Abstract
The second edition of Hugh Goddard’s History of Christian-Muslim Relations, which was initially published in 2000, has significantly contributed to our understanding of this subject matter. The revised edition incorporates a new section that delves into the period spanning the third and fourth decades of the 15th century of the Muslim calendar, which corresponds to the early years of the 21st century of the Common Era. The book’s meticulous preservation of alternative dating systems serves as a persistent reminder of the necessity for a dual perspective, as suggested by the title. Gaining a comprehensive understanding of the two perspectives is a challenging task, particularly in the pre-modern era, where the boundaries between the Christian and Muslim realms may seem more distinct than they actually are upon closer scrutiny. In contemporary times, the proposal of opposing cultures such as ‘The West’ and ‘The World of Islam’ is deemed incompatible. However, our extensive knowledge of the various forces in play indicates a multifaceted and intricate scenario. It may come as a surprise to individuals whose perception of Islam and Muslims is primarily shaped by the string of terrorist incidents perpetrated by individuals who identify as Muslims in almost every year of the current Common Era, as well as the attention-seeking heinous acts committed by ISIS and Boko Haram. The occurrence of such events tends to displace media coverage of imaginative interactions with the Islamic world, not to mention the altruistic commitment demonstrated by Muslim medical and hospital personnel within the NHS during the COVID-19 pandemic.
Goddard’s work serves as a significant corrective for individuals who lack personal exposure to Muslim society or companionship. It is noteworthy that many readers may be taken aback by the extent to which ‘Muslim’ and ‘Christian’ elements have been and remain intertwined. Contrary to popular belief, the inception of the initial mosque in Constantinople did not occur during the conquest of the city by Mehmed II in 1453. Rather, it was established approximately seven centuries prior, during the reign of Leo III, spanning from 717 to 741. Mehmed’s act of commissioning a portrait of himself by the Italian artist Bellini could be considered as a deviation from the Sunni law, thereby surpassing expectations. During the reign of Byzantine Emperor Justinian II (669–711), he dispatched artisans to assist in embellishing the Great Mosque in Damascus and the Mosque of the Prophet in Medina. In accordance with several authors, Goddard acknowledges the involvement of Christian scholars in the translation efforts undertaken by the renowned bayt al-hikma or House of Wisdom, established in Baghdad in 832 under the patronage of Caliph al-Ma’moun (p. 47). According to Dimitri Gutas' publication ‘Greek Thought, Arabic Culture: The Graeco-Arabic Translation Movement in Baghdad' (1998), the bayt al-hikma did not serve as a hub for the translation of Greek literature into Arabic. Instead, it was primarily utilized for the translation of Persian literature pertaining to Sasanian history and culture, in addition to select astronomical and mathematical texts. In the subsequent century, Christian scholars gained distinction as they took turns with their Muslim counterparts in leading the Baghdad school of philosophy.
During the nascent stages of Christian-Muslim relations, Christians constituted a significant portion, if not the majority, of the population in the Caliphate. At this point in time, there had not yet been any significant animosity between the two groups due to ongoing conflicts with Byzantium, the Reconquista in Spain and the Crusades. However, it is possible that certain subsequent points of contention may not be entirely transparent. The Song of Roland commemorates the valiant efforts of a contingent of Charlemagne’s army (c. 742–814) that had aided a faction of Spanish Muslim rulers in their conflict against another. Upon their return to France, the aforementioned group was ambushed, and their courageous defence is extolled in the aforementioned literary work. The nomenclature employed in The Song inaccurately refers to the assailants as ‘Saracens', whereas they were actually of Basque origin. During the 11th century, Rodrigo Diaz de Viva, also known as El Cid, became a prominent Christian figure in the fight against Muslims. However, it is noteworthy that he had a dispute with his Christian monarch, Alfonso VI, and subsequently pledged his allegiance to the Muslim leader of Saragossa. The battle that occurred in Kosovo in 1389 between Christians and Muslims remains a significant event in history. However, there is ambiguity regarding the identities of the participants, as reports suggest that both Christians and Muslims fought for the Serbian Prince Lazar and the Ottoman Sultan Murad I, both of whom perished in the conflict. Despite this, the Serbian population began to view Lazar and the entirety of the Serbian people as victims of the Turks, a belief that was manipulated by Slobadan Milosevic during the commemoration of the battle’s 600th anniversary in 1989, which coincided with the onset of the disintegration of Yugoslavia.
The significance of history lies in its ability to supersede the customary cultural affiliations among individuals of diverse religious beliefs coexisting within a shared urban environment. In 1994, during a visit to Sarajevo, He engaged in a conversation with young Muslim Bosnians who provided his Christian group with a tour of the gun emplacements situated on the hills overlooking Sarajevo. These emplacements were utilized by Serbs to launch attacks on markets and other communal areas within the city. The youth conveyed their perplexity regarding the actions of individuals whom they had been acquainted with since childhood, who had committed such acts against their compatriots. Similar anguish is experienced when individuals of Muslim faith who were born and educated in Britain or France become indoctrinated by extremist ideologies and carry out acts of terrorism resulting in loss of life. Goddard presents a comprehensive enumeration of attacks of similar nature that have been executed since the year 2000, along with a detailed account of the attacks directed towards church congregations and targets that are overtly Christian in nature. The author highlights the lesser-known information that the Muslim community in Sri Lanka expressed their strong disapproval towards the suicide bombing of three Colombo churches on Easter Sunday in 2019. As a result, they took down the mosque that was associated with the perpetrators of the attack.
Goddard’s report highlights various forms of effective counter-terrorism measures, including initiatives from both Muslim and Christian communities to foster positive relationships in the 21st century. After preceding Catholic Francophone gatherings, the Archbishop of Canterbury, George Carey, initiated a sequence of global Anglophone assemblies named the Building Bridges Seminars. The aforementioned initiatives were continued by Rowan Williams, who succeeded Carey, and were subsequently consigned to the University of Georgetown located in Washington, DC. Scholars from diverse churches and Islamic traditions have been incorporated, and an extensive range of subjects have been addressed. Goddard observes that there are also initiatives of a comparable nature being launched by Spanish/Turkish, Lebanese, Indonesian and Gulf states. It is noteworthy that Christian worship facilities are now present in all Gulf states, with the exception of Saudi Arabia. The Regensburg lecture of 2006, delivered by Pope Benedict XVI, has been regarded by some as a Christian misstep. However, it resulted in a notable response in the form of an open letter titled ‘A Common Word', authored by 138 Muslim scholars from Jordan. The letter was inspired by a Qur’anic verse, specifically 3.64. In an infrequent error, Goddard cites the value as 3.63. The discourse centred on the scriptural mandate to demonstrate affection towards God and fellow humans, and was directed not exclusively towards the Pontiff, but to an extensive roster of Christian ecclesiastical authorities, garnering substantial responses, particularly from Rowan Williams.
The expanding book authored by Goddard will require additional chapters to accommodate the ongoing 21st/15th centuries. The significance of this record will increase as it serves as a corrective measure against both unwarranted pessimism and undue optimism. There exists a significant amount of uninformed and uncritical bias in contemporary society, often stemming from historical misconceptions. Genuine divergences exist between adherents of Christianity and Islam, albeit frequently pertaining to subjects that are commonly misconstrued.
Overall, A History of Christian-Muslim Relations is an engaging and informative read that offers a valuable perspective on the long and complex history of Christian-Muslim interactions. It will be of interest to scholars and students of religious studies, history, and international relations, as well as to general readers who are interested in gaining a deeper understanding of the relationship between these two major world religions.