Researcher Says Quran Promotes Intercultural Dialogue Based on Dignity, Mutual Recognition
In an opinion piece, Malazadeh referred to the Quranic verse “And We made you nations and tribes that you may identify yourselves with one another” (Al-Hujurat 49:13) and described it as “a normative declaration about human diversity.”
He said the verse should not be seen as “a justification for separation or cultural hierarchy,” but rather as “a final reason for mutual recognition and acceptance of others.”
According to him, from the perspective of globalization, this verse conveys a dual message. “First,” he said, “global convergence must be based on mutual respect and the recognition of differences. Genuine globalization means creating spaces where cultures can come to know one another, learn, and benefit mutually.”
He added that “any process of globalization that destroys identities or leads to the humiliation of a group contradicts the spirit of the verse.”
The Quran, he argued, “neither calls for the denial of diversity nor for an uncritical acceptance of every difference, but rather sets guiding principles for intercultural relations — recognition, human dignity, and rejection of domination.”
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Malazadeh said that to transform Quranic teachings into a framework for intercultural dialogue, “these key concepts must be translated into practical mechanisms.”
He described human dignity as implying “legal equality and reciprocal listening,” and cited the Quranic principle ‘There is no compulsion in religion’ (Al-Baqarah 2:256) as “a guarantee of freedom of belief and a rejection of cultural coercion.”
He also referred to ‘consultation’ (shura) and ‘justice’ (qist) as “standards for participatory and fair decision-making.”
Malazadeh proposed that applying these principles requires ethical conduct — such as avoiding derogatory speech, maintaining goodwill, and practicing intellectual humility — as well as institutional and methodological measures like “dialogue forums, intercultural education, anti-discrimination policies, active listening, and collaborative projects.”
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He noted that “a critical and interpretive approach to religious texts that prevents the manipulation of the Quran for power or privilege is essential for sustaining dialogue.”
Through such an approach, he said, “Quranic teachings can provide both a strong ethical framework for intercultural communication and tangible tools for peaceful and constructive engagement alongside modern social and legal methods.”
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