01) COMMUNICATION (WM).pmd


Hamdard Islamicus 7 Vol. XLI, Nos. 1 & 2

COMMUNICATION ETHICS FROM THE
QUR’ÓNIC PERSPECTIVE

AN ANALYSIS OF SELECED CONTEMPORARY EXEGESES

DR. SOHIRIN MUHAMMAD SOLIHIN and

DR. NOOR MOHAMMAD OSMANI
Department of Qur’an and Sunnah Studies,

Inernational Islamic Univesity, Malaysia.
e-mail: Sohirin Mohammad Solihin [sohirin@iium.edu.my]

This research studies the ethics of dialogue and communication with

others as embodied in the Qur’Én based on exegesis written by contemporary

exegetes. It concentrates on verses which highlight the most approripate

manner to deal with others. The ethics of dialogue and communication

comprises the whole aspect of sociological context which could be actualized

in the form of concept of knowledge for human benefits. In view of the

lack of proficiency in Arabic, the most appropriate and convenient way

of understanding the Qur’Én is to look into the views of contemporary

exegetes. Ethical guidelines in the Qur’Én surveyed in this study may help

the readers to be sensitized on handling relationship problems, religious

and communal tension which have plagued our world today.

Keywords: Dialogue, Qur’Én, Contemporary Exegetes, Manner and Ethical Guidelines.

Introduction

The Qur’Én which represents the main source of guidance within

the domain of the Sharʑah delineates different aspects of ethics for

communication and relation in order to maintain peace and justice. God

created humanity with different tribes, races and nation to make

collaborative effort to secure progress and goodness. Due to cultural and

religious influence, people may possess different styles of communication



Hamdard Islamicus 8 Vol. XLI, Nos. 1 & 2

in the society. The Qur’Én lays down the ethical principles of

communication with the sole attempt of creating a harmonious life and

common understanding. The message greatly emphasizes significance of

human relations and communication through observance of ethics

especially in a society which includes multi-cultural and religious

beliefs. The objective of this study is to present the ethics of

communication in the Qur’Én at various levels starting from individual,

family, inter-religious as well as the communication with a superior in the

community (i.e. governmental leader). It also analyzes the importance of

applying the Qur’Énic guidance on communication ethic in human

interaction.   The problem is that the occurrence of tension and conflict

in the society is mostly due to harshness of words uttered by an individual

while dealing with others. Since the Qur’Én is the book of guidance for

entire humanity, then, it will be much advantageous to analyze the verses

related to the ethic of dialogue and communication as an alternative of

giving solution on the problems that human beings may face during

interaction with others. In addition, there is scarcity of work on the ethic

of communication specially of contemporary  exegesis.

In this study, we employ the method of deductive analysis from

the views of contemporary Muslim scholars in the field of Qur’Énic

exegesis which emerged in the twentieth century as it mostly elucidates

the verses with the use of sociological approaches instead of focusing on

literal understanding toward the words of the Qur’Én. While scope of

the study is limited in analyzing interpretation of verses related to the

ethics of communication in individual, family, inter-religious discussion

and communication with governmental leaders or rulers, the significance

of the study lies on how humanity should take benefit from the Qur’Énic

guidance related to the ethics of communication to maintain peace in the

family, inter-religious community as well as dealing with different levels

of superiors.

Etymological Meaning

There are different terms in the Qur’Én which convey the meaning

what a dialogue and communication is about. Noted among them are:

al-ÍiwÉr, and al-mujÉdalah and al-mahÉjah. In fact a dialogue or an

argumentation may take place to clarify the blurring issue which may



Hamdard Islamicus 9 Vol. XLI, Nos. 1 & 2

cause confusion and misunderstanding. The example can be referred to

the following verse:

Allah has indeed heard (and accepted) the statement of the woman

who pleads with you concerning her husband and carries her

complaint (in prayer) to Allah: and Allah (always) hears the arguments

between both sides among you: for Allah hears and sees (all things).1

The quotation below is another example of a dialogue mentioned in

the Qur’Én:

(Abundant) was the produce this man had he said to his companion,

in the course of a mutual argument: “more wealth have I than you,

and more honour and power in (my following of) men.”2

The verse deals with the attitude of an ungrateful person whom

God granted abundant of bounties. He felt superior to look down upon

his colleague who got less fortunate in terms of social and economic

status although he possessed strong faith and humbleness of character.

The rich man proudly communicated to him with regard to his beautiful

garden with water flowing underneath by saying, ‘I have got more wealth

than you’. Even he claimed that no one could compete with him in terms

of dignity and power. The communication between the two reflect the

level of belief of the less fortunate person and superiority of the rich who

thought his wealth will never perish and even his residence excelled the

garden of Paradise.3

After listening to the speech from the rich man in the above

verse, the listener who is committed to truth and justice responded by

saying:

“Do you deny Him Who created you out of dust, then out of a

sperm-drop, then fashioned you into a man”?4

In fact the one who had been granted with bounties should offer

gratefulness to God Who created humanity with good physical appearance

and no one should deny the truth of the message rather to devote the

whole activities to worship Him.5

The dialogue and communication that took place between the two

individuals in the above evidences can be interpreted as applicable for



Hamdard Islamicus 10 Vol. XLI, Nos. 1 & 2

resolving inter-personal and inter-group issues. In most cases, a dialogue

serves as a medium for narrowing gap between people of different

background, religion, culture, status quo, ideology, etc. Moreover, a

dialogue can be used as a means to arrive at a mutual consensus among

disputing parties in a society. Based on ethical conduct, during the dialogue

or communication each individual must have the sense of tolerance and

readiness to accept the truth especially when the other party convinces

him with the use of cogent argument.6 Sha‘rÉwÊ maintains that the ethics

of dialogue and communication need to be worked out in an intellectual

and scientific manner for the use of presenting and conveying ideas.7

Another term for dialogue in the Qur’Én is the word al-jidÉl (lit.

disputation). It means argumentation between two parties who endeavour

to convince the other on a certain thing.8 Mostly, al-jidÉl (argumentation)

occurs due to the existing misunderstanding and enmity between the

parties involved. A person who is involved in arguing with others is

characterized with recalcitrance and stubbornness.9 The example can be

referred to following verse which says:

Allah has indeed heard (and accepted) the statement of the woman

who pleads with thee concerning her husband and carries her

complaint (in prayer) to Allah: and Allah (always) hears the arguments

between both sides among you: for Allah hears and sees (all things).10

The above verse discusses the disagreement between husband and

wife due to the existence of a misunderstanding. The ethics of

argumentation is also visible in that verse whereby a husband approached

the Prophet (œ) regarding the matter which was conducted flamboyantly

with the use of Arabic expression (taÍÉwurakumÉ) (your dialogue) as

if there was no enmity. Another usual term is al-jidÉl which aims at

defending the truth or negating the skepticism.11 That word is also used

in the Qur’Én pertaining to the dialogue and relation which the Muslims

had with people of the book (Jews and Christians) as the verse 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



Hamdard Islamicus 11 Vol. XLI, Nos. 1 & 2

you; Our Allah and your Allah is one; and it is to Him we bow

(in Islam)”.12

Apparently the use of the word al-jidÉl is also used to confirm the

truth of the message given to the Prophet (œ).13 At many times, followers

of religion can be subjected to some forms of dialogues with others from

other religion.

Those who believe (in the Qur’Én), those who follow the Jewish

(scriptures), and the Sabians, Christians, Magians, and Polytheists,

Allah will judge between them on the Day of Judgment: for Allah

is witness of all things.14

The above verse indicates the use of ethics of dialogue even when

interacting with the people of the book, the Jews and Christians. Apart

from that there are also Sabians who worship stars and Magians who

worship the fire. Polytheists basically believe in God as the Creator of

the universe but they associate Him with others.15 Religious dialogue

(ÍiwÉr al-dÊnÊ), is a mechanism to seek an understanding between people

of different faiths. It is quite interesting to note the importance of a

dialogue and relation across faithful boundaries as defined by Hans Kung

in which he said, ‘There can be no peace among the nations when there

is no peace among the religions. There can be no peace among religions

without dialogue between the religions.16 Then, one of the purposes of

the dialogue is to achieve a peaceful and harmonious life among adherents

of all religions.

Dialogue and Communication Across Faithful Boundaries

The ethics and principles of dialogue and communication with other

religious adherents should observe the following rules: First, we should

agree on the diversity of religious tradition,17 which is initially to conduct

a dialogue to bridge the differences in religious doctrines. This is in line

with the purpose of creation within the diversity of race and nations as

stated in the following verse:

Mankind was one single nation, and Allah sent Messengers with

glad tidings and warnings; and with them He sent the Book in truth,

to judge between people in matters wherein they differed; but the



Hamdard Islamicus 12 Vol. XLI, Nos. 1 & 2

People of the Book, after the clear Signs came to them, did not

differ among themselves, except through selfish contumacy. Allah

by His Grace guided the believers to the Truth, concerning that

wherein they differed. For Allah guides whom He wills to the

straight path.18

The verse ensures that humanity consists of different ethnical

backgrounds and nationhoods. They also represent a single family of

Adam and Eve ( ) and the purpose behind the creation of diversity of

races and faithful affiliation is to come out with common understanding

and cooperation. There should not be any claim of superiority and

undermining positon of others whatever the origin as the judgment on

status of dignity is based on God’s consciousness.19

Secondly, it should be conducted sincerely for introducing the

uniqueness of the message. Thirdly, we should believe that the truth must

prevail and we should not compromise in matters related to belief. Prophet

MuÍammad (œ) was given clear guidance on how to deal with people.

The message given to him emphasizes on the aspects of fairness and

justice:

O you who believe! stand out firmly for Allah, as witnesses to fair

dealing, and let not the hatred of others to you make you swerve

to wrong and depart from justice. Be just: that is next to piety: and

fear Allah. For Allah is well-acquainted with all that you do.20

God requires all believers to stand firmly in the defense of justice

regardless of religious, racial and ideological beliefs. A person who does

injustice in matter of judgment will not be reckoned as a believer although

he may perform daily ritual services. Close relations to others such as

family and friends should not become a hindrance for the establishment

of justice.21 Fourth, dialogue and communication must be conducted in a

good manner. One of the ways is that during a dialogue no one should

undermine the doctrine of a particular religion. This guiding principle can

be seen clearly in the verse below:

And dispute you not with the people of the Book, except with

means better (than mere disputation), unless it be with those of



Hamdard Islamicus 13 Vol. XLI, Nos. 1 & 2

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 God and your God is One; and it is to Him we

have submitted.22

The purpose of dialogue and communication explained in the Qur’Én

is to collaborate on certain important matters. This can be seen in the

verse taken from the SËrah Ól-i ‘ImrÉn:

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. Then if they turn away, say: Bear

witness that we are Muslims.23

Sha‘rÉwÊ holds that whenever someone involves in a dialogue,

he should avoid using harsh words which could annoy the feelings of

others. The purpose of a dialogue, he holds, is to urge people on the

things which are positive. It can be effective whenever a person resorts

to the use of wisdom. God laid down ethics of dialogue and communication

with the sole aim of taking out a person from disbelieve into belief and

from the opposing truth to conviction. This could be only achieved through

kindness and mercy. Such manner can also be referred to in the verse

which says:

Invite (all) to the way of thy Lord with wisdom and fair preaching;

and argue with them in a way that is better. Truly, your Lord knows

best who has gone astray from His path, and He is the Best Aware

of those who are guided.24

He clarifies further that the dialogue and communication should

be conducted based on the educational level and belief of a person. It

could also be done even with the atheists (al-mulÍidËn) and those who

believe in God but, yet, they associate Him with others (mushriks).

However, the dialogue and communication with people of the book

must be handled with utmost care as they believe in God as the Creator

of the universe and also believe in the messages given to the previous



Hamdard Islamicus 14 Vol. XLI, Nos. 1 & 2

prophets and messengers ( ) whom they were sent to teach monotheism

and morality. In view of this, God gives direction to deal with them with

the utmost level of goodness. Sha‘rÉwÊ maintains that the meaning

illabillatÊ hiya aÍsan (except with means better than mere disputation),

the Qur’Én has given the guidance that it must be conducted with

kindness.25

The fifth condition is that the dialogue and communication must be

conducted with the use of wisdom (al-Íikmah), best selection of the

expression (al-maw‘iÐah al-Íasanah) and make the argument with the

best manner. Sometimes the issue of religious doctrine may cause

sensitivity. Hence, the Qur’Én gives the direction to argue with utmost

care through the use of good words as referred to in the following verse:

And dispute you 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

have submitted.26

The verse mainly relates to the principle of communication and

argumentation with people of different faiths by showing distinctive aspects

of goodness on the concept of the revelation. Dealing through fairness

of communication, it will attract the sympathy from others. Muslims

should demonstrate moral conduct in the midst of society when they deal

with people who subscribe to other religious belief. The harshness of

communication toward them could become the main factor of having

negative impression toward Islam.27

Even with those who worship idols, for the sake of maintaining a

harmonious relationship and co-existence, Islam prohibits the acts of

vilifying and humiliating them. This ethical manner and mannerism have

been clearly explained in the following verse which says:

Revile not ye those whom they call upon besides Allah lest they

out of spite revile Allah in their ignorance. Thus have We made

alluring to each people its own doings. In the end will they return

to their Lord and We shall then tell them the truth of all that they

did.28



Hamdard Islamicus 15 Vol. XLI, Nos. 1 & 2

It reflects the stand point of those who worship other than God

in which whatever they go into the wrong direction, they will regard

their religions superb and will defend it even at the expense of their

lives. God admonishes all Muslims to deal with them by observing the

ethic to gain the sympathy.29 Although we may disagree with their spiritual

practices, yet, we should demonstrate good behaviour instead of giving

them mockery and humiliation. In a more vivid way, looking down toward

theological system and deities of other religious adherents will be only

potential in making them antagonist and recalcitrant.

Dialogue and Communication Requirements

There must be certain principles for those who participate in a

dialogue in search of a common ground in which all religious adherents

involved in it could agree upon. An individual should equip himself with

sufficient religious knowledge that can convince others on the undeniable

fact that the issues of religion and human nature are inseparable. One

cannot talk on the subject of man without relating to God and religion.

This includes knowing religious affiliation and even ideological thought of

other groups.30 The Qur’Én condemns those who involve themselves in

a dialogue or communication without proper understanding and adequate

preparation on the issues he/she would like to discuss. The following

verse of the Qur’Én cautions that any human disputes and arguments

should be based on prior knowledge:

Yet there is among men such a one as disputes about Allah,

without Knowledge, without Guidance, and without a Book of

Enlightenment.31

Muslim must possess the proper knowledge of the religion to prove

the validity theological legal concept. They must also have the competency

to convince the audience that there is no contradiction between revelation

and scientific findings.32

The Prophet (œ) advised that the one who preaches Islam

should take into account the subjects to whom he is addressing to. He

is required not to speak to all believers beyond the mental capacity of the

listeners. The preacher not only has to be knowledgeable but should



Hamdard Islamicus 16 Vol. XLI, Nos. 1 & 2

be able to apply some basic psychology in getting his message across

to the other party. In this sense, not only knowledge is important but

ethical principles and common courtesy and a little bit of psychology

are also equally important in conveying the message of Islam.33 In

explaining the proper behaviour in calling others to Islam this is what the

Qur’Én says:

Say: “This is my way: I do invite unto Allah, on evidence clear as

the seeing with one’s eyes, I and whoever follows me. Glory to

Allah! And never will I join gods with Allah!”34

ImÉm Fakhr al-RÉzÊ asserts the exposition on the word al-baÎÊrah

that relates to the use of clear evidence instead of following the fanciful

desires. The use of clarity and strong argument, he holds, could easily

convince others to accept it.35

To participate in a dialogue one should be ready to be governed

with ethical conducts as it becomes the effective way of gaining the

respect and sympathy of others. Another aspect that should be given due

attention is the way in which one expresses himself. Alongside with this

aspect, his body language should go in tandem. His disposition and body

language should reflect the truth and of his willingness in accepting the

opinions of others.36 Moreover, anyone who is involved in the dialogue

or communication must accept the fact that religious plurality is a part

of the Divine will with the sole aim of educating others.

Objectives of Dialogue and Communication

The goal of dialogue and communication with other religious followers

is directed to reduce religious tension and eradicate all evil deeds within

the community. Dialogue can be used as an effective tool to overcome

the existing misconception and prejudice with a people of diverse religious

background. It is expected that a goodwill dialogue among people of

different religions can lead to a tolerant and harmonious society.

Mohammad Natsir (1908-1993), the former Prime Minister of Indonesia,

believed that people have the right to defend their religious beliefs and

principles.37 He argued that at times issues related to religion become

sensitive due to the elements of blind faith and fanaticism. He further



Hamdard Islamicus 17 Vol. XLI, Nos. 1 & 2

stressed that one of the reasons as to why God sent heavenly books is

to guide mankind in averting conflicts and maintaining peace. The

Prophet (œ) during his time in managing the state of Madinah observed

high level of tolerance in dealing with the People of the Book (Jews and

Christians). He used the Divine guidance and wisdom of the Qur’Én in

dealing with them. He showed no bias toward any one group living in

Madinah. The verse below depicts clearly the manner in which one has

to deal with the people in a society:

“… and I am commanded to judge justly between you. Allah is our

Lord and your Lord: for us (is the responsibility for) our deeds, and

for you for your deeds, there is no contention between us and you.

Allah will bring us together, and to Him is (our) final goal”.38

In the practical aspect, institutions of higher learning can initiate

dialogue and communication on certain issues at different levels. At the

community level, religious leaders can also apply the same wisdom and

guidance as used by the Prophet (œ) in handling problems brought to

their attention. They have to be fair and just in dealing matters related

to corruption, drug offences, communal disputes, etc. By being fair and

just they would be able to change the perception of the people which has

been influenced by the print and social media.

Underlining the above, most modern advocates of dialogue see

many advantages in it to help maintain a peaceful co-existence and to

combat hatred and religious fanaticism. The dialogue and communication

should gear towards achieving the shared values and virtues as mentioned

in the message of each religion, such as love (maÍabbah), peace

(al-salÉm), justice (al-‘adl) and tolerance. MuÍammad ImÉrah, a well-

known Muslim scholar from Egypt is of the view that from its inception

dialogue can galvanize goodness on the basis of cooperation among all

nations. This is pretty much needed at present as the world faces multi-

dimensional crises, from terrorism to radicalism.39 Another aim of a

dialogue is to seek common understanding between religious groups.

Muslims should be aware on the existence of religious plurality which is

a part of God‘s will and each group must realize that until there is no

fanaticism displayed by any one party among the dialogue parties, the

compromise and negotiation will remain as an illusion.40 To justify his



Hamdard Islamicus 18 Vol. XLI, Nos. 1 & 2

claims on the urgency of the dialogue and communication he refers to

the verse below:

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 loves those who are just.41

The above evidence also serves as a methodological theory of

sociological relation in which, a Muslim should not discriminate the

communication with the rest of the community as long as they have no

intention to ruin religious belief. In addition, they should not discriminate

against others in term of offering kindness and even for having friendship

with them on the condition that they be saved from negative intentions.

Even when they are not courteous toward us (Muslims), we have to

treat them in a good way and to educate them about good manners and

ethics.42

MaÍmËd AshËr, the vice chancellor of al-Azhar University, lays

emphasis on the significance of a dialogue and communication to solve

the problems which occur in this ‘modern life’ which is mostly influenced

by secular ideas. According to him, a dialogue and communication is an

attempt to seek a common ground of collaboration to promote virtues and

give respect to each other. He elaborates further that the dialogue and

communication is also aimed at encountering the negative cultural invasion

which contradicts religious values and justice. In today’s world, the culture

of hedonism and promiscuity are very alarming to the extent of

contaminating the minds of the youth to be heedless towards the religious

precepts on ethics. This condition has become the major obstacle in

many religions. It has also compelled all religious leaders to work earnestly

to overcome this situation. To remedy the condition, a dialogue and

communication would be the best and meaningful option. As such, religious

leaders should by all means give dialogue and communication the

preference in solving problems within the followers of their religion and

also with their counterparts in other religions.

Inter-Individual Dialogue and Communication

The revelation given to Prophet MuÍammad (œ) primarily aims at

maintaining peace and harmony with all mankind. It is inevitable that



Hamdard Islamicus 19 Vol. XLI, Nos. 1 & 2

misunderstandings, disputes and even conflict mainly stem from

inappropriate dealing with others. In view of this, the message is very

much concerned with the ethics of dialogue to be observed by all individuals

in a community. Kindness, common courtesy and saying good words

through dialogue and communication become the main ingredients of

achieving the level of God’s consciousness known in the religious term

as taqwÉ (lit. pietty and fear of God). Whenever a person wishes to

reach the level of piousness he must observe the ethics of dialogue and

communication by selecting good words, and kindness in dealing with

others. There are several terms in the Qur’Én which denote the ethics

of dialogue and communication to be observed during an interaction with

others. The first is the word sadÊdan which somehow elucidates the

good word in communication with others. This word can be referred to

in the following verse of the Qur’Én:

O ye who believe! fear Allah and (always) say a word directed to

the Right.43

A believer whenever he speaks in all circumstances, should observe

the truth. The word sadÊdan comprises several dimensions of meaning

that relates to say the truth while communicating to others, conducting

the task of enjoining the truth and forbidding the evil practice in society.

Moreover, it also deals with the discussion related to academic matters.

Nevertheless, saying the truth needs the use of ethics and courteous

expression. From the theological aspect, observance of the ethic in

communicating the truth to others would lead to virtuous deeds and

God’s forgiveness.44

A husband and wife should be very cautious in their communication

between themselves so as to maintain a harmonious life and relationship

within the household. Muslim preachers normally recite that verse to

admonish the newly married couple on the importance of maintaining

peace and harmony in their married life. Hence, they need to be

enlightened with the ethics of dialogue for a lasting happiness in their

marriage.

The word ma‘rËf which literally means goodness is also essential

in maintaining good relationship with others. A good word used during a

dialogue and communication with others most likely will produce



Hamdard Islamicus 20 Vol. XLI, Nos. 1 & 2

constructive resolutions. The word ma‘rËf is used to explain the position

of one giving help/charity to the one who is needy. A kind word from the

giver of charity is better than help or donation followed by words of insult

and disgrace towards the recipient. The full translation of that verse from

the SËrah Al-Baqarah is as stated below:

Kind words and the covering of faults are better than charity followed

by injury. Allah is free of all wants, and He is Most-Forbearing.45

In fact the word ma‘rËf signifies the whole aspect of the teachings

of Islam which emphasizes goodness and justice. One of the central

themes of all the heavenly books is to promote ma‘rËf in all aspects of

human life. Since ma‘rËf can be related to all areas of human life, it is

not surprising to know that it has an important role in the human

communication and dialogue. In the human communication, the role of

ma‘rËf is to maintain peace and justice and at the same it prevents

conflicts between two or more parties involved in a discussion. The

reference below from the Qur’Én can further enlighten us on the role of

ma‘rËf:

You are the best of peoples, evolved for mankind, enjoining what

is right, forbidding what is wrong, and believing in Allah.46

Muslim Ummah would not achieve the level of perfection whenever

its members do not have the keenness of promoting goodness (ma‘rËf)

and eradicating evil practices in a community. It is a strong reminder for

all individuals to undertake the task of promoting goodness which includes

saying the truth, kindness as well as using polite and ethical words while

communicating with others.

The Prophet’s (œ) emphasis on the use of good and kind words

in human communication can be referred to the following ×adÊth

(Tradition) which says:

Whoever claims to believe in God and the Day of Judgement,

then, he should say the good word or just keep quiet.47

Extra care should be taken when Muslims are engaged in a



Hamdard Islamicus 21 Vol. XLI, Nos. 1 & 2

discussion with people of other faith. At all times provocation, insult and

mockery should be avoided when they are engaged in a dialogue and

communication with others. It is believed by many experts in the area of

communication that provocation, insult, mockery, etc. can ruin harmonious

life. The Prophet of Islam (œ) has warned the Muslims to control their

tongue when he said:

Guard your tongue, stay in your homes and weep over the

sins.48

The word al-iÍsÉn (lit. goodness or fairness and kindness) is

another term which signifies the ethics of dialogue which should be

maintained throughout the interaction with people of diverse cultural

background. God created this world with different cultural diversities which

stems from religious affiliations and even ideological beliefs. Culture and

ideology could be regarded as determinant of emerging human behaviour

with different outlooks and characters. In dealing with others, especially

with those who are at the lower level in terms of socio-economic status

such as orphans and needy human beings are required to observe kindness

to avoid annoying their feelings. Good deeds without being followed by

politeness in one’s actions are not good enough for one to qualify to be

a good Muslim. All good deeds such as charity, prayers, feeding of

the poor and needy will be mere actions in vain if they are not paired

with kind words and respect for those who are in need of help and

assistance to overcome their difficulties. The following verse of the

Qur’Én justifies good deeds and kind words are inseparable when providing

help to others:

Worship none but Allah; treat with kindness your parents and kindred,

and orphans and those in need; speak good to the people.49

Human interaction from theological angle should be conducted on

the basis of following principles. First, to believe and worship oneness of

deity is a prerequisite for the acceptance of human activities in the sight

of God. It is a great sin for one to associate God with others, as it can

annul all his activities and may even become the main cause of his

disgrace. Secondly, giving hands (help to) one’s parents with politeness



Hamdard Islamicus 22 Vol. XLI, Nos. 1 & 2

and taking good care of them. Third, to communicate with the rest of the

communities across faithful and cultural boundaries with the sole aim of

maintaining harmonious relations.50

Dialogue and Communication within the Family

The purpose of marriage in Islam is to maintain the continuity of

generation. However, children sometime become great burden for the

parents when they become rude, harsh and fail to show love and care

that should be shown towards their parents. The Qur’Én specifically

highlights the ethical and moral significance of this relationship in the

SËrah al-IsrÉ:

And your Lord has decreed that you worship none but Him,

and that you be dutiful to your parents. Whether one or both of

them attain old age in your life, say not to them a word of contempt,

nor repel them, but address them in terms of honour.51

Muslim theology asserts that the position of parents comes next

to God. Children should observe kindness towards them who have

endured much suffering and hardship in raising them when they were

infants. In their old age they must follow the ethics during communication

with them to avoid being harsh to them. Those who use rude words

can hurt the feelings of their parents. The children should communicate

with them with full respect and appreciation for their sacrifices to educate

and raise them up to maturity. They are required to be more gentle

and kind towards them especially when they become old and

incapacitated.52

God warns all the believers to be cautious in communication with

parents as it could be the major cause of ruining the family structure.

Hence, each individual should maintain commitment toward the truth and

observe the ethical conduct to maintain continuous prosperity and peace

of life.53 It is inevitably true that good communication and integrity would

become the source of blessing and wellness of humanity.54 Another aspect

of good communication is to maintain harmonious relation. The Qur’Én

lays stress on urgency of good communication and decency of conduct

in the family.55



Hamdard Islamicus 23 Vol. XLI, Nos. 1 & 2

Children who use harsh and rude words can hurt the feelings of

their parents. Their daily communication must be conducted in full

appreciation for their many sacrifices in educating and raising them to

maturity. Children are required to be more gentle and kind towards their

parents when they become old and incapacitated. However, children

may possess different behavioural patterns of character. Naturally, parents

pray and expect that they will be granted by God with children as

‘comfort of their eyes and with good physical appearance without any

birth defects, with good intelligence and even ethical conduct. The Qur’Én

records such expectation of parents in the verse saying:

And those who pray, “Our Lord! Grant unto us wives and offspring

who will be the comfort of our eyes, and give us (the grace) to lead

the righteous”.56

In some cases, the expectations of parents become mere illusion.

Instead of having children of fine character, parents may have to face

children who are wayward and having attitudinal problems. They will be

in great shock to see the children they have raised from childhood through

great difficulties and challenges, toward the end, become their foes and

adversaries. God has cautioned those parents who have to face such a

situation:

Your riches and your children may be but a trial: but in the Presence

of Allah, is the highest Reward.57

It will be a much more difficult situation than the above for parents

who have to face children who may become their enemies. In the Qur’Én,

Allah has cautioned those parents who have to face such a situation to

forgive and overlook the mistakes of their children:

O you who believe! Truly, among your wives and your children are

(some that are) enemies to yourselves: so beware of them! But if

ye forgive and overlook, and cover up (their faults), verily Allah is

Oft-Forgiving, Most Merciful.58

It might happen that wives and children behave against proper



Hamdard Islamicus 24 Vol. XLI, Nos. 1 & 2

respect to follow the Divine guidance and such kind of condition in fact

represents a big trial and test for a husband. Whatever the negative trait

or attitudes, the husband should be consistent instead of turning toward

a compliance of their desires. The thing he should remember is that he

should not treat them harshly rather he must possess the spirit of

forgiveness not to expose them to the shame or ridicule.59

In fact, parents in Islam have a privileged position and children as

their ward should later in life have to repay the kindness shown to them

by their parents. It is an obligation for children to demonstrate noble

character to them. In the Islamic theology, the Mercy of God depends

on the level of kindness and treatment of a person toward his or her

parents. Whenever children apply politeness and feel responsible toward

their parents especially in the midst of hardship, then, God will open the

source of blessing and mercy toward them as highlighted in the following

Prophetic Tradition, which says:

The Lord’s pleasure is in the parent’s pleasure, and the Lord’s

anger is in the parent’s anger.”60

Besides highlighting the position and the plight of parents, the Qur’Én

has also informed children on the ethical manners and duties they have

to observe towards their parents. Not only that, the Qur’Én also calls on

the children to pray for the well-being of their parents. The following

verse from SËrah al-AÍqÉf highlights some of the obligations of the

children towards their parents:

We have enjoined on man kindness to his parents: In pain did his

mother bear him, and in pain did she give him birth. The carrying

of the (child) to his weaning is (a period of) thirty months. At

length, when he reaches the age of full strength and attains forty

years, he says, “O my Lord! Grant me that I may be grateful for

Your Favour which You has bestowed upon me, and upon both my

parents, and that I may do righteous good deeds such as please

You; make my offspring good. Truly have I turned to You and truly,

I am one of the Muslims”.61

Parents struggled to bring them up as children with hardship and



Hamdard Islamicus 25 Vol. XLI, Nos. 1 & 2

the mother weaned them within the period of thirty months full of caring

and attention. Hence, they should repay the parents by invoking for the

goodness of their life. The ultimate strength of a person is ranging between

age of 18 and 30 or 32. Some scholars regard that the real or the best

of manhood is between 30 and 40.* Perhaps his spiritual faculties gain

the upper hand after reaching the age 40.62

Many researches in areas of psychology, sociology and family

management have highlighted that poor communication skill or a total

breakdown in communication seems to be the major cause of family

problems; between the spouses or between parents and children. Cheerful

communication and proper dialogue that rests on ethical principles can

contribute towards a harmonious and happy family. Hence, all members

of a family regardless of their status should observe common courtesy

and mutual respect in their communication with all the members of his

or her family.

Speak justly even if a near relative is concerned and fulfil the

Covenant of Allah.63

In general, the well-being of the family is a crucial factor in bringing

up a good society. When all the members of a society are good, then this

will lead to the rise of a good nation. In a nutshell, a family that has and

lives with good moral values and communication among its members can

in a way contribute to the development of a good nation, that is morally

and ethically strong. The ideal relationship between parents and children

has been mentioned in many parts of the Qur’Én.

The communication from the Qur’Énic perspective gives an indication

that family relations (among father, mother and children) carried out in

the most Islamic manner in a way forms an act of ‘ibÉdah (worship)

done for the sake of Allah. All family members are rewarded for their

good manners. All relationships which do not comply with the ethical

behaviour approved by the Islamic SharÊ‘ah are not deemed as ‘ibÉdah.

This view is also being shared by MÉlik b. NÉbi, a Muslim scholar from

Algeria. According to him, all family relationships in Islam are spiritually

linked between one member of the family with the other.64

––––––––––––––––––––––––––––––––––––––––––––––––––––––
*It may be recalled that the holy Prophet (œ) received the call for Prophethood

in his 40th year – Ed.



Hamdard Islamicus 26 Vol. XLI, Nos. 1 & 2

Dialogue and Communication of LuqmÉn with his Son

SËrah LuqmÉn is one of the chapters in which one can gain many

valuable lessons on how children should deal and communicate with their

parents. The advice given by LuqmÉn to his son is also closely linked

with the sociological establishment. He gave several advices which can

also be considered as a will or waÎiyyah.

Behold, LuqmÉn said to his son by way of instruction: “O my son!

Join not in worship (others) with Allah: for false worship is indeed

the highest wrong-doing.” And We have enjoined on man (to be

good) to his parents: in travail upon travail did his mother bear him,

and in years twain was his weaning: (hear the command), “Show

gratitude to Me and thy parents: to Me is (thy final) Goal.65

LuqmÉn was very much concerned toward educating his son on

monotheism. Misconception on underlying this concept will, inevitably,

lead him into the great sin of polytheism. He was also keen about moral

education to avoid hardship of life when the parents suffer from physical

weaknesses. God requires children to demonstrate ethical behaviour as

a way of repaying kindness toward them for they faced a lot of hardship

and difficulties to bring them from infancy up to the age of maturity.

However, it might happen that some parents force their children to

subscribe to other people’s belief. In such a situation, children should

maintain commitment to Islam and communicate with them in a good

way to refute their request.66

LuqmÉn was concerned with the future of his son. So he advised his

son to dedicate his life to the activities that may please Allah, and to worship

Him without associating any partner to Him. This is, in fact, related to

the theological concept. Muslims should avoid committing shirk, the big

sin which is unpardonable. It is inevitably true that the will of LuqmÉn

can be regarded as the first priority before he gave other important

lesson to his beloved son. The concept of shirk which can lead a person

out of Islam has been mentioned in many places in the Qur’Én:

Allah forgives not that partners should be set up with Him; but He

forgives except that anything else, to whom He wills; to set up

partners with Allah in worship, he has indeed invented a tremendous

sin.67



Hamdard Islamicus 27 Vol. XLI, Nos. 1 & 2

Associating others with Allah can bring dangerous consequences in

the life of a Muslim. In view of this, it was very wise of LuqmÉn to give

advice to his son in order not to be trapped in this big sin. Allah will not

grant paradise when a person commits shirk. It has been clearly explained

in the following verse of the Qur’Én:

Whoever joins other gods with Allah, Allah will forbid him the

garden, and the Fire will be his abode. There will for the wrong-

doers be no one to help.68

Shirk (associating Allah with others) is considered as a form of

Ðulm (transgression and injustice). Those who could not save themselves

from the involvement of shirk will not get security and guidance as

hinted in the following verse:

It is those who believe and confuse not their beliefs with wrong –

that are (truly) in security, for they are on (right) guidance.69

The second part of the advice given by LuqmÉn can be referred

to in the verse which says:

“O my son!” (said LuqmÉn), “If there be (but) the weight of a

mustard-seed and it were (hidden) in a rock, or (anywhere) in the

heavens or on earth, Allah will bring it forth: for Allah understands

the finest mysteries, (and) is well-acquainted (with them).70

It focuses toward God’s surveillance on human activities in the

world that will be taken into account on the Day of Judgement. Whatever

the level of virtuous deeds and the negative activity a person may involve,

it will be subject to accountability. That is the reason LuqmÉn highly

emphasized in educating his son to be extra cautious in doing activities

which should be solely aimed at gaining God’s pleasure.

In fact, LuqmÉn gave such advice in response to the question

raised by his son in which he said, ‘If I commit a mistake in which no

one could see it, how Allah will see it?’, he asked. Then LuqmÉn

responded as appeared in the above verse. The word khardala

(a  mustard-seed), it means the thing which is unknown in its weight and



Hamdard Islamicus 28 Vol. XLI, Nos. 1 & 2

cannot be measured with the scale). That indicates the accuracy of

accountability to Allah for one`s deeds as reflected in the word ‘in taku

mithqÉla Íabbatin min kharÌalin’ (If there be (but) the weight of a

mustard-seed). Sayyid QuÏb regards that it is the Greatness of Allah to

know the thing which human beings regard as something invaluable.71

LuqmÉn wanted to explain the vastness of Allah’s knowledge which

is beyond comparison. It can be visualized from the verse which is

related to the command and prohibition of God to govern mankind. Once

they believe in the Divine message, then, it is expected that they can

achieve happiness in this world and in the hereafter. The third part of

LuqmÉn’s advice is the command to perform daily prayer by saying,

‘O my son! Establish regular prayer’. So, after the advice of his father not

to associate others with Allah, is followed with the advice to observe

regular prayer to dedicate one’s life in seeking Allah’s pleasure. The

father (LuqmÉn) asked his son to observe regular prayer with patience

to dedicate one’s life in seeking His pleasure. There must be a reason

why LuqmÉn laid emphasis on the significance of prayer. It is due to the

fact, that prayer has an important role in the life of an individual and the

society at large. One of the positive impacts of prayer is to maintain

equilibrium between (material and spiritual elements). It also makes an

individual admit the greatness of God to Whom he or she should offer

obedience. Once a person performed it properly, he would feel safe and

experience tranquillity within his heart. Besides that, he would realize

that all worldly matters that have been burdening him lifted from his

chest. Under such circumstances, one would enjoy peace of mind and

a release from anxiety and stress.72

Moreover, it also serves as a shield that protects one from all

sinful acts in daily life. On a larger perspective, it trains a person on

punctuality, discipline and trustworthiness. It also demands an individual

to complete the task given to him or her in the most excellent manner.

Other than that, congregational prayers in a way can strengthen Muslim

unity. The role of prayer in bringing up a person on high moral values

and one with integrity can be well understood in the following verse

which says,

And establish regular Prayer: for Prayer restrains from shameful

and unjust deeds.73



Hamdard Islamicus 29 Vol. XLI, Nos. 1 & 2

There are three fundamental aspects of the prayer in which the

first starts with glorifying God followed with praises, invocation and

seeking forgiveness. During the prayer, a person must read SËrah

al-FÉtiÍah (the opening chapter) which highly emphasizes the importance

of seeking Divine assistance and guidance to avoid indecent behaviour.

At the same time, it reminds him to be aloof from evil elements and thus

saving him from the curse of God. Secondly, the prayer is the reflection

of humbleness through prostration and bowing down. This reminds one

about the purpose of life to seek the grace and pleasure of God and

keeping away from indulging in the evil practices. Third, the prayer

relates with purification of the heart to prepare a person come close to

the Creator and to maintain integrity and avoiding activities that could

lead to evil practices. In short it, serves as a constant reminder to protect

a person from crises.74

The other part of the waÎiyyah given by LuqmÉn is the advice

to undertake responsibility of enjoining goodness and eradicating

evil. This is mainly related to certain things to which LuqmÉn gave his

utmost preference. After he gave direction on the principles of education

based on ÙawÍÊd and actualizing of worship to be dedicated only to

Allah and to keep on remembering His surveillance toward activities

of human beings, it was followed by enjoining the prayers as a way

of purifying an individual from all sinful deeds. He also wanted his

son to play a leading role in the community to undertake two

things, enjoining the good and eradicating sinful and evil practices.

However, it could only be done after one has changed himself or

herself, before calling on others do the same. ImÉm al-QurÏubÊ

regard that al-ÎalÉh (the prayer) and al-amr bi al-ma‘rËf (enjoining

goodness) al-nahÊ ‘an al-munkar (forbidding the evil practices)

represent the highest level of obedience (al-ÏÉ‘ah) towards Allah.

The goal of al-amr bi al-ma‘rËf is to induce people to perform

everything which has been commanded by Allah, within the parameters

set by the legal principles of Islam. While al-nahÊ ‘an al-munkar is to

(admonish others to) abstain from all kinds of prohibition as stipulated

in the Islamic SharÊ‘ah.75  LuqmÉn’s command to his son to undertake

the responsibility of enjoining goodness and preventing evil practices

is due to the fact that they represent the main duty of all the



Hamdard Islamicus 30 Vol. XLI, Nos. 1 & 2

prophets and messengers of Allah ( ). Without fail all of the messengers

and prophets ( ) sent by Allah, called for the eradication of evil and

promotion of good deeds. At the same time, they became the good role-

models that the believers could follow in terms of good behaviour,

consistency in their prayer and in giving charity to the poor and needy.

The Qur’Énic verse below is an evident proof that true believers should

prevent evil, promote good deeds, be constant in prayer and provide help

to the destitute:

The Believers, men and women, are protectors one of another: they

enjoin what is just, and forbid what is evil: they observe regular

prayers, practice regular charity, and obey Allah and His Messenger.

Allah will have His Mercy on them.76

According to MawdËdÊ, true believers must incline to righteousness

and abhor the evil practices. In addition, remembrance of God should

become breath of their life. Believers should also dedicate the whole

activities to comply with the Divine will to bring about special character

that excels the rest of humanity,77

LuqmÉn‘s advice to his son to undertake responsibility of establishing

peace and justice in the community should be taken seriously. The demand

for establishing peace and justice on the part of a Muslim is a legacy left

behind by all the prophets and messengers of Allah (œ), very particularly

by MuÍammad (œ) who was the Last among all of prophets of Allah.

Besides that, prevention of evil and promotion of good deeds within a

society are greatly encouraged in the Qur’Én. Below is one of the

references found in the Qur’Én which calls on the eradication of evil and

promotion of good deeds:

Ye are the best of peoples, evolved for mankind, enjoining what is

right, forbidding what is wrong, and believing in Allah. If only the

People of the Book believed, it would be better for them: among

them are some who have faith, but most of them are perverted

transgressors.78

The duty of enjoining good and forbidding evil is a noble duty as

people involved in this effort will become the determinant factor in the



Hamdard Islamicus 31 Vol. XLI, Nos. 1 & 2

well-being of the society. They will be deemed as the saviors of the

Ummah. In view of this, again, the call of LuqmÉn is also a call for the

fulfillment of the Divine call. It has been mentioned in one of the Traditions

of the holy Prophet (œ) that the one who does the duty of the

prophets ( ) will be placed among the prophets on the Day of Judgment.

The following will be another reference from the Qur’Én on the subject

of Islamic Da’wah related to prevention of evil and promotion of good

deeds:

Let there arise out of you a group of people inviting to all that is

good, enjoining what is right, and forbidding what is wrong. And

they are the ones to attain felicity.79

LuqmÉn also asked his son to exercise patience on whatever happens

to him as phrased in the Qur’Én by the words ‘(bear with patient constancy

whatever betides you)’. A thorough investigation into the advice given by

LuqmÉn to his son will reveal the fact that great effort and patience are

the prerequisites in upholding the truth and propagating it to others in the

community. Contrary to the efforts done by good Muslims, there will be

a segment of people who want to promote evil deeds, injustice and

exploitation. Thus, the advice given by LuqmÉn to his son is very relevant

to all those who are out there to promote good deeds and prevent

evils in the society. In carrying out the work of Da‘wah (al-amr bi

al-ma‘rËf), patience, perseverance and persistence are good qualities

that should be maintained at all times by a social worker of Islam. There

is a great reward waiting in the sight of Allah for those who endure all

trials and tribulations in their effort to eradicate evil in the society.80

Then we come to the other two advices given by LuqmÉn which

are related to humbleness and simplicity of man during his interaction

with his fellow human beings, as one of the advices given by LuqmÉn

to his son:

And swell not your cheek (for pride) at men nor walk in insolence

through the earth. Verily, Allah loves not any arrogant boaster.81

That the Divine message should be taken as the main reference of

human activities to comply with the purpose of the creation to undertake



Hamdard Islamicus 32 Vol. XLI, Nos. 1 & 2

the mission of the human vicegerency. On the first part, we have to

believe that all human beings are slaves of God and all of them are equal.

Whatever status a person may possess it is just a formality. The dignity

would only be judged through the level of taqwÉ (God’s). Hence, it is

worthless for a person to behave arrogantly and rather he or she should

acknowledge that superiority is the right of Allah and he should regard

himself as a slave and powerless.82

A very important point to note at this juncture on the advice given

by LuqmÉn to his son is that he asked his son to enjoin goodness and

prevent evil in the society. He was aware that such noble work can

only be achieved when one is humble and kind to the people of the

society. A person should avoid being arrogant and not regard himself

as a perfectionist. The person who undertakes the task of enjoining

goodness and prohibiting evil deeds is regarded as a dÉ‘Ê (lit. preacher)

in Islam. Hence, the call toward others will not be effective unless his

behaviour reflects genuine kindness. He should not regard himself as

superior as it could spoil what he has uttered in front of the people. Being

a commander of goodness and the one who strives to eradicate evil

practices in the community, he may feel superb due to the respect he

receives from others. At the moment one may lose the respect he or she

has earned from others. In the sight of Allah, an individual who is proud

of himself or herself will be deprived from getting any reward for

his/her good deeds. In an ideal situation one only has to perform his or

her duties in the best possible way and leave all other things to be

decided by Allah. This way of dealing with others will be surely liked by

Allah as that person tends to be humble in His sight. The advice given

by LuqmÉn to his son to be humble and patient can be complemented

with what Allah has said in the following verse from SËrah al-FurqÉn:

And the faithful slaves of the Most Gracious (Allah) are those who

walk on the earth in humility and sedateness, and when the ignorant

address them, they say, “peace”!83

The character of walking with humbleness does not mean to be

like a weak or sick person with an attempt of giving impression of

piety toward others. The Prophet (œ) walked fast with full of confidence

and his Companions could not keep pace with him. Whenever he

came across an ignorant person who uttered absurd things, he left him



Hamdard Islamicus 33 Vol. XLI, Nos. 1 & 2

with politeness. This kind of attitude indicates the keenness of the

Prophet (œ) to undertake the task of serving the ummah to achieve the

balance of life between physical and spiritual things instead of wasting

of times.84

The tendency for man to be arrogant has also been mentioned in

many different parts of the Qur’Én. One of which is in SËrah al-IsrÉ.

which speaks on human arrogance:

Nor walk on the earth with insolence: for thou canst not rend the

earth asunder nor reach the mountains in height.85

After he prohibited his son not to indulge in arrogance, then, the

naÎÊÍah (lit. advice) was followed by another aspect of Islam that is

how to maintain the ethics in a dialogue and communication. The verse

stated below calls the Muslims to be gentle with people:

And be moderate in your walking, and lower thy voice. Verily, the

harshest of all voices is the braying of the asses.86

He wanted to educate his son on moderation which is highly

encouraged and indicates the perfection of the teaching of religion on the

basis of al-wasaÏiyyah (moderation). In communication, a person should

not use excessive intonation as this may annoy the feelings of others. In

addition to the use of the voice, the above verse also calls for humbleness

in human behaviours, especially when one walks. The verse also calls for

one to walk in humility. In modern times, driving or riding too fast, being

arrogant, puffed up with pride, etc. are all behaviours that can be

metaphorically associated to walking insolently.

Dialogue and Communication with a Superior

Dialogue with a superior represents a sociological relation with

a group leader such as a manager, head of department of certain

agency as well as a person in authority. In this aspect, we deal with

certain ethical principles as contained in the Qur’Énic texts which could

be used as a system of sociological communication with a leader to

maintain a harmonious relationship, peace and justice. As pointed out



Hamdard Islamicus 34 Vol. XLI, Nos. 1 & 2

earlier on that the core of the teaching of the Qur’Én and behaviour of

the Prophet (œ) is to maintain peace and eradicate evil in the community

which could be achieved through observance of ethical values. In fact,

the ethics of dialogue or communication represent the major part of the

belief. Thus, the Tradition of the Prophet (œ) discusses the status of

a Muslim who loves peace and harmony:

A Muslim is the one whose tongue and hand are secured (from evil

deeds) and a MuhÉjir (Emigrant) who refrains from what Allah has

forbidden.87

In the sociological context mankind are known as social beings

that interact with each other. They need a leader who is in charge to

manage their affairs. A society which comprises various individuals

needs an authority and leadership. In certain cases the relationship

between a leader and individuals could be fruitless due to an inappropriate

dialogue and communication between them. The Divine guidance given

to the Prophet (œ) necessitates obedience of each community member

toward his leader in term of goodness as illustrated in the following

verse:

O you who believe! Obey Allah, and obey the Messenger, and

those charged with authority among you. If you differ in anything

among yourselves, refer it to Allah and His Messenger, if you do

believe in Allah and the Last Day: That is best, and most suitable

for final determination.88

Humanity cannot be separated from dealing with leadership and

authority. Whatever the policies made by a leader which may contradict

justice, yet it should maintain loyalty toward truth and justice. In certain

situation a leader may take the decision or policy which is against the

public interests. All individuals should have the concern to remind him by

observing the ethics of communication to bring him to the right track.

One of the ethics in dealing with an authority who might be characterized

with coerciveness and opposed to the standard of an justice, the duty of

an individual is to remind him with mild words and offering of good



Hamdard Islamicus 35 Vol. XLI, Nos. 1 & 2

advice which may convince him about the wrong policy. The following

verse can also be regarded as an injunction in reminding a  ruler to follow

the right conduct and behaviour and to avoid cruelty and injustice,

Invite (all) to the way of thy Lord with wisdom and fair preaching;

and argue with them in ways that are best and most gracious. Truly,

your Lord knows best, who has gone astray from His Path, and He

is the Best Aware of those who receive guidance.89

The above verse shows three things related to the change of

negative attitude which may contradict the concept of justice in the

community. First, is the use of wisdom to bring a person to follow the

truth. Secondly, it should be conducted with the use of the word al-

maw‘iÐah al-Íasanah (lit. good advice or exhortation). Third, it should

be conducted with the use of ethical argumentation (wajÉdilhum bi al-

llatÊ hiya aÍsan).

Guidance is needed and can also be applied at the state level in

dealing between different political rivalries. Each political group must

have the agenda of governing people to maintain the right of equilibrium

as well as the right of ownership and getting an equal opportunity through

the work of peace and justice. In fact, the main purpose is to evaluate

whether their policies suit the demand of the public in term of securing

equal rights and justice. Once, they observe the shortcoming they must

have the courage to criticize through the dialogue and communication in

a good manner and ethic to avoid a crisis and enmity. In fact the concept

of dialogue could be conducted in the form of criticism. The purpose of

criticism should be within the spirit of making improvement to those

things that are lacking in terms of leadership. In view of this, criticism

in this particular context could be used with the use of communication

by observing the ethical conduct. Criticism raised through the use of

dialogue must be constructive and not destructive. Worse if it is done

with mockery.

The practical example of ethical behaviour in term of the dialogue

with the superior can be referred to the story of prophet MËsÉ (*) who

was delegated to see Pharaoh who was characterized with authoritarianism

and absolutism. God commanded prophet MËsÉ (*) to convey the

message to Pharaoh to promote truth and justice and to avoid being an



Hamdard Islamicus 36 Vol. XLI, Nos. 1 & 2

oligarch up to the level of claiming himself as ‘the Supreme Lord’. This

story is recorded in the Qur’Én. The Pharaoh was arrogant when he said

the following:

Saying, “I am your Lord, Most High”.90

The Qur’Én records the level of coerciveness of Pharaoh by saying:

Go to Pharaoh for he has indeed transgressed all bounds.91

MËsÉ (*) and his brother HÉrËn (*) were in a state of fear

when they were given the task to such an authoritarian ruler like the

Pharaoh. Even they were thinking to ask for some appropriate weapon

to encounter the attack which might come from Pharaoh. Instead of

giving them the expected weapon, God just required them to have a

dialogue with him using mild words to convince him,

“But speak to him mildly; perhaps he may take heed or fear

(Allah).”.92

The above evidence depicts the example of communication with a

superior. Although Pharaoh who governed his people with an iron fist and

dictatorship, yet, God required MËsÉ (*) to communicate with him

gently. Kind words instead of harshness might reduce the level of anger

and even could soften the heart of a person. It could also evoke awareness

and even inspire a person noted for his high temper and stubbornness;

a hard hearted person can be won over with the use of gentle

communication. That was the only equipment that God granted to

MËsÉ (*) prior to see Pharaoh to communicate the Divine message.93

In fact, that could be regarded as an introductory part prior

informing the purpose of his visit to the Pharaoh’s place. God required

him to tell the truth about the task which had been granted to him from

His Lord, Creator of the whole universe and Pharaoh’s at the same time.

He appointed as messengers MËsÉ and HÉrËn ( ) as messengers to

promote justice and annul all kinds of enslavement. Thus, through the

goodness of communication, MËsÉ and HÉrËn ( ) requested Pharaoh

to liberate Israelites without torturing them.



Hamdard Islamicus 37 Vol. XLI, Nos. 1 & 2

They were required to meet Pharaoh and to convey the message

from their Lord with the use of ethical conduct as stated in the verse

below:

“So go you both to him, and say, ‘Verily we are messengers sent

by the Lord, so let the Children of Israel go with us, and afflict

them not; with a sign indeed, we have come from your Lord! And

peace will be upon him who follows the guidance!94

The above verse contains some important characteristics of an

ideal dialogue and communication that should take place. On the first

part, both of them (MËsÉ and HÉrËn [ ]) when they met Pharaoh,

introduced themselves as the messengers of God. They simply said the

truth about the task that was given to them by their Lord as messengers

of God (Inna RasËlÉ Rabbik). They did not accuse Pharaoh as the one

who has committed a grave sin when he claimed that he was the ‘Supreme

Lord’. What they merely said were ‘we are simply messengers of your

God! They did not say to him that “you are not the Lord (mÉ anta bi-

rab). They informed him about the purpose of their meeting with him

that they were there to make an appeal on behalf of the Israelites to be

released from their bondage. They did not threaten Pharaoh initially of

any wrath of God. In all modesty they only said ‘Send forth, therefore,

the Children of Israel with us, and afflict them not’. Even in their reply

to the arrogance of the Pharaoh, they just said “with a Sign, indeed, we

have come from thy Lord!” As a last word in their dialogue and

communication with the Pharaoh, they ended their appeal by saying:

‘peace to all who follow guidance.’

Conclusion

The Qur’Én was revealed to mankind as a source of mercy and

guidance. Mankind despite living in diversity of cultures, lifestyles and

religious beliefs, needs to work hard and cooperate for world peace and

stability. More than ever before, mankind needs to learn and acquire the

true ethics of dialogue and relation to sustain peace and harmony all

around the globe. The need for good communication and dialogue among

the seven billion people of the world will be the decisive factors in



Hamdard Islamicus 38 Vol. XLI, Nos. 1 & 2

overcoming the major problems faced by the world, like conflicts among

nations in the East and West, racism, extremism, terrorism, sectarian

violence, bigotry, war, etc.

Wrong and unethical communication either in face-to-face dialogue

or through the social media among people of different cultures and religions

most likely can trigger a confrontational situation among the various

groups that can destroy peace and harmony enjoyed by the citizens of

this planet.

In this regard, the Qur’Énic teachings call Muslims to respect and

cooperate with others regardless of their religious beliefs, customs, cultures

and origins. The Qur’Én has laid down the basic guidelines for a peaceful

coexistence at many different levels. The ethics of dialogue and relation

is essentially for all frameworks of communication may they be between

husband and wife, between parents and children or between an individual

with other segments of the society. Thus, the Qur’Énic ethics represent

clear and discerning guidelines on the basis of fraternity. It has presented

a good model for a peaceful coexistence and cooperation among mankind.

In fact, it embodies the principles of ethics of dialogue and relation which

guarantee a better life for everyone.

Notes and References

01. The Qur’Én, LVIII:1.

02. The Qur’Én, XVIII:34.

03. MuÍammad ÙanÏÉwi, TafsÊr al-WasÊt, Cairo, Dar NahÌah MiÎr li al-TibÉ‘ah wa

al-Tawzʑ, 1998, pp. 515-516.

04. The Qur’Én, XVIII:37.

05. MuÍammad ÙanÏÉwi, TafsÊr al-WasÊt, p. 517.

06. Basam Dawud Ajk, al-×Êwaral-IslÉmi al-MasÊÍÊ: MabÉdi, al-TÉrÊkh, al-MawÌË‘at

wa al-AhdÉf, Damascus, Dar al-Qutaybah li al-Tiba‘ah, 2008, p. 20.

07. ‘Abd al-RaÍmÉn ×asan Midani, ÖawÉbiÏ al-Ma’rifah wa UÎËl al-IstidlÉl wa

al-MunaÐarah, Damascus, DÉr al-Qalam, 1993, p. 371.

08. MuÍammad Mutawwali ShÉ‘rÉwi, TafsÊr Sheikh Mutawwali ShÉ‘rÉwi, Cairo,

MaÏabi Akhbar al-Yawm, 1997, p.702

09. Ali Jirisah, ÓdÉb al-×iwÉr wa al-MunÉÐarah, ManÎurah, DÉr al-Wafali al-Tiba‘ah

wa al-Nashr wa al-Tawzi, 1992, p. 19.

10. The Qur’Én, LVIII:1.



Hamdard Islamicus 39 Vol. XLI, Nos. 1 & 2

11 MuÍammad Mutawalli ShÉ‘rÉwi, TafsÊr Sheikh Mutawwali ShÉ‘rÉwi, p. 150.

12. The Qur’Én, XXIX:46.

13. MuÍammad Kamal Mawil, al-×iwÉr fÊ al-QurÉn al-KarÊm, Beirut, Dar al-Farabi

li al-Tibɑah, 2000, p. 31.

14. The Qur’Én, XXII:17.

15. AbË al-FatÍ MuÍammad b. Abd al-KarÊm AÍmad ShahrastÉni, al-Milal wa

al-NiÍal, Beirut, DÉr al-Marifah li al-Tiba‘ah wa al-Nashr, 1998, p. 247.

16. Anis Malik Taha, ×iwar al-Adyan Bayn Jusur al-TafÉhum wa Hifz al-Huwiyyah,

Kuala Lumpur, Journal of Tajdid, vol. XIV, No. 27, 1431H/2010 C.E.

17. Ruqayyah Taha Jabir Alwani, Fiqh al-×iwÉr ma‘a al-Mukhtalaf fi Daw

al-Sunnah al-Nabawiyyah wa al-ÖirÉsah al-Mu‘ÉÎirah, Riyadh, Jaizah Amir Naif

bin Abd al-Aziz Ali Suud al-Alamiyyah li al-Sunnah al-Nabawiyyah wa DirÉsah

Mua’sirah, 2005.

18. The Qur’Én, II:213.

19. AÍmad b. MuÎÏafa MarÉghi, TafsÊr al-MarÉghÊ, Cairo, MuÎÏafÉ Bab al-Halabi,

1946, p. 142

20. The Qur’Én, V:8.

21. MuÍammad Rashid RiÌÉ, TafsÊr al-ManÉr, Cairo, al-Haiah al-MiÎriyyah

al-Ammah, 1990, p. 193.

22. The Qur’Én, XXIX:46.

23. The Qur’Én, III: 64.

24. The Qur’Én, XVI:125.

25. MuÍammad Mutawwali Sha‘rÉwi, TafsÊr Sheikh Mutawwali Sha‘rÉwÊ, p. 240.

26. The Qur’Én, XXIX:46.

27. MuÍammad ÙanÏÉwi, TafsÊr al-WasÊt, p. 45.

28. The Qur’Én, VI:108.

29. Sayyid QuÏb, Fi ÚilÉl al-Qur’Én, Cairo, DÉr al-ShurËq, 1998, p. 1169.

30. Khalid b. Abdullah Qasim, ×iwÉr AÍl al-KitÉb: UÎËluhu wa ManÉhijuhu fÊ

al-KitÉb wa al-Sunnah, Riyadh, DÉr al-Muslim, 1414 H, pp. 148-153.

31. The Qur’Én, XXII:8.

32. MuÍammad Izzat Darwazah, TafsÊr al-×adÊth, Cairo, DÉr al-Ilmi al-Islami, 1998,

p. 15.

33. AlÉ al-DÊn Fawri, Kanz al-‘UmmÉl fÊ Sunnan al-AqwÉl wa al-Af‘Él, Kuwait,

Muasasah al-Risalah, 1981, p. 242.

34. The Qur’Én, XII:108.

35. MuÍammad al-Razi, MafÉtiÍ al-Ghayb, Beirut, DÉr al-Kutub al-Ilmiyyah, 2000,

pp. 17-18.

36. Yusuf Qaradawi, KhitÉbuna al-Islami fÊ ‘AÎr al-‘Awlamah, Cairo, DÉr al-Shurq,

1424H, p. 29.

37. MuÍammad Natsir, Fiqh Da‘wah, Jakarta, Dewan Dakwah Islamiyyah, 2008,

p. 57.

38. The Qur’Én, XLII:15.

39. MuÍammad Imarah, al-×iwarÉl-AdyÉn bayn al-NaÐariyyah wa al-TaÏbÊq, Cairo,

Maktabah Wahbah, 1999, p. 167. .

40. MuÍammad ‘Abd al-RaÍÊm, Al-Ta‘Éwun bayn AtbÉ al-DiyÉnah al-Mukhtalifah,

Beirut, DÉr al-Fikr al-Arabi, 1987, p. 67.



Hamdard Islamicus 40 Vol. XLI, Nos. 1 & 2

41. The Qur’Én, LX:8.

42. MuÍammad ÙanÏawi, TafsÊr al-WasÊt, p. 335.

43. The Qur’Én, XXXIII:70.

44. Abd RaÍmÉn Sa‘di, TafsÊr al-KarÊm al-RaÍmÉn fÊ TafsÊr KalÉm al-MannÉn,

Beirut, Muasasah al-Risalah, 2000, p. 673.

45. The Qur’Én, II:263.

46. The Qur’Én, III:110.

47 Muslim b. al-×ajjaj AbË al-×asan al-Qusyairi al-Nisapuri, Al-Musnad al-ØaÍiÍ

al-MukhtaÎar bi Naqli al-‘Adl an ‘Adl Rasulillah SAW, Beirut, DÉr Ihya al-Turath

al-Arabi, n.d., p. 68.

48. Al-Tirmidi, JÉmi‘ al-KabÊr, Beirut, DÉr al-Gharb al-Islami, 1998, vol. III, No. 4,

p. 184.

49. The Qur’Én, II:83.

50. Abd RaÍmÉn Sa‘di, TafsÊr al-KarÊm al-RaÍmÉn fÊ TafsÊr KalÉm al-MannÉn,  p.58.

51. The Qur’Én, XVII:23.

52. Sayyid QuÏb, FÊ ÚilÉl al-Qur’Én, p. 221.

53. MuÍammad ÙanÏawi, TafsÊr al-WasÊt, p. 225.

54. Wahbah ZuhailÊ, TafsÊr al-MunÊr fÊ al-‘Aqidah wa al-Manhaj, Damascus, DÉr

al-Fikr al-Mua’Îir, 1418H, p. 122.

55. MuÍammad Rashid RiÌÉ, TafsÊr al-ManÉr, Cairo, al-Haiah al-Misriyyah

al-Ammah, 1990, p. 305.

56. The Qur’Én, XXV:74.

57. Ibid., LXIV:15.

58. Ibid., LXIV:14.

59. Yusuf Ali, The Holy Qur’an: English Translation of the Meanings and

Commentary, Madinah al-Munawwarah: King Fahd Holy Qur’an Printing Complex,

1410 H, p. 1760.

60. Tirmidhi, JÉmi‘ al-KabÊr, vol. IV, Chapter 3, p. 1899.

61. The Qur’Én, XLVI:15.

62. Yusuf Ali, The Holy Qur’Én: English Translation of the Meanings and Commentary,

p. 1548.

63. The Qur’Én, VI:152.

64. Malik Ben Nabi, MilÉd al-Mujtama‘: Shabakah al-‘AlÉqah al-IjtimÉ‘iyyah,

Damascus, DÉr al-Fikr, 1986, p. 122.

65. The Qur’Én, XXXI:13-14.

66. Sayyid QuÏb, FÊ ÚilÉl al-Qur’Én, p. 2782.

67. The Qur’Én, IV:48.

68. Ibid., V:72.

69. Ibid., VI:82.

70. Ibid., XXXI:16.

71. Sayyid QuËb, FÊ ÚilÉl al-Qur’Én, p. 2784.

72. Izzat Darwazah, TafsÊr al-×adÊth, p. 133.

73. The Qur’Én, XXIX:45.

74. MuÍammad ÙÉhir b. Ashur, TaÍrÊr al-Ma’na al-SadÊd wa TanwÊr ala ‘Aql

al-JadÊd, Tunis, DÉr al-Tunisiyyah li al-Nashr, 1984.

75. MuÍammad ‘Abd al-RaÍim, Al-Ta‘awun bayn AtbÉ‘ al-DiyÉnah al-Mukhtalifah,

Beirut, DÉr al-Fikr al-Arabi, 1987, p. 54.



Hamdard Islamicus 41 Vol. XLI, Nos. 1 & 2

76. The Qur’Én, IX:71.

77. Abul Ala Mawdudi, TafhÊm al-Qur’Én, Leicester, The Islamic Foundation, 1990,

p. 67.

78. The Qur’Én, III:100.

79. The Qur’Én, III:104.

80. MuÍammad Kamal Mawil, al-×iwÉr fÊ al-Qur’Én al-KarÊm, Beirut, DÉr al-Farabi

li al-Ma‘Érif, 1420 H, p. 27.

81. The Qur’Én, XXXI:18.

82. Sheikh Mutawwali Sha’rÉwi, TafsÊr Sheikh Mutawwali Sha‘rÉwi, p. 8545.

83. The Qur’Én, XXV:63.

84. Sayyid QuÏb, FÊ ÚilÉl al-Qur’Én, p. 5057.

85. The Qur’Én, XVII:37.

86. The Qur’Én, XXXI:19.

87. Muslim b. Hajjaj al-Quresihi NishÉpuri, al-Musnad al-ØaÍÊÍ al-MukhtaÎar bi

Naqli al-‘Adl an al-‘Adli RasËlillah, p. 65.

88. The Qur’Én, IV:59.

89. Ibid., XVI:125.

90. Ibid., LXXIX:24.

91. Ibid., LXXIX:7.

92. Ibid., XX:44.

93. MuÍammad ÙanÏawi, TafsÊr al-WasÊt, p. 108.

94. The Qur’Én, XX:47.

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ANNOUNCEMENT

Due to a number of reasons, the Hamdard Islamicus, issues

Nos. 3 & 4 of 2018 would be published as a combined issue (with

double pages). Regrets from all of our readers, subscribers and sale

agents for inconvenience.

(Editor)