The Imperative of Interfaith Dialogue in a Pluralistic World: An Enlightened Response to Tim Dieppe

By V.A. Mohamad Ashrof, New Age Islam 29 September 2025 In an increasingly interconnected and diverse world, genuine interfaith dialogue is crucial. As societies become more pluralistic, the ability for different faith communities to coexist, understand, and collaborate is paramount for social cohesion and global peace. Tim Dieppe's article, "4 ways Christians can respond to the growth of Islam in Britain," published in Premier Christianity, highlights the complexities of Christian-Muslim relations, outlining four Christian approaches to Islam's growth: interfaith collaboration, spiritual warfare, evangelism, and confronting Islam’s truth claims. While these approaches may stem from sincere intentions, they often rely on simplistic, essentialist, and inaccurate portrayals of Islam and Muslims. This paper provides an enlightened response to such narratives, advocating for a pluralistic approach grounded in ethical and theological imperatives found in both Quranic teachings and the words of Jesus. By engaging in thoughtful and informed discussions, acknowledging the rich diversity within Islam, and highlighting common values, we can promote an inclusive perspective that values unity, understanding, and cooperation over division, suspicion, and conflict. We will challenge reductionist views that treat extremist readings as "truly" Islamic, championing a hermeneutic of compassion, justice, and mutual recognition. Beyond Essentialism: The Rich Diversity Within Islam and Christianity One foundational error in Dieppe’s analysis is the essentialisation of Islam, treating it as a singular, undifferentiated entity. This overlooks the immense theological, cultural, and political diversity that has characterized Islam for over 1,400 years, just as it would be erroneous to reduce Christianity to a single, monolithic expression. Islam, like Christianity, is not a monolith. It encompasses a vast spectrum of beliefs and practices, including Sunni, Shia, Sufi mystical traditions, diverse schools of jurisprudence (Hanafi, Maliki, Shafi’i, Hanbali, Ja’fari), and various reformist, feminist, and progressive movements. Muslims worldwide interpret their sacred texts and traditions in myriad ways, emphasizing different aspects of faith, ethics, and social engagement. To define Islam solely by its most extreme or literalist interpretations, as some polemical approaches tend to do, is to misrepresent the lived reality of nearly two billion people. The vast majority of Muslims are peace-loving individuals who contribute positively to their societies, advocating for justice, compassion, and community service. Similarly, Christianity is incredibly diverse, ranging from Eastern Orthodoxy to various Protestant denominations (Baptist, Methodist, Pentecostal, Presbyterian, Anglican), Catholicism, and countless independent churches. These traditions hold different theological views, liturgical practices, and approaches to social engagement. Just as one would not define Christianity solely by historical inquisitions or contemporary extremist groups, it is imperative to extend the same hermeneutical charity to Islam. Recognizing this internal diversity within both faiths is crucial for meaningful interfaith dialogue. It allows for engagement with actual believers in their communities, providing insights that abstract theological comparisons or polemical critiques cannot capture. Shared Beliefs in One God: The Monotheistic Foundation Both Christianity and Islam are rooted in the belief in one transcendent God, making them Abrahamic monotheistic faiths. Dieppe's assertion, "We do not even worship the same god," demonstrates a profound theological misunderstanding that fuels unnecessary division. While the attributes and nature of God are understood differently (e.g., the Christian doctrine of the Trinity and Incarnation), the ultimate object of worship for both faiths is the One Creator of the heavens and the earth, who is merciful and just. The Quran consistently emphasizes the oneness of God. Q.112:1-4 succinctly states: "Say, 'He is God, [who is] One. God, the Eternal Refuge. He neither begets nor is born, Nor is there to Him any equivalent.'" This verse powerfully underscores the absolute singularity and uniqueness of God, a principle that resonates with the monotheistic core of Christianity. The term "Allah" is simply the Arabic word for God, used by Arabic-speaking Christians and Jews as well. Jesus himself affirmed the importance of this belief, quoting the Shema in Mark 12:29: “Hear, O Israel: The Lord our God, the Lord is one.” This shared belief in one God, albeit with different theological elaborations, provides a fundamental common ground for Christians and Muslims, fostering collaboration rather than conflict. The Quran consistently addresses Jews and Christians as the "People of the Book," recognizing a shared Abrahamic heritage and a common source of revelation—a theological term of respect and recognition. Emphasizing Common Values: Justice, Compassion, and Human Dignity Both Christianity and Islam advocate for fundamental ethical values such as justice, compassion, mercy, and the sanctity of human life. These shared ethical imperatives offer a robust foundation for interfaith collaboration on pressing social issues. The Quran repeatedly calls upon its followers to act justly and compassionately. Q.5:8 encourages believers to “stand firmly in justice, witnesses for God, even if it be against yourselves or parents and relatives.” Furthermore, Q.2:177 defines righteousness as believing in God and giving wealth to "relatives, orphans, the needy, the traveller, those who ask [for help], and for freeing slaves…" This highlights a holistic approach to social justice and charity. Quran 60:8 explicitly permits kindness and justice towards those who do not actively fight against Muslims: "God does not forbid you from being kind to those who did not fight you in [religion] or drive you out of your homes, or from being just towards them. Indeed, Allah loves those who are just." Jesus’ teachings are replete with calls for justice, compassion, and love. The Golden Rule, "So whatever you wish that others would do to you, do also to them" (Matthew 7:12), is a universal ethical principle. His command to "love your neighbour as yourself" (Matthew 22:39) and his parables, such as the Good Samaritan (Luke 10:25-37), radically expand the definition of "neighbour" to include those outside one’s own community. In Matthew 5:7, Jesus declares, “Blessed are the merciful, for they will be shown mercy,” and in Matthew 25:40, he states, “whatever you did for one of the least of these brothers and sisters of mine, you did for me.” These shared commitments to justice, compassion, and human dignity encourage profound interfaith collaboration on issues such as poverty alleviation, human rights, environmental stewardship, and community service. To limit collaboration due to a narrow interpretation of doctrinal differences misses the vast scope of ethical and social responsibility where the majority of Christians and Muslims can and do agree. The Importance of Dialogue: Dispelling Misconceptions and Building Bridges Interfaith dialogue is crucial for dispelling misconceptions, challenging stereotypes, and building bridges between communities. Engaging in open, respectful conversations helps bridge gaps and foster mutual understanding. The Quran encourages respectful engagement, particularly with "People of the Scripture." Q.29:46 states, “And do not argue with the People of the Scripture except in a way that is best…” This verse advocates for a dialogue that seeks understanding rather than confrontation. Additionally, Q.6:125 advises, “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.” Jesus exemplified this approach through his interactions with individuals from diverse backgrounds, emphasizing love and acceptance. His engagement with the Samaritan woman (John 4:7-26), a figure from a community often viewed with suspicion by Jews, demonstrates a radical openness and willingness to transcend social and religious boundaries for the sake of connection and truth. Interfaith dialogue, therefore, should be approached with humility, a willingness to listen, and a commitment to understanding the other from their own authentic sources. Addressing Extremism with Compassion and Nuance One primary challenge in contemporary interfaith discussions is the tendency to essentialise Islam through the lens of extremism. Dieppe’s article leans into this, portraying Islam as inherently "intolerant and discriminatory." It is vital to recognize that extremist views, whether Christian or Muslim, do not represent the beliefs of the vast majority of adherents. Extremist ideologies, such as those propagated by groups like ISIS or Al-Qaeda, constitute a grave misinterpretation and distortion of Islamic teachings. The Quran explicitly condemns violence against innocents: “Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land - it is as if he had killed all of mankind. And whoever saves one - it is as if he had saved all of mankind” (5:32). This verse underscores the sanctity of human life and promotes universal peace. Modern Muslim leaders and scholars have repeatedly condemned violence and extremism, emphasizing that such acts betray the core of Islamic teachings. Jesus consistently confronted the extremism and judgemetalism of his time, emphasizing love and compassion over condemnation. His famous statement, “Let him who is without sin among you be the first to throw a stone at her” (John 8:7), encourages introspection and humility, urging followers to refrain from labelling or condemning others based on the actions of a few. Similarly, Jesus’ teaching, “Do not judge, so that you may not be judged” (Matthew 7:1), calls for a posture of grace rather than harsh criticism. This teaching encourages Christians to refrain from labelling all Muslims based on the actions of a few extremists. Instead, the focus should be on promoting understanding, empathy, and recognizing that the vast majority of Muslims are peace-loving individuals dedicated to contributing positively to society. The Peril of Essentialism Dieppe's article suffers from a significant flaw: its essentialisation of Islam as inherently extremist, while neglecting to acknowledge similar violent and supremacist distortions within Christianity. This intellectual dishonesty overlooks how Christianity, too, has been weaponized for political dominance and fuelled significant acts of terror and discrimination. A prime example is the Ku Klux Klan (KKK), a movement deeply rooted in Christian rhetoric. Cloaked in "Christian purity" and using biblical references and burning crosses, the KKK promoted white Protestant supremacy. It violently targeted African Americans, Jews, Catholics, and immigrants, its theology shaping racial terror for generations. This wasn't a marginal phenomenon but a powerful force in American history. More recently, Christian nationalism represents a subtle yet equally dangerous manifestation. This ideology seeks to fuse national identity with an exclusionary version of Christianity, demanding the state reflect narrow "Christian values." It distorts Christ's message of humility and mercy, replacing it with a hunger for political power and cultural dominance. Its authoritarian tendencies, dominionist theology, exclusion of minorities, and idolization of the nation mirror the very dynamics Dieppe criticizes in his portrayal of Islam. The storming of the US Capitol on January 6, 2021, vividly demonstrated this danger. Rioters carried crosses, invoked Jesus' name, and displayed banners like "Jesus is my Saviour, Trump is my President," betraying the Gospel as thoroughly as ISIS betrays the Quran. Yet, many Christian polemicists who demonize Islam fail to acknowledge this uncomfortable parallel. Christian Identity movements further exemplify this distortion, teaching that white Europeans are the "true Israelites" and weaponizing scripture for racist supremacy—a theological stance that parallels the sectarian abuses Dieppe highlights in Islam, but sanctioned in Christ's name. The core issue, therefore, is not Islam or Christianity inherently, but the universal human tendency to twist sacred texts into tools of supremacy and fear. The true prophetic task for both faiths is to denounce such distortions within their own traditions first. Just as Muslims largely reject ISIS as a perversion of Islam, Christians must reject groups like the KKK, Christian nationalism, and dominionism as betrayals of Christ. To do otherwise is selective outrage, undermining any credible critique of another faith. Extremist groups like ISIS or Al-Qaeda represent a grotesque distortion of Islamic teaching, not its true essence. The Quran explicitly upholds the sanctity of life: "Whoever kills a soul…it is as if he had slain all of humanity; and whoever saves one—it is as if he had saved all of humanity" (5:32). Leading Muslim scholars globally have unequivocally condemned terrorism as a betrayal of their faith. Jesus, too, resisted extremism, advocating for mercy over judgment: "Let the one who is without sin cast the first stone" (John 8:7). His warning against harsh judgment (Matthew 7:1) serves as a rebuke to those who smear entire communities due to the actions of a few. Extremism is not the essence of Islam. It is a universal affliction, feeding on fear, authoritarianism, and the misuse of scripture. Any honest critique must acknowledge this pervasive human failing rather than unjustly blaming an entire religion. A Hermeneutical Argument for Balance: Numerical Symbolism in the Quran While genuine Quranic hermeneutics involves deep linguistic and contextual analysis, the Quran itself, through its intricate literary and potentially numerical patterns, offers powerful symbols of balance, justice, and harmony (al-Mizan). These correspondences are interpreted by many Muslim scholars as illustrative of the equilibrium and moderation (al-Waṣatiyyah) that the faith commands, refuting the notion that the Quran advocates imbalance, intolerance, or extremism. Consider these numerically attested pairs of words, often highlighted by scholars interested in the Quran’s structure: Life (al-Ḥayah) and Death (al-Mawt): Both words appear exactly 145 times in the Quran. This symbolic equality reflects the divine balance between the finite reality of this world and the eternal reality of the next, emphasizing that both are held in divine proportion. Benefit (al-Naf’) and Corruption (al-Fasad): Both words are repeated exactly 50 times. This equality symbolically underscores the Quranic mandate for believers to strive for benefit and actively avoid corruption in all dealings, promoting a balanced, ethical society. This World (al-Dunya) and the Hereafter (al-Akhirah): Both terms are repeated exactly 115 times. This precise numerical parity is interpreted as a call for a balanced approach to life, where the transient world is not overvalued at the expense of preparation for eternity. This is a perfect symbol of moderation, which is a defining characteristic of the Muslim community (Q.2:143). Mercy (Rahman, Raheem): The divine attributes of "Ar-Rahman" (The Most Merciful) and "Ar-Rahim" (The Especially Merciful) appear frequently. Excluding the Basmala (the opening phrase "In the Name of Allah, the Most Gracious, the Most Merciful"), "Ar-Rahman" is mentioned 57 times, and "Ar-Rahim" is mentioned 114 times (the exact number of Surahs or chapters in the Quran). This numerical prominence of mercy directly challenges any essentialisation of Islam as inherently intolerant or aggressive. These precise numerical balances, understood within a broader hermeneutical context, symbolize the Divine ordering of the universe based on justice and moderation. They implicitly call believers to reflect that equilibrium in their interactions with all people, Muslim and non-Muslim alike. The text itself is structured to teach balance, countering any interpretation that promotes imbalance, intolerance, or extremism. Refuting Dieppe’s Four Approaches through a Pluralist Lens: Let us re-examine Dieppe's four approaches through an inclusive, pluralistic, and scripturally grounded perspective: Dieppe suggests that while there may be limited scope for "co-belligerence" with Muslims on certain issues (such as opposition to LGBT ideology), fundamental disagreements about core beliefs limit meaningful collaboration. This perspective is unduly restrictive and overlooks the vast areas where Muslims and Christians can and do work together. A Pluralist Response: True interfaith collaboration goes far beyond narrow political issues. It rests on a shared commitment to the common good, including justice, compassion, peace, and human dignity. Quranic verses like 49:13 ("O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another...") and 5:2 ("And cooperate in righteousness and piety, but do not cooperate in sin and aggression") actively encourage mutual understanding and ethical collaboration. Jesus' command to "love your neighbour as yourself" and the parable of the Good Samaritan compel Christians to seek collaborative solutions with all people of goodwill. Collaboration does not require theological uniformity; it demands shared commitment to ethical and social welfare. Dieppe’s approach to "spiritual warfare" portrays Islam as a false religion that needs to be countered through prayer and action, thereby essentializing Islam as a monolithic adversary. A Pluralist Response: While spiritual reflection and discernment are integral to Christian faith, framing an entire religious community as a monolithic spiritual enemy contradicts the spirit of Christ. Jesus’ words in Matthew 5:44—"But I tell you, love your enemies and pray for those who persecute you"—offer a profoundly different perspective. This encourages Christians to engage with Muslims in a spirit of love, compassion, and understanding, rather than viewing them as adversaries. A truly Christian witness is characterized by humility, service, and patience, seeking to embody Christ’s love rather than demonizing others. Dieppe’s approach to evangelism emphasizes boldly proclaiming the gospel to Muslims, even if it means offending them, citing figures like Hatun Tash who openly denounce Islam. This can be perceived as insensitive and dismissive. A Pluralist Response: Ethical evangelism requires respect for free will, cultural context, and human dignity, echoing the Quranic principle that "there is no compulsion in religion" (2:256). The Quran (16:125) promotes a more nuanced approach to sharing one's faith: "Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best." Jesus' words in Matthew 7:12, "So in everything, do to others what you would have them do to you," serve as a guiding principle for interfaith dialogue, encouraging mutual respect and empathy. True evangelism in the spirit of Christ is about truthful witness joined to love and humility, as articulated in 1 Peter 3:15: "Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect." Dieppe’s call to "confront, expose, and resist" Islam's truth claims can be perceived as confrontational and divisive, often stemming from ignorance and fear. A Pluralist Response: This approach disregards the rich hermeneutical traditions within Islam that interpret scripture in pluralistic, ethical, and contextual ways. The Quran (29:46) promotes a more nuanced approach to interfaith engagement: "And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them." This encourages respectful critique and dialogue, recognizing the diversity within Islam and the complexity of its teachings, while also acknowledging the importance of addressing injustice. Jesus' words in Luke 6:31, "Do to others as you would have them do to you," and Matthew 7:3-5, warning against judgemetalism ("Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye?"), underscore the importance of humility and respect in such engagements. The True Challenge: Ignorance, Fear, and the Politics of Otherisation The article’s underlying tone and calls to "Confront, Expose and Resist" stem from ignorance and fear. Such rhetoric contributes to the "clash of civilizations" narrative that has proven so destructive in global politics. Fear often leads to the otherisation of entire communities, reducing complex individuals to perceived threats. This not only dehumanizes but also creates fertile ground for prejudice and discrimination. Both Christian and Muslim scriptures caution against chauvinism and unjust suspicion (Quran 49:6, 49:11-12; Matthew 7:1-2). The most urgent task for Christians and Muslims in Britain is not to "demolish arguments" against each other, but to collectively embody the highest ethical values of their respective traditions against shared contemporary evils: poverty, economic injustice, social isolation, loneliness, and racial and religious discrimination. Instead of a combative evangelism, a truly Christian witness is characterized by humility, service, and patience. The most powerful testimony against the otherisation of Muslims is the lived example of a Christian who embodies the love and service of Christ, seeking shared solutions rather than confrontation. As Jesus declared, "By this everyone will know that you are my disciples, if you love one another" (John 13:35). This calls for a demonstration of radical, self-sacrificial love that includes the perceived stranger and even the enemy (Matthew 5:44). Towards an Inclusive, Ethical Pluralism: Building Bridges, Not Walls An inclusive, ethical pluralism recognizes that religious identity is not a barricade but a potential bridge. It moves beyond mere tolerance to active affirmation of difference, seeking to understand and collaborate for the common good. This approach demands hermeneutical humility, acknowledging that no single interpretation of sacred texts holds a monopoly on truth, and that diverse interpretations are legitimate within both Christianity and Islam. Just as Christians expect their faith to be represented by the Sermon on the Mount rather than the Crusades, they must extend the same charity to Muslims. Civic engagement, social justice, and advocacy for freedom of belief can and should be pursued without framing Muslims as existential threats. Shared commitment to societal well-being is a legitimate ground for collaboration. For example, both faiths share a commitment to family values, charitable giving, and care for the vulnerable. These areas offer tangible opportunities for joint initiatives that benefit society as a whole. As Rabbi Lord Jonathan Sacks eloquently argued, the dignity of difference lies in recognizing that God delights in diversity, and that our distinct paths can enrich the tapestry of human experience without diminishing the validity of others. A Path Forward Guided by Love and Wisdom Tim Dieppe’s article reflects a prevalent yet flawed narrative: Islam as a monolithic threat to Christianity and national identity. This narrative fundamentally ignores both the ethical mandates of Jesus to love one’s neighbour and the Quranic principles affirming diversity, justice, and respectful engagement. Reducing Muslims to a caricature of extremism violates both interfaith ethics and the hermeneutical integrity of scripture. A responsible Christian approach would combine principled witness with respect, dialogue, and a refusal to essentialise an entire community based on the actions or beliefs of a minority. By embracing the Quranic principles of diversity (49:13; 5:48) and Jesus’ call to love and justice (Matthew 22:39; John 13:34–35), the Church can move from an adversarial posture to one of principled, compassionate witness, building bridges rather than walls in Britain’s plural society. The path forward is one of inclusion, mutual understanding, and the shared pursuit of the common good, united by the universal Golden Rule. Faithful witness in a pluralistic society is not served by insular suspicion, theological one-upmanship, or competitive antagonism. Instead, it flourishes through honest self-examination, critical engagement with one’s own tradition, and solidarity with the vulnerable—be they of one’s own faith or another’s. As Jesus declared: “Blessed are the peacemakers, for they will be called children of God” (Matthew 5:9). And as the Quran echoes: “The servants of the Most Merciful are those who walk upon the earth humbly, and when the ignorant address them harshly, they say [words of] peace” (25:63). May these words guide us as we navigate the complexities of Christian-Muslim relations, promoting mutual understanding, respect, and peace. The cultivation of interfaith understanding offers a path toward societies where religious diversity becomes a source of strength rather than division, where difference is met with curiosity rather than fear, and where shared humanity transcends theological boundaries. ------ V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. His work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence through Quranic hermeneutics that prioritize human well-being, peace, and progress. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. 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