Dr. Ibrahim Negm

Secretary-General for Fatwa Authorities Worldwide

The contemporary world in which we live is marked most prominently by the emergence of what is regularly referred to as “a clash of civilizations”. Proponents of the discourse of a clash have sought confirmation of their views by pointing to the increasing hostility and animosity between cultural regions—most obviously between the Islamic and Western worlds—that has defined the last quarter of the twentieth and the first decade of the twenty-first centuries.

The long list of incidents that have revealed the intensifying tension between the Muslim and Western worlds over the past few years is countless. One may point to the rising Islamophobic sentiment in other parts of the world, which finds expression in such senseless acts as the burning of copies of the Quran to express hatred towards Islam, or the frequently circulated cartoons mocking Prophets and people of faith.  Nor does this sort of prejudice fail to make its way into governmental policy, as is evidenced by the relative success of far-right political parties in Europe who are intent on marginalizing their Muslim communities.

Under such circumstances, it is an obligation to respond proactively to the tensions of our world by working actively and methodically to ameliorate them, so as to replace instability with stability, hostility with friendship, and animosity with alliances.

From the Islamic perspective, what is required is a proper understanding of the nature and purpose of dialogue with the other, a conscious effort to rebuild trust among different parties, and the emphasis and discovery of points of commonality. These goals are part and parcel of a larger philosophy of dialogue based on the authentic Islamic tradition, an understanding, and application, which is essential to a harmonious future for the world inhabited by all civilizations and cultures.

         Islam established a moral and humanistic civilization that encompassed a plurality of religions, philosophies, and civilizations which contributed immensely to Muslim society. We see ourselves as a people who have absorbed a multiplicity of civilizations; we have been exposed to and assimilated the great civilizations of the Persians, Indians, Chinese, and Greeks into our cultural and intellectual life, and we benefited from all of them as well as contributed to them. Islamic civilization places people and worshippers above places of worship. This humanitarian and cosmopolitan worldview does not allow us to consider ourselves as superior to other people. We are proud of our civilization, but we do not reject other civilizations; rather, all who work towards the constructive development in the world should be considered as our partners.

    Dialogue is a responsibility that accrues to Muslims by virtue of the nature of their religion. What we have learned about Islam has been taken from the clear, pristine, and scholarly understanding of the faith and not from the self-claimed, who have attempted to set themselves up as religious authorities even though they lack the scholarly qualifications for making valid interpretations of religious law and morality. Muslims believe that Islam is the last Message until the Day of Judgment and, as such, is addressed to all humankind.

These two properties are the basis for the universality of Islam and require that Muslims engage in dialogue in the best of ways. As the Quran instructs, “Call unto the way of thy Lord with wisdom and fair exhortation, and reason with them in the best way” (Quran 16: 125). Islam is, indeed, an open worldview which never seeks to erect barriers between Muslims and others.

Muslims must be driven by the principle of conviviality, living together in harmony, and not be intent on converting every non-Muslim, for God Himself has made clear that “There is no compulsion in religion” (Quran 2: 256). Interfaith dialogue does not need to conclude with a winner and a loser. The purpose of dialogue should not be to convert others, but rather to share with them one’s principles. Sincere dialogue should strengthen one’s faith while breaking down barriers. The Quran makes it clear that the attitude of the Muslim should be “Whosoever wants, let them believe; and whosoever wants, let them disbelieve” Quran 18: 29).

When Muslims turn to the Quran and the example of the Prophet they will find that dialogue—and not competition—is what is required of them. Dialogue is a process of exploration and coming to know the other, as much as it is an example of clarifying one’s own positions. Therefore, when one dialogues with others, what is desired is to explore their ways of thinking, so as to correct misconceptions in our own minds and arrive at common ground. This common ground is the desideratum of all dialogue, and lays the groundwork for mutual cooperation based on the principles of faith in God and good relations with neighbors.

Indeed, dialogue is a form of jihad, a struggle in the path of God. The value of dialogue is taught in the Quran itself, as well as in the prophetic example, but equally, the long history of Muslims bears witness to the importance of dialogue in the Islamic tradition.

Dialogue is not about trying to defeat others, but about understanding and learning about them. As the Quran states, God has created us into nations and tribes so that we may learn about each other (Quran 49: 13).

    It has long been my view that engaging in such a constructive dialogue should be one of our highest priorities, which is a powerful tool in conflict prevention, management, and resolution. A truly constructive dialogue maintains boundaries of respect and tolerance.

The necessity of dialogue is based upon a vision of intercultural relations which stresses tolerance, understanding and conscientious action. However, there will always be attempts to disturb the peaceful relations between Islam and the West, the appropriate response lies not in attack or defense—two distasteful actions—but in calling towards points of commonality. This course of action has its basis on the famous Quranic dictum that Muslims must call other believers to “a common word between us and you” (Quran 3: 64).

Once this dialogue is underway and meeting with success amongst the participating parties, it is important to remember that it cannot simply remain within narrow elite of specialists in academic and intellectual circles. This would be futile and counterproductive, as the final goal must always be to construct bridges of understanding between the peoples of the different civilizations. Dialogue must be activated and practiced and should not remain enclosed within the walls of conference rooms. Rather, dialogue must demystify religious differences to everyday people and help explain the divine wisdom behind religious diversity.