The Methodology of Dialogue

This methodology can be summed up in the following three points:

First, The starting point when one engages in any dialogue with the other is to recognize and respect him, which requires that he be accepted as he is, that is accepting the existence of a difference with him. Difference, from the point of view of Islam, is considered amongst the signs of Allah which afford evidence for His will, omnipotence and wisdom. In this regard, Allah  said:

-"And of His signs is the creation of the heavens and the earth, and the difference of your language and colors. Lo! herein indeed are potents for men of knowledge.” - (Sûrah Al-Rûm (Romans); v. 22)

- “…For each, among you, we have appointed a divine law and a  traced-out way. Had Allah willed He could have made you one community. But that He may test you by that which He hath given you (He hath made you as ye are).” (Sûrah al-Mâ’ida (The Table Spread); v. 48)

Difference is a characteristic which can apply to religion , as the following Allah’s statement clearly shows :"Unto you your religion, and unto me my religion” (Sûrah Al-Kâfirûn (The Disbelievers); v. 6). However, this difference must not make the differing people forget that they are created “from a single soul”, as is mentioned in the opening to the Quranic chapter on women and others. Likewise, it must not make them forget that Allah has honoured men as such, as He (Exaltation be to Him) said: “Verily We have honored the children of Adam” (Sûrah Al-'Isrâ’ (The Children of Israel); v. 70). Moreover, it must not make them forget what they are required to do as concerns knowing one another and cooperating with each other for performing good deeds. In this regard, Allah (Mighty and Sublime be He) says:

- “…Help not one another unto sin and transgression…" (Sûrah al-Mâ’ida (The Table Spread); v. 2)

-"O mankind; Lo! We have created you male and female, and have made you nations and tribes that ye may know one another, Lo! the noblest of you, in the sight of Allah, is the best in  conduct…" (Sûrah Al-Hujurât (The Private Apartments); v. 23)

So that this cooperation and knowledge occur, the Holy Quran insisted on the recognition and respect of the other. This is indicated in this statement by the Mighty and Sublime: “And lo! of the People of the Scripture there are some who believe in Allah and that which is revealed unto you and that which is revealed unto them, humbling themselves before Allah. They  purchase not a trifling gain at the price of the revelations of Allah. Verily their reward is with their Lord…" (Sûrah Al-‘Imrân (The Family of Imran); v. 199).

The Mighty and Sublime says, concerning the people of the Scripture:

“but those of them who are firm in knowledge and of the believers in that which is revealed unto thee, and that which was revealed before thee, especially the diligent in prayer and those who pay the poor-due, the believers in Allah and the Last day. Upon these We shall bestow immense reward.”- (Sûrah al-Nisâ’ (Women); v. 162)

He also says, in verses 82 and 83 of Sûrah al-Mâ’ida (The Table spread):

- “Thou wilt find the most vehement of mankind in hostiltiy to those who believe (to be) the Jews, and the idolaters. And thou wilt find the nearest of them in affection to those who believe those who say: Lo! We are Christians. That is because there are among them priests and monks, and because they are not proud.” (verse 82)

- “When they listen to that which hath been revealed unto the messenger, thou seest their eyes overflow with tear because of their recognition of the Truth. They say: Our Lord, we believe. Inscribe us as among the witnesses.” (Verse 83)

Respect for the other side in the dialogue means also refraining from ridiculing him, making fun of him or discrediting him. In this regard, The Most High says:

- “O ye who believe! Let not a folk deride a folk who may be  better than they (are), nor let women (deride) women who are better than they are; neither defame one another, nor insult one another by nicknames.”- (Sûrah Al-Hujurât (The Private Apartments); v. 11)

-"Allah loveth not the utterance of harsh speech save by one who hath been wronged…" - (Sûrah al-Nisâ’ (Women); v. 148)

This is a stand that must be taken with one who transgresses the precepts of religion. This  is in keeping with this statement by the Mighty and sublime:

“Revile not those unto whom they pray beside Allah lest they wrongfully revile Allah through ignorance…" - (Sûrah al-An‘âm (the Cattle); v. 108)

Needless to say that this behavior, which affords esteem and respect for the other party engaged in dialogue, requires reciprocity. It also requires that there be agreement on something basic from which dialogue can start, something that represents the basic minimum for attaining its goal. In this regard, Allah (The Truth) says:

“Say: O people of the Scripture! Come to an agreement between us and you: that we shall worship none but Allah, and that we shall ascribe no partner unto Him, and that none of us shall take others for Lords beside Allah…" - (Sûrah Al ‘Imrân (The Family of Imran); v. 64)

Second: the first and basic device of dialogue is correct and constant knowledge whose possessor is convinced of, wishes it to reach others and convince them with it. The Holy Quran had discussed it when it mentioned knowledge, wisdom and discernment, as indicated in the following:

-"Say: This is my Way: I call on Allah with sure knowledge, I and whosoever followeth me -Glory be to Allah; -and I am not of the idolaters.” -(Sûrah Yûsuf (Joseph); v. 108).

-"(O man), follow not that whereof thou hast no knowledge. Lo! the hearing and sight and the heart- of each of these will be asked.” - (Sûrah al-'Isrâ’ (The Children of Israel); v. 36)

-“When Jesus came with clear proofs (of Allah’s sovereignty), he said: I have come unto you with wisdom, and to make plain some of that” - (Sûrah Al-Zukhruf (Ornaments of Gold); v. 63)

The Holy Quran has condemned whomever engages in a dialogue or a contention without possessing this correct and convincing knowledge, since Allah (The exalted) says:

“…Yet of mankind is he who disputeth concerning Allah, without knowledge or guidance or a scripture giving light.” -(Sûrah Luqmân (Luqman); v. 20)

The Mighty and Sublime says the following, when He commanded His prophet to confront the unthinking people, who have neither an argument nor a proof, with a call to be in Allah’s refuge:

“Lo! those who wrangle concerning the revelations of Allah without a warrant having come unto them, there is naught else in their breasts save pride which they will never attain. So take thou refuge in Allah. Lo! He, is the Hearer, the Seer.” -(Sûrah Ghâfir/al-Mu’min (The Believer); v. 56)

While the Plain Quran urges people to use the power of knowledge during dialogue, it also indicates how one is to rely on it; one must follow proof and present it gradually - as a concrete and perceptible proof- for the purpose of convincing the other. This can be seen in these verses (57-74; Sûrah Al-Wâqi‘ah (The Event), which addresses those who will be on the left side during the Day of Judgement:

- 57: “We created you. Will ye then admit the truth?

-58: Have ye seen that which we emit?

-59: Do ye create it or are We the Creator?

-60: We mete out death among you, and we are not to be outrun

-61: that We may transfigure you and make you what ye know not

-62: And verily ye know the first creation. Why, then, do ye not reflect?

-63: Have ye seen that which ye cultivate?

-64: Is it ye who foster it, or are We the Fosterer.

-65: If We willed, We verily could make it chaff, then would ye cease not to exclaim:

-66: Lo! we are laden with debt;

-67: Nay, but we are deprived!

-68: Have ye observed the water which ye drink?

-69: Is it ye who shed it from the raincloud, or are We the shedder?

-70: If We willed, We verily could make it bitter. Why, then, give ye not thanks?

-71: Have ye observed the fire which ye strike out;

-72: Was it ye who made the tree thereof to grow, or were We the grower?

-73: We, even We, appointed it a memorial and a confort for the dwellers in the wilderness.

-74: Therefore (O Muhammad), praise the name of thy Lord, the Tremendous.”

If we examine how the Holy Quran proceeded in the above verses, we find that it started with a protest against taking creation as a vain act. It supported the protest by pointing to the power that Allah has to transfigure people and make them what they know not. It is a re-creation in which they (i.e the people on the left side) do not believe; yet it is like the first creation, which they believe in. The Quran also calls our attention, through using the rhetorical device of questioning, to the fact that the two acts of creation resemble one another and that Allah is capable of performing them while they (i.e the people on the left side) are not. Allah (the Exalted) is also capable of giving life and of causing death; nothing impedes nor overwhelms him in so-doing. For if He wills it He can come up with the same creation a second time or with a different one.

The Quran proceeds gradually with the people on the left side, reminding them of the first creation so that they will compare the second one to it. It then brings forward another element in support -through proofs- of Allah’s capability. Indeed, after discussing the creation of progeny, it moves on to  :

(a) the growing of cereals, reminding of the possibility of their destruction so that they do not draw any benefit from them ;

(b) questioning them about water - which is vital for any living thing - and about who controls its downpour from the sky and its use, reminding them that, if Allah wills it, it will make it unsuitable for drinking. It concludes by questioning about fire, from which they draw a great many benefits in addition to being a reminder of what hellfire is; it is the Exalted Who is its creator.

The verses mentioned above have gone over a number of boons via which are illustrated the greatness of Allah and His capability. Perhaps that we need not establish that these ways of arguing are all based on al-burhân (demonstration). For this latter is the measure which guarantees the emergence of certainty and the clear and convincing proof to the opponent. This proof may be rational, stemming from  rational initial principles and premises; it may be empirical and based on concrete and perceptible reality. This is what happened with Abraham (P.B.U.H) when he asked Allah to show him how to resurrect the dead. This is how Quran relates the story:

“And when Abraham said (unto his Lord) : My Lord! Show me how Thou givest life to the dead, He said: Dost thou not believe! Abraham said: Yea, but (I ask) in order that my heart may be at ease. (His Lord) said: Take four of the birds and cause them to incline unto thee  then slaughter them, cut them into pieces, then place a part of them on each hill, then call them, they will come to thee in haste. And know that Allah is Mighty, Wise.” - (Sûrah Al-Baqara (The Cow) ; v. 260)

I will come back to this holy verse when I discuss some models of dialogue.

The Holy Quran has addressed mankind in all kinds of discourse and used, as means, various types of proof and demonstration. Some of them are clearly congruous with the nature of  the Arabic mind in its premises and results; some are built on the features that have come to be known, later on, about the interlocutors: such as reliance on an argumentation based on precise and intricate proofs. In the latter case, the reliance is on a mental agility in which thought surpasses itself in order to interact with that which opposes or contradicts it.

The term al-hujja (proof, evidence), and related vocabulary items, occurred about twenty times in the Holy Quran. As examples of this, consider the following two verses from the Surat of the Counsel:

v. 15: “Unto this, then, summon (o Muhammad). And be thou upright as thou art commanded, and follow not their lust, but say: I believe in whatever Scripture Allah hath sent down, and I am commanded to be just among you. Allah is our Lord and your Lord. Unto us our works and unto you your works; no argument between us and you. Allah will bring us together, and unto Him is the final return - (Sûrah Al-Shûra)

v.16: “And those who argue concerning Allah after He hath been acknowledged, their argument hath no weight with their Lord, and wrath is upon them and theirs will be an awful doom.” (Same Sûrah).

As for the term al-burhân (proof), it occurred in eight verses, as in these statements by the Exalted, for example:

-"O mankind! Now hath a proof from your Lord come unto, and We have sent down unto you a clear Light; “ -(Sûrah al-Nisâ’) (Women) ; v. 174)

-"And they say: None entereth Paradise unless he be a Jew or a Christian; These are their own desires. Say: Bring your proof (of what ye state) if ye are truthful.” - (Sûrah al-Baqara (the Cow); v. 111)

It is worth mentioning that this incapacitation call (hâtû burhânakum) was repeated in three other verses: v. 24 of Al-'Anbiyâ’ (the Prophets); v. 64 of Al-Naml (The Ants); v. 75 of Al-Qasas (Narration).

In its insistance on the necessity to rely on correct statements supported by evidence, the Holy Quran teaches the believers how to handle themselves when they are engaged in a dispute. It says in this regard:

“O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day.” - (Sûrah al-Nisâ’ (Women); v. 59)

Indeed, it invites the Non-Moslems to use their Scriptures as arbiter, as our Lord Muhammad (PBUH) did with the children of Israel (i.e the Jews) when he asked them to go back to the Torah in order to ascertain that Allah has forbidden to eat certain kinds of food only because of their infringement on His law. They were all permitted before, save those that Jacob forbade for himself (e.g. the meat and the milk of the camel). This is clear from the following Quranic verse:

“All food was lawful unto the children of Israel, save that which Israel forbade himself, (in days) before the Torah was revealed. Say: Produce the Torah and read it (unto us) if ye are truthful.” (Sûrah Al ‘Imrân (The Family of Imran); v. 93)

When they were silenced with this proof and censured, they dared not go back to the Torah and felt condemnation and shame. They were also considered liars and evil-doers, as the following verse indicates:

“And whoever shall invent falsehood after that concerning Allah, such will be wrong-doers.” (Same Sûrah; v. 9)

This is what happened with Abraham when Nimrod argued with him about the existence of Allah. Nimrod claimed that, like Allah, he gives life and causes death. However, when Abraham asked him to cause the sun to rise from the west as Allah does from the east, he was unable to respond. In this regard, Allah (The Mighty and Sublime) says: “…Thus was the disbeliever abashed…" (Sûrah al-Baqara (The Cow); v. 258).

Third: the most effective style for dialogue is that which is flexible and associated with commendable conduct. This latter is manifested in a number of good qualities like: patience, wisdom, friendliness, sincerity, care, good and purposeful extravagance, stubbornness, violence, fanaticism, rigidity, obstinacy, presumptuousness and haughtiness. Among some examples of this commendable conduct that are mentioned in the Holy Quran- and they are many- is that represented by the dialogue which took place between Abraham and his father, when the former tried to convince the latter of the unicity of Allah, saying (Sûrah Maryam (Mary) ; verses 41 - 48)

v. 41 : “and make mention (O Muhammad) in the Scripture of Abraham. Lo! he was a saint, a prophet.”

v. 42 : “When he said unto his father: O my father! why worshippest thou that which heareth not nor seeth, nor can in aught avail thee?”

v. 43 : “O my father! Lo ! there hath come unto me of knowledge that which came not unto thee. So follow me, and I will lead thee on the right path.”

v. 44 : “O my father! Serve not the devil. Lo ! the devil is a rebel unto the Beneficent”

v. 45 : “O my father! Lo! I fear lest a punishment from the Beneficent overtake thee so that thou become a comrade of the devil.”

v. 46 : “He said : Rejectest thou my god, O Abraham? If thou cease not, I shall surely stone thee. Depart from me a long while!”

v. 47 : “He said: Peace be unto thee! I shall ask forgiveness of my Lord for thee. Lo! He was ever gracious unto me.”

v. 48 : “I shall withdraw from you and that unto which ye pray beside Allah, and I shall pray unto my Lord. It may be that, in prayer unto my Lord, I shall not be unblest.”

Abraham has used the form abati when addressing his father, a form lacking the (-y) of the speaker (first person singular) (cf. abî from /abiy) which was replaced by the tâ’ ({-t}). This form is used only when addressing the father or the mother . It occurs with the vowel /i/ or /a/ after the /t/ and can be augmented when with the  /a/ vowel. It denotes endearment and care, something which is more than called for in this kind of situation. This denotation is increased by the prolixity that characterized the verses because of Abraham’s repeated use (four times) of this form of address. In addition, there are :

 (a) Abraham’s patience with which he met his father’s violence, as this latter threatened him with dilapidation and abandonment,

(b) Abraham’s meeting this threat by taking leave of his father, a leave associated with his promise to ask Allah’s forgiveness for his father.

This behavior, from Abraham, should not be surprising as he was seeking to convince his father and entice him to turn away from his error. This is especially true in view of the friendliness of Abraham’s personality which has always been characterized - throughout the various stages of his life - by wisdom, calm, the entreaty of Allah and return to Him. In fact, this is what has transpired from his relationship with everybody, starting with his father -in the manner that was described above - moving on to the rest of the people whose stand has forced Abraham to leave them and what they worshipped. For this reason, the truthful (Praise be to Him) has described Abraham in these Holy words: “Lo ! Abraham was soft of heart, long-suffering” (Sûrah al-Tawba (Repentance) ; v. 11) ; “Lo ! Abraham was mild, imploring, penitent” (Sûrah Hûd) ; v. 75;

In order to demonstrate that the adoption, in a dialogue, of a style characterized by flexibility and calm, and a great distance from grossness and violence is the most important feature that must be present in it, the Holy Quran has insisted on it (i.e. this feature) in many instances. Among these, we can cite the one having to do with Allah’s commanding Moses (PBUH) to go, along with his brother, to discuss matters with Pharaoh. Allah asked them to use the afore-mentioned style as they were fearful of the attack and tyranny of this latter. In this regard, the Exalted says (Sûrah Tâ Hâ (Ta Ha) ; verses 42 - 48) :

42 : “Go, thou and thy brother, with My tokens, and be not faint in remembrance of Me.”

43 : Go, both of you, unto Pharaoh. Lo ! he hath transgressed (the bounds)"

44 : “And  speak unto him a gentle word, that peradventure he may heed or fear.”

45 : “They said : Our Lord ! Lo ! we fear that he may be beforehand with us or that he may play the tyrant.”

46 : “He said: Fear not. Lo ! I am with you twain, Hearing and Seeing.”

47 : “So go ye unto him and say: Lo ! We are two messengers of thy Lord. So let the Children of Israel go with us, and torment them not. We bring thee a token from thy Lord. And peace will be for him who followed right guidance.”

48 : “Lo ! it hath been revealed unto us that the doom will be for him who denied and turneth away.”

The dialogue goes on, after this, to discuss matters related to the Lord (Allah), the past centuries and so on until it reaches the testing of the sorcerers, as the  following verses in the same Sourat explained.

This is how the messengers and prophets used to address their peoples in a style showing a brotherly integration with them and affording trust, peace and readiness to listen and to be convinced. In this regard, Allah  (The Exalted) says concerning (a) Hûd: “And unto (the tribe of) “ ‘Aâd (We sent) their brother, Hûd…" (Sûrah Al-'A‘râf  (The Heights) ; v. 65 & 59) ; (b) Sâlih : “And to (The tribe of) Thamûd (We sent) their brother Sâlih…" (Sûrah al-'A‘râf (The Heights) ; v. 73 and Hûd (v.61) and Al-Naml (v. 45)); (c) Shu‘eyb : “And unto Midian (We sent) their brother, Shu‘eyb… (Sûrah al-'A‘râf (The Heights) ; v. 85; Hûd (v. 48); Al-‘Ankabût (v. 36))

This brotherliness is equated with sincerity, as can be seen in what Noah said to his people : “My Counsel will not profit you if I were minded to advise you…" (Sûrah Hûd (Hud); v. 34)

Allah (Mighty and Sublime be He) has praised our Lord Muhammad (PBUH) for his adoption of a flexible style, a forgiving attitude and for distancing himself from any rudeness and grossness. This praise was also motivated by the effect that this way of behaving had on people since it lead them together around him. In this regard, Allah said:

“It was by the mercy of Allah that thou wast lenient with them (O Muhammad), for if thou hadst been stern and fierce of heart they would have dispersed from round about thee. So pardon them and ask forgiveness for them and consult with them upon the conduct of affairs…"  (Sûrah al ‘Imrân (the Family of Imran); v. 159)

Because of the importance of adhering to these and other good manners in a dialogue and the kinds of interaction with people that ensue from it, the Holy Quran insisted, in many verses, on the necessity of this adherence. Among these verses, we can mention the following :

(a) v. 83 of Sûrah al-Baqara (The Cow): “…and speak kindly to mankind…";

(b) v. 152 of Sûrah Al-'Ana‘âm (The Cattle): “…And if ye give your word, do justice thereunto…";

(c) v. 199 of sûrah Al-A‘araf: “Keep to foregiveness (O Muhammad), and enjoin  kindness, and turn away from the ignorant.”;

(d) verses 34 - 35 of Sûrah Fusilat (Ha Mim) : “The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then lo! he, between whom and thee there was enmity, (will become) as though he was a bosom friend.”(v. 34);

“But none is granted it save those who are steadfast, and none is granted it save the owner of great happiness.” (V. 35);

(e) v. 24 of Sûrah Al-Sajda (The Prostration): “And when they became steadfast believing firmly on Our revelations, We appointed from among them leaders who guided by Our command.”(Verse, 24) ; Surah Al-Sajda (Prostration)

The Noble Hadith have, likewise, insisted on these virtues. among them are the following examples of the Prophet’s practice (PBUH), which were related by Hadith compilers and authenticators:

-"When the Prophet uttered a word, he repeated it three times so that it would be understood. When he came by some people, he greeted them three times.” (related by Al-Bukhâri, on the authority of Anas)

-Lady Aisha (May Allah be pleased with her) said:

“The Prophet’s speech was clear; everybody understood it.”

It is also reported, based on her relation, that the Prophet said:

“Allah is kind and likes kindness. He rewards for kindness that which He does not give for violence or its likes.”

He also said to her:

“O Aisha! Be kind. Kindness can not be in a thing without embellishing it and cannot be removed of a thing without disfiguring it.” (Related by Muslim and Abû Dâwûd)

- The Prophet also said:

“Whoever renounced lies that  are falsehoods, his reward is a building in the outskirts of Paradise. Whoever renounced contention even though he was right, his reward is a building in its middle. Whoever is good-natured, his reward is a building in its loftiest part.” (Related by Al-Tarmîdhî, Abû Dâwûd, on the authority of Ibn ‘Abbâs)

He also said:

-"You will shun evil if you do not measure your abilities with those of a disputant.” (Authenticated by Al-Tarmîdhî, on the authority of Anas)

-"Are more likable to me and closest to my meeting place in Paradise those of you who are very good-natured. Are more detestable to me and more distant from my meeting place, the prattlers, good talkers and the “mutafayhiqûn”. “They said: “O Messenger of  Allah! We know of prattlers and the good talkers; what are the “mutafayhiqûn”? He said: the haughty” (Related by Al-Tarmîdhi, on the authority of Jâbir)

It is commonly known that :

(a) al-tharthâr is one who talks a great deal, and

(b) al-mutashaddiq is one who talks presumptuously. The Prophet (PBUH) also said: “The believer is not one who defames, discredits, or curses; nor is he one who is indecent or bawdy.” (Authenticated by Al-Tarmîdhî, on the authority of Abdullah Ibn ‘Abbâs).