Why can’t we talk, but fight? (2)

andquotAnd if you are in doubt about what We have sent down upon Our Servant [Muhammad and claim that it is the work of a human being like Muhammad, who can neither read or write], then produce a surah the like thereof and call upon your witnesses other than Allah, if you should be truthfulandquot (Al-Baqarah 2:23 Yunus 10:38).
This surah makes an open call. The Quran not only has discursive, rhetorical and literary supremacy over all other texts but also is the highest narrative of analysis about existence, life, humanity and truth. To talk about an ayah or surah means bringing the Quranand’s claims up for discussion, but it does not mean doubting its truth. The Quran defies its opponents with a focus on truth it gives people this kind of freedom.
The reason is clear: andquotSay, andlsquoIf mankind and the jinn gathered in order to produce the like of this Quran, they could not produce the like of it, even if they were to each other assistantsand’. And We have certainly diversified for the people in this Qurand’an from every [kind] of example, but most of the people refused [anything] except disbeliefandquot (Al-Isra 17:88-89).
Truth is not afraid of falsehood, righteousness of erroneousness, good of evil or kindness of cruelty. Truth, righteousness, goodness and kindness will flourish in an environment of free, fair and mutual dialogue and discussion. Contrary to what Hegel or Marx argued, the purpose of dialectics is not to obtain a synthesis but to ensure that that truth, righteousness and kindness prevail over falsehood, erroneousness and cruelty. This is the reason opposites should be pitted against one another. For the best words to be found, all words should be freely spoken. The Quranand’s self-confidence is the main reason why it calls for debate, free discussion and understanding in a fair, free and dialectic manner. A good negotiation will provoke minds, stimulate the mind and lends support to the search for truth. If the Quran is self-confident, why shouldnand’t believers who believe the Quran is a divine revelation enjoy the same self-confidence? If the Quran makes such a call, why should believers be afraid? The Quran is the most important and highest-priority sacred value.
Even if we ban discussions, people will continue to ask questions. Believers are rightfully entitled to ask people to respect sacred values. However, the requirement of respecting sacred values does not preclude people from discussing their nature and why those values are sacred. The Quran urges us not to denigrate the sacred values of practitioners of other religions because such attacks would trigger the defamation of sacred values of Islam. It follows that if a debate is to be held either among Muslims or between Muslims and non-Muslims, this debate has to be strictly limited to an intellectual and moral encounter. This encounter has to be enriched with correct knowledge, profound understanding and broad insight as well as aesthetics. This is a direct duty for Muslims: andquotInvite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is bestandquot (Nahl 16:125).
Your Lord surely knows best who has gone astray from His way and He knows best who are the rightly guided. So why do Muslims fail to conduct discussions among themselves in compliance with the criteria set by Islam? Why do they breach those criteria? Why are they unable to argue with other andquotin a way that is bestandquot? Why do Muslims fail to develop their own narrative and instead adopt othersand’ narratives? Why do they adopt an aggressive attitude toward others? Why do Muslims fail to solve their social, economic, regional and political problems through dialogue and instead rush to take up arms and kill each other?