Why would Shia Muslims and Mennonite Christians strike up a friendship? Part of the answer might lie in their affinity as minorities within their faith traditions. Another possibility is the connection both communities draw between suffering and faith.  

I experienced this friendship in March when I took part in a Positive Global Ethics conference at the Islamic Science and Culture Academy in Qom, Iran, a center of Shia theology and religion. About 30 people, mostly Shia clerics, attended, and about 50 more joined virtually. 

I presented a paper on the biblical calling to be peacemakers, giving special attention to the Sermon on the Mount. Fasihi Mehdi, a professor at the academy, responded affirmatively to several points: 

— Jesus’ response to peacemaking is creative.
— In the Bible, reconciliation is the goal.
— Jesus offers a way out of the revenge cycle.
— Jesus calls us to service instead of to power. 

The question of a nonviolent response to the crisis in Gaza came up repeatedly, showing the depth of identification with Palestinians’ suffering. 

I spoke about my work in Chad, obeying the voice of Isa al-Masih (Jesus Christ), as he is referred to in the Quran, to work for peace between Christians and Muslims. I shared about passages of the Quran and the Bible that motivate peacebuilding.

Ayatollah Alavi Boroujerdi, a high-ranking Muslim cleric, shared Islamic stories of peacemaking: 

— Imam Ali, whom Shia Muslims consider the most important companion of Muhammad, did everything he could to avert war and guard the rights of his enemies.
— In the Quran, God asks the Prophet Musa (Moses) why he didn’t save Pharaoh from drowning in the Red Sea. God tells Musa that he created and loves even Pharaoh.
— Islam values compassion over rules. If only one drop of water remains, one must give it to a thirsty dog or plant rather than use it for ritual washing before prayer. 

In response, I told the Martyrs Mirror story of the Anabaptist Dirk Willems rescuing his pursuer at great personal cost. Ayatollah Alavi listened intently and blessed us with a warm kiss on the cheek as we departed. 

I proposed that the most important interfaith dialogue is with our children, whose experiences of the world are different from our own. In this task, I suggested, Muslims and Christians face the same challenge. There was wide agreement.  

For certain people in the room, however, the answer was clear: Enforce the ethical standards we believe in, and the younger generation will follow. Others told me later, in private, that this denial of generational change is widespread among older religious leaders. 

The Iranians I encountered are distressed that their country is perceived as hostile to the West. Many Iranians have positive attitudes toward the West and U.S. citizens.

They grieve that politics have cut them off from the outside world. The warm reception I received contrasted with signs around town reading, “Down with the USA! Down with Israel!” 

Iran is struggling with inflation, in part because of U.S.-led sanctions since the United States withdrew from the Joint Comprehensive Plan of Action (“the Iran nuclear deal”) in 2018. Ordinary Iranians pay the price for the conflict and are not hopeful about their economic future unless sanctions are lifted. 

Perhaps because of the seemingly intractable political challenges, attention has turned to another form of resistance: friendship. The power of friendship came up throughout the meetings. Some examples:  

— “Friendship is the highest form of salvation. A Muslim sage declared, ‘If I could receive all the blessings of God but lose friendship, I would choose friendship.’ ”
— “It is an act of love to ask another to change religions for the better, and it is an act of love to help them live their faith better if they choose not to convert.”
— “Love your enemies, because they are useful — to test your love.”  

Iranians hold Jesus Christ in high esteem, with references to him and his mother in mosques, shrines and popular piety. In the home of one of our hosts, we shared a meal under a wall hanging that read, “O Jesus of humanity, be in laughter and revive humanity again.” 

The 14th-century Iranian poet Hafez is quoted as saying: “Jesus Christ is like glorious news of one coming, whose breath gives life to society.”

I spoke very little about Christian doctrine but focused on the questions, challenges and joys of Christian discipleship. My hope is for Iranians to encounter Jesus Christ — who already lives in Iran — in a way that is so intriguing and personal that they want to go deeper.

It is through ordinary acts of discipleship that the glorious news of Jesus comes to any society and breathes life into it.

I hope Mennonites and Shia Muslims can continue walking together in Iran.

Peter Sensenig works with Mennonite Mission Network and Eastern Mennonite Missions in Chad. He is a member of EMM’s Christian-Muslim Relations Team. MMN published a version of this article.