Witnesses of Mercy for Peace and Reconciliation

68 WITNESSING MERCY FOR PEACE AND RECONCILIAT ION xcellencies, noble brothers and sisters. I am pleased to participate in this international conference with you all at the gracious invi- tation of the King Abdullah Bin Abdulaziz International Centre for Interreligious and Intercultural Dialogue (KAICIID) and the Pontifical Council for Interreligious Dialogue at the Vatican, and in coopera- tion with the Adyan Foundation, in order to exchange ideas and thoughts about the concept of mercy. Also to strengthen cooperation between the followers of various religions, and confirm the importance of the message of mercy for the purpose of coexistence and peace. God the Almighty said in His holy book: “Your Lord hath prescribed for Himself mercy.” The noble Qur’an establishes the relationship of Muslims with others when it clearly states: “There is no compulsion in religion. The right direction is henceforth distinct from the wrong.” Thus there is no obligation or coercion. Instead, there is conviction and choice. This was summarised in Al-Hadith Al-Sharif: “The Muslim is the one fromwhose tongue and hand the people are safe.” In all of this, there is an invita- tion to rely on mercy as the basis for our interactions. This creates a source of mutual dialogue and we must thereby acknowledge that the goal of dialogue is primarily the realisation of peace. In this sense we see a clear indication for the role of religion and divine prophecy in realising a peaceful community, which is what completes divine blessings for humanity. Humanity is, in fact, entrusted with peace, whereby peace is the means by which we realise our own humanity. We can do this only through a religious life of loyalty and sincerity, being respectful to the fraternity of humanity, living with love and mercy. Thus, if love is the message of Christianity: “Love one another,” then mercy is the message of Islam: “We sent thee not save as a mercy for the peoples.” The message of the monotheistic Muslims called the Druze, who I am representing at this meeting, is one of awareness, wisdom and mercy, which is exactly what drives Islam to peace. The main pillar of this message is logic. This pillar rests upon the justice that forms the centre of all human virtues and from which all of its values are derived. Foremost among these values is mercy. For this reason, they seek, before anything else, to live this mercy and to promote this message through- out their nations. The Islamic monotheistic approach to which we belong is one of knowledge based upon honesty and fraternity. This is the point of common connection between every religion and all beliefs, includ- ing the teachings of wisdom. Thus, we believers in one God are creatures of dialogue and peace. Moreover, we believe that dialogue, in all of its shapes and forms, begins with a discussion of self and purification. This is the magic key that opens communities and people to the chambers of peace. We are truly convinced that mercy is the road to peace and to pursuing Allah, and that true peacefulness is inner peacefulness with the self first and peaceful- ness with others who are different. Mercy is a way of interacting between the self and others. It leads to for- giveness, which is a human characteristic that conquers all other characteristics. It is the opposite of dispute and withdrawal. If “dispute leads to destruction,” then an exchange of forgiveness leads to a merciful life. The important thing is how we understand mercy and how we proceed with the works of mercy. Do we under- stand mercy as an inclusive value or is it exclusive only towards those of us who belong to the same religion or His Excellency Judge Sheikh Makarem E