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