هذه أفعالهم وأقوالهم، وهي متوافقة فيما بينها، ومع ذلك فإن المغرورين وبعض المسلمين السُّذَّج يصرّون على الحوار وينكرون الصراع والمواجهة بين الحضارات. ويُصرّ بعض هذه الأمة على الحوار بين الأديان، ويخصّون النصرانية بهذا الحوار، فيبحثون عن نقاط التقاء بين الإسلام والنصرانية، كمحاربة الإلحاد، ناسين أو متناسين أن الكفر ملّةٌ واحدة.

These are their actions and sayings and they are both in harmony, yet the deluded, and some naïve Muslims, insist upon dialogue and deny the clash and struggle between civilisations. Some of this Ummah persist upon dialogue between religions, specifying Christianity with this dialogue, thus look for points of reunion between Islam and Christianity such as fighting against atheism, forgetting or pretending to forget that kufr is one creed:

لَكُمْ دِينُكُمْ وَلِيَ دِينِ [التفسير: سورة الكافرون: ٦] لأنّ الله سبحانه خاطب الكافرين بصيغة الجمع فقال:

"To you is your deen" [TMQ Al-Kafirun: 6] for Allah subhanahu addressed the disbelievers with the language of plurality and said:

قُلْ يَا أَيُّهَا الْكَافِرُونَ ۝ [التفسير الميسر: الكافرون: 1] ثُمَّ ذَكَرَ الدِّينَ بِصِيغَةِ الْمُفْرَدِ فَقَالَ:

"Say: O you disbelievers." [TMQ Al-Kafirun: 1] Then He mentioned the deen in singular form and said:

"لَكُمْ دِينُكُمْ وَلِيَ دِينِ" [سورة الكافرون: 6]. أو كاللقاءات التي تُعقد لحل القضية الفلسطينية. ومع ذلك، من الذي أنشأ الدولة اليهودية وحماها وأعانها بالمال والسلاح والدعم، غير الدول الكافرة القائمة على الحضارة الرأسمالية؟! إن المخدوعين عليهم واجب يؤدونه، لأنهم عملاء فكريون. أما المغفَّلون، فهم يلهون ويشتغلون بشيء لا طائل تحته، ويشاركون في خداع الجماهير. يدخلون في اللقاءات والحوارات والجلسات التي يدعو إليها اليهود والنصارى. وهي دعوات مشبوهة، يقصد داعوها أن يفصلونا عن ديننا، وأن يخلطوا الحق بالباطل، دون أن يدخروا جهدًا في سبيل ذلك: "وَلَن تَرْضَىٰ عَنكَ الْيَهُودُ وَلَا النَّصَارَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمْ ۗ قُلْ" [سورة البقرة: 120].

"To you is your deen" [TMQ Al-Kafirun: 6]. Or like meetings to solve the Palestinian problem. Yet who created the Jewish state, protected it and assisted it with money, weapons and support, other than the kafir states founded upon the Capitalist civilisation?! The deluded have a duty to discharge, because they are intellectual agents. As for the naïve, they are joking and occupy themselves with something futile, and they share in deluding the masses. They enter into meetings, dialogues and sessions invited by Jews and Christians. They are dubious calls, whose callers intend to detach us from our deen, and mix the truth with falsehood, without sparing any effort for that: "Never will the Jews and Christians be pleased with you until you follow their creed. Say:

إِنَّ هُدَى اللهِ هُوَ الْهُدَى، وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُمْ بَعْدَ الَّذِي جَاءَكَ مِنَ الْعِلْمِ مَا لَكَ مِنَ اللهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ [سورة البقرة: 120]

'Verily the guidance of Allah is the (only) guidance.' And if you were to follow their desires after what came to you of knowledge, then you would have against Allah no protector or helper" [TMQ Al-Baqarah: 120].

و

(And):

﴿وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ﴾ [القلم: 9] أي يميلون إليهم. وهذه الآية، وإن نزلت في مشركي مكة، فإنها تنطبق على كل كافر ومشرك. والآيات القطعية الدلالة، وإجماع الصحابة، وما تعلمه الأمة الإسلامية، تدل على أن أهل الكتاب كفار؛ ولذلك لا يجوز المداهنة معهم ولا الميل إليهم. بل يجب بيان بطلان دينهم وكفرهم وكذبهم، ودعوتهم إلى الدخول في الدين الحق، دين الإسلام. وبعد إقامة دولة الخلافة يُدعون إلى الإسلام، فإن رفضوا...

"They wish that you compromise (with them) so that they compromise (with you)" [TMQ Al-Qalam: 9] i.e. incline to them. This ayah, even though it was revealed about the Makkan polytheists, however it applies upon every disbeliever (kafir) and polytheist (mushrik). The definite aayaat prove, and the Sahabah have had a consensus (ijmaa), and the Islamic Ummah knows, that the People of the Book are disbelievers; hence it is not possible to compromise with them and or incline towards them. Rather, it is obligatory to demonstrate the fallacy of their deen, their disbelief and lies, and invite them to enter the true deen, the deen of Islam. After establishing the Khilafah State, they are invited to Islam; if they reject,

ثُمَّ الجِزْيَةُ، فَإِنْ أَبَوْا فَالسَّيْفُ. وَمِنَ التَّدْلِيسِ الِاسْتِدْلَالُ بِقَوْلِهِ ﷺ

then the Jizyah, and if they reject, then the sword. It is deception to deduce with His (PBUH) saying:

﴿وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ﴾ [القرآن الكريم، سورة العنكبوت: 46] وأمسك عن ذكر خاتمة الآية: ﴿إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ وَقُولُوا﴾

"Argue not with the People of the Book except with that which is better" [TMQ Al-Ankabut: 46] and remain silent about the ayah's conclusion: "except those who do wrong among them. And say:

"قُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ وَإِلَٰهُنَا وَإِلَٰهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ" [القرآن الكريم، سورة العنكبوت: 46]. فالذين ظلموا منهم مستثنَون من الجدال بالتي هي أحسن؛ وهم الذين يقاتلون ولا يؤدّون الجزية، فالمطلوب هو الغلبة عليهم لا مجادلتهم.

'We believe in that which was revealed to us and revealed to you, our God and your God is one, and we submit (in Islam) to Him" [TMQ Al-Ankabut: 46]. So those who among them made wrong are excluded from the arguing with that which is better; they are the one who fight and do not pay the jizyah, so what is required is the triumph over them and not arguing with them.

ومن الخطأ أيضاً أن يُستدل بقوله ﷺ:

It is also erroneous to deduce His (PBUH) saying:

"وَقُلْ لِلَّذِينَ لَا يُؤْمِنُونَ اعْمَلُوا عَلَىٰ مَكَانَتِكُمْ إِنَّا عَامِلُونَ ۝ وَانْتَظِرُوا إِنَّا مُنْتَظِرُونَ" {هود: 121-122} على أنه "تعايش سلمي بيننا وبينهم". هذا الأمر يدل على التخويف والتهديد. بل إننا مأمورون، فوق التخويف والتهديد، بقتالهم حتى يُسلموا أو يؤدوا الجزية كما سيأتي. فأين التعايش السلمي؟! أما الاستدلال بقوله ﷺ

"And say to those who do not believe: 'Act according to your ability, situation and way. We are acting (likewise). And wait! We (too) are waiting" [TMQ Hud: 121- 2] as 'peaceful co-existence between us and them'. This command indicates intimidation and threat. Rather, we are commanded, beyond intimidating and threatening them, to fight them until they embrace Islam or pay the jizyah as will follow. So where is the peaceful co- existence?! As for the deduction with His (PBUH) saying:

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئِينَ وَالنَّصَارَىٰ وَالْمَجُوسَ وَالَّذِينَ أَشْرَكُوا إِنَّ اللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ [سورة الحج: 17] فِي تَرْكِ "الِاخْتِلَافِ فِي الِاعْتِقَادِ وَالسُّلُوكِ بَيْنَنَا وَبَيْنَهُمْ إِلَى اللَّهِ يَحْكُمُ بَيْنَنَا يَوْمَ الْقِيَامَةِ". فَإِنْ كَانَ هَذَا يَعْنِي عَدَمَ إِكْرَاهِهِمْ عَلَى الدُّخُولِ فِي الْإِسْلَامِ فَهُوَ صَحِيحٌ، وَإِنْ كَانَ يَعْنِي أَنَّ اللَّهَ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فَهُوَ صَحِيحٌ أَيْضًا. وَإِنْ كَانَ يَعْنِي عَدَمَ دَعْوَتِهِمْ إِلَى دِينِ الْحَقِّ فَهُوَ بَاطِلٌ، لِأَنَّنَا مَأْمُورُونَ بِتَبْلِيغِ الدَّعْوَةِ إِلَيْهِمْ حَتَّى يُسْلِمُوا أَوْ يُعْطُوا الْجِزْيَةَ أَوْ يُقَاتَلُوا. وَإِنْ كَانَ يَعْنِي عَدَمَ قِتَالِهِمْ فَهَذَا أَيْضًا خَطَأٌ، لِأَنَّ الْقِتَالَ الْهُجُومِيَّ (قِتَالَ الطَّلَبِ) فَرْضٌ كَمَا سَيَأْتِي.

"Verily those who believe and the Jews and Sabians and Christians and Zoroastrians, and those who associate (with Allah), verily Allah will judge between them on the Day of Resurrection. Verily Allah is witness over all things" [TMQ Al-Hajj: 17] for leaving "the differences in beliefs and conduct between us and them to Allah to judge between us on the Day of Resurrection." If this means not compelling them to enter Islam, then it is correct. If it means that Allah will judge between them on the Day of Resurrection, then that is also correct. If it means not inviting them to the deen of truth, it is false, because we are commanded to carry the da'wah to them until they embrace Islam or pay jizyah or they are fought. If it means not fighting them, this is also wrong, because the offensive war (qital ut- talab) is fard as will follow.

وأما الاستدلال بقوله سبحانه وتعالى:

As for deducing from His (SWTH) saying:

لا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَارِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ [سورة الممتحنة: 8]، وذلك على البِرِّ والعدلِ وإحسانِ المعاملة مع هؤلاء. ويُقال: إن المقصود بهذه الآية الذين آمنوا بمكة ولم يهاجروا، فالاستدلال بها خارجٌ عن محل البحث. أما إن كان المقصود كلَّ فردٍ من أهل الأديان (الأخرى)، فالاستدلال صحيح بالنسبة إلى الذين لم يقاتلونا ولم يُخرجونا من ديارنا. وبالتأكيد لا يشمل هذا الذين يقاتلون مسلمي فلسطين، ويُخرجونهم، ويُعينون على إخراجهم. ولا يشمل أيضًا كلَّ من يقاتل الأفغان الآن، ويُخرجهم، ويُعين على إخراجهم. وكذلك لا يشمل أي قومٍ يقاتلوننا في العراق منذ حرب الخليج الثانية، ولا يشمل الذين يقاتلوننا في كشمير والشيشان وأمثالهما.

"Allah does not prohibit you to deal kindly and justly with regard to those who did not fight you over the deen nor drove you from your houses. Verily Allah loves those are just" [TMQ Al-Mumtahinah: 8] upon kindness, justice and treating these people well. It is said that what is meant by this ayah is those who believed in Makkah and did not emigrate, so the deduction with it is outside the subject. If the meaning is every one of the people of (other) religions, the deduction is correct regarding those who did not fight us or drive us out from our houses. Definitely this does not include those who fight the Muslims of Palestine, expelling them and assisting in their expulsion. Also it does not include everyone who fights the Afghans now, expelling them and assisting in their expulsion. Likewise, it does not include any people fighting us in Iraq since the Second Gulf War, neither does it includes those fighting us in Kashmir, Chechnya and their like.

فإن استدلوا بقوله ﷺ

If they use as evidence His (PBUH) saying:

"وَإِن جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا" [التفسیر المیسر، الأنفال: ٦١] (أي: أن الإسلام دين السلم، وأن السلم هو الأصل)، فإن هذه الآية يجب أن تُفهم مع هذه الآية:

"And if they incline to peace, then you incline to it" [TMQ Al-Anfal: 61] (to say) that Islam is a deen of peace and that peace is the origin, then this ayah has to be understood together with this ayah:

"فَلَا تَهِنُوا وَتَدْعُوا إِلَى السَّلْمِ وَأَنْتُمُ الْأَعْلَوْنَ" [القرآن الكريم، سورة محمد: 35].

"Be not weak and call to peace while you have the upper hand" [TMQ Muhammad: 35].

فإذا كان المسلمون يعيشون بعزة وقوة وسلطان وجماعة، فلا صلح. ويُترك تقدير مصلحة الصلح أو عدمها إلى الخليفة، ولا اعتبار لتقدير أي أحد غيره إلا إذا فوّضه في ذلك. وإن احتجّوا بقوله ﷺ:

So if Muslims are living with dignity, strength, power and (as one) group (jama’ah), then no peace. The evaluation of the benefit, or otherwise, of peace is left to the Khaleefah, and there is no importance to the evaluation of anyone else unless he is delegated by him. If they use as evidence His (PBUH) saying:

"يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ" [سورة البقرة: 208] يُقال إنه يجب معرفة المخاطَبين بهذه الآية، ثم معرفة معنى "السلم". فـ"الذين آمنوا" قد يعني المسلمين المخاطَبين، وقد يعني المؤمنين بالأنبياء السابقين على محمد ﷺ، و"السلم" هنا قد يكون الإسلام، وقد يكون بمعنى الصلح (السلم). فإن كان المخاطَبون هم المؤمنون بمحمد ﷺ، فلا معنى لأن يقال لهم: "ادخلوا في السلم" أي في الصلح مع المؤمنين، لأنهم ليسوا محاربين، بل هم مؤمنون مثلهم؛ وإنما يُقال لهم: "ادخلوا في الإسلام كافة"، أي التزموا بجميع شريعته وأقيموا حدوده وأحكامه، دون أن تختاروا بعضها وتتركوا بعضها. وإن كان المخاطَبون هم المؤمنون بالأنبياء السابقين، فلا معنى لأن يُطلب منهم الدخول في الصلح؛ بل إن هذا المعنى غير موجود في القرآن. قال الطبري: "أما دعوتهم ابتداءً إلى الصلح فليس موجودًا في القرآن." فالمعنى إذن دعوتهم إلى الإسلام والدخول فيه. وهكذا، أيًّا كان المخاطَبون، فليس في الآية دعوة للمسلمين إلى الدخول في معاهدة صلح مع الكفار، أي المهادنة المتبادلة. فإن استدلّ بها أحد بقوله سبحانه:

"O you who believe, enter into submission (as-silm) completely and do not follow the footsteps of Satan. Verily he is an open enemy to you." [TMQ Al-Baqarah: 208] It is said that it is necessary to know those being addressed with this ayah then know the meaning of 'as-silm'. 'Those who believe' could mean the Muslims as being addressed, and it could be the believers in Prophets before Muhammad (PBUH), and 'as-silm' could here be Islam or it could mean peace (sulh). If those addressed are the believers in Muhammad (PBUH), there is no meaning in saying to them: 'Enter into peace with believers', because they are not warriors but are rather believers like them; it is only said to them: 'Enter completely into Islam, meaning the obeying of all His Shari'ah and establishing His limits and rules, without trying to choose some and leaving some.' If those addressed are the believers in the previous Prophets, there is no meaning in requesting them to enter into peace; rather this meaning does not exist in the Qur'an. At-Tabari said: "As for calling them initially to peace, this does not exist in the Qur'an." So the meaning is calling them to Islam and to enter therein. Thus whoever was the one addressed, there is no call therein for Muslims to enter into treaty of peace with disbelievers i.e. mutual peace (muwada'ah). And if they use as evidence His (SWTH) saying:

"وَإِنِ اعْتَزَلُوكُمْ فَلَمْ يُقَاتِلُوكُمْ وَأَلْقَوْا إِلَيْكُمُ السَّلَمَ فَمَا جَعَلَ اللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًا" [النساء: 90] (ومعناه) أنه يحرم على المسلمين أن يبدؤوا بالقتال ضد الكفار المسالمين الذين يعتزلون قتال المسلمين. ويقال إن هذه الآية تتعلق بالمنافقين الذين يوالون قومًا بينهم وبين المسلمين عهد، أي يتبعون حكمهم في المعاهدة (المُوادَعة). ويحتمل أن تعني الذين يخرجون معهم مكرهين لقتالنا ثم يعتزلون القتال، كالذين خرجوا يوم بدر مع المشركين؛ فلا سبيل لنا عليهم. فإن استدلوا بقوله سبحانه:

"And if they withdraw from you, fight not against you and offer you peace, then Allah (SWTH) has opened no way for you against them" [TMQ An-Nisa: 90] (to say) that it is haram for Muslims to initiate fighting against peaceful disbelievers who withdraw from fighting Muslims. It is said that this ayah relates to hypocrites who befriend and reach a people with whom we have a covenant i.e. they follow their rule in the treaty (muwada'ah). It might mean those who go out with them under compulsion to fight us and then they withdraw from the fighting, like those who came out on the day of Badr with the polytheists; then there is no way for us against them. If they use as evidence His (SWTh) saying:

قال تعالى: ﴿أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ﴾ [سورة الحج: 39]، أي أن الإذن بالقتال للمظلومين على من بدأهم بالقتال. ويقال إن الأمر بالقتال مطلق غير مقيّد بحال الظلم، وذلك لأن قوله: ﴿بِأَنَّهُمْ ظُلِمُوا﴾ ليس علةً شرعيةً للقتال، وإنما هو وصف واقعي. ذلك أن قريشاً كانت تؤذي المسلمين أشد الأذى ممن يأتون رسول الله ﷺ، فيُضربون ويُجرحون في رؤوسهم، فيشكون إليه، فيقول لهم ﷺ: «اصبروا، فإني لم أُؤمر بالقتال»، حتى هاجروا، فنزلت هذه الآية التي أمرهم الله فيها بالقتال بعد أن منعهم منه. قال الضحاك: «استأذن أصحاب رسول الله ﷺ في قتال الكفار حين آذوهم، فأنزل الله تعالى:

"Permission (to fight) is given to those who were fought, because they were oppressed. And verily Allah (SWTH) is Able to support them" [TMQ Al-Hajj: 39] (to say) that the permission to fight is for the oppressed against whoever initiated fighting against him. It is said that the command to fight is absolute (mutlaq) without restriction to the situation of oppression. This is because His saying: "because they were oppressed" is not a divine reason ('illah) for fighting, but rather a descriptive reality (wasf waqi'). This is because the Quraysh used to severely harm the Muslims who would come to Rasool Allah (PBUH), beaten and wounded in the head, complaining to him and he would say to them: "Be patient for I have not been commanded with fighting" until they emigrated. Then this ayah was revealed wherein Allah commanded them with fighting after He prevented them from it. Ad- Dhahak said: "The companions of the Messenger of Allah (SWTH) sought permission to fight the disbelievers when they harmed them, and Allah (SWTH) revealed:

﴿إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٍ كَفُورٍ﴾ [الحج: 38]. وَلَمَّا هَاجَرَ نَزَلَ قَوْلُهُ تَعَالَى:

'Verily Allah likes not any treacherous disbeliever" [TMQ Al-Hajj: 38]. When he emigrated, it was revealed:

"﴿أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا ۚ وَإِنَّ اللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ﴾ [سورۃ الحج: 39]." وبذلك نزلت الآية لرفع الحظر عن المسلمين في دفع الضرر عنهم. فهي واقعةٌ مخصوصةٌ، وإن كانت تفيد الأمر بالقتال بطريق دلالة الإشارة. فالآية لا تبيّن مشروعية القتال في سبيل الله، وإنما مشروعية القتال لدفع الضرر. وعليه فلا تعارض بين هذه الآية وآيات سورة التوبة. وفضلاً عن ذلك، فإن آيات سورة التوبة نزلت متأخرةً، فلا يوجد نسخٌ ولا تخصيصٌ ولا تقييدٌ لها.

'Permission (to fight) is given to those who were fought because they were oppressed. And verily Allah (SWTH) is Able to support them' [TMQ Al-Hajj: 39]." Thus the ayah was revealed to lift the ban from Muslims in repelling harm from them. So it is a specific situation, even if it avails the command to fight via the indicated meaning (dalalat al-ishara). So the ayah does not explain the legitimacy of fighting in the way of Allah, but the legitimacy of fighting to repel harm. Thus there is no contradiction between this ayah and the aayaat of At-Taubah. Moreover, the aayaat of At-Taubah were revealed later, so there is no abrogation, specification or restriction (to them).

إِنْ استدلّوا بحديثِ ابنِ أبي أوفى المتّفَقِ عليه: قال رسولُ اللهِ ﷺ:

If they deduce with the hadith of ibn Abi Awfa that is agreed upon: The Messenger of Allah (PBUH) said:

"يَا أَيُّهَا النَّاسُ، لَا تَتَمَنَّوْا لِقَاءَ الْعَدُوِّ وَاسْأَلُوا اللَّهَ الْعَافِيَةَ، فَإِذَا لَقِيتُمُوهُمْ فَاصْبِرُوا، وَاعْلَمُوا أَنَّ الْجَنَّةَ تَحْتَ ظِلَالِ السُّيُوفِ." هذا الحديث لا علاقة له بالسلام المتبادل، إذ إن فيه نهيًا عن تمني لقاء العدو، لا نهيًا عن قتالهم ولا أمرًا بمصالحتهم. وقد قال العلماء إن هذا النهي لِما في تمني لقاء العدو من الإعجاب بالنفس؛ فهو استنباط خارج عن سياقه. وثمة محاولات أخرى للاستنباط لا تستحق الرد، بل لا تستحق الذكر أصلًا، غير أننا نذكرها لنبيّن أن بعض هؤلاء لا يتورعون عن جمع الأدلة بأي وجه كان، إذ همّهم الأكبر إثبات أن الإسلام دين سلام لا دين نضال وصراع وجهاد، بل هو عندهم دين أمن وسلام وتسامح. ومن ذلك ما يزعمون أنه دليل في هذا الباب قوله سبحانه وتعالى:

"O people, do not wish to meet the enemy and ask Allah for well- being. And if you meet them, be patient and know that Paradise is under the shadow of swords." This hadith has no relation with mutual peace, since what is therein is prohibition from wishing to meet them not prohibition from fighting them or the command for making peace with them. The scholars have said this prohibition is due to what there is in wishing to meet the enemy of pride ('ijab); so it is a deduction out of context. There are other attempts of deduction that do not deserve rebuttal, nay they do not (even) deserve mention. However we mention them to prove that some of these people do not refrain from gathering the evidences in any way. Their main concern is to prove Islam is a deen of peace and not a deen of struggle, conflict and jihad. Rather, in their view it is rather a deen of security, peace and tolerance. Some of what they claim to be evidence in the subject is His (SWTH) saying:

"وَآمَنَهُم مِّنْ خَوْفٍ" [تفسیر سورۃ قریش: 4] اور اللہ تعالیٰ کا فرمان:

"And made them safe from fear" [TMQ Quraish: 4] and His (SWTH) saying:

"…حَرَمًا آمِنًا" [التوبة؟ لا — سورة العنكبوت: 67] وقوله سبحانه وتعالى:

"…a secure sanctuary" [TMQ Al-Ankabut: 67] and His (SWTH) saying:

وَهٰذَا الْبَلَدِ الْأَمِينِ [التين: 3]، وَقَوْلِهِ سُبْحَانَهُ وَتَعَالَىٰ:

"And by this city of security" [TMQ At-Tin: 3] and His (SWTH) saying:

"وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْنًا" [سورۃ النور: 55]. وقولُه ﷺ:

"And We will exchange for them security after their fear" [TMQ An-Nur: 55]. And his saying (PBUH):

"مَنْ أَصْبَحَ مِنْكُمْ آمِنًا فِي سِرْبِهِ" ... وَهَذَا وَاللَّهِ اسْتِهْزَاءٌ بِالشَّرْعِ وَبِعُقُولِ النَّاسِ!

"Whoever of you awakes safe in his flock (sirb)." This, indeed, is scorning of the Shar'a and the minds of people!