Name: Shantum Seth Group Q&A EL 02 Feb, 08 — Maulana Wahiduddin Khan
Duration: 56 min 29 s
Channel: Maulana Wahiduddin Khan
Description: Read the full transcript of “Shantum Seth Group Q&A EL 02 Feb, 08”, a lecture by Maulana Wahiduddin Khan, with timestamps. Covers: Islam's ideology of peace.

0:10 greetings to all. yesterday, on 1 february 2008, there were about a dozen western religious scholars who visited india to study different religions. Greetings to all. Yesterday, on 1 February 2008, there were about a dozen Western religious scholars who visited India to study different religions.

0:21 they came to maulana wahiduddin khan to ask and understand more about islam. today we'll be presenting the same set of questions which they had asked maulana. They came to مولانا وحید الدین خان to ask and understand more about Islam. Today we'll be presenting the same set of questions which they had asked مولانا.

0:34 the first question was, "what is the ideology of islam?" The first question was, "What is the ideology of Islam?"

0:43 i think that I think that

0:46 the very name of islam the very name of Islam

0:51 tells us the ideology of Islam. Islam, you know, the name of this religion is Islam tells us the ideology of Islam. Islam, you know, the name of this religion is Islam

1:05 . Islam is an Arabic word, and every Arabic word has some root word. . Islam is an Arabic word, and every Arabic word has some root word.

1:15 So Islam is derived from SILM. SILM is the root word of Islam, S-I-L-M. So Islam is derived from SILM. SILM is the root word of Islam, S-I-L-M.

1:25 SILM means peace. SILM means peace.

1:30 So So

1:33 Islam means religion of peace. If you read Quran, you will find that Islam Islam means religion of peace. If you read Quran, you will find that Islam

1:49 if you read Quran, you will find that Quran gives great emphasis on peace. if you read Quran, you will find that Quran gives great emphasis on peace.

1:57 According to my study, I can say that in Islam, peace is the samambonam, greatest good. According to my study, I can say that in Islam, peace is the samambonam, greatest good.

2:12 Why? Why?

2:13 Because without peace, you cannot do anything. Because without peace, you cannot do anything.

2:23 Prayer, even prayer, it requires peaceful atmosphere. Without peaceful atmosphere, you cannot do anything. Prayer, even prayer, it requires peaceful atmosphere. Without peaceful atmosphere, you cannot do anything.

2:37 So in Islam, peace is the samambonam. Then if you read Quran, you will find that So in Islam, peace is the samambonam. Then if you read Quran, you will find that

2:49 there are 99 names of God Almighty, and one name is Assalam. One name of God is Assalam. there are 99 names of God Almighty, and one name is السلام. One name of God is السلام.

3:01 Assalam means pe السلام means pe

3:02 ace. So God Himself is God of peace. Then the Prophet of Islam is referred in the Quran as Rahmatul lil alameen. ace. So God Himself is God of peace. Then the Prophet of Islam is referred in the Quran as رحمة للعالمين.

3:16 It means that the Prophet of Islam was a Prophet of peace It means that the Prophet of Islam was a Prophet of peace

3:23 . Then you know, the most important thing in Islam is Paradise. Paradise is the only goal. And one name of Paradise is Darussalam. . Then you know, the most important thing in Islam is Paradise. Paradise is the only goal. And one name of Paradise is دارالسلام.

3:40 Wallahuddu ila Darussalam. And God calls to the hope of peace. واللہیدو الی دارالسلام. And God calls to the hope of peace.

3:49 Then Then

3:53 there is a verse in the Quran, Assalخير. This verse gives us the general policy of Islam, and that is peace. there is a verse in the Quran, السلخیر. This verse gives us the general policy of Islam, and that is peace.

4:03 Assalخير means peaceful method is the best. Peaceful solution is the best. السلخیر means peaceful method is the best. Peaceful solution is the best.

4:15 So in every aspect, Islam is a religion of peace. So in every aspect, Islam is a religion of peace.

4:20 Here I can say that there is no war in Islam other than defensive war. Here I can say that there is no war in Islam other than defensive war.

4:32 Other than defensive war, there is no war in Islam. Other than defensive war, there is no war in Islam.

4:36 For example, proxy war, guerrilla war, For example, proxy war, guerrilla war,

4:43 offensive war, undeclared war, all these wars are unlawful in Islam. offensive war, undeclared war, all these wars are unlawful in Islam.

4:53 So I can say that Islam is a religion of peace in the complete sense of the word. So I can say that Islam is a religion of peace in the complete sense of the word.

5:09 Why do Muslims and Jews fight in spite of the great similarity between their religions? Why do Muslims and Jews fight in spite of the great similarity between their religions?

5:16 It is a fact that there are similarities among Judaism and Islam, and It is a fact that there are similarities among Judaism and Islam, and

5:31 recent fighting between the two communities is not a religious war, not at all. It is a political war recent fighting between the two communities is not a religious war, not at all. It is a political war

5:44 . Two communities are at war and not two religions. You know, the war is for what purpose? . Two communities are at war and not two religions. You know, the war is for what purpose?

5:57 For land. Both For land. Both

6:04 want land, that is Palestine. So it is not a religious war. It is a land for war. want land, that is Palestine. So it is not a religious war. It is a land for war.

6:12 It is a war for land. It is a war for land.

6:14 So it is a political war. I don't think that this war So it is a political war. I don't think that this war

6:23 in Palestine has anything has any relevance to the religion of Islam. in Palestine has anything has any relevance to the religion of Islam.

6:38 This is completely a political war, a leadership war. This is completely a political war, a leadership war.

6:46 What is the solution of the Palestinian problem according to your opinion? According to my opinion, What is the solution of the Palestinian problem according to your opinion? According to my opinion,

6:58 there is only one solution, that is accept the status quo, accept the political status quo. there is only one solution, that is accept the status quo, accept the political status quo.

7:15 You cannot change the status quo. It is impossible. You cannot change the status quo. It is impossible.

7:20 You can go to suicide bombing. You can go to self-destruction. So all these You can go to suicide bombing. You can go to self-destruction. So all these

7:32 armed activities are violence, only produce some negative result. armed activities are violence, only produce some negative result.

7:41 No positive result is possible through these violent activities. No positive result is possible through these violent activities.

7:50 Then I believe that Then I believe that

7:55 the Jewish community was in diaspora. the Jewish community was in diaspora.

8:03 So when they returned to Palestine, it was returned to their home. So I think that Muslims should welcome to this community. So when they returned to Palestine, it was returned to their home. So I think that Muslims should welcome to this community.

8:17 If they have adopted this policy, then it was possible to live in Palestine. It was possible to live with complete harmony. If they have adopted this policy, then it was possible to live in Palestine. It was possible to live with complete harmony.

8:30 But they refused to welcome those Jews. But they refused to welcome those Jews.

8:37 So I think that this was not aright policy. So I think that this was not aright policy.

8:46 Even today, there is no option other than to accept the status quo for both the communities. Even today, there is no option other than to accept the status quo for both the communities.

8:57 If you are not ready to accept the status quo, then this violence will continue. If you are not ready to accept the status quo, then this violence will continue.

9:10 It is meaningless violence. Present violence is meaningless in Palestine. No positive result is possible through this violence. It is meaningless violence. Present violence is meaningless in Palestine. No positive result is possible through this violence.

9:20 So the first step is to stop this violence and go to the negotiation table. So the first step is to stop this violence and go to the negotiation table.

9:32 I think that if you read Quran and Hadith, you will find that in Islam, only one kind of activism is permitted, that is peaceful activism I think that if you read Quran and Hadith, you will find that in Islam, only one kind of activism is permitted, that is peaceful activism

9:50 . Islamic activism is peaceful activism. Violent activism is not permitted in Islam. . Islamic activism is peaceful activism. Violent activism is not permitted in Islam.

10:06 What is your view on terrorism specifically with respect to the WTC incident? What is your view on terrorism specifically with respect to the WTC incident?

10:15 I think that in Islam, you find a very, very clear definition of terrorism. People are confused on this subject. I think that in Islam, you find a very, very clear definition of terrorism. People are confused on this subject.

10:28 You cannot find a consensus about the definition of terrorism. But in Islam, you can find a very, very clear definition, You cannot find a consensus about the definition of terrorism. But in Islam, you can find a very, very clear definition,

10:41 and that is the use of arms by agencies other than the state. That is terrorism. and that is the use of arms by agencies other than the state. That is terrorism.

10:53 Because there is a well-accepted principle in Islam Because there is a well-accepted principle in Islam

10:59 that is الرحيل للامام. It means that to go to war is a prerogative of the state. that is الرحيل للامام. It means that to go to war is a prerogative of the state.

11:16 So no organization, no agency is allowed to go to war except the state. So no organization, no agency is allowed to go to war except the state.

11:28 By this definition, you can say that all those activities, all those violent activities By this definition, you can say that all those activities, all those violent activities

11:38 that are conducted by agencies other than the state, that is terrorism. that are conducted by agencies other than the state, that is terrorism.

11:45 So I can say that according to Islamic teachings, there is only one war, that is defensive war. So I can say that according to Islamic teachings, there is only one war, that is defensive war.

11:58 And as far as the people are concerned, people are free. They are allowed to struggle for their And as far as the people are concerned, people are free. They are allowed to struggle for their

12:16 goals, but they have no option other than to adopt a peaceful method. goals, but they have no option other than to adopt a peaceful method.

12:28 Peaceful method. No excuse whatsoever allows to adopt violence or suicide bombing. Peaceful method. No excuse whatsoever allows to adopt violence or suicide bombing.

12:38 All these things are completely unlawful in Islam. All these things are completely unlawful in Islam.

12:44 If you see that you cannot achieve the goal by a peaceful method, then you have to keep patience, الصبر. If you see that you cannot achieve the goal by a peaceful method, then you have to keep patience, الصبر.

12:53 صبر means patience. So either there are only two options. Either you keep patience or adopt peaceful activism. صبر means patience. So either there are only two options. Either you keep patience or adopt peaceful activism.

13:06 There is no third option for you. There is no third option for you.

13:09 Do you think the USA wasright when it bombarded Iraq? It is a very difficult question. Do you think the USA wasright when it bombarded Iraq? It is a very difficult question.

13:23 It is a very difficult question. I would like to say that It is a very difficult question. I would like to say that

13:29 the USA the USA

13:33 demanded Saddam to leave the throne. At that time, I published an article demanded Saddam to leave the throne. At that time, I published an article

13:48 with the title "Option for Saddam." I said in this article that Saddam Hussein was the dictator of Iraq with the title "Option for Saddam." I said in this article that Saddam Hussein was the dictator of Iraq

14:06 . There is no democracy in Iraq. So he was a dictator, and he ruled Iraq up to more than 20 years. . There is no democracy in Iraq. So he was a dictator, and he ruled Iraq up to more than 20 years.

14:16 That was enough. Now, there were two options before him That was enough. Now, there were two options before him

14:22 : either to go to war against the USA or : either to go to war against the USA or

14:33 leave the leave the

14:37 government. I think that the best option for him was to leave the government. Why? government. I think that the best option for him was to leave the government. Why?

14:47 Because you know, there was a president in America, Jefferson. Jefferson was the president of America, but he never tried to gain the second term. Because you know, there was a president in America, Jefferson. Jefferson was the president of America, but he never tried to gain the second term.

15:05 Instead, he opted for education. He established a university. I think that this option was free for Saddam Hussein. Instead, he opted for education. He established a university. I think that this option was free for Saddam Hussein.

15:21 You know, there were eight palaces owned by Saddam Hussein, and then there was enough money at his disposal. You know, there were eight palaces owned by Saddam Hussein, and then there was enough money at his disposal.

15:35 So it was I said in this article that the best option for Saddam Hussein was to leave the government and establish some colleges and universities in these palaces. So it was I said in this article that the best option for Saddam Hussein was to leave the government and establish some colleges and universities in these palaces.

15:54 And by this, he will serve Iraq in a better way. And by this, he will serve Iraq in a better way.

16:03 But he refused to But he refused to

16:08 opt for this choice, and he started war opt for this choice, and he started war

16:16 . So it is not correct to say that . So it is not correct to say that

16:22 only the USA was wrong. Both were wrong. I would like to say that both only the USA was wrong. Both were wrong. I would like to say that both

16:31 were wrong. But as Saddam Hussein was in a weaker position and the USA was in a stronger position, so in such a situation, were wrong. But as Saddam Hussein was in a weaker position and the USA was in a stronger position, so in such a situation,

16:44 the best option for Saddam was to opt for peaceful activism, for educational activism, rather than political activism or war. the best option for Saddam was to opt for peaceful activism, for educational activism, rather than political activism or war.

17:03 How do we know that interfaith organizations are non-political? What is your definition of non-political? According to my definition, non-political means non-confrontational. How do we know that interfaith organizations are non-political? What is your definition of non-political? According to my definition, non-political means non-confrontational.

17:22 In our present age, everything is politics. In our present age, everything is politics.

17:28 Everything is politics. But you have to differentiate between political action and confrontational action. Everything is politics. But you have to differentiate between political action and confrontational action.

17:40 So I don't think that politics is a taboo. But confrontation is a taboo. War is a taboo. So I don't think that politics is a taboo. But confrontation is a taboo. War is a taboo.

17:49 Violence is a taboo. Violence is a taboo.

17:54 So when politics means going to violence, to war, to intolerance, to confrontation, then politics becomes a taboo. So when politics means going to violence, to war, to intolerance, to confrontation, then politics becomes a taboo.

18:08 So according to my opinion, there are two ways of action: peaceful action and So according to my opinion, there are two ways of action: peaceful action and

18:19 violent action. violent action.

18:25 So according to my experience, the best option for a reformer is non-political action or peaceful action. So according to my experience, the best option for a reformer is non-political action or peaceful action.

18:39 Any political action that involves confrontation, that is a taboo in Islam Any political action that involves confrontation, that is a taboo in Islam

18:44 . What does Jihad mean? Jihad is an Arabic word. . What does Jihad mean? Jihad is an Arabic word.

18:53 It literally means to strive, to struggle. So Jihad has nothing to do with violence or war. It literally means to strive, to struggle. So Jihad has nothing to do with violence or war.

19:07 Jihad simply means peaceful struggle. Jihad simply means peaceful struggle.

19:12 There are very relevant verses in the Quran in this regard. There are very relevant verses in the Quran in this regard.

19:21 The Quran says, "wa jahidhum bihi jahadan kabira." It means that do great jihad with the help of the Quran. The Quran says, "وَجَاهِدْهُمْ بِهِ جَهَادًا كَبِيرًا." It means that do great jihad with the help of the Quran.

19:37 Now, you know that the Quran is a book of ideology. The Quran is not a sword, not a gun, not a bomb. Now, you know that the Quran is a book of ideology. The Quran is not a sword, not a gun, not a bomb.

19:49 So how can you do violent jihad through the Quran? It is not possible. So how can you do violent jihad through the Quran? It is not possible.

19:57 So jihad through the Quran means ideological campaign, peaceful struggle, non-confrontational activities. So jihad through the Quran means ideological campaign, peaceful struggle, non-confrontational activities.

20:09 That is jihad in Islam. That is jihad in Islam.

20:16 It is a perverted form of jihad, which is now known as jihad. Then I would like to say that there are two different words in the Quran: qital and jahad. It is a perverted form of jihad, which is now known as jihad. Then I would like to say that there are two different words in the Quran: قتال and جہاد.

20:35 qital and jahad. qital means war, and jahad means peaceful struggle. قتال and جہاد. قتال means war, and جہاد means peaceful struggle.

20:46 So qital is qital that is war is permitted only in a defensive situation. Otherwise, there is no qital, no war. So قتال is قتال that is war is permitted only in a defensive situation. Otherwise, there is no قتال, no war.

20:59 And jihad is a permanent feature of Islam because it is a peaceful struggle for a noble cause. And jihad is a permanent feature of Islam because it is a peaceful struggle for a noble cause.

21:09 Even if you work for education, that is jihad. If you work for da'wah work, that is jihad. If you work for social reform, that is jihad. Even if you work for education, that is jihad. If you work for da'wah work, that is jihad. If you work for social reform, that is jihad.

21:24 So any So any

21:29 peaceful struggle peaceful struggle

21:35 that in which any peaceful struggle in which violence is not involved, that is jihad. that in which any peaceful struggle in which violence is not involved, that is jihad.

21:42 The Quran says, "Do great jihad with the Quran." Does this mean that everybody has to accept Islam? The Quran says, "Do great jihad with the Quran." Does this mean that everybody has to accept Islam?

21:50 Not at all. It is a wrong notion that the Quran says that you have to Islamize the whole world. Not at all. It is a wrong notion that the Quran says that you have to Islamize the whole world.

22:02 It is wrong. Islam believes in difference It is wrong. Islam believes in difference

22:09 . There is a very relevant hadith. Hadith means saying of the Prophet of Islam. So he says that ikhtilaf ummati rahmat. . There is a very relevant hadith. Hadith means saying of the Prophet of Islam. So he says that اختلاف امتی رحمت.

22:22 It means that difference is a blessing of God. Difference of opinion is a blessing of God. It means that difference is a blessing of God. Difference of opinion is a blessing of God.

22:31 Why? Why?

22:33 Because it is difference that creates the atmosphere of discussion. Where there is no difference, there is no discussion, no dialogue. Because it is difference that creates the atmosphere of discussion. Where there is no difference, there is no discussion, no dialogue.

22:47 And without discussion and dialogue, there is no intellectual development. So difference leads to discussion, dialogue. And without discussion and dialogue, there is no intellectual development. So difference leads to discussion, dialogue.

22:58 And dialogue leads to intellectual development. And dialogue leads to intellectual development.

23:02 This is the This is the

23:06 Islamic position in this regard. Islamic position in this regard.

23:13 There is no such verse in the Quran that says that you have to Islamize the whole world. No, not at all. There is no such verse in the Quran that says that you have to Islamize the whole world. No, not at all.

23:22 The main stress of Islam is to develop your personality. The main stress of Islam is to develop your personality.

23:34 Only developed personality can be allowed to go to paradise. So intellectual development, personality development, and spiritual development, and intellectual development, these things depend on difference Only developed personality can be allowed to go to paradise. So intellectual development, personality development, and spiritual development, and intellectual development, these things depend on difference

23:55 . Without difference, there is no development. Difference means intellectual challenge. . Without difference, there is no development. Difference means intellectual challenge.

24:04 Difference creates a challenging situation. It is very good. Difference creates a challenging situation. It is very good.

24:13 Difference means intellectual challenge. And where there is intellectual challenge, you will try to meet that challenge. Difference means intellectual challenge. And where there is intellectual challenge, you will try to meet that challenge.

24:23 So the process begins. This is the process of intellectual development. So the process begins. This is the process of intellectual development.

24:30 Where there is a process, where there is difference, there is intellectual challenge. And where there is intellectual challenge, there is discussion and dialogue. Where there is a process, where there is difference, there is intellectual challenge. And where there is intellectual challenge, there is discussion and dialogue.

24:44 And where there is discussion and dialogue, there is intellectual development. This is the best expression of Islam. And where there is discussion and dialogue, there is intellectual development. This is the best expression of Islam.

24:58 Do you have any difficulties in persuading Muslims about your interpretation of Islam? Not at all. The majority of Muslim intellectuals agree with my interpretation. Do you have any difficulties in persuading Muslims about your interpretation of Islam? Not at all. The majority of Muslim intellectuals agree with my interpretation.

25:18 This interpretation is not my interpretation. It is an accepted interpretation. It is not new. This interpretation is not my interpretation. It is an accepted interpretation. It is not new.

25:29 You know, You know,

25:32 the Quran is an eternal book. Islam is an eternal religion. So all the teachings of Islam have an eternal aspect. the Quran is an eternal book. Islam is an eternal religion. So all the teachings of Islam have an eternal aspect.

25:45 There are no such rituals in Islam which you find in other systems. If you read the Quran, you will find that Islam always—if you read the Quran, you will find that the Quran always speaks about universal ideals, universal concepts, universal notions. There are no such rituals in Islam which you find in other systems. If you read the Quran, you will find that Islam always—if you read the Quran, you will find that the Quran always speaks about universal ideals, universal concepts, universal notions.

26:11 So Islam is an eternal religion. What is required is that you have to interpret Islam in modern terms, modern idioms. So Islam is an eternal religion. What is required is that you have to interpret Islam in modern terms, modern idioms.

26:22 What I am doing is only to translate Islam into modern idioms. It is not a new interpretation. I am not giving Islam a new interpretation. What I am doing is only to translate Islam into modern idioms. It is not a new interpretation. I am not giving Islam a new interpretation.

26:35 What I am doing is only to try to express Islam in modern idioms, in modern language, in modern style. What I am doing is only to try to express Islam in modern idioms, in modern language, in modern style.

26:47 So there is no difference at all. So there is no difference at all.

26:52 And you know, I can say that And you know, I can say that

26:59 Muslims have accepted my ideals. For example, in Kashmir, you know, previously there was fighting, there was violence. Muslims have accepted my ideals. For example, in Kashmir, you know, previously there was fighting, there was violence.

27:14 But now, there is no such violence. How? But now, there is no such violence. How?

27:23 It is the credit goes to our mission. They read our books. They read our magazine, It is the credit goes to our mission. They read our books. They read our magazine,

27:36 Arisala. There are so many subscribers in Kashmir for Arisala monthly. Arisala. There are so many subscribers in Kashmir for Arisala monthly.

27:44 So they find in these writings the peaceful interpretation of Islam. So they find in these writings the peaceful interpretation of Islam.

27:55 They accepted it. And now, you can see that there is peace in Kashmir. Even in India, after 1947, there were communal riots every day They accepted it. And now, you can see that there is peace in Kashmir. Even in India, after 1947, there were communal riots every day

28:12 . But now, there is no communal riot in India. Here also, the credit goes to our mission. . But now, there is no communal riot in India. Here also, the credit goes to our mission.

28:21 These Muslims were engaged in communal riots. But now, when they read our books, our magazine, they found that Islam is a religion of peace These Muslims were engaged in communal riots. But now, when they read our books, our magazine, they found that Islam is a religion of peace

28:37 . I gave them the formula, "Ignore the problem and avail the opportunities." So now, they have adopted this formula, "Ignore the problem and avail the opportunities." I told them that the problem is a part of society, part of life. . I gave them the formula, "Ignore the problem and avail the opportunities." So now, they have adopted this formula, "Ignore the problem and avail the opportunities." I told them that the problem is a part of society, part of life.

28:57 In every society, there are problems. It is not a problem of India, a problem of nature. In every society, there are problems. It is not a problem of India, a problem of nature.

29:06 So there is no escape from the problem. So I told them that you have to ignore the problems. That is part of life. So there is no escape from the problem. So I told them that you have to ignore the problems. That is part of life.

29:18 And there are so many opportunities in India. You know, there are 57 Muslim countries. And there are so many opportunities in India. You know, there are 57 Muslim countries.

29:27 But according to my experience, for Muslims, India is the best country. Why? But according to my experience, for Muslims, India is the best country. Why?

29:37 All kinds of progress and development need two things: peace and freedom. So in India, you can find peace and freedom both. All kinds of progress and development need two things: peace and freedom. So in India, you can find peace and freedom both.

29:52 So where there is peace and where there is freedom, all the opportunities are available there. So this is India. So Muslims of India accepted my formula, and now, they are living in peace in India, and there are no communal riots. So where there is peace and where there is freedom, all the opportunities are available there. So this is India. So Muslims of India accepted my formula, and now, they are living in peace in India, and there are no communal riots.

30:10 What is the proportion of those who are educated as against those who are not educated among Muslims? What is the proportion of those who are educated as against those who are not educated among Muslims?

30:21 I think that the majority of Muslims are educated. Education is widely spread among Muslims. I think that the majority of Muslims are educated. Education is widely spread among Muslims.

30:31 But they are backward in modern education. Here is the problem. But they are backward in modern education. Here is the problem.

30:40 They are backward. They are not backward in education per se They are backward. They are not backward in education per se

30:48 , but they are backward in modern education. There was an Arab—there is a well-known Arab leader, Amir Shakir Bersalah. , but they are backward in modern education. There was an Arab—there is a well-known Arab leader, Amir Shakir Bersalah.

31:01 He published a book, "Lamada Taakhar al-Muslimun wa Taqaddama Ghairun." This was the title of that book. He published a book, "Lamada Taakhar al-Muslimun wa Taqaddama Ghairun." This was the title of that book.

31:12 It means that why Muslims became backward and others became forward. It means that why Muslims became backward and others became forward.

31:22 So in this book, he mentions that Muslims abandoned jihad so they became backward. I published an article that this is wrong. So in this book, he mentions that Muslims abandoned jihad so they became backward. I published an article that this is wrong.

31:33 Muslims never abandoned jihad. They are engaged in jihad Muslims never abandoned jihad. They are engaged in jihad

31:45 since 200 years. So they never abandoned jihad. The real reason of Muslims' backwardness is that they became backward in modern education. since 200 years. So they never abandoned jihad. The real reason of Muslims' backwardness is that they became backward in modern education.

32:02 This is the main reason. So Muslims are not backward in education per se This is the main reason. So Muslims are not backward in education per se

32:09 , but Muslims are backward in modern education. So I am a great advocate that Muslims must compensate this. , but Muslims are backward in modern education. So I am a great advocate that Muslims must compensate this.

32:23 They must educate their generations They must educate their generations

32:30 in colleges and universities in colleges and universities

32:33 . Here is the problem. There are many, many madrasas. Every masjid is also a madrasa. And there are millions of madrasas everywhere in the country. . Here is the problem. There are many, many madrasas. Every masjid is also a madrasa. And there are millions of madrasas everywhere in the country.

32:47 But Muslims are backward in modern education. So they must But Muslims are backward in modern education. So they must

33:00 compensate this. They must educate their generations in schools and colleges. compensate this. They must educate their generations in schools and colleges.

33:15 And I think there is no other shortcoming in Muslim people And I think there is no other shortcoming in Muslim people

33:23 . Muslim people are . Muslim people are

33:27 better in every other aspect except modern education. So here is the problem. better in every other aspect except modern education. So here is the problem.

33:37 What is your educational background? What is your educational background?

33:43 I am a product of madrasa. I was educated in Arabic madrasa. I am a product of madrasa. I was educated in Arabic madrasa.

33:53 So all my forward education, I completed in madrasa. Then, after completing my madrasa education, I found that in our present world, it is very, very important to know the modern thought, modern science, modern knowledge, modern mind. So all my forward education, I completed in madrasa. Then, after completing my madrasa education, I found that in our present world, it is very, very important to know the modern thought, modern science, modern knowledge, modern mind.

34:19 So I privately studied English and all other modern sciences. And after studying English and modern sciences, So I privately studied English and all other modern sciences. And after studying English and modern sciences,

34:34 I started my mission. I started my mission.

34:39 So I completed my formal education in madrasa. Then, through private study, I So I completed my formal education in madrasa. Then, through private study, I

34:54 studied studied

34:57 English and modern books, modern thought, modern sciences to know the present world English and modern books, modern thought, modern sciences to know the present world

35:09 . You know, there is a hadith, "An yakuna basiram biza manih." Muslims must know their contemporary world. . You know, there is a hadith, "An yakuna basiram biza manih." Muslims must know their contemporary world.

35:24 So I wanted to know the contemporary world, the modern world. So I wanted to know the contemporary world, the modern world.

35:29 For this purpose, I studied modern sciences. For this purpose, I studied modern sciences.

35:37 So after doing this, I started my mission. How do you practice your brand of Sufism, which you call contemplative Sufism? So after doing this, I started my mission. How do you practice your brand of Sufism, which you call contemplative Sufism?

35:50 You know, there are two kinds of Sufism: traditional Sufism and scientific Sufism. You know, there are two kinds of Sufism: traditional Sufism and scientific Sufism.

36:04 Traditional Sufism is based on meditation. That is Baraqabah or Dhan Gyana. But my Sufism, modern Sufism, or scientific Sufism, Traditional Sufism is based on meditation. That is Baraqabah or Dhan Gyana. But my Sufism, modern Sufism, or scientific Sufism,

36:19 I am a Sufi, but my Sufism is based on contemplation. That is Tadabbur, Tafakkur, Tadhakkur, Tawassum. I am a Sufi, but my Sufism is based on contemplation. That is Tadabbur, Tafakkur, Tadhakkur, Tawassum.

36:31 This is contemplation. So my Sufism is based on study, on observation, on contemplation. This is contemplation. So my Sufism is based on study, on observation, on contemplation.

36:43 My study is based on mind rather than heart. My study is based on mind rather than heart.

36:48 Traditional Sufism is based on heart. But my Sufism is based on mind. Traditional Sufism is based on heart. But my Sufism is based on mind.

36:59 So there are two different kinds of Sufism: heart-based Sufism and mind-based Sufism. So my Sufism is based on mind. So there are two different kinds of Sufism: heart-based Sufism and mind-based Sufism. So my Sufism is based on mind.

37:13 Its method is through intellectual development. Its method is through intellectual development.

37:21 My Sufism is based on intellectual development. This is the difference. You can call it Neo-Sufism. My Sufism is based on intellectual development. This is the difference. You can call it Neo-Sufism.

37:35 I can say that I am the founder of this school. I am the founder of this Sufi school. I can say that I am the founder of this school. I am the founder of this Sufi school.

37:43 I am the founder of this Sufi school. So you can say that it is Neo-Sufism. I am the founder of this Sufi school. So you can say that it is Neo-Sufism.

37:52 How is mysticism different from Sufism? Would you call yourself a mystic? No, I am not a mystic. Mystic or mysticism is a mysterious word. How is mysticism different from Sufism? Would you call yourself a mystic? No, I am not a mystic. Mystic or mysticism is a mysterious word.

38:06 It is a scientific word. It is a scientific word.

38:10 Mystic people Mystic people

38:15 believe in some mysterious ways. That is based on meditation and other kinds of practices. But I am not interested in these mysterious things. believe in some mysterious ways. That is based on meditation and other kinds of practices. But I am not interested in these mysterious things.

38:30 I have a scientific taste, a scientific I have a scientific taste, a scientific

38:39 mind, a scientific temperament mind, a scientific temperament

38:42 . So I am not interested in mysterious kinds of spirituality or mysticism. I am interested in scientific kinds of Sufism. . So I am not interested in mysterious kinds of spirituality or mysticism. I am interested in scientific kinds of Sufism.

38:56 That is Neo-Sufism. What is your mission? That is Neo-Sufism. What is your mission?

39:06 My mission is My mission is

39:11 based on Islam. Although I am a great believer in religious understanding, religious tolerance, and religious dialogue, based on Islam. Although I am a great believer in religious understanding, religious tolerance, and religious dialogue,

39:28 but I can say that my mission is based on Islam. but I can say that my mission is based on Islam.

39:34 By Islam, I mean the pure religion that is kept in the Qur'an. Present Muslims, I always say that you have to differentiate between Islam and Muslims. By Islam, I mean the pure religion that is kept in the Qur'an. Present Muslims, I always say that you have to differentiate between Islam and Muslims.

39:49 There are many, many practices among Muslims that are not Islamic. So my Islam is derived from the Qur'an and Hadith. There are many, many practices among Muslims that are not Islamic. So my Islam is derived from the Qur'an and Hadith.

40:03 I can say that I have rediscovered Islam. I published a book with the title, "Islam Rediscovered." After a long, long study, I have rediscovered Islam. I can say that I have rediscovered Islam. I published a book with the title, "Islam Rediscovered." After a long, long study, I have rediscovered Islam.

40:19 So I compiled this book. So my Islam is based on peace. So I compiled this book. So my Islam is based on peace.

40:28 It is based on tolerance. It is based on tolerance.

40:30 It is based on compassion. It is based on Da'wah. It is based on non-political activities. It is based on compassion. It is based on Da'wah. It is based on non-political activities.

40:39 So my Islam is not based on war and violence. It is based on spirituality. There is a verse in the Qur'an, "Umar sallallahu alayhi wa sallam killah rahmatal lil alam." So I say that Islam promotes a rahmat culture. So my Islam is not based on war and violence. It is based on spirituality. There is a verse in the Qur'an, "Umar sallallahu alayhi wa sallam killah rahmatal lil alam." So I say that Islam promotes a rahmat culture.

40:57 That is my Islam. That is my Islam.

41:00 And this Islam, I have found in the Qur'an. I have no Arabic language. I studied the Qur'an and Hadith from its original sources. And this Islam, I have found in the Qur'an. I have no Arabic language. I studied the Qur'an and Hadith from its original sources.

41:13 Then, I formed this kind of thinking. What have been the tangible achievements of your mission so far? Then, I formed this kind of thinking. What have been the tangible achievements of your mission so far?

41:27 I can say that my mission is a very, very successful mission. But there are two kinds of missions. One that is a crowd-pulling mission. I can say that my mission is a very, very successful mission. But there are two kinds of missions. One that is a crowd-pulling mission.

41:39 So my mission is not, in that sense, a crowd-pulling mission So my mission is not, in that sense, a crowd-pulling mission

41:44 because crowd-pulling missions are those that are based on some kind of emotional slogans, emotional approach, some kind of political problems. because crowd-pulling missions are those that are based on some kind of emotional slogans, emotional approach, some kind of political problems.

42:00 So I am not interested in such kinds of emotional slogans. So I am not interested in such kinds of emotional slogans.

42:08 But my mission addresses the intellectuals, educated minds. In this sense, I can say that everywhere in the world, you will find some people who have read my literature through books, through the internet, through magazines, But my mission addresses the intellectuals, educated minds. In this sense, I can say that everywhere in the world, you will find some people who have read my literature through books, through the internet, through magazines,

42:32 through interviews, through TV, through radio. So people are aware of my mission not only in the Muslim world but in the non-Muslim world also. through interviews, through TV, through radio. So people are aware of my mission not only in the Muslim world but in the non-Muslim world also.

42:45 And the majority of those people agree that this is the only mission. This is the only peaceful mission. And this is the only correct version of Islam. And the majority of those people agree that this is the only mission. This is the only peaceful mission. And this is the only correct version of Islam.

42:58 So everywhere in the world, there are thousands and thousands of people who So everywhere in the world, there are thousands and thousands of people who

43:06 agree with the veracity of our mission. This is our success. Our mission is not based on a very rigid type of organization. agree with the veracity of our mission. This is our success. Our mission is not based on a very rigid type of organization.

43:19 There is no membership. In our mission, there is no membership. There is no membership. In our mission, there is no membership.

43:28 But we believe in loose kinds of organizations without membership. But we believe in loose kinds of organizations without membership.

43:38 In this sense, you will find that many, many people are attached to our mission in India and also abroad. In this sense, you will find that many, many people are attached to our mission in India and also abroad.

43:50 What is your opinion about Buddhism? What is your opinion about Buddhism?

43:56 You know, Buddhism is a godless religion. You know, Buddhism is a godless religion.

44:01 I I

44:06 don't subscribe to the ideology of Buddhism. You know, Buddhism is the ideology of Buddhism is based on Punarajana theory. don't subscribe to the ideology of Buddhism. You know, Buddhism is the ideology of Buddhism is based on Punarajana theory.

44:20 They believe that there is a cycle of birth They believe that there is a cycle of birth

44:24 . All those people who have taken birth in this world, they will . All those people who have taken birth in this world, they will

44:34 find rebirth in this world again according to their kartab, their character. find rebirth in this world again according to their kartab, their character.

44:42 But this kind of thinking is simply a speculative thinking. If there is such a kind of cycle of birth, then we must know. But this kind of thinking is simply a speculative thinking. If there is such a kind of cycle of birth, then we must know.

44:55 But you know, no one knows that previously, I was born in this world and I am born again in this world. But you know, no one knows that previously, I was born in this world and I am born again in this world.

45:07 We have no memory in our past We have no memory in our past

45:11 . No one has memory about his past. So how can you establish this kind of rebirth theory? . No one has memory about his past. So how can you establish this kind of rebirth theory?

45:24 This kind of theory that is based on a cycle of birth is completely unfounded. So I don't believe in this kind of religion. This kind of theory that is based on a cycle of birth is completely unfounded. So I don't believe in this kind of religion.

45:38 There is no scientific background There is no scientific background

45:40 . There is no scientific ground. There is no scientific base that favors this kind of Buddhist ideology. . There is no scientific ground. There is no scientific base that favors this kind of Buddhist ideology.

45:51 Although I know that there are many, many people who believe in Buddhism, but I have studied Buddhism and I found that it has no scientific base. Although I know that there are many, many people who believe in Buddhism, but I have studied Buddhism and I found that it has no scientific base.

46:05 It is simply a theory, a speculative theory. If I was reborn in this world, so I must keep in my mind the memory of my past It is simply a theory, a speculative theory. If I was reborn in this world, so I must keep in my mind the memory of my past

46:20 . And you know, no one has the memory of the past. No one knows about his past. . And you know, no one has the memory of the past. No one knows about his past.

46:28 So this kind of theory is completely a So this kind of theory is completely a

46:34 speculative theory. It has no scientific base. No psychological base. No scientific base. speculative theory. It has no scientific base. No psychological base. No scientific base.

46:45 And even, you know, Gautam Buddha was a great soul, but we know very little about his life. And even, you know, Gautam Buddha was a great soul, but we know very little about his life.

46:58 It is said that Gautam Buddha saw his past when he was in Dhan Gyana. He saw his long, long past It is said that Gautam Buddha saw his past when he was in Dhan Gyana. He saw his long, long past

47:09 . But it is not proved. There is no proof that Gautam Buddha ever said that, "I have seen my past in my meditation." Not at all. . But it is not proved. There is no proof that Gautam Buddha ever said that, "I have seen my past in my meditation." Not at all.

47:24 It was developed by other commentators after his death It was developed by other commentators after his death

47:31 . So the basic creed of Buddhism is not established that this was the creed of Buddha. . So the basic creed of Buddhism is not established that this was the creed of Buddha.

47:41 This creed was developed by his disciples after his death. So I think that historically, it is not proved that Buddha said like this. This creed was developed by his disciples after his death. So I think that historically, it is not proved that Buddha said like this.

47:56 Can one follow a spiritual path without believing in God? Can one follow a spiritual path without believing in God?

48:02 You know, there are two kinds of spirituality. You know, there are two kinds of spirituality.

48:08 One is self-based spirituality. And the second is God-based spirituality. One is self-based spirituality. And the second is God-based spirituality.

48:20 There are some people who believe in self-based spirituality. So their belief is based on the notion that in our inner being, There are some people who believe in self-based spirituality. So their belief is based on the notion that in our inner being,

48:36 our inner being is a reservoir of all kinds of knowledge, all kinds of wisdom. our inner being is a reservoir of all kinds of knowledge, all kinds of wisdom.

48:41 But it is not proved by any branch of science. It is not proved that we have all kinds of treasure in our heart. But it is not proved by any branch of science. It is not proved that we have all kinds of treasure in our heart.

48:56 It is not published. It is not established. It is not published. It is not established.

49:01 So I believe in God-based spirituality. It means that God has revealed His knowledge through prophets. So I believe in God-based spirituality. It means that God has revealed His knowledge through prophets.

49:18 So now, we have that revelation in present form, especially in the Qur'an. So my spirituality is based on the Qur'an. So now, we have that revelation in present form, especially in the Qur'an. So my spirituality is based on the Qur'an.

49:30 I believe that God is a living being. God is not a symbolic word I believe that God is a living being. God is not a symbolic word

49:37 . God is a living being. And we can establish contact with God. We can receive inspirations from God. . God is a living being. And we can establish contact with God. We can receive inspirations from God.

49:48 So God is the source of all kinds of knowledge. God is the source of spirituality. So my spirituality is based on this concept. So God is the source of all kinds of knowledge. God is the source of spirituality. So my spirituality is based on this concept.

50:01 Through contemplation, through Through contemplation, through

50:08 namaz, I establish contact with God. And then, I receive inspirations from God. prayer, I establish contact with God. And then, I receive inspirations from God.

50:16 That is my spirituality. So I don't believe in self-based spirituality. That is my spirituality. So I don't believe in self-based spirituality.

50:25 I believe in God-based spirituality. Hindus and Muslims both believe in God. Is there any difference between the concepts? I believe in God-based spirituality. Hindus and Muslims both believe in God. Is there any difference between the concepts?

50:38 Yes. There is a great difference. Yes. There is a great difference.

50:42 According to my knowledge, although Hindus speak of God, but their God is a symbolic God, symbolic God. According to my knowledge, although Hindus speak of God, but their God is a symbolic God, symbolic God.

50:55 They don't believe in a personal God. They don't believe in a personal God.

50:58 According to their belief, God is not a person like ours. God is a symbol like gravity or cosmic rays. According to their belief, God is not a person like ours. God is a symbol like gravity or cosmic rays.

51:15 It is based on this kind of notion is based on Advaitvaad or Monism. It is based on this kind of notion is based on Advaitवाद or Monism.

51:21 So Hindus' concept of God is based on Monism or Advaitvaad. But Muslims believe in a personal God according to the Islamic system. So Hindus' concept of God is based on Monism or Advaitवाद. But Muslims believe in a personal God according to the Islamic system.

51:38 God is a person like ours. God is a living being. God is a person like ours. God is a living being.

51:47 . God has a mind God is the creator

51:51 . God has a mind like ours. So God is a person in the complete sense of the word. . God has a mind like ours. So God is a person in the complete sense of the word.

52:05 So the Islamic concept of God is based on Monotheism. And the Hindu concept of God is based on Monism. So the Islamic concept of God is based on Monotheism. And the Hindu concept of God is based on Monism.

52:14 And there is a vast difference between the two. And there is a vast difference between the two.

52:22 In Sanskrit, you can say that the Hindu concept of God is based on Advaitvaad. In Sanskrit, you can say that the Hindu concept of God is based on Advaitवाद.

52:32 And the Islamic concept of God is based on Dvaitvaad. Dvaitvaad and Advaitvaad And the Islamic concept of God is based on Dvaitवाद. Dvaitवाद and Advaitवाद

52:46 are very crucial terms. And by these terms, you can understand the concept of both the religions. are very crucial terms. And by these terms, you can understand the concept of both the religions.

52:58 Is there any difference between a reformer and a prophet? Yes. There is a great difference. Is there any difference between a reformer and a prophet? Yes. There is a great difference.

53:08 Reformers are philosophers or thinkers. A reformer has his own plan, his own ideology. Reformers are philosophers or thinkers. A reformer has his own plan, his own ideology.

53:21 A reformer works according to his own ideology. But a prophet is a person who receives revelations from God A reformer works according to his own ideology. But a prophet is a person who receives revelations from God

53:35 . So a prophet is a revealed person who receives revelations from God. But a reformer is not a revealed person. . So a prophet is a revealed person who receives revelations from God. But a reformer is not a revealed person.

53:48 He works according to his own ideology. So there is a great difference between the two. He works according to his own ideology. So there is a great difference between the two.

54:03 A prophet is a God sent A prophet is a God sent

54:11 directly directly

54:16 a prophet to man. God directly directs prophets. a prophet to man. God directly directs prophets.

54:26 But a reformer is simply a leader. Simply a leader. He is not a prophet in terms of revelation. But a reformer is simply a leader. Simply a leader. He is not a prophet in terms of revelation.

54:39 Do you have any scheme for moral reform? Yes. Our mission is a mission of moral reform Do you have any scheme for moral reform? Yes. Our mission is a mission of moral reform

54:51 . But moral reform needs intellectual change. We believe that . But moral reform needs intellectual change. We believe that

55:02 the source of moral reform is intellectual revolution, intellectual change. Without intellectual revolution, you cannot bring about moral reform. the source of moral reform is intellectual revolution, intellectual change. Without intellectual revolution, you cannot bring about moral reform.

55:15 Then, we believe in the concept of accountability. We try to inculcate this concept in every man and woman. Then, we believe in the concept of accountability. We try to inculcate this concept in every man and woman.

55:26 Without the concept of accountability, there is no ethics, no morality. Without the concept of accountability, there is no ethics, no morality.

55:36 The concept of accountability makes you responsible, makes you duty conscious, makes you a responsible person The concept of accountability makes you responsible, makes you duty conscious, makes you a responsible person

55:49 . So accountability is like a compulsive treatment. . So accountability is like a compulsive treatment.

55:59 Without the concept of accountability, there is no compulsion. Everything becomes voluntary. Without the concept of accountability, there is no compulsion. Everything becomes voluntary.

56:09 So we believe in ethics with accountability. Accountability is very, very important because without accountability, without the concept of accountability, there is no responsibility. So we believe in ethics with accountability. Accountability is very, very important because without accountability, without the concept of accountability, there is no responsibility.

56:28 So So

Shantum Seth Group Q&A EL 02 Feb, 08 - Maulana Wahiduddin Khan