Interfaith Bridges From Penn’s Philadelphia to Sheikh’s Sulaymaniyah by Danyar M. Ali

By Danyar M. Ali

My visit to Philadelphia as a young Kurdish law student representing Iraq in an American exchange program opened my eyes to phenomenal parallels between two visionaries, separated by centuries and continents. As I made my way along the path of William Penn’s “City of Brotherly Love,” however, I began to feel Kak Ahmad Sheikh of Sulaymaniyah reaching across cultures with some surprises. The religious pluralism that Kak Ahmad inspired in Kurdistan is as far ahead — and behind — us as that of Penn’s Quakers.

Exploring a range of houses of worship, I was exposed to the spiritual tapestry of Philadelphia. At the stunning Al-Aqsa Islamic Society, the known call to prayer filled halls lined with intricate Islamic calligraphy, yet another familiar comfort miles away from home. A few blocks away, the historic Rodeph Shalom Synagogue was a monument to Philadelphia’s Jewish heritage, its Byzantine-Moorish architecture embodying the cultural synthesis that has always been at the heart of the city.

What most really resonated with me was that these different faiths were not just existing side by side, but in real harmony — a living testament to William Penn’s radical 17th-century vision. Penn, a Quaker who had been persecuted for his beliefs in England, established Pennsylvania as a “Holy Experiment,” a place where people of all faiths could worship freely. This was radical at a time when religious tolerance was simply unknown, and persecution the invariable practice.

While sitting in silent worship at the historic Arch Street Meeting House, where Quakers have been meeting for centuries, I couldn’t help but imagine Kak Ahmad Sheikh doing a similar work in Sulaymaniyah. Sheikh Ahmad, like Penn, knew that authentic religious liberty involved not mere tolerance, but proactive regard and defense for every faith. With its array of other groups, such as Yazidis, he worked to bring together Muslims, Christians, Jews and Yazidis in much the same way that Penn had done amongst the different denominations of Christianity, Judaism and Native American spiritualities of colonial Pennsylvania.

It’s striking how similar these two figures are. Both lived during periods of intense religious strife, but opted to swim against the political currents of their times. Penn founded a colony in which no man should face persecution for his beliefs; sheikh Ahmad strove to heal the sectarian pain of post-conflict Kurdistan. Both men knew that religious freedom was not merely an individual right of conscience but a pillar of peaceful society.

What is even more extraordinary about their accomplishments is how they embraced religious harmony not as a dilution of their own faith but as a manifestation of it. Penn was a Quaker, and his religious views led him to see the light of God in all people, no matter what their religion. Likewise, Sheikh Ahmad used Islamic principles of respect for the so-called “People of the Book” and human dignity to encourage interfaith dialogue and understanding.

As I walked through Philadelphia’s historic district, I imagined how Penn’s vision had borne fruit across generations. Churches, synagogues, mosques, and meeting houses stand as neighbors, their different congregations mingling each day in the marketplace, schools and public spaces. It recalled the work Sheikh Ahmad was doing in bringing interfaith dialogue into the open by forming common spaces for interfaith dialogue in Sulaymaniyah, where the leaders of all the different faiths continued get together on a regular basis to discuss common challenges as well as celebrate their common humanity.

Each of the churches I visited — the Swedish Lutheran Church, the African Episcopal Church of St. Thomas, the various historic houses of worship — told a story of how a given community found its home in Penn’s grand social experiment. Their activities and vitality continue to speak to the enduring success of his vision, much like the expanding interfaith initiatives in Kurdistan are grounded in the work of Sheikh Ahmad.

As a law student, I was especially struck by how each man strove to institutionalize religious freedom in legal systems. Penn's Frame of Government for Pennsylvania afforded never-before-seen safeguards for religious liberty, while Sheikh Ahmad fought for legal protections of religious minorities in modern Kurdistan. It provides a reminder of a world where human dignity and social harmony are the key tenets, and the law remains a mechanism for protection.

But neither man’s vision was purely hypothetical. Penn actively bridged different religious minds and gathered fair treatment for all; Sheikh Ahmad continually interceded to protect threatened religions and to encourage mutual understanding between sects. Those approaches to enacting their dreams hold relevance in the world today, where one of the greatest challenges across many societies is often interreligious contention.

My exchange program coming to an end, I left Philadelphia thankful for the way William Penn’s “Holy Experiment” has played in broad strokes across time and space, resonating on lofty wavelengths that would engender the most unlikely echoes in the work of Kak Ahmad Sheikh in the land of Kurdistan. Their common dedication to religious toleration and living together serves as an invaluable template for tackling modern-day issues involving plurality and religious strife.

For both Philadelphia and Sulaymaniyah remind us that the courage to imagine a new way of living together, along with practical work of building institutions and relationships, can change societies. These lessons stay with me, taught by two visionaries from distinct times and cultures, arriving at the same conclusions about human dignity and religious freedom. As a law student in the Kurdish region of Iraq, I am both haunted and encouraged by these lessons.

Their legacy serves as a reminder that the task of building bridges between people of differing faiths is never complete, but rather one that is passed down from generation to generation — each one contributing its chapter to this story of human respect and understanding that continues to unfold.

The Significance of Interfaith Dialogue in the Contemporary World by Danyar M. Ali

Authored by SUSI 2023 Alumni Danyar M. Ali

It is fast becoming important in today's world for interfaith dialogues to be appreciated more amidst the religious and cultural diversity characterizing society. This dialogue will not only help people understand one another, but it is also a very important tool in building bridges, and creating peace, and coexistence among such communities. Interfaith dialogue can play a fundamental role in reducing tensions and conflicts, countering extremism, and opening up society towards tolerance.

Another significant result of interfaith dialogue is that it aspires to the complete elimination of misunderstandings and biases between the adherents of various confessions. These usually come from a shortage of knowledge and gaps in personal contact with other people, so very often, this disunity can be solved after the representatives of various confessions sit down together to discuss problems openly and honestly. This helps lessen the fear and suspicion of one another and builds even more trust among religious groups.

Interfaith dialogue leads to increased respect and tolerance in society. As people learn to listen to and understand different perspectives, this will contribute to the development of respect for differences and to a more diverse and open society. Such a dialogue also makes one introspect his belief system yet be open to the thoughts of another. This eventually leads to a vibrant and resourceful society where differences become a form of blessing rather than a point of intimidation.

On the other hand, interfaith dialogues can serve as a looming factor in settling social and political issues. Often, religious factors have to do with problems of global complexity. Inter-religious dialogue thus forms a channel for religious leaders and their believers to find peaceful solutions through their cooperation. This cooperation could also extend to other specified areas, such as the fight against poverty, inequality, and climate change. To this effect, when different religions make a common cause in serving the community, this serves to solve not only the problems at hand but also to reinforce their relations.

Interfaith dialogue also provides avenues for spiritual learning and growth. Each religion carries with it a certain wisdom and unique insights into life and existence. People can learn from the insights of one another through dialogue, thus broadening their horizons. Thus, this will enrich the spiritual and moral life of people and society as a whole. Additionally, interfaith dialogue may help individuals understand their own beliefs more deeply and to think more critically about religious issues.

It is also expected that interfaith dialogue can play a significant role in safeguarding and strengthening religious freedom from the religious oppression and discrimination that still exist in the current world. When religious groups work in unison, they can be stronger to protect the rights of religious minorities against every other form of oppression. This becomes important in bringing about a society where everybody can comfortably practice their beliefs without fear of oppression or discrimination.

Interfaith dialogue also proves to be very important in education. We can teach young people how to view differences and comprehend religious diversity through curricula and joint activities. It is an influence on the new generation in regard to opening up and being more open-minded towards religious or cultural differences. The less children and youngsters are introduced to the existence of different religions, the more they will create a society where differences are a source of fear and hostility rather than a source that enriches social and cultural life.

The other positive aspect of interfaith dialogue is that this dialogue can challenge extremism and terrorism. Religious leaders can, through dialogue, stand up together against any extreme interpretation of religion and disseminate a message of peace and tolerance. This is important in saving the youth from the clutches of extremist ideologies. Sending back to society a signal that different religions come together to raise their voices against violence and terrorism gives a powerful message to the groups who use religion for such violent purposes.

In this way, interfaith dialogue may also serve as a means of preserving cultural and religious heritage. The cooperation and mutual understanding may provide a way for the different religious groups to help each other in the preservation of sacred sites, traditions, and values that are deemed important to be kept in the culture. This goes a long way toward preserving some semblance of cultural diversity in the world and preventing the loss of historic sites and ancient traditions. Also, through dialogue, different religions can learn how to respect each other's sacred sites and work together to protect them.

Finally, interfaith dialogue brings human commonality into development. Irrespective of religious differences, we are all ultimately human, sharing the same basic needs and aspirations. Real dialogue lets us understand this human commonality and builds much better relations based on that. Something shared in common can become a platform on which to cooperate and come together against challenges that face all of humanity, such as poverty, disease, and climate change.

Interfaith dialogue also can play an important role in maintaining world peace. In a world where conflicts and wars are very often related to religious factors, interfaith dialogue can become an important tool for solution of conflicts and the search for peaceful solutions. When religious leaders and believers learn to sit together and discuss, it may become an example for politicians and decision-makers on how one can resolve differences in a peaceful manner.

Yet, interfaith dialogue is not easy-it is fraught with its own barriers. Deep differences in beliefs and traditions, a history of conflict and hostility, and the fear of losing one's unique identity stand as deterrents to effective dialogue. Some individuals and groups also harbor fears that this dialogue might make their convictions weak or that compromise on basic principles regarding their religion may have to be made.

It is, therefore, of essence to conduct interfaith dialogue in a proper and sensitive way. Participants should regard the differences of others with respect and try to achieve commonalities without the intention of convincing others about one's beliefs. A very essential aspect is that this interfaith dialogue should not remain restricted to religious heads; it reaches people at the grassroots level also. For that continuous education and sensitization is required.

We can derive from this that, notwithstanding all the obstacles and barriers, interfaith dialogue is one of the most important tools which can be used in trying to establish a world that is more peaceful and united. It is through dialogue that we understand how to respect differences and find commonality. We can solve together many of the problems that all human beings face. But together, we can foster a society that recognizes that diversity in religion and cultures is an asset, not a source of conflict or division.

That is why all of us-in our personal lives, our communities, our states-should take every possible measure to encourage and give support for interfaith dialogue. It is by encouraging and giving support to the people and organizations who work in this area of expertise. It is necessary that the values of tolerance and respect for differences be emphasised, taught, and spread through our education systems and the media. Only then will we be able to head toward a world where peace and coexistence will have first place over fear and hostility.

Interfaith dialogue is not, lastly, a religious but a human issue and one concerning the fate of all of us. It is the way to greater understanding, closer cooperation, and peace in this world. Let us all join this process and take part in building a good future for all humankind.

A SUSI Reflection By Samaa Hossam (Sky)

The journey of SUSI 2023 began as a mere adventure into a new land, but it quickly evolved into a soul-enriching exploration of five different countries that the participants represent in the program. The friendships that blossomed amidst our diverse backgrounds mirrored the very essence of our theme. Bonds forged through shared laughter, late-night conversations, and mutual respect transcended our differences and became a testament to the possibility of peaceful coexistence. Although we are separated by geography and culture, we found common ground in our quest to understand, accept, and celebrate our differences.

As the program drew to a close, we were heavy with the knowledge that the physical distance between our countries would soon separate us. Yet, our emotions were a mix of sadness and hope, for we carried home the spirit of our collective journey.

The SUSI program wasn't just an educational endeavor; it was a pilgrimage of the heart. And as I look back, I am reminded that we, as a global community, hold the power to bridge divides, foster understanding, and create a world where diversity is not just accepted, but cherished.

Reflection by Samaa Hossam (Sky) - 2023 SUSI Student Leader

Attending Quakers Worship Day by Omar Namiq

On June 25th, my friends Jalal, Danyar, and I made our way to Arch Street to a Quaker church.

Upon entering the church, we were greeted by a lady and a gentleman at the door. We expressed our desire to participate in the worship, and they warmly welcomed us, offering to write our names on stickers and place them on our chests. We gladly accepted and wrote our names, attaching the stickers to our T-shirts.

As I stepped inside, I was immediately struck by the profound silence that filled the room, despite the presence of numerous individuals. I noticed that everyone, including ourselves as newcomers, wore badges with their names written on them. It became apparent that this practice was not exclusive to us, but rather a way of showing respect by addressing individuals by their names when engaging in conversation.

Choosing a seat at the end of the hall, I positioned myself to have a view of all the attendees. Sitting down, I began to observe the people around me and appreciate the beauty of the silence. It was perhaps the first time in my life that I experienced such profound silence in the presence of others.

The room housed a total of 23 people, including the three of us. Among them, nine were female. The majority of attendees were older individuals, but there were also some young people present. As I observed the worship, the predominant feature was silence. There was one young man and woman who remained silent throughout, their eyes closed as if engrossed in a deep communion with their respective gods. I initially believed they were maintaining silence for the entire hour, but then an elderly gentleman slowly stood up and, with a tremor in his voice, shared his contemplation about a passage he had read from Tolstoy. He spoke about how humans never truly die, as only their bodies perish, not their souls. His words captivated the attention of everyone present. After he finished speaking, he sat down, and the silence resumed.

It was during this moment that I realized the significance of Quaker worship. If one feels compelled to share something, they can simply rise and speak, and others will listen attentively. I found this aspect truly beautiful. Here, one has a safe space to voice their thoughts and feelings, knowing they will be heard.

When the clock struck 11:30, a young lady stood up and greeted everyone with a cheerful "Good morning, friends." Suddenly, everyone stood up and reciprocated the greeting, including ourselves, which elicited a lighthearted moment. The young lady then invited anyone who wished to introduce themselves or share something to do so. I raised my hand, stood up, and explained that I come from Kurdistan and that this was my first time attending a Christian church for worship. The entire congregation warmly welcomed me, and my friends, Jalal and Danyar, also took the opportunity to introduce themselves. Subsequently, other individuals stood up, introduced themselves, and one person asked a question, although I couldn't quite hear it clearly.

Following this, we were informed that coffee, tea, and donuts were available if we desired to join the congregation. Without hesitation, we accepted the invitation. While enjoying our donuts, we engaged in conversations with some of the attendees, who proved to be incredibly friendly. They showed genuine interest in Kurdistan, and I found myself immersed in a delightful conversation with them.

Before leaving the church, a lady come and talked with me, she said that we call each other friends, we are “Friends society”. And I asked what about Quakers?, she said “Yes, we Quakers, call each other friends”.

She went on to share with me that they have all agreed upon a set of principles known as SPICES. Intrigued, I asked her to elaborate on what SPICES entails. She explained that it stands for Simplicity, Peace, Integrity, Community, Equality, and Stewardship. Personally, I believe that these principles are fundamental values shared by all religions, although regrettably, people often fail to uphold them.

Seeking further clarification, I asked her what would happen if my inner light led me to a different god than hers. She responded with a lighthearted tone, saying, "Ask three Quakers about God, and you may receive five different answers." We shared a laugh, and she continued by emphasizing that Quakerism grants individuals the freedom to follow their inner light. She expressed that each person's inner light is unique and different from others', and they do not inquire about which god one's inner light guides them towards.

Curiously, I inquired whether a Muslim, or anyone of another religion, could be considered a Quaker. She replied with a jovial tone, "Yes, Hahaha, if they follow their inner light." At that moment, I noticed another young lady who shared with me, "I love the freedom my religion has provided for me."

Eventually, the time came for us to bid farewell. We turned around and said goodbye to everyone before leaving the church. This experience marked my first attendance at a worship outside of the mosque, and it allowed me to witness firsthand how individuals with different religions and beliefs worship their respective gods.

I found solace in the profound silence and felt a genuine connection with the people I encountered.

Reflection by Omar Namiq - 2023 SUSI Student Leader