Between a universal reality that suffers failure, and dreams decked in the colors of success, there erupted a lot of meetings in the world on religion dialogues. Probably, we do not feel this failure in our country because of an ancient-recent specialty in this country, and because of a long termed co-existence founded by Omar covenant, consolidated by years after years of good understanding. But reality around us is quite different, and perspectives of the parts are in great variation and discrepancy.
Before talking about the dialogue on Christianity and Islam, we have to refer to the problem represented by the rebellion of the atheist materialism in the West against religiousness, and the spreading of the phenomenon of non-religiousness, in addition to the prevalence of immoral dissolution in the societies of these countries.
On the other hand, before talking about the dialogue on Judaism and Islam, there is also a problem represented by the hegemony of Zionism on Judaism and politicizing it to make it antagonistic towards the others.
In our country, we are heedless of all the above mentioned, because the majority of the Muslims respect the non-Muslims depending on the Islamic principles that call the Muslim to venerate the non-conforming opponent and treat him well, whatever his doctrine is, as long as he is not waging war against us, and because the Christian minority respect the long historical co-existence and believe in the unity of goal.
But while we address the Western guests that watch the world closely and observe its changing everywhere, we should not restrict our words to pride ourselves in the regional rarity that is nearby, forgetting about many other problems that the world around us abounds with.
Moreover, our discourse on the general that emanates from the circle of the particular means a discourse that comes out of the conscious settlement directed to the pits of the puzzled confusion that awaits solutions and looks for the means of salvation.
Briefly speaking, our Islam teaches us three principles:

-First, to enable the others to have freedom of choice:
"Let there be no compulsion in religion" (Qur'am, 2; 256), " let him who will, believe, and let him who will, reject (it)" (Qur'a;18; 29).
No one in the world should be coerced to embrace Islam.

-Secondly, to treat the non-aggressive with benevolence and kindness however contrary his doctrine is to ours:
"Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loves those who are just. Allah only forbids you, with regard to those who fight you for (your) Faith, and drive you out of your homes, and support (others) in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances), that do wrong" (Qur'an; 60; 8-9).
-Thirdly, to call people to Islam depending on logic and evidence applying the ways that are best and most gracious, and making them our method in behavior and manners:
"Invite (all) to the way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and Most Gracious" (Qur'an; 16; 125), i.e., without any aggression, tyranny or mistreatment of anybody.
Out of this pivot, Islam calls Judaism and Christianity in the Islamic universal famous calling saying:
"Say: O People of the Book come to a common word as between us and you: that we worship none but Allah; that we associate no partners with him; that we erect not, from among ourselves, lords and patrons other than Allah" (Qur'an; 3; 64).
The Messenger of Allah (PBUH) directed this call to Nanashi of Ethiopia, Maquqas of Egypt, and Caesar of Syria. He (PBUH) did not send it to Khosrau of Persia because his religion was not heavenly. This call of Islam implies very important issues.
-"O People of the Book" implies nullification of seclusion and motivation for the initiative of meeting. Seclusion brings about barriers, while meeting establishes acquaintance. When the Exalted Allah ascribes the Christians and Jews to the Holy Book, the same name of the Holy Qur'an, He draws the attention to the fact of the unity of source that revealed the Holy Book of the Jews and that of the Christians. It is He Who said in the beginning of the Qur'an:
"Alif Lam Mim. This is the Book; in it is guidance sure, without doubt, to those who fear Allah" (Qur'an; 2; 1-2).
The Exalted Allah's statement 'come' implies honoring, as the Arabic knows that the noble man usually does not call somebody to come to him to betray him. On the contrary, he calls him to come to honor him. In the agreed upon Hadith, it is said:
"Whoever believes in Allah and the Hereafter, let him honor his guest".
The mention of the 'word' in the above mentioned verse opens for us the door of understanding, for the 'word' may indicate two meanings, evil and good. As for the good word, it is like a tree whose roots are firmly fixed and its branches reach to the heavens. It brings forth its fruits at all times. But the evil one is like a rootless tree that is torn up from the surface of the earth. When the Holy Qur'an calls to a 'word' which relates earth with heaven presenting its fruits by the permission of its Lord, then certainly the Exalted Allah calls for a heavenly word that is not derived from the whims of mankind, nor is it produced by self desires. It is a 'word' that is apprehended by the natural disposition of the hearts, understood by the readiness of the minds, and adored by the passions of the souls.

-"as between us and you" means that we are not superior to the other people of heavenly religions by this 'word'. We are rather equal to them.
-"that we worship none but Allah; that we associate no partners with him", i.e., to make Allah alone our worshipped God, and ascribe to nobody else deity nor should we make anything else His equal.
In the Bible of John the Baptist, chapter 17, Jesus Christ (PBUH) addressed his Lord saying:
"And this is the everlasting life. It is that they know that You are the Real God, alone, and that Jesus is the Christ that You sent".
In the Bible of Mathew, Chapter 19, verses, 16-17):
"If anyone came and said: 'Oh, good teacher! What good deed should I do to have perpetual life?'
He said to him: 'Why do you call me good? No one is good but the One Who is Allah' ".
In the Gospel of John the Baptist, (5\44):
"How can you believe when you accept the glory of one another, while you do not seek the glory of the Only God".
In the Gospel of Mathew, (4\10):
"Prostrate to the Lord, your Deity, and worship only Him".
-The Exalted Allah's statement: "that we erect not, from among ourselves, lords and patrons other than Allah" means that we should not apply the legislation put by mankind for worship and treatment, but we should, rather, commit ourselves to the legislation of the Exalted Allah alone. For all human beings are equal in servitude before the Exalted Allah alone. Nobody is distinguished by a specific rank or step in religion, and superiority of ranks and steps is left to the Exalted Allah alone to estimate:
"Therefore justify not yourselves; He knows best who it is that guards against evil" (Qur'an; 53; 32).
-"If then they turn back, you say: bear witness that we (at last) are Muslims (bowing to Allah's will)". It is an announcement of affiliation to Islam. It is surrendering to aspire a status that is void of any tyranny, injustice or aggression against those who repudiate this call and insist on doing that.
To sum up, this is the mission of the Muslim. He does not go beyond the above mentioned limits in his treatment with the adherents of the revealed religions.
We wish we heard from the non-Muslims in the world such a call that abides by dialogue and depends on logic. By such a word, words will be changed into active productive behavior that does not stop at the limits of mere compliments.