PRINCIPLES FOR INTERRELIGIOUS DIALOGUE.pdf - CUEA

There are many facts that testify that despite the rough attitude of
some Islamic rulers, Christian minorities were not equal to Muslims
but surely interacted with Muslims. In commercial activity, for
example, there was no prohibition, especially in 9th century. Marston
Speight explains:
Commercial activity was another feature of international relations in North
Africa, which could not help but have influenced upon Muslim attitudes
toward protected Christian minorities. There was no prohibition against
trading with unbelievers. No matter what military or political
circumstances prevailed, international trade continued with the Christian
world. 30
It seems that Speight talks only about North Africa; however the
same attitude was seen in the East and in Spain. Muslim rulers
protected the life of the Christians unless they intended to fight a
Muslim, committed fornication with a Muslim woman, attempted to
marry one or to turn one from his religion or killed a Muslim.
2.3 Christian-Muslim relationships in 11th and 12th centuries
From 11th to 12th centuries, suspicion and negative views held by
each other especially by some writers worsened those relationships.
Let us mention some of them along with their attitudes: John of
Damascus, trying to present Christianity to Christians, considered
Islam as a heresy. Al-Ghazali refuted the Divinity of Jesus without
studying Christology deeply. These are just few examples among
many, but they can illustrate the type of relationships of that time.
Real interaction between Muslims and Christians was difficult. It is
thus a surprise when Gaudeul tells us that the encounter between
Christians and Muslims, whether in North Africa, Spain or Sicily,
remained apparently at the level of practical relations, without finding
expression in written works. 31 As we noticed in 9th century, Muslims
and Christians interacted when they met on practical issues.
The Byzantines too did not have real encounter with Muslims
because of their lack of information about the Muslim world. Their
books had a violent tone and were written in a language known only
30 Marston speight, The place of the Christians in ninth century North Africa, according to Muslim
sources in Islamochristiana 4, (Rome: Pontificio istituto di Studi Arabi, 1978), p. 48 .
31 Jean-Marie Gaudel, Encounters and clashes. islam and Christianity in history, vol. 1 Survey, (Rome:
Pontificio istituto di Stadi Arabi e Islamici, 1984), p. 55.
Created by DEAN-FASSFrederic Ntedika Mvumbi, OP
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