Another principle of dialogue can be drawn from the Hudaybiyyah Peace Treaty. This treaty was signed only after long negotiations between the Prophet of Islam and the Quraysh. It is a matter of historical record that the conclusion of this treaty was possible because the Prophet unilaterally accepted the conditions laid down by the Quraysh.

The principle of dialogue derived from this Sunnah (method) of the Prophet is that both parties should present their viewpoints supported by arguments, while remaining ever ready for give and take—a pre-requisite of a successful dialogue—rather than insisting on all demands being unconditionally met. In practical matters, Islam advocates flexibility to the ultimate possible extent.

We learn from a number of examples throughout Islamic history that Islam not only lays down principles of dialogue but also gives practical illustrations. In the Makkan period of his mission, the Prophet of Islam repeatedly practiced the principle of dialogue. For instance, once the Quraysh sent their leader, Utba ibn Rabiyya, as their representative to the Prophet of Islam so that an atmosphere of peace might be arrived at through negotiation on the subject of mutual differences. The traditions tell us that Utba heard the Prophet out patiently and with full attention, and then conveyed what he had said to the Quraysh. Similarly, at the invitation of his uncle, Abu Talib, representatives of the Quraysh gathered at the Prophet’s home and held negotiations there peacefully on controversial matters.

This principle of peaceful negotiations can also be witnessed in the negotiations held at Hudaybiyyah between the Quraysh and the Prophet of Islam that continued for about two weeks, culminating in the treaty of Hudaybiyyah. This event, without a doubt, is a successful example of peaceful negotiation. Again, in the presence of the Prophet of Islam, tripartite talks were held between representatives of three religions—Islam, Judaism, and Christianity, in the Prophet’s mosque in Madinah. This historic event, which took place in the sacred place of worship, shows the importance given to peaceful dialogue in Islam. These examples, which are many in number, relate to the golden age of the Prophet and his Companions. That is why; the practice of dialogue in terms of bilateral negotiation enjoys the position of an established principle in Islam.

Source: Spirit of Islam April 2019

One of the objectives of Islam is to strive for a society in which spiritual, ethical, and human values are cherished. Islam advocates an atmosphere where peace, tolerance, love, and well-wishing are the order of the day, where controversies are resolved without the use of violence. This is the desired world of Islam and such a world can be established only through peaceful dialogue. This is the essence of Islamic teaching. No other way is possible in Islam. 

One significant aspect of the culture of Islam is dialogue. It is mentioned thus in the Quran: “They conduct their affairs by mutual consultation.” (42:38). This verse indicates that Muslims should base their dealings on dialogue and mutual discussion.

Debate on the other hand is quite different from dialogue. Debate is conducted between two parties, each trying to prove its superiority over the other, while the essence of dialogue is mutual learning without any bias. In dialogue, there are also two or more parties, but no party tries to establish its superiority over the other. Everyone tries to learn from the other. Everyone tries, in the sharing of experiences, to increase their knowledge. Dialogue is a healthy practice, whereas debate is a kind of intellectual wrangling.

The practice of consultation (shura) was common among the Companions of the Prophet of Islam. For example, it is reported of Umar bin al-Khattab, the second Caliph, that he used to learn from everyone. This means that it was a general habit of his to engage in serious dialogue with everyone he met. He would thereby learn something new to enhance his wisdom and knowledge.

There is great benefit in mutual discussion as everyone gains some new knowledge or experience through this. When one conducts a serious dialogue with another person, both derive some benefit from this. Both enrich their minds and progress on the path of intellectual development.

The Quranic word shura is generally taken to be a political term but, in fact, it is not. “Political shura” may be a way of proceeding in Muslim society, but it is only an occasional occurrence. In this sense, it is only a small part of Muslim life. On the other hand, in general, non-political terms, shura is a daily part of Muslim life. In family life, in social life, and in national life, it is good to develop the habit of mutual consultation. It leads to intellectual development for everyone.

Source: Spirit of Islam September 2014

Religious differences have always existed between people. That is why inter-religious dialogue has been found in one form or the other since ancient times. Fourteen hundred years ago, the Prophet of Islam held a three-religion conference in Madinah to exchange views on religious issues. If the Quran is consulted on the subject of interfaith dialogue, we find two main principles on which to hold dialogues. One is derived from this verse of the Quran:

“Say: O People of the Book, let us come to a word common to us and you that we will worship none but God.” (3:64)

The first and foremost principle for any dialogue held to discuss two or more religions is to strive to find a mutual basis for peaceful co-existence. Finding common ground in secular matters is comparatively easy, for nothing is held sacred in secularism. On the contrary, everything is sacred in religion. That is why it becomes the most difficult task to find a basis for agreement in religious matters. However, despite all difficulties, we must continue our peaceful efforts, irrespective of the results. The second principle given to us by the Quran is purely a matter of pragmatism. We learn that matters should be settled on practical grounds, avoiding their theoretical aspects. This principle is derived from this verse of the Quran:

“For you, your religion and for me, mine.” (109:6)

This is the principle of religious co-existence. This means that whenever common grounds for agreement between two or more parties cannot be arrived at on an ideological basis, then the way of practical co-existence must be adopted.

Source: Spirit of Islam January 2013

The method of Islam is that of peaceful dialogue. The Quran tells us that the way of peace is the best way. (4:128)

There is another verse, which tells us that the way of negotiation and arbitration should be adopted in controversial matters. (4:35) The Prophet said, “Do not desire or seek confrontation with the enemy, but rather ask for peace from God."

The objective of Islam is to bring about a divine revolution, to invite people to the worship of God, and to strive for a society in which spiritual, ethical, and human values are cherished. Islam advocates an atmosphere where peace, tolerance, love, and well-wishing are the order of the day, where controversies are resolved without the use of violence. This is the desired world of Islam and such a world can be established only through peaceful dialogue. The truth is that Islam is based on monotheism, with regard to God, and on peaceful dialogue, with regard to methodology. This is the essence of Islamic teaching. No other way is possible in Islam.

Source: Spirit of Islam April 2019