Abin da ya ƙara dagula lamarin shi ne maganarsu cewa manufar tattaunawa tsakanin wayewar kai (civilizations) ita ce hulɗa domin ƙirƙirar wata wayewa madadi wadda ta fi ta, ta hanyar neman abin da wayewar kai suka yi tarayya a kansa. Wannan kuma yana kai ga ci gaba, bunƙasa, da yaɗa zaman lafiya. Yaya munin wannan ra'ayi yake, idan wani ya kafa shi a kan maganar Annabi ﷺ?

What caps the matter is their saying that the objective of dialogue between civilizations is interaction to create an alternative superior civilization through the method of seeking to find what is common between the civilizations. This, in turn, leads to progress, flourishing, and spreading peace. How bad is the deduction of this concept by someone using His ﷺ saying.

"Ka ce: 'Ya ku Ahlil Kitabi. Ku zo zuwa ga kalma ta adalci a tsakaninmu da ku. Cewa, ba za mu bauta wa kowa ba face Allah, kuma ba za mu yi wa wani abu shirki da Shi ba, kuma wasu daga cikinmu ba za su riki wasu a matsayin ubangiji ba ban da Allah.'" [TMQ Al-Imran: 64]. Saboda haka yana cewa: "Wannan tattaunawa ce da wasu daga matsayin daidaito." Sannan ya fassara maganarSa ﷺ: "Zuwa kalma ta adalci" zuwa kalmar "wacce ta zama ruwan dare a tsakaninmu" da "ba mu ce muna tattaunawa don (kai) ga maganarmu ba." Wannan fahimtar ayar kazafi ce ga Allah, domin ma'anar 'sawa' adalci ce ('adl'), watau kalma ta adalci wacce ayar ta yi bayani daga baya. Babu wani abu a cikin ayar, ko a cikin lafazinta ko a cikin ma'anarta, da ke nuna cewa muna kiran su zuwa kalma ta gama-gari. Lallai bai nufi mu haɗu a kan kalma ta adalci ba, bisa shaidar faɗinsa: "Ba mu ce muna tattaunawa don (kai) ga maganarmu ba," don haka ba abin da ya rage sai cewa muna son wayewar gama-gari. Kiran zuwa mu’amala da neman abin da ya zama ruwan dare tsakanin wayewar kai yana haɗa gaskiya da ƙarya; Allah ya hana Ahlul Kitabi wannan, haka nan Musulmi ma sun fi haka hana. Ya ce Allah (SWTH) ta'ala:

"Say: 'O People of the Book. Come to a just word between us. That we worship none but Allah nor associate anything with Him nor some of us taking each other as lords.'" [TMQ Al-Imran: 64]. So he says: "This is a dialogue with others from a position of equality." Then he interprets His ﷺ saying: "To a just word" into the word "common (mushtarake) between us" and "we do not say we dialogue to (reach) to our word." This understanding of the ayah is slandering upon Allah, as the meaning of 'sawa' is just ('adl'), i.e., a just word which the ayah explains subsequently. There is nothing in the ayah, whether in its wording or its meaning, that indicates we invite them to a common word. He definitely did not intend that we associate in a just word by the evidence of his saying: "We do not say that we dialogue to our word" so nothing remains except that we want the common civilization. The call to interaction and seeking to find what is common between the civilizations is mixing the truth with falsehood; Allah prohibited the People of the Book from this, and also Muslims by greater reason. He (SWTH) ta'ala said:

"Ya ku Ahlul Kitab, don me kuke gauraya gaskiya da ƙarya alhali kuna sane?" [TMQ Al-Imran: 71]

"O People of the Book, why do you mix the truth with falsehood while you know?" [TMQ Al-Imran: 71]

Bayan da muka fayyace niyyarsu daga tattaunawar tsakanin addinai da tattaunawar tsakanin wayewar kai, da manufarsu daga wannan, yanzu muna matsawa zuwa batun rikici a nau'ikansa daban-daban: na tattalin arziki, na tunani, na soja da na siyasa.

After we have clarified their intention from the dialogue between religions and dialogue between civilizations, and their objective from this, we now move onto the issue of clash in its various types, economic, intellectual, military and political.