Tunapotumia maneno mazungumzo au mgongano, tunamaanisha Waislamu, dini yao na ustaarabu wao upande mmoja; na Wakristo, dini yao, pamoja na Wakapitalisti na ustaarabu wao, upande wa pili. Ni jaribio ovu kwamba viongozi na wasomi wa ustaarabu wa Kikapitalisti wanatofautisha kati ya Uislamu na wafuasi wake, yaani kati ya Uislamu na Waislamu. Hivyo wanadai kwamba Uislamu ni mkuu, lakini Waislamu ni nyuma na baadhi yao ni magaidi. Kwa mtazamo wao ni waongo, kwani kama Uislamu ungekuwa mkuu kweli kwa mtazamo wao, basi wangeukubali. Hata hivyo wanajaribu kuwadanganya Waislamu wasio na ufahamu wa kina, wakijaribu kupunguza chuki dhidi yao wanapowashambulia watu wa Kiislamu, au wanapojaribu kueneza dhana za ustaarabu wao miongoni mwa Waislamu. Wanajua kwamba 'aqeedah ya Kiislamu bado inabaki nyoyoni mwa Waislamu na ina nguvu kwa wengi wao. Hivyo, wakitangaza wazi uadui wao kwa Uislamu, watawachochea Waislamu na kuwakasirisha. Kwa hiyo wanatumia sentensi hizi za udanganyifu kama silaha ya kuwapumbaza Waislamu na kuwahadaa. Baadhi ya Waislamu wataimeza chambo hiki na kukubali mazungumzo kwa maana iliyowasilishwa na Wakristo na Wakapitalisti au iliyoenezwa na wasomi wao vibaraka. Wanajikita katika kufafanua mazungumzo haya kwa mambo matatu: La kwanza ni usawa kati ya dini na ustaarabu katika mazungumzo, bila ubora wala upendeleo wa dini au ustaarabu mmoja juu ya mwingine. La pili ni kwamba mipaka ya mazungumzo imewekwa katika kujua tu maoni ya upande mwingine bila kushughulikia kuyakanusha au kuyabatilisha. La tatu ni kuunda ustaarabu mbadala kupitia njia ya kufikia misingi ya pamoja kati ya dini mbili na ustaarabu mbili.

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.

Maana ya mazungumzo ya majadiliano kwa mtazamo wao, na faida yake kama wanavyodai, ni: "Mwingiliano wenye tija kati ya sifa za kitamaduni, ili kuunda ustaarabu mbadala wa hali ya juu zaidi, unaoalika kukubali mwingine kwa msingi sawa" (Dkt. Milad Hana katika mdahalo wa kitamaduni uliofanyika Cairo siku ya Jumatatu, 2/4/2001). Na: "Kila wakati ustaarabu unapotafuta kupata kile kilicho cha pamoja kati yao na kile ambacho ni cha kibinadamu, unasonga mbele, unastawi; na amani ingeenea" (Dkt. Jafar Abdussalam, Katibu Mkuu wa Kongamano la Vyuo Vikuu vya Kiislamu). Mmoja wao alifikia kiwango cha kusema kwamba: "Uislamu ni dini ya mwingiliano na dini ya maendeleo, si kama inavyosemwa kwamba ni dini ya kujificha na dini ya kujitenga. Kinyume chake, zama za dhahabu za Uislamu na Waislamu zilikuwa wakati ustaarabu wa Kiislamu ulipoingiliana na ustaarabu mwingine duniani, na Uislamu ulipoenea duniani, ukachukua kutoka kwa urithi wote na ustaarabu mwingine wa kibinadamu, ukawapa pia kutoka urithi wake na ustaarabu wake. Hizi ndizo zilikuwa zama za dhahabu za Dola ya Kiislamu." (Dkt. Qasim Jafar alizungumza, katika kikundi cha majadiliano kuhusu 'Vita ya Kwanza ya Karne', kwenye kituo cha Al-Jazeera, chini ya kichwa: 'Je, milipuko ya Kimarekani ni kichocheo cha mazungumzo au mgongano wa ustaarabu?' tarehe 29/9/2001). Alisema: "Ni wajibu wetu sisi Waarabu na Waislamu kujiepusha na tatizo hili…ni wajibu wetu kuwa na imani ya kutosha kwetu wenyewe, katika ustaarabu wetu, na katika historia na urithi wetu, ili tujitokeze duniani kutoka nafasi ya usawa, si nafasi ya mfuasi (tabi')…" (Kikundi hicho cha majadiliano cha kituo cha Al-Jazeera kilichotajwa hapo juu). Mwingine alisema: "Ustaarabu wa Kiislamu ulijengwa juu ya msingi wa pamoja kati ya ustaarabu wa dunia, hivyo ulimkubali mwingine na kuingiliana naye katika kupokea na kutoa (Amru Abdulkarim, mwanasayansi wa siasa - IslamOnline.net)." Mtu mwingine alijaribu kutumia kama ushahidi wa mazungumzo ya ustaarabu aayaat za Qur'ani Tukufu, akasema: "Na Kitabu chetu, Qur'ani Tukufu, kinasisitiza juu ya namna ya mazungumzo na wengine, mazungumzo na washirikina (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):

"Na ikiwa mmoja wa washirikina atakuomba ulinzi, mpe ulinzi mpaka asikie neno la Allah" {Surat At-Tawba: 6}, mazungumzo na makafiri (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):

"Sema: Enyi makafiri" [TMQ Al-Kafirun: 1], mazungumzo na dini za sasa na rasmi duniani:

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

"Enyi Watu wa Kitabu, njooni kwenye neno lililo sawa baina yetu na nyinyi: Kwamba hatumwabudu yeyote isipokuwa Allah, wala hatumshirikishi chochote naye, wala baadhi yetu hawatamfanya baadhi wengine kuwa waungu badala ya Allah" [TMQ Al-Imran: 64], mazungumzo kutoka nafasi ya usawa…Ninaona kwamba haiwezekani kusema juu ya mapambano ya milele kwa sababu sisi ni Waislamu. Ninaelekeza kwenye aya ya Qur'an:

'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:

'Njoo kwenye neno la haki linalotuunganisha sisi na ninyi' [TMQ Al-Imran:64]. Aya hii inamaanisha kwamba inawezekana kwetu kufanya mazungumzo na Wakristo, tunafanya mazungumzo na Mayahudi, na tunafanya mazungumzo na wengine. Kwa nini? Yaani kuna neno la pamoja kati yetu; hatusemi kwamba tunafanya mazungumzo kwa neno letu" (Ata-Allah Muhajirani, mshauri wa Rais wa Iran kwa mazungumzo ya ustaarabu katika halaqa iliyotajwa hapo juu ya Al-Jazeera). Wako wanaotoa wito wa mazungumzo kati ya dini ili kuunda misingi ya pamoja kati yao, na kunyamaza kuhusu mambo ya kutofautiana, ili kuwapumbaza Waislamu dhidi ya mgongano. Wanatoa wito wa kutumia msemo wa 'wana wa Ibrahimu' ili kuimarisha mazungumzo kati ya dini tatu kwa msingi kwamba wale waliokuja nazo wanatokana na baba mmoja, yaani Ibrahimu (as). Baadhi ya Waislamu hutumia kama ushahidi aya za Qur'ani Tukufu zinazosema kwamba Manabii walikuwa Waislamu, kama kauli Yake (SWTH) kupitia ulimi wa 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:

"Na nimeamrishwa niwe wa kwanza katika Waislamu" [TMQ 39:12] kwa ulimi wa Ibrahim na Ismail:

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

"Mola wetu! Tufanye sisi tuwe Waislamu Kwako, na katika kizazi chetu, umba umma Waislamu Kwako" [TMQ Al-Baqarah: 128] na kuhusu watu wa 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:

"Lakini Hatukupata humo isipokuwa nyumba moja ya Waislamu" [TMQ Az-Zariyat: 36] na kwa ulimi wa wanafunzi (hawariyyin):

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

"Na shuhudieni kwamba sisi ni Waislamu" [TMQ Al-Imran: 52]. Huenda zitatokea kauli za wale wanaosema kwamba Wakristo na Mayahudi ni Waislamu, na tunasikia wale wanaosema kwamba wafuasi wa dini tatu ni waumini, ilhali maandiko ya Qur'ani, yaliyothibitishwa kwa uhakika na yenye maana isiyo na shaka, ndiyo yanayowatuhumu Mayahudi na Wakristo kwa ukafiri (kufr), kama vile kauli Yake (SWT):

"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:

Hakika wale wanaomkataa Mwenyezi Mungu na Mtume wake, na wanataka kutofautisha kati ya Mwenyezi Mungu na Mtume wake, na wanasema: "Tunaamini baadhi na tunawakataa wengine," na wanataka kuchukua njia ya kati baina ya hayo. Hao ndio makafiri kweli, na tumewaandalia makafiri adhabu ya kudhalilisha. [TMQ An-Nisa: 150-1].

"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].

Na:

And:

"Wale waliokufuru miongoni mwa Watu wa Kitabu na washirikina hawakuwa wa kuacha (kukufuru kwao) mpaka iwajie hoja iliyo wazi. Mtume kutoka kwa Allah akisoma kurasa zilizotakaswa" [TMQ Al-Baiyinah: 1-2].

"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].

Na:

And:

Sema: "Enyi Watu wa Kitabu, kwa nini mnakataa Aya za Allah ilhali Allah ni Shahidi juu ya mnayoyatenda?" [TMQ Al-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].

Na:

And:

"Wale waliokufuru miongoni mwa Watu wa Kitabu na washirikina hawapendi kwamba kiteremshwe kwenu kheri yoyote kutoka kwa Mola wenu Mlezi. Lakini Allah humchagua kwa rehema Yake amtakaye. Na Allah ndiye Mwenye fadhila kubwa." [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].

Na:

And:

"Enyi watu wa Kitabu, kwa nini mnazikataa aya za Allah ilhali nyinyi mnashuhudia?" [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].

Na:

And:

"Na kwa sababu ya kufuru yao na kwa kutamka uongo mkubwa (buhtan) dhidi ya Mariamu" [TMQ An-Nisa: 156].

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

Na:

And:

"Hakika wamekufuru wale wanaosema: 'Mwenyezi Mungu ni wa tatu kati ya watatu'" [TMQ Al-Ma'idah: 76].

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

Na:

And:

"Pigeni vita dhidi ya wale wasioamini Allah wala Siku ya Mwisho, wala hawaharamishi yale ambayo Allah na Mtume Wake wameyaharamisha, wala hawafuati dini ya haki miongoni mwa Watu wa Kitabu, mpaka watoe jizya kwa mkono wao kwa unyenyekevu" [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].

Na:

And:

"Yeye ndiye aliyewatoa wale waliokufuru miongoni mwa Watu wa Kitabu katika majumba yao wakati wa mkusanyiko wa kwanza" [TMQ Al-Hashr: 2]. Basi hawa ni makafiri (kuffar), nao ni wasio Waislamu. Haijuzu kuwaita kuwa ni Waislamu. Uislamu kimaana ya lugha ni kujisalimisha (inqiyad), na kwa istilahi ya Shari'ah ni dini ambayo Allah subhanahu alimteremshia Muhammad ﷺ. Ikiwa inajuzu kuitumia Uislamu kwa maana zake za kilugha kwa Manabii waliotangulia (as) na kwa wale waliowaamini na kuwafuata kabla ya kutumwa kwa Muhammad ﷺ na kabla ya kuharibiwa kwa vitabu vyao, haijuzu kufanya hivyo baada ya kutumwa kwake ﷺ. Kwa hiyo, yeyote asiyemwamini yeye na ujumbe wake, ni kafiri, na haijuzu kuitwa Muislamu au mwumini (mu'min). Anasema Mwenyezi Mungu 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:

"Naapa kwa Yule ambaye roho ya Muhammad ﷺ iko mikononi mwake, hakuna mtu wa Umma hii, Myahudi au Mkristo, anayesikia habari zangu kisha akafa bila kuamini kile nilichotumwa nacho isipokuwa atakuwa miongoni mwa wakazi wa Moto." Na Ibn Hibban alitoa kutoka kwenye hadithi ya Anas kwamba Kaisari alimwandikia Mjumbe wa Allah ﷺ: "Mimi ni Mwislamu," na Mjumbe wa Allah ﷺ alisema alipoisoma barua hiyo:

"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:

"Adui wa Allah (SWTH) alisema uongo. Yeye si Mwislamu wakati yuko katika Ukristo." Amr Musa, Katibu Mkuu wa Jumuiya ya Nchi za Kiarabu, alidhihirisha kwamba yeye haamini kuwa kuna ustaarabu bora zaidi kuliko (ustaarabu mwingine), na kutokana na maana ya maneno yake ni kwamba ustaarabu wa Kiislamu si bora kuliko ustaarabu wa Kibepari, wa Kihindu au wa Kiyahudi, kwani anasema: "Hatuamini kwamba kuna ustaarabu bora" katika kufafanua kukataa kwake kwa Waziri Mkuu wa Italia Berlusconi. Mmoja wao alijaribu kutumia kama ushahidi wa kukubali wengine jinsi walivyo bila kizuizi wala sharti, na bila kujaribu kutoa hukumu dhidi yao, aya za Surat Al-Kahf zinazosema: "Mazungumzo ya kidini ni jaribio la mtu aliyezongwa na thamani, desturi, imani na itikadi za awali kugundua mwingine (wa dini tofauti) - kama alivyo - na kumwelewa na kuunda mtazamo rasmi wa kifalsafa kumhusu bila kutumia hukumu za thamani zenye upendeleo dhidi yake… wafuasi wa mazungumzo ya kidini walitoa kauli mbiu ya nia safi. Hivyo basi anajiondoa katika masharti na malengo isipokuwa hamu ya kumwelewa mwingine na kumtazama kiakili… Maudhui ya mazungumzo hayatofautiani, kimsingi, na hadithi ambayo Qur'ani Tukufu imeileta katika Surat Al-Kahf (aya 32-42) kuhusu mazungumzo baina ya watu wawili. Allah (SWTH) alimpa mmoja wao mabustani mawili ya mizabibu yaliyozungukwa na mitende na kuwa na mazao katikati, mito ikitiririka ndani yake; na Allah (SWTH) akamzidishia mmiliki wake juu ya mwenzake mali na watoto. Hadithi hiyo inaonyesha kwamba mazungumzo yalifanyika baina ya watu hao wawili bila sharti wala kizuizi, na Qur'ani ikaileta kwa maelezo yake yote; na licha ya kujumuisha ukafiri wa mmoja wao kwa Allah, mwingine hakukatiza mazungumzo kwa sababu hiyo." Vivyo hivyo, Qur'ani haukuacha kutaja maneno ya kufuru, kwa kuwa kwa jumla yake yanaweza kujenga na kuunda uchunguzi wa kiakili wa mtu anayemkataa Allah 'azza wa jalla…Mazungumzo ya kidini yanatofautiana na dini linganishi na ushindani wa kidini, hata ingawa dhana hizi huchanganyika katika fasihi. Dini linganishi ni taaluma inayomaanisha utafiti wa dini moja kwa kulinganisha na nyingine katika ngazi ya itikadi (‘’aqeedah), sheria na ibada za kitamaduni, na mitazamo yake kuhusu mwanadamu, ulimwengu na maisha, na mambo kama hayo, kwa kudhani kuwepo kwa uadilifu na uwezekano wa kuondoa upendeleo. Ama ushindani wa kidini ni mchakato unaolenga kuthibitisha ubora na utofauti wa dini moja juu ya nyingine; jambo ambalo bila shaka halilengwi na mazungumzo ya kidini, ambayo ni mchakato wa kuelewana tu" (Husam Tammam, mtafiti na mwandishi wa habari, Misri: IslamOnline.net, chini ya kichwa: 'Mazungumzo ya Kidini: Hitaji la Kibinadamu au Njama ya Dunia').

"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').

Nukuu hizi ni muhimu ili kujua nini wanaotetea wazo la mazungumzo ya kidini wanamaanisha kwa usemi huu, ambao ni istilahi yao ya kitaalamu. Kilicho bora zaidi cha kutuongoza kwenye maana ya istilahi hii ya kitaalamu ni kile wao wenyewe wanachosema au kuandika, kwa kuwa maana ya kilugha haina manufaa hapa. Kutokana na nukuu hizi zote, inawezekana kuweka wazi maana ya istilahi hii ya kitaalamu kama ifuatavyo:

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:

Kwanza: Usawa na kulingana baina ya dini na ustaarabu, na kutokuwepo kwa upendeleo wa dini moja juu ya nyingine au ustaarabu mmoja juu ya mwingine.

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

Pili: Kukubali mwingine jinsi alivyo na kumgundua bila kutoa hukumu dhidi yake, bali kuelewa na kutambua maoni yake bila vizuizi wala masharti.

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.

Tatu: Lengo la mazungumzo baina ya ustaarabu ni mwingiliano wa kuunda ustaarabu mbadala ulio bora zaidi, kwa njia ya kutafuta yale yanayofanana na yanayomhusu binadamu; jambo linaloongoza kwenye kuendelea na kustawi kwa ustaarabu, na kueneza amani. Lengo la mazungumzo baina ya dini ni kuzuia Uislamu usiingie uwanjani mwa mapambano.

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.

Dhana hizi zote zinapingana kabisa na Uislamu. Hakuna hata dhana moja miongoni mwazo lenye dalili wala dalili yenye uwezekano. Si sehemu ya Uislamu; badala yake, zote ni upotoshaji (tamweeh) na udanganyifu, na hatari yake dhidi ya Uislamu ni ya hakika.

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.

Maana ya usawa kati ya dini na kati ya ustaarabu ni dhana ya kufr, kwa kuwa ni mwaliko wa usawa kati ya haki (haqq) na batili (batil), kati ya dini ya haki na dini zilizopotoshwa, kati ya kufr na iman, kati ya upotevu (dhalala) na uongofu, kati ya dini inayofuta (deen ya kufuta) na dini iliyofutwa, kati ya dhana za kistaarabu ambazo chanzo chake ni wahyi na dhana za kistaarabu zilizowekwa na mwanadamu, yaani kati ya akili na maandiko (naql), kati ya kuhukumu kwa Twaghut na kuhukumu kwa Kitabu na Sunnah na yale yote mawili yanayoongoza kwake, kati ya lililothibiti (thabit) linalowafaa wanadamu na linalobaki duniani, na povu linalopotea ambalo ni takataka. Ushahidi wa hayo ni vigumu kuukomesha. Anasema Mwenyezi Mungu (SWT):

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:

"Bali Sisi tunautupa Haki juu ya Batili, nayo inaiangamiza, na tazama, inatoweka!" [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].

Na Yeye (SWT) alisema:

And He (SWTH) said:

"Basi baada ya haki kuna nini isipokuwa upotovu?" [TMQ Yunus: 32]. Na Yeye (SWT) alisema:

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

"Wanataka kuhukumiana kwa At-Taghut ilhali wameamrishwa kuikataa. Na shetani anataka kuwapoteza mbali sana!" [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].