Waɗannan su ne ayyukansu da maganganunsu, kuma dukkansu suna cikin jituwa, amma waɗanda suka ɓata, da wasu Musulmi marasa hankali, suna dagewa a kan tattaunawa, suna kuma musanta rikici da gwagwarmaya tsakanin wayewar kai. Wasu daga cikin wannan Al'umma suna ci gaba da dagewa a kan tattaunawa tsakanin addinai, suna keɓance Kiristanci da wannan tattaunawa, don haka suna neman maki na haɗuwa tsakanin Musulunci da Kiristanci, kamar yaƙar rashin imani, suna mantawa ko kuma suna kamar sun manta cewa kafirci akida ɗaya ce.

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:

"Addininku naku, kuma addinina nawa" [TMQ Al-Kafirun: 6] domin Allah subhanahu ya yi wa kafiran magana da harshen jam'i, ya ce:

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

"Ka ce: Ya ku kafirai." [TMQ Al-Kafirun: 1] Sa'an nan Ya ambaci addini a cikin sigar guda ɗaya, ya ce:

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

"Ga ku addininku, kuma ga ni addinina" [TMQ Al-Kafirun: 6]. Ko kuma kamar tarurruka don warware matsalar Falasdinu. Amma wane ne ya kafa kasar Yahudawa, ya kare ta, ya kuma taimaka mata da kudi, makamai da goyon baya, sai kasashen kafirai da aka kafa bisa wayewar Jari-hujja?! Wadanda aka ruddar suna da wajibi da za su cika, domin su masu aiki ne da hankali. Amma masu sauki suna wasa ne kuma suna shagaltuwa da abin da ba shi da amfani, kuma suna tare da ruddar da talakawa. Suna shiga tarurruka, tattaunawa da zama da Yahudawa da Kiristoci suka gayyata. Kira ne masu shakka, wadanda masu kiran suna nufin su raba mu da addininmu, su kuma gauraya gaskiya da karya, ba tare da sun bar wani kokari a kan haka ba: "Yahudawa da Kiristoci ba za su taba yarda da kai ba sai ka bi akidarsu. Ka ce:

"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:

"Lalle shiryarwar Allah ita ce shiryarwa (ta gaskiya)." Kuma idan ka bi son zuciyarsu bayan abin da ya zo maka na ilimi, to ba za ka sami wani majiɓinci ko mataimaki daga Allah ba." [TMQ Al-Baqarah: 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].

Da, kuma

(And):

"Suna son ku yi sulhu da su, don su ma su yi sulhu da ku" [TMQ Al-Qalam: 9], wato su karkata zuwa gare su. Ko da yake wannan aya an saukar da ita ne a kan mushrikan Makka, amma tana shafar kowane kafiri da kowane mushriki. Ayoyi tabbatattu da sahabbai suka yi ijma'i a kansu, da kuma al'ummar Musulunci suka sani, sun tabbatar da cewa Ahlul Kitab kafirai ne; saboda haka ba zai yiwu a yi sulhu da su ko karkata zuwa gare su ba. Maimakon haka, wajibi ne a bayyana rashin gaskiyar addininsu, kafircinsu da karyarsu, a kuma kira su zuwa shiga addini na gaskiya, wato addinin Musulunci. Bayan an kafa Daular Khilafa, ana kiran su zuwa Musulunci; idan suka ki karɓa,

"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,

Sannan jizyah, idan kuma suka ƙi, to sai takobi. Yin amfani da maganar Annabi ﷺ wajen yin hujja da ita, cewa: "...", yaudara ce. Wait, I need to correct that: the original does not quote the Prophet's words in full. Faithful translation: Sannan jizyah, idan kuma suka ƙi, to sai takobi. Yin hujja da maganarsa ﷺ wajen wannan ƙarshe yaudara ne.

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

"Kada ku yi jayayya da Ahlul Kitab sai dai da abin da yake mafi kyau" [TMQ Al-Ankabut: 46], kuma ku yi shiru game da ƙarshen ayar: "sai dai waɗanda suka yi zalunci daga cikinsu. Kuma ku ce:

"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:

"Mun yi imani da abin da aka saukar mana da abin da aka saukar muku, Ubangijinmu da Ubangijinku guda ɗaya ne, kuma mu miƙa wuya (cikin Musulunci) gare Shi" [TMQ Al-Ankabut: 46]. Saboda haka, waɗanda suka yi zalunci daga cikinsu an keɓe su daga muhawara da abin da ya fi kyau; su ne waɗanda suke yaƙi kuma ba sa biyan jizyah, don haka abin da ake buƙata shi ne nasara a kansu, ba muhawara da su ba.

'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.

Har ila yau, kuskure ne a fitar da hukunci daga maganarsa ﷺ cewa:

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

"Kuma ka ce wa waɗanda ba su yi imani ba: 'Ku yi aiki bisa ga iyawarku, halinku da hanyarku. Mu ma muna aiki (haka). Ku jira! Mu ma muna jira'" [TMQ Hud: 121-122] a matsayin 'zaman lafiya tare tsakaninmu da su'. Wannan umarni yana nuna tsoratarwa da barazana. Maimakon haka, an umarce mu, fiye da tsoratarwa da barazana gare su, da yaƙe su har sai sun karɓi Musulunci ko su biya jizya kamar yadda za a bayyana. To ina zaman lafiya tare yake?! Dangane da shaidar da ke cikin faɗarsa (SWT)

"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:

"Lalle waɗanda suka yi imani da Yahudawa da Sabiyawa da Nasara da Majusawa, da waɗanda suka yi shirka, lalle Allah zai yi hukunci a tsakaninsu a Ranar Alƙiyama. Lalle Allah shaida ne a kan kowane abu" [TMQ Al-Hajj: 17] don barin "bambance-bambancen akida da ɗabi'a a tsakaninmu da su ga Allah ya yi hukunci a tsakaninmu a Ranar Alƙiyama." Idan wannan na nufin rashin tilasta musu shiga Musulunci, to daidai ne. Idan kuma na nufin Allah zai yi hukunci a tsakaninsu a Ranar Alƙiyama, shi ma daidai ne. Idan na nufin rashin kiran su zuwa addinin gaskiya, to ba daidai ba ne, domin an umurce mu da isar da da'wah zuwa gare su har sai sun karɓi Musulunci ko su biya jizya ko a yaƙe su. Idan kuma na nufin rashin yaƙe su, wannan ma kuskure ne, domin yaƙin kai hari (qital ut-talab) wajibi ne kamar yadda za a bayyana daga baya.

"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.

Dangane da yin istidlali daga faɗinsa (SWT):

As for deducing from His (SWTH) saying:

Allah لا يَنْهَاكُمُ ... 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 who are just — {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] — ... Here is the translation: Allah ba ya hana ku yin mu'amala cikin alheri da adalci ga wadanda ba su yake ku saboda addini ba, ba kuma su fitar da ku daga gidajenku ba. Lallai Allah yana son masu adalci. An fassara kalmar "Allah" a cikin aya kamar yadda take, kuma ana rubuta ﷺ ne kawai ga Annabi Muhammadﷺ. Ga sauran fassarar: Ana cewa abin da ake nufi da wannan aya shi ne wadanda suka yi imani a Makka kuma ba su yi hijira ba, saboda haka hujjar da aka kafa da ita tana waje da batun. Idan ma'anar ita ce kowane mutum na sauran addinai, to hujjar daidai ce game da wadanda ba su yake mu ba ko ba su fitar da mu daga gidajenmu ba. Tabbas wannan bai hada da wadanda suke yakar Musulmin Falasdinu, suna kore su, suna kuma taimakawa wajen korar su ba. Haka kuma bai hada da duk wanda yanzu yake yakar 'yan Afganistan, yana kore su, yana taimakawa wajen korar su ba. Hakazalika, bai hada da duk wasu mutanen da suke yakar mu a Iraki tun Yakin Gulf na Biyu ba, ba kuma ya hada da wadanda suke yakar mu a Kashmir, Chechnya da makamantansu ba.

"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.

Idan suka yi amfani da fadinsa (SWT)... Note: the honorific here is "PBUH" which stands for the Prophet Muhammad's honorific, so it should be ﷺ. Idan sun yi amfani da fadin Annabi ﷺ:

If they use as evidence His (PBUH) saying:

"Kuma idan sun karkata zuwa ga zaman lafiya, to kai ma ka karkata zuwa gare shi" [TMQ Al-Anfal: 61] (ana nufin) cewa Musulunci addini ne na zaman lafiya, kuma zaman lafiya shi ne asali, to wannan aya dole ne a fahimce ta tare da wannan aya:

"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:

"Kada ku yi rauni, kuma kada ku yi kira zuwa ga sulhu alhali ku ne masu rinjaye" [TMQ Muhammad: 35].

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

Idan Musulmai suna rayuwa cikin mutunci, ƙarfi, iko da kasancewa a matsayin ƙungiya guda (jama'ah), to babu zaman lafiya. Shawarar amfanin zaman lafiya, ko rashin amfaninsa, tana hannun Khaleefah, kuma babu wata muhimmanci ga ra'ayin kowa face idan shi ne ya wakilta shi. Idan kuma suka yi amfani da maganar Annabi ﷺ a matsayin hujja:

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:

"Ya ku waɗanda suka yi imani, ku shiga cikin Musulunci gaba ɗaya, kuma kada ku bi tafarkin Shaiɗan. Lallai shi maƙiyi ne bayyananne a gare ku." [TMQ Al-Baqarah: 208] An ce wajibi ne a san waɗanda aka yi wa wannan aya magana, sannan a san ma'anar 'as-silm'. 'Waɗanda suka yi imani' na iya nufin Musulmi waɗanda ake yi wa magana, kuma yana iya nufin masu imani da Annabawan da suka gabaci Muhammad ﷺ, kuma 'as-silm' a nan na iya nufin Musulunci ko kuma nufin zaman lafiya (sulh). Idan waɗanda ake yi wa magana su ne masu imani da Muhammad ﷺ, to babu ma'ana a ce musu: 'Ku shiga zaman lafiya da masu imani', domin su ba mayaƙa ba ne, illa masu imani kamarsu; ana ce musu ne kawai: 'Ku shiga Musulunci gaba ɗaya, ma'ana ku bi dukkan Shari'arsa, ku kafa iyakokinsa da dokokinsa, ba tare da ƙoƙarin zaɓar wasu ku bar wasu ba.' Idan kuwa waɗanda ake yi wa magana su ne masu imani da Annabawan baya, to babu ma'ana a nemi su shiga zaman lafiya; a zahiri wannan ma'anar ba ta wanzu a cikin Alƙur'ani. At-Tabari ya ce: "Amma kiran su da farko zuwa zaman lafiya, wannan ba ya wanzuwa a cikin Alƙur'ani." Don haka ma'anar ita ce kiran su zuwa Musulunci da shiga cikinsa. Ta haka, duk wanda aka yi wa magana, babu kiran da ke cikinta ga Musulmi su shiga yarjejeniyar zaman lafiya da kafirai, watau zaman lafiya na juna (muwada'ah). Idan kuma suka yi amfani da faɗin Allah (SWT):

"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:

"Idan kuwa suka janye maka, ba su yaƙe ka ba, suka miƙa maka sulhu, to Allah (SWTH) bai sanya maka wata hanya a kansu ba." [TMQ An-Nisa: 90] (Ma'anar wannan ita ce) cewa haramun ne ga Musulmi su fara yaƙi da kafirai masu zaman lafiya waɗanda suka janye daga yaƙar Musulmi. An ce wannan aya tana magana ne a kan munafukai waɗanda suke abota da wasu mutane waɗanda muke tare da su da yarjejeniya, watau suna bin dokarsu a cikin yarjejeniyar muwada'ah. Hakanan yana iya nufin waɗanda suke fita tare da su saboda tilastawa don yaƙar mu, sannan suka janye daga yaƙin, kamar waɗanda suka fito a ranar Badar tare da mushrikai; to babu wata hanya a gare mu a kansu. Idan kuma suka yi amfani da maganarSa (SWTH) a matsayin hujja:

"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:

"Izini (yaƙi) an ba wa waɗanda aka yi wa yaƙi, saboda an zalunce su. Kuma lalle Allah (SWTH) Mai iko ne a kan taimakon su" [TMQ Al-Hajj: 39] (ana nufin) cewa izinin yin yaƙi na waɗanda aka zalunta ne, a kan duk wanda ya fara yaƙi da shi. An ce umarnin yaƙi yana nan a bisa ƙa'ida (mutlaq) ba tare da an takaita shi da yanayin zalunci ba. Wannan saboda faɗinsa: "saboda an zalunce su" ba dalili ne na shari'a ('illah) na yaƙi ba, sai dai gaskiya ce ta siffa (wasf waqi'). Wannan kuwa saboda Quraishawa suna cutar da Musulmai sosai, waɗanda suke zuwa wurin Rasulullah ﷺ, ana dukansu da raunata kansu, suna kai kuka gare shi, sai ya ce musu: "Ku yi haƙuri, domin ba a umarce ni da yaƙi ba," har suka yi hijira. Sai aka saukar da wannan aya, inda Allah ya umarce su da yaƙi bayan da ya hana su. Ad-Dahhak ya ce: "Sahabban Manzon Allah (SWTH) sun nemi izinin yin yaƙi da kafirai a lokacin da suke cutar da su, sai Allah (SWTH) ya saukar da:"

"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:

"Lalle Allah ba ya son duk wani maha'inci mai kafirci" [TMQ Al-Hajj: 38]. Sa'ad da ya yi hijira, sai aka saukar da:

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

'Izni (na yaƙi) an ba wa waɗanda aka yi wa yaƙi saboda an zalunce su. Kuma lalle Allah (SWTH) Mai iko ne na taimakon su' [TMQ Al-Hajj: 39]." Don haka aayar ta sauka ne domin ɗage hani ga Musulmi na kare cutarwa daga kansu. Saboda haka lamari ne na musamman, ko da yake yana fahimtar umarnin yaƙi ta hanyar ma'anar ishara (dalalat al-isharah). Don haka aayar ba ta bayyana halaccin yaƙi a hanyar Allah ba, sai dai halaccin yaƙi domin kawar da cutarwa. Saboda haka babu saɓani tsakanin wannan aaya da aayoyin Suratut-Taubah. Haka kuma, aayoyin Suratut-Taubah sun sauka daga baya, don haka babu nassakhi, takhsisi ko takyidi (a kansu).

'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).

Idan sun yi dalili da hadisin Ibn Abi Aufa wanda aka yarda da shi: Manzon Allah ﷺ ya ce:

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

"Ya ku mutane, kada ku yi burin haduwa da abokin gaba, ku roki Allah lafiya. Idan kuma kun haɗu da su, ku yi haƙuri, ku sani cewa Aljanna tana ƙarƙashin inuwar takubba." Wannan hadisi ba shi da alaƙa da zaman lafiya tsakanin juna, domin abin da ke cikinsa hani ne daga yin burin haduwa da su, ba hani daga yaƙe su ko umarni na yin sulhu da su ba. Malamai sun ce wannan hani yana da alaƙa da abin da ke cikin burin haduwa da abokin gaba na girman kai ('ijab); don haka wannan karkatar da nassi ce daga mahallinsa. Akwai wasu yunƙurin karkatarwa waɗanda ba su cancanci raddi ba, ma'ana ba su cancanci ma a ambaci su ba. Amma muna ambatar su ne don tabbatar da cewa wasu daga cikin waɗannan mutane ba sa kaucewa tara hujjoji ta kowace hanya. Babban abin da suke damuwa da shi shi ne tabbatar da cewa Musulunci addini ne na zaman lafiya, ba addini na gwagwarmaya, rikici da jihadi ba. A ganinsu, addini ne na tsaro, zaman lafiya da haƙuri. Daga cikin abin da suke ɗauka a matsayin hujja a wannan batu akwai faɗinSa (SWT):

"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:

"Kuma ya sa su amintattu daga tsoro" [TMQ Quraish: 4] da kuma faɗinsa (SWT):

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

"…wurin tsira mai aminci" [TMQ Al-Ankabut: 67] da faɗin Allah (SWTH):

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

"Kuma da wannan gari mai aminci" [TMQ At-Tin: 3] da kuma faɗinSa (SWTH):

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

"Kuma za Mu musanya musu tsaro bayan tsoronsu" [TMQ An-Nur: 55]. Kuma faɗinsa ﷺ:

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

"Duk wanda daga cikinku ya farka yana lafiya a cikin garkensa (sirb)." Hakika wannan, wulakanci ne ga Shari'a da hankulan mutane!

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