Islam recognizes the phenomenon of difference as a normal truth of human life; it deals with it upon this basis. Out of this truth, the importance of calling for the mutual dialogue emerges, out looking the others’ opinions and visions. In this meaning, Allah says in His Glorious book, “If thy Lord had so willed, He could have made mankind one People: but they will not cease to dispute, except those on whom thy Lord hath bestowed His Mercy\".

Out of the importance of the Dialogue, considering it as a pillar of co-existence, Islam pays special attention to state the basics of Dialogue to the extent that the Islamic legislation (Shar’a) determines a reward to who mistakenly works hard. As we all know, any one rightly works hard is double rewarded, whereas who wrongly works hard is given just a reward without being faulted.

Therefore, we know that the act of trying hard is identical to any human thinking act; it bears the possibility of falsehood and correctness. It is not a sacred act, nor static; it is humane, limited and changeable.

One of the best-known principles is to say “my opinion is right and may be wrong and your one is wrong and may be right”. Consequently, we know that no one can pretend that he / she has the absolute truth; no one can regard others mistaken because of their individual opinions. Truth is relative, and pursuing the truth, even through others’ different opinions, is an indirect way of attaining knowledge, and, at the same time, a subtle kind of Dialogue.

In our Islamic culture, the Dialogue requires, first of all, the recognition of the existence of others, respecting others’ rights not only to adopt different opinion, attitude or stance, but also to respect the right to defend their opinions  

Dialogue in Quran

In a dialogue between Allah and Satan, as mentioned in  Surah Al-A’raf, Allah says, “ And surely, We created you (your father Adam) and then gave you the shape (the noble shape of a human being); then We told the angels, “Prostrate yourselves to Adam”, and they prostrated themselves , except Iblis (Satan) . He refused to be one of those who prostrated themselves. (Allah) said: “ What prevented you (O Iblis) that you did not prostrate yourself, when I commanded you?” Iblis said, “ I am from fire, and him You created from clay”. (Allah) said: “ (O Iblis) get down from this (Paradise), it is not for you to be arrogant here. Get out, for you are of those humiliated and disgraced”. (Iblis) said: “ Allow  me respite till the Day they are raised up (i.e. the Day of Resurrection)”.
(Allah) said: “ You are of those respited”. (Iblis) said:   “Because You have sent me astray, surely I will sit in wait against them (human beings) on Your Straight Path. “Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones (i.e. they will not be dutiful to You)”.
(Allah) said (to Iblis): “Get out from this (Paradise), disgraced and expelled Whoever of them (mankind) will follow you, then surely I will fill Hell with you all”. 
 
 This divine dialogue with Satan illustrates the truth of reward and punishment, good and evil, belief and disbelief. The dialogue here is an integral part to this truth, and vise versa.

In another dialogue, with the prophets, illustrating the truth of the divine miracles, Allah says in Surah           Al-Baqarah, “ And (remember) when Ibrahim (Abraham) said, “ My Lord! Show me how You give life to the dead”. He (Allah) said: “ Do you not believe?” He (Ibrahim) said: “Yes (I believe) but be stronger in Faith. He said: “ Take four birds, then cause them to incline towards you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste, and know that Allah is All-Mighty, All-Wise”.
  
Another dialogue, with His servants, illustrates the truth of the divine justice. Here, Allah says, “He will say:“ O my Lord! Why have you raised me up blind, while I had sight (before). (Allah) will say: “Like this: Our Ayat (proofs, evidence, verses, lessons, signs, revelations, etc) came unto you, but you disregarded them (i.e. you left them, did not think deeply in them, and you turned away from them), and so this Day, you will be neglected (in the Hell-fire, away from Allah’s Mercy)”.

Another dialogue between the prophets and the people illustrates the truth of the divine education. In Surah    Al-Mujadilah Allah says, “Indeed Allah has heard the statement of her (Khaulah bint Thal’abah) that disputes with you (O Muhammad) concerning her husband (Aus bin As-Samit), and complains to Allah. And Allah hears the argument between you both. Verily, Allah is All-Hearer,All-Seer”.   Further, we can touch the divine guidance in Surah Al-Baqarqh where Allah says, “ Have you not looked at him who disputed with Ibrahim (Abraham)  about his Lord (Allah), because Allah had given him the kingdom? When Ibrahim (Abraham) said (to him): “ My Lord (Allah) is He Who gives life and causes death.” He said, “ I give life and cause death”. Ibrahim (Abraham) said, “ Verily! Allah brings the sun from the east; then bring you it from the west.” So the disbeliever was utterly defeated. And Allah guides not the people, who are Zalimun (wrong0doers).

In a man-to-man dialogue, the truth of the human arrogance and greediness is illustrated. In Surah           Al-Kahaf, Allah says, “ And he had property (or fruit) and he said to his companion, in the course of mutual talk: “I am more than you in wealth and stronger in respect of men (Tafsir Qurtubi).  All the above-noted verses show that a Dialogue requires a differentiation among people’s thoughts, attitudes, status and visions. This reflects the diversity that is considered an indicator of the divine ability to create and a representation of Allah’s magnificence and grandeur. 

Dialogue Codes

A Dialogue has special codes and etiquettes. One of these remarkable codes is what is mentioned in Surah Sab’a where the Prophet argues the non-believers to explain and convey the message of Islam whereas they claim that they are right. In this situation, the Prophet ends the dialogue decisively, stating the rule of  “ And verily, (either) we or you are rightly guided or in plain error”.  

Here, the Prophet puts himself at the level of the other part of the dialogue, leaving the right to judge to Allah.
 
Finally, respecting the right to choose is not a respect to the faultily. However, disregarding others’ opinions is not the real target of any serious Dialogue.