South Sudan's Challenge

South Sudan's Challenge
Healing & Reconciliation

Wednesday, October 14, 2015

29th Sunday in Ordinary Time (B)


Short Reflection for the 29th Sunday in the Ordinary Time (B)

Readings: Isaiah 53: 10-11; Hebrews 4: 14-16; Mark 10 35-45

Text: “Jesus summoned them and said to them, "You know that those who are recognized as rulers over the Gentiles lord it over them, and their great ones make their authority over them felt.  53:But it shall not be so among you. Rather, whoever wishes to be great among you will be your servant; whoever wishes to be first among you will be the slave of all.” (Mark 10: 42-44)

Meditation:  Take heed, God’s ways are NOT the same as ours. And the measure in the community of disciples is NOT the measure of the world. The Lord reminds us that the true measure of our discipleship is being the servant of all. Visit:  www.badaliyya.blogspot.com

Friday, October 9, 2015

Understanding Martyrdom in Islam


Understanding Martyrdom in Islam
Fr. Eliseo R. Mercado, Jr., OMI
Graduate School, Notre Dame University

         There is an evolving worldwide hysteria on Islamic Jihad following the terrorists’ suicidal bombing of World Trade Center, Pentagon and other US targets.  The shock over the massive civilian casualties and targets is shared worldwide.  All major media outlets brought live the tragic drama into people’s homes.

            The worldwide response is shock as well as prayer.  No one prior to the New York and Washington attacks thought of mega terrorists’ attacks against civilian targets and in the USA.  While people know the increasing hate and anger over the American policy in the Middle East and other parts of the world that continue to fuel “extremism”, especially in the Islamic world, nobody has predicted the simultaneous hijacking of commercial planes and use them against civilian targets like the World Trade Centers.

            The attack brought policy makers as well as policy strategists to go back to the drawing board and review their basics on Islam, Islamic Reform, Jihad and Martyrs in Islam.  This short write up is the first in our attempt to “decipher” the broad issues that cause our bones to shiver as the tragedies in New York continue to flash in our television sets.

The Martyrs in the Qur’an


            The word Shahid (martyr/witness) is mentioned 55 times in the Qur’an.  Save three passages, all the uses of the world Shahid is derived from the  meaning of the word Shahadah (confession/testimony). 

            The three passages referred to are Sura IV:69, XXXIX, 69 and LV, 19.
These three gave birth to a certain viewpoint that the word shahid means the person who is killed in the way of God (Al Azhar 1971 part 1 p. 150).  The one who had been killed in God’s way is called shahid, because he had given his life to help in realizing the victory of God’s Faith.  When a Muslim takes part in battle against unbelief and infidels, he offers his life in defense of his faith.  A shahid is the one who had fallen in such battle.

It is true that the term “Martyr” is often used in the Shari’a to describe the person killed while “fighting in the way of God.”  But in the Qur’an itself, the preferred description for those who were fallen  “fighting in the way of God” is “SLAIN” (S II: 154, III, 169 & 157, IV, 174, IX,3).  The Qur’anic preference  of the term “SLAIN”  to “MARTYR” is perhaps contained in S. III, 3.  This flows from the accepted belief that the “fallen” in God’s way is not merely a belief therein and idealism of its beliefs, otherwise none be slain and no blood be shed. But rather the execution of God’s right in these souls brought  by God from the faithful that they willingly accepted to sell at the price with which  He pleased them, that is, the Paradise (Sheik Abdul-Sattar  Al-Sayyid, Mufti of Tartus in Syria, 1391 AH).

Are Terrorists “Martyrs”? 

The attackers of the twin towers in NY, in some sectors, were considered “Martyrs”.  Yet, the Qur’an and traditions are very specific in prescribing assault against children, women and the non-combatants.  “And fight in the Cause of God those who fight you, but DO NOT TRANSGRESS LIMITS; for God loveth not transgressors”.  There are specific acts prescribed for a true “mujahid”.   These are the following:  “Shulul”, fraud, the killing of children, women, the aged, breach of faith, mutilating those who had been killed, the robbing of travellers on public roads, plunder, the narrowing down of  “halting-places” and failing to pay what one owes.”  In fact, ambuscades and blockades of roads and “halting places” for travellers are unqualified for jihad as the Prophet explicitly forbade as narrated by Abu Daud on the authority of the companion, Shal iba Mu’adh.  Not everyone killed in jihad gains martyrdom.  The prophet himself saw the commonly held “martyr” in hell.  The prophet said:  “Go and tell people that none would enter into Paradise save the faithful.

The “Martyr’s Qualities are the more exalted qualities outlined in S. IX, 112. “Those that turn (to God) in repentance; that serve Him, and praise Him, that wander in devotion to the cause of God; that bow down and prostrate themselves in prayers; that enjoin good and forbid evil; and observe the limits set by God;  (they do rejoice) and proclaim the glad tidings to the believers.”

October 09, 2015


Sunday, October 4, 2015

St. Francis of Assisi - Icon of Muslim-Christian Fellpowship




St. Francis of Assisi – Icon of Muslim-Christian Fellowship

1.     It is enough to utter his name and everyone knows who he is.  St. Francis was a man of God.  And because he was a man of God, he always lived what was essential.  So he was a simple, courteous and gentle to everyone, like God in his mercy.

2.     The Phenomenological Manifestations of our epoch…

·      Emptiness.  It is born of a feeling of impotence.  There is very little we can do to change our life, our community and society. Finally there is really nothing important…

·      Loneliness. It is an experience of lass of contact with nature and others in terms of friendship and gentleness. There is the lack of courage to commit oneself.

·      Fear.  It is the fruit of objective threats to life, to employment, to collective survival of humanity in general.

·      Anxiety. It has its origin in imagined fear, ignorance as to what one ought to do, in whom to trust, and what to expect.  When anxiety grips an entire society it means that the whole society feels threatened and senses its approaching end.

·      Aggressiveness without objectives.  It reveals a rupture with the norms of relationship without which a society cannot be built or defended.  What results is anonymity and the loss of the meaning of the self, that is, the worth and sacredness of human person.

From the above, two consequences ensue: first is Emptiness and second is Loss. It is the loss of language of everyday communication, the loss of meaningful relationship and the lack of vital relationship with nature and habitat.

3.     The New Ethos  It is a new way of life with many and varied relationship to nature, to others, to religion and to God.  In St. Francis, it was through Pathos – Sympathy and Eros – fraternal communication and tenderness.  Manifestations are:
·      His Innocence
·      His enthusiasm for nature
·      His gentleness to all beings
·      His capacity for compassion with the poor and “confraternization” with all elements and even death itself.

4.     To Be Saint … in the case of Francis…
·      To be Saint, it is necessary to be human.
·      To be human, it is necessary to be sensitive and gentle.

“Man knows as much as he does.” Francis’s gentleness was demonstrated, especially in his human relationship.  He broke the rigidity of the feudal hierarchy and called all persons as brothers and sisters.  He himself was called “little brother” (fratello). He wanted to unite great and small, to treat the wise and simple with brotherly affection, to bind with tie of love those who were held at a distance.  He treated everyone with outmost courtesy, even Saracens, Infidels and thieves.

5.     Peace…  One of the global values lived by Francis was Peace.

·      The World is the “regio dissimilitudinis” and behind these dissimilarities are camouflaged injustices and violence.
·      Every time Francis began his preaching, he invoked Peace… saying: “the Lord gives you peace.”  It is Peace and all good.  His group carries out a true mission of peace – “Legatio Pacis”.
·      The peace that is proclaimed in word ought always to be present in the heart.  Let no one be provoked by us to anger or scandal, but rather let all through your gentleness, be led to Peace, Tranquility and agreement.  “BE KINDER WITH YOUR NEIGHBORS.”

6.     The Role of Mediation…  During the Crusades, Francis had a profound impact on the Sultan and owing to his sympathy, tolerance and respect and love foe peace.  Francis gave a vote of confidence to the liberating capacity of kindness, gentleness, patience and understanding.  Peace in his own PERSON manifested in his words, poetry and song. 

PEACE IS NOT ONLY A GOAL THAT MUST BE REACHED, IT IS ALSO A METHOD.

Bapa Jun Mercado, OMI