on religious,

theological, social and political and rights human issues, while the CSC has
round about 150 seminars since its start. Sometimes the Center also conducts
special Islamic courses, lectures and projects for international students to
promote Islamic understanding and dialogue. As well as they launch social
harmony projects on grassroots level which enhance their capacity in interfaith
dialogue and social harmony and give opportunities to interaction with public.

These programs tell us about the practical work of the CSC, they also
demonstrate the nature of this dialogue. From the initial titles of the programs
we may observe the main focus of these activities is on social problems,
minority and woman rights, promotion of Christian community, peace and
peaceful relations, religious and social harmony, projection of liberal and
secular society, secular education system, Christian values, interfaith diversity,
religious unity etc. These issues are also known as the objectives of the
Christian study Center, Rawalpindi in Pakistan. Moreover, you can observe
that there is lack of academic international seminars and conferences on
interfaith dialogue. Basically the CSC is known as research ecumenical
institute but there is lack of academic and issues based research and discussion.
However, there are available some seminars on different issues but there is no
single one national or international academic conference on interfaith dialogue
under supervision of the CSC till now.

IMPORTANT DIALOGUE BASED LITERATURE FROM THE CSC:

The CSC has a great deal of literature on Muslim-Christian relations,

religious and social harmony and interfaith dialogue in the form of books,
reports, seminar proceedings and articles in al-Mushīr, training manuals,
projects publications, annual reports, newsletters etc. The Center, besides
publishing a quarterly theological journal, al-Mushīr, contributes through its
staff to other Christian and Muslim journals in Pakistan, and publishes books
and monographs in Urdu and English. At this point we would like to introduce
some most imperative publications of the Christian Study Center in the field of
dialogue and social harmony.

Religious Fundamentalism and Its Impact on Minorities: This is a

significant publication of the Center. This book is a joint work of CSC Staff
(Mehbûb Sadā, Romāna Basher and Hārûn Nāsir et.al) and Visiting faculty of
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 Muslim-Christian Dialogue from Pakistani Perspective:
CSC with special contribution of Ahmad Salīm the Research Coordinator of
the South Asia Research and Resource Center (SARRC). This significant book
is considered as a religious history in Pakistan from 1947 to date (since 2008).
According to the writers, how the minorities especially, Christian Community
were affected from the religious fundamentalism of Pakistan. This book
consists of 5 Chapters: The Histories of Religious Fundamentalism, How
Minorities are Affected from Fundamentalism in Pakistan, Impact of
Fundamentalism: Social, Economic, Cultural Jihadist Activities and Political
Aspects of Islamic Fundamentalism etc.”42 This book criticizes religious
fundamentalism, fundamentalist movements, jihadist movements and jihadist
role of Pakistan in Afghan War and Islamic amendments in the Pakistani
Constitution. This book highlights the special objectives of Center.

A Quest for Peace: Weaving Communities of Hope: This important

book is a report of a project “A Quest for Peace; Weaving Communities of
Hope: Interfaith harmony among Grassroots Level” organized by the Christian
study Center in 1998 to 2005. This project was consisted over a period of 8
years. In these 8 years different seminars, conferences, workshops, special
courses and sessions were held. So this book is a compilation of these
activities. This book is compiled by Mr. Rizwān Ali Khan who was the
coordinator of the project. This important book on dialogue was published by
the Christian Study Center; Rawalpindi in 2006.The book consists of three
chapters and conclusions. The main topic of the book is how to promote peace,
social and religious harmony among different communities of the society.

A Journey from Dialogue to Practice: This important publication “A

Journey from Dialogue to Practice” is also a report of a pilot project of the
Center. This project started in 2005 and completed in 2008.This book was
compiled by Mrs. Uzmā Tāhir and Mr. ‘Ashir Jāvīd and published by the
Christian Study Center in 2009.The purpose and topic of the dialogue is to
promote interfaith harmony and tolerance at grassroots level. This book
describes the four year activities of the project: A Journey from Dialogue to
Practice. This book is compiled by Madam Romāna Bashīr and published by
the Christian Study Center, Rawalpindi in 2006. This book consists of two
parts and 12 chapters: Part.1. Discuss the Role of dialogue Facilitator and the
second part concludes the practical activities of the dialogue and harmony
projection. This interesting book provides some important guidelines to
resource facilitator for interfaith dialogue and social harmony project.

These are some models of most important books published by the Center
on Interreligious dialogue and social harmony. Although the CSC, has good
deal of literature on interreligious dialogue but there is still need of good
academic and scholarly contribution to dialogue in the socio-religious and
socio-political context of Pakistan. Moreover, most of the projects are related
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 Journal of Islamic & Religious Studies, Jan-Jun 2017, Vol.: II, Issue: I
to social harmony rather than religious harmony. As well as, when we
critically analyze publications of the CSC, we find many good books but some
do not meet the criteria of academic excellence which are contributed during
this era from the Muslim and Christian scholars of Pakistan on platform of the
CSC for interfaith dialogue and harmony.

The Research Journal al-Mushīr: Al-Mushīr is a representative research

and theological journal of the Center. It has a vital role and excellent history to
promote interreligious dialogue in Pakistani perspective. It is quarterly
published by Christian Study Center; in winter, spring, fall and autumn
regularly. Al-Mushīr is being published on regular basis since 1967 since its
foundation. Al-Mushīr has an intensive role in the history of the Center to
promote interreligious relations, interfaith dialogue and social harmony from
its commencement. The major objectives of al-Mushīr are described as,
“Articles should be written with an inter-religious and ecumenical reading
public in mind and should reflect an awareness of the religious and cultural
context of Pakistan.”43 Another scholar of the CSC M Gejibles articulates;

“Dialogue, strictly speaking, may be described as the encounter of persons

of different faiths on the level of conversation in which the partners
acknowledging their confessional stand points try to reach a deeper
understanding of each other faith and culture with the object of attaining a
deeper awareness of the presence of God in human experiences.”44

A research scholar of the CSC JJ Mangalam writes, “The religious

dialogue speaks both a vertical dimension and horizontal dimension of
interpersonal affirmation and communication of one with one’s own Creator
and of other with one’s fellow creatures.”45 Therefore, we study a good
number of articles on interreligious dialogue, social harmony and mutual
relations in that journal. The main focus of al-Mushīr is on interreligious
dialogue related articles on the issues of religious and social harmony, Muslim-
Christian relations and other relevant issues of dialogue, for example: peace
building, justice, human rights, minorities rights, education and social
problems, Sharī’ah and Isalmic law laws ,Pakistani laws and their effects on
the minorities etc.

Here, we can observe that the Center has vast network and excessive
infrastructure for interreligious dialogue and socio-religious harmony.
Furthermore, these written activities have an inclusive role in the promotion of
dialogue, harmony and interfaith relations in Pakistani context. From this
approach the CSC delivers its message, point of view and demands. Here one
thing is very notable they collect data of different incidents against minorities
and compile them and present it on international level. Sometime this is used
against Pakistan as charge sheet. The CSC has more than100 publications but

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there is lack of academic work on interfaith dialogue and harmony. Most of
the books are collective work or reports of different seminars and projects.

THE SCHOLARSHIP (CONTRIBUTORS) OF THE CSC DIALOGUE:

The Christian Study Center has good number of scholarships

(Contributors) in the field of dialogue. We can divide the scholarship of the
CSC in different phases. In different times different scholars and contributors
has been part of the Christian Study Center.

The Scholars of Dialogue in the first Era (1967-1985): The first era of
interreligious dialogue in the CSC consists of 18 years, from 1967 to 1985.
This era is known as the era of the dialogue of minds (or religious dialogue).
This important basically was a preparation of the scholars for interreligious
dialogue. As well as it leads to create sympathy for minorities in Pakistani
society and scholars spheres. Most prominent Christian scholars of this era are
as follows; Fr. R. A. Butler, Dr. M. A. Q. Daskavī, Mathew Gejibles and John
Slomp etc. Although many significant Christian scholars was part of this era
of interreligious dialogue but the Most shocking and surprising thing of this
foundation era of interfaith dialogue is that it empty from Muslim scholars in
the field of the CSC interfaith dialogical activities. According to the researcher
observation this era is also tells about the lack of interest and serious
reservation for interfaith dialogue from Muslim scholars.

Second eras Scholars of the CSC’s Dialogue (1985-1998): This most

important era of the interreligious dialogue under supervision of the CSC starts
from1985 and ends in 1998. This is most vital era of interfaith dialogue
because the new multidimensional strategy of interreligious dialogue was
introduced in this era from the Center. This era of interfaith dialogue which is
named as the dialogue of life from the CSC consists of 13 years. This era is
also called era of the social dialogue because in this era the focus of the Center
was shifted from theology to sociology of life and theory to practice in
Muslim-Christian dialogue perspective. This era has a good number of
scholarship, valuable practical work and rich infrastructure on interreligious
dialogue. Much important scholarship of this era in the field of interfaith
dialogue are as follows; Fr. James Chanan, Fr. Archie De Souza, Dr. Charles
Amjad Ali, Dr. Zafar Ishaq Ansari, Dr. Imtiaz Zafar, Madam Christine Amjad
Ali, Dr. Khalid Masûd , Qāzī Abdul Qadīr, Javid Kāzī, Dominic J. Mughal,
Cecil Choûdarī Mehbûb Sadā and Romāna Bashir etc. We may observe in
this era of interreligious dialogue some Muslim scholars also take to part in
this activity. The CSC officials consider it a good success on their favor.

The third era Scholarship of the CSC’s Dialogue (1998 to present):

This most vital era of interfaith dialogue is started from1998 to date. This is
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 Journal of Islamic & Religious Studies, Jan-Jun 2017, Vol.: II, Issue: I
also called game changer era of interreligious dialogue from the Christian
Study Centre (CSC) because the direction of interfaith dialogue was
completely changed religious to social harmony in this most significant era.
The interreligious dialogue was replaced by interfaith and social harmony.
According to director of the CSC Mehbûb Sadā views, “Interfaith dialogue at
grassroots level is one of the (very important) steps taken by the CSC to bring
Harmony, acceptance and love in the society.”46 This era has a large number of
practical and social work and very rich infrastructure. The important Christian
and Muslim scholars of this era of the dialogue are as follows: Madam
Christine Amjad Ali, Dr. Khalid Masûd,, Dr. Aslam Khaki, Dr. Hafīz-ur-
Rehmān, Mr. Hamīd Henry, Dr. Mohsin Naqvī, Mr. Ahmad Salīm Khwāja,
Javid Kāzī, Bishop Samuel ‘Azrāih, Bishop Andrew Frances, Dr. Faroq Kkan,
Ms. Fehmīda Salīm, Ms. Samīna ‘Imtīāz, Madam Jennifer Jīvan etc.

This is perceived from the discussion that interfaith dialogue activities of

the third era of the Center are carried out by the modern scholars and social
activists rather than theologians and Muslim -Christian scholars. The most
important and interesting thing of the 3rd era of the interreligious dialogue is
that the women are very active participation in the dialogical activities of the
Center. Moreover, this era of interfaith dialogue consists on a variety of co-
scholar from Muslims and Christian’s community both and it is measured as an
important success of the Christian Study Center.

Here one thing which is observed from the CSC dialogue is that majority
of their scholarship belong to socio-political sphere of Pakistan rather than
religious and Islamic scholar. In other words, their scholarship represents the
socio-political community of Pakistan rather than Islamic and religious one.
Therefore, here it is humbly suggested that the CSC should begin an effort to
contact top Muslim scholarship of Pakistan and try to include them in this
important interfaith activity. In this way, this important activity can be proved
more fruitful and beneficial for Muslim and Christian communities of Pakistan.
There is also need of time to expand this activity from academia to the public
because public should be the basic focus and concentration in interfaith
dialogue and harmony for moderate, welfare, tolerate and developed society.

CONCLUSION:

This study concludes that Christian Study Centre, Rawalpindi, Pakistan

has practical interfaith, socio-religious and socio-political contribution and
impacts on Muslim-Christian community with special reference to interfaith
dialogue, peace building and social harmony in Pakistan. Some objectives are
positive and acceptable but some are negative and do not match with Muslim
thought. Therefore, it is important need to improve and revise the objectives
and dialogue issues to make it more beneficial and acceptable for Muslim

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community of Pakistan. As well as, there is a dire need of time to remove
reservation of Muslim scholars on modern interfaith dialogue movement. Here
as a point of objection it is stated that there is no found a single Muslim
scholar from Peshawar to Karachi who opposes this core interfaith activity but
they show their concerns and reservations on its direction ,dimension, issues
and objectives due to some misunderstands and somewhere on the base of
facts. So we should try to remove these hurdles for the benefits of future of
interfaith dialogue. It is assumed that it has become our national need in the
age of conflicts and calash and we cannot deserve any late or laziness.

As for as, the study tells us that the CSC is doing reasonable work to
promote interfaith dialogue, social harmony and interreligious relations in
Pakistani society much in academic and less in public sphere. Therefore, side
by side it is an imperative need to expand this significant work to every
domain of society, specially the religious people and main stream Islamic
scholarship. Here, especially it is observed that the main stream of Muslim
scholarship has some distance from these activities due to some reservations
and concerns. This study stress whether they are right or wrong this is another
discussion but we should try to remove their misconceptions and reservations.
It is stated that if we able to succeed to remove them, hopefully this effort will
open new horizon of interfaith dialogue, harmony and peaceful relations with
other communities of Pakistan especially with Christians. Here it is also
suggested; if we try to begin this dialogue as a national need and requirement
then the CSC may play a role of bridge for Muslim and Christian relations in
Pakistan. For that purpose we should think beyond the local and community
benefits. We must think about peace and stability of Pakistan.

_____________________________________________________________________________________________________________________________ ___________________________________________________________________________________________________ ___________________________________________________________________________________________________________________________

NOTES & REFERENCES

1
John L. Esposito. The Oxford Encyclopedia of the Islamic World (Oxford: Oxford
University Press, 2009), 182.
2
The Oxford Encyclopedia of the Islamic World, 183.
3
Karaan, J. D. “Muslim-Christian Relations and Christian Study Centers”, al-Mushīr
26:3-4 (1984):173.
4
Jacques Levrat. Une Expeérience deDilaogue.les centers d’Etude Chrétens en pays
Musulmans (An experience of Muslim -Christian Dialogue on global level: Christian
Study Center in Muslim Countries) (Montreal University: Thése de Doctrat présentée
a la Faculte de Theologie, 1984), 6.

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 Journal of Islamic & Religious Studies, Jan-Jun 2017, Vol.: II, Issue: I
_____________________________________________________________________________________________________________________________ ____________________________________________________________________________________

5
Ecumenical Center: A center which works beyond the division of Christian
churches. In this center all famous Christian sects (Catholics, Orthodox and
Protestant) works together for their collective cause focus on interfaith dialogue,
harmony and peace building.
6
Sadā , Mehbûb . Mukālma-e-Aman (Rawalpindi: Christian Study Centre, 2006), 1.
7
Charles, Amjad . “Toward a new theology of dialogue”, al-Mushīr33:2 (1991): 61.
8
Sadā , Mehbûb . Dialogue of Peace (Rawalpindi: Christian Study Centre, 2006), 98.
9
Siddīquī, Muhammad Atāullah . Muslim-Christian Dialogue in the 20th Century
(London: MacMillan, 1997), 49.
10
Al-Quran, Surah an-Nahl 128:125
11
Bukhārī , Muhammad Bin Ismail, Sahīh al- Bukhārī (English Translation), Kitāb,
Al- Ambīyā, (Lahore: Darussalam , 2007), Hadīth no. 3461
12
Mughal, Dominic J. “From dialogue of mind to dialogue of hearts”, al-Mushīr 40:1
(1998): 15.
13
Library/ Ivory Tower Research: It is a special term in CSC interfaith dialogue
perspective. It means the focus of research was shifted from theory to practical.
14
Mughal, “From dialogue of mind to dialogue of hearts”, 17.
15
Mughal, “From dialogue of mind to dialogue of hearts”, 21.
16
Shāhid, Habīb. Interreligious dialogue between Muslim and Christians in Pakistan
(Islamabad: International Islamic University, 2007), 137.
17
WCC. “In search of understanding and cooperation: In dialogue perspective”, Al-
Mushīr16:4(1974): 92.
18
Slomp, John. “Meetings of the Prophet Muhammad with Christian from Najrān and
the present Muslim-Christian dialogue”, al-Mushīr 18: 4 (1976):227.
19
Mehbûb ,Sadā. Dialogue of Peace (Rawalpindi: Christian Study Centre, 2006), 83.
20
Saeed, Riaz Ahmad. Muslim-Christian Dialogue in Pakistan: A Case Study of the
CSC, (Islamabad: International Islamic University, 2011), 82.
21
‘Uzmā Tāhir, and Jāvīd ‘Ashar. A Journey from dialogue to practice (Rawalpindi:
CSC, 2008), 1.
22
Interreligious dialogue between Muslim and Christians in Pakistan, 134.
23
Muslim-Christian Dialogue in Pakistan, 155.
24
CSC, The Constitution of the Christian Study Centre (Rawalpindi: CSC, 1968), 2.
25
Mughal, “From dialogue of mind to dialogue of hearts”, 17.
26
“CSC objectives,” Accessed February 9, 2017. http: //www.cscpak.org/history.html.
27
The Bible (NIV), Mathew, 26:52.
28
Mehbûb , Sadā. Dialogue of Peace (Rawalpindi: Christian Study Centre, 2006), 11.
29
Muslim-Christian Dialogue in Pakistan: A Case Study of the CSC, 80.
30
Mukālma-e-Aman, 1.
31
Muslim-Christian Dialogue in Pakistan: A Case Study of CSC, 81.
32
Mahbāb Sadā and Romana Bashīr. Dāemī Aman key ‘Ălamgīrīat (Rawalpindi: CSC,
1998), 7.
33
Al-Quran, Surah Ᾱle –Imrān 3: 19

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_____________________________________________________________________________________________________________________________ ____________________________________________________________________________________

34
Al-Quran, Surah Ᾱle –Inrān 3: 85
35
Mughal, Dominic, Sadā, Mehbûb and Romāna Basher. Interfaith and Social
harmony on public level (Rawalpindi: CSC, 2001),7.
36
Dāemī Aman key ‘Ălamgīrīat ( Eternal universality of peace), 4.
37
Muslim-Christian Dialogue in Pakistan: A Case study of the CSC, 40.
38
CSC. Annual Report of the CSC (Rawalpindi: CSC, 1999), 4.
39
Mughal, “From dialogue of mind to dialogue of hearts”, 18.
40
CSC, Annual Report of CSC (Rawalpindi: CSC, 2005), 12.
41
Perz, Susan and Moore Elizabeth. The Christian Study Centre and ITCF
(Rawalpindi: CSC, 1998), 3.
42
Ahmad Salīm. Religious Fundamentalism and Its impact on Minorities (Rawalpindi:
CSC, 2008), 103.
43
Mehbûb Sadā. “Objectives of the CSC Dialogue”, al-Mushīr52:3 (2010):48.
44
M Geigbles. “The religious dialogue”, al-Mushīr 26:4 ( 1974): 59
45
Mangalam JJ. “The Dialogue on Religious Dialogue” al-Mushīr 19:3 (1977):37.
46
A Journey from dialogue to practice, 7.

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