Article Citation: Bala Babangida & Uba Babayo Muhammad (2021). The Role of the Qur'an and Sunnah in Promoting Dialogue and Peaceful Coexistence between Muslims and Non-Muslims. DEGEL: The Journal of the Faculty of Arts and Islamic Studies, Vol. 19, No. 1. ISSN 0794-9316
THE ROLE OF THE QUR'AN AND SUNNAH IN PROMOTING DIALOGUE AND
PEACEFUL COEXISTENCE BETWEEN MUSLIMS AND NON-MUSLIMS
By
Bala Babangida & Uba Babayo Muhammad
Abstract
The
existence of social groups with differences on the basis of race, tribe,
nationality or religion carries the potential of competition and conflict
between them. The quest for dialogue is as old as human history; it is the root
and basis of peace and national development. Dialogue in the best way is the
style of Qur'an to invite people towards Allah. The Qur'an and Sunnah demand
Muslims to engage in dialogue. However, many Muslims, especially those who live
in environments which are also inhabitated by non Muslims, are oblivious of
those sterling and excellent peaceful features which Islam promotes. This is
evidenced in their dealings and daily transactions which are full of
intolerance and absence of enlightenment on the Islamic peace therapy. The research
relies on library method whereby relevant books have been consulted. The
findings reveal that a larger percentage of Islamic injunctions prioritize the
spirit and course of peace (peaceful coexistence) than that of war. Through
peaceful dialogue some will change their beliefs to the other faith that has
brought the convincing evidence. The Qur'anic verses should be understood in
general and in particular, in regard to the circumstances behind the
revelation, and their historical context; failure to understand that it is
possible to distort their meaning completely. The paper recommends that a
dialogue of understanding be constituted on regular basis so as to foster
understanding and peaceful coexistence among members of different religious
persuasions.
Introduction
Islam is
a universal and comprehensive religion that deals with all aspects of life, be
it political, social, economic and religious. In His wisdom and mercy, Allah
has created us from a single soul; some are believers while others are
unbelievers. Human lives are destined to be connected with one another in our
day to today activities irrespective of the faith they embraced. The climate of
peaceful coexistence is provided when people understand and acknowledge the
intellectual, cultural, and material differences of others. Despite the fact
that peoples are made in to various nations and tribes, Qur'an makes it clear
and encourages them to know and understand one another. Dialogue between
Muslims and non-Muslims gives them the opportunity to talk to and listen to
each other, getting to know and learning to understand the ‘other’. While
dialoguing, we try to approach our partners in a spirit of tolerance,
truthfulness, sincerity, love, respect and good will, without forcing the
others to accept our own beliefs or ideas by compulsion. Allah said,
Allah
forbids you not, with regard to those who fight you not for [your] Faith nor
drive you out of your homes, from dealing kindly and justly with them: for
Allah loveth those who are just.
Allah
only forbids you, with regard to those who fight you for [your] Faith, and
drive you out of your homes, and support [others] in driving you out, from
turning to them [for friendship and protection]. It is such as turn to them [in
these circumstances], that do wrong.[1]
These
verses encourage Muslims to act on the basis of goodness and righteousness with
those who have not waged war against them or conspired to fight them. The
righteousness enjoined in the verses include kindness toward their weak, the
preservation of their wealth, families, honour, and all their rights, in
addition to cooperating towards their protection.
The Concept of Dialogue
The root
of the word dialogue is from the Greek word dialogos, from dia, across, and
legein, to speak tells us that it is the effort to share meaning with someone.
By intercultural or interfaith dialogue we mean a conversation between
different individuals or groups whose purpose are simply honest engagement and
increased mutual understanding. This kind of dialogue can be distinguished from
debate, where we seek to win an argument, to persuade others of our point of
view. It is also different from discussion, which aims to solve a problem,
reach a consensus or decide on a course of action. In dialogue we engage with
others for the sake of engagement; we are looking simply for meaningful human
interaction through which we may grow in understanding of the other, of
ourselves and of the relationship between us.)[2].
Interfaith
dialogue does not compromise one’s own faith. Throughout the dialogue process,
everyone holds to the values that they believe in; and they do not hesitate to
implement all of their religious, moral, and cultural values and acts of worship
in their lives. Because dialogue is not about trying to win an argument; nobody
engaged in interfaith dialogue should be trying to disprove the religion of
others.[3]
The Basis of dialogue and Peaceful Coexistence in the Qur'an and
Sunnah
Islam is
not only a religion but a complete code of life. It possesses a legal system
that controls not only the worldly affairs of its followers, but also their
spiritual matters and leads them to live a pure life in this world and to get
reward in the hereafter. The principle of harmony and peaceful co-existence has
its origin in the Qur’anic revelation. God advises mankind not to discriminate
against the different Messengers of Allah as whatever revealed to them was from
Allah.[4]
Allah,
the Almighty has created us in to different races and tribes for the purpose of
knowing one another; this could be achieved through interaction, discussion,
communication and dialogue. The Islamic concept of humanity is based on the
principle of equality of all mankind. Allah (SWT) says:
O
mankind! We created you from a single [pair] of a male and a female, and made
you into nations and tribes, that ye may know each other [not that ye may
despise [each other]. Verily the most honoured of you in the sight of Allah is
[he who is] the most righteous of you. And Allah has full knowledge and is well
acquainted [with all things].[5]
The
Qur'an draws our attention while dialoguing with non-Muslims we should be
attempting to demonstrate the superiority of our faith without compelling them
to be converted to Islam. It is the uniqueness of the political system of Islam
that it focused on the public interest and made each Muslim state bound to
ensure the fulfillment of the basic necessities of its citizens. The freedom to
adopt any of the religions is also a fore granted right of mankind bestowed by
Allah Almighty Himself, while the social terms are evaluated in the light of
the conducts of human beings.[6] It
is this reason that we have divine provisions which provide freedom to profess
any religion as is stated in the Qur’an.[7] It
leads not to insult those whom disbelievers worship besides Allah, lest they
insult Allah wrongfully without knowledge.[8]
Prophet
Muhammad (SAW) adopted the best way of discourse with non-Muslims, as Allah
says: Say: ''Who gives you sustenance, from the heavens and the earth?"
Say: "It is Allah; and certain it is that either we or ye are on right
guidance or in manifest error!”[9] Despite
the fact that Prophet Peace be upon him knew that he is indeed on right path
and they are on the wrong way, but he addressed them sagaciously with respect
so that they might understand. While in some Qur'anic verses, almighty Allah
cautioned believers not to engage in debate and argument that cannot bring
goodness and positive result. Allah says:
And dispute ye not with the People of the Book, except with means
better [than mere disputation], unless it be with those of them who inflict
wrong [and injury]: but say, "We believe in the revelation which has come
down to us and in that which came down to you; Our Allah and your Allah is one;
and it is to Him we bow [in Islam].[10]
But when
it comes to fruitful dialogue Qur'an permits it. Allah saya:
Say: "O People of the Book! Come to common terms as between
us and you: That we worship none but Allah; that we associate no partners with
him; that we erect not, from among ourselves, Lords and patrons other than
Allah." If then they turn back, say ye: "Bear witness that we [at
least] are Muslims [bowing to Allah's Will].[11]
Without
doubt, this verse commands the Prophet (PBUH) and therefore the Muslims to
establish relations with People of the Book and to unite around common issues.
In a way, it draws a framework for dialogue.
The
Qur'an 8: 61 elevates the status of peace over that of war with respect to all
generations, and thus rejects the theory that peace verses were abrogated.[12] Allah
says: ‘‘But if they (enemies) incline towards peace, do thou [also] incline
towards peace, and trust in Allah: for He is One that heareth and knoweth [all
things].’’[13]
It also
contends that Muslims should see peace as the "rule" and only option
if they want to play their role properly as part of God's viceroys on earth
Qur'an 2:30 says:
Behold, thy Lord said to the angels: "I will create a
vicegerent on earth."They said: "Wilt Thou place therein one who will
make mischief therein and shed blood? Whilst we do celebrate Thy praises and
glorify Thy holy [name]?" He said: "I know what ye know not.[14]
In the
light of the Qur’anic guiding principles, the Holy Prophet (PBUH) established a
peaceful state at Madinah where all citizens were in a state of peaceful
co-existence and co-operation along with their differences of cultures and
religions.[15]
The Islamic Texts that Indicate the Legality of Coexistence with
Non-Muslims as Found in the Sunnah:
The
prohibition of injustice towards whom there is a covenant and with the dhimmis:
The Prophet (PBUH) said: Whosoever hurts a dhimmi, or burdens
him with whom he cannot manage, or takes his property without his permission, I
will dispute with him on the Day of Resurrection.[16]
Dealing
with non-Muslims on the basis of mortgage, loans and business transactions:
Ā’ishah, (may Allah be pleased with her) said the Messenger of Allah (PBUH)
died and his shield was pledged to a Jew for thirty measures of barley.[17]
Honouring
the dead whether Muslim or non-Muslim: Jābir ibn Abdullah, May Allah be pleased
with them, reported: a funeral procession passed by us and the Prophet (PBUH)
stood up so we followed suit. We said, O Messenger of God: it is the funeral of
a Jew, he said: If you see a funeral then stand. Narrated by al-Bukhārī.[18] Abdullah
ibn Abī Layla said: Sahl ibn anīf and Qays ibn Saad were sitting at
al-Qādissiyah when a funeral procession passed them by so they stood up. It was
said to them: It is from the people of the land, meaning the dhimmis,
they said: A funeral passed by the Prophet (PBUH) so he stood up. He was
informed that it was a Jewish funeral. He said: are they not human beings.[19]
In
practical terms, the Madinah accord, which served as the constitution, governed
the people of Madinah who were of different religions (Islam, polytheism and
Judaism), and in terms of ethnicity from Qahtān, al-Adnān, and Jews, yet it
gave equal public rights and duties to all including being good and just to
neighbours and the duty of protecting the city, in what can be termed in
contemporary jargon as citizenship rights. The Islamic state maintained the
rights of dhimmis and covenanters in their entirety. They were
even appointed in certain senior positions within the government (dawlah) such
as ministries and others.[20]
Will
Durant asserted, “Dhimmis were treated with a degree of tolerance
that cannot be found in the Christian countries of today. They were free to
exercise their religious convictions and celebrated in their Churches and
temples.”[21]
All this
created such a peaceful environment that under the umbrella of Muslim state at
Madinah, the Jews, the Christians and the Muslims all agreed to live by abiding
by the norms of harmony, coexistence and cooperation. In this way, the culture
which was introduced by the Prophet (PBUH) as head of the Muslim state of
Madinah was based on the principle of dialogue and peaceful co-existence in the
light of high moral values like, mutual respect, equality, equity and justice
and rejection of fanaticism and hatred.
The
example of the Prophet (PBUH) confirms that peace is the default Islamic
position. The Prophet’s will for peace is clearly demonstrated in
the Hudaibiyya pact. He chose to make a pact with the Makkans, rather than
fight them, even though they had cruelly persecuted and driven away the
Muslims, had tried to prevent them coming to worship in the city and demanded
very unequal terms for any peace agreement.
The
Prophet (PBUH) recognized justice and honor in non-Muslim groups and
individuals and entered into friendly relationships with those who displayed
these qualities. The Muslims suffered severe persecution and torment at the
hands of Makkan idolaters in the early period of Islam. The Prophet (PBUH)
suggested to those who wanted to escape this persecution, which could amount to
murder when Muslims refused to convert back to their ancestors’ religion, that
they should temporarily migrate to Abyssinia. The Prophet (PBUH) explained his
preference for Abyssinia as follows: ‘There is a king (Najashi) who loves
justice and in whose territories nobody is oppressed. He never discriminated
among people on the basis of their religious identities.
Any
historical instance of such discrimination is the result of continuous
animosity and attacks against Muslims by particular individuals. Otherwise,
neither the people belonging to the Christian/Jewish faith nor the polytheists
faced any discrimination. They were able to live in harmony under the Madinan
charter. The Charter is a social contract that is not based on blood, language,
religion, race or class distinctions and it shows that differences in faith do
not constitute an obstacle to living together. The Charter, by which the
Prophet (PBUH) is accepted as a leader and which serves as the constitution of
the Medina city-state, is characterized by pluralism and freedom, quite
different from the nation-state model which is built around a racial and linguistic
community. It lays down the principle of mutual responsibility of the parties.[22]
The
Prophet (PBUH) had social, political, legal and economic relationships with the
People of the Book, especially in Medina. He did so without compromising his
religious duties.[23] For
example, based on the Qur’anic permission, the Prophet (PBUH) shared the food
of the People of the Book.[24] After
Khaybar, the Prophet (PBUH) married Safiya bint Huyayy, daughter of a leader of
the Jewish tribe Banu Nadir. Although it is debated whether or not Safiya had
converted to Islam before she married, this marriage is significant in any
case: it proves that Safiya’s Jewish heritage at the least, or her continuing
Jewish faith at the most, did not constitute an obstacle to the Prophet’s
(PBUH) marrying her. In any event, Islam permits Muslim men to marry women from
among the People of the Book.
Misconception About Dialogue
Some
non-Muslims thought Islam does not respect dialogue, looking at some Qur’anic
verses that commanded and ordered Muslim to fight non-Muslims. However, this is
indeed a great misconception, for one to interpret Qur’anic verses clearly with
proper conceptualization; one must have the knowledge of Qur’anic exegesis
which includes: abrogating and abrogated, general and specific e.t.c as well as
historical knowledge of how, where the verses were revealed. For example there
are many historic incidences that warrant Muslim to fight, when unbelievers in
Makkah were persecuting the Prophet (S.A.W) and his companions, the companion
attempted and wanted to take revenge. Allah has revealed this verse “Have you
not seen to whom it was said: With hold your hands, and keep up prayer and pay
the poor rate.[25]
Moreover,
when the persecution persisted and were driven out of their home town, Allah
revealed: “Permission (to fight) is given to those upon whom war is made
because they are oppressed, and most surely Allah is well able to assist them.[26] And
while fighting, Allah asked Muslim to fight only those that fought Muslims.
“And fight in the way of Allah and do not exceed the limits, surely Allah does
not love those exceed the limits.[27]
Steps of Da’wah and Dialogue
Looking
at the complex nature of human beings and their communities, it is logical that
there can be no single most effective method of Da’wah for all people of all
times and places. However, for an effective method of Da’wah and Dialogue,
Da’wah Institute of Nigeria Islamic Education Trust brought four steps to be
taken.
Rapport-building: Strengthening Relationships:
The
rapport-building stage is one where efforts are made to present yourself to
others as honest, trustworthy and helpful, just as the Prophet (S.A.W) was
known as “Al-Ameen” (the Trustworthy one) even he began his mission.
Non-Muslims who testify to the nobility of Islam are also advantages in gaining
the confidence of those with whom one is engaged in dialogue. Therefore, it is
important to establishes good relation so that it can enable one to engages his
follow on religious matter.
Diagnosis: Inquiry and Learning:
In order
to perform dialogue and Da’awah well, one need to discover what a person
already believes, whether any misconceptions exist, what these misconceptions
are, and where there may be stumbling blocks that impede him/her from finding
and accepting the Truth or understanding and applying certain aspect of Islam.
Such a process of observation, learning, inquiry and discovery are termed
“Diagnosis”. You should first seek to understand before you seek to be
understood through asking questions like, what do you mean by that?
Prescription: Delivering the Goals:
Once
misconceptions and difficulties in understanding Islam have become known, and
the sources of such misconception deduced, an effective “prescription” to
clarify issues may then follow. However, as with any prescription given by a
practitioner, the problem can only be remedied if the client is willing to
accept it. Some may be convinced about truth once it is presented to them.
Follow-up: Stay Connected:
One
should try to ensure that the prescription does not undermine Rapport-building
or continuous opportunities for interaction. If the previous encounter was
positive, there is need to follow up and build upon what was previously
established.[28]
Importance of Dialogue
Dialogue
can help establish respect and understanding in society at the large so that
group differences do not become a reason for hatred or abuse. In other words,
dialogue efforts help establish a culture of peaceful co-existence both in the
minds of dialogue participants and in their communities. Dialogue can enhance
our understanding of ourselves because, by contextualizing ourselves among
others who are different, we see our own beliefs, values and identities more
clearly. It can also help others to better understand who we are and what we
stand for; we challenge stereotypes, correct misconceptions and reduce
prejudice. In turn we gain understanding of the beliefs and values of others,
which may correct mistakes in our perceptions of them. A great deal of the
tension and distrust that sometimes exists between different groups is based on
misunderstanding and can be successfully reduced or eliminated through
dialogue. Thus, itcan contribute to stable, peaceful relations between
different groups, which will lead to the protection of lives. This is one of
the five objectives of Islamic law. In addition, dialogue can enable us to
explore together solutions to all kinds of shared problems. Religions and their
adherents can contribute to the solutions of these problems, especially when
interfaith relations are strong and different groups can trust each other and
work together harmoniously. Interfaith and intercultural dialogues help to make
such trust possible.
Findings of the Research
The
findings of the research could be summarized as follows:
i.A
larger percentage of Islamic injunctions (Qur’an and Sunnah) prioritize the
spirit and course of peace (peaceful coexistence) than that of war. This shows
that peaceful coexistence and a better dialogue are encouraged in Islam.
Therefore, the Qur'anic verses should be understood in general and in
particular, detail and in their historical context, it is possible to distort
their meaning completely.
ii.The
meaning of coexistence is to accept earthly reconciliation and agree on a set
of human virtues, which provide opportunities for the exchange of dialogue. It
rejects tyranny, misplaced pride and the domination of others.
iii.Coexistence
between religions must be for God alone, and for a free and gracious human life
based on faith, goodness and virtue. As for how coexistence between Muslims and
other religions is achieved, it starts with mutual trust and respect, and the
desire to cooperate for the good of humanity in the areas of common interest ,
which will lead to the establishment of advanced knowledge-based civil
societies that put the higher interests above all else.
iv.Islam
has resisted and continues to resist every direction that tends to extremism,
intolerance and fanaticism. The wise and fair-minded recognize Islam through
its rules, provisions and methodology, and focus on the true Muslims who apply
these provisions in truth and sincerity and behave in a moderate Islamic
manner.
v.Islam
came with all the provisions which regulate all relations, elevate human
morality, refines their behaviour, and categorically rejects the assault on
peaceful others. Who so ever opposes this is far removed from Islam. Islam is
naturally innocent. It is therefore a manifest injustice if it judged through
the negligence of its followers.
vi.Origin
of life is a difference, and that pluralism and diversity, both in doctrine or
thought or capacity or potential and even color and shape, is normal, and laws
of God Almighty innate, and that the difference does not mean discrimination,
and if we convinced that the difference in all its forms enriches human life
intellectually and scientifically and socially, economically and politically,
and if we agree that human social being difficult to live in isolation from
other different about him, and that there are necessities of life joint call
this mixing, and if we know that the difference phenomenon of universal human,
we must live with and accept their presence among us, and therefore we must
accept the other, and respect the disagreement that emanate from him.
Conclusion and Recommendations
The paper
recommends that dialogue of understanding be constituted on a regular basis so
as to foster understanding and peaceful coexistence among members of different
religious persuasions. The paper discusses how to reduce misconceptions and
prejudice in the light of Qur’an and Sunnah. The verses in the Qur’an urging
the believers to fight and those urging them to remain in peace, each of them
have their particular rationale, as their occasions of revelation clearly
shown. The fact that the Prophet (PBUH) concluded a peace treaty with the
idolaters on one front while fighting a different group of idolaters on another
makes the point. Similarly, the Prophet (PBUH) maintained peaceful relations
with one Jewish tribe while he punished another Jewish tribe who broke their
agreement and fought against the believers. Such cases demonstrate that the
verses commanding the believers to fight regulate conduct towards other groups
only in particular circumstances. Therefore the interpretation that the verses
on war override those on peace is not correct. The gradual development of the
provisions on war might give credit to such an interpretation but an integrated
approach to the teaching of the Qur’an and Sunnah invalidates it.
In
today’s world, Muslims and non-Muslims are not clearly separated either by
geographical location or by different political allegiances. People need to be
aware of these changed realities. If we maintain an attitude in the present
time as if we were living centuries ago, we will be depriving ourselves of the
opportunity to sustain the relevance of Islam amid present realities and
isolating ourselves from the rest of the world. One has to learn how to
co-exist successfully within all those with whom we share this world. The
isolation the Muslim Ummah (community), its separation from people of different
creeds and culture, is undesirable from religious perspectives. It is also
impossible in the global neighborhood the world is increasingly becoming. As a
Muslims, it is our duty to enter into relations with others on the pattern set
by Prophet (PBUH). Muslim Ummah should apply the Prophet’s way of life as a
whole in to its daily lives and activities.
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[9] -Surah al-Saba’ 34:24
[10]-Surah al-Ankabut, 29:46
[11]-Surah al-‘Imran, 3:64
[12]- Zakyi Ibrahim M. Sociopolitical Analysis of the
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[13]-Surah al-Anfal, 8: 61
[14]-Surah al-Bakarah, 2:30
[15]- Drapper, John William. A History of the
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[19]- Al-Bukhārī, Ḥadīth No.1312
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[25]-Surah al-NiSa’ 4:77
[26]-Surah 22: 39
[27] -Detail tafsir ibn kathir Q:4:77, 22:39
and 2:190
[28]- Da’awah Institute of Nigeria Islamic Trust
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