Publisher's Synopsis
The main objectives of a debate are the
substantiation of the truth, with proof and refutation
of doubts and fallacious statements and
propositions. It follows that debate should be held,
with the sincere cooperation of the debaters, to
unveil the truth and state this to one's partner
correctly. A participant ought to work towards
revealing to his partner what the latter fails to
perceive, and to follow the correct methods of
inference in order to arrive at truth. Al-Hafiz Al-
Dhahabi says, in this connection: "A debate is only
justified to unveil the truth, so that the more
knowledgeable should impart knowledge to the less
knowledgeable; to stimulate a weaker intellect."2
These are the original objectives that are so clear and
plain.
Besides the main objectives, there are
secondary or supportive objectives of debate. Some
of these objectives are listed below:
A general preliminary objective is getting
acquainted with the other party's or parties'
point of view.
2 See Al-Jirjani, Ta'rifat, under "Jadal", and Al-Misbah Al-
Muneer," under 'Hiwar' and 'Jadal'.
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Reaching a compromise that satisfies all the
parties concerned; for it is an important
primary objective.
Investigating, broad-mindedly, and bringing
into play diverse approaches and
conceptualizations, with a view of ensuring
better and more feasible results, even for
later debates.
DIFFERENCES AMONG PEOPLE IS A FACT
It is natural that differences will always exist
among people; everywhere and at all times. There
has always been diversity of color, language,
customs, concepts, intellect and degrees of
knowledge. This is a sign of Allah's omnipotence,
as the following verse from the Holy Qur'an states
{And among His signs is this, the creation
of the heavens and the earth, and the difference
of your languages and colours: verily in that are
signs for men of sound knowledge.} (Q.30/ 22)
These external variations reflect internal
variations: of opinions, attitudes and objectives.
This also is mentioned in several places in the Holy
Qur'an. Here is an example:
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{And if your Lord had so willed, He could
surely have made mankind one Ummah [nation
or community (following one religion i.e. Islam)],
but they will not cease to disagree * Except him
on whom your Lord has bestowed His Mercy (the
follower of truth - Islamic Monotheism) and for
that did He create them.} (Q. 11/ 118-119)
Al-Fakhr Al-Razi comments saying, "This
verse indicates the diversity in people's creeds,
moral standards and behavior."
I would like to elaborate the above verse by
saying that had Allah so willed, all humans would
have embraced one religion by instinct and original
creation (Arabic: Al-Fitrah). But in this case, they
would cease to be human, in the way that we know
them; their social life would be something similar to
that of bees or ants, and in spirit they would be like
angels, who are disposed by their creation to
embrace truth and obey all that they are commanded
to by Allah. There would be no room for conflict or
disagreement among them. But Allah, in His
Wisdom, has chosen to create humans otherwise.
They have to acquire knowledge rather than have it
as an inspired ability. They have the volition to
choose what to do and to consider different
