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This is the fifth and last article addressing your Holiness after I explained in my first article that Islam has spread through free will and conviction, not through compulsion or by the sword as some of the ignorant claim.

In my second article, I clarified that Islam has legislated jihad for self defense, money, religion, and human dignity, not to launch aggression upon a secured people as some sick people claim In my third article, I mentioned that the prophet Mohamed (peace and blessings be upon him) brought to humanity everything good, virtuous, noble, and dutiful. The comment by the Byzantine Emperor, that Mohamed brought only evil and immortality is false.

In my fourth article, I clarified the beliefs in the Islamic Sharia'ah, proving that Islam respects human rationality, considering rationalism the base for religious duty because insane people are not responsible for their actions.

In my fifth and last article, I would like to indicate to your Holiness the status of dialogue in Islam especially after your invitation to dialogue between cultures based on rationality in your lecture at Freisinger University, Germany on the 27+ of September, 2006.

Your Holiness emphasized the importance of dialogue between cultures and this is the great task of the universities today. We support your Holiness in your invitation for such a dialogue between the cultures, civilizations, and scientific and religious circles on a broad scale.

Therefore, my speech in my fifth article will be based on the following:
A. The importance of dialogue.
B. The basis of dialogue.
C. The Domain of dialogue.

A) Importance of Dialogue.
Islam considers dialogue to be very important as long as there are life and living people because no one can live alone in an isolated life. Man by nature Is In need of others for selling, buying, giving, taking, thinking, and sharing opinions.

Yes, dialogue is a dire need in this life', among individuals, groups, countries, and nations. It is especially important between specialists of different branches such as religious leaders, politicians, economists, socialists, scientists and others.

As a matter of fact, the Glorious Quran pointed to the importance of dialogue in many verses such as, "O mankind! We have created you from a male and female and made your nations and tribes, that you may know one another. Surely the most honorable of you in the sight of Allah is the most pious of you. Indeed Allah is All-knowing, All-aware." ( 13:49)

This means that we have created all of mankind from a male and a female (Adam and Eve). All people will return back into the same root. Through reproduction Allah has created many nations and tribes in order to leal'n about each other, communicate between each other, helping each other in our daily L affairs both here and in the Hereafter.

The reader of the Glorious Quran will find a most precious way to support tile right and denounce the wrong through dialogue. Naturally, the style of dialogue and rational discussion will guide the sound person to believe that there is a Lord for this universe.

To understand better the importance of dialogue in Islam we will find the term "say" and its derivatives being repeated in the Quran hundreds of times.

For example the term "said" has been repeated in the Quran more than five hundred times. Among those, Allah said, "Have you not seen the one who argues with Abraham about his Lord only because Allah had given him kin- ship? When Abraham said. "My Lord is He who gives life and ordains death". He said, "I give life and cause death". Abraham said, "Indeed Allah causes the sun to rise from the east, so can you make it rise from the west? So was the one who disbelieved dumb-founded, and Allah does not guide the evildoers." (258:2)

While the term of "say" has been repeated in the Quran more than three hundred times. One of those, Allah the Almighty said. "Say," whose testimony is the greatest? Say, Allah's witness between me and you and this Quran has been revealed to me in order that I may warn you and whosoever it may reach. So do you hear witnesses that there are other gods with Allah? Say, "I do not so bear witness." Says "Most surely He is One God alone, and I am free of that which you associate with Him." (19 : 6).

While the term "they said" has been repeated in the Quran more than three hundred times. One of those, Allah the Almighty said, "and they say," Allah has begotten a son. No indeed! High Exalted is He above having a son! But to Allah belongs all that is in the heavens and on earth, all creation worships him in humble obedience. The creator of the heavens and the earth, when He ordains a matter He merely says to it, "Be" and it is." (1 16-1 17:2)

In summary, the dialogue between the people in their daily and religious affairs is very important like the importance of food and water to our lives.

B) Basis of Dialogue
1. The truth:
The Glorious Quran mentioned different styles of dialogues between the prophets and their people. E.g. this is a dialogue between the prophet Moses and the Pharaoh. Allah the Almighty said" Pharaoh said, "And who is your Lord, Moses?" Moses said, "Our Lord is the One who gave everything He created its nature and guided it." (49-50:20) This means Moses clarified to Pharaoh that Allah is the Lord of all man- kind. Allah has created everything. He created its nature and guided it.There is no doubt that Moses' answer was based on complete truth. Then Pharaoh asked Moses, as Allah said, "Pharaoh said, "And what about the former generations?" (51:20) Moses answered as Allah said, " He replied: "The knowledge of that is with my Lord, in a book; my Lord never errs nor for- gets." (52:20)

2. The object:
We mean by the object, not to divert from the subject of the dialogue, because the defect of many people is to divert from the subject of their discussion intentionally in order to confuse the issue.

The Glorious Quran sets the example of objectivity in dialogue between the prophets and their people. they never tried to deviate even a little from their subject as Allah tells us in what happened between the prophet Noah and his people saying; "the chiefs of his people said we see you are in obvious error" He answered them wisely: "O my people, there is no error in me but I am a messenger from the Lord of the worlds. I bring you the messages of my Lord and I advise you and I know from Allah what you do not know". (60-62:7)

The Quran also reveals to us the dialogue between the prophet Hood and his people, inviting them to worship Allah not their idols. They answered him "Most surely. we regard you of unsound mind and we think you are a liar." (66:7) He answered them wisely: "O MY people, I am not of unsound mind, but I am a messenger from the Lord of the worlds." (67:7)

Thus the noble prophets during their dialogues with their people adhered to objectivity in the best manner without deviating a bit from their subject in order to guide their people to the right path.

3. Using dialogue to reach the truth without seeking prestige or fame:
This is necessary because wise people always use dialogue to reach the truth even when they recognize it when it comes from someone else. We can find this example In the dialogues between companions on many issues.

Among those there is the dialogue between Abu Bakr Al- Siddiq and Omar Ibn Al-khatab after the prophet's death. Abu Bakr Al- Siddiq opposed the idea of gathering the Quran In one book, but when Omar Ibn Al-khatab convinced him he agreed with him.

On the contrary, at one time their was contention with the apostates who differentiated between the prayer and Zakah (alms). Saying, we can pray but we don't want to give Zakah. Abu Bakr Al- Siddiq insisted on resisting them and at the beginning Omar opposed him. Later on, when Omar realized that Abu Bakr 's opinion was correct after a long dialogue, Omar withdrew his op- position and supported him.

Thus, this is the virtue of the wise men who are seeking the truth in their dialogues. As Al-Imam Al-Ghazaly says there is no difference among them and who will catch the strayed cattle. So and so.

Once Omar Ibn Al-khatab wanted to define the amount of the dowry at the time of marriage while he was delivering his Khutbah, (oration) a woman stood up saying to him, How could you do that, while Allah said in the Quran, "if you have given to one as much as a qintar (a measurement of weight) then do not take back from it anything." (20:4) Omar immediately cancelled his order saying, the lady is correct and Omar is wrong.

Al-Imam Shafiay said, I have never tried to dialogue with someone unless I prayed that Allah would reveal the truth to my tongue or through the other person's tongue.

4. Humility:
This virtue is one of the most important means of success in any dialogue, because the arrogance between entities in the dialogue will lead to conflict and disagreement. The Glorious Quran gives an example of dialogue, based on humility as with what happened between the prophet Solomon and Hoopoe, Allah said, "And he inspected the birds , and said, "what is amiss with me. I do not see the Hoopoe bird, or is he not there? I will punish him with a severe punishment or even slaughter him, unless he brings me an acceptable excuse.(21-22:27)

After a short time a Hoopoe bird came telling Solomon with great courage.

As Allah said, "I know something which you do not know and I have come from Sheba with sure news for you, I found them reigned over by a Queen, and she has been given abundance of everything and she has a magnificent throne." (23:27)

Thus we see in a great country the little soldier expresses his point of view courageously and is not afraid of the big leader. At the same time the leader will accept the view of the little soldier with humility and modesty.

We realize from such humble dialogue that this will lead to success, but if dialogue is based on arrogance it will be unfruitful. This is the virtue of the sound man in the event of their dialogue with conceited people; the sound man will avoid the arrogant because it will lead to corruption not reformation. I mentioned in detail more of the bases of dialogue in my book titled, "Dialogue Virtues in Islam." C: Domain of Dialogues in Islam Dialogue between Allah the Almighty and some of His servants, Allah the Almighty said, "On the day when Allah shall assemble all the messengers then say, "What response did you receive?" They shall say, "We have no knowledge; surely You are the knower of the Unseen. (109:5) This verse means on the Day of Judgment Allah will ask His prophets; what response did you receive from your people? With full respect and politeness they will answer their Lord, "We have no knowledge, surely you are the knower of the unseen."

Another dialogue between Allah and His prophet Jesus Christ, Allah the Almighty said, "O Jesus son of Mary, did you say to the people, "Take me and my mother as gods other than Allah?" He (Jesus) will say, "Glory be to you, it is not fitting for me to say that which I hope no right to say, if I had said it You most surely would have known it, for You know what is in my soul and I do not know what is with You, indeed You are the All-knowing of the Unseen. I did not say to them anything other than what you command me to say, and that is, "worship Allah, my Lord and your Lord." And I was a witness over them while I remained among them, but when You ended my term on earth, You were the watcher over them, You are the witness over all things." (116-117:5)

What is meant by this dialogue is to reproach the disbelievers of Jesus' Line people, refuting all shameful claims concerning Jesus and his noble mother such as taking them as gods rather than Allah. The misguided will be disgraced on the Day of Judgment, because Jesus will deny everything that is attributed to him after his time.

The above verse started by questioning: Did you say to the people, " take me and my mother as gods other than Allah?" In order to show that they are liars. Jesus' answer purified him from such shameful claim saying, "Glory be to You, it is not fitting for me to say that which I have no light to say: Here he has shown his weakness and powerlessness in the presence of his Lord saying; " If I had said it, You most surely would have known it, for You know what is in my soul and I do not know what is with You. Indeed You are the all-knowing of the Unseen.

After showing his weakness and his innocence from their claims, he repeated what he told them in his life saying "l did not say to them anything other than what You commanded me to say, and that is, "Worship Allah, my Lord and your Lord." And I was a witness over them while I remained among them, but when You ended my term on earth, You were the watcher over them, You are the witness over all things." ( 1 17:5)

Finally Jesus Christ referred all His subjects to His Lord saying, "If You chastise them, they are your servants and if You forgive them, indeed You are the Almighty, the All-wise. Allah will say, "This is the day when the truthful shall profit by their truthfulness. For them await Gardens beneath which rivers flow, to dwell there forever. Allah is well pleased with them and they well pleased with Him that is the great success." (1 18- 1 19:5) If we look at these conversations we will find the highest standards for dialogue based on politeness, love, and appreciation.

Such noble dialogues have been repeated in the Quran many times, e.g. between Allah and His prophet Noah. After he saw the waves of the flood swallow his son, he appealed to His Lord saying, "My son is a member of my family, and Your promise is the truth, and You are the most wise of judges." (45: 11)

In the above verse, Prophet Noah said to his Lord, my son is a member of my family. He showed his inner desire (safety for his son from drowning) out of politeness to his Lord.

Another dialogue between people Abraham and his Lord. Allah the Almighty said, " And when Abraham said, "My Lord, show how you revive the dead. Do you not then believe?" He said, "Yes indeed, but to assure my heart" He said, "take four birds and cut them into mixed pieces, and place a part of each on every mountain, then call them, and they'll come to you running and know for certain that Allah is Almighty, All wise." (260:2)

The significant behind this dialogue shows the perfection of Allah and His Oneness.

Even Allah held a dialogue with Iblis (Satan) Allah said, We created Adam, then We shaped him and then We said to the angels, "prostrate yourselves before Adam". So all prostrated themselves except Satan. He did not join those who prostrated.

God said, "What prevented you from prostrating yourself when I Commanded you? Satan said, "l am better than he, You have created me from fire, and You have created him from clay". God said, "Then go out of here Satan, it is not for you to be arrogant so go out, surely you are from the abject ones". Satan said, Give me respite until the Day they shall all be raised from the dead". God said, "You are granted respite". Satan said, "Because You have left me astray I will waylay them on Your Straight Path Then I shall come upon them from in front of them and from behind them, and from their right hand and from their left, and You will not find many of them thankful". God said. "Be gone from here! Reprehensible and banished, and those of them who follow you, I will fill Hell with you all". (7:1 1-18)

We notice in these noble verses the term "said" represented six times, three by Allah and three by Iblis. This indicates clearly that Allah through His mercy and generosity encourages the gates of dialogue among all people to enjoy their life and the Hereafter.

As a matter of fact the reader of the Quran will notice hundreds of verses concerning such dialogues either in general was or in special ways between a prophet and his nation.

Among the general dialogues between all prophets and their people Allah said," Have the tidings not reached you of those who were before you. The people of Noah, Aad, Thamood, and of those after them whom none knows except GOD? To them came Messengers with Clear Signs, but they put their hands into their mouth saying: "We certainly disbelieve in the Message with which you have been sent, and we are doubtful and disquieted about that to which you invite us".

Their Messengers said: "Is there any doubt about GOD, the originator of the heavens and the earth, He invites you so that He may forgive you, your sins, and give you respite until a term appointed?" They said: "you are no more than human beings like us; you desire to hinder us from what our fathers worshipped', bring us a clear Sign". Their Messengers said to them: 'We are only human beings like you, but GOD bestows His favors upon whom He pleases from His servants. It is not for us to bring you a Sign, except by the leave of GOD, and in GOD let the believers put all their trust-And why should we not put our trust in GOD, when He has guided us in our ways? We shall endure with fortitude whatever harm you may cause us, and let all who trust, put their trust in GOD". ( 14:9- I 2) These verses guide us in the best way to dialogue as prophets did.

Concerning the special dialogues between every prophet and his people we will find many examples. I chose one of those dialogues between the prophet Shu'aib and his people, Allah said," The dwellers of the Thicket disbelieved the Messengers, When Shu'aib said to them: "Will you fear GOD? I am for you a faithful Messenger, So fear GOD and obey me, And I do not ask you for any reward for it, surely my reward is only with the Lord of the Worlds, Give a full measure, and do not cheat, And weigh with a just balance, And do not withhold the things of the people unjustly, and do not make mischief on the earth, And fear GOD the One Who created you, and the former generations". They said: "You are merely one of those who is enchanted, You are nothing but a mortal like ourselves; indeed we think you are a liar, So cause to drop lumps from the sky upon us, if you are truthful". He said: "My Lord knows very well what you are doing". But they disbelieved him, then they were seized by the chastisement of the Day of Shadow, surely it was the chastisement of a grievous day.- Surely there is a Sign in this, but most of them are not believers. Indeed! Your Lord is the Almighty, the All-Merciful." (26:176-191)

This is an example of a dialogue between Allah, angels, prophets, people of the book and hypocrites, etc. The purpose of these is to learn the lesson and gain the guidance toward the right path.

Finally, I intend through my article to clarify to your Holiness that the dialogue you are calling for, Islam has already called for in the best and most perfect way. Because this dialogue considers that all people came from the same origin and there are no differences that allow them to stop communication between them. Consider the noble prophets', they carried the same religious message;to worship Allah and to follow noble virtues.

On this occasion, while you are asking for dialogue between cultures, I wish to remind you of my letter to you through your ambassador to Egypt concerning the shameful photos of prophet Mohamed (peace and blessings be upon him). In this letter I clarified my readiness to share in such a dialogue so that we can restore dignity to the noble prophets from such shameful (disgusting) actions; unfortunately I have not received your answer yet. Still you are calling loudly for dialogue!
I hope that as religious men our actions follow our words.
I pray to Allah to guide us to the light path.

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