Conclusion
ISLAM IS THE RELIGION OF DIALOGUE 

In the light of this Quranic point of view, it is patently clear that Islam is the religion of dialogue :

1. It shows deference to man in himself and respects him as such and as he is. It considers him to be favored by Allah, as He wanted it to be. In this regard, Allah says (cf. Sûrah Al-'Isrâ’ (The Children of Israel); v. 70): “Verily We have honoured the children of Adam.”

2. It reaffirms that the difference between men, preordained by the Creator, is a distinguishing feature and one of the norms of the universe. In this regard, Allah (Praise be to Him) says (cf. Sûrah Hûd (hud); v. 118 and v. 119):

v. 118: “And if thy Lord had willed, He verily would have made mankind one nation, yet they cease not differing”

v. 119: “Save him on whom thy Lord hath mercy; and for that He did create them…"

This difference goes as far as faith. In this respect, Allah (Praise be to Him) says (cf. Sûrah Yûnus (Jonah); v.99)

“And if thy Lord willed, all who are in the earth would have believed together. Wouldst thou (Muhammad) compel men until they are believers?”

3. It leaves the matter of this difference in faith to the discretion of the Creator (the Exalted), His appreciation and judgement. Allah says (cf. Sûrah Al-Nahl (The Bee); v. 124 and v. 125):

v. 124: “…and lo! they Lord will judge between them on the Day of Resurrection concerning that wherein they used to differ.”

v. 125: “…Lo! thy Lord is best aware of him who strayeth from His way, and He is Best Aware of those who go aright.”

4. In spite of this, Islam draws a parallel between believing in Allah and in His Noble Prophet and believing in His other heavenly Scriptures and in previous prophets. In this regard, Allah (the Exalted) says (cf. Sûrah Al-Baqara (The Cow); v. 285):

“The messenger believeth in that which hath been revealed unto him from his Lord and (so do) the believers. Each one believeth in Allah and His Angels and His scriptures and His messengers- We make no distinction between any of His messengers…"

5. In so-doing, it condemns intolerance whatever it may be, urges co-existence and cohabitation, calls for the exchange of services and benefits. The latter actions are to be accomplished within the framework of a global conception that can be summed up in the following mutual knowledge (i.e knowing one another). The truthful (Praise be to Him) made mutual knowledge to be a value capable of incorporating all kinds of difference. In this regard, Allah says (cf. Sûrah Al-Hujurât (The Private Apartments); v. 13) :

“O mankind! Lo ! We have created you male and female, and have made you nations and tribes that ye may know one another…"

6. The first aspect of the afore-mentioned knowledge consists in spreading friendliness and mutual caring among people in the context of love and mutual affection. The Exalted says, in this regard, the following:

-" And the believers, men and women, are protecting friends one another; […]" - (Sûrah Al-Tawba (Repentance); v.71)

-"The believers are naught else than brothers…" Sûrah Al-Hujurât (the Private Apartments); v.10)

This brotherliness reaches the point of considering the believers as one body, in the way described by the Prophet (PBUH) in the following Hadith

“Believers, in their being friendly, merciful and caring to one another, are like one body. If one member complains, the whole body is summoned to watchfulness and protection” (Related by Al-Bukhârî, Muslim, on the authority of Al-Nu‘man Ibn Bashîr)

7. The result of all this is that the (Islamic) community is characterized by solidarity, which requires that some members be in the care of others. This ensures for everybody the required minimum of basic necessities and the obligatory right upon which is built a respectable and honorable life. It also affords the ability to ward off the obstacles that may prevent leading such a life, within the scope of the dignity that every member of the community seeks to attain for himself. Because of its importance, this solidarity reaches a high degree upon which rests faith, since the Prophet (PBUH) said:

“None of you is a [true] believer until he wishes for his fellow man whatever he wishes for himself” - (Authenticated by Al-Bukhârî, Muslim, Al-Dâramî and Ibn Hanbal, on the authority of Anas)

8. This kind of solidarity between the members of the community does not exempt anybody from feeling responsibility and shouldering it, everybody according to the range of his capability and sphere of his speciality. This is in keeping with the following Prophet’s saying:

“Everyone of you is a shepherd, responsible for his flock: The Emir is a shepherd, the man (head of a household) is a shepherd over his family; the woman (of the house) is shepherdess over her husband’s house and children. Therefore, everyone of you is a shepherd and everyone of you is responsible for his flock.” (Related by Al-Bukhârî, Muslim, Al-tirmidhî, Abû Dâwûd and Ibn Hanbal, on the authority of Ibn ‘Omar)

9. Within the context of charging people with this responsibility, Islam affords them all the rights and reaffirms them, beginning with the right to freedom, which it links to the spontaneity and instinct. This is what the following statement means, in which ‘Omar (May Allah be pleased with him) clearly disapproved the denial of freedom to a person and stripping him/her of it:"When was it that you were allowed to enslave people to whom their mothers have given birth as free people.”

In this regard, it will suffice to point to freedom of speech, which the Holy Quran made a bounty ranked immediately after that of creation. Allah (Praise be to Him) says, concerning this (Cf. Sûrah Al-Rahmân (The Beneficent); verses 1-4)

v.1: “The Beneficent.”

v.2: “Hath made known the Qur’ân.”

v.3: “He hath created men.”

v.4 “He hath taught him utterance.”

In fact, freedom of speech reaches religion, as Allah (the Exalted) said (cf. Sûrah Al-Baqara (The Cow); v. 256): “There is no compulsion in religion…"

10. Within the framework of this freedom, Islam calls for a calm dialogue and a good debate with non-Moslems. In fact, it proscribes any other style of holding a dialogue or a debate. In this regard, Allah says (Praised be the Sayer): “Call unto the way of thy Lord with wisdom and fair exhortation, and reason with them in the better way…" (Sûrah Al-Nahl (The Bee); v. 125). He also says (cf. Sûrah Al-‘Ankabût (The Spider); v.46): “And argue not with the people of the Scripture unless it be in (a way) that is better…" Perhaps, this is the best methodological guidance for a dialogue.

11. In so-doing, Islam calls for the avoidance of the causes of civil strife and controversy, which benefit noone. In this regard, the Mighty and Sublime says (cf. Sûrah Al- ‘Anfâl (Spoils of war); v.25):

“And guard yourselves against a chastisement which cannot fall exclusively on those of you who are wrong-doers…"

12. Islam, however, makes a difference concerning non-Moslems: it makes a distinction between those who fight Moslems and those who seek peace with them. In this respect, Allah (the Exalted) says (cf. Sûrah Al- Mumtahanah (She That Is To Be Examined); verses 8-9):

v. 8: “Allah forbideth you not those who warred against you on account of religion and drove you not out from your homes, That ye should show them kindness and deal justly with them. Lo! Allah loveth the just dealers.”

v. 9: “Allah forbideth you only those who warred against you on account of your religion and have driven you out from your homes and helped to drive you out, that ye make friends of them. Whosoever maketh friends of them -(All) such are wrong-doers.”

This tolerant treatment goes as far as inter-marrying with the people of the Scripture and eating their food, as Allah says (Sûrah Al-Mâ’ida (the Table Spread); v.5 See Also “The Conception of Coexistence in Islam”, ISESCO Publications, 1417 Heg./1996 A.D.)

“This day are (all) good things made lawful for you. The food of those who have received the Scripture is lawful for you, and your food is lawful for them. And so are the virtuous women of the  believers and the virtuous women of those who received the Scripture before you (lawful for you)…"

Postscript

Dialogue, conducted on this Islamic basis, is the ideal way for attaining truth. However, when we reflect -in the light of what it affords- on the present state of life and of humanity, we are lead to conclude that it is necessary to establish understanding, strength, cooperation, and narrow the gap (stemming from differences) between people. This is especially necessary now that the distance between countries and between societies have vanished -or just about- and the means of communication have become both strong and varied and have invaded every place. It is through these actions that mutual knowledge, for which Islam has called, can be achieved. It is through this mutual knowledge that real peace can set in.