According to Mahdi Elmandjra, cultural communication based on respect for cultural diversity is a condition for peace; hence dialogue is an admired value in Islam and an essential component in its doctrine. Thus Islam, as other religions, emphasizes the importance of communication, seeing that most human conflicts result from misunderstandings and misinterpretations caused by lack of communication. Through permanent and constructive dialogue, or what Quran calls Al-jidāl, people can transform their misunderstandings in a peaceful manner.
Al-jidāl, a word used generously throughout the holy Quran actually means “beyond dialogue”. In fact, besides finding a Sura in the Qur'an entitled discussion Al-mujādala, the word Al-jidāl meanings the art of dialogue appears twenty-seven times while the word “dialogue” only is mentioned three times. This example displays that Islam puts more emphasis on the term Al-jidāl specifying that it should be with the use of good manners and based on knowledge, especially with the People of the Scripture «And do not argue with the People of the Scripture except in the best manner possible, except those who commit injustice among them. And say, "We believe in what was revealed to us, and in what was revealed to you; and our God and your God is One; and to Him we are submissive» (Sura: 29, Verse: 46). Also says «Invite to the way of your Lord with wisdom and good advice, and debate with them in the most dignified manner Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided» (Sura: 16, Verse: 125).
From an Islamic perspective, Muslim communities should practice the ethics of dialogue, which is based on choosing the right words that do not disrespect others, regardless of religious differences. The Quran tells the story of Moses and his brother when God commanded them to talk to the Pharaoh and taught them to speak to him respectfully; even he has tyrannized «Go, both of you, to Pharaoh. Indeed, he has transgressed and speak to him with gentle speech that perhaps he may be reminded or fear [Allah]» (Sura: 20, Verse: 43-44).
It is very important in Islam to choose appropriate and good words in a dialogue so that the results benefit all parties. Fadl Allah Mohamed Hussain says in his book “The dialogue in the Quran”, that Islam distinguishes between two styles of dialogue:
The first is violent, uses harsh words and methods that harm the others, humiliate them and deprive them of his dignity, regardless their feelings and emotions.
The second is the non-violent or peaceful, using love as a basis for conflict transformation, starting from the basic rule of Islam that considers the use of good words and manners that open hearts to justice essential.
Hence, Islam focuses on peaceful dialogue insisting on using good words, so that the conflict is peacefully transformed and the enmity becomes amity. Quran said «Not equal are the good deed and the evil; Repel evil with good, and the person who was your enemy becomes like an intimate friend. But none is granted it except those who are patient, and none will attain it except the very fortunate» (Sura: 41, Verse: 34). According to Fadl Allah, a peaceful manner is expressed as the good deed or (hasana), while the word evil or (sayi'a) describes a violent manner.
This verse is profound because on the one side it shows that Islam opts for peaceful means to transform conflicts, and on the other hand it makes clear that the results of peaceful means are positive and able to transform enmity into amity. Moreover, it affirms that patience is an essential element in such process and also in the transformation of any conflict.
At the same time, Islam gives importance to the virtue of listening to others so that dialogue can be fruitful. Listen to others is a duty and a right of others as ElMandjra said, and means applying communicative solidarity that allows everyone to express themselves in their own words, gestures and silences according to París Albert and Martínez Santamaría. “Therefore, Communicative Solidarity occurs when the parties perform their duties during the communication process: sender who does adequately express his messages and who plays receiver receives correctly. Thus, it is possible that all of them, express their own voices and even their views through their silences”
Therefore, communicative solidarity is achieved when the parties involved in the conflict fulfill their duties properly during the process of dialogue, accepting the other and recognizing their right to be wrong and be right. Quran says: «Say, Who provides for you from the heavens and the earth? Say, God. And either you or we are rightly guided or in evident error» (Sura: 34, Verse: 24). In that way, Allah teaches his Prophet Mohamed to dialogue with those who did not believe in his message, recognizing their opinions which can be well guided.
Hence, in Islam it is imperative to recognize the others and their opinions and not ignore or hurt them by using words, gestures or silences that can damage the dialogue process. This is actually forbidden in the Quran because it can cause a hostile reaction from the others. According to the teachings of the Quran «Do not insult those they call upon besides God, lest they insult God in enmity without knowledge. We made attractive to every community their deeds. Then to their Lord is their return and He will inform them about what they used to do» (Sura: 6, Verse: 108).
Al-jidāl, a word used generously throughout the holy Quran actually means “beyond dialogue”. In fact, besides finding a Sura in the Qur'an entitled discussion Al-mujādala, the word Al-jidāl meanings the art of dialogue appears twenty-seven times while the word “dialogue” only is mentioned three times. This example displays that Islam puts more emphasis on the term Al-jidāl specifying that it should be with the use of good manners and based on knowledge, especially with the People of the Scripture «And do not argue with the People of the Scripture except in the best manner possible, except those who commit injustice among them. And say, "We believe in what was revealed to us, and in what was revealed to you; and our God and your God is One; and to Him we are submissive» (Sura: 29, Verse: 46). Also says «Invite to the way of your Lord with wisdom and good advice, and debate with them in the most dignified manner Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided» (Sura: 16, Verse: 125).
From an Islamic perspective, Muslim communities should practice the ethics of dialogue, which is based on choosing the right words that do not disrespect others, regardless of religious differences. The Quran tells the story of Moses and his brother when God commanded them to talk to the Pharaoh and taught them to speak to him respectfully; even he has tyrannized «Go, both of you, to Pharaoh. Indeed, he has transgressed and speak to him with gentle speech that perhaps he may be reminded or fear [Allah]» (Sura: 20, Verse: 43-44).
It is very important in Islam to choose appropriate and good words in a dialogue so that the results benefit all parties. Fadl Allah Mohamed Hussain says in his book “The dialogue in the Quran”, that Islam distinguishes between two styles of dialogue:
The first is violent, uses harsh words and methods that harm the others, humiliate them and deprive them of his dignity, regardless their feelings and emotions.
The second is the non-violent or peaceful, using love as a basis for conflict transformation, starting from the basic rule of Islam that considers the use of good words and manners that open hearts to justice essential.
Hence, Islam focuses on peaceful dialogue insisting on using good words, so that the conflict is peacefully transformed and the enmity becomes amity. Quran said «Not equal are the good deed and the evil; Repel evil with good, and the person who was your enemy becomes like an intimate friend. But none is granted it except those who are patient, and none will attain it except the very fortunate» (Sura: 41, Verse: 34). According to Fadl Allah, a peaceful manner is expressed as the good deed or (hasana), while the word evil or (sayi'a) describes a violent manner.
This verse is profound because on the one side it shows that Islam opts for peaceful means to transform conflicts, and on the other hand it makes clear that the results of peaceful means are positive and able to transform enmity into amity. Moreover, it affirms that patience is an essential element in such process and also in the transformation of any conflict.
At the same time, Islam gives importance to the virtue of listening to others so that dialogue can be fruitful. Listen to others is a duty and a right of others as ElMandjra said, and means applying communicative solidarity that allows everyone to express themselves in their own words, gestures and silences according to París Albert and Martínez Santamaría. “Therefore, Communicative Solidarity occurs when the parties perform their duties during the communication process: sender who does adequately express his messages and who plays receiver receives correctly. Thus, it is possible that all of them, express their own voices and even their views through their silences”
Therefore, communicative solidarity is achieved when the parties involved in the conflict fulfill their duties properly during the process of dialogue, accepting the other and recognizing their right to be wrong and be right. Quran says: «Say, Who provides for you from the heavens and the earth? Say, God. And either you or we are rightly guided or in evident error» (Sura: 34, Verse: 24). In that way, Allah teaches his Prophet Mohamed to dialogue with those who did not believe in his message, recognizing their opinions which can be well guided.
Hence, in Islam it is imperative to recognize the others and their opinions and not ignore or hurt them by using words, gestures or silences that can damage the dialogue process. This is actually forbidden in the Quran because it can cause a hostile reaction from the others. According to the teachings of the Quran «Do not insult those they call upon besides God, lest they insult God in enmity without knowledge. We made attractive to every community their deeds. Then to their Lord is their return and He will inform them about what they used to do» (Sura: 6, Verse: 108).
Researcher at UNESCO Chair of Philosophy for Peace, Jaume I University, Castellón, Spain.
