Mohammed Sammak er rådgive for stormuftien av Libanon. Han representerer en form for islam som er mer historisk og pragmatisk orientert, stemmer vi i liten grad hører. Det han sier om at Koranen ikke tillater en sharia-stat, er interessant. Rettferdighet, rettferdighet for alle, er myndighetenes oppgave.

The electoral victory of the Muslim Brotherhood in Egypt and of the Ennhadha Party in Tunisia has revived an ever-open debate in the Muslim world on the relations between Islam and the religious state. The Sunni Lebanese theologian Mohammed Sammak, the advisor of Lebanon’s Grand Mufti, reminds to all those who fantasise about Islamic political models that there actually is no notion of religious state in Islam. At the beginning of the XX century, Sammak explained during an international congress organised by the Sant’Egidio Catholic Community, the imam of Al Azhar stated that Islam had actually distanced religious men from power. The five pillars of Islam (testimony, prayer, charity, the trip to Mecca and fasting) can be practiced outside the Mosque and, Sammak stressed, «they are alien to the role of politics». Making reference to the works of a Middle Age theologian, the Lebanese theologian stressed that «Allah does not allow an oppressive state to triumph, even if it is an Islamic state». On the contrary, «Allah lets a fair and just State to triumph, even if it is not an Islamic state». In Sammak’s opinion, the most important challenge for the new Islamic majorities in power is governing their state based on a principle of justice. As for some radicals’ intention to extend Sharia (the Islamic legislative system) to the non-Muslim is concerned, the Lebanese expert stressed that this would be contrary to the Sharia itself. A contradiction in terms. Indeed, Sammak continued, the Quran calls to apply to the people of the Gospel and of the Torah «the principles that their God gave to them through their holy books». The Lebanese theologian concluded with a veiled reproach to all those who think they are speaking on behalf of God himself in the Muslim world, «the Quran comes from Allah and is a divine book, but it is interpreted by human beings and, as everything human, is subject to mistakes». Therefore, all those who justify their actions making reference to the Quran should think twice before they act. Sammak makes an appeal to re-think all forms of extremism and radicalism. (ANSAmed).

Den religiøse dialogen mellom Vatikanet og islamske lærde er bredere enn i Norge der den politisk korrekte kirken er enerådende. Selv om mainstream også i den katolske kirken er dialogorientert, er det stemmer som nyanserer og supplerer.

Den katolske kirken har tross alt århundrelang erfaring med arbeid i Midtøsten.

Fra et seminar i Vatikanet i oktober 2010:

In his written submission, Archbishop Raboula Beylouni, who works in the Syrian Catholic curia in Lebanon, wrote that formal Catholic-Muslim dialogues are «difficult and often ineffective,» partially because the Quran tells Muslims they belong to «the only true and complete religion.»

Muslims, he said, come «to dialogue with a sense of superiority and with the certitude of being victorious.»

In addition, the archbishop said, «The Quran allows the Muslim to hide the truth from the Christian and to speak and act contrary to how he thinks and believes.»

Islam does not recognize the equality of men and women and does not recognize the right of religious freedom, he also wrote.

Archbishop Beylouni said he was not advocating a withdrawal from dialogue but said topics must be chosen with care. A good place to start, he said, is by entrusting dialogue to Mary, whom Muslims also hold in high esteem.

Bishop Flavien Melki, also a member of the Syrian curia in Lebanon, said that at a time when «fundamentalism is becoming more entrenched in the region,» the idea that dialogue could lead to Muslims accepting secular democracy «seems to be in the domain of utopia.»

«Must we wait for the disappearance of Christians in the Middle East to raise our voices and speak up with force» to call for «liberty, equality and justice for these religious minorities?» Bishop Melki asked.

The bishop said Middle East Christians need the support of the international community to press for the reform of Islamic regimes in the region.

Archbishop Mounged el-Hachem — retired nuncio to Middle Eastern countries such as the United Arab Emirates, Qatar, Yemen, Bahrain and Kuwait — said the Muslim world faces great challenges, including a tense relationship with the United States and Europe because of the Sept. 11, 2001, terrorist attacks, a lack of democracy and freedom, political tensions between Sunni and Shiite Muslims and conflicts in Iraq, the Palestinian territories and Yemen.

Helping ordinary Catholics and ordinary Muslims learn more about each other and work together can pave the way for a brighter future, he said.

Islam doesn’t mean ‘religious state’, Muslim oppose Muslim
Lebanese Sunni to radical, our target is justice, not power

Two bishops at synod question effectiveness of dialogue with Muslims