Theses. Final

A CRITICAL STUDY ON THE INTERFAITH RELATIONS
OF ABD AL-QADIR AL-JAZA’RI
BY
MUHAMMED SALIHU
DARUL HUDA ISLAMIC UNIVERSITY
KERALA, INDIA
2021
1
BY
MUHAMMED SALIHU
A dissertation submitted in partial fulfillment of the
requirements for the degree of Master in Social Sciences.
DARUL HUDA ISLAMIC UNIVERSITY
KERALA, INDIA
2021
2
‫َد ِه َوفِي َدا ِر ِه‬ ‫ِِ ِ‬
‫َد ول ِ‬ ‫ِِ ِ‬ ‫ِ ِ‬
‫الم ْسل َم م ْن َب ْع ده في َولَده َو َول َ‬
‫الم ْر َء َ‬
‫ظ َ‬ ‫(قال رسول اهلل إن اهلل عز و جل لي ـَ ْح َف ُ‬
‫وال ُدو ْير ِ‬

‫ات َح ْولَهُ)‬ ‫َ َ َ‬
‫‪3‬‬
ABSTRACT
The contemporary world has witnessed a plethora of conflicts and massacres in the
name of religion. History is testimony to the fact that all religions or divine ideologies
incarnated to the corrupted world to strengthen humanity and to create a peaceful
world of interfaith harmony. Thus, there is no turbulence in religion, but the problem
lies in its people. Abd Al-Qadir Al-Jaza’ry, a political and religious leader of Algeria,
was vibrant in joining his society against the religious fanatics and radical thinkers, as
well as the French colonialism. Rather, he accepted civilized interfaith dialogue as a
medium to connect the diverse society in a single line. He perceived that being a pious
Muslim needed to create a bond with religious ‘other’. He believed in religious
diversity and his life itself was a pivotal example for all these ideologies.
The first chapter will examine the struggle and resistance of Abd Al-Qadir Al-Jaza’ri ,
and his contributions to spirituality, politics, and quest for knowledge. The second
chapter will elaborate on the concept of interfaith dialogue, its terminologies, and the
Islamic aspect of indulging in dialogues. The third chapter will shed light on the Ideal
state of Abd Al-Qadir Al-Jaza’ri, his interfaith relations, and its relevance in post 9/11.
It will answer the question of how much his concepts have been influenced
disseminated in the contemporary world particularly in western countries.
4
‫‪ABSTRACT IN ARABIC‬‬
‫لق د ش هد الع امل املعاص ر عدي دا من الص راعات واإلب ادة اجلماعي ة باس م ال دين‪ .‬والت اريخ‬
‫شاهد على أن مجيع األديان أو األيديولوجيات السماوية جتسدت يف العامل الفاسد لتعزيز‬
‫البشرية وخلق عامل سلمي من الوئام بني األديان‪ .‬وبالتايل ‪ ،‬ال يوجد اضطراب يف الدين ‪،‬‬
‫ولكن املشكلة تكمن يف شعبه‪ .‬ويهدف هذا البحث اىل دراسة العالقات بني األديان لعبد‬
‫القادر اجلزائري عبد ‪ ،‬زعيم سياسي وديين للجزائر ‪ ،‬نشطا يف االنضمام إىل جمتمعه ضد‬
‫املتعصبني دينيا واملفكرين املتطرفني ‪ ،‬وكذلك ضد االستعمار الفرنسي‪ .‬بل إنه يقبل احلوار‬
‫املتحض ر بني األدي ان كوس يلة لرب ط اجملتم ع املتن وع خبط واح د‪ .‬ورأى أن كون ه مس لما‬
‫متنكرا حيتاج إىل إقامة رابطة مع "اآلخر" الديين‪ .‬وكان يؤمن بالتنوع الديين وكانت حياته‬
‫نفسها مثاال حموريا لكل هذه األيديولوجيات‪.‬‬
‫لذا هذا البحث يشتمل على ثالثة فصول‪ .‬الفصل األول يف بيان كفاح ومقاومة عبد القادر‬
‫اجلزائري ‪ ،‬وإسهاماته يف الروحانية والسياسة والبحث عن املعرفة‪ .‬والفصل الثاين يف بيان‬
‫مفه وم احلوار بني األدي ان ومص طلحاته‪ ،‬واجلانب اإلس المي من االنغم اس يف احلوارات‪.‬‬
‫وسيلقي الفصل الثالث الضوء على احلالة املثالية لعبد القادر اجلزائري وعالقاته بني األديان‪،‬‬
‫وأمهيته ا يف مرحل ة م ا بع د ‪ .9/11‬وس يجيب على س ؤال عن م دى ت أثري مفاهيم ه على‬
‫الع امل املعاص ر ‪ ،‬ال س يما يف البل دان الغربي ة‪ .‬وه ذا البحث يعتم د على املنهج األس تقرائ‬
‫والوض عي والتحليلي واملق ارئ‪ .‬واخلامتة ترك ز على أهم النت ائج ال يت وص ل اليه ا الب احث‬
‫خالل الدراسة‪.‬‬
‫‪5‬‬
ABSTRACT IN MALAYALAM
മതത്തിന്റെ പേരിലുള്ള ഒരുപാട് സംഘട്ടനങ്ങൾക്കും കൂട്ടക്കൊലകൾക്കും
സമകാലിക ലോകം സാക്ഷ്യം വഹിച്ചിട്ടുണ്ട്. മനുഷ്യരാശിയെ
ശക്തിപ്പെടുത്തുന്നതിനും പരസ്പര വിശ്വാസ ഐക്യത്തിനും
സമാധാനപരമായ ലോകം സൃഷ്ടിക്കുന്നതിനുമാണ് എല്ലാ മതങ്ങളും
പ്രത്യയശാസ്ത്രങ്ങളും ഭൂമിയിൽ അവതരിച്ചിട്ടുള്ളത്. അതിനാൽ
തർക്കങ്ങളുടെയും യുദ്ധങ്ങളുടെയും കാരണം മതമല്ല മറിച്ച്
അതനുഷ്ടിക്കുന്ന ജനങ്ങളുടെ കാഴ്ചപ്പാടിലാണ്. അൾജീരിയയിലെ മത
രാഷ്ട്രീയ നേതാവായിരുന്ന അബ്ദുൽഖാദർ അൽ-ജസൈറി ആധുനിക
ലോകത്തിന് മാതൃകയാണ്. വൈവിധ്യമാർന്ന സമൂഹത്തെ യോജിപ്പിക്കാൻ
മതങ്ങൾ തമ്മിലുള്ള സൌഹാർദ്ദ സംവാദത്തെ അദ്ദേഹം സ്വീകരിച്ചു. ഒരു
ഭക്തനായ മുസ്ലിം അപരനുമായി ബന്ധം സൃഷ്ടിക്കേണ്ടതുണ്ടെന്ന് അദ്ദേഹം
മനസ്സിലാക്കി. അദ്ദേഹത്തിന്റെ ജീവിതം തന്നെയാണ് ഈ
പ്രത്യയശാസ്ത്രങ്ങൾക്കെല്ലാം പ്രധാന ഉദാഹരണം.
അബ്ദുൽഖാദർ അൽ-ജസൈരിയുടെ പോരാട്ടവും ചെറുത്തുനിൽപ്പും
ആത്മീയത രാഷ്ട്രീയം അറിവിനായുള്ള അന്വേഷണം എന്നിവയിലെ
അദ്ദേഹത്തിൻറെ സംഭാവനകളും ആദ്യ അധ്യായത്തിൽ പരിശോധിക്കും.
രണ്ടാമത്തെ അധ്യായം ഇൻറർഫെയ്ത്ത് ഡയലോഗ് എന്ന ആശയത്തെയും
അതിന്റെ പദപ്രയോഗങ്ങളെയും അതിലെ ഇസ്ലാമിക വീക്ഷണത്തെയും
വിശദീകരിക്കും. മൂന്നാം അധ്യായം അബ്ദുൽ ഖാദർഅൽ-ജസൈരിയുടെ
മാതൃകാ രാഷ്ടവും മതേതര സംവാദങ്ങളും  ന് ശേഷമുള്ള
അതിന്റെ പ്രസക്തിയെയും വ്യക്തമാക്കും. സമകാലിക ലോകത്ത്
പ്രത്യേകിച്ച് പാശ്ചാത്യ രാജ്യങ്ങളിൽ അദ്ദേഹത്തിന്റെ ആശയങ്ങൾ
എത്രമാത്രം സ്വാധീനിക്കപ്പെട്ടിരിക്കുന്നു എന്ന ചോദ്യത്തിനും ഇത് ഉത്തരം
നൽകും.
6
APPROVAL PAGE
I certify that I have supervised and read this study and that in my opinion it conforms
to acceptable standards of scholarly presentation and is fully adequate, in scope and
quality, as a dissertation for the Degree of Master in Civilizational Studies.
Dr. Hashim Nadwi
(Supervisor, Dept. of Civilizational Studies)
I certify that this dissertation was submitted to the department of Civilizational Studies
and is accepted as a partial fulfillment of the requirements for the award of Degree of
Master in Civilizational Studies.
Dr. Rafeeqali Hudawi
(HoD, Department of Civilizational Studies)
7
DECLARATION
I do hereby declare that this dissertation is the result of my own research, except
where otherwise stated. I declare that it has not been previously or concurrently
submitted as a whole for any other degrees at DHIU or other institution.
NAME OF THE STUENT: MUHAMMED SALIHU
AD NO: 14533
ADRESS: MANAGATTUPARAMBIL (H)
Tel No: 7559921129
E-mail: salihunattukal@gmail.com
Signature ………………………………. Date…………………………
8
DARUL HUDA ISLAMIC UNIVERSITY KERALA, INDIA
DECLARATION OF COPYRIGHT AND AFFIRMATION OF

FAIR USE OF UNPUBLISHED RESEARCH
Copyright © 2021 by MUHAMMED SALIHU
All rights reserved.
No part of this unpublished research may be reproduced, stored in a retrieval

system, or transmitted, in any form or by any means, electronic, mechanical,
photocopying, recording or otherwise without prior written permission of the
copyright holder except as provided below:
1. Any material contained in or derived from this unpublished research
may only be used by others in their writing with due acknowledgement.
2. DHIU or its library will have the right to make transmit copies (print
of electronic) for institutional and academic purposes.
3. The DHIU library will have the right to make, store in a retrieval
system and supply copies of this unpublished research if requested by other
universities and research libraries.
Affirmed by MUHAMMED SALIHU
…………………………….. …………………………..
Signature Date
9
DEDICATION
To my beloved father (Hamza), Mother (Fathima Suhara), Brothers and my teachers

who helped me to complete this work….
10
ACKNOWLEDGEMENT
In the name of Allah, Full of Compassion, Ever Compassionate
All praises be to Allah the Lord of the Universe. Let His regards and salutations be
upon the Holy Prophet Muhammad and his family and companions.
For the completion of this thesis, I would like to thank my respected supervisor Dr.
Hashim Nadwi, for giving generously his precious time, guidance and moral support.
I wish to express my special gratitude to Usthad Shameer Ali Hudawi for supporting
me with prolific insights and careful guidance, and Rafeeq Ali Hudawi for his careful
attention, valuable suggestions, and critical assessment.
I wish to express the deepest gratitude to all my teachers, supporters, friends and one
who helped me to complete my thesis, especially my friend Adnan Zuhar from
Algeria.
May Allah, the almighty, bestow His rewards and blessings on them.
Finally, I state that I am alone responsible for the entire faults that remain in this
thesis. May Allah accept this humble attempt and make it fruitful for this life and
hereafter, Ᾱmīn.
11
CONTENTS
ABSTRACT..................................................................................................................................4
ABSTRACT IN ARABIC................................................................................................................5
ABSTRACT IN MALAYALAM.......................................................................................................6
FIRST CHAPTER........................................................................................................................16
INTRODUCTORY CHAPTER.......................................................................................................16
1.1 BACKGROUND OF THE STUDY.................................................................................16
1.2 STATEMENT OF THE PROBLEM................................................................................18
1.3 RESEARCH QUESTIONS............................................................................................18
1.4 RESEARCH OBJECTIVES............................................................................................19
1.5 SIGNIFICANCE OF THE STUDY..................................................................................19
1.6 SCOPE OF THE STUDY..............................................................................................20
1.7 LITERATURE REVIEW...............................................................................................20
1.8 METHODOLOGY OF THE RESEARCH........................................................................22
SECOND CHAPTER...................................................................................................................24
STRUGGLE AND RESISTANCE OF ABD AL-QADIR AL-JAZA’RI....................................................24
2.1 BIOGRAPHY AND QUALITIES: A SHORT VIEW................................................................26
2.1.1 Education................................................................................................................27
2.1.2 Marriage.................................................................................................................29
2.1.3 Extraordinary Qualities...........................................................................................30
2.2 FORMATION OF ATTITUDE............................................................................................31
2.2.1Influence of Family..................................................................................................31
2.3 JOURNEY.......................................................................................................................32
2.3.1 Egypt.......................................................................................................................33
2.3.2 Damascus...............................................................................................................33
2.3.3 Baghdad..................................................................................................................33
12
2.4 THE BEGINNING OF POWER..........................................................................................34
2.5 EARLY PHASE OF ACTIVISM...........................................................................................35
2.6 THE ESTABLISHMENT OF ALGERIA.................................................................................36
2.7 SURRENDER...................................................................................................................38
2.8 ARMED STRUGGLES OF ABD AL-QADIR AL-JAZA’RI.......................................................38
2.9 RENOWNED DISCIPLINES...............................................................................................40
2.9.1 Sheikh Thohirul Jazaeri...........................................................................................40
2.9.2 Abdu Razaq Baithar................................................................................................40
2.10 MYSTICAL LIFE OF ABD AL-QADIR AL-JAZA’RI..............................................................41
2.10.1 Days in the prison.................................................................................................41
2.10.2 In Abvaz................................................................................................................42
2.10.3 Damascus.............................................................................................................42
2.11 MYSTICAL CONCEPTS OF JAZAIRI.................................................................................43
2.11.1 Unity of being.......................................................................................................44
2.11.2 Free will concept..................................................................................................44
2.11.3 Mutuality of God and Human...............................................................................45
2.12 WRITINGS OF ABDUL QADIR JAZAIRI...........................................................................45
THIRD CHAPTER.......................................................................................................................47
INTERFAITH DIALOGUE AND RELIGIOUS PEACE BUILDING: AN ISLAMIC PERSPECTIVE...........47
3.1 INTERFAITH TERMINOLOGIES........................................................................................49
3.2 TYPES OF DIALOGUE......................................................................................................51
3.3 HISTORICAL NARRATIVE................................................................................................52
3.4 FROM DIALOGUE TO PRACTICE.....................................................................................54
3.5 NEW DEVELOPMENT IN INTERFAITH DIALOGUE...........................................................55
3.5.1 Post September 11.................................................................................................55
3.5.2 Post Holocaust........................................................................................................56
3.6 ISLAMIC PERSPECTIVE...................................................................................................57
3.6.1 Prophet Muhammad’s engagement with the people of other religion..................58
3.6.2 A common Ground.................................................................................................60
3.7 QURANIC METHOD........................................................................................................60
3.8 EXTREMISM AND RELIGION...........................................................................................62
3.9 TOLERANCE AND JUSTICE..............................................................................................62
3.10 NEED FOR CIVILIZED DIALOGUE..................................................................................64
13
3.11 RELIGIOUS DIALOGUE IN INDIA...................................................................................65
3.11.1 The contributions of Sufis.....................................................................................67
FOURTH CHAPTER...................................................................................................................68
INTERFAITH RELATIONS OF ABD AL-QADIR AL-JAZA’RI: RELEVANCE AND PRACTICE IN 21ST
CENTURY.................................................................................................................................68
4.1 MIGRATION AS THE WAY OF RESISTANCE.....................................................................70
4.2 JIHAD AS ‘GOOD WAR’..................................................................................................71
4.3 HUMANITARIAN ENGAGEMENT....................................................................................72
4.3.1 Army.......................................................................................................................73
4.4 DAMASCUS INCIDENT; A LANDMARK IN THE HISTORY.................................................74
4.4.1 Aftermath of Massacre...........................................................................................75
4.5 FORMATION OF A PLURALISTIC SOCIETY.......................................................................76
4.6 THE IDEAL STATE OF INTERFAITH..................................................................................77
4.7 PROTECTION OF PRISONER’S CODE...............................................................................79
4.8 CIVILIZED DIALOGUE.....................................................................................................80
4.9 INTERFAITH PRACTICES: AN ANTIDOTE TO VIOLENCE...................................................81
4.10 ABD AL-QADIR IN THE EUROPEAN IMAGINATION.......................................................83
4.11 INFLUENCE IN WESTERN COUNTRIES..........................................................................84
CONCLUSION...........................................................................................................................86
Bibliography............................................................................................................................89
14
TRANSLITERATION TABLE
Arabic Unicod Arabic Unicod

Letter e Letter e
‫ا‬ a ‫ط‬ ṭ
‫ب‬ b ‫ظ‬ ẓ
‫ت‬ t ‫ع‬ ‘
‫ث‬ th ‫غ‬ gh
‫ج‬ j ‫ف‬ f
‫ح‬ ḥ ‫ق‬ q
‫خ‬ kh ‫ك‬ k
‫د‬ d ‫ل‬ l
‫ذ‬ dh ‫م‬ m
‫ر‬ r ‫ن‬ N
‫ز‬ z ‫و‬ W
‫س‬ s ‫ه‬ H
‫ش‬ sh ‫ي‬ Y
‫ص‬
15
FIRST CHAPTER
INTRODUCTORY CHAPTER
1.1 BACKGROUND OF THE STUDY
Well acclaimed British atheist and evolutionary biologist Richard Dawkins has
illustrated in his prominent book ‘God delusion’ 1 a picture of terrorist attack on World
Trade Center with a sign of wrong, entitled with an exclamatory sentence that ‘if there
is no religion!’. In this highly thoughtful picture he argue that religion is the supreme
course of every violence and attack, and obviously by showing this unique picture he
try to highlight Islam by covering it with the scarf of terrorism and violence.
Moreover, after the domination of modernism and secularism in European countries
their mainstream media tend to accelerate the casting of anti-religious factors
particularly against Islam to portrait their liberal amendments and timely
advancements.
1
God delusion is the magnum opus of well renowned atheist and scientist Richard Dawkins, and also
its second best seller in Amazon, in this book he argue that belief in god is delusion, it provoke us to
blind belief neglecting the competent evidences. Originally it was published in 2006.
16
However, Islam is the religion of peace and tolerance, it doesn't support any violent
interference on the religious other. Quranic verses “Say O’ Mohammed, O’ people
come to a word that is common between US and You” 2 is testimony to the fact that in
a pluralistic society Muslims Should be in agreement with them, and don’t violate
rules of others. Prophetic tradition and the glorious history of the early Islamic
scholars are great role model for rigorously following these values and ethics of
interfaith relations, but in the modern era Islam has been illustrated as the religion of
supporting terrorism, violence and injustice.
It is worth saying that after9/11 attack media and biased post-truth academic
deliberations have focused only on the terrorist attacks of Muslim name holders even
though it is the creation of some anti-Muslim activist for certain political benefits. The
researcher perceive that the struggle and interfaith relations of Emir Abd Al-Qadir
Al-Jaza’ri is a gorgeous antidote to eliminate these misconceptions and
misinterpretations of Islamic factors especially in the political level and the field of
war with people of other faith.
His Prisoner’s code and concept of good war is a prominent work in the field of
‘jihad’ which was seemingly misconstrued in the mysterious arena of atheists and
anti-Islamic fellows. Furthermore, he was highly renowned religious scholar and
political leader of Algeria, and he could to lead a military campaign against the well-
equipped European army with constrained tribesmen of Algeria.
In the present time he is well known for protecting human rights, especially for
safeguarding Christian community of Damascus in 1860. Another astonishing feature
is that he could to combine religious power and political authority that trigger to say
2
Aalumran 64 (3:64)
17
about him “Saint among princes and the prince among the saints”. The practice of
fundamental religious factors in political field and military campaigns made him
distinct from other Islamic rulers.
He strongly believed that the fight against ones anger and revenge, violent passion of
hatred and free from egotism is the greatest jihad, not the physical combat (Small
Jihad).The study about the political life and interfaith relations of Abd Al-Qadir Al-
Jazari will help to heal the injuries that affected in defending the Jihad against the
religious other and concept of good war.
1.2 STATEMENT OF THE PROBLEM
Al-Jaza’ri is a prominent figure in the history of African civilization and their struggle
against colonialism and imperial powers. Therefore there are a plenty of works
discussing about his biography, politics, ideologies, spiritual engagements and
personal life. Even though, there is no much study that present Abd Al-Qadir Al-
Jaza’ri as an antidote for the contemporary Jihadist movements like Daesh and reveal
what Islam meant by Jihad and how it would be conducted. There exist a widespread
allegation that the non-Muslims particularly in Muslim dominant lands are very
oppressive, some perceive it as the religious law, and therefore this area of
deliberation would be clarified from this study about Al-Jaza’ri.
Furthermore, when Studs Turkel called World war second in which 75 million people
were brutally killed, as good war, many of academic scholars agreed with him in this
concept, like that there is no much studies that recognize Algerian struggle and
resistance in the frame of Good War.
1.3 RESEARCH QUESTIONS
18
 How the political and spiritual legend Al-Jaza’ri was formed and which were
his prominent models of struggle and resistance and spiritual engagements?
 Why the Interfaith dialogue is necessary today, and what is Islamic stand in
forming Interfaith?
 What were the profound ideologies of Abd Al-Qadir Al-Jaza’ri in interfaith
relations and how it becomes relevant in contemporary scenario?
1.4 RESEARCH OBJECTIVES
 To elucidate the eminent struggles and resistance, political strategies and
spiritual engagements of Abd Al-Qadir Al-Jaza’ri.
 To identify the need for interfaith relation in contemporary world and what
Islam says on it.
 To shed the light on the relevance of Abd Al-Qadir Al-Jaza’ri’s interfaith
strategies in present time and to illustrate the future of Muslim world.
1.5 SIGNIFICANCE OF THE STUDY
A peep into the present challenges of Islam, not only in global level but also in local
sphere, will expose the fact that Jihad is a profound weapon of many anti-Islamic
activists to frazzle the fast growing followers of Islam. Actually the contemporary
terrorist organizations and Jihadist groups are not Islamic, but it is the formation of
some mysterious black hands. That is why, this study would be a great antidote to
theorize what Islam meant with Jihad and concept of interfaith relations by analyzing
the struggle and resistance, and interfaith relations of Abd Al-Qadir Al-Jaza’ri.
It is a common trend that people understand the politics and spirituality in to different
poles, but actually its combination is what Islam meant by a real devotee, those people
19
who combine these fields is very rare. The researcher has included Al-Jaza’ri into this
frame and analyses his policies in protecting non-Muslims along with Muslims. So
this study will expose the deep interconnection between spirituality and politics.
Islam-phobia is another stanchion which come against Muslim especially through the
media platforms, so this study the reign of Al-Jaza’ri and establish how the Islam
become the religion of peace and tolerance.
1.6 SCOPE OF THE STUDY
There are many different types of narratives on the struggles of Abd Al-Qadir Al-
Jaza’ri, this work is focused only on the historical perspective with analysis on
contemporary trends in defining Jihad and interfaith. This will cover the history of his
struggle and observe his aspects towards the non-believers especially in war. As the
part of studying his policies, this work will shed the light on the geographical and
social condition of 19th century.
1.7 LITERATURE REVIEW
There is no room for doubt that the life and ideologies of Abd Al-Qadir Al-Jaza’ri has
influenced around the world particularly in some European countries. Therefore, a
plenty of works have been published on his political struggle and resistance, however
in the time of misconstruing jihad and Islam there no so much study which presents
Al-Jaza’ri an antidote and popular symbol of interfaith relations and peaceful concept
of war.
‘Commander of the faithful; the life and times of Amir Abd Al-Qadir ’ written by
John W Kiser is an eminent work which describes the biography of Al Jaza’ri, it
focuses on his struggle with the French colonialism that occurred in Algeria. The
20
author has divided the book into three parts, all the parts are going through historical
narrative. The first part is about the genealogy and geographical and political
condition of Algeria along with his personal development, in second part the author
describes about his thought-provoking strategies in building an Islamic nation and the
ideologies that he received during the war against colonial powers, in third part he
explains the exile and migration of Al-Jaza’ri and his innovative involvement in their
politics. Furthermore it is a mere biographical sketch, therefore it doesn’t introduce
him as a symbol of peace and interfaith.
‘The spiritual writings of Amir Abd Al-Qadir ’ of Michel Chodkievicz is another
work which explicitly elaborate the motive behind the courage and success of Al-
Jaza’ri , it emphasize that the real political leader must needs a great insight in
religious duties and spiritual experiences along with strong capability in maintaining
common peoples affairs. According to this book it mainly consists of 39 chapters
translated from the teachings of Al-Jaza’ri with superb commentaries of his Shake and
great spiritual teacher Ibnu Arabi. It is worth saying that the Ibnu Arabi and Imam
Gazzali have influenced Al-Jaza’ri into great extent. His similarity with them in
defining Sufism, politics, Islamic state and temper towards people of other faith can
be found in his spiritual engagements in 19th century. Moreover, this book couldn't
combine politics and Sufism in one sphere, rather it focused only on his spiritual
aspects.
‘Amir Abd Al-Qadir; pioneer of Algerian struggle’ of Dr. Yahya Bu Aziz deals with
his political ideologies and diplomatic relations. It is one of prominent book to analyze
his diplomatic relations focusing on his methods of struggle and resistance.
Furthermore, the author has explained about his literary skills especially in poetry, to
21
establish this point of view he has brought his poems and literary works in one
chapter. One who read this book would assure that Al-Jaza’ri was the master of all
arts. However the author has brought only the eye popping abilities of Al-Jaza’ri in
politics, literature, and personal life therefore it didn't quench on who want to research
on his concepts and ideologies in Jihad and interfaith relation.
In the 19th century European colonialism widely spread along the world, meanwhile
many Muslim revolutionary leaders accepted distinct way of protest appropriate to
their geographical area, to protect the community from its quagmire. The article of
July Blalak entitled ‘the migration of resistance and solidarity; Abd Al-Qadir Al-
Jaza’ri promotion of Hijra’ envisages the question of how Al-Jaza’ri resisted
colonialism and could to achieve acceptability’s along the world. In this article he
presented Al-Jzaeri as a political strategist who used Islamic concept to encourage the
people and a bright thinker who accepted distinctive humanitarian approaches in the
struggle. He argued that Hijra is the only means to redemption, Jihad of pen is more
important than Jihad of sword and the migration is a profound element of Jihad.
The article of Benjamin laude Brower entitled ‘The Amir Abdul Qadir and the ‘good
war’ in Algeria, 1832-1847’published in Studia Islamica is a groundbreaking work in
which he perceive the struggles of Al-Jaza’ri as ‘good war’. Actually, after the World
war II ended in 1945 academic scholars called it as a ‘good war’ because even though
thousands of people were killed brutally it has brought a drastic change in the world
and taught people to fight against fascism and corruptions.
Similarly, the author brings the Algerian war to this frame. History is testimony to the
fact that the conflict in Algeria was a brutal war, but the scholars particularly Muslims
wants to remember this dark age only to observe strategies of Al-Jaza’ri in resisting
22
colonialism, Humanitarian approaches in struggles which symbolize what Islam
intend by Jihad, and in his interfaith relations.
1.8 METHODOLOGY OF THE RESEARCH
In this work the researcher will focus on the qualitative method based on Library
materials such as books, researches, articles and journals. The nature of this study is to
analyze the historical studies, and contemporary articles on Jihad and misconstrued
Islamic concept of humanity and peace and bring new strategies to cure this injuries
with the profound concepts and life experience of Abd Al-Qadir Al-Jaza’ri. The
exegesis of Quranic Ayaths would be depended on Thafsir Mafathih ul Gaib of Imam
Fakhrudhin Razi. The researcher will receive descriptive style while explaining the
ideologies of Abd Al-Qadir Al-Jaza’ri and will change to analytical style while
contributing new strategies and innovative aspects to understand the real Jihad from
the misinterpreted one and major reasons of misinterpreting Islam with some
mysterious academic interferences.
In this research some prominent interviews of great Islamic Scholars and debate of
religious scholars with Scientists would be depended. Furthermore, the researcher will
collect some historical documents in time of 19 th century to understand the political
conditions and social culture prevailing in that time.
23
SECOND CHAPTER
STRUGGLE AND RESISTANCE OF ABD AL-QADIR AL-

JAZA’RI
Al-Jaza’riIn the time of exceeding political, cultural social violence, a deliberation on
the pivotal concepts of Abd Al-Qadir dealing with his struggle and resistances for the
formation of an affluent nation with highly acclaimed Islamic values and spiritual
awakening that replace with awkward western concepts of the so-called modern
nation, have much relevance in the contemporary world. This set of ethical and moral
dogmas encouraged civilians of Algeria to join hands under his glorious flag to fight
against colonial invasion and anti-human assaults. The post-modern era has witnessed
distinct types of struggles and defense mechanisms. It may vary according to variant
time and space. However, Al-Jaza’ri’s theories and activities are still alive in the
24
academia3 and they are being practiced in the West in particular and the rest of the
world.
In the case of Abd Al-Qadir Al-Jaza’ri, he applied some tactful forms to emancipate
his state from colonial degradation, while he fortuitously became the leader of some
tribal people and joined hands with them. He enacted some orders to keep the
prosperity of local people and provoke them for the ‘Good war’4. Some fabulous
components of his ideologies such as Humanism, peace, and interfaith relation gave
him a precious place in past and present equally. Apparently, another point of
attraction is that he brought spirituality and politics together. Deep speculation in the
life of Al-Jaza’ri will establish these points of view. This puts forward the importance
of the overwhelming influence of a spiritual leader with an important role in the
politics as the ancestors of Muslim Ummah did in their reign after the very death of
Prophet Muhammed (s). Absolutely, his act of combining politics and spirituality in
one line with certain policies made him different from others5.It is obvious that to shed
light on the life journey of Abd Al-Qadir Al-Jaza’ri along with his prominent aspects
in the political fights and spiritual struggle, is parallel to solve the present sick-off
circumstances.
3
Abd Al-Qadir Education Project (AEP), is one of the thriving institutions founded in 2009 by Kathy
Garms and John Kiser who were inspired by the legendry story of Abd Al-Qadir Al-Jaza’ri. Abdul Qader
'values in action' indicate the formation of Abdul Qader as the icon of courageous religious, military,
and ethical leadership. This project also aims to benefit the students and activists from the story of
Abdul Qader. They think that Abdul Qader as a pious and deeply conservative Muslim, his concept of
'True Jihad' and 'Good War', can inspire all the people in the world to think differently about the
meaning of Jihad.
4
American writer Nicholson Beker ended his book ‘Human smoke' on the event of World war second
with a thought-provoking question 'Was it a good war?’. Academicians debated on this question and
concluded that some war could be ‘Good’ if it is desirable targets.
5
Spiritual politics is one of the relevant political strategies of the present time, the book by Corinne
McLaughlin entitled ‘Spiritual Politics: Changing the World from the Inside Out' published in 1994 is
one of eminent works in the field of spiritual politics.
25
This chapter primarily aims at explaining the life journey of Abd Al-Qadir Al-Jaza’ri
and his social environment that triggered him to form an idealistic hero in the history
of the nineteenth century. This chapter will also disclose his eminent concepts in the
struggle with religious others in particular and French colonialism and anti-human
invasion in general. It is very clear that his socio-cultural situations may have shaped
him to build up certain theories that raised his relevance globally 6. To identify these
influences this chapter will also scrutinize the social condition of Al-Jaza’ri in the 19 th
century, the perception of prominent scholars and political leaders who lived there,
and his precise engagement towards them.
2.1 BIOGRAPHY AND QUALITIES: A SHORT VIEW
Abd Al-Qadir Ibn Muhyaddin Al-Hasani, Islamic scholar, vigorous diplomat, spiritual
guide, and the leader and the promoter of Algerian struggles, was born in 1808/12237,
near the near the town of Mascara. Abd a l - Qadir Al-Jaza’ri’s father Muhyudin had
married four women. Abd Al-Qadir was the second son of his third wife named Zuhra
Binth Mohammed bin Dauhathul Hasaniyya. She died when he was eight years old.
His birth was to a prestigious family among the society with their elite hood, ancient
tradition, and religious belief. His family was known as Banu Hashim Al-arabi and he
was known as Murabitheen. Everyone respected them because of their greatness and
the role of his family in the social and economic developments of different tribes of
his land. His family often came forward as a judicial court to solve the turbulent
6
In ‘Social influence theory’ Kelman (1958) has stated that an individual's attitudes, beliefs, and
behavior or culture are influenced by others through three processes: compliance, identification, and
internalization.
7
Some sources have demonstrated that he was born in 1222/1807
26
problems pertaining to several sects. Furthermore, they weren't selfish in public
matters, they shared their food with poor people, and they handed over their abundant
education with the seekers of knowledge. This nature of behavior adorned their place
in the heart of every individual in the community.
They were the main authority of religious institution affiliated to Qadiriyya Tariqa8
(Sufi brotherhood), who claimed themselves as the descendants of Muhammed
through Idris Fez9. His father Muhyuddin Musthafa was the first regional head of this
institution. Abd Al-Qadir Al-Jaza’ri got an honorary name Al-Hasani relating to the
name of Iman Hasan. These socio-cultural circumstances gave him a prestigious place
among his contemporaries. In the early ages, he lived in Oued Al-Hammam in his
father’s Zaviya, which became a gorgeous place of thriving communities in the 19 th
century.
2.1.1 Education
Like Al-Jaza’ri’s family custom, he acquired Islamic traditional education especially
Islamic jurisprudence, Arabic grammar, theology, prophetic tradition, Islamic history,
and spirituality. At a very small age, he by hearted Holy Quran and engaged in the
vibrant discussions on the most controversial issues of his time. This fetches him an
eminent reputation in society. After the completion of by hearting Quran, he got the
title of Hafiz. Before the very beginning of his higher education, he started to seek the
primary chapter of spirituality and made some magnificent visions to uplift the
8
The Tariqa got its name from Abdul Qadir Gilani (1077–1166, also transliterated Jilani), who was a
Hanbali scholar from Gilan, Iran. The order relies strongly upon adherence to the fundamentals of
Islam.
9
His full name is Idris Bin Abdullah who is also known as Idris the elder. He is the founder of Idris
dynasty in the northern parts of Morocco. He lived between 745-79. He was the grandchild of Hasan,
who was born to Ali and Fathima. He is regarded as the founder of Morocco.
27
Muslim community from the injuries effected by colonialism and to bring the right
values of pure Islam.
Moreover, in the sixth age, he went to Oran10 which was famous for talented workers
and fantabulous scholars. His father wondered about his son's exceptional qualities in
his very childhood. When he was seven years old, his father sent him to Sheikh
Ahmad bin Tahir, leader of Arzae. Ahmad bin Tahir was a well-acclaimed scholar in
European culture. He welcomed Abd Al-Qadir into his Madrasa and firstly guided
him in the education of geography. And later indulged in teaching him important
Islamic civilizations and differentiate its values from European culture. Through these
lessons, he recognized fundamental principles and values that a Muslim should be
aware of in a secular state, or in the circumstance of dealing with non –believers.
He studied geography and history also from other scholars like Al-Masudi 11 and Ibn
Qaldoon. Within days he became Ibn Qaldoon’s favorite student and gained a deep
awareness of the culture and civilization. Overcoming the natural geographical
boundaries he travelled through different scholars aiming to achieve each genre of
knowledge from a well-acclaimed scholar in that field. Surely, his journey through
European countries and scholars may have illustrated his concept of interfaith.
When Abd Al-Qadir was fourteen years old, he had completed physical, logical, and
mental qualities of his age. At that time, his father sent him to Wahran (Oran, known
for the birthplace of Rai folk music) to seek knowledge under the protection of Sheikh
Ahmad Ibn Khauja. It was when the Turkish government appointed his father under
their ministry of administration with a certain duty. After one year, he returned to
10
A coastal city located in the northwest of Algeria.
11
Arab historian and geographer. He was known as the 'Herodotus of Arab'. He lived in the tenth
century in Bagdad and traveled to many countries.
28
Quitanath to continue his studies there. His father had already decided to make his life
more meaningful and so he sent him into various scholars to gain deep knowledge in
various subjects.
During his path of seeking religious knowledge, Abd Al-Qadir didn’t forget to search
for the books of philosophy, Maths, and Geography, most of these lessons were from
the leader of Arrue, Sheikh Ahmad bin Tahir al Butaivi. He went there after studying
that Ahmed Ibnu Tahir is well talented in his days for having immense knowledge in
Maths and Geography. Abd Al-Qadir’s journey for knowledge in different areas of
education in Wahran continued for two years.
He set out on the Hajj, the pilgrimage to Makka, in 1825. It was another turning point
in his life, where he could met many scholars and blessed with the visit of religious
Sufis and explored the landscape and native culture of different societies. On his way,
he met with Imam Shamil12 and discussed for a long time the problematic issues of the
Muslim world. Seemingly, this meet-up increased his courage to continue in the way
of acquiring education and actively work for Muslims in a humanitarian way.
After the pilgrimage, he went to Bagdad 13 and Damascus14, where he visited well-
reputed Muslim scholars and Sufi, such as Ibn Arabi 15 and Abd Al-Qadir al-Jeelani,
who had extensive followers in Algeria. These holy visits cajoled him to stand
strongly for the well-being of society. He became enlightened by reading their books
12
He was a political leader and Abdul Qadir’s role model in spiritual politics. He was Shaikh in
Naqshabandi Sufi Tariqa. His struggle and resistance against the Russian military are well known in
history. He lived in the nineteenth century. He died in Madeena.
13
Presently, Bagdad is the capital city of Iraq and the second-largest city in the Arab world with an 8.1
million population. It is situated alongside Tigris where great civilizations like Babylon, Akkadian, and
Sassanid emerged.
14
Damascus is the capital city of Syria which was known as Sham in Islamic history. Now it is the largest
city in the country.
15
He is well known Sufi Scholar in the Muslim world. He was born in Spain in the twelfth century.
During his life, he contributed more than seven hundred works. He is well known for mysticism,
philosophy, and Islamic thoughts.
29
especially in the field of Sufism. On the way back, he observed the changes in Egypt,
where Muhammad Ali Pasha who is known as the founder of modern Egypt brought
new values and laws. It’s worth saying that this journey gave him the inspiration to
stand strong and take major discussions in life.
2.1.2 Marriage
Abul Qadir Al-Jaza’ri’s father Muhyaddin began to seek a bride for his son in the
exact time of necessity. He started to search for a mature girl like his own daughter,
enriched with spiritual knowledge and political activism. Eventually, he found the
daughter Of Abd Al-Qadir’s uncle as his son's wife. She was well known for her
goodness of appearance, behavior, and highness of the family chain. In later periods
both joined their hands and worked together at each pace.
2.1.3 Extraordinary Qualities
Abd Al-Qadir’s father Muhyuadin believed that to become a better person and for
self-development, one should acquire basic leadership qualities. Therefore he desired
to make his son qualified enough to take the responsibility of a community. Along
with leadership qualities he maintained to raise him as a polymath. Therefore he began
to teach horse riding, archery, fighting, and decision making. Surprisingly Abd Al-
Qadir showed immense skills in these activities. He was skilled to touch the shoulders
of the horses with his chest and putting one hand on the back of the horse and jump to
the other side. He earned the ability to ride on horses with its most possible speed,
jumping across the fire with a horse, and standing on its back with naked legs.16
16
Abdurazaq Ibnu Sabae, Al Ameer Abdulqader Al Jazaeri Vadabuhu, Muassisathu Jaezathu Abdul
Azeez Sauood Ul Babitheen li Ibdaei Shieri,p:13
30
After the time of research in materialistic and religious knowledge, he would go
hunting with two or three of his Servants. He had extraordinary bravery in hunting
than his teenagers. He trained his mind to be set for various kinds of activities only
after having religious deeds and activities. The beginning of every activity was in the
name of Allah and end with his praises. This habit increased his power and belief to a
great extent. All these greater attributions made him an influential leader for a vast
kingdom of Islamic civilization and culture. He put into practice some brilliant
strategies for the political and educational wellbeing of the community with
overwhelming Islamic values.
2.2 FORMATION OF ATTITUDE
Before systematic education is formed in the world, only the children of an elite
family of the decedents of educated fathers were given the proper access to education.
Most people will acquire their primary religious and material education alike from
their father, then they will prepare for a long journey to distant areas in order to their
economic, social, physical, and mental advancement. Just like every student Abd Al-
Qadir his primary education from his father. While this education he didn’t forget to
by heart holy Quran, following the way of great religious scholars. However, some
anthropologists and historians demonstrated that he studied the very basic lessons of
humanity from his grandfather.
31
As Bandura17 stated with Social learning theory18 (Bobo-doll experiment), Abd Al-
Qadir’s attitude and behavior were formed from his family background, where he
spent most of his childhood learning and exploring, and engaging in moral activities.
On the other hand, backwardness and cruel activities made by colonialism in Algeria
inspired him to understand the current social construct and take precautions and new
strategies to fight for the well-being of the society.
2.2.1Influence of Family
Abd Al-Qadir was born to a family bounded by religious beliefs and political power.
His father Muhyuddin was an important saint among the natives, who took their
leadership and led the army in the years 1812-1871. Naturally, his people gave him
respect and honour. Therefore, Abd Al-Qadir was given dignity and privilege among
his contemporaries. Through his poems19 he often proudly claimed that he is the son of
prophet Mushammed (S). The status of high birth incited him to work for the well-
being of his community and especially for society. Thus, it increased people’s
credibility in choosing him as their vibrant leader to fight against colonialism.
The role of society, religion, and family is indispensable in shaping a person’s
behavior. He can be count in the line of right leaders who were chosen by almighty to
serve his community. According to him, he started his journey in seeking knowledge
towards distant countries from his twelfth age.
2.3 JOURNEY
17
Albert Bandura is a Canadian American psychologist; he has sufficient contributions in the field of
social psychology including social cognitive theory, personality psychology. He is well known for Bobo
doll experiment through which he demonstrated observation learning.
18
This theory argues that new behavior can be acquired by observing and imitating others, it states
that learning is a cognitive process that occurs in a social context.
19
Like, ‫فمن في الورى يبقى يطاولنا قدرا‬ ‫ابونا رسول هللا خير الورى طرا‬
32
In 1241 (Hijra) Abd Al-Qadir’s father Muhyuddin wanted to perform hajj with his
son. They selected their route for hajj from sea, lands, and deserts. They began their
journey from Wahran on foot, walked through the valley of the shelf, and crossed
Hamzait, Constantinople20, and from there they reached Thoons. Their travel was very
different from ordinary, they had a great purpose to continue journey seeking
knowledge and joining relations. They stopped in all the towns and cities to meet their
brothers and friends who loved them. From Thoons, they entered the sea towards
Alexandria, and they visited Abul Abbas Al Mursi21 and Abul Hausain. After
spending some time with these talented scholars they moved towards Cairo.
2.3.1 Egypt
After fifteen days of Continuous travelling, both of them reached Alexandria, and
spent there a few days and travelled towards Cairo. During the journey, they visited
the governor of Cairo, Ali Basha, and after that, they went to the palace of
Muhammad Ali. After, they visited the shrine of Ibnu Abdullah Al Sikandaree, one of
the sheiks of Shaduliya chain. They visited the ancient mosques of Cairo and met the
scholars of the city like Sheikh Ali bin Muhammad Ali and discussed the ancient
tradition of Cairo and its glorious religious symbols. Abd Al-Qadir was honored with
a bundle of gifts by the governor of Cairo and the governor asked his advice to
implement new laws for reorganizing his army in his territory.
2.3.2 Damascus
20
Constantinople was the capital city of the Roman Empire, Byzantine Empire, and the largest and
richest urban center in the Eastern Mediterranean Sea during the late Eastern Roman Empire.
21
Abul Abbas Al Mursi (1219-1287) was a Sufi saint from Andalus, who later moved to Alexandria,
Egypt, and now is called one of four master saints in Egypt.
33
After having rest in Egypt, they travelled with the caravan of Egypt and reached Suez
Canal. They travelled through the red sea, Jeddah, and reached Makah. After
performing Hajj, they travelled towards the city of Prophet Muhammad's Medina and
visited the shrines of the prophet's followers (Sahaba). Returning from Makah they
travelled towards Damascus and visited the shrines of saints and talked with the
scholars who were famous at that time. Here, he met with Sheikh Khalid Naqshabandi
and became a member of Naqshabandi chain.
2.3.3 Baghdad
From Damascus, they went to Baghdad to visit scholars and from thereAbd Al-Qadir
received the follow ship of Qaderiyya chain from Sheikh Muhammad Keelani. Both
of them heard a part from Bukhari in the mosque of Banu Umayya from the famous
scholar Abdurahman al Kareezi who is known as the leader of Sheikh of Muhyadin.
Abd Al-Qadir and his father went to Baghdad and visited the shrine of Abd Al-Qadir
Jilani. They met with the governor of Baghdad, Mohammed Zakariyya. Abd Al-
Qadir’s father Muhyadin used to wear a piece of cloth (it was a symbol for accepting
the Triqat) Qaderiyya from Usthed Naqeeb Ashraf, and after few months they traveled
to Sham (presently in Syria).From sham, they traveled to Medina, and then Makah,
and they performed Hajj for the second time.
2.4 THE BEGINNING OF POWER
The Algerians wrote a plethora of letters and direct meetings with Muhyadin
requesting him to become their governor and lead their army, but he let it out because
of his age and physical weakness. He suggested them to appoint Abd Al-Qadir Al
Jaza’ri as their governor. His charismatic personality and leadership power had been
34
already proved. Therefore, they agreed with this humble request and sent letters to
Abd Al-Qadir Al-Jaza’ri to come and take their responsibility, by returning from
Qaithanath.
Then Abd Al-Qadir was fighting against the French army in a region at Pheleb. When
he heard the news of his selection and the pressing need of the Algerian Army, he
returned to the camp. All of nation had gathered near a tree, Abd Al-Qadir Al-Jaza’ri
sat beside the tree. His father agreed with him as their leader firstly and he prayed for
his good administration throughout the region of Algeria and he entitled him as
Nasirudin (The helper of religion). Although his father, his brothers, and family
members did the Baiath22 (it was a process to ensure his support and recognition as a
leader), after those leaders, scholars, and all important people did the Baiath
respectively. It was on 13 Rajab1248, Hijra.
After the Baiʿth of scholars and prominent leaders, all the tribes were called upon for
the agreement. The whole tribe and its leaders arrived there and the common Baiʿth
held there at the floor of the mosque of Muasear. Later the Abd Al-Qadir was called
Amirul Muʾmin (Commander of the Faithful).
After the Baiʿth, they went to the mosque, and prayed with the people, and spoke to
them. In the speech he revealed his agenda with the elegant narratives of Quran and
Sunnah; he ordered them to obey the rules of Islam, to sustain in the path of Allah,
and to ready for the war in the path of Allah,
2.5 EARLY PHASE OF ACTIVISM
22
It’s an Arabic word for making an agreement with something or someone
35
Abd Al-Qadir's strong discontent with the ruling government increased in the time of
awkward Turkish rule in the early nineteenth century. For 300 years Algeria was
under the complete power of the Turkish regency. At that time Turkish military had
been mainly occupied in the major coastal parts of Algeria. They focused on
collecting land taxes to maintain the expenses of military expeditions. Rather, they
couldn’t accomplish the pressing need of citizens and they did nothing for the
infrastructural development and social innovations. This kind of aspect (drain theory)
triggered a Sufi revolt against the Turkish government.
In 1830, the French army invaded Algeria and succeeded in overthrowing the Turkish
government easily without happening any large military conflicts. Due to their
ignorant attitude towards citizens, they couldn't achieve any native support and
assistance to resist the French invasion. On the other hand, when the Turkish
government was overthrown, native people came forward to resist the French invasion
and earn power.
For the relentless struggle, they got support from the Moroccan Army. Even though
they retrieved their army in the middle of growing the struggle, the Algerian army
continued to resist under the vibrant leadership of Muhyuddin. After he died in 1833,
his son Abd Al-Qadir achieved outspread support from native people to take their
responsibility. In the very beginning of governance, he explained the scope and need
of anti-colonial resistance with religiously grounded policy, where he encouraged
every citizen to be united in the fight against the non-Muslim occupiers. In 1832 he
transformed Mascara, situated in the center of Oran province, as the center of the
36
military operations. Apparently many tactful operations are occupied here with
continuous success. 23
As the result of continuous struggle, the French government negotiated the 'Demichals
treaty’, which recognized Abd Al-Qadir as the leader of Oran province. Later, he
extended his sphere of control to central Algeria by negotiating with the leaders of
rebel tribes. This collaboration benefitted to build up a massive army and earn more
control in Algerian provinces. In 1839, a serious fight took place between the Algerian
army and the French government, the feeling of subtle victory gave them a great
inspiration to set a wide strategy to defeat Abd Al-Qadir and conquest Algeria.
2.6 THE ESTABLISHMENT OF ALGERIA
Most of the people of his region made a contract with him through the law of Baiʿth.
This increased Abd Al-Qadir’s self-confidence, and he started to establish a nation.
Therefore, he extended his power on the base of tribal groups by bringing them into
his line of control. Furthermore, his supreme aim was to establish an Islamic nation,
where Islamic judgments, justice, the value would be practiced properly. With
kindness and a humanitarian attitude, he united other tribal groups who stood against
him. Abd Al-Qadir categorized power under certain ministries, such as the ministry of
home affairs, military, Awqaf24, economy, and judgment, for the well going of the
administration.
Obviously, Ameer nominated scholars to the council regarding their knowledge and
experience in politics and Islamic law and order. Piety was one important thing that
became the main abstract factor for the selection. He consulted with this council as the
23
Britannica, History of Algeria, by Abdel Qader Chanderli and Keith Sutton
24
Awqaf is a ministry for Islamic affairs, under this ministry, several programs for spiritual
enlightenment, religious education, and Hajj pilgrimage packages would be maintained.
37
first four caliphs of Islamic history and their successors did. He was a follower of
Malike Madhab in Islamic Jurisprudence. His power of control was divided into eight
provinces and each was ruled by a representative of Amir. The provinces were
Thalmasan, Maaskar, Malyanala, Theabhara, Mapana, Raiban, and the provinces of
large tribes. His state had two departments for the prisons and external affairs. There
were two treasures for the public for special use.
He realized that the state won't be able to progress without spreading the message of
Islam in the world. He pondered that in the west Islam has to gain power, and it
cannot happen until we increase our knowledge production and dominate over west
oriented knowledge system. Hence he established many schools in Algeria, there were
fifty primary schools only in Thalmasan25 with marvelous architecture.26He made also
many institutions, like Universities and schools. He encouraged students to reach
success with rightful education by giving them attractive scholarships. His actions
clearly prove that he was apt for being selected as the spiritual and political leader of
Algeria.
2.7 SURRENDER
In 1847, France increased their military strength (over 100,000 troops), and quality of
equipment. They isolated Abd Al-Qadir, in which he couldn't utilize any type of force
properly. There weren't any tactful ways to make an agreement and collaborate with
external powers. Eventually, when all doors were closed, he was surrendered and sent
to France for imprisonment. He was jailed firstly in Toulson and then at Chateau.
However, he was a captive dignitary. Therefore, he got a private room, access to
25
Thalmasan is the second-largest city in North West Algeria after Oran, this city became well known
for its leather, carpet, architecture, and industry.
26
‘City: Tlemcen, Algeria’ by Amine Kasim, Archnet.
38
books and he was allowed to meet guests and interact with them. This type of respect
influenced him and helped to conceptualize innovative ideas for the well-being of the
Muslim community.
Abd Al-Qadir stayed in prison until 1852. When Luis Napoleon 27 got a petition from
French elites and religious leaders to release him, he took this prestigious decision.
Later, he resided in Turkey. There he received a pension from the French government.
After 1855, he got the permit to occupy Damascus. During these long days, he kept a
deep connection with the followers of other religions and impressed them with the
fantabulous values and dogmas of his religion. This habit of intimacy eased his way
forward in the straight path.
2.8 ARMED STRUGGLES OF ABD AL-QADIR AL-JAZA’RI
In 1830 June 14,28 French army conquered Algeria with military power. Even though
the people of Algeria resisted the foreign troop they were unable to survive their
continuous attacks. To amalgamate the regional forces against foreign power they
consulted Muhyudin to make him aware of the situation. Muhyudhin refused their
need to take over the leadership of Algeria. But, he advised them to seek assistance
from the sultan of morocco. When a group of elder citizens went to the sultan and
presented their needs he appointed Ali Bin Sulaiman, the son of his sister as the king
of Jazaʾr, and changed the capital to Tilmusan. But, it didn't last for a long time.
Within six months, the sultan of morocco drawback the troop according to the
threatening of France.29
27
Luis Napoleon, also known as Nepoleon Third, was the first president of France from 1848 to 1852,
and Emperor of French from 1852 to 1870.
28
Phillip C. Naylor, France, and Algeria A History of Decolonization and Transformation, University
Press of Florida,2000,p:27
29
Helen chapin metz, Algeria; a country study, a federal research library of congress./22,23
39
In this perilous situation, when the people went to Muhyudhin anticipating a solution
he appointed his son Abd Al-Qadir Al-Jaza’ri as their commander. At the time he was
in war against French. By taking over the responsibility that his father entrusted to
him with the valid expectation he started his journey as a young commander, the
'Commander of Faithful'. This entrustment changed his way of struggle, which
transformed him from a mere talented soldier to a faithful commander.
After the common people accepted him as their leader in 1832 November 28 by the
process of Bai’th, he entered the way of struggle. Even the period of 1832 to 1839 was
not in peace and harmony he won almost all of the battles resisting the French army.
Furthermore, the period from 1832 to 1839 was the time of continuous war. However,
Abd Al-Qadir Al-Jaza’ri succeeded in establishing a state covering two-thirds of
Algeria in the west and centre of the country. It was mainly administered through
regional governors, building powerful industries in arms and ammunitions, and
creating a new style of the army to enforce his authority. Surprisingly, the French
were defeated in all wars that held from 1832 to 1834.
2.9 RENOWNED DISCIPLINES
Abd Al-Qadir has plethora of disciples who later became a landmark in the history of
education and politics. He served as teacher in the diverse lands of Muslim world
especially in Middle East. Even though his major contributions and services extends
to the fields of social work and community politics.
2.9.1 Sheikh Thohirul Jazaeri
Sheikh Ṭhirul Jazaeri was the prominent scholar in Damascus born in 1852, he started
primary education from his father and moved to Amavi mosque for higher education.
40
In the last time of Ottoman’s decline he saw the community as severe weaker in
Islamic disciplines and sciences. He started to empower the community understanding
the perilous problem of this situation. He used to hear prominent Islamic scholars and
attend Majilis for discussions and debates on Islamic subjects. Later, it was known as
the Halqathul Kubra. Realizing these debates he actively participated to make people
understand on their weakness. He has two major works entitled Al Javahirul
Kalamiyya fi al-Aqaed al-Islamiyya and Thafseer Al-Qur’an Al-Hakeem.
2.9.2 Abdu Razaq Baithar
Abdu Razaq Baithar (1837-1916) was born in Damascus. He studied from several
scholars in Algeria. The meeting with Abd Al-Qadir was a turning point in his life.
After their meeting he understood the importance of education and the necessity of
participating in the social reformation and innovation. He understood the basic facts of
humanity, development and peace from Abd Al-Qadir’s teachings. He studied several
texts including al Futhoohah al-Makkiyya from Abd Al-Qadir Al Jazaʾi. He became a
prominent scholar in Aqeeda and was a talented speaker of that time. His prominent
work is Hilyathil Basher Fi Tharehi Qarni Salisa Ashar.
2.10 MYSTICAL LIFE OF ABD AL-QADIR AL-JAZA’RI
Obviously, in the last days of life, Abd Al-Qadir Al-Jaza’ri spent most of his time
indulging in spiritual activities and leading the people in prayer and religious welfare
programs. Surprisingly, Most of his works were written these days. In a book entitled
‘Abd Al-Qadir Al-Jaza’ri’; Al Alimul Mujahid’, the author Nizaar Abaz divided his
mystical life into three stages.
41
1. The first stage begins with his travel to Damascus with his father and the
permission to join the Naqshabandhi Tariqat from Sheikh Khalid Naqshabandi.
Furthermore, He strengthened his activities after becoming a member of the
Qaderiyya Sufi sect from Sheikh Muhammad Kheelani Naqshabandi in
Bagdad. When he returned to Algeria he started to expand the spiritual
elements and values of the Qaderiyya Tariqat and established a center for it.
2. The second stage began when he was jailed in his own house in Abvaz. In this
time he used to practice Uzla.
3. The third stage starts with his travel to Makah where he spent most of his time
in prayer and accepted the Shaduli Tariqath from Sheikh Muhammad Alfasi.
2.10.1 Days in the prison
Accordingly, the mystical life of Abd Al-Qadir Al Jazaʾi started from his surrender to
the French army in December 24/1947,30signing a treaty with French authority to live
the rest of his life in Muslim majority provinces. But they shipped him to France
instead of Alexandria. There he was jailed for five years because was cross-examined
by the French colonialists and issued the verdict that Abd Al-Qadir Al-Jazaʾri is
marvelous threat to the French authority and judged to five years of imprisonment.
2.10.2 In Abvaz
In the period of imprisonment, he lived in a single cell like a criminal. After the
recommendation of some social activists, he was moved to the palace as a gust from
war criminals. He spent the rest of the days in this palace participating in religious
study and surrendered fully to god Allah and devoted himself before the divine reality.
30
Muhammed Solabi P:518
42
During this period, Muslim scholars and common people rushed to visit him for the
sake of discussions on the religious and political conditions of the Ottoman Empire.
While he was in Jail, he penned his famous work titled ‘Dikhrul Afil’ and established
a powerful hearty divine relationship with Allah. In 1853 Louis Napoleon became
emperor of the French. Napoleon allowed him to resettle as his choice. He wished to
live in Istanbul where the symbols and prosperous tradition of Islam stand with beauty
and adornment. Accordingly, he settled there with the consent of the French emperor.
Surprisingly, while he was in Istanbul a huge earthquake took place. After two years
he decided to change his settlement to Damascus in Syria.31
2.10.3 Damascus
Damascus was another important chapter in his mystical life as well as interfaith
relations. In 1856, Abd Al-Qadir Al jazaʾi settled in Damascus and visited the Baithul
Muqaddas. He started teaching the Bukhari and Muslim, the great valuable texts in
Islamic tradition, in Amavi mosque of Damascus. This mosque has a strong legacy in
Islamic teaching, flourished plenty of religious knowledge as well as religious
scholars.
He composed most of his books from Damascus; there its major themes go through
the interfaith brotherhood, mysticism, religious harmony. In 1860 a revolt broke out
between Christiansen and killed more than a thousand Christians. Then he protected
the rest of the Christians. After this incident, he decided to travel to the holy lands of
Makah for practicing the sacred hajj in 1863.32
31
Inqadul Maemari, Al Ameer Abdul Qader (1808-1883) Dirasathun Tarehiyya Va Adabiyya, 2016, p:97
32
Bassam al Aseeli, Al Ameer Abdul Qader Al Jazaeri, Darul Afnas, Beirut,1986,P:160
43
2.11 MYSTICAL CONCEPTS OF JAZAIRI
Abd Al-Qadir Al-Jaza’ri’s prominent spiritual insights are mostly seen in his last book
entitled ‘Kitab al-Mawaqif fi al-Waʿz wal-Irshad’. Offering commentary and
interpretation on Quranic verses and Ḥadith reports, each Mawqif33 has unmistakably
depicted with Ibn Arabi’s theosophical mysticism in rich linguistic method and
content. The description of Mawaqif gives a unique glimpse into Amir Abd Al-Qadir
Al-Jaza’ri’s spiritual maturation during the final stage in his life. In this book Abd
al-Qadir relates his spiritual master in the form of a lion, holding a large chain in its
hand. Then he is commanded to put his hand in its mouth, despite his fear he tends to
do it. Then the lion reverted to Ibn Arabi’shuman form, which he was intimately
familiar, because of his many previous dreams.
In fact, once Al-Jaza’ri revealed that it was in the luminal space of the dream world
that he studied Ibn Arabi’s al-Futuḥat al-Makkiyya directly from its author. 34 When he
examined the crisis facing his community amidst the rapid transformation of Muslim
society, Amir took it upon himself to rescue the Ummah and guide them back to the
true faith with religious moralities and ethics. He called this process the system of
religious reformism, as part of it he brought some valuable thoughts.
2.11.1 Unity of being
Abd al-Qadir presented Ibn Arabi’s concept of Waḥdat al Wujūd (the Unity of Being)
as the center of the Akbariyya doctrine. This idea of the Unity of Being can be defined
through his viewpoint as the mystical station of separation (Furqan), in which God’s
earthly creatures are perceived as subsisting in Him.

33
stages in the Sufi path
34
Itzchak Weismann, “God and the Perfect Man in the Experience of ʿAbd al-Qadir al-Jazaʾiri,” Journal
of the Muhyiddin Ibn Arabi Society, 2001,p:59
44
In this station, the divine attributes and the relative diversity are present at the same
time and it is compulsory to fulfill the commandments and be linked with worldly
affairs, as required by the Shariʿa. Implying a mutuality between God and His
creatures, Ibn Arabi maintained that both God and His creatures are mutually
dependent just as God's creatures (in potential) require Him to be realized, God, in
turn, requires His creatures to make manifest His manifestations Based on this
mutuality. Abd al-Qadir, believed, the experiential knowledge of God as revealed
through the Sufi path (Maʿrifa) is disclosed from a combination of these two
perspectives, the divine and the earthly.
2.11.2 Free will concept
Abd al-Qadir Jazairi’s free will theory is formed through the concept that man is
acting according to his Isti’dad. In Mawqif, he quotes verse 18:46 of the Qurʿan (Surat
al-Kahf), which refers to the idea that the Lord does not harm or oppress anyone. He
takes the opinion that the Lord will never be unjust with his creatures, through their
capacities (Istiʿdadat), seek out from Him to manifest in them that which they
necessitate. This capacity is not partial but is universal and is not made or created.35
2.11.3 Mutuality of God and Human
Amir Abd Al-Qadir Al-Jaza’ri is very clear to point out that this mutuality does not
mean pantheism, as it is vested entirely in God, who is the real source of existence.
Whatever is found on earth is in a state of non-existence. He holds that the perception
of existence is merely an illusion of the senses or the intellect. Beyond this, there is
the absolute existence of God within Himself, which cannot be grasped and against
35
Daanish Faruqi, The Spiritual Reformist Thought of the Amīr ʿAbd al-Qādir al-Jazāʾirī in the Eyes of his
Western Interpreters: A Critical Historiographical Review, Washington University publications, St.
Louis,2012,p:73
45
which stands nothingness. Thus, in the true reality (Al-Wujud al-Haqiqi) there is
nothing but His glorious essence, while the entire world is in the imaginary reality
(Al- Wujud al-Khayali).
2.12 WRITINGS OF ABDUL QADIR JAZAIRI
Abd al-Qadir al-Jazaʾiri’s work entitled with Al-Miqraḍ al-Ḥadd: Li- Qaṭʻ Lisan
Muntaqiṣ din Al-Islam bi-al Baṭil wa-al-Ilḥad was composed while Amir was in
French captivity. This work was composed as a reaction to the accusations by a
Catholic priest about Islam, and its concept of immorality. This book was followed by
Dhikra al- ʿAqil wa-Tanbih al-Ghafil which he wrote while he was Bursa. Through
this book, Abd al-Qadir al-Jazaʾri opens a new way of presenting his theological
thoughts.36
In the Miqraḍ, Abd Al-Qadir Al jazaʾri turned to the methodology of reasoning rather
than mere dependence of holly texts. He tried to establish the existence of God and the
reality of prophet hood, using reason rather than other epistemological tools of Islam,
Like Sharia, and Prophetic tradition. He viewed that reason has superiority to the
physical senses for understanding the reality of God and it is a most important tool of
divine understanding.
Even though, he does not believe that reason alone is sufficient to understand God
because reason is not a source of moral values and it does not possess knowledge
about the Divine matters, man needs prophets to guide him through the details of the
Unseen. While the reason is itself incapable of replacing the message of the prophets,
it is the only faculty available to man that is capable of grasping the logic of the
36
Abdul Qader Ibnu Muhyadeen, edited by Abdul Baqi Al Mifthah, Almawaqif, Darulhuda publication,
Aljeria, 2007,vol 01,p:27
46
prophetic teachings. It was published after his death; it was widely spread through
mystical scholars and published throughout Europe.
THIRD CHAPTER
INTERFAITH DIALOGUE AND RELIGIOUS PEACE BUILDING:

AN ISLAMIC PERSPECTIVE
Without many vehement debates, the role of world religions in promoting peace,
coexistence, and morality can be proven. The exact reason behind the true emergence
of these religions is to guide humankind sinking in violence, antagonism, and
47
animosity to the peaceful environment of unity and joyful life. Their lessons are
formed based on real justice and brotherhood. On the contrary, all the greatest
violence in world history is incriminated to these religions, why. Even though they
preach peace and tolerance among humankind, they behave unconditionally in the
case of matters concerning two religions. To flee from the allegation of religious
violence, some people argue that the exact reason for so-called violence is economic
or political and the problem is to people who do violence, not to religion. This
conventional wisdom is not enough to address the religious violence, especially in the
post 9/11 scenario.
Over time the earth has witnessed a plethora of tragic and murderous historical events
in the name of religion. Crusade, Arab-Israel conflict, aggression against Afghanistan,
September 11 attack, and Holocaust are vital examples for this case. In this turbulent
scenario, atheism came to gain this occasion as a golden opportunity to reap from
increasing criticism against religion. There are global tensions and ignorance in
perceiving the matters of religious countries. Local tensions are also very rigorous in
many countries, especially against religious minorities.
In the time of globalization, people spread and circulated all over the world despite
race, culture, language, and religion, transcending the boundaries of the nation-state
concept of modernism. This evolving transformation in the name labor, tour, and
lively experience in a different country, dismantled the tendency of seeing life in a
multicultural society as a dilemma. However, in some regions, dignity didn't give to
the differences and diversity in religion. Somewhere the problem of coexistence
evolved in the form of violence. These problems couldn't be solved in a multi-
religious society or world without developing a strong faith in assimilation and respect
48
for others in the society who are different from each other. That will develop a
respectful coexistence with others who are different in culture, rituals, and faith. These
are the foundation stone of interfaith dialogue.
Furthermore, interfaith dialogue is not to resolve the difference in the faith and create
one belief integrating its ideologies, but it is about engaging in discussions and
deliberations on the development of a society without any discrimination. It is
formulating a common solution. Solutions don't fall from the sky or grow from the
earth, but it's shaped from mutual discussions without any hostility.
In the contemporary world, Islam faces many types of allegations due to some
political dramas or religious extremism. Anyway, the Islamic perspective on interfaith
dialogue is often misunderstood from its true senses. That is why, what Islam sees on
interfaith dialogue, co-existence, and religious harmony is very relevant. There are a
lot of examples from Islamic history, particularly from prophetic life.
Islam perceives interfaith harmony as an essential element while formulating a state.
Prophetic life in Madeena is an explicit example to identify the true meaning of
coexistence in Islam. In Madeena, he introduced the first-ever constitution of Islam
(Madeena Accord)37 with basic values giving concern to freedom of practicing their
belief. Muslims, Jews, and polytheists lived in unity under his honorable leadership.
All citizens got the freedom to practice their religion. They agreed to protect together
from foreign invasion. Interfaith dialogue provides strength and motive to keep going
together assuring the development and prosperity of each citizen. Learning about
37
Madeena Accord is the constitution of Madeena (treaty). It is the most significant and first document
that gathered Muslims and created the feeling of Ummah (community), it was not long after prophet
Muhammed (s) reached Yathrib in 622.
49
other's religions or watching the practices and rituals of others would be a gateway to
strengthen our faith.
In this chapter, the researcher will analyze the idea of interfaith dialogue and shed
light on the Islamic perspective on this matter particularly on the Sufi narratives
promoting interfaith harmony. Studying the present violence in the name of religion,
this chapter will tend to establish an interfaith relationship as a permanent solution to
these increasing turbulences.
3.1 INTERFAITH TERMINOLOGIES
At the very basic level, interfaith dialogue refers to the creative and constructive
conversation of different religious people to maintain peace and everlasting
brotherhood in the society. To some western scholars like Charles Kimbal 38
'conversation' limit to pure verbal dialogue in which two or more people will share
their opinion and others give respect to them, no matter how different they are. In a
fundamental sense, the meaning of dialogue extends to a wider concept that includes
the creation of feeling togetherness, and cooperation in social, cultural events. It is not
a verbal debate regarding on certain topic, but a prominent way for mutual
understanding and problem-solving.
Often, the terms 'inter-religious and 'interfaith' are being used interchangeably by the
workers involved in interreligious dialogue and interfaith relations. To distinguish
between them is very essential while talking about its possibilities. The Archdiocese
of Chicago’s39 office for ecumenical, interreligious affairs classifies it as ecumenical,
38
Charles Kimball is working as a professor of comparative religion at Wake Forest University. He
received his doctorate from Harvard University in comparative religion with a specialization in Islamic
studies. Dr. Kimball has authored three books about religion in the Middle East.
39
The Archdiocese of Chicago is a Latin Church archdiocesan ecclesiastical jurisdiction in the Catholic
Church. It was established as a diocese in 1843 and elevated to an archdiocese in 1880.
50
interfaith, and interreligious dialogue. The ecumenical means to maintain relationships
and gathered prayer between different groups in Christianity. It can be considered as
the unity inside religion. The term interfaith refers to the relationship with the
members of the Abrahamic faith.40 The concept of interreligious dialogue includes
other religions like Jainism, Buddhism, and Hinduism.
Moreover, the world council of Churches has made distinction while defining
'interfaith' and 'interreligious'. The term ‘Interfaith’ refers to the actions done within
the Christian community in order to unite them. ‘Interreligious’ refers to the
interactions made between different types of religion, such as Islam, Hinduism,
Christianity, and Buddhism. Kate McCarthy41distinguished between interfaith and
interreligious as the first one refers to the socio-cultural program that promotes
interreligious unity and peace, the second refers to make unity with other religions.
According to Olav Fykse Tveit42 the term “interfaith” includes the group of people
who has faith but no religion. It’s because the concept of faith is more personal and
common than religion. Therefore interfaith is more inclusive than interreligious.
Comparing 'dialogue' and 'relation' in a narrow perspective, when people of two or
more religions indulge in a structured conversation with certain formalities and rules
it's called dialogue even though the people in dialogue would be in a relationship.
Dialogue is a formal and meaningful encounter. They respect others' thoughts,
religion, and religious experiences. The relationship doesn't require that needs.
Therefore, while dialogue takes place it would be upon relationship.
40
The Abrahamic religions also refer as Abrahamism, are a group of monotheistic religions that claim
to worship the God of Abraham. It includes Islam, Christianity, Judaism, and Samaritanism. This is a
group of people who were gifted with the Quran, Bible, Torah, and Tanak.
41
He is an instructor of comparative religion at California State University, Chico.
42
Norwegian Lutheran theologian and most recent General Secretary of the World Council of Churches
(WCC)
51
While discussing the practical ways of interfaith actions in the book interfaith
dialogue and peace building, David Smock has brought a set of divisions to get a
considerable influence in the society. It can be ordered as religious scholars, elite
people like politicians and social activists, middle class and grass route level that
include the rest of poor class people and others in the society.
3.2 TYPES OF DIALOGUE
To identify the religious perspective, possibility, and need for interfaith dialogue, it is
essential to briefly shed the light on the different types of dialogue. Even though there
are a plethora of dimensions and ways for interfaith harmony such as institutional
dialogue, verbal dialogue, parliamentary-style dialogue, and Internal dialogue, here,
the reflections would be given to practical dialogue, Spiritual dialogue, diplomatic
dialogue, and theological dialogue.
It is a unanimous fact that in the field of social work actions are more important than
words. When dialogue comes to practice, it can build an environment of tranquility in
the society. Moreover, the benefit of this practice will surely reflect upon the elite
particularly on the common people. Therefore, the discussion on the practical dialogue
is indispensable while discussing interfaith harmony. In the practical action, the
people from different caste, religions, and classes can work together on the pressing
social, cultural, and political issues prevailing in their society.
Spiritual dialogue is also called dialogue of experiences. Indeed, spirituality exists on
the true experiences. Therefore, while talking about spirituality the experience is also
important. Each religion might have shared experience in the field of religious
harmony from spirituality. Furthermore, while discussing the peace process diplomacy
52
is an important element. It is an agreement between religious leaders to solve disputes
and conflicts. As in politics the religion also needs diplomacy to move forward in a
peaceful atmosphere spreading the massages of brotherhood.43
Theological dialogue emphasizes the matters regarding the basic belief system of
every religion. The absolute aim of this dialogue is to understand the ideologies of
each religion and an opportunity to clarify the misunderstood allegation and
arguments regarding the belief system. This would be a chance to pierce one's
concepts of brotherhood in the light of religious texts. It doesn't mean to create a
common belief system collecting and discussing the methods but to understand each
other and identify that we have to live in harmony.
3.3 HISTORICAL NARRATIVE
Throughout the history of mankind, religious disagreements have triggered injurious
events in the world. Marianne Moyaert (2013) writes in her paper that “the first trigger
for this altered attitude to religious plurality was the painful and dramatic history of
the religious wars that ravaged Europe in the sixteenth and seventeenth century, which
showed how destructive interreligious disagreements could be”. 44 History is testimony
to the fact that a huge number of people had become occasional part of this killing,
oppression, and persecution. Even in the contemporary world, when all understand the
value of humanity, multiculturalism, coexistence, and peace the brutal wars and
violence are increasing.
43
Faith-based Diplomacy and Interfaith Dialogue, Scott Blake, Brill Research Perspectives in
Diplomacy and Foreign Policy, 2019.
44
Marianne Moyaert, 'Scriptural Reasoning as Inter-Religious Dialogue', 2013, 196
53
World’s Parliament of Religions (1893), held in Chicago,45 was the first systematically
organized endeavor to bring together representatives of the world's 10 religions
(Islam, Zoroastrianism, Taoism, Confucianism, Shintoism, Judaism, Christianity,
Hinduism, Buddhism, and Jainism)under a common space to formulate an
opportunity to talk together and make harmony among them. This event was one of
the milestones in the history of interreligious dialogue.
It cannot be denied that there wasn't any type of initiative to support interreligious
harmony before founding the World's Parliament of Religion. In 1219, when Sultan of
Egypt al-Malik al-Kamil met with St. Francis of Assisi during the 5 th Crusade46, the
worst period of humanity, where people killed each other in the name of religion.
They talk about religious tolerance, peace, and harmony. Even though it didn't benefit
a long, a hope of tranquility broke out from their conversation.
3.4 FROM DIALOGUE TO PRACTICE
In the contemporary Indian context, there is a wide range of necessities for inter-
religious practices. It is obvious that India is going through perilous conditions due to
the religious polarization of the ruling government. In the current scenario, it's
difficult to rebuild religious coexistence facing off biased policies from elite
politicians. When a Muslim shares Ifthar with non-Muslim neighbors and Invites them
to Eid celebration, and When a Jew Hindu visits his Christian neighbor, it is an act of
Interreligious dialogue. In India, where the government is practicing the British policy
45
Pluralism Project by Harvard University and Katherine Marshall’s article ‘The Parliament of the
World’s Religions: 1893 and 1993’.
46
For details on the story of the St. Francis of Assisi and the Sultan al-Malik al-Kamil read the article
by Dr. Paul Roth from Heythrop College, University of London, or visit the page of the movie 'The
Saint and the Sultan' based upon their encounter.
54
of divide and rule, the activity to retie unity and reframe friendship and brotherhood is
essential.
Interfaith dialogue strengthens when people jointly work to heal the earth, develop a
society with sufficient infrastructure, medical care, and quality social behavior. To
address gender-based discrimination and oppression from perspectives of different
religious traditions is an act of togetherness. To sit together and analyze glorious
chapters of other's religious texts employing the strategy of scriptural reasoning 47 is an
eminent work in interfaith dialogue. While discussing this issue, the right of those
who are minorities has been often neglected. Therefore, every citizen must think that
everyone has the same as we have; everyone has the right to have religious places and
sites, and the right to express their belief without much discrimination.
Religion does not dialogue; instead, the people will make a dialogue. It is not between
Islam and Christianity but between Muslims and Christians. Then in the case of
dialogue, one must understand that others have different views from us. So, reflect an
open mind-set. While indulging in interfaith practices a question arises that 'how it is
possible to balance between one's commitment to his faith and openness to others?' the
answer to this question varies in every person.
3.5 NEW DEVELOPMENT IN INTERFAITH DIALOGUE
The face and strategy of interfaith dialogue have been seemingly changed after
Holocaust and the September 11incident. The change that occurred after these events,
were different in nature and their practice. Certain religions were focused in each
47
Scriptural reasoning is an activity whereby the people and scholars of the different religious
communities join together to read and interpret their texts. It's a tool for interfaith dialogue. Unlike
some forms of inter-faith engagement, it is not about seeking agreement but rather exploring the texts
and their possible interpretations across faith boundaries, and learning to 'disagree better.
55
context, to increase their participation in interfaith practices and to strengthen a kind
approach towards them to raise them from tragedy.
3.5.1 Post September 11
After September 11 the interfaith missions were focused on giving help to migrants
and religious minorities, who often face discrimination from the dominant religion.
New programs were launched conceiving the practical decision on the information
about the other religion. New programs included Mediation for religious leaders
(2005),48Religious diversity training for social workers (2005), and the religious
communities and court system (2003)49. Besides these programs, a lot of initiatives
have been happened reframing the unity and social and political bond between
religions.
In this time Muslims went following the Quranic verses 'In a common word between
us and you. Muslims kept brotherhood with Christianity, Jews, Hinduism, and
Buddhism. In January 2009, the World religions dialogue and symphony conference
were held in Gujarat. Representatives of different religions gathered there. It aimed to
strengthen the religious diversity in India and to defend the polarization and religious
hegemony happening from political leaders and party members that are formed on
mere religious fanaticism.
3.5.2 Post Holocaust50
48
'Religion and Mediation: The Role of Faith-Based Actors in International Conflict Resolution, Jacob
Bercovitch, February 2009.
49
‘The role of religion in conflict and peace building’, British Academy, 2015.
50
Holocaust, also known as Shoah in Hebrew language (Catastrophe), was state-sponsored genocide of
European Jews during World War Second (1941-1945), by Nazi Germany and its collaborators. Tow
third of Europe's Jews population was uprooted.
56
In the book 'post-holocaust Jews Christian dialogue' Anal L. Berger has illustrated the
changes and new developments in the dialogue between Jews and Christians. He
described this phenomenon with a couple of words 'After the flood, before the
rainbow'. It is obvious that the scholars of Christianity firstly came forward to address
the issue of ongoing violence and discussed with Jews the theological nature of two
religions that impressed Jews scholars to join hands willing to create a better world.
The Abrahamic tradition became a common platform to indulge in active discussions.
After this event, Islam as well as other world Religions felt sympathy with Jews
people and created a peaceful atmosphere everywhere. Many places were given to
them to relocate and rehabilitate. Surprisingly, they grew with great power and faced
Muslims particularly in the lands of Palestine. Even though many dialogues have been
organizing to settle this issue, but its sincerity is being doubted in the contemporary
global context. Moreover, recently Pope visited the areas in the remembrance of
Holocaust, and order them to give prayer to them while celebrating 'Good Friday'. He
indicated also reforming the syllabus in the seminary conceiving the chapters
promoting harmony and peaceful coexistence in the post-secular age.
3.6 ISLAMIC PERSPECTIVE
The 9/11 attack, Hindu-Muslim clashes in India, Muslim-Buddhist conflict in
Myanmar and Thailand, increasing conflicts in the Middle East, and Israel-Palestine
conflicts have changed the order of existence and peaceful atmosphere of the world.
Even though every religion promotes universal love and teaches the values of
humanity, but when it comes in the name of religion it often fails to practice these
values. Indeed, Islam as a divine religion teaches love, humanity, tolerance, and
interreligious harmony. In the case of other religions, they often fail to get an ideal
57
example from their sacred texts and history, or a manipulated strategy to form a law
regarding inter-religious harmony.
The prophetic life is a sufficient example for Muslims to understand the basic
principles of interfaith harmony. He engaged positively even before he was adorned
with prophet hood. The verses of the Holy Quran also contain various examples for
interfaith relationship51. The finding of a solution regarding the dispute of Hajar Al-
Aswad was a model example in dealing with the disputes. Today, Islam has been
widely misunderstood due to the lack of experience in Islamic knowledge tradition
and seeing the Muslim named political creations of some dominant countries.
Moreover, to eliminate these misunderstanding enormous researches have been done
in current academia52. In the meaning of dialogue, the Arabic word Hiwar 53 has been
used three times in the Holy Quran54. Ismael Raji Al-Faruqi defines the term Hiwar as
‘Dawa'. Some other scholars have also perceived it as Da’wa and the mission to
preach Islam and spread religious teachings.
According to the Islamic concept, the diversity in religion, race, nation, name, and
family is a divine creation. Underlining this fact the holy Quran has stated 'If God
willed He would make you one community'. As the divine guidance Prophet of Islam
visited ill whether they were believers or unbelievers. He never ordered non-Muslims
to obey Islamic teachings in Madina. There is a Hadith reported by Abu Hurairah, a
companion of the Holy Prophet (PBUH) that “once a group of Jewish scholars came
to the Prophet Muhammad (PBUH) and declared that one of them committed adultery
51
Al-Qur’an 49: 13; 5: 48; 16: 125
52
Al-Masud&Elius, 2016; Baker, 2006; Hasan, 2011; Humaid, 2010; Karim and Saile 2009; Kamali,
2009; Wani et al., 2015
53
The word Hiwar means any discussions between two or more people to correct a mistake, establish
facts, or solve a problem.
54
Al-Qur’an 18: 34; 18: 37; 58: 1
58
and they wanted him to judge. Then Prophet judged the matter according to Jewish
scripture”55, this is evident in the ruling of the Prophet promoting harmony.
3.6.1 Prophet Muhammad’s engagement with the people of other religion
In the history of Prophetic life, numerous examples of dealing with non-Muslims can
be seen. As per the comment of God, He tends to regard them as the members of
God's family and his beautiful creatures. Abu Hurairah narrated that the Prophet
Muhammad said, “He who believes in Allah and the hereafter he must not be the
cause of sufferings for his neighbor”56. Despite these words, a plethora of narratives
can be seen promoting neighbors protection, dignity, and brotherhood irrespective of
religion and race.
It was the prophet's behavior to praise the good deeds regardless of their religion.
Once, when a funeral procession was passing in front of Prophet, he stood, though he
was informed that that person was a Jew. Then he responded that he is a human
being57. Furthermore, the Prophet guarantied teaching religious education for non-
Muslims. As part of this intention, he visited Baithul Midras, the religious school of
Jews. Caliphs of the Islamic dynasty also used to visit these types of religious centers
to ensure their freedom of religious education and right to worship58.
A lot of research works have been done on the prophetic life in Madina and his
relevant agreement with Jews, polytheists, and other ethnic groups. This agreement
known as the Madina Charter considered them as members of one nation. For
maintaining a peaceful coexistence there were common legal, economic, military, and
55
Al-Tabari, 2000, p. 303
56
Al-Bukhari in Mawsu’ah al-Hadith al-Sharif al-Kutub al-Sittah, 2008, p. 6018.
57
Al-Bukhari in Mawsu’ah al-Hadith al-Sharif al-Kutub al-Sittah, 2008, p. 102
58
Al-Qurtubi, 1964, p. 50
59
political structures. Hussien Nasr regards this Madina Charter as the first written
constitution in history, he says that it made the formation for a tolerant and pluralistic
society which can be regarded as the 'contemporary parlance of good governance’.
The agreement of the prophet with the Christians of Najran is another example of
religious freedom and inter-religious harmony in Islamic states. As per this accord
Christians were given allowed to pray in his mosque, the protection and security of
their wealth, nationality, and identity were ensured, and no taxes were imposed on
their mosques, instead helps were given to maintain their Church.59 The Prophet made
other accords between Muslims and non-Muslims such as the agreement with Ibn
Harith Bin Ka’b and his people60. These all agreements seem like a valuable element
of formulating the Islamic tendency towards the people of other faith.
3.6.2 A common Ground
Rather than giving instructions for Muslims to engage with religious others, Quran
indulges directly in dealing with disputes more critical and tolerant tone. These
Quranic verses order [prophet and teach him about what to say his religious critics and
to respond smartly to their challenges. For vital interreligious dialogue, the Quranic
principles emphasize finding a common ground and discussing the shared religious
virtues and values. For example, Quran addressed Jews and Christians directly and
invited them to religious discussions by creating a ‘common ground’ between them on
the key religious matters (Quran 3:64)61.
59
Kurucan&Erol, 2012, p. 79
60
The Banu al-Harith is an Arabian tribe that once governed the cities of Najran, Taif, and Bisha, now
located in southern Saudi Arabia.
61
Say, "O people of the Book! Come to a word common between us and you, that we shall worship
none but God, shall not associate aught with him, and shall not take one another as lords apart from
60
Based on the above-mentioned verse, Muslims established brotherhood with many
Abrahamic religions. It became an inspiration for many productive interfaith
exchanges. This brotherhood and a common space stood strongly across fourteen
centuries of glorious Islamic history. In the recent time, many religious and
humanitarian peace summits were taken place under the strong support and strength of
utilizing the elements and factors of Common Word that mentioned in the Holy
Quran.
3.7 QURANIC METHOD
Quran as the basic Sharia and divine text has illustrated the ways and possibilities
while dealing with interfaith dialogue. Making brotherhood and developing
coexistence is not a new phenomenon in Islamic countries. A peep into Islamic history
will prove that Muslims have given kindness and sincere friendship with people of
other religions especially in the time of conquering other regions. When Muslims once
ruled most of the world until the fall of the Ottoman Empire in 1924, they accepted
the magnitude of openness and created a feeling of togetherness as mentioned in the
Holy Quran.
There are several verses in the Quran that convey the messages of interfaith dialogue.
It includes the following messages: Says to the people of Book, we believe in
revelation just like you, our god and your god is one; similarity of Jews, Christians,
Sabians; O people of Book come to a common word between us and you. 62 The
above-stated Quranic massages examine the necessity of creating a peaceful
coexistence and the kind of behavior towards the religious other. Al Esfahani
demonstrated that Al-hiwar in the Quran means it is one form of a communicational

God, ‘ and if they turn away, then say, “bear witness that we are submitters”.
62
Al Quran 21:46, 1:62, 6:48,7:108, 15:56, 3:64
61
dialogue and it is one of the means to attain the truth and to make readjustments to
maintain a correct direction63.
Quran teaches all people regardless of gender, religion, culture is of the same origin.
Kamali (2009) claims demonstrate that the concept of equal origin in Islam reveals the
unity in the foundation. Therefore anyone has superiority above others; the disputes
should be solved with mutual discussions and common understanding without making
doubtful environment each other. The 109thQuranic chapter64 is an obvious example of
Islamic response to other religions. Quran order Muslims to behave with religious
other with wisdom, good words and gracious conducts (Al-Quran 16:125).
Even though Islam discourages the formation of similarity with other religious acts
and norms, it strictly believes that a corporation is mandatory among all religions in
all forms of permissible activities. As indicated in Quran, Muslim Ummah is a
moderate community, thus it takes moderate behavior towards others. Moreover, the
Quran prohibits insulting other religious gods and their followers (Al-Quran 6:108)
and the act of referring to them with offensive words (Al-Quran 49:11).
3.8 EXTREMISM AND RELIGION
In the contemporary world extremism is the word that chases or hunts mentally or
physically many of the people who desire peace and unity in the world. There is no
room for doubt that the politically motivated groups and fundamental religious
extremists are the common gangs behind these scenarios. It makes chaos on the earth
and makes the world unsafe to inhabit. The present situation in Palestine, Syria,
Myanmar, and Afghanistan explicitly states the situation of the civilians who are
63
Al-Asfahani, al-Raghib,1992
64
Chapter: Kafirun, “Your religion is for you, and My religion is for me”.
62
being hunted by the extremists. In the name of religions, they tend to take perilous
weapons misinterpreting the actual teachings of religious texts due to their politically
motivated agendas. Including India, it's very visible in the current political dramas.
Due to the so-called terrorism Muslims, Christians, Jews, and others themselves feel
insecure because of these extremists.
3.9 TOLERANCE AND JUSTICE
As accused by Robert Spencer, There is a widespread misconception that Islam is
intolerant of other faiths. To emphasize this point of view they often attribute that
Islam orders to kill an unbeliever if they refuse to convert or force them to pay
"Jizya". Today, this type of misinterpretation is visible in every sphere. According to
Richard M.Scott, his claims are very similar to Spencer's. In several regions including
Kerala, India, the term Jihad is being used to hijack the whole system of Islam. But
the exciting point is that Islam doesn't even use any force in the name of religion as
stated in the Quranic verses65.
In addition, Islam aims to transform this world into a peaceful space not only for the
people of faith but also for all human beings. Furthermore, the concept of political
Islam began to spread over all the Muslim countries as a response to colonialism. Due
to these ideologies of Salafi sects, the teachings of Islam promoting harmony and
coexistence were misinterpreted with extreme religious fanaticism. Since the 1970s
the so-called terrorist ideologies have spread worldwide and become an inevitable
element in creating the circumstance for the emergence of militant groups such as
ISIS.
65
Al-Quran (2:256) "There is no compulsion in religion, the right direction is clearly distinguished from
the wrong."
63
Due to insufficient knowledge in Islamic tradition many anti-Islamic activists have
been misguided. Only a few Quranic verses 66 make a harsh approach towards non-
Muslims. It is very imperative to have contextual knowledge while analyzing the
Quranic verses and prophetic tradition. Scholars have been pointed out that there is no
generality in Quran and Hadith without exception. And it cannot be justified to take
isolated verses where there are some other verses in their opposite meaning. So these
claims cannot be advocated without understanding the context and the methods of
interpretation of the Quran.
While discussing the co-existence in Islam many questions can be seen regarding the
case of ‘Dhimmi’67. It is often regarded as a contract between the Muslim government
and non-Muslims living in Islamic territory. It was first introduced in Madeena by
Prophet Muhammad. Robert Spencer claims that Islam marks non-Muslims as second-
class citizens. However, according to Al-Buthi, Islam doesn't distinguish between
Muslims and non-Muslim in law and social justice, anyway, the Jizya is the tax to
protect them as Muslims have to give tax and other duties like Zakath. Madina
Chapter is an example to illustrate the prophetic teachings in dealing with Dhimmi.
The laws and Jurisprudence of Dhimmi have been changed based on the different
social, cultural, and political conditions. In Medieval Islamic jurisprudence can be
seen much different version of Dhimmi law. Thus, religious scholars has attempted to
rethink the classical Dhimmi law to rewrite it in today’s context. Many contemporary
Muslim Scholars including Salim Al-Aawa, al-Qardawi, Rashid Gannoushi, and
66
Al-Quran 2:191, 4:89
67
The Arabic word “dhimmi” means covenant, contract (“al-aqd”), protection, guarantee, safety,
custody, and so on (Al-Jurjany, 1983, p. 107). The classical Muslim jurists defined Dhimmi as the
indigenous non-Muslims from Ahl al-Kitāb and Zoroastrians who live in the Islamic territory
permanently.
64
Fahmi Howiedi have examined the documents in Madina Charter and concluded that
the non-Muslims enjoyed the right of full citizenship.
3.10 NEED FOR CIVILIZED DIALOGUE
The concept of 'civilized dialogue' came in recent years as an antidote to 'Clash of
Civilizations' raised by Samuel Huntington. It is a kind of dialogue between people of
a different faith, a mode of relation that respects diversity and differences, and a type
of civilized manner that ensures rights for all religious people to express their faith
and beliefs.68 The holy Quran has elucidated to keep a civilized dialogue in the context
of religious diversity. In the recent scenario where atheism is getting popular support
among the modern society it is need of religious people there are not many clashes of
civilization, but it is only about the civilized dialogues.
Quranic verse 16:125 illustrates that to engage in fruitful dialogue we need wisdom
and beautiful expression. This wisdom was excellent when Islamic civilization was in
utmost power and strength. It was extraordinary assimilation of celebrated wisdom
from Greek, Indian, Egyptian and Mesopotamian civilizations. It is essential to
understand that religious diversity is a particular part of divine wisdom. Therefore
everyone has to be inclusive to establish a peaceful world
In traditional Islam, Da'wa was more personal than public endeavors. As Thomas
Arnold's masterly study reveals, the main 'missionaries of traditional Islam was
merchants and Sufis69. They were performing Da’wa through personal deeds and their
activities. On the other hand, today, this preaching has changed and subjected to the
missionary Christian movements and became similar with political speech and
68
See the masterful work by Syed Hussein Nasr, Science and Civilization in Islam (Cambridge: Islamic
Texts Society, 1987, ‘Introduction’, pp.21-40.
69
See Thomas Arnold, The Preaching of Islam (London: Luzac, 1935).
65
ideological debates. Therefore, a civilized dialogue is essential to replace this current
scenario and adjust the community to coexist with others without much religious
antagonism.
3.11 RELIGIOUS DIALOGUE IN INDIA
Years before Prophetic life began in Makah, Arabs had a strong commercial bond
with southern coastal areas of the Indian peninsula. These traders spread the peaceful
teachings of Islam in these southern regions. They were astonished by the trust and
brotherhood of Arab Muslims. On the other hand, in northern Indian Islamic messages
came from the campaign led by Muhammad Bin Qasim in 711 AD. At this time
Brahmans were trying to retrieve power from Buddhists. But by the advent of Islam
Buddhists went to the Far East and Hindus were emancipated by the magnificent
engagements of Muslims. The prominent Muslim historian, Al-Baladhuri explains
Muhammed Bin Qasim’s campaign in India as:
“Muhammad. Bin Qasim reached the city of Raorhi situated on a hilltop. He laid a
siege and won the city without a battle with the assurance that neither there will be
bloodshed nor Hindu places of worship will be touched. He considered Hindu places
of worship are equal to the places of worship of Christians, Jews, and Zoroastrians.
Then he clamped tax on them."70
Al-Biruni’s (d. 1050 AD) Book of India is the first serious attempt by an Arab about
the socio-cultural situation and political interference in India. It is obvious that his
work has illustrated the Hindu Muslim dialogue after the consolidation of Muslim rule
in India. Muslim rulers generally adopted an attitude of religious harmony and co-
existence towards the people of other religions. Ulama (religious scholars) and Fuqaha
70
FutuhalBuldaan, Al Badhuri, Cairo: Almatba al misriyya, 1937, p.424.
66
(experts in Islamic law) similarly considered the right for freedom of worship and
religious preaching. Fatawa-i-Jahandari, an important work in Islamic Jurisprudence
in India explains the status Hindus enjoyed during the time of Muslim rule.71
Today, the dialogue is very necessary to discourage increasing harassment and riots in
the name of religion. In the time of violating historical narration and deconstructing
the affluent history of India, all religions need to join hands in this project. According
to India, religious violence is one of the vital problems that India is facing in this
21stcentury. Truthful explanations and research articulations are exemplary models to
follow in the time of affecting tragedy and communal issues.
3.11.1 The contributions of Sufis
Sufis are the central part of preaching Islamic massages throughout the society
displaying through their personal life. They were a vital part of interfaith dialogue
throughout the history of Islam. Pious Scholars like Ibn Arabi, Jalaluddin Rumi, and
Gazali are some eminent examples. Scholars like Khwaja Moinuddin Chisti, Khwaja
Nizamuddin Chisti of Delhi, Shah Waliullah of Delhi (1703-1762), and Sir Syed
Ahmad Khan are some pious religious scholars from India who promoted religious
tolerance and interfaith understanding. With their love and compassion, they spread
Islamic messages of humanity and universal brotherhood in a way that touched
people's hearts.
The Sufis in the Chisti order understood the minds of Hindus as no one else did and
opened a peaceful dialogue with them. The messages of interfaith dialogue and
relations were highly promoted by Sufis. In the period of the Delhi Sultanate, rulers
71
FataawaJahandari, p.120-121, quoted in Nizami, Khaliq Ahmad: Salatin-e-Delhi Ke Mazhabi
Rujhanaat (Urdu), Delhi: Nadvatal Musannifin, pp.77, 70.
67
such as and Mughal prince Dara Shikoh encouraged Sufis to keep a peaceful relation
with religious others.72 According to Sir Syed Ahmad Khan, he the Indians to be
united and tried well to fulfil this dream. By writing an introduction to Bible he
became a pioneer of Muslim-Christian dialogue in India.
FOURTH CHAPTER
INTERFAITH RELATIONS OF ABD AL-QADIR AL-JAZA’RI:

RELEVANCE AND PRACTICE IN 21ST CENTURY
As mentioned in previous chapters, interfaith relations are the only appropriate way to
eradicate religious extremism and perilous violence. Indeed, in the time of
strengthening modern ideologies like secularism, liberalism, individualism,
humanism, and atheism there is a pressing need for interfaith dialogue to defend
religions from defusing anti-religious temper in the society. The humanitarian
approach of Abd Al-Qadir Al-Jaza'ri in dealing with religious others is a prolific role
model for our time. Through his political engagements and social activities, he proved
to be a Good Muslim and a Good Human being.
72
The Administration of the Sultanate of Delhi, Edited Volume, Karachi, 1959.
68
Today, Non-Muslims around the world are trying to present Islam as something to be
feared or to keep distance. Interestingly, it's the problem of reading only violence in
the name of Islam. It's one side narrative that can be read from the media. The real
Muslims are not the product of media. It lives behind the camera lenses writer's paper.
Furthermore, Muslims throughout the world are struggling to find the spirit of true
religion. Islam was once the center of the world and knowledge city with outstanding
performance in art and architecture, construction, medical science, and all type of
other sciences. Now, most of this culture has been changed because of religious war
and antagonism between religions.
Surprisingly, the news from Europe elaborates that many Christian Churches have
been converted to private bars and restaurants. Absolutely it's the obvious influence of
post-modern ideologies in society. Anti-religious activists and atheists are taking the
religious fights and production of antagonism as a golden chance to propagate their
ideas in society. There is no room for doubt that the contemporary media culture has
smoothened their way by producing visible intolerant debates among them.
In this scenario, Abd Al-Qadir’s life and socio-political engagement can change the
people for the good. It is obvious that it can act as a positive and relevant role model
for Muslims particularly in religious brotherhood and an anti-Islamophobia medicine
for non-Muslims who only know Islam from mainstream media. His life has been
interpreted vividly for different reasons of diverse groups. However, there is no
uniform platform of acceptance. In several cases, he has been rejected by some
Muslims. Many secularists rejected him by denoting his Sufi ideologies and ignoring
him as 'religious'. Several Muslims also objected to him by saying, he was too open-
minded, he was too friendly with France, and he should have fought to the bitter end.
69
His arena of emancipation didn't restrict to any regional boundaries but it extends to
the whole universe. He was a deeply practical Muslim; he didn't face any identity
crisis from France rather he grew spiritually, particularly in the time of French
imprisonment. There he experienced the goodness of Christians then he dreamt of a
peaceful world with all religious coexistence. In the contemporary world, a true leader
requires certain virtues and policies that Abd Al-Qadir possessed: justice, ethics,
moral courage, humanity, and intellect. Without these qualities in religious as well as
political leaders, there will be little development in the world.
For him, the diversity of religion and belief was the reflection of the infinite nature of
God's creation. He didn't see the conflict between religion, politics, and science rather
he understood that all this in the world is religious. Thus, there is no distinction
between education and knowledge. Politics should facilitate society to live together in
harmony. In a plethora of ways, Abd Al-Qadir is a vital role model for our times. This
chapter will explore the methods of Abd Al-Qadir in formulating interfaith
brotherhood, how he maintained in perceiving his political enemies and brothers, and
how it could be applicable in the current turbulent socio-political scenario.
4.1 MIGRATION AS THE WAY OF RESISTANCE
A peep into Islamic history will expose the fact that the migration towards safe and
prosperous countries to resist the enemies or to enlighten other communities living in
the dark quagmire has influenced religion and its followers to a large extent. In the
case of prophet Muhammad (S) his migration from Makka to Madeena gives
evidential support to this viewpoint. To protect the Muslim community, who were a
minority, from furious disbelievers in Makka, Muhammed (S) practiced the strategy
of migration. As well as it became a great opportunity to propagate Islam. On the eve
70
of colonialism, Hijra became an expression of Muslim solidarity and a way to resist
the outsider's political and cultural norms.73
Abd Al-Qadir tried to transform Algeria into a space for a larger Islamic dialogue. As
its part, he wrote many works, especially in migration. His 'Fatwas on the migration' is
a deep motivation in this field. He perceived migration as a way of resistance.
Apparently, he focused on formulating a crystal dialogue with religious others to keep
peace and integrity in the state, as well as to tackle the same enemy.
It's obvious that despite the hostility formed in between the Tajaniyya Sufi
brotherhood74 and other Sufi orders, Abd Al-Qadir could consolidate all communities
and tribal groups in his line of resistance. He thoroughly avoided all types of
factionalism. Therefore he addressed the whole people in the terms of Ahlul Jazair
(the people of Algeria) Muhjirin Tunis (migrants of Tunis). He believed that the
almighty God has ordered us from one place to another. In the time of Prophet when
the fear of migration disturbed them to avoid their own family, friends, and wealth,
Allah said them; 'And how many a creature carries not its [own] provision. Allah
provides for it and for you. And He is the Hearing, the Knowing' (Quran 29:60). He
systematically rejected the excuses by stating these holy verses and the history of
prophetic migration. He asked his followers that did women without husbands
participated in the Hijra to Madina? Did many people migrate with family and without
them? Did Sahaba go to Absiniya obeying the order of the prophet? That time they
didn't request to accompany their non-Muslim relatives but sacrificed in the path of
73
Hijrat: the Islamic psychology of migration, Sajaudin Chapparban, published in Encyclopedia of
psychology and religion.
74
Tajaniyya is a Sufi brotherhood founded by an Algerian Scholar and Saint Ahmad Tijani (1737-1815),
it originated from Maghrib, however now it is widespread in West Africa including Senegal, The
Gambia, Mauritania, Mali, Guinea, Niger, Chad, and Ghana. Its adherents are called Tijani, they place
great importance on culture and education.
71
the right way. He stated that Muslims with physical disabilities are only excused until
they can find a prior guide.
4.2 JIHAD AS ‘GOOD WAR’
American writer Nicholson Baker ends his book ‘Human Smoke’, a relevant book
dealing with the major effects and consequences of Second World War, with a pivotal
question ‘was it a good war’. This question categorizes wars looking through its
intentions and reflections in the society. Generally, a good war is any conflict or fight
that leads a desirable outcome and soldier’s regular interventions leads to liberation of
a society or a culture. It is often seen as a way to change the corrupt rule or
dictatorship.
For the last two centuries, a plethora of good wars have appeared in the Muslim world
especially as a resistance to western colonialism. Algeria’s good war was magnificent
and productive in the time Abd Al-Qadir Bin Muhyiddin, when he led the army and
established an ideal Islamic state (1832-1847), where both believers and non-believers
were in the aroma of brotherhood. This conflict was reviewed as the great war of
modern era where Algerians led by ‘hero men of desert’ and ‘indomitable
mountaineers’ (as British historians described him) fought against powerful French
army.75
He used the complete legitimacy of jihad in his resistance against French colonialism.
In 1832, he declared a holy war and motivated people to take weapons and fight with
religious spirit. Although it was seen as a brutal war, historians like Francois Maspero
75
Archibald Alison, History of Europe, from the Fall of Napoleon in 1815 to the Accession of Louis
Napoleon in 1852, vol. 7 (Edinburgh and London: W. Blackwood, 1858), pp. 539 and 554.
72
and Mostefa Lacheraf opined that the brutality was for a good purpose.76 While the
French writers narrated the positive and breath-taking socio-political engagement of
Jazairy, it was English writers who interpreted these struggles as a good war and
celebrated him for forming an ideal state and political strategies.
4.3 HUMANITARIAN ENGAGEMENT
To serve the humanity irrespective of race, gender, religion, social status, and politics,
he maintained the proper humanitarian engagement with the citizen. In a Pluralist
country, minorities are often exploited culturally, financially, and socially. Hence, he
prepared a unique code of behavior to protect the needs of minorities and
marginalized communities. Furthermore, prisoner’s code was one of his finest method
to assure the protection and kind approach towards the prisoners. It is explicit that
prisoners are often regarded as the mistreated human being in State- Nation concept of
modernity because they have denied the laws of a government.
4.3.1 Army
The revival of the army is an essential matter of every struggling community. So, the
army is a supreme element of a country. Therefore, they will be given good care
financially and socially, if not they will come into power as many historical incidents
indicate. But, what we often see from many rulers is that they will revenge their losses
with the life of their soldiers. Unlike these cruel commanders, Abd Al-Qadir was a
sympathizer towards his army. In each and every moment of less and victory, he kept
a mutual friendship with army. He commanded his servants to keep soldiers healthy in
76
Mostefa Lacheraf, L’Algérie: nation et société; François Maspero, L’honneur de Saint-Arnaud (Paris:
Plon, 1993).
73
proper level. For the best of their health he built hospitals and gave free treatment to
the army.
As the part of acquiring advanced medical equipment and treatment he built a school
to development through relentless researches. For the completion of this work he used
the capital from Baith Al-Mal77. In Vasha’lul Katha’b Qudoor Bin Ruwaila says that
Abd Al-Qadir brought very crystal laws to protect injured and dead soldiers.
Moreover he set up pension for the family of the martyrs. He prepared special dress
for them from tough cotton and silk to conform their security.
4.4 DAMASCUS INCIDENT; A LANDMARK IN THE HISTORY
Damascus, where he earned expertise in theology and philosophy, was a prominent
turning point in Abd Al-Qadir's life. His activities in Damascus became a landmark in
the history of mankind. Due to his strong and everlasting relationship with French
Government, he was given fund and arms to defend the city. In 1860, chief secretary
of French consulate Lanusse wrote to Edourad Thouvenel, who was the French
foreign minister, to arm the followers of Abd Al-Qadir. Lanusse speculated that
Christians are in danger, there have a chance to wage a war. Abd Al-Qadir observed
the citizens day and night. Unfortunately, in 9th of July, they attacked Christians in his
absence in the city.78
When he was informed about this, he managed to get back to Damascus. He prepared
Algerian armed citizens, when he saw the Christain quarter in complete attack. He
struggled to protect them with his life and command. 79 Abd Al-Qadir gave them
77
It’s an Arabic word for Government fund that would be spent to maintain social order and eradicate
poverty from the society.
78
Fawaz, L.T. An Occasion for War: Civil Conflict in Lebanon and Damascus in 1860. Tauris, Londen,
1994. pg. 9
79
Ibid pg. 6
74
shelter in his own house for about thirteen thousand people. He defended
approximately 11000 Christians from massacre. Later, in a public speech he declared
that ‘All the Europeans and Christians I have collected are in safety in my house. I
provide them with all they want, and pray Allah to save the unfortunate Christians
from those fanatics.80 Due to this magnificent event, he earned great international
recognition especially from the Christian community. Moreover, he was awarded the
'French Grand Cross of the Legion D'honneur' 81, and ‘Grand Cross of redeemer’ 82
from Greece.
Abd Al-Qadir spent the rest of his life in Damascus. There he kept a tremendous gap
between him and native politics, accepting orders of the French government. He
thoroughly kept out of Algerian affairs even though his son Muhyaddin was active in
leading rebellion against the imperialists in Algeria. Thus, he indulged in the
continuous study of religious holy books. In these days he acquired some brilliant
students, they followed him in the path of spirituality, which was followed by a
glorious framework formulated by Ibn Arabi (a prominent Sufi scholar of the
thirteenth century).
It is obvious that he had a deep interest to modify with advanced knowledge of
science in general and computer mechanism and developed systems in particular.
Although he wanted to create an 'Arab self', he maintained a definite distance from
national and international politics. As the result of his obedience to French orders and
charismatic engagement in social innovative activities, his pension from the French
government continued. Later he was known as the 'Friend of France'.

80
New Yorke Times, The Damascus Massacres, Letter from Abd-el-Qader, Aug 20, 1860.
81
Legion of Honor is the highest French order of merit which would be given to both military and civil.
It was established in 1802 by Napoleon Bonaparte.
82
Order of Redeemer is an order of merit which is the oldest and highest decoration awarded by the
Modern Greek state. It is also known as the 'Order of savior'.
75
4.4.1 Aftermath of Massacre
Abd Al-Qadir was given military supports and financial aid from French government.
Therefore, he often criticized Ottoman government and acted independently in
Damascus.83 Ottomans were doing violence in Damascus for four years brutally by
killing, plundering and robbing. He blamed Ottoman Governors for not caring their
people, they help fanatics to rob and kill the minorities in the society. 84 The loss of
control in limiting the rule of fanatics, gave them absolute power that led to turbulent
anti-Christian massacre. Thus, many confrontations and conflict out broke within the
four years of Ottoman’s rule in Damascus.85
4.5 FORMATION OF A PLURALISTIC SOCIETY
During his reign and active interference in the internal social endeavors, Abd Al-Qadir
realized the importance of supporting pluralism and cherishing the diversity and
dissimilarities in the society. He believed that culture would be renovated only when
the society support mutual goodness and live life together with harmony opening the
doors of dialogue. For constructing a mixed culture through the gradual process of
hybridization, he encouraged the quest for cooperation through civilized dialogue. As
a religious leader and political activist, he became a role model for bringing delight in
the connection between both individual and community. To demonstrate this point of
view, he insisted on the verses from the Holy Quran 86 and Prophetic tradition denoting
the significance of pluralism and interfaith harmony.

83
Fawaz, L.T. Amir Abd al-Qadir and the Damascus Incident in 1860. 2013, pg. 5
84
Khoury, P.S. Urban Notables and Arab Nationalism. The Politics of Damascus 1860- 1920. Cambridge
University Press, Cambridge, 1983, pg 2
85
Makdisi, U. Diminished Sovereignty and the Impossibility of “Civil War” in the Modern Middle
East. American Historical Review, December 2015. Pg. 1742.
86
“O humankind We [God] have created you male and female, and made you into communities and
tribes, so that you may know one another. Surely the noblest amongst you in the sight of God is the
most God-fearing of you. God is All-Knowing and All-Aware” (49:13).
76
In the public speeches and spiritual orientation programs, Abd Al-Qadir initiated to
share the vibrant stories of great mystical leaders in flourishing Islamic civilization
and Ibn Arabi and Junaid al-Baghdadi. Through his pivotal work 'The Book of Halts'
(Kithad al-Mawaqif), he explicitly explained the need for safeguarding worship and
human dignity of religious others and the pressing necessity of civilized dialogue,
especially in a pluralistic society. Freedom of expression and thought was a significant
feature of his state as Allah says in Quran "And say, "The truth is from your Lord, so
whoever will let him believe; whomever wills let him disbelieve" 87, and “There shall
be no compulsion in [acceptance of] the religion”.88
These verses inspired him to derive that the notion of the war is only valid as self-
defense. He defined the 'great fighter' in accordance with Prophetic Hadith that means
to recognize one's ability and show kindness towards others. Moreover, when Abd Al-
Qadir rescued the Christian community in 1860, he answered the letter of Louis Pavy
discussing the vision of a peaceful country supporting interfaith harmony and social
diversity and pluralism. By criticizing radicalism and religious fanaticism he lamented
the Muslims who corrupted religion and their political activism. It says that to
condemn society for the bad deeds of minority people in a society is the action of
Hitler for a holocaust.
4.6 THE IDEAL STATE OF INTERFAITH
The flourishing state of Algeria is an ideal example where religion was the supreme
course of peace and the citizens were in civilized dialogue instead of refuting and
acquiring victory. Even though religious faith had influenced him relatively in the
formation of a new ideal state he maintained to confirm the peaceful existence of all
87
The Holy Quran, 18:29
88
The Holy Quran, 2:256
77
religious communities. To nourish this order, he established a special judiciary
regarding the issues of the religion that the complainer belongs. He assured justice in
the society and suppressed the given privilege to Warlike tribes (Makhzen)89, to
express equal rights and liberty for all tribes. Moreover, he imposed an equal tax for
the whole category.
Although religious sentiments forced him for political power, it didn't prevent him
from establishing brotherhood and joining hands with the citizens, whether it is Jews,
Hindus, or Christians. Leon Roches, a European diplomat, has depicted his flourishing
experiences and personal interventions with stakeholders of the state, in his book
Thirty-two Years Through Islam.90 He lived a life of simplicity and kind behavior. His
dream of his state was to bring up an educated society and expand a culture different
from the colonial one. Given the notion of nationality and independence, he insisted
the community reject western modernism and decolonize our minds and join hands
against atheism and its sharpened project for the decline of religion.
Furthermore, Abd Al-Qadir tried to compose works regarding the common factors
between Christianity and Islam. In his view, finding common ground and similarities
instead of stimulating rigid conflicts, is an appropriate way for religious harmony. His
letter to French Bishop Mgr. Pavy explicitly encapsulates two major points regarding
the creation of common space in society;
1. In worshiping God and giving mercy and compassion to his Creatures.
2. Our religion only differs in the forms of prescription and how best to comply.
89
this word literary means 'warehouse'. From this place, servants of government get wages and
remunerations. But in the Moroccan Arabic language, it is used as the synonyms of the elite tribe. It is
likely a metaphor related to taxes, which the machine used to collect. In this place, it is used to
indicate the tribes who are associated with this system.
90
Trente-deux ans a travers l’Islam
78
At the administrational level, Abd Al-Qadir applied a complete Islamic law for the
followers. He insisted on giving Zakath and paid attention to the application of Islamic
law in his political engagements. Dressing of women, the right to education for all
particularly for women, and the accountability in performing regular prayers were
some of his major concerns. Political and cultural policies adopted by him were a
revival of the Quran and Sunna. And he was thoroughly rigid in enacting it.
4.7 PROTECTION OF PRISONER’S CODE
The humane prisoner's code developed by Abd Al-Qadir Al-Jaza’ri in 1842 is a
milestone in the history of humanity. This code has become renowned in the world.
Through this policy, he prohibited mistreatment of prisoners and killing them. He
stated that all people need to get basic human rights. Idris Jazairi, who is the chief
executive director of the Geneva Centre for Human Rights Advancement and Global
dialogue, explained that Henri Dunant is known for the formation of the first code for
the protection of prisoners which later paved the way for the foundation of the Red
Cross. 91
His life itself is a flourishing example of practicing civilized dialogue in society. The
breath-taking incident in Damascus (Civil strife in 1860) that showed his humanitarian
attitude by saving Christians is a model for the people especially religious followers to
practice.
Abd Al-Qadir fought the French army for seventeen years, from 1830-1847. During
this critical time, he waged 116 confrontations and conflicts against them expecting
liberation and independence from their cruelties. He believed that Algeria has a long
91
This speech is delivered during an event held on Feb. 15 on the historical importance of the 19th-
century Algerian leader, Emir Abd el Qader, and the universality of Islamic values, at the renowned
Oxford Centre for Islamic Studies of Oxford University
79
history of resisting the foreign invasion by strengthening the internal unity, Jugurtha 92
is an example of tactful resistance.
4.8 CIVILIZED DIALOGUE
Sociologists, as well as psychoanalytic thinkers, have confirmed the influence of
mutual dialogue and straightforward conversations in filling the turbulent gap between
religions, societies, and communities, especially in personal cases. Abd Al-Qadir
perceived that the dialogue is only a fruitful way to understand the innate self and
form a common space to give clarity of religious instructions. His ideologies
regarding civilized dialogue and the need for pluralistic coexistence was motivated by
the Quranic verses93 and experiences of Sufi leaders of early religious communities.
However, according to him, faith was a matter of personal concern; related to one's
spirituality. Therefore, he insisted Muslims not disrespect the diversity of religion and
encompass the feeling of togetherness. The interconnection between the people will
help to maintain the prerequisite of co-existence. To eradicate racial discrimination,
communalism, caste system, and religious fanaticism as well as radical religious
aspects, one should indulge in continuous dialogue which promotes humanity and
social justice. He conceptualized the behavior of fraternity in an ideal Islamic state in
three parts:
1. Restrict the fraternity among the Muslims themselves.
2. Fraternity between the religions that support monotheism and Abrahamic
Communities (Ahl al-Kithab).

92
Jugurtha was born in 160 BC, he is known as a courageous man.
93
“And speak to people good [words]” (2:83),
“Invite to the way of your Lord with wisdom and good instruction and argue with them in a way that is
best” (16:125).
80
3. Fraternity among the all-human beings in the world.94
The dialogue is a way to promote harmony in society, it is also a way to praise the
ultimate God. He believed that there is no difference or conflict between religions,
politics, and sciences. All religions of the world, whether it is man-made ideologies or
revealed divine religion, should teach their followers values and morals positively to
avoid religious turbulences. There should be set up a valid chapter to promote
humanity and its ethics and morality.95
4.9 INTERFAITH PRACTICES: AN ANTIDOTE TO VIOLENCE
Algerian film director Salem Brahimi’s documentary on the life of Abd Al-Qadir is a
clear-cut depiction of his practical life, as well as the promotion of harmony the
contemporary world. Obviously, the mutual dialogues and awareness on the necessity
of coexistence are the vital antidote to increasing radical religious militant groups and
other violent movements. Vibrant root level activism of Abd Al-Qadir in both political
states and foreign countries could be seen as the solution for the increasing
confrontations and disputes surrounding the religion.
However, there have some kind of critics who condemn him as traitor because of
signing in an agreement between them and French Government. It cannot be justified
with any physical evidences or intellectual arguments. Furthermore, he had fought
French colonialism more than seventeen years. As a military leader and pious Sufi
saint, he believed war against colonialism was an individual duty. This duty was not
universal or eternal, but it was to defend our body from harm and use it out of
94
Cheriff, Mustapha “Algeria Land of Dialogue: Emir Abdel Qader and The Dialogue of Civilizations,”
Promotional Magazine of Algeria, Eurl COMESTA MEDIA, El Djazairi.Com 2017/2018
95
Kiser, John W., opt.cit
81
necessity. According to his view this is ‘small Jihad’ the bigger one is to struggle
against one’s own desire.
This documentary has tried to convey the cruelties and atrocities done by French
colonialism in Algeria. Underlining this fact French president Immanuel Macron said
during the election campaign96 that what French colonialism done to the people in
Algeria was ‘a crime against the humanity’ 97. Still there have counter for this view by
stating that colonizers bring lights and modern culture to an under developed
countries.
A pivotal human dimension can be seen in the lifetime events of Abd Al-Qadir and in
the academic deliberations surrounding his valuable ideas. He didn’t enslave to any
power; he resisted the Ottoman rule due to their violent approach towards the
Christians and Jews. Thus, he received the tendency of facing his individual and
collective responsibility.
Militant power, spirituality and humanity became the main aspect of his life. Later it
became basis of bringing reflections about the war and the prisoners of the war before
1929 Geneva Convention and Treatment of Prisoners of War. He chose to respond the
enemy in a different way from the ways of enemy. Thus, he believed that darkness
cannot be removed with the same but light. 98
These personal as well as social qualities made the exact cure for the religious
fanaticism and radical Islamism of contemporary world. Neo-colonial alternatives
such as secularism and globalization couldn’t fulfil the necessities of the ill world
order. Algerian culture of cultures and religions and Abd Al-Qadir’s life can be taken
96
This words were said when French president Immanuel Macron visited Ivory Coast and met with
seven African political leaders to discuss on the currency issues.
97
France's Macron calls colonialism in Africa a 'grave mistake', DW.com.
98
‘ Teaching people about Emir Abdel Qader is the best antidote to the lure of Daesh’, Middle East
Monitor, Hassina Mechai, 2017
82
an exact method to reform a society. It is an answer for the current problems.
Moreover, Abd Al-Qadir was not half-hearted in the matters of religion, on the other
hand he was strict and very vigilant, that facilitated him to become light hearted in
religious brotherhood and he viewed Christians and Jews, and prisoners opposite to
the views of radical religious followers.
4.10 ABD AL-QADIR IN THE EUROPEAN IMAGINATION
At the end of 1840, Abd Al-Qadir entered European discourses, for the sake of
continuous spate of write-ups and deliberations in the foreign magazines and
newspapers on his clash with French Colonialism. Later, in Europe, he was known as
the beholder of a brilliant personality. Surprisingly, Robert Browning 99wrote a poem
entitled 'Through the Matidja to Abd Al-Qadir' in 1842, in a year when the French
army decided to control the Algerian landscape thoroughly. After one year of
publishing this poem, Earl of Winchilsea 100 published an epic entitled 'Abd Al-Qadir'.
In 1848 William Makepeace Thakkary composed a poem 'Abd Al-Qadir at Tulun'.
These writings exceeded his fame in each cone of the west. Therefore Abd Al-Qadir's
portrait as a leader had been discussed in the circle of interfaith dialogue and
discussions on humanity and evolved as an epic. Hence, artists and poets illustrated
him in the raw of great historical figures.
Apparently, the story of Abd Al-Qadir who resisted attacks from the French military
and eventually became the victim of their betrayal, provided an excellent material
example to enhance anti-French pulses in the territories dominated by England.
Moreover, Thakkaray wrote many essays on Abd Al-Qadir and his legendry, this
99
Robert Browning (1812-1889) was an English poet from England, his poems and playwrights were
widespread because of their affluence in irony, dark humor, characterization, social commentary. He
gains a prestigious place among Victorian poets.
100
Earl of Winchilsea is a title in the Peerage of England held by the Finch-Hatton family.
83
helped to present him as the epitome of epic heroism. Maidstone, a member of British
peerage who spent a long time in North Africa and was fluent in French, presented
Abd Al-Qadir as wise, daring, gallant, and the leader who brought peace and tolerance
among his people.
4.11 INFLUENCE IN WESTERN COUNTRIES
While discussing on the reformation of the Muslim world the inevitable role of Al-
Jaza’ri is worth mentioning. Unlike other Islamic modernists like Afghani and Abdu
he insisted on the certain values of Sufism and advocated the eminent role of reason
and scientific progress in Islamic revivalism. In 19th century what Islamic revivalists
have to defend was the new trends and progress of modernism with the western
method and its influence in developing a new culture in Islamic lands devastating
religious values. Contrary to other Islamic reformists he advocated Sufism and proved
its supernatural reality with reason and science.101 Occasionally, Muhammad Abdu
and Rasheed Rida questioned the idea of Sufism and critically opposed the rationality
behind it. Moreover, Jaza'ri was influenced by the Akbariyya doctrine that motivated
him to emphasize on reason to demonstrate his ideologies.102
Scholars like Muhammad Abdu and Allama Muhammad Iqbal spend a long period in
the West, and they were educated there. On the other hand, Abd Al-Qadir completed
his education in the Muslim world. Thus, the geographical differences in formulating
ideologies can be seen in the views and concepts. As a Sufi scholar, he indulged in a
lot of debates considering the reformation of the Muslim world from both religious
101
Daanish Faruqi, The Spiritual Reformist Thought of the AmīrʿAbd al-Qādir al-Jazāʾirī in the Eyes of his
Western Interpreters: A Critical Historiographical Review, Washington University publications, St.
Louis,2012,p:5
102
Ebrahim Moosa, "Contrapuntal Readings in Muslim Thought: Translations and Transitions," Journal
of the American Academy of Religion 74, no. 1 (2006): 107-118.
84
liberal modernism and extreme religiosity. Therefore, his religious dogmas were
formed relying on the humanitarian temper and progressive human mind-set.
85
CONCLUSION
Due to religions, the world has witnessed a plethora of genocides and frightening
attacks. A peep into the teaching of all religions in the world will give a conclusion
that it didn't support any kind of violence or armed confrontations. Rather, it is
incarnated to spread peace and harmony in the word by realizing the real ‘truth’. It is
quite paradoxical to do violence on one who spread peace. Even though they are the
product of mysterious political dramas, the decline of religion is their supreme aim.
Moreover, history is testimony to the fact that the political powers were achieved only
by creating an enemy, in the reign of Hitler it was Jews.
 Abd Al-Qadir’s modal of struggle and resistances are role-model for today’s
people. He was well educated is philosophy, politics particularly in Islamic
disciplines. He had a strong bond with living Sufis. His vibrant engagement in
Chisti Sufi order exposes his spiritual self. Interfaith dialogue was the
foundation stone of his society.
 Islam promotes interfaith harmony and religious coexistence in every field.
Quran, prophetic life particularly in Madeena and the Islamic history is a
concrete example to identify the stand of Islam in dealing with the people of
other faith. Religious scholars especially Sufis were the prominent part of this
relationship. In India, although Islam came through invasion103, they didn't
receive the 'Drain theory' of the British government. Instead, they settled here
and spread the messages of universal unity and brotherhood.
 Today, there is a pressing need for interfaith dialogue to build a place of
harmony and coexistence, particularly to defeat the political power who

103
In North India, Islam came through invasion but in South India Islam spread through the truthful
agreement of Arabian merchants and their interfaith engagements.
86
relentlessly take effort to emerge conflicts among religions. For Muslims, the
life and socio-political ideologies of Abd Al-Qadir Al-Jazairy are ideal to live
as a good Muslim. Being a Sufi political leader doesn’t prevent him to act and
encourage religious harmony. In forming an ideal state, he accepted the
colorful diversities. He saw the culture as Salad bowl theory 104 rather than
accepting Melting Pot theory.105
In the second chapter, the life and socio-political interventions of Abd Al-Qadir,
especially his struggle and resistance against French colonialism have been
deliberated eloquently. His quest for knowledge, spiritual writings and formation of an
ideal state are some his critical engagements. In third chapter, history of interfaith
dialogue, terminologies, and the Islamic stand towards forming brotherhood with
other religions have been discussed in the lights of historical events and life of Abd
Al-Qadir. Fourth chapter address the questions like, how Abd Al-Qadir and his
ideologies can become a role model for the contemporary problems, what was the
specifications of his state in dealing with religious ‘other’ and what type of civilized
dialogue he had accepted.
Today, atheism and liberal ideologies are taking place in the mind of people as a
peaceful way of life instead of religion. Indeed, interfaith relations practiced by Abd
Al-Qadir is a vital antidote to shield the society from the enslavement of modernity
and colonialism. It is the only way to discourage violence and perilous deeds in
society in the name of religion.
104
Salad Bow theory means the integration of many variety cultures like a Salad. From this combination
we can take every culture separately.
105
It is opposite of Salad Bowl theory. In this combination the elements cannot be separated because it
would be mixed as juice.
87
In the contemporary turbulent scenario, where the 'clash of civilization' has been
proved as the dangerous problem of the 21st century, civilized dialogues have to be
formulated between the religions. The current situation necessitates interfaith practices
to strengthen the bond of society and fight against the conflicts and so-called
'Terrorism'. By finding a 'Common Ground' all religions have to convey the messages
of humanity and co-existence in a beautiful way of communication.
The necessity of being religious and its chances for forming tolerance have been
deliberated by Abd Al-Qadir in the conclusion of his book titled 'Reminder to the
Thoughtful and Notice to the Oblivious'. Thus, his observations on the interfaith
dialogue will clean the whole world without enemies, a land of peaceful existences.
Undoubtedly, neo-colonialism has dominated our day-to-day life. It persuade the
people and provoke the tendency of being liberal, secular and individual space without
the need for religion. Here the people of faith need to join hands against this cruelty.
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A CRITICAL STUDY ON THE INTERFAITH RELATIONS

OF ABD AL-QADIR AL-JAZA’RI

DARUL HUDA ISLAMIC UNIVERSITY

OF ABD AL-QADIR AL-JAZA’RI

A dissertation submitted in partial fulfillment of the

requirements for the degree of Master in Social Sciences.

DARUL HUDA ISLAMIC UNIVERSITY

‫وال ُدو ْير ِ‬

incarnated to the corrupted world to strengthen humanity and to create a peaceful

well as the French colonialism. Rather, he accepted civilized interfaith dialogue as a

Muslim needed to create a bond with religious ‘other’. He believed in religious

disseminated in the contemporary world particularly in western countries.

മതത്തിന്റെ പേരിലുള്ള ഒരുപാട് സംഘട്ടനങ്ങൾക്കും കൂട്ടക്കൊലകൾക്കും

സമകാലിക ലോകം സാക്ഷ്യം വഹിച്ചിട്ടുണ്ട്. മനുഷ്യരാശിയെ

ശക്തിപ്പെടുത്തുന്നതിനും പരസ്പര വിശ്വാസ ഐക്യത്തിനും

സമാധാനപരമായ ലോകം സൃഷ്ടിക്കുന്നതിനുമാണ് എല്ലാ മതങ്ങളും

പ്രത്യയശാസ്ത്രങ്ങളും ഭൂമിയിൽ അവതരിച്ചിട്ടുള്ളത്. അതിനാൽ

തർക്കങ്ങളുടെയും യുദ്ധങ്ങളുടെയും കാരണം മതമല്ല മറിച്ച്

അതനുഷ്ടിക്കുന്ന ജനങ്ങളുടെ കാഴ്ചപ്പാടിലാണ്. അൾജീരിയയിലെ മത

രാഷ്ട്രീയ നേതാവായിരുന്ന അബ്ദുൽഖാദർ അൽ-ജസൈറി ആധുനിക

ലോകത്തിന് മാതൃകയാണ്. വൈവിധ്യമാർന്ന സമൂഹത്തെ യോജിപ്പിക്കാൻ

മതങ്ങൾ തമ്മിലുള്ള സൌഹാർദ്ദ സംവാദത്തെ അദ്ദേഹം സ്വീകരിച്ചു. ഒരു

ഭക്തനായ മുസ്ലിം അപരനുമായി ബന്ധം സൃഷ്ടിക്കേണ്ടതുണ്ടെന്ന് അദ്ദേഹം

മനസ്സിലാക്കി. അദ്ദേഹത്തിന്റെ ജീവിതം തന്നെയാണ് ഈ

പ്രത്യയശാസ്ത്രങ്ങൾക്കെല്ലാം പ്രധാന ഉദാഹരണം.

അബ്ദുൽഖാദർ അൽ-ജസൈരിയുടെ പോരാട്ടവും ചെറുത്തുനിൽപ്പും

ആത്മീയത രാഷ്ട്രീയം അറിവിനായുള്ള അന്വേഷണം എന്നിവയിലെ

അദ്ദേഹത്തിൻറെ സംഭാവനകളും ആദ്യ അധ്യായത്തിൽ പരിശോധിക്കും.

രണ്ടാമത്തെ അധ്യായം ഇൻറർഫെയ്ത്ത് ഡയലോഗ് എന്ന ആശയത്തെയും

അതിന്റെ പദപ്രയോഗങ്ങളെയും അതിലെ ഇസ്ലാമിക വീക്ഷണത്തെയും

വിശദീകരിക്കും. മൂന്നാം അധ്യായം അബ്ദുൽ ഖാദർഅൽ-ജസൈരിയുടെ

മാതൃകാ രാഷ്ടവും മതേതര സംവാദങ്ങളും  ന് ശേഷമുള്ള

അതിന്റെ പ്രസക്തിയെയും വ്യക്തമാക്കും. സമകാലിക ലോകത്ത്

പ്രത്യേകിച്ച് പാശ്ചാത്യ രാജ്യങ്ങളിൽ അദ്ദേഹത്തിന്റെ ആശയങ്ങൾ

എത്രമാത്രം സ്വാധീനിക്കപ്പെട്ടിരിക്കുന്നു എന്ന ചോദ്യത്തിനും ഇത് ഉത്തരം

to acceptable standards of scholarly presentation and is fully adequate, in scope and

quality, as a dissertation for the Degree of Master in Civilizational Studies.

Dr. Hashim Nadwi

(Supervisor, Dept. of Civilizational Studies)

Master in Civilizational Studies.

Dr. Rafeeqali Hudawi

(HoD, Department of Civilizational Studies)

submitted as a whole for any other degrees at DHIU or other institution.

NAME OF THE STUENT: MUHAMMED SALIHU

ADRESS: MANAGATTUPARAMBIL (H)

Tel No: 7559921129

Signature ………………………………. Date…………………………

DECLARATION OF COPYRIGHT AND AFFIRMATION OF

Copyright © 2021 by MUHAMMED SALIHU

All rights reserved.

A CRITICAL STUDY ON THE INTERFAITH RELATIONS

OF ABD AL-QADIR AL-JAZA’RI

No part of this unpublished research may be reproduced, stored in a retrieval

Affirmed by MUHAMMED SALIHU

To my beloved father (Hamza), Mother (Fathima Suhara), Brothers and my teachers

In the name of Allah, Full of Compassion, Ever Compassionate

Arabic Unicod Arabic Unicod

1.1 BACKGROUND OF THE STUDY