The First Hashemite Scientific Council / Ramadan (1430 AH).
All perfect praise be to Allah the Lord of the Worlds. May His peace and blessings be upon Prophet Mohammad and upon all his family and companions.
His Royal Highness Prince Asem Bin Nayef, Representative of His Majesty King Abdullah II Ibn Al Hussein, may Allah protect him,
Honorable gathering,
Peace, mercy, and blessings of Allah be upon you.
I congratulate you on this blessed month, in which sins are erased, ranks are elevated, and Muslims express their sincerity with Allah and their fulfillment of His covenant through fasting during the scorching days, praying at night, reciting the Quran, and competing in doing good deeds.
Moreover, I thank my brothers in the Ministry of Awqaf, led by His Excellency the Minister, who revive these scientific councils every Ramadan in this noble and compassionate Hashemite tent, by the grace of Allah.
I am pleased to participate in this gathering alongside His Eminence Professor Dr. Muhammad Saeed Ramadan Al-Bouti and His Eminence, my dear brother, Sheikh Ali Zain Al-Abidin Al-Jifri—may Allah preserve them both. I pray that Allah Almighty grants us all success in serving Islam and Muslims and in calling to Him with wisdom and good admonition.
The Dialogue of Civilizations is a global civilizational project aimed at fostering human cooperation to agree on a new intellectual framework—one that distances them from wars, spares them their calamities, and breaks the psychological barrier that prevents them from listening to others' perspectives.
To understand this project, it is essential to examine the meaning of its key terms and the circumstances in which it emerged.
As for dialogue, it is the communication between two or more individuals, involving a back-and-forth exchange. Allah, The Almighty, Says (What means): "Allah has heard the statement of the woman who disputes with you concerning her husband and complains to Allah. And Allah hears your dialogue. Indeed, Allah is All-Hearing, All-Seeing." [Al-Mujadila/1]. Allah also Says (What means): "He said to his companion while he was conversing with him, 'I am more than you in wealth and stronger in manpower." [Al-Kahf/34]. Then Allah Says (What means): "His companion said to him while he was conversing with him, 'Do you deny the One who created you from dust, then from a sperm drop, then made you a man?" [Al-Kahf/37].
My dear brothers, know that the first dialogue was between the Prophet Muhammad (PBUH) and one of the Sahabiyat (The Sahabiyat were the women who met the Prophet Muhammad (PBUH) as believers in him and passed away while adhering to Islam. This is regardless of whether their meeting with the Prophet was long or short, or they narrated hadith from him or not.), and it was followed by a Sharia ruling that was a mercy for both Muslim men and women. The second dialogue was between a believer and a disbeliever who was arrogant due to his wealth and children. Allah erased his wealth and confronted him with the reality of his own self.
As for civilization, it is derived from the word Hadirah (settlement), which is the opposite of Badiyah (nomadic life). It refers to the perspective on humanity, the universe, and life, upon which the principles of coexistence among people are built. It is different from urbanization (Madaniyyah), which pertains to infrastructure and the material aspects of human life on Earth.
Thus, the Dialogue of Civilizations means listening directly to others about their perspectives on humanity, the universe, and life. There is a significant difference between those who view the universe, with all its wonders, as a creation of Allah that must be managed according to the will of its Creator, and those who see it as a beautiful yet complex masterpiece, deifying some of its elements in one way or another.
In addition, there is a great difference between those who see humans as servants of Allah, honored and entrusted with dominion over this universe, bound to interact with their fellow beings and environment according to the guidelines set by their Creator for their happiness, and those who see humans as gods who act as they please, leading to conflicts and disputes among them. Likewise, there is a profound distinction between those who view life as a gift from Allah, an opportunity for humans to draw closer to their Creator through obedience and to bring happiness to the creatures around them, and those who see it merely as a chance for physical gratification, sacrificing the lives of others in pursuit of their desires.
We Muslims believe in Allah, The Most Merciful, The Creator of the universe, humanity, and life. He has honored us with a Book that falsehood cannot approach from before it or behind it. We have expressed this belief through noble conduct that has opened hearts and minds to our civilization, allowing millions of people to partake in it as loving brothers. Others, however, have mentioned the following verse, it states (What means): "I have more wealth than you and am mightier in followers" [Al-Kahf/34], and they have sought to dominate humanity, advocating for a clash of civilizations. Thus, our call for dialogue among civilizations is a rational response to the arrogance of the oppressors, aiming to protect humanity from the dangers of wars fueled by the destructive weapons produced by a non-Islamic civilization.
However, the logic of power took the initiative, and we witnessed attacks on the Islamic world in which lives were lost, nations were occupied, the dignity of individuals and peoples was humiliated, and resources were seized. Even worse, they took control of minds that became dazzled by material civilization, forgetting the Words of Allah, He the Most Exalted Says (What means): "And the [best] outcome is for the righteous." [Al-A'raf/128].
In the face of this, we have no choice but to continue calling for dialogue—with utmost respect, modesty, kindness, and gentleness—so that we do not hurt the feelings of others, even if they wound our hearts, lest we be accused of terrorism, God forbid. Some may see this as the right approach, while others may see it as the only viable option. In any case, dialogue is necessary. So, what do we seek from this dialogue?
1- As I have mentioned, we seek through this dialogue to avert the specter of destructive wars from humanity. Weapons of mass destruction have become accessible to nearly everyone, varying in methods and capabilities, but all sharing the trait of harming the innocent—those who bear no guilt and have no involvement in the conflict. Allah created us on this earth to build it in a way that pleases Him and brings us happiness. However, with destruction, there can be neither development nor happiness. True prosperity and joy come from upholding truth and establishing justice. This is why we remind Muslims every Friday of Allah’s Words, He, The Almighty Says (What means): "Indeed, Allah commands justice, excellence, and giving to relatives, and He forbids immorality, wrongdoing, and oppression." [An-Nahl/90].
2- Alongside this, we take advantage of the opportunity for dialogue to convey the true message of our religion to others. Our enemies have falsely accused us and attributed to us things from which we are completely innocent. Additionally, some among us have misrepresented Islam, causing others to believe the claims of our adversaries against us. Indeed, the Messenger of Allah (PBUH) spoke the truth when he said: "When authority is given to those who are unqualified, then await the Hour." [Al-Bukhari]. Any task entrusted to those unfit for it accelerates disaster. The Muslim Ummah, which believes in the One and Only God, upholds equality among humans in their origin of creation, respects all prophets and reformers, and whose religion is affirmed by modern scientific discoveries, is truly exceptional. This Ummah must present its faith to the world, for Islam has the capacity to embrace all people as equals before the truth. Failing to carry out this trust and fulfill our mission by not introducing people to our faith through available means is a shortcoming. Many of our youth have already taken on this responsibility with their personal efforts, spreading Islam through wise preaching and righteous conduct. And if some among them have made mistakes, they are, by Allah’s will, forgivable—for every striving person stumbles at times.
3- Allah The Almighty has told us (What means): "Indeed, he who associates others with Allah – Allah has forbidden him Paradise, and his refuge is the Fire." [Al-Ma’idah/72]. Shirk (associating partners in worship with Allah) takes many forms: Iblis committed shirk when he rejected Allah’s Command despite acknowledging His Lordship. Pharaoh committed shirk when he claimed divinity, even as he built a lofty tower to "reach" The Lord of Musa. Others have engaged in Shirk in various ways.
These polytheists are our fellow human beings, and the bond of humanity necessitates that we strive to save them from Hellfire by introducing them to the true religion. Their destined fate is as Allah describes (What means): "Neither will it be decreed for them that they should die, nor will its torment be lightened for them." [Fatir/36]. This fate distresses us, just as it once distressed our Prophet (PBUH), until Allah Comforted him, He The Exalted Says (What means): "So do not let yourself perish over them in regret." [Fatir/8]. Remaining silent about this miserable future contradicts the right of brotherhood. In this world, what would we say about someone who does nothing while watching their neighbor’s house burn? How then can we remain silent when we see our fellow human beings heading towards Hell and the wrath of The Almighty?
Yet, some flatterers, eager for fame, have gone so far as to tell non-Muslims: "Paradise awaits you because of your services to humanity!" They forget the Words of Allah (What means): "And We will regard what they have done of deeds and make them as dust dispersed." [Al-Furqan/23]. Such false compliments are a form of deception, and we fear for those who utter them, as Allah warns by stating (What means): "And on the Day of Judgment, you will see those who lied against Allah – their faces blackened." [Az-Zumar/60]. The duty of human brotherhood requires that we engage in kind dialogue and offer gentle advice, so that Allah may spare them from a dreadful fate.
4- Allah The Almighty entrusted our Prophet Muhammad (peace and blessings be upon him) with conveying His message to all of humanity. He Said (What means): "And We have not sent you except comprehensively to mankind as a bringer of good tidings and a warner. But most of the people do not know." [Saba/28]. The Prophet (PBUH) was a human being, and Allah Decreed death for him. How then could he deliver the message to all people? In reality, this was a duty upon him and his Ummah after him to continue conveying the message. The Prophet (PBUH) fulfilled his duty during his lifetime until he passed on to his Lord. It then became the responsibility of his Ummah to carry on his mission, and by Allah’s Grace, they did so. As a result, people entered Islam in multitudes. Today, we take advantage of dialogue as a means to convey our religion—as an excuse before Allah—while guidance remains in His hands, He Says (What means): "And Allah guides whom He wills to a straight path."
The dialogue we seek should be within the means available to us:
- Participating in global forums is a form of dialogue.
- Utilizing media platforms is a form of dialogue.
- Any method that allows our voice to reach the world is a form of dialogue.
However, this dialogue must adhere to certain guidelines:
First: We must differentiate between fundamental and secondary matters in religious discussions. Talking about Islamic discoveries in sciences and arts as a feature of our civilization may seem insignificant today, given the astonishing modern inventions and discoveries. Instead, our priority should be highlighting the unique characteristics of Islam, which no other civilization shares and which all of humanity needs. Among these unique aspects: The balance between the material and the spiritual in an integrated way that develops the earth while nourishing the soul. The honor of human beings as the creation of Allah, without discrimination based on race, color, or nationality. An open invitation to all of humanity to enter Paradise through the gate of Islam, as stated by the following verse (What means): "And Allah invites to the Home of Peace and guides whom He wills to a straight path." [Yunus/25]. A noteworthy observation is that many new Muslims are drawn to Sufism due to their spiritual thirst. If only this path could be purified, refined, and presented properly, it could attract them to Islam as a whole in a more profound and meaningful way.
There is no objection to presenting secondary matters if they serve the primary purpose. For example, discussing scientific miracles in the Quran and Sunna can lead to belief in the Oneness of Allah, affirm the truthfulness of Prophet Muhammad (PBUH), and open the door to faith (Iman), submission (Islam), and excellence (Ihsan).
Secondly: We must abandon the approach of appeasement, flattery, and compromise. Instead, we should speak with clarity and confidence, as those who are certain of what they say. Look at the Quran, the divine revelation—it speaks without ambiguity (What means): "Indeed, it is a decisive statement, and it is not amusement." [At-Tariq/13-14]. Moreover, Allah commands the Messenger (PBUH): "And say: The truth is from your Lord, so whoever wills—let him believe; and whoever wills—let him disbelieve." [Al-Kahf/29].
This is a warning, as scholars understand—not mere freedom of choice, as the ignorant assume. The proof is that Allah immediately clarifies that the fate of the disbelievers is Hell, while the believers will enter Paradise. Yet, we sometimes hear people speak apologetically about Islam—as if they are defendants on trial—uttering statements that, if not for our obligation to think well of Muslims, might border on apostasy! Furthermore, dialogue within Islamic schools of thought differs from interfaith dialogue. In intra-Islamic dialogue, one may hypothetically consider the opponent's claim valid. But, in interfaith dialogue, it is impermissible to assume the truth of the non-Muslim’s beliefs. This is because faith (Iman) is defined as absolute, unwavering belief in what was revealed to Prophet Muhammad (PBUH) and transmitted to us with certainty. Look at what Allah Almighty Says (What means): "And whoever desires a religion other than Islam, it will never be accepted from him, and in the Hereafter, he will be among the losers." [Al-Imran/85]. Yet, in this age of intellectual defeat, some have lost their identity to the point that they no longer understand what Islam means in this verse! They wander aimlessly—East and West—without clarity or conviction. There is no power nor strength except with Allah.
To such people, we say:
If there is no difference between Islam and other religions, then why do we call people to it?
Wisdom and gentleness in dialogue do not mean altering the fundamentals and pillars of Islam.
Thirdly: A considerable amount of time has passed since interfaith and sectarian dialogues began, and the dialogue of civilizations has followed suit. It is worth reviewing our progress to assess what we have actually gained from these discussions. This will help us move forward while learning from past experiences. I do not make any definitive judgments on the outcomes, as no comprehensive study on this matter has been conducted to my knowledge. However, some rational observers believe that these dialogues have resulted mainly in our retreat and the other side becoming bolder in their stance against us. This may be a personal opinion based on specific observations, but it is a valid perspective that can only be confirmed or refuted through a thorough study. Once again, I emphasize that this does not mean stopping dialogue altogether, but rather changing our approach when engaging with others.
For example, in a different context, some Islamic scholars and institutions have expanded their engagement in financial transactions to the extent that the general public now asks: "What is the difference between Islamic banks and conventional interest-based banks?"
In addition, if we do not conduct this review, the dialogue will become mere dialogue for its own sake, yielding little benefit.
Fourth: Whether we call it the dialogue of civilizations or the clash of civilizations, the convergence of civilizations under any banner is inevitable. What benefits us in this regard is having a unified stance and a single voice, in accordance with Allah’s Command (What means): "And hold firmly to the rope of Allah all together and do not become divided." [Al-Imran/103]. Moreover, as a precaution against the consequences of His Words (What means): "And do not dispute and [thus] lose courage and [then] your strength would depart." [Al-Anfal/46]. What unites Muslims is far greater than what divides them. It would be beneficial to have meetings between Islamic groups to highlight commonalities and focus on them when engaging with others, making them the foundation of relationships among Muslims. Secondary differences that have remained unresolved for centuries are unlikely to be settled today, especially when we are in haste due to the surrounding circumstances.
Secondary differences are gaps that the enemy exploits to divide our ranks and even to turn people away from our religion. In fact, some individuals lose interest in considering Islam when they witness our divisions. We must close these gaps by focusing on our commonalities. This is exactly what the Prophet (PBUH) guided us to when he said: "Whoever prays our prayer, faces our Qiblah, and eats our slaughtered animals is a Muslim, under Allah’s protection and the protection of His Messenger. So do not betray Allah in His protection." [Al-Bukhari].
Look at how Muslims unite in fasting during Ramadan, regardless of differences in the exact day of its beginning and end. They gather for Hajj in its season, face the same Qiblah in prayer, and rise together in defense of their beloved Prophet when he is insulted. All of this confirms that what unites this Ummah is far greater than what divides it. I hope we can organize our ranks in a way that reflects what Allah Said about our righteous predecessors, He The Almighty Says (What means): "Indeed, you are more fearful in their hearts than Allah." [Al-Hashr/13]. Or at the very least, let us gain the respect that makes our dialogue effective, guiding people to the straight path by Allah’s Will.
May peace and blessings be upon our master Muhammad, all of his family, and companions.
Wa Assalamu Alaikum wa Rahmatullahi wa Barakatuh.
