Lokacin da muke cewa tattaunawa ko karo, muna nufin Musulmai, addininsu da wayewarsu a gefe guda; da Kiristoci da addininsu, da masu Jari-hujja (Capitalists) da wayewarsu, a daya gefen. Wata dabara ce ta mugunta da shugabanni da masu ilimi na wayewar Jari-hujja suke yi, na raba tsakanin Musulunci da mabiyansa, watau tsakanin Musulunci da Musulmai. Don haka suke ikirarin cewa Musulunci yana da girma, amma Musulmai suna baya, kuma wasu daga cikinsu 'yan ta'adda ne. A ra'ayinsu, makaryata ne, domin idan Musulunci yana da girma a gare su da gaske, to da sun karbe shi. Duk da haka suna kokarin yaudarar wadanda ba su san komai ba daga cikin Musulmai, suna neman rage kiyayya a kansu idan sun kai hari ga al'ummar Musulmi, ko idan suka yi kokarin yada ra'ayoyin wayewarsu a tsakanin Musulmai. Sun san cewa akidar Musulunci tana nan a cikin zukatan Musulmai, kuma tana da karfi a yawancinsu. Don haka idan suka bayyana adawarsu ga Musulunci a fili, za su tada Musulmai su harzuka su. Saboda haka suke amfani da wadannan jimloli na yaudara a matsayin makami don sanyaya Musulmai zuciya da yaudarar su. Wasu Musulmai za su hadiye wannan tarko, su karbi tattaunawa bisa ma'anar da Kiristoci da Masu Jari-hujja suka gabatar, ko kuma wadanda masu ilimi wakilansu suka yada. Suna mai da hankali wajen bayyana wannan tattaunawa a kan abubuwa uku: Na farko, daidaito tsakanin addinai da wayewa a cikin tattaunawa, ba tare da daukaka ko fifita wani addini ko wayewa a kan wani ba. Na biyu, cewa iyakar tattaunawa ta takaita ne ga kawai sanin ra'ayoyin wani, ba tare da magance karyatawarsa ko warware ta ba. Na uku, kirkirar wata wayewa madadin ta hanyar neman abubuwan da suka hada addinai biyu da wayewa biyu.

When we say dialogue or clash, we mean Muslims, their deen and their civilisation on one side; and Christians and their religion and the Capitalists and their civilisation, on the other side. It is a malicious attempt that the leaders and intellectuals of the Capitalist civilisation differentiate between Islam and its followers i.e. between Islam and Muslims. So they claim that Islam is great but Muslims are backward and some of them are terrorists. They are liars in their view, for if Islam was really great in their view, then they would have embraced it. However they attempt to delude the naïve from amongst Muslims, attempting to reduce the rancour against them when they strike a Muslim people, or when they attempt to spread the concepts of their civilisation among Muslims. They know that the Islamic ‘aqeedah still remains in the souls of Muslims and it is strong in the majority of them. So if they openly declare their enmity to Islam, they will stir up Muslims and provoke them. Thus they use these deceptive sentences as a weapon to anaesthetise Muslims and to deceive them. Some Muslims would swallow this bait and accept dialogue by the meaning presented by Christians and Capitalists or promoted by their agent intellectuals. They concentrate in the definition of this dialogue upon three matters: The first is equality between religions and civilisations in the dialogue without superiority or preference of a religion or civilisation over another. The second is that the limit of the dialogue is restricted to mere knowledge of the other's opinions without addressing its refutation or invalidation. The third is creating an alternative civilisation through the method of arriving at the common denominators between the two religions and two civilisations.

Ma'anar tattaunawa a ra'ayinsu, kuma amfaninta kamar yadda suke ikirari, shi ne: "Hulɗa mai amfani tsakanin keɓantattun al'adu, don a samar da wayewa ta madadi mafi girma, wadda take kira da a karɓi ɗayan a kan tushe ɗaya." (Dr. Milad Hana a wata muhawarar al'adu da aka gudanar a Alkahira ranar Litinin, 2/4/2001). Haka kuma: "Duk lokacin da wayewa suka nemi abin da yake gama-gari tsakaninsu da abin da yake na ɗan Adam, sai su ci gaba, su bunƙasa; kuma zaman lafiya zai yaɗu" (Dr. Jafar Abdussalam, Sakataren Janar na Taron Jami'o'in Musulunci). Wani daga cikinsu ya kai ga cewa: "Musulunci addini ne na hulɗa da addini na ci gaba, ba kamar yadda ake faɗa ba cewa addini ne na duhu da addini na keɓewa. Akasin haka, zamanin zinariya na Musulunci da Musulmi shi ne lokacin da wayewar Musulunci ta yi hulɗa da sauran wayewar duniya, kuma lokacin da Musulunci ya yaɗu a duniya, ya karɓi gadon dukkan wayewar ɗan Adam ya kuma ba su daga gadonsa da wayewarsa. Wannan shi ne zamanin zinariya na Dawlar Musulunci." (Dr. Qasim Jafar ya yi magana a wata da'irar nazari kan 'Yakin Karni na Farko', a tashar Al-Jazeera, a ƙarƙashin taken: 'Shin fashewar Amurka ta zama dalili na tattaunawa ko rikicin wayewa?' a ranar 29/9/2001). Ya ce: "Ya wajaba a kanmu a matsayinmu na Larabawa da Musulmi mu nisanci wannan matsala… ya wajaba a kanmu mu mallaki isasshen kwarin gwiwa game da kanmu, da wayewarmu, da tarihinmu da gadonmu, har mu fito a duniya daga matsayin daidaito, ba matsayin mai bi ba (tabi')…" (Da'irar nazarin da aka ambata ta tashar Al-Jazeera). Wani kuma ya ce: "Wayewar Musulunci an gina ta ne a kan abin da yake gama-gari tsakanin wayewar duniya, don haka ta karɓi ɗayan kuma ta yi hulɗa da shi ta hanyar karɓa da bayarwa" (Amru Abdulkarim, masanin kimiyyar siyasa - IslamOnline.net). Wani mutum ya yi ƙoƙarin amfani da āyoyin Alƙur'ani mai girma a matsayin hujja ga tattaunawar wayewar kai (dialogue of civilisations), inda ya ce: "Littafinmu, Alƙur'ani mai daraja, yana jaddada hanyar tattaunawa da sauran mutane, tattaunawa da masu shirka (mushrikeen):

This is the meaning of dialogue in their view, and its benefit as they claim is: "Productive interaction between cultural peculiarities, to form an alternative superior civilisation, that invites to accept the other on the same footing" (Dr. Milad Hana in a cultural debate held in Cairo on Monday, 2/4/2001). And: "Every time civilisations seek to find what is common between them and what is human, they advance, flourish; and peace would spread" (Dr. Jafar Abdussalam, the Secretary-General of the Conference of Islamic Universities). One of them went to the extent of saying that: "Islam is a deen of interaction and a deen of development, and not like what is said that it is a deen of obscurity and a deen of isolation. On the contrary, the golden age of Islam and Muslims was when the Islamic civilisation interacted with other civilisations in the world, and when Islam spread in the world, took from and had a room for all the legacies and other human civilisations and gave them from its legacy and civilisation. This was the golden age of the Islamic State." (Dr. Qasim Jafar spoke, in a study circle on 'The First War of the Century', on Al-Jazeera channel, under the heading: 'Are the American explosions an incentive for dialogue or the clash of civilisations?' on 29/9/2001). He said: "It is upon us as Arabs and Muslims to abstain from this problem…it is upon us to possess sufficient confidence in ourselves, in our civilisation, and in our history and legacy, so as to burst forth in the world from the position of equality, and not the position of the follower (tabi')…" (The above-mentioned study circle of Al-Jazeera channel). Another said: "The Islamic civilisation was based upon the common denominator between world civilisations so it accepted the other and interacted with it in taking and giving (Amru Abdulkarim, a political scientist - IslamOnline.net). Another person attempted to use as evidence for the dialogue of civilisations the aayaat of the Noble Qur'an so he said: "And our Book, the Glorious Qur'an, emphasises upon the manner of dialogue with the others, dialogue with polytheists (mushrikeen):

"Idan wani daga cikin masu shirka ya nemi kariyarka, ka ba shi kariya har ya ji maganar Allah" [TMQ At-Tauba: 6], tattaunawa da kafirai (kafireen):

'If one of the polytheists seeks your protection, grant him protection until he hears the word of Allah' [TMQ At-Tauba: 6], dialogue with disbelievers (kafireen):

"Ka ce: Ya ku kafirai" [TMQ Al-Kafirun: 1], tattaunawa da addinan da ake da su a yanzu kuma na hukuma a duniya:

'Say: O you disbelievers' [TMQ Al-Kafirun: 1], dialogue with the current and official religions in the world:

"Ya ku Ahlin Littafi, ku zo zuwa ga kalma ɗaya madaidaiciya tsakanin mu da ku: cewa ba za mu bauta wa kowa ba face Allah, kuma ba za mu haɗa Shi da kowa ba, kuma wasu daga cikin mu ba za su riƙi wasu ubangiji ba baya ga Allah" [TMQ Al-Imran: 64], tattaunawa daga matsayin daidaito… Ina ganin cewa ba zai yiwu a ce game da gwagwarmaya ta har abada saboda mu Musulmi ne ba. Ina nuni zuwa ayar Alkur'ani:

'O People of the Book, come to a just word between us and you: That we worship none but Allah, that we associate nothing with Him, nor some of us take others as lords' [TMQ Al-Imran: 64], dialogue from a position of equivalence…I view that it is not possible to say of eternal struggle because we are Muslims. I point to the Qur'anic ayah:

'Ku zo zuwa ga kalma mai adalci a tsakaninmu da ku' [TMQ Al-Imran:64]. Wannan ayar tana nufin cewa yana yiwuwa mu yi tattaunawa da Kiristoci, mu yi tattaunawa da Yahudawa, kuma mu yi tattaunawa da wasu. Me yasa? Ma'ana akwai kalma guda ta gama-gari a tsakaninmu; ba mu ce muna tattaunawa ne ga kalmarmu ba" (Ata-Allah Muhajirani, mai ba da shawara ga shugaban kasar Iran kan tattaunawar wayewar kai a cikin wannan da'irar nazari da aka ambata na Al-Jazeera). Akwai wadanda ke kira zuwa tattaunawa tsakanin addinai domin kirkirar abubuwan da suka zama gama-gari a tsakaninsu, su yi shiru game da wuraren sabani, don su sanyaya wa Musulmi zafin rikici. Suna kira ga maganar 'yan Ibrahim' domin karfafa tattaunawa tsakanin addinai ukun bisa dalilin cewa wadanda suka zo da su sun fito daga uba guda, watau Ibrahim (as). Wasu Musulmi suna amfani da ayoyin Alkur'ani mai girma da ke cewa Annabawa Musulmi ne, kamar fadin Sa (SWT) a harshen Nuhu:

'Come to a just word between us and you' [TMQ Al-Imran:64]. This ayah means that it is possible for us to dialogue with Christians, we dialogue with Jews, and we dialogue with others. Why? Meaning there is a common word between us; we do not say that we dialogue to our word" (Ata-Allah Muhajirani, Iranian President adviser for the dialogue of civilisations in the above mentioned study circle of Al-Jazeera). There are those who call to dialogue between religions to create common denominators between them, and stay silent about the points of difference, in order to anaesthetise Muslims from the clash. They call to the saying of 'the sons of Abraham' to strengthen dialogue between the three religions on the basis that those who came with them descend from one father namely Ibrahim (as). Some Muslims use as proof the aayaat of Noble Qur'an that say the Prophets were Muslims, like His (SWTH) saying at the tongue of Nuh:

"Kuma an umurce ni in zama na farko daga cikin Musulmai" [TMQ 39:12] a harshen Ibrahim da Isma'il:

"And I was commanded to be the first of the Muslims" [TMQ 39:12] at the tongue of Ibrahim and Ismail:

"Ya Ubangijinmu! Ka sanya mu Musulmi a gare Ka, kuma ka sanya daga zuriyarmu al'umma Musulmi a gare Ka" [TMQ Al-Baqarah: 128], kuma game da mutanen Lut:

"Our Lord! Make us Muslims to you and of our descendants Muslims to you" [TMQ Al-Baqarah: 128] and about the people of Lut:

"Amma ba mu sami a cikinta ba sai gida guda na Musulmi" [TMQ Az-Zariyat: 36], da kuma a harshen hawariyyan (almajiran Annabi Isa):

"But We did not find therein but one house of the Muslims" [TMQ Az-Zariyat: 36] and at the tongue of the disciples (hawariyyin):

"Kuma ku shaida cewa mu Musulmi ne" [TMQ Al-Imran: 52]. Wataƙila za a sami waɗanda za su ce Kiristoci da Yahudawa Musulmi ne, kuma mun ji waɗanda ke cewa mabiya addinai uku duk masu imani ne, duk da cewa nassoshin Alƙur'ani, waɗanda aka tabbatar da su sosai kuma ma'anarsu ta tabbata, su ne masu hukunci wajen tuhumar Yahudawa da Kiristoci da kafirci (kufr) kamar faɗinsa (SWTH):

"And bear witness that we are Muslims" [TMQ Al-Imran: 52]. Perhaps there will come those who say that Christians and Jews are Muslims, and we hear those who say that the followers of the three religions are believers even though the Qur'anic texts, definitely proved and of definite meaning, are decisive in charging Jews and Christians with disbelief (kufr) such as His (SWTH) saying:

Lalle waɗanda suke kafirci da Allah da ManzonSa, kuma suna son bambance tsakanin Allah da ManzonSa, suna cewa: "Muna yin imani da wasu, kuma muna kafirci da wasu," kuma suna son su riƙi hanya a tsakani. Waɗannan su ne kafirai a gaskiya, kuma Mun shirya wa kafirai azaba mai wulakanci.

"Verily those who disbelieve in Allah and His Messenger and wish to distinguish between Allah and His Messenger and say: 'We believe in some and disbelieve in others' and wish to adopt a way in between. Those are in truth disbelievers, and We have prepared for the disbelievers a humiliating punishment" [TMQ An-Nisa: 150-1].

Kuma:

And:

Waɗanda suka kafirta daga cikin Ahlul Kitab da mushrikai ba za su bar (kafircinsu) ba sai an zo musu da hujja bayyananniya. Manzo daga wurin Allah yana karanta shafuffuka masu tsarki.

"Those who disbelieve among the People of the Book and the polytheists were not going to leave (their disbelief) until there came to them clear evidence. A Messenger from Allah reciting pure pages" [TMQ Al-Baiyinah: 1-2].

Kuma:

And:

Ka ce: "Ya ku Ahlil-Kitaab, don me kuke kafircewa ayoyin Allah alhali Allah Shaidi ne a kan abin da kuke aikatawa?" {Aali Imran: 98}

Say: O People of the Book, why do you disbelieve in the aayaat of Allah while Allah is witness over what you are doing?" [TMQ Al-Imran: 98].

Kuma:

And:

"Waɗanda suka kafirta daga cikin Ahlul Kitab da mushrikai ba sa son a sauko muku da wani alheri daga Ubangijinku. Amma Allah yana zaɓar rahamarSa ga wanda Ya so. Kuma Allah Mai girman falala ne." [TMQ Al-Imran: 105]

"Those who disbelieve of the People of the Book and polytheists do not like that there should descend upon you any good from your Lord. But Allah chooses for His mercy whoever He wills. And Allah is the Owner of great bounty" [TMQ Al- Imran: 105].

Kuma:

And:

"Ya ku Ahlul Kitāb, don me kuke kafircewa ga ayoyin Allah alhali kuna shaida?" [TMQ Al-Imran: 70].

"O People of the Book, why do you disbelieve in the aayaat of Allah while you bear witness?" [TMQ Al-Imran: 70].

Kuma:

And:

Kuma saboda kafircinsu da furtawarsu da babbar karya (buhtan) akan Maryam}. Wait, I must correct the formatting: the verse should be enclosed in { and } as text, and the reference kept. {Kuma saboda kafircinsu da furtawarsu da babban zargi (buhtan) ga Maryam} [TMQ An-Nisa: 156].

"And because of their disbelief and uttering a grave falsehood (buhtan) against Mary" [TMQ An-Nisa: 156].

Kuma:

And:

Lalle waɗanda suka kafirta ne waɗanda suke cewa: "Allah ɗaya ne cikin uku" [TMQ Al-Ma'ida: 76].

"Surely they disbelieve who say: 'Allah is the third of three'" [TMQ Al- Mai’dah: 76].

Kuma:

And:

"Ku yi yaƙi da waɗanda ba su yi imani da Allah ba, ba kuma da Ranar Lahira ba, kuma ba sa haramta abin da Allah da ManzonSa suka haramta, ba kuma sa bin addinin gaskiya daga cikin Ahlul Kitab, har sai sun bayar da jizyah da yardar rai alhali suna cikin ƙasƙanci" [TMQ At-Taubah: 29].

"Fight those who believe not in Allah and the Last Day, nor forbid what Allah and His Messenger forbid nor follow the deen of truth among the People of the Book until they pay the jizyah readily and subdued" [TMQ At-Taubah: 29].

Kuma:

And:

"Shi ne Wanda ya fitar da waɗanda suka kafirta daga cikin Ahlul-Kitab daga gidajensu a farkon tarin mutane" [TMQ Al-Hashr: 2]. Don haka su kafirai ne, kuma ba Musulmi ba ne. Ba a halatta a kira su Musulmi ba. Islama a harshen Larabci na nufin miƙa wuya (inqiyad), kuma a ma'anar fasaha ta Shari'a, yana nufin addinin da Allah subhanahu ya saukar ga Muhammad ﷺ. Idan ana halatta a sanya wa annabawan baya (as) da waɗanda suka yi imani suka bi su kafin aiko Muhammad ﷺ da kafin a murguɗe littattafansu sunan Islama bisa ma'anarsa ta harshe, to ba a halatta hakan bayan aiko shi ﷺ ba. Saboda haka duk wanda bai yi imani da shi ba da saƙonsa, kafiri ne, kuma ba a halatta a kira shi Musulmi ko mumini ba. Ya ce Ta'ala:

"He it is Who drove out those who disbelieve among the People of the Book from their homes at the first gathering" [TMQ Al-Hashr: 2]. Thus they are disbelievers (kuffar), and they are non-Muslims. It is not permitted to designate them as Muslims. Islam linguistically means submission (inqiyad) and in the Shari'ah technical terminology, it means the deen that Allah subhanahu revealed upon Muhammad (PBUH) . If it is permitted to designate Islam with its linguistic meanings upon the previous Prophets (as) and upon those who believed and followed them before the mission of Muhammad (PBUH) and before distortion (of their books), it is not permitted to do that after His (PBUH) mission. So whoever does not believe in him and his message is a kafir, and it is not allowed that he be called Muslim or a believer (mu'min). He ta'ala said:

"Na rantse da Wanda rai da ransa Muhammadu yake a hannunsa, babu wani daga cikin wannan al'umma, Bayahude ko Banasare, da ya ji labarina sa'an nan ya mutu ba tare da ya yi imani da abin da aka aiko ni da shi ba, sai ya kasance daga mazauna Wuta." Ibn Hibban ya fitar daga hadisin Anas cewa Kaisar ya rubuta wa Manzon Allah ﷺ: "Ni Musulmi ne," sai Manzon Allah ﷺ ya ce lokacin da ya karanta wasiƙar:

"By the One in whose hand is Muhammad's soul, none hears of me of this Ummah, Jew or Christian, then dies without believing in what I was sent with except he is of the denizens of the Fire." And ibn Hibban extracted from the hadith of Anas that Caesar wrote to the Messenger of Allah (PBUH) : 'I am a Muslim' and the Messenger of Allah (PBUH) said when he read the letter:

"Abokin gaba na Allah (SWTH) ya yi ƙarya. Ba musulmi ba ne shi alhali yana kan Kiristanci." Amr Musa, Sakatare-Janar na Ƙungiyar Ƙasashen Larabawa, ya bayyana a fili cewa ba ya yarda cewa akwai wayewa mafi kyau fiye da (wata) wayewa, kuma daga ma'anar maganganunsa akwai cewa wayewar Musulunci ba ta fi wayewar Jari-hujja, ta Hindu ko ta Yahudawa ba, domin yana cewa: "Ba mu yarda cewa akwai wayewa mafi kyau ba," a cikin bayanin ƙin yarda da shi ga Firayim Ministan Italiya Berlusconi. Wani daga cikinsu ya yi ƙoƙarin amfani da ayoyin Suratul Kahf a matsayin hujja don karɓar ɗayan kamar yadda suke ba tare da sharaɗi ko iyaka ba, kuma ba tare da ƙoƙarin yanke hukunci a kansa ba, ayoyin da ke cewa: "Tattaunawar addini ita ce ƙoƙarin mutum wanda ya ɗauki ƙimomi, al'adu, imani da akidun da suka gabata don gano ɗayan (na wani addini daban) - kamar yadda yake - da fahimtarsa da kuma samar da ra'ayi na falsafa a kansa ba tare da komawa ga yanke hukuncin ƙima mai nuna son kai a kansa ba… masu goyon bayan tattaunawar addini sun ɗaga taken niyya ta gaskiya. Don haka yana ɗaukar kawar da sharuɗɗa da manufofi sai dai sha'awar fahimtar ɗayan da kallonsa da hankali… Abin da ke cikin tattaunawa, a ƙa'ida, bai bambanta da labarin da Alƙur'ani Mai Girma ya kawo a Suratul Kahf (ayoyi 32-42) game da tattaunawar mutum biyu ba. Allah (SWTH) ya ba ɗaya daga cikinsu lambuna biyu na inabi kewaye da dabino, da amfanin gona a tsakiya, koguna na gudana a cikinsu; kuma Allah (SWTH) ya ƙara wa mai lambunan dukiya da 'ya'ya fiye da ɗayan. Labarin ya nuna cewa tattaunawar ta gudana tsakanin mutanen biyu ba tare da sharaɗi ko iyaka ba, kuma Alƙur'ani ya kawo ta da cikakkun bayanansa; kuma duk da cewa ta ƙunshi kufrin ɗayansu ga Allah, ɗayan bai katse tattaunawar saboda hakan ba." Haka kuma Alkur'ani bai kauracewa ambaton kafirci ba, domin a jimilce su suna iya ginawa da tsara binciken hankali game da mutumin da ya kafirta da Allah 'azza wa jalla…Tattaunawar addini ta bambanta da kwatancen addinai da gasar addini, koda yake wadannan ra'ayoyi suna haduwa a cikin adabi. Kwatancen addinai ilimi ne ma'anarsa nazarin wani addini idan aka kwatanta shi da sauran addinai a matakin akida ('aqeedah), shari'a da ibadu na al'ada, da ra'ayoyinsa game da mutum, duniya da rayuwa da makamantansu, bisa zaton cewa ana iya nuna gaskiya da kawar da son zuciya. Gasar addini kuwa, tsari ne da ke neman tabbatar da fifiko da daukaka wani addini bisa wani, abin da tattaunawar addini ba ta nufa ba, domin ita tsari ce ta fahimtar juna kawai" (Husam Tammam, mai bincike kuma dan jarida, Masar: IslamOnline.net, a karkashin take: 'Tattaunawar Addini: Bukatar Dan Adam ko Makirci na Duniya').

"The enemy of Allah (SWTH) lied. He is not a Muslim while he is upon Christianity." Amr Musa, Secretary-General of the Arab League, made clear that he does not believe that there is a civilisation better than (another) civilisation, and from the meaning of his words is that the Islamic civilisation is not preferable to the Capitalist, Hindu or Jewish civilisation for he says: "We do not believe that there is a better civilisation" in the exposition of his refutation of the Italian Prime Minister Berlusconi. One of them attempted to use as evidence for accepting the other as they are without restriction or condition, and without attempting to pronounce judgments against him, the aayaat of Surat Al-Kahf that say: "Religious dialogue is the attempt of the individual encumbered with the values, conventions, beliefs and previous creeds to discover the other (of a different religion) - as he is - and understand him and crystallize a philosophical formal view towards him without resorting to pronouncing prejudiced value judgments against him…the supporters of religious dialogue raised the motto of sincere intention. So he assumes the divestment of conditions and goals except the desire to understand the other and view him intellectually…The content of dialogue does not, in principle, differ with the tale with which the Noble Qur'an brought in Surat Al-Kahf (aayaat 32-42) about the dialogue between two men. Allah (SWTH) gave one of them two gardens of grapes surrounded by palm trees and with crops in the middle, rivers flowing therein; and Allah (SWTH) increased its owner over the other in property and children. The tale reveals that the dialogue took place between the two men without condition or restriction, and the Qur'an brought it with its complete details; and despite it's including the kufr of one of them in Allah, the other did not interrupt the dialogue because of it. Likewise the Qur'an did not refrain from mentioning the sayings of kufr, because in their totality they are able to build and formulate the intellectual examination of the personality disbelieving in Allah 'azza wa jalla…Religious dialogue differs from comparative religion and religious competition even if these concepts commingle in the literature. Comparative religion is a science meaning study of a religion in comparison with others upon the level of the creed (‘’aqeedah), legislation and ritual worships, and its views about man, the universe and life and the like, of assuming objectivity and the possibility of eliminating prejudice. Whereas religious competition is a process aiming to prove the superiority and distinction of one religion over the other; a matter which is not of course aimed by religious dialogue which a process of understanding only" (Husam Tammam, researcher and journalist, Egypt: IslamOnline.net, under the title: 'Religious Dialogue: A Human Necessity or world Conspiracy').

Waɗannan ambaton suna da mahimmanci domin sanin abin da masu goyon bayan ra'ayin tattaunawar addini ke nufi da wannan magana, wadda ita ce kalmarsu ta musamman. Mafi kyawun abin da ke jagorantar mu zuwa ma'anar wannan kalma ta musamman shi ne abin da su kansu suke faɗa ko rubutawa, tun da ma'anar harshe ba ta amfana a nan. Daga dukkan waɗannan ambatonsu, ana iya tattara ma'anar wannan kalma ta musamman kamar haka:

These quotations are necessary to know what the advocates of the idea of religious dialogue intend of this expression, which is their technical terminology. The best of what guides us to the meaning of this technical terminology is what they themselves say or write, since the linguistic meaning does not benefit here. From all of these quotations, it is possible to crystallize the meaning of this technical terminology in the following:

Na farko: Daidaito da makamancin juna tsakanin addinai da wayewa, da rashin fifita wani addini a kan wani ko wata wayewa a kan wata.

Firstly: Equality and equivalence between religions and civilisations, and non-preference between a religion and another or a civilisation and another.

Na biyu: Karɓar ɗayan kamar yadda yake, da fahimtarsa da gano shi ba tare da yanke hukunci a kansa ba, face dai fahimta da gane ra'ayoyinsa ba tare da takurawa ko sharaɗi ba.

Secondly: Accepting the other as it is and discovering it without pronouncing judgments against it, but rather understanding and recognizing its views without restriction or condition.

Na uku: Manufar tattaunawa tsakanin wayewar kai itace hulɗa domin ƙirƙirar wata wayewa ta madaidaiciya wacce ta fi sauran, ta hanyar neman abin da ke tsakanin mutane gama-gari da na ɗan adam; al'amarin da ke kai ga ci gaba da bunƙasar wayewa, da yaɗuwar zaman lafiya. Manufar tattaunawa tsakanin addinai kuwa itace hana Musulunci shiga fagen gwagwarmaya.

Thirdly: The objective of dialogue between civilisations is interaction to create an alternative superior civilisation through the means of seeking to find out what is common and human; a matter that leads to the advance and flourishing of civilisations, and spreading of peace. The objective of dialogue between religions is to prevent Islam from entering the arena of the struggle.

Duk waɗannan ra'ayoyin sun saɓa wa Musulunci gaba ɗaya. Babu ko ɗaya daga cikinsu da yake da dalili ko dalili mai yiwuwa. Ba daga Musulunci suke ba; a maimakon haka duk murdiya ce (tamweeh) da yaudara, kuma haɗarinsu ga Musulunci tabbatacce ne.

All these concepts completely contradict Islam. There is not a single concept from these that has evidence or probable evidence. They are not from Islam; rather they are all distortion (tamweeh) and deception, and their danger against Islam is sure.

Ma'anar daidaito tsakanin addinai da tsakanin wayewar kai (civilisations) ra'ayi ne na kufuri, domin shi kira ne zuwa ga daidaito tsakanin gaskiya (haqq) da karya (batil), tsakanin addinin gaskiya da addinai da aka murguda, tsakanin kufur da imani, tsakanin ɓata (dhalala) da shiriya, tsakanin addinin da ke soke (abrogating deen) da wanda aka soke (abrogated deen), tsakanin ra'ayoyin wayewar kai waɗanda tushensu wahayi ne da ra'ayoyin wayewar kai waɗanda mutum ya kafa, watau tsakanin hankali da nassi (naql), tsakanin yin hukunci ga Taghut da yin hukunci ga Littafi da Sunna da abin da su biyun suke shiryarwa zuwa gare shi, tsakanin abin da ya tabbata (thabit) wanda yake amfanar bil'adama kuma yake zama a duniya da kuma kumfar da take ɓacewa wadda take datti. Shaidun da ke tabbatar da hakan sun yi yawa da wuyar iyakancewa. Allah Maɗaukakin Sarki ya ce: {...}

The meaning of equality between religions and between civilisations is a kufr, concept since it is an invitation to equality between the truth (haqq) and falsehood (batil), between the deen of truth and distorted religions, between kufr and iman, between misguidance (dhalala) and guidance, between the abrogating deen) and the abrogated (deen), between civilisational concepts whose source is revelation and civilisational concepts laid down by man i.e. between the mind and text (naql), between arbitrating to At-Taghut and arbitrating to the Book and Sunnah and what they both guide to, between the confirmed (thabit) that benefits mankind and remains in the earth and the vanishing foam that is scum. The evidences for that are difficult to limit. He (PBUH) ta'ala said:

"A'a, Mun jefa gaskiya (al-haqq) a kan ƙarya (al-batil), sai ta murkushe ta. Sai ga shi, ta ɓace!" [TMQ Al-Anbiya: 18].

"Nay We fling the truth (haqq) against the falsehood (batil) so it destroys it. And, behold, it is vanished!" [TMQ Al-Anbiya: 18].

Kuma Ya (SWT) ya ce:

And He (SWTH) said:

"Me kuma ya rage bayan gaskiya sai ɓata?" [TMQ Yunus: 32]. Kuma Ya (SWT) ce:

"What is there after the truth except misguidance?" [TMQ Yunus: 32]. And He (SWTH) said:

"Suna so su nemi hukunci ga At-Taghut, alhali an umarce su da su kafirce masa. Kuma Shaidan yana so ya batar da su nesa-nesa!" [TMQ An-Nisa: 60].

"They wish to arbitrate to At-Taghut while they have been commanded to deny it. And Satan wishes to mislead them far astray!" [TMQ An-Nisa: 60].