1


Dialogue and Conflict Resolution in Islam


By


Dr. Umar Muhammad Labdo


Department of Islamic Studies,


Kaduna State University,


Kaduna.


Being a paper presented at a two-day National Conference on Human Rights in


Islam jointly organized by the Religious and Cultural Attaché Office, Royal


Embassy of Saudi Arabia, Abuja and Ahmadu Bello University, Zaria from 31st July


to 1st August, 2010.


2


Dialogue and Conflict Resolution in Islam


Umar Muhammad Labdo


In the name of Allah, the Compassionate, the Merciful.


Introduction


Humanity has come a long way. Huge strides in various fields have been


taken. Unthought-of frontiers have been opened. Fantastic discoveries in the


fields of science, technology, information and communication have been


recorded and significant progress in these and other fields made. Today, we are


living in a global village.


One important progress made is in the sphere of international relations.


After centuries of bloody wars and conflicts, today at the threshold of the 21st


century, humanity is searching for new ways of resolving conflict between its


various components. In this search, men are turning to universal traditions for


inspiration. One of these traditions, which have a lot to offer in this respect, is


Islam. And this paper is a modest attempt to explore what this complete way of


life, which not unjustifiably, has the greatest claim to peace, has to offer.


Islam offers dialogue as the just and sure way of resolving conflicts. To


begin with, Islam is a faith of dialogue and its Holy Scripture, the Noble Quran, is


also a book of dialogue. A cursory look through the pages of the Book, reveals the


highest form of objective, constructive and beautiful dialogue between all


manner of people and at all levels of human relationship.


There are examples of dialogue between Allah Himself and His creatures


(angels, prophets, pious men and women etc); between prophets and their


people (believers and non-believers alike); between upright men and women who


3


struggle in the cause of truth and justice and their people who strive in falsehood


and transgression, and so on. We even find in the Noble Qur’an lengthy dialogue


between Allah, the Exalted and Satan, the accursed. Below are a few examples for


verification.


In Surah Al-Baqarah, we find the following dialogue between Allah (SWT)


and the Angels:


And (remember) when your Lord said to the Angels:


“Verily I am going to place (mankind) generations


after generations on earth”. They said: “Will you


place therein those who will make mischief therein


and shed blood while we glorify you with praises


and thanks and sanctify you?” He said: “I know that


which you do not know”. (2:30-31).


In Surah Hud, we read the following dialogue between Prophet Noah and


the leaders of his people who opposed his mission:


And indeed we sent Noah to his people (and he said):


“I have come to you as a plain warner. That you


worship none but Allah, surely, I fear for you the


torment of a painful Day.” The Chiefs of the


disbelievers among his people said: “We see you but


a man like ourselves, nor do we see that any follow


you but the meanest among us and they (too)


followed you without thinking. And we do not see in


you any merit above us, infact we think you are a


liar.”


He said, “O my people! Tell me if I have a clear proof


from my Lord, and a mercy (Prophethood) has come


to me from Him, but that (mercy) has been obscured


from your sight, shall we compel you to accept it


when you have a strong hatred for it.” (12:25-28).


4


In the same Surah, there is further dialogue between no less than five other


prophets and their people, including Hud, Salih, Lut and Shu’aib (12:50-60; 61-69;


77-83; and 84-95).


In an extreme instance, we find dialogue between Allah (SWT) and the


lowest of his creatures, Satan! When Satan disobeyed his Lord’s command to


prostrate to Adam, the following dialogue ensued:


(Allah) said: “What prevented you that you did not


prostrate when I commanded you?” (Satan)


answered: “I am better than him; you created me


from fire, and him you created from clay.”(7:12)


The foregoing is but a minimal example of the lively and constructive


dialogue presented by the Qur’an to its readers so that they may learn the culture


of listening to the other view.


Ethics of Dialogue


Islam accords dialogue - any type of dialogue – a high position of respect.


First of all, it considers the principal tool of dialogue – the word – as very


important and worthy of attention. This is clear from the following parable in


which a good word is portrayed as a fruit-bearing tree.


See you not how Allah sets forth a parable? A goodly


word as a goodly tree, whose roots are firmly fixed,


and its branches (reach) to the sky. Giving its fruits


at all times by the leave of its Lord and Allah sets


forth parables for mankind in order that they may


remember. And the parable of an evil word is that of


an evil tree uprooted from the surface of the earth


having no stability (14:24-26).


5


Indeed, in Islamic symbolism, the religion itself, is portrayed as a word, so also are


the Qur’an, Allah’s commandment and His inspiration to his prophets.


And (He) made the word of those who disbelieved


the lowermost, while it was the word of Allah that


became uppermost, and Allah is All-mighty, All-wise


(9:40).


Islam has laid down guidelines for dialogue, especially between people of


different faiths and culture. It insists that all talks aimed at convincing the other


must have the best of intentions and be conducted in a good manner. In calling


people to the faith, Islam directs:


Invite (mankind) to the way of your Lord with


wisdom and fair preaching and argue with them in a


way that is better. (16:125)


Concerning Christians and Jews in particular, the Qur’an instructs:


And argue not with the people of the scriptures


(Jews and Christians) unless it be in (a way) that is


better (i.e., with good words and in a good


manner). (29:46)


Islam also emphasises on the points of agreement between diverse cultures and


beliefs as a way of ensuring compromise and reconciliation. Consider how the


Qur’an puts this idea so beautifully:


Say (O Muslims): “We believe in Allah and that


which has been sent down to Abraham, Ishmael,


Isaac, Jacob and to al-Asbat (i.e., the 12 sons of


Jacob) and that which has been given to Moses,


Jesus and that which has been given to prophets


from their Lord. We make no distinction between


6


any of them, and to him we have submitted.”


(2:136).


And more emphatically:


And say: “I believe in whatsoever Allah has sent of


the book (i.e., all scriptures) and I am commanded


to do justice among you, Allah is our Lord and your


Lord. For us our deeds and for you your deeds.


There is no dispute between us and you. Allah will


assemble us (all) and to him is the final return.”


(42:15)


This calm, fair and unbiased argument is designed to create an atmosphere of


ease and trust as a prelude to convincing the other party and securing agreement


on just and equitable terms.


Justice is another indispensable element in any successful dialogue.


Therefore, Islam urges its followers to be just and fair to all, irrespective of


whether they are friends or foes. Justice is a value to be sought for its own sake,


and it must be applied and seen to be applied, in every given situation especially


when it involves people of different faiths, culture or nationality. Allah, the most


high, says:


O you who believe! Stand out firmly for justice as


witnesses to Allah even though it is against


yourselves, or your parents, or your kin, be he rich


or poor.(4:135)


In another verse, He says:


O you who believe! Stand out firmly for Allah and


be just witnesses and let not the enmity and


hatred of others make you avoid justice. Be just,


that is nearer to piety (5:8).


7


Objectivity in argument has the positive effect of calming nerves and


creating a relaxed atmosphere conducive for level–headed discussion. Its principal


ingredients include humility, steadfastness and a readiness to give a fair deal and


accept the truth from whatever source. Equally important, opposing parties must


negotiate from a position of equality; not in a master–servant situation. Islam is


vehemently opposed to cultural imperialism and forceful assimilation of people, a


situation that leads to European type of “final solution” or to America’s “You are


either with us or against us.” The object of Islamic dialogue is not to dictate terms


or impose views, but to achieve understanding and reach compromise and


reconciliation. Human beings will continue to differ and to hold diverse opinions,


and to force men to tow a single line is but sheer arrogance. Allah says:


And if your Lord has so willed, He could surely


have made mankind into one nation, but they will


not cease to disagree, except him on whom your


Lord has bestowed His mercy. (11:118-119).


Levels of Dialogue


Islam has instituted dialogue at all levels of human relationship. The


purpose is to give everyone concerned a right to have a say in the issue at hand


and for all to benefit from the wisdom, foresight and experiences of the parties


involved. This will ensure peace and stability and provide the people with a sense


of worth and belonging.


At the intra-family level, where the man is supposed to be the leader, Islam


has made consultation the norm for running of affairs of the family. Even on


trivial issues such as weaning a baby, it insists that it should be based on


consultation and mutual consent. In Surah al-Baqara, Allah says:


If they both (husband and wife) decide on


weaning by mutual consent and after due


consultation, there is no sin on them. (2:233)


8


Similarly, Islam recommends consultation as the way of solving inter-family


disputes. A rift within a family can affect other families, as it is likely to draw the


respective families of husband and the wife into the disagreement. In this


situation, Islam recommends:


If you fear a breach between them twain (the man


and his wife) appoint (two) arbitrators, one from


his family and the other from hers, if they both


wish for peace, Allah will cause their reconciliation


(4:35).


At community and national levels, Islam is perhaps the first social system to


institute consultation as an integral part of political process and to formally


incorporate it into its system. The institution of al-Shura is enshrined in the noble


Qur’an and it has been practised since the rise of the first Islamic state in al-


Madinah. To emphasize its importance, a whole surah is named after it. In this


surah, we read the following attributes of the believers:


Those who avoid the greater sins and illegal


sexual intercourse, and when they are angry,


they forgive. And those who answer the call of


their Lord and establish prayer and who


(conduct) their affairs by mutual consultation,


and who spend what we have bestowed on them


(42:37-38).


In Islam dialogue applies to all situations of life and is found at all levels of


human relation. It is not restricted to conflict resolution alone, and this is why


Islam can claim to be truly a religion of dialogue. And this is not an empty slogan


or a declaration on paper, but it is a principle which has been adhered to and


practised throughout the history of Islam. As will be seen later, Islamic history is


replete with instances where fair and constructive dialogue was preferred by


Muslim leaders. In fact, this is a rule in Islam, that armed conflict would not be


9


restored to until avenues of peace are exhausted. The guiding principle in this


respect is the following divine command:


But if they incline to peace, you also incline to it


(8:61).


Dialogue in Conflict Resolution


Islam’s view of war is that it is a necessary evil to be resorted to only when


it is absolutely unavoidable. The purpose of war in Islam is the establishment of


peace and freedom, if those can be achieved without resorting to war, then there


is no need for war. The Prophet, peace be upon him, said in a hadith:


O people! Do not wish for an encounter with the


enemy. Pray to Allah to grant you security; but


when you (have to) encounter them, exercise


patience. (al-Bukhari, 1985).


Therefore, Islam makes provisions for avoiding war, minimizing its effects if


it unavoidably occurs and ending it as soon as possible. These provisions are


based on agreement between Muslims and their enemy to be strictly adhered to


by both sides. Islam seriously warns its followers against breaking agreements or


acting in a treacherous manner towards their enemy. The Prophet, peace be upon


him, said:


No people would break a treaty except that Allah


has made their enemy to prevail over them (Imam


Malik, n.d.).


One of the said provisions is amaan, or protection, which is the suspension


of the legality to kill an enemy, enslave him or take his property. The purpose of


amaan is to make possible dialogue between warring nations and enhance


communication by allowing a free flow of ideas and views (Labdo, 1998). This


provision will offer warring sides an opportunity to interact in an atmosphere of


10


mutual trust, talk to each other and, hopefully, reach a peaceful settlement of


their dispute.


Another provision is isti’maan, asylum, which is the act of guaranteeing the


safety of an individual from a hostile country to enter Muslim territory for a


purpose after which he is to return to his country, on the condition that he


remains subject to Islamic rule for the duration of his stay. The difference


between amaan and isti’maan is that the former can be granted to a number of


people or to an entire population in their own land, while the latter is given only


to individuals with stipulation that they remain in the Islamic territory.


Sulh, or peace treaty, is another avenue for peace created by Islam in order


to give a chance for negotiation and dialogue for peaceful resolution of conflicts.


It means an agreement reached between warring factions for peace either


permanently or for a very long period. All people under the above three


categories of agreements are guaranteed freedom of faith and protection of their


lives, honour and property.


Even after the start of a war, Islam leaves wide-open channels for


negotiation and eventual peace. The provision of muhadanah, or truce, is meant


to serve this purpose. Muhadanah is an agreement reached between Muslims


and their enemy to cease hostilities for a short period of time after the battle has


already begun. This measure is designed to afford the two sides opportunity to


take stock of the war and re-examine their options and priorities. It is also an


open invitation to the warring parties to sit around the negotiating table and try


to resolve their differences through dialogue and fair arguments (Labdo, 1998).


Examples abound in Islamic history where these principles were put to


good use thereby saving lives and avoiding the catastrophe of war.


Even before the dawn of his prophetic mission, Muhammad, peace be upon


him, had displayed great diplomatic ability and capacity to resolve disputes


peacefully and affect reconciliation between mutually antagonistic people. A


notable example is the serious dispute which broke out between Arab chieftains


11


when the Quraish leaders rebuilt the holy sanctuary of Ka’aba. The dispute arose


as a result of disagreement on whom among the Arab tribal leaders would have


the honour of putting the black stone (Hajar al-Aswad) in its place. The dispute


was so serious that war seemed imminent. The Prophet, who was then a young


man of 35, was able to solve this stalemate to the satisfaction of all when he


placed the stone on his garment and asked each tribal leader to hold a tip of the


garment and they carried it together. On reaching its designated location, he


lifted the stone with his own hands and put it in place. Thus, he cleared a


potentially explosive situation which could have degenerated into a bloody war


with devastating consequences (Ibn Kathir, n.d.).


Another important example is the famous treaty of Hudaibiyyah, in the 6th


year after Hijra. The Prophet had gone to Makkah with his companions intending


to perform Umrah (the lesser Hajj). Makkan authorities thought that he had come


to conquer the city and they made preparations for war. Tempers flared when the


Muslims realized that the pagan Quraish leaders would not allow them to enter


the city and observe their rites. There were heated negotiations which resulted in


a treaty that was unfair to Muslims because it imposed unfavourable conditions


on them. Tensions rose high and danger was imminent but for the great restraint


and statesmanship showed by the Prophet who was able to persuade the


Muslims to accept the treaty. This treaty later proved to be a great victory for


Islam (Ibn Kathir, n.d.).


Successive generations of Muslim leaders followed the Prophets’ example.


This became an established norm and was incorporated into the Shari’ah.


Throughout Islamic history, beginning with the time of the Rightly-Guided Caliphs,


through the middle ages and down to the modern era, Muslims consistently


championed the cause of peace and opposed military adventure. They always


preferred negotiations and peaceful settlement of disputes.


12


Conclusion


Humanity is in spiritual poverty today. Mankind has attained the highest


level of material progress but we are bankrupt spiritually. We are civilized, yes,


but yet we are primitive and barbaric. This is why the 20th century which saw the


greatest achievements in science, technology and material well-being also


witnessed the bloodiest conflicts in human history. Secular philosophies,


ideologies and social systems have failed mankind. Today, men have no peace or


happiness.


For the above reason, sensible men and women all over the world are


turning their backs on secularism and looking for some form of spirituality. Even


in the United States, the bastion of unbelief, social philosophers like Francis


Fukuyama, are calling for a return to spiritual values. The need for spirituality is


felt more in the sphere of war and armament where the “Godless man” has


become baser than beast, destroying human life, animal and plant life, the


environment and indeed threatening to put an end to life on this planet. In the


new world order of petty tribal wars (Africa), ethnic cleansing (Europe) and sheer


arrogance and Godlessness (America), men have no refuge but to hold fast to the


rope of Allah.


Islam, which means peace, offers an alternative to war. Its culture of


dialogue, if properly utilized and applied to contemporary situation, will surely


help minimize the bloody conflicts that are raging in all parts of the globe.


Mechanisms for peace devised by Islam, such as the provisions of amaan,


isti’maan, sulh and muhadanah, if allowed to work, will put an end to war and


ensure just peace, and the much sought-after but elusive international security


will finally be ours. They may even save humanity from the catastrophe of nuclear


war.


13


References


The Noble Qur’an, trans. Muhammad Muhsin Khan and Muhammad Taqiud-


Din al-Hilali, Daar al-Salaam, Pakistan, n.d.


al-Bukhari, Muhammad bin Isma’il, al-Jami’ al-Sahih, trans. Muhammad


Muhsin Khan, Daar al-Arabiyyah, Beirut, 1405/1985.


Ibn Kathir, Ismail bin Umar, al-Bidayah wa al-Nihayah, Maktabah al-Ma’arif,


Beirut, n.d.


Labdo, Umar Muhammad, Diplomacy and War in the Sokoto Caliphate,


unpublished Ph.D thesis, Usmanu Danfodiyo University, Sokoto, 1998.


Malik bin Anas, al-Muwatta, Daar al-Fikr, Beirut, n.d.