Dialogue Techniques in the Quran and the Sunnah
The Quran and the Sunnah offer a variety of dialogue techniques, as illustrated by the following examples:
- Engagement and Attention-Grabbing: This involves starting a dialogue in a manner that captures the listener’s or reader’s attention, such as through questions or discussions, followed by a calm exchange. For instance, Allah – the Exalted – said to the angels: “And when your Lord said to the angels, ‘Indeed, I will make upon the earth a successive authority.’ They said, ‘Will You place therein one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?’ He said, ‘Indeed, I know that which you do not know.'”
- Reprimand: This method is used in situations where mistakes are frequent, and gentler approaches have been ineffective. For example, Allah – the Exalted – reprimanded Iblis for his disobedience and refusal to prostrate to Adam: “And We created you; then We fashioned you; then We said to the angels, ‘Prostrate to Adam,’ and they prostrated, except for Iblis. He was not of those who prostrated. Allah said, ‘What prevented you from prostrating when I commanded you?’ He said, ‘I am better than him. You created me from fire and created him from clay.’ Allah said, ‘Then get out of it, for indeed, you are exiled.’
- Rebuke: This is employed after a person has been warned multiple times but continues to make the same mistake, where reprimand may also be applicable. An example is Allah – the Exalted – rebuking Adam after he ate from the forbidden tree, despite prior warnings not to obey the Devil: “But Satan caused them to slip out of it and removed them from that in which they had been. And We said, ‘Descend, some of you are to others an enemy. And for you is the earth and a place of settlement, and enjoyment for a time.’ Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, He is the Accepting of Repentance, the Merciful.”
- Persuasion: This technique involves using clear and conclusive evidence to establish truth and convince other parties. Allah – the Exalted – engaged in a dialogue with Prophet Ibrahim (Abraham) when he asked to see how the dead are revived. Allah said, “Do you not believe?” Ibrahim replied, “Yes, but to be assured.” Allah instructed him to take four birds and place them on different hills, then call them and they will come flying to him.
- Proverbial Examples: This technique involves presenting contemporary analogies to strengthen arguments. For instance, the Prophet Muhammad (peace be upon him) addressed a Bedouin whose wife gave birth to a dark-skinned child with, “Do you have camels?” Upon affirmation, he asked the color of the camels and then suggested that perhaps the child inherited his color from similar ancestral traits.
- Interrogation: This is used to emphasize the importance of a matter and extract sound judgments from the other party, allowing individuals to return to their innate understanding through questioning. The Prophet Muhammad (peace be upon him) questioned a man who sought permission to commit adultery, asking if he would accept such a situation for his mother, daughter, aunt, or sister, leading the man to repeatedly respond negatively.
- Diplomacy: Often employed to minimize harmful outcomes, as demonstrated by Ali ibn Abi Talib (may Allah be pleased with him) who refused to erase the phrase “Messenger of Allah” during the writing of the Treaty of Hudaybiyyah, prompting the Prophet (peace be upon him) to take the matter into his own hands and erase it.
- Dead-End Dialogues: This type of dialogue begins by announcing conclusions without considering opposing views. An example is the story of the sons of Adam, where it states, “And relate to them the story of the two sons of Adam, in truth, when they each offered a sacrifice and it was accepted from one of them but not from the other. He said, ‘I will surely kill you.’ The other replied, ‘Allah only accepts from the righteous.’
- Ridicule: This involves limiting truth and validity to one party while deriding others. An example can be found in Pharaoh’s proclamation: “Pharaoh said, ‘I show you only that which I see, and I guide you only to the way of right conduct.’
- Impairment: This involves highlighting the flaws of others, often leading to frustration among the disputants and failing to reach resolutions, as indicated by the disbelievers of Mecca saying to the Prophet (peace be upon him), “O Allah, if this is indeed the truth from You, then rain down upon us stones from the sky or bring us a painful punishment.”
- Domination: Through this technique, the stronger party threatens the other while disregarding their opinions and existence, as demonstrated by Ibrahim (peace be upon him) addressing his son with the words: “Do you reject the gods, O Ibrahim? If you do not stop, I will certainly stone you, and be gone from me for a long time.”
- Subtlety: This involves using veiled language to mock the opposing party, often employing what is known as “tawriya.” For instance, Ibrahim (peace be upon him) told his people: “Rather, it was done by their greatest one; ask them if they should speak.”
- Surface-Level Arguments: These interactions rely on weak and superficial arguments. An example is when the person who argued with Ibrahim asked, “Have you not considered the one who argued with Ibrahim about his Lord because Allah had given him kingship?” Ibrahim responded, “My Lord is the one who gives life and causes death.” To which the other responded, “I give life and cause death.”
- Storytelling: This method varies in the Quran according to the individuals involved. Some narrative approaches include:
- Communion: As seen in the words of Ibrahim (peace be upon him) to his people: “Have you considered what you worship? You and your forefathers have indeed been enemies to me, except for the Lord of the worlds who created me and it is He who guides me.”
- Coaxing: Through gentle persuasion, as demonstrated when Ibrahim addressed his father: “O my father, why do you worship that which does not hear or see, and will not benefit you at all? O my father, indeed there has come to me of knowledge that has not come to you. So follow me; I will guide you to a sound path.”
- Inquisition: As shown by Prophet Muhammad (peace be upon him) communicating with the disbelievers of Quraish: “Say, ‘What is greater in testimony?’ Say, ‘Allah is Witness between me and you, and this Qur’an was revealed to me that I may warn you thereby and whomever it reaches. Do you indeed testify that there are other deities with Allah?’ Say, ‘I do not testify.’ Say, ‘Indeed, He is but one God, and indeed, I am disassociated from what you associate with Him.’”
- Digression: This involves moving away from the primary topic to make the other party listen attentively, as indicated by Musa (peace be upon him): “The knowledge of it is with my Lord in a Book; my Lord neither errs nor forgets. He who made for you the earth a bed and made for you paths therein and sent down from the heaven rain, and produced thereby crops of various kinds…”
- Turning Point: This technique involves alternating between the unseen and the witnessed to draw attention and reflection, as illustrated by a certain lady asking, “My Lord, how will I have a child when no man has touched me?” He replied, “Thus, Allah creates what He wills. When He decrees a matter, He only says to it, ‘Be,’ and it is…”
- Declaration: Through presenting facts as undeniable evidence, an example being: “And to Thamud [We sent] their brother Salih. He said, ‘O my people, worship Allah; you have no deity other than Him. He has brought to you clear evidence from your Lord.'”
- Teaching: This involves guiding preachers on how to counter doubts and responding to them, utilizing various approaches like encouragement, threats, and warnings, as seen in: “So go to him and say, ‘Indeed, we are the messengers of your Lord, so send with us the Children of Israel and do not torment them. We have come to you with a sign from your Lord, and peace will be upon he who follows guidance.”
- Argumentation: This involves substantiating claims to disbelievers with logical, verifiable evidence, demonstrated by Allah’s command: “And relate to them the news of Ibrahim when he said to his father and his people, ‘What do you worship?’ They said, ‘We worship idols, and we will remain devoted to them.’ He said, ‘Do they hear you when you call?’”
- Reminding of Blessings and Warning of Punishment: This aligns with human nature, as people fear punishment and desire bliss. An example can be seen when Musa (peace be upon him) reminded his people: “O my people, remember the favor of Allah upon you when He appointed among you prophets and made you kings…”
Characteristics of Dialogue in the Quran and Sunnah
The dialogue techniques found in the Quran and Sunnah possess various characteristics, including:
- Predominance of illustrative style, as it resonates with the context of the dialogues.
- Diversity of methods suited to the nature of the circumstances, such as the difference between Meccan and Medinan verses, especially as the early revelations primarily focused on past nations.
- Revitalizing events and dialogues to depict the intensity of conflicts between parties.
- Highlighting disagreements among other parties and initiating their refutation or resolution via dialogue, as it is the means to address disputes with adversaries.
The Significance of Dialogue Techniques
Dialogue is significantly valued in Islam as it is the foundational method for Islamic discussions, emphasizing truth and countering falsehood without resorting to sword or combat. Numerous verses underscore the importance of dialogue, advocating for it as the path followed by prophets and messengers in their calls to their diverse communities. Allah has illustrated in His Book that dialogue is a practice used since the dawn of humanity, as exemplified by the conversation between Adam and Eve in Paradise.
Ethics of Dialogue in the Quran and Sunnah
Dialogue in Islam is governed by numerous ethical guidelines, including:
- Engaging with Kindness: As stated in the Quran: “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.” Muslims should approach disagreements with civility and calmness, as evidenced by Allah’s guidance to Prophet Musa (peace be upon him) when sent to Pharaoh: “Go to Pharaoh, indeed he has transgressed. And speak to him with gentle speech that perhaps he may be reminded or fear [Allah].” Furthermore, one should refrain from retaliating against wrongdoings in kind, recognizing that a kind word is charity.
- Gentleness: This is clearly demonstrated in the dialogues of prophets with their people. Allah states on the tongue of Prophet Shu’ayb (peace be upon him): “He said, ‘O my people, did you see if I am upon clear proof from my Lord and He has provided me with good provision? And I do not intend to differ from you in that which I have forbidden you. I only desire reform as much as I am able, and my success is not but through Allah. Upon Him I have relied and to Him I return.’
- Diplomatic Approach: This involves starting the dialogue with pleasant words and approaching people without derogating them, as demonstrated by the Prophet (peace be upon him): “A man asked permission to enter upon the Messenger of Allah and he said, ‘Allow him to enter; wretched is the brother of his tribe.’ However, when he entered, he treated him kindly. I said, ‘O Messenger of Allah, you said what you said, then you treated him kindly?’ He replied, ‘O Aisha, the worst of people is the one who is avoided by others due to his indecency.’
- Timeliness: This pertains to adhering to an appropriate and set time for dialogue, avoiding prolonging discussions too much or interrupting others while they speak, and ensuring attentive listening to open hearts and ease minds.
- Appreciation: This refers to the recognition of the counterpart’s value during dialogue, steering clear of demeaning remarks or undue praise.
- Sincerity: This entails steering clear of personal biases and aiming to articulate and follow the truth.