这些人的言行是一致的，然而，一些被迷惑的人和天真的穆斯林，坚持主张对话，并否认文明之间的冲突与斗争。这个乌玛中有些人执意主张宗教之间的对话，并特别将基督教纳入这一对话，从而寻找伊斯兰教与基督教之间的共同点，例如共同反对无神论，却忘记或假装忘记：kufr（不信）是一种信仰。

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:

"你们的宗教归你们，我的宗教归我"[TMQ Al-Kafirun: 6]，因为真主 subhanahu 以复数的语言对不信道者说话。

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

"说：你们这些不信道的人啊！"[TMQ Al-Kafirun: 1] 随后，他以单数形式提到了宗教（al-deen），并说：

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

“对你们来说，你们的宗教；对我来说，我的宗教。”[TMQ 《古兰经·卡菲尔仑》：6]。又如那些为解决巴勒斯坦问题而举行的会议。然而，除了建立在资本主义文明之上的异教国家，还有谁创建了犹太国家、保护它，并以金钱、武器和支持予以援助呢？！被迷惑的人负有应尽的责任，因为他们是有思想的行动者。至于天真的人，他们只是在开玩笑，忙于一些徒劳无益的事情，并且参与了迷惑大众的行为。他们进入由犹太人和基督徒邀请的会议、对话和会谈。这些都是可疑的号召，其发出者意图使我们脱离我们的宗教，并将真理与谬误混杂，为此不遗余力：“除非你们顺从他们的教义，否则犹太人和基督徒永远不会喜悦你。你说：……”

"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:

"真正的指引只有安拉的指引。"（ “ إِنَّ هُدَى ٱللَّهِ هُوَ ٱلْهُدَىٰ ”）。"如果你在知识已经降临你之后，还顺从他们的私欲，那么你在安拉面前将没有任何保护者和援助者。"【《古兰经》2:120】

'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].

和

(And):

"他们希望你妥协（对他们），以便他们也妥协（对你）"[《古兰经》Al-Qalam：9]，即倾向于他们。这节经文虽然是关于麦加的多神教徒降示的，但它适用于每一个不信者（kafir）和以物配主者（mushrik）。明确的经文证明，圣门弟子已有共识（ijmaa），伊斯兰乌玛也都知道，有经典的人是不信者；因此，不可能与他们妥协，也不可能倾向于他们。相反，有义务揭示他们的宗教之谬误、他们的不信和谎言，并邀请他们进入真正的宗教，即伊斯兰教。在建立哈里发国之后，他们将被邀请皈依伊斯兰；如果他们拒绝……

"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,

接着是吉兹亚税；如果他们拒绝，那就是刀剑。以先知（ﷺ）的话来推论，这是一种欺骗。

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

"你们不要与有经典的人辩论，除非用更好的方式"（《古兰经》29:46）。至于这节经文的后半段："其中不义者除外。并且你们说：

"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:

"我们信仰降示给我们的，也降示给你们的，我们的主和你们的主是独一的，我们顺服于祂。"{古兰经 29:46}因此，那些在他们之中行不义的人，不在与他们进行更好的辩论之列；他们是那些作战且不缴纳人头税（吉兹亚）的人，所以所要求的是战胜他们，而不是与他们辩论。

'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.

这样推断先知（PBUH）的话也是错误的： Note: "(PBUH)" is an abbreviated honorific for the Prophet, so per the rules it should be replaced by ﷺ after the mention of the Prophet, and "His" refers to the Prophet. Corrected translation: 这样推断先知的话也是错误的ﷺ：

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

"你们应当对不信道的人说：你们各按自己的地位工作吧！我们也在工作，你们等待吧！我们也在等待。"[TMQ 呼德：121-122]，把它解读为“我们与他们之间的和平共处”。这一命令表明的是恫吓与威胁。实际上，我们被命令的，不仅是恫吓和威胁他们，而是要与他们作战，直到他们皈依伊斯兰，或如下文所述缴纳人头税（jizyah）。那么，和平共处又在哪里呢？至于以先知ﷺ的圣训作为推论的依据……

"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:

"信道的人、犹太教徒、萨比教徒、基督教徒、拜火教徒，以及以物配主的人，真主必在复活日在他们之间裁决。真主确是万物的见证者"[《古兰经》22:17]。至于"将我们与他们在信仰和行为上的分歧交由真主在复活日裁决"这句话，若其意是不强迫他们入教，那是正确的；若其意是真主将在复活日在他们之间裁决，那也是正确的。若其意是不向他们邀请至正的宗教，那便是错误的，因为我们受命向他们传播伊斯兰的召唤，直到他们皈依伊斯兰、缴纳人头税（吉齐亚），否则就与他们作战。若其意是不与他们作战，这同样是错误的，因为进攻性的战争（qital ut-talab）是一项天命的义务，下文将有说明。

"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.

关于由祂（SWT）的以下经文进行推导：

As for deducing from His (SWTH) saying:

"真主并不禁止你们善待那些没有因宗教而与你们作战、也没有把你们驱逐出家园的人，并公平地对待他们。真主确实喜爱公正的人。"[TMQ 《穆麦塔纳》章：8] 这节经文所指的是善待、公正，以及友好地对待这些人。有人说，这节经文所指的是在麦加信道而未迁徙的人，因此以此进行推论不属于本题范围。如果其含义是指所有其他宗教的人，那么对于没有与我们作战、也没有把我们驱逐出家园的人，这一推论是正确的。当然，这并不包括那些与巴勒斯坦的穆斯林作战、驱逐他们并协助驱逐他们的人。同样，也不包括现在与阿富汗人作战、驱逐他们并协助驱逐他们的所有人。同样，它也不包括自第二次海湾战争以来在伊拉克与我们作战的任何人群，也不包括在克什米尔、车臣及类似地区与我们作战的人。

"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.

如果他们引用他的话作为证据：先知穆罕默德ﷺ说：

If they use as evidence His (PBUH) saying:

"{وَإِن جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا}" [TMQ Al-Anfal: 61]（若他们倾向于和平，你也应当倾向于和平）。若要说伊斯兰是和平的宗教，且和平是原则，那么这节经文必须与下面这节经文一同理解：

"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:

{不要软弱，不要求和，你们占上风的时候。}（《穆罕默德》章：35）

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

如果穆斯林过着有尊严、有力量、有权势并且是一个团结的群体（jama'ah）的生活，那么就不存在和平。是否和平有益或无益的评估交由哈里发来决定，除非他委派他人，否则其他任何人的评估都不重要。如果他们以先知（愿主赐他平安）的这段话作为证据：

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:

"你们信道的人啊！你们都应当完全归顺（伊斯兰），不要遵循恶魔的足迹，它确是你们公开的仇敌。"【TMQ 古兰经 2:208】有人说，要理解这节经文，必须先知道它所针对的对象，再明白"as-silm"的含义。"信道的人"可能指的是被直接称呼的穆斯林，也可能指的是信奉穆罕默德（愿主福安之）之前诸先知的信士。"as-silm"在此可能指伊斯兰，也可能指和平（sulh）。如果被称呼的是信奉穆罕默德（愿主福安之）的人，那么对他们说"与信士们议和"就没有意义，因为他们不是战士，而同样是信士。对他们只能说："完全归顺伊斯兰，即遵行祂的全部沙里亚，树立祂的界限和律例，不可选择其中一部分而舍弃另一部分。"如果被称呼的是信奉此前诸先知的人，那么要求他们议和也没有意义；实际上，这种含义在《古兰经》中并不存在。泰伯里说："至于最初就号召他们议和，这在《古兰经》中并不存在。"所以经文的含义是号召他们归信伊斯兰并进入其中。因此无论被称呼的是谁，经文中都没有号召穆斯林与不信道者缔结和平条约，即相互和平（muwada'ah）的内容。如果有人以祂（愿主圣洁高举）的话作为证据：

"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:

“如果他们退出与你们的对抗，不与你们作战，并向你们提出和议，那么安拉就没有为你们开辟对付他们的道路”【TMQ 《妇女章》：90】（这句话）表明，穆斯林主动对那些退出与穆斯林作战、保持和平的非信徒发动战争是禁止的。有人说，这节经文所指的是伪信徒，他们与我们有盟约的民众结交并与之相处，即他们遵循盟约中的规定（muwada'ah）。也可能指的是那些被迫与他们一同出来与我们作战，随后退出战斗的人，如在白德尔之日与多神教徒一同出来的那些人；那么我们就无权对他们采取行动。如果他们引用安拉的这句话作为证据：

"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:

"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: Note: the translation below follows your rules, with ﷺ after each mention of the Prophet Muhammad and (SWT) kept as written. “允许（战斗）给予那些遭受攻击的人，因为他们受到了压迫。真主（SWTH）必定有能力support他们”[TMQ Al-Hajj: 39]（这说明）战斗的许可是给予受压迫者的，针对那些先发动战斗攻击他的人。有人说，战斗的命令是绝对的（mutlaq），不受压迫情境的限制。这是因为他的话“因为他们受到了压迫”并非战斗的神圣理由（'illah），而是一个描述性的现实（wasf waqi'）。这是因为古莱氏人曾严重伤害前来拜见真主的使者ﷺ的穆斯林，他们被殴打、头部受伤，向使者ﷺ诉苦，而他ﷺ会对他们说：“你们要忍耐，因为我还未被命令参战。”直到他们迁徙。随后，这节经文降示，其中真主在禁止他们战斗之后，命令他们战斗。艾德-达哈克说：“真主的使者ﷺ的同伴们在异教徒伤害他们时，请求许可去与他们战斗，于是真主（SWT）降示了：”

"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:

"真主确实不喜爱任何背信弃义的忘恩负义者"[TMQ Al-Hajj: 38]。当他迁徙时，降示了：

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

"准许（作战）给予那些因遭受压迫而被攻击的人。真主确实能够援助他们。"[TMQ 朝觐章：39]。这段经文的降示，是为了解除穆斯林在抵御加诸自身之伤害时的禁令。因此，它所针对的是一种特定的情形，尽管它通过所指之义（dalalat al-ishara）也涵盖了作战的命令。所以，这段经文说明的不是为主道而战的合法性，而是为抵御伤害而战的合法性。因此，这段经文与忏悔章的经文之间并无矛盾。而且，忏悔章的经文降示在后，所以不存在废止、限定或约束（其适用范围）的问题。

'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).

如果他们引用伊本·阿布·奥法的圣训来推论——这段圣训是被公认的：安拉的使者ﷺ说：

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

"真主的使者ﷺ说:'众人啊,不要希望遇见敌人,要向真主祈求安康。如果你们遇见了他们,就要忍耐,并要知道,天堂在刀剑的阴影之下。'"这段圣训与相互和平毫无关系,因为其中所包含的只是禁止希望遇见敌人,而不是禁止与他们作战,也不是命令与他们讲和。学者们说,这一禁令的原因在于希望遇见敌人之中含有骄傲(ijab)的成分;因此,这是一种脱离语境的推论。还有其他一些推论,不值得反驳,甚至不值得一提。然而我们提及它们,是为了证明这些人中有一部分并不会在任何情况下避免搜集证据。他们主要的关注点是要证明伊斯兰是一种和平的宗教,而不是一种奋斗、冲突和圣战的宗教。在他们看来,伊斯兰毋宁是一种安全、和平与宽容的宗教。他们声称作为这一主题证据的,有真主(SWT)的这句话:

"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:

“并使他们免于恐惧”[《古兰经·古莱什章》：4]，以及真主的话：

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

"……一个安全的禁地"【TMQ 蜘蛛章：67】，以及祂（SWTH）的话语：

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

"以及这座安全之城" [TMQ At-Tin: 3]，还有祂（SWT）的话：

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

"我将以安全换取他们恐惧之后的境况"[TMQ 光明章：55]。以及他（愿主福安之）的圣训：

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

“你们中谁早上醒来身体健康、家中平安（sirb）。”这实在是轻慢伊斯兰律法（Shar'a）与人们的理智！

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