所谓对话或冲突，我们指的是一方是穆斯林、他们的宗教和他们的文明；另一方是基督徒及其宗教，以及资本主义者及其文明。资本主义文明的领袖和知识分子刻意区分伊斯兰与其信徒，即区分伊斯兰与穆斯林，这是一种恶意的企图。他们声称伊斯兰伟大，而穆斯林落后，其中一些人是恐怖分子。在他们看来，这些人是骗子，因为如果伊斯兰在他们眼中真的伟大，他们早就皈依了。然而，他们试图蒙蔽穆斯林中的天真者，企图在他们攻击穆斯林民族，或试图在穆斯林中传播其文明理念时，减轻穆斯林对他们的怨恨。他们知道，伊斯兰的信仰依然存在于穆斯林的灵魂之中，而且在大多数穆斯林心中十分坚定。因此，如果他们公开宣示对伊斯兰的敌意，就会激起穆斯林的愤怒。于是，他们把这些欺骗性的言辞当作武器，麻痹穆斯林并欺骗他们。一些穆斯林会上当，接受基督徒和资本主义者所界定的对话，或接受其代理知识分子所倡导的对话含义。他们在界定这种对话时集中于三点：第一，对话中宗教与文明之间平等，不存在一种宗教或文明优于或优先于另一种。第二，对话的界限仅限于了解对方的观点，而不涉及对其进行反驳或否定。第三，通过寻找两种宗教和两种文明之间的共同点，来创造一种替代性的文明。

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.

根据他们的看法,对话的含义如下,而据他们所称,其益处在于:"不同文化特质之间富有成效的互动,以形成一种更优越的替代性文明,邀请人们在平等的基础上接纳他者"(米拉德·哈纳博士,2001年4月2日星期一在开罗举办的一场文化辩论会上的发言)。还有:"每当文明寻求找到它们之间的共同点以及人类共性时,它们就会进步、繁荣;和平也会随之传播"(伊斯兰大学会议秘书长贾法尔·阿卜杜勒萨拉姆博士)。其中一人甚至说:"伊斯兰是一种互动的宗教,也是一种发展的宗教,而不像有人所说的那样是一种蒙昧和封闭的宗教。恰恰相反,伊斯兰与穆斯林的黄金时代,正是伊斯兰文明与世界上其他文明互动、伊斯兰在世界上传播、并吸收和容纳所有遗产与其他人类文明、同时也将自身的遗产与文明奉献给它们的时期。这就是伊斯兰国家的黄金时代。"(卡西姆·贾法尔博士在半岛电视台"本世纪的第一场战争"学习小组中的发言,标题为:"美国的爆炸是对话的动力还是文明的冲突?",2001年9月29日)他说:"我们作为阿拉伯人和穆斯林,应当避免这一问题……我们应当对自己、对我们的文明、历史和遗产拥有足够的信心,以便从平等的地位而非追随者(tabi')的地位在世界上崛起……"(半岛电视台上述学习小组)。另一人说:"伊斯兰文明建立在世界各文明的共同基础之上,因此它接纳他者,并在取与予之中与之互动"(阿姆鲁·阿卜杜勒卡里姆,政治学者,IslamOnline.net)。 另一个人试图以《古兰经》的经文作为"文明对话"的证据，于是他说："我们的经典《光荣的古兰经》强调了与他人对话的方式，包括与多神教徒（Mushrikeen）的对话：

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):

“如果多神教徒中有人寻求你的庇护，你就应当庇护他，直到他听到安拉的话语”[TMQ 忏悔章：6]，与不信者（kafireen）的对话：

'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):

"说：你们这些不信道的人啊！"[《古兰经》 认主者章：1]，与当今世界上现行的官方宗教的对话：

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

"'啊，有经人！你们应当来遵守我们和你们之间共同的一句话：我们只崇拜安拉，不以任何物配祂，我们中也不以他人为主宰，舍安拉而外'{《古兰经》3:64}——在平等的立场上对话，我认为不能因为我们是穆斯林，就说彼此之间是永恒的斗争。我引用古兰经的这段经文为证："

'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:

"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: Translation: "你们要来归于我们和你们之间的一句公正的话"【古兰经 3:64】。这节经文的意思是，我们可以与基督徒对话，我们与犹太人对话，也与其他人对话。为什么？意思是我们之间有一个共同的话语；我们不会说我们只为自己的话语而对话"（阿塔-安拉·穆哈吉拉尼，伊朗总统文明对话事务顾问，在上述半岛电视台研讨班中的发言）。有些人呼吁宗教间的对话，以在它们之间建立共同点，而对分歧之处保持沉默，以便麻痹穆斯林，使其不察冲突。他们以"亚伯拉罕的子孙"这一说法呼吁，借以加强三大宗教之间的对话，理由是与他们一同降临的先知都出自同一位父亲，即易卜拉欣（愿主喜悦他）。一些穆斯林则引用古兰经中的经文作为证据，这些经文说先知都是穆斯林，例如至高无上的真主借努哈之口所说：

'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:

"并且我奉命要做最先的顺从者。"[TMQ 39:12]这是在易卜拉欣和伊斯梅尔的话语中说的：

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

"我们的主啊！求你使我们归顺你，并使我们的后裔成为归顺你的民众。"[TMQ Al-Baqarah: 128] 至于鲁特的民众，

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

"但我们在其中只找到了一户穆斯林之家" [《古兰经》51:36]，以及门徒（海瓦里雅因）的话：

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

“并作证我们是顺服者”[TMQ 阿拉·伊姆兰 3:52]。或许会有人说，基督教徒和犹太教徒也是穆斯林，我们也听到有人说，三大宗教的信徒都是信士，然而，那些确定无疑、含义明确的古兰经文，明确判定犹太教徒和基督教徒为不信道者（kufr），例如（SWT）的经文：

"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:

{诚然，那些不信真主和祂的使者、想要把真主和祂的使者区别开来，说"我们信这一部分，不信那一部分"，并想在两者之间另寻一条道路的人，他们确实是不信道者。我已为不信道者预备了侮辱性的刑罚。}[《古兰经》4:150-151]

"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].

And:

And:

"那些不信道的有经人和以物配主者，在明证降临他们之前，是不会停止（其不信）的。（这明证就是）一位来自真主的使者，诵读着洁净的经卷"（古兰经 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].

And:

And:

说：“有经典的人啊！你们为什么不信真主的迹象，而真主是见证你们所做的一切的？”（《古兰经》3:98）

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].

And:

And:

"{那些不信道的有经人和以物配主者，都不喜欢真主降下任何福利于你们。但真主凭他的恩惠，专拣他所意欲的人。真主是有重大恩惠的主。}"[TMQ 阿里·伊姆兰：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].

And:

And:

"{ 哦，有经人啊！你们为什么不信真主的迹象，而你们自己却是见证人？ }"[《古兰经》3:70]

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

And:

And:

“以及他们因不信，并对玛利亚捏造了重大的诬蔑”（{至尊的安拉说}：{他们因不信，并对麦尔彦捏造了重大的诬蔑}）[《古兰经》An-Nisa：156]

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

And:

And:

"{诚然，那些说'真主是三位之一'的人，确已不信道}"[TMQ 《筵席》章：76]

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

And:

And:

"你们要与不信安拉和后世、不以安拉和使者所禁止的为禁止、也不信奉真理之教的有经人作战，直到他们甘心纳贡并俯首称臣"[《古兰经》9:29]。

"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].

And:

And:

"他就是那位在第一次集结时驱逐了信奉经典者中不信道之人离开家园的主"[TMQ Al-Hashr: 2]。因此他们是不信道者（kuffar），是非穆斯林。不允许将他们称为穆斯林。伊斯兰在语言上的含义是顺服（inqiyad），而在沙里亚的术语中，它指的是真主（subhanahu）降示给穆罕默德（ﷺ）的宗教。如果可以按照其语言含义，将伊斯兰用于先前的众先知（as）以及在穆罕默德（ﷺ）的使命降临之前、经典被篡改之前信从他们的人，那么在他（ﷺ）的使命降临之后，则不允许这样做。因此，凡不信他及其所传讯息的人，都是卡菲尔，不允许称他为穆斯林或信士（mu'min）。至高者说：

"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:

"以那掌握穆罕默德灵魂的主发誓，此民族中无论犹太教徒还是基督教徒，只要听闻我的事，却死时不信我所奉派来传达的使命，他必是火狱的居民。"伊本·罕拔尔（Ibn Hibban）从艾奈斯的圣训中辑录：凯撒致信安拉的使者ﷺ说："我是穆斯林。"安拉的使者ﷺ读完信时说道：

"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:

"真主的敌人撒了谎。只要他仍信奉基督教，他就不是穆斯林。"阿拉伯国家联盟秘书长阿穆尔·穆萨明确表示，他不认为有哪一种文明优于另一种文明。从他的话语含义来看，伊斯兰文明并不优于资本主义、印度教或犹太教文明，因为他在反驳意大利总理贝卢斯科尼时说："我们不认为有更好的文明。" 有人试图以《古兰经》第十八章《山洞章》的经文作为证据，主张应无条件、无前提地接受对方，不去尝试对其作出评判。这些经文是："宗教对话，是指一个人带着自身的价值观、习俗、信仰和既有的信条，去发现另一方（不同宗教的人）——如其本然地——理解他，并对他形成一种哲学性的正式看法，而不诉诸对他作出带有偏见的价值判断……宗教对话的支持者提出了真诚意图的口号。于是他假定自己放下了一切条件和目标，唯一的愿望只是理解对方，并从理性上看待他……原则上，对话的内容与《古兰经》在《山洞章》（第32至42节）中所讲述的两人对话的故事并无不同。真主赐予其中一人两座葡萄园，周围环绕着棕榈树，园中间有农作物，园中有河流流淌；真主又使这园主在财产和子女上超过了另一人。这个故事表明，两人之间的对话是毫无条件或限制地进行的，而《古兰经》完整地记述了它的全部细节；尽管其中一人否认真主，另一人却并未因此中断对话。" 同样,《古兰经》并未回避提及不信者的言论,因为这些言论合起来,能够构成对否认安拉(愿其尊荣伟大)之人的理智审视。宗教对话不同于比较宗教学,也不同于宗教竞争,尽管这些概念在文献中时常混用。比较宗教学是一门学科,指在信仰(‘aqeedah)、立法与功修仪式,以及对人、宇宙和生命的看法等层面,将一种宗教与其他宗教加以比较研究,并假定其具有客观性,且能够消除偏见。而宗教竞争则是一个旨在证明某一宗教优于并胜过另一宗教的过程;这当然不是宗教对话所追求的目标,宗教对话只是一个相互理解的过程。(侯赛因·塔马姆,研究人员兼记者,埃及:IslamOnline.net,题为《宗教对话:人类的必需还是世界的阴谋》)

"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').

这些引文是必要的,用以了解主张宗教对话理念的人士在这一表述上的本意,因为这是他们的专门术语。要理解这一专门术语的含义,最可靠的依据是他们自己所说或所写的内容,因为在这里语言学上的含义并无帮助。综合所有这些引文,可以将这一专门术语的含义归纳如下:

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:

首先：宗教与文明之间的平等与等同，以及不偏袒某一宗教或某一文明而贬低另一宗教或另一文明。

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

其次：接纳他者的本来面貌，去发现它，而不对其下评判，而是在没有限制或条件的前提下理解并认识其观点。

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.

第三：文明对话的目标是通过互动，寻找共同的人类价值，从而创造一个更为优越的替代性文明；这一点会促进各文明的进步与繁荣，并传播和平。宗教对话的目标则是阻止伊斯兰进入斗争的领域。

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.

这些观点与伊斯兰完全相悖。其中没有一个概念有证据或可能的证据。它们不是出自伊斯兰，而是歪曲（tamweeh）和欺骗，其对伊斯兰的危害是确定无疑的。

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.

“平等”这一理念所包含的、在宗教之间和文明之间的平等之意，属于kufr（不信）的观念，因为它是在邀人主张：真理（haqq）与虚妄（batil）平等，真正的宗教与被篡改的宗教平等，不信（kufr）与信仰（iman）平等，迷误（dhalala）与正道（hidaya）平等，废止之教（al-din al-nasikh）与被废止之教（al-din al-mansukh）平等，源于启示的文明观念与人所制定的文明观念平等，也就是理性与经典文本（naql）平等，裁决于Taghut（偶像/邪恶权威）与裁决于《古兰经》和《圣训》及其二者所指引的道路平等，以及那确定的、对人类有益并留存于大地的东西，与那如泡沫般消逝的浮渣平等。对此的证据难以尽数。真主（SWT）说：

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:

“不然,我将真理投向虚妄,它便摧毁虚妄,于是虚妄消逝了。”(《古兰经》21:18)

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

他(SWT)说:

And He (SWTH) said:

"除了真理之外，还有什么呢？除了迷误之外，还有什么呢？"（《古兰经》尤努斯章：32）。至高的真主（SWT）说：

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

"他们想要求裁于塔古特，而他们已被命令否认它。撒旦想要把他们引入极远的迷途！"[《古兰经》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].

他(SWT)说:

And He (SWTH) said:

他（SWT）是那位派遣其使者的主，他带着正道和真理之教，使其凌驾于一切其他宗教之上，即便多神教徒十分厌恶。【古兰经 忏悔章：33】

"He (SWTH) is the One who sent His Messenger (PBUH) with the guidance and the deen of truth so that it prevails over all other deens, even if the polytheists detest!" [TMQ At- Taubah: 33].

他(SWT)说:

And He (SWTH) said:

"凡追求伊斯兰以外的宗教者，绝不会被接受，他在后世必是亏损者。"[TMQ Al-Imran: 85]

"And whoever seeks other than Islam as a deen, never will it be accepted from him. And in the Hereafter he will be among the losers" [TMQ Al-Imran: 85].