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This article explores the role of religions in fostering an ethos of respect for diversity and cultivating the ethics of constructive disagreement. Recognizing that diversity is an inherent trait of human existence, this study highlights the necessity of transcending conflict and cultivating harmony through a moral framework derived from religious principles. Using key religious texts and examples, the paper analyzes the doctrines and practices of Hinduism, Buddhism, Judaism, Christianity, and Islam, demonstrating their contributions to peacebuilding and intercultural understanding. Hinduism and Buddhism emphasize values of self-realization, meditation, and universal love, fostering the ability to transcend individual differences. Judaism advocates ethical principles, such as justice and integrity, while distinguishing between religious teachings and political ideologies. Christianity, particularly through its message of love and forgiveness, offers a model for reconciliation with one’s adversaries. Islam’s foundational principles, including equality, tolerance, and respect for freedom of belief, provide a legal and moral framework for coexistence and dialogue, epitomized by the Prophet Muhammad’s ethical treatment of diverse communities. Through these religious paradigms, the study addresses the challenges of ideological extremism, historical grievances, and structural inequalities that hinder peaceful coexistence. It proposes practical strategies for embedding the ethics of disagreement within educational, legal, and social institutions. The findings underline the urgency of interfaith collaboration and the application of shared values to overcome global crises of conflict and division, advocating for a collective moral responsibility that transcends cultural and theological boundaries. This discourse reaffirms the enduring relevance of religions in shaping a harmonious global society.
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References
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Fathil, F. (2019). Muslim Minority in China: A case of Uyghur Muslims in Xinjiang. In N. Z. M. Sidek, R. Said, & W. N. W. Hasan (Eds.), Islamic Development Management: Recent Advancements and Issues (pp. 355–370). Springer Singapore. https://doi.org/10.1007/978-981-13-7584-2_27
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Fukuyama, F. (2006). The end of history and the last man (Reissue edition). Free Press.
Gentry, C. E. (2016). Religion: Peace through non-violence in four religious traditions. In O. P. Richmond, S. Pogodda, & J. Ramović (Eds.), The Palgrave Handbook of Disciplinary and Regional Approaches to Peace (pp. 168–180). Palgrave Macmillan UK. https://doi.org/10.1007/978-1-137-40761-0_13
Goethe, J. W. von. (2010). West-east divan: Poems, with “notes and essays”: Goethe’s intercultural dialogues (M. Bidney, Trans.; First printing edition). Global Academic Publishing.
Hammad, J., & Tribe, R. (2020). Social suffering and the psychological impact of structural violence and economic oppression in an ongoing conflict setting: The Gaza Strip. Journal of Community Psychology, 48(6), 1791–1810. https://doi.org/10.1002/jcop.22367
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Huntington, S. P. (2011). The clash of civilizations and the remaking of world order. Simon & Schuster.
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Ibn Hishām (with Rafīqayhi, M. al-Saqqā wa). (1955). Al-Sīrah al-Nabawiyyah [Biography of the Prophet]. Sharikat Maktabat wa Maṭba‘at Muṣṭafā al-Bābī al-Ḥalabī wa Awlādih.
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References
Ahmad, M. (2020). Human rights in Islam: Compatible and incompatible aspects. International Journal of Psychosocial Rehabilitation, 24(8), 133402–133412. https://doi.org/10.61841/V24I8/400248
Ahmed, A. (2018). Afterword: A reflection on the crucial importance of interfaith dialogue. The Review of Faith & International Affairs, 16(3), 114–118. https://doi.org/10.1080/15570274.2018.1509277
Al-Alwani, T. J. (1987). Adab al-ikhtilāf fī al-Islām [The literature of difference in Islam]. International Institute of Islamic Thought.
Al-Badri, A. S. S. (2022). The impact of political and legal factors on promoting peaceful coexistence and building peace: Iraq as a model after defeat ISIS in 2017. Tikrit Journal For Political Science, 1(27), 95–125. https://doi.org/10.25130/tjfps.v1i27.168
Al-Faqīr, M. ‘Īd. (2004). Risālat al-adyān kamā yurīduhā Allāh lil-insān [The message of religions as God wants it for man]. Dār Ṭalās lil-Dirāsāt wa al-Tarjamah wa al-Nashr.
Alia, S., Ali, F., & Atif, M. (2020). Human rights violation and persecution of Rohingya Muslims in Myanmar. Perennial Journal of History, 1(1), 69–87. https://doi.org/10.52700/pjh.v1i1.22
Al-Rukābī, Ṣādiq ‘Abd ‘Alī. (2007). Lamḥāt ‘an adyān al-‘ālam [Glimpses of world religions]. Maktabat Madbūlī.
Al-Saḥmarānī, A. (1998). Al-Hindūsiyyah, al-Būdhiyyah, al-Sīkḥiyyah [Hinduism, Buddhism, Sikhism]. Dār al-Nafā’is.
Al-Saḥmarānī, A. (2012). Turjumān al-adyān [Interpreter of religions] (Second edition). Dār al-Nafā’is.
Al-Ṭayyib, A. (2018). Taqdim [Introduction]. In Al-Sharq wa al-Gharb naḥwa ḥiwār ḥaḍārī insānī: A‘māl liqā’ Fīlūrinsā: 21-22 Sha‘bān 1436 H/8-9 Yūniyu 2015 M [East and West towards a civilized and humane dialogue: Proceedings of the Florence Meeting: 21-22 Sha’ban 1436 AH/8-9 June 2015 AD] (Second edition). Dār al-Quds al-‘Arabī.
Arbatli, C. E., Ashraf, Q. H., Galor, O., & Klemp, M. (2020). Diversity and conflict. Econometrica, 88(2), 727–797. https://doi.org/10.3982/ECTA13734
Ariarajah, S. W. (1995). Al-Muqaddas wa mu’minū al-diyānāt al-ukhrā [The Holy and believers of other religions]. al-Maktabah al-Būlsiyyah.
Bayot, M., Vermeulen, N., Kever, A., & Mikolajczak, M. (2020). Mindfulness and empathy: Differential effects of explicit and implicit Buddhist teachings. Mindfulness, 11(1), 5–17. https://doi.org/10.1007/s12671-018-0966-4
Bhat, A. H., & Haq, I. U. (2023). Islam and the issue of human rights: Compatibility or contradiction. East Asian Journal of Multidisciplinary Research, 2(2), 599–612. https://doi.org/10.55927/eajmr.v2i2.2093
Davie, G. (2022). The role of religious diversity in social progress. Ethnicities, 22(4), 559–572. https://doi.org/10.1177/14687968221085615
Dupré, W. (2002). Al-Ḥiwār wa al-ḥaqīqah [Dialogue and truth]. In A. Bashta (Ed.), Al-‘aqīdah al-Masīḥiyyah fī liqā’ ma‘a al-Islām [Christian doctrine in encounter with Islam]. al-Maktabah al-Būlsiyyah.
Durant, W. J. (1988). Qiṣṣat al-ḥaḍārah [The story of civilization]. al-Munazzamah al-‘Arabiyyah li-al-Tarbiyah wa al-Thaqāfah wa al-‘Ulūm.
Fathil, F. (2019). Muslim Minority in China: A case of Uyghur Muslims in Xinjiang. In N. Z. M. Sidek, R. Said, & W. N. W. Hasan (Eds.), Islamic Development Management: Recent Advancements and Issues (pp. 355–370). Springer Singapore. https://doi.org/10.1007/978-981-13-7584-2_27
Fincher, C. L., & Thornhill, R. (2008). Assortative sociality, limited dispersal, infectious disease and the genesis of the global pattern of religion diversity. Proceedings of the Royal Society B: Biological Sciences, 275(1651), 2587–2594. https://doi.org/10.1098/rspb.2008.0688
Finley, J. S. (2021). Why scholars and activists increasingly fear a Uyghur genocide in Xinjiang. Journal of Genocide Research, 23(3), 348–370. https://doi.org/10.1080/14623528.2020.1848109
Fukuyama, F. (2006). The end of history and the last man (Reissue edition). Free Press.
Gentry, C. E. (2016). Religion: Peace through non-violence in four religious traditions. In O. P. Richmond, S. Pogodda, & J. Ramović (Eds.), The Palgrave Handbook of Disciplinary and Regional Approaches to Peace (pp. 168–180). Palgrave Macmillan UK. https://doi.org/10.1007/978-1-137-40761-0_13
Goethe, J. W. von. (2010). West-east divan: Poems, with “notes and essays”: Goethe’s intercultural dialogues (M. Bidney, Trans.; First printing edition). Global Academic Publishing.
Hammad, J., & Tribe, R. (2020). Social suffering and the psychological impact of structural violence and economic oppression in an ongoing conflict setting: The Gaza Strip. Journal of Community Psychology, 48(6), 1791–1810. https://doi.org/10.1002/jcop.22367
Hobbes, T. (1983). De cive. The English version entitled, in the first edition, Philosophicall rudiments concerning government and society (H. Warrender, Ed.). Clarendon Press.
Howard, V. R. (2018). Nonviolence in the dharma traditions: Hinduism, Jainism, and Buddhism. In A. Fiala (Ed.), The Routledge Handbook of Pacifism and Nonviolence. Routledge.
Huntington, S. P. (2011). The clash of civilizations and the remaking of world order. Simon & Schuster.
Ibn al-ʿArabī. (1966). Turjumān al-ashwāq [Interpreter of desires]. Dār Ṣādir.
Ibn Hishām (with Rafīqayhi, M. al-Saqqā wa). (1955). Al-Sīrah al-Nabawiyyah [Biography of the Prophet]. Sharikat Maktabat wa Maṭba‘at Muṣṭafā al-Bābī al-Ḥalabī wa Awlādih.
Ibn Khaldūn. (1992). Al-Muqaddimah [Prolegomena]. Dār al-Jīl.
Khalīl, K. A. (1994). Jadaliyyat al-Qur’ān [The dialectic of the Qur’an]. Dār al-Fikr al-Lubnānī.
King, E. B., Hebl, M. R., & Beal, D. J. (2009). Conflict and cooperation in diverse workgroups. Journal of Social Issues, 65(2), 261–285. https://doi.org/10.1111/j.1540-4560.2009.01600.x
Kondratieva, I. (2020). Religious values and human rights: Features of correlation. Sophia. Human and Religious Studies Bulletin, 15(1), 17–20. https://doi.org/10.17721/sophia.2020.15.4
Lemon, E., Jardine, B., & Hall, N. (2023). Globalizing minority persecution: China’s transnational repression of the Uyghurs. Globalizations, 20(4), 564–580. https://doi.org/10.1080/14747731.2022.2135944
Lidén, K. (2009). Building peace between global and local politics: The cosmopolitical ethics of liberal peacebuilding. International Peacekeeping, 16(5), 616–634. https://doi.org/10.1080/13533310903303255
MacLean, D. A. (1943). Global ethics and global peace. The Review of Politics, 5(4), 517–523. https://doi.org/10.1017/S0034670500002643
Mamat, A., Basir@Ahmad, A., Yabi, S., & Othman, F. M. (2020). The concept of inter-racial relationship from al-ta’arruf perspective. International Journal of Academic Research in Business and Social Sciences, 10(12), 15–25. https://hrmars.com/index.php/IJARBSS/article/view/8211/The-Concept-of-Inter-Racial-Relationship-from-Al-Taarruf-Perspective
Marsella, A. J. (2009). Diversity in a Global Era: The context and consequences of differences. Counselling Psychology Quarterly, 22(1), 119–135. https://doi.org/10.1080/09515070902781535
Masood, M., Xiang, M., Skoric, M. M., & Ahmed, S. (2022). Trust in religious others: A three-way interaction model of religious bias, informational use of digital media, and education. International Journal of Communication, 16, Article 0. https://ijoc.org/index.php/ijoc/article/view/18636
McWhinney, E. (2007). International law making in times of competing ideologies or clashing civilizations: Peaceful coexistence and Soviet-Western legal dialogue in the Cold War era. Canadian Yearbook of International Law/Annuaire Canadien de Droit International, 44, 421–436. https://doi.org/10.1017/S0069005800009073
Melé, D., & Sánchez-Runde, C. (2013). Cultural diversity and universal ethics in a global world. Journal of Business Ethics, 116(4), 681–687. https://doi.org/10.1007/s10551-013-1814-z
Mīghūlīfskī, A. S. (2009). Asrār al-Ālihah wa al-diyānāt [Secrets of Gods and religions] (Ḥassān Mikha’īl Isḥaq, Trans.; Fourth edition). Dar ‘Alā’ al-Dīn li-al-Nashr wa al-Tawzī‘ wa al-Tarjamah.
Mohajan, H. K. (2018). History of Rakhine State and the origin of the Rohingya Muslims. IKAT : The Indonesian Journal of Southeast Asian Studies, 2(1), 19–46. https://doi.org/10.22146/ikat.v2i1.37391
Norenzayan, A. (2016). Theodiversity. Annual Review of Psychology, 67(1), 465–488. https://doi.org/10.1146/annurev-psych-122414-033426
Oumlil, A. (1993). Fī shar‘iyyat al-ikhtilāf [On the legitimacy of difference] (Second edition). Dār al-Ṭalī‘ah li-al-Ṭibā‘ah wa-al-Nashr.
Pope Paul VI. (1965). Nostra Aetate: Declaration on the relation of the Church to non-Christian religions. https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651028_nostra-aetate_en.html
Rane, H. (2022). Interfaith actor reception of Islamic covenants: How ‘new’ religious knowledge influences views on interreligious relations in Islam. Religions, 13(9), 873. https://doi.org/10.3390/rel13090873
Sayigh, Y. (1987). The politics of Palestinian exile. Third World Quarterly, 9(1), 28–66. https://doi.org/10.1080/01436598708419961
Shavit, U. (2010). Is shura a Muslim form of democracy? Roots and systemization of a polemic. Middle Eastern Studies, 46(3), 349–374. https://doi.org/10.1080/00263200902917085
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