Name: Understanding Islam, Peace and Jihad (English) · October 27, 2014 — Maulana Wahiduddin Khan
Uploaded: 2018-04-29
Duration: 1 h 4 min 6 s
Channel: Maulana Wahiduddin Khan
Description: Read the full transcript of “Understanding Islam, Peace and Jihad (English) · October 27, 2014”, a lecture by Maulana Wahiduddin Khan, with timestamps.

0:10 Okay, uh, good evening. Okay, uh, good evening.

0:14 Uh, my name is Rajat Malhotra, and I'm a member of the Center for Peace and Spirituality, known Uh, my name is Rajat Malhotra, and I'm a member of the Center for Peace and Spirituality, known

0:18 as CPS International. as CPS International.

0:23 So on behalf of CPS International, uh, we warmly wel-welcome you for today's session with our founder, Maulana Vaiduddin Khan. So on behalf of CPS International, uh, we warmly wel-welcome you for today's session with our founder, Maulana Vaiduddin Khan.

0:27 So the format that we're going to have today is that we will first have the address by, So the format that we're going to have today is that we will first have the address by,

0:31 uh, Maulana Vaiduddin Khan, our founder. uh, Maulana Vaiduddin Khan, our founder.

0:36 And then after that, uh, as we have discussed with Ramit, we will have an interaction with all of you. Uh, you And then after that, uh, as we have discussed with Ramit, we will have an interaction with all of you. Uh, you

0:40 may ask your questions, or you may, if you want to comment, uh, you could do so. So, uh, before we start, I'll just briefly introduce you about our founder, uh, and then we'll start the program. Maulana Vaiduddin Khan is an Islamic spiritual scholar who has adopted peace as a mission of his life. Born in Azamgarh in 1925 and known for his Gandhian views, he considers non- may ask your questions, or you may, if you want to comment, uh, you could do so. So, uh, before we start, I'll just briefly introduce you about our founder, uh, and then we'll start the program. Maulana Vaiduddin Khan is an Islamic spiritual scholar who has adopted peace as a mission of his life. Born in Azamgarh in 1925 and known for his Gandhian views, he considers non-

1:10 violence as the only method to achieve success. violence as the only method to achieve success.

1:16 To give ex-full expression to these positive ideas, he established the Islamic Center in New Delhi in 1970, To give ex-full expression to these positive ideas, he established the Islamic Center in New Delhi in 1970,

1:22 and subsequently the organ of the center, Al-Risala, the monthly magazine, was launched in Urdu in 1976. and subsequently the organ of the center, Al-Risala, the monthly magazine, was launched in Urdu in 1976.

1:28 The English version continues to be published under the title "Spirit of Islam." Maulana has translated the Quran The English version continues to be published under the title "Spirit of Islam." Maulana has translated the Quran

1:34 into Urdu, English into Urdu, English

1:40 , and Hindi. , and Hindi.

1:46 Maulana's English translation of the Quran, first published in 2009, was reviewed by the Times of India in Maulana's English translation of the Quran, first published in 2009, was reviewed by the Times of India in

1:52 these words: "Simple and direct. these words: "Simple and direct.

1:58 The book reaches out to a large audience." His commentary on the Quran is available in both Urdu and English. The book reaches out to a large audience." His commentary on the Quran is available in both Urdu and English.

2:04 He has authored over 200 books on Islam, prophetic wisdom, spirituality, and peaceful coexistence in a multi-ethnic societ He has authored over 200 books on Islam, prophetic wisdom, spirituality, and peaceful coexistence in a multi-ethnic societ

2:10 y. y.

2:15 His most recent book, "The Prophet of Peace," published by Penguin Books in 2009, illuminates the Islamic view His most recent book, "The Prophet of Peace," published by Penguin Books in 2009, illuminates the Islamic view

2:20 on modernity, secularism, democracy, freedom of speech, and peace. on modernity, secularism, democracy, freedom of speech, and peace.

2:25 He dispels the notion that Islam is a religion of violence, a notion that has gained currency in He dispels the notion that Islam is a religion of violence, a notion that has gained currency in

2:30 the present times. the present times.

2:35 Maulana's other important works on peace, such as "The Ideology of Peace," offer a peaceful solution to counter terrorism Maulana's other important works on peace, such as "The Ideology of Peace," offer a peaceful solution to counter terrorism

2:40 and help people understand the concept of peace in Islam. and help people understand the concept of peace in Islam.

2:46 To spread spiritual wisdom based on peace across the globe, Maulana Vaiduddin Khan established CPS International, that is, To spread spiritual wisdom based on peace across the globe, Maulana Vaiduddin Khan established CPS International, that is,

2:53 the Center for Peace and Spirituality, in January 2001. the Center for Peace and Spirituality, in January 2001.

2:59 The organization aims to promote and reinforce the culture of peace through mind-based spirituality. The organization aims to promote and reinforce the culture of peace through mind-based spirituality.

3:05 Through CPS activities, the ambassadors of peace are spreading the message of Through CPS activities, the ambassadors of peace are spreading the message of

3:11 peace and spirituality all over the world. Internationally recognized for his con- contribution to world peace, he has received, among others, the Demogorges Peace International Award by the Nuclear Disarmament Forum, AG. A recent book, "The 500 Most Influential Muslims of 2009," by Georgetown Wo- University, Washington, DC, has named him Islam's spiritual ambassador to the world. His approach, the book points out, is popular among peace and spirituality all over the world. Internationally recognized for his con- contribution to world peace, he has received, among others, the Demogorges Peace International Award by the Nuclear Disarmament Forum, AG. A recent book, "The 500 Most Influential Muslims of 2009," by Georgetown Wo- University, Washington, DC, has named him Islam's spiritual ambassador to the world. His approach, the book points out, is popular among

3:41 Indians, both Muslims and non-Muslims. Indians, both Muslims and non-Muslims.

3:47 He has also been awarded the title of Ambassador of Peace by the International Federation for World Peace, Korea. He has also been awarded the title of Ambassador of Peace by the International Federation for World Peace, Korea.

3:53 Some of other awards presented to him are the Padma Bhushan, the Rajiv Gandhi National Sadhbhavna Award, the Some of other awards presented to him are the Padma Bhushan, the Rajiv Gandhi National Sadhbhavna Award, the

3:59 National Integrated Award, the Communal Harmony Award, the National Emmy Emmity Award presented by the former Prime Minister National Integrated Award, the Communal Harmony Award, the National Emmy Emmity Award presented by the former Prime Minister

4:05 of India, the Delhi Gaurav Award presented by the Chief Minister of Delhi, of India, the Delhi Gaurav Award presented by the Chief Minister of Delhi,

4:11 and the National Citizens Award presented by Mother Teresa. and the National Citizens Award presented by Mother Teresa.

4:16 So, uh, uh, I just want to say that, uh, Maulana's approach has always been to inculcate the So, uh, uh, I just want to say that, uh, Maulana's approach has always been to inculcate the

4:21 culture of, uh, positivity and peace, uh, among individuals. culture of, uh, positivity and peace, uh, among individuals.

4:26 Uh, I also ca- joined his mission in 2001, and at that time I had a lot of Uh, I also ca- joined his mission in 2001, and at that time I had a lot of

4:31 hatred in me, and he completely turned me around. hatred in me, and he completely turned me around.

4:36 So if you meet any CPS individual anywhere in the world, So if you meet any CPS individual anywhere in the world,

4:42 one thing that you will find is that there is a lot of positivity and well-wishing for humanity. Maulana also always has emphasized one thing in his writings and in his talks that, uh, the Western civilization is a great friend of, uh, entire human mankind. In fact, uh, yesterday in a session, uh, which he delivers every week here, he talked about, uh, the great gifts that the Western civilization has given, uh, which is the modern technology, the one thing that you will find is that there is a lot of positivity and well-wishing for humanity. Maulana also always has emphasized one thing in his writings and in his talks that, uh, the Western civilization is a great friend of, uh, entire human mankind. In fact, uh, yesterday in a session, uh, which he delivers every week here, he talked about, uh, the great gifts that the Western civilization has given, uh, which is the modern technology, the

5:12 modern edu- education, and the multimedia, without which we would not have really been able to live as modern edu- education, and the multimedia, without which we would not have really been able to live as

5:16 we areright now. we areright now.

5:21 And, uh, you represent that Western civilization. And, uh, you represent that Western civilization.

5:25 So, uh, we are very happy to have you here, and, uh, we warmly welcome you. So, uh, we are very happy to have you here, and, uh, we warmly welcome you.

5:30 And, uh, without taking much time further, I would now request Maulana Vaiduddin Khan to begin his talk, And, uh, without taking much time further, I would now request Maulana Vaiduddin Khan to begin his talk,

5:35 and thereafter then we will have the interactive session. Thank you. and thereafter then we will have the interactive session. Thank you.

5:39 bismillah al-rahman al-rahim بسم اللہ الرحمن الرحیم

5:44 ۔

5:50 welcome to you. good evening. ویلکم ٹو یو۔ گڈ ایوننگ۔

5:56 good all the time. گڈ آل دا ٹائم۔

6:02 Now, I would like to say a few words about the religion of Islam. ناؤ، آئی وُڈ لائک ٹو سَے اَ فِی وَرْڈز اباؤٹ دا ریلیجن آف اسلام۔

6:08 You know, Prophet Muhammad started his Islamic mission یو نو، پرافٹ محمد سٹارٹڈ ہِز اسلامک مشن

6:14 in 610 AD in Mecca. ان 610 اے ڈی ان مکہ۔

6:25 In the beginning, there was some opposition, but very soon it was solved. ان دا بگننگ، دیر واز سم اپوزیشن، بٹ ویری سون اِٹ واز سالوڈ۔

6:35 And within a decade, Islam gained momentum. اینڈ ود ان ا ڈیکڈ، اسلام گین مومنٹم۔

6:45 And in 23 years, within the 23 years period, the whole Arabia was Islamized. اینڈ ان 23 ایئرز، ود ان دا 23 ایئرز پیریڈ، دا ہول عربیہ واز اسلامائزڈ۔

6:55 deen, there was a rapid expansion. دین، دیر واز ا ریپڈ ایکسپینشن۔

7:05 And now, almost in every country, there are some Muslims living over there. The total اینڈ ناؤ، الموسٹ ان ایوری کنٹری، دیر ار سم مسلمز لیونگ اوور دیر۔ دا ٹوٹل

7:16 Number of Muslims living in the globe is more than one billion persons. نمبر آف مسلمز لیونگ ان دا گلوب از مور دین ون بلین پرسنز۔

7:31 Then, regarding India, Islam entered India in 8th century. دین، ریگارڈنگ انڈیا، اسلام انٹرڈ انڈیا ان ایٹھ سینچری۔

7:47 in islam found here a very fertile fertile soil, and spread in a rapid speed. islam found, and now, there are 500 million muslims all over the ind ان اسلام فاؤنڈ ہیر ا ویری فرٹائل فرٹائل سوائل، اینڈ سپریڈ ان ا ریپڈ سپیڈ۔ اسلام فاؤنڈ، اینڈ ناؤ، دیر ار 500 ملین مسلمز آل اوور دا انڈ

8:17 in subcontinent. ین سب کانٹیننٹ۔

8:25 And India, in India alone, there are more than 100 million Muslims. اینڈ انڈیا، ان انڈیا الون، دیر ار مور دین 100 ملین مسلمز۔

8:32 I can say that we enjoy here total freedom and complete peace. آئی کین سَے دیٹ وی انجوائے ہیر ٹوٹل فریڈم اینڈ کمپلیٹ پیس۔

8:40 I can say that there are more than 50 Muslim آئی کین سَے دیٹ دیر ار مور دین 50 مسلم

8:48 countries in the present world. کنٹریز ان دا پریزنٹ ورلڈ۔

8:54 But in India, we find better condition than all these Muslim countries. بٹ ان انڈیا، وی فائنڈ بیٹر کنڈیشن دین آل دیز مسلم کنٹریز۔

9:00 it is a fact. اِٹ از ا فیکٹ۔

9:06 دین، something about the teaching of Islam. دین، سم تھنگ اباؤٹ دا ٹیچنگ آف اسلام۔

9:12 Islam is a اسلام از ا

9:18 religion of peace. ریلیجن آف پیس۔

9:26 Violence and hate and war has nothing to do with Islam. وائلنس اینڈ ہیٹ اینڈ وار ہاز نتھنگ ٹو ڈو ود اسلام۔

9:35 Islam, the basic principle of Islam is based on oneness of God. اسلام، دا بیسک پرنسپل آف اسلام از بیسڈ آن وننس آف گاڈ۔

9:43 Oneness of God is the basic ideology of Islam. وننس آف گاڈ از دا بیسک آئیڈیالوجی آف اسلام۔

9:52 This ideology covers all those beliefs and moral system and individual behavior. دِس آئیڈیالوجی کورز آل دوز بیلیفز اینڈ مورل سسٹم اینڈ انڈیویجول بیہیویئر۔

10:07 I can say that Islam has very unique concept of life آئی کین سَے دیٹ اسلام ہاز ویری یونیک کانسیپٹ آف لائف

10:23 ۔

10:31 Islam differentiate between individual behavior and social system. اسلام ڈیفرنشییٹ بٹوین انڈیویجول بیہیویئر اینڈ سوشل سسٹم۔

10:38 According to Islam, I can summarize the Islamic concept in two words. اکاؤنڈ ٹو اسلام، آئی کین سمرائز دا اسلامک کانسیپٹ ان ٹو وَرْڈز۔

10:46 aai soch individual aai di آئی سوچ انڈیویجول آئیڈی

10:53 alzama and social pragmatism. الزم اینڈ سوشل پراگمیٹزم۔

11:01 dait is individual ait da. دیٹ از انڈیویجول ایٹ دا۔

11:08 It means that idealism at the level of individual and pragmatism at the level of society. اِٹ مینز دیٹ آئیڈیالزم ایٹ دا لیول آف انڈیویجول اینڈ پراگمیٹزم ایٹ دا لیول آف سوسائٹی۔

11:16 This concept is totally a peaceful concept. دِس کانسیپٹ از ٹوٹلی ا پیس فل کانسیپٹ۔

11:23 There is no room of violence and war in Islam. دیر از نو روم آف وائلنس اینڈ وار ان اسلام۔

11:28 If some Muslims are engaged in violence, that is deviation, case of deviation. اِف سم مسلمز آر انگیجڈ ان وائلنس، دیٹ از ڈیوییشن، کیس آف ڈیوییشن۔

11:33 it is not a case of following. اِٹ از ناٹ ا کیس آف فالونگ۔

11:38 All those Muslims who are engaged in belligerency, that is deviation from Islam. آل دوز مسلمز ہو آر انگیجڈ ان بیلٹینسی، دیٹ از ڈیوییشن فرام اسلام۔

11:43 it is not following. اِٹ از ناٹ فالونگ۔

11:48 de ar not following دے آر ناٹ فالون

11:53 gaa Islamic principles. گ دا اسلامک پرنسپلز۔

11:59 aai have publish so many books on dis subject. آئی ہیو پبلش سو مینی بُکس آن دِس سبجیکٹ۔

12:05 van such book is "prophet of peace". ون سچ بُک از "پرافٹ آف پیس"۔

12:11 "Prophet of Peace" in this book, I have established this fact that Islam is a religion of peace. "پرافٹ آف پیس" ان دِس بُک، آئی ہیو اسٹیبلش دِس فیکٹ دیٹ اسلام از ا ریلیجن آف پیس۔

12:17 and prophet of Islam was. اینڈ پرافٹ آف اسلام واز۔

12:23 prophet of peace. پرافٹ آف پیس۔

12:29 This is the brief introduction of Islam. دِس از دا بریف انٹروڈکشن آف اسلام۔

12:44 دین، I would say that scholars generally study religion as a social subject. So دین، آئی وُڈ سَے دیٹ اسکالرز جنرلی اسٹڈی ریلیجن ایز ا سوشل سبجیکٹ۔ سو

12:59 shall subject. شل سبجیکٹ۔

13:05 But regarding Islam, it is only partially true. بٹ ریگارڈنگ اسلام، اِٹ از اونلی پارشلی ٹرو۔

13:12 becaus Islam is a reveal religion. بیکاز اسلام از ا ریویل ریلیجن۔

13:18 Revealed religion means Islam has an authentic book. ریویل ریلیجن مینز اسلام ہاز ا آتھنٹک بُک۔

13:25 dait is Quran. دیٹ از قرآن۔

13:31 islam is based on the quranic teachings. it is a fact that are a history of islam. there are muslim culture. there are some other things. but all these things are اسلام از بیسڈ آن دا قرآنک ٹیچنگز۔ اِٹ از ا فیکٹ دیٹ آر ا ہسٹری آف اسلام۔ دیر آر مسلم کلچر۔ دیر آر سم ادر تھنگز۔ بٹ آل دیز تھنگز آر

14:01 not real part of dis Islam. ناٹ ریئل پارٹ آف دِس اسلام۔

14:07 I can say that Islamic ideology is real part of Islam. آئی کین سَے دیٹ اسلامک آئیڈیالوجی از ریئل پارٹ آف اسلام۔

14:14 And all those things, including culture, are really part of Islam. اینڈ آل دوز تھنگز، انکلوڈنگ کلچر، آر ریلیٹی پارٹ آف اسلام۔

14:20 It is very important to differentiate between the two. اِٹ از ویری امپورٹنٹ ٹو ڈیفرنشییٹ بٹوین دا ٹو۔

14:26 very very important to differentiate between the two. I have ویری ویری امپورٹنٹ ٹو ڈیفرنشییٹ بٹوین دا ٹو۔ آئی ہیو

14:33 studied Islam from its original sources. اسٹڈیڈ اسلام فرام اِٹس اوریجنل سورسز۔

14:40 original Arabic sources. اوریجنل عربک سورسز۔

14:48 I can say that there is no room for violence in Islam. آئی کین سَے دیٹ دیر از نو روم فار وائلنس ان اسلام۔

14:55 hair, aai would like to tell you de ہیر، آئی وُڈ لائک ٹو ٹیل یو دی

15:03 What is the definition of terrorism according to Islam? ٹ واٹ از دا ڈیفینیشن آف ٹیررزم اکاؤنڈ ٹو اسلام۔

15:13 According to Islam, there is no terrorism in Islamic concept. اکاؤنڈ ٹو اسلام، دیر از نو ٹیررزم ان اسلامک کانسیپٹ۔

15:23 according to Islam, no individual or no اکاؤنڈ ٹو اسلام، نو انڈیویجول آر نو

15:34 non-governmental organization is allowed to use arms. use of arm is a prerogative of state. only state can acquire war. can acquire weapons. only an org نان گورنمنٹل آرگنائزیشن از الاؤڈ ٹو یوز آرمز۔ یوز آف آرم از ا پیرائوکیٹیو آف اسٹیٹ۔ اونلی اسٹیٹ کین اکوائر وار۔ کین اکوائر ویپنز۔ اونلی این آرگ

16:04 nationalized state, established state can acquire arms. نائزڈ اسٹیٹ، اسٹیبلش اسٹیٹ کین اکوائر آرمز۔

16:11 And according to Islamic teaching, only in the case of aggression or attack, the state is allowed to اینڈ ان اکاؤنڈ ٹو اسلامک ٹیچنگ، اونلی ان دا کیس آف ایگریشن آر اٹیک، اسٹیٹ از الاؤڈ ٹو

16:19 go to war. گو ٹو وار۔

16:26 adar wais not. in Islam ادر وائز ناٹ۔ ان اسلام

16:34 , der is only defensive war. ، دیر از اونلی ڈیفنسو وار۔

16:41 der is no offensive war in Islam. دیر از نو افینسو وار ان اسلام۔

16:49 And also, there is no room for other kind of Islam. اینڈ آلسو، دیر از نو روم فار فار ادر کائنڈ آف اسلام۔

16:56 far example, gorilla war and فار ایگزامپل، گوریلا وار اینڈ

17:04 proxy war. all these wars are not wanted in islam. islam believes in oneness of god. islam believes in in in total. islam believes in brotherhood and tol پروکسی وار۔ آل دیز وارز آر ناٹ وانٹڈ ان اسلام۔ اسلام بیلیوز ان وننس آف گاڈ۔ اسلام بیلیوز ان ان ان ٹوٹل۔ اسلام بیلیوز ان برادرہوڈ اینڈ ٹال

17:34 rans. رنس۔

17:44 According to Islam, there are two parts of human life: pre-death period and post-death period. اکاؤنڈ ٹو اسلام، دیر آر ٹو پارٹ آف ہیومن لائف: پری ڈیتھ پیریڈ اینڈ پوسٹ ڈیتھ پیریڈ۔

17:54 In the post-death period, Muslims are Muslims are required to adopt Islamic behavior, Islamic thinking, Islamic moral ان دا پوسٹ ڈیتھ پیریڈ، مسلمز آر مسلمز آر ریکوائرڈ ٹو اڈاپٹ اسلامک بیہیویئر، اسلامک تھنکنگ، اسلامک موریل

18:04 ti. ٹی۔

18:09 it is not Muslim duty to establish Islamic rule all over de world. اِٹ از ناٹ مسلم ڈیوٹی ٹو اسٹیبلش اسلامک رول آل اوور دی ورلڈ۔

18:14 det is rong. دیٹ از رونگ۔

18:19 det is fals. دیٹ از فالس۔

18:24 Those who claim that it is our duty to establish Islamic rule all over the world, they are completely wrong. دوز ہو کلیم دیٹ اِٹ از اور ڈیوٹی ٹو اسٹیبلش اسلامک رول آل اوور دی ورلڈ، دے آر کمپلیٹلی رونگ۔

18:29 dis kaind of kansipT is Totali دِس کائنڈ آف کانسیپٹ از ٹوٹلی

18:34 alien in islam. ایلین ان اسلام۔

18:41 Islam only guide to Muslim that they must evolve spiritual personality. اسلام اونلی گائیڈ ٹو مسلم دیٹ دے مسٹ ایوالو اسپریچول پرسنیلٹی۔

18:49 There is called tazkiyah, spiritual personality. دیر از کالڈ تزکیہ، اسپریچول پرسنیلٹی۔

18:56 It is only a personality that is based on spiritual اِٹ از اونلی ا پرسنیلٹی دیٹ از بیسڈ آن اسپیریچول

19:04 T. ٹی۔

19:10 They is based on peace and tolerance and God-fearing. دے از بیسڈ آن پیس اینڈ ٹالرنس اینڈ گاڈ فیئرنگ۔

19:16 that will be allowed to point entry to the Paradise. دیٹ ویل بی الاؤڈ ٹو پوائنٹ انٹری ٹو دا پیراڈائز۔

19:22 So, the goal of Islam is paradise, or not political system. سو، دا گول آف اسلام از پیراڈائز آر ناٹ پولیٹیکل سسٹم۔

19:28 it is nat islamic gol اِٹ از ناٹ اسلامک گول

19:34 ۔

19:42 All those violence you see in Muslim world, that is deviation. آل دوز وائلنس یو سی ان مسلم ورلڈ، دیٹ از ڈیوییشن۔

19:50 دین، I would say that in present time, people use to gather information from media. From media. دین، آئی وُڈ سَے دیٹ ان پریزنٹ ٹائم، پیپل یوز ٹو گیدر انفارمیشن فرام میڈیا۔ فرام میڈیا۔

19:58 bat media is بٹ میڈیا از

20:06 en indistri of silikTiv riporting. این انڈسٹری آف سلیکٹو رپورٹنگ۔

20:14 Media always reports hot news, sensational news. میڈیا آلویز رپورٹس ہاٹ نیوز، سنسیشنل نیوز۔

20:22 So, to report what is in the Quran, there is not media concern. سو، ٹو رپورٹ واٹ از ان دا قرآن، دیر از ناٹ میڈیا کنسرن۔

20:29 They always report what Muslims are doing. So, violence دے آلویز رپورٹ واٹ مسلمز آر ڈوئنگ۔ سو، وائلنس

20:37 And war is reported in the media. اینڈ وار از رپورٹڈ ان دا میڈیا۔

20:45 so, pipl ar in ever. سو، پیپل آر ان ایور۔

20:53 Those who try to understand Islam through media, they are totally unaware of the real picture of Islam. دوز ہو ٹرائی ٹو انڈرسٹینڈ اسلام تھرو میڈیا، دے آر ٹوٹلی ان ایور آف دا ریئل پکچر آف اسلام۔

21:01 Because the real picture of Islam is found in the Quran, not in Muslim practices. بیکاز ریئل پکچر آف اسلام از فاؤنڈ ان دا قرآن، ناٹ ان مسلم پریکٹسز۔

21:09 muslims ar a kamiuniti. مسلمز آر ا کمیونٹی۔

21:13 de ar sm kamplar intrest. دے آر سم کمپلر انٹرسٹ۔

21:18 So, what Muslims are doing, that is their politics. سو، واٹ مسلمز آر ڈوئنگ، دیٹ از دیر پولیٹکس۔

21:22 det is der kamplar ishuZ. دیٹ از دیر کمپلر ایشوز۔

21:27 der is nat islam. دیر از ناٹ اسلام۔

21:31 You have to differentiate Islam and Muslims. یو ہیو ٹو ڈیفرنشییٹ اسلام اینڈ مسلمز۔

21:36 You have to judge Muslims on the light of Islamic teaching, and not vice versa. یو ہیو ٹو جج مسلمز ان دا لائیو آف اسلامک ٹیچنگ، اینڈ ناٹ وائس ورسا۔

21:40 So, if you read Quran, I would say that Islam is a very modest book. سو، اِف یو ریڈ قرآن، آئی وُڈ سَے دیٹ اسلام از ویری ماڈسٹ بُک۔

21:47 it is nat a veri lenThi buk. اِٹ از ناٹ اے ویری لینتھی بُک۔

21:53 It is very easy to read Quran. Very easy. اِٹ از ویری ایزی ٹو ریڈ قرآن۔ ویری ایزی۔

21:59 bikaz it is a smal buk. بیکاز اِٹ از اے سمال بُک۔

22:05 So, if you read Quran from A to Z, you will find that all the verses of the Quran, سو، اِف یو ریڈ قرآن فرام اے ٹو زیڈ، یو وِل فائنڈ دیٹ آل دا ورسز آف دا قرآن،

22:11 All the verses of Quran are based on peace. آل دا ورسز آف قرآن آر بیسڈ آن پیس۔

22:19 I, directly or indirectly. آئی دیر ڈائریکٹلی آر ان ڈائریکٹلی۔

22:26 Why? Because without peaceful situation, without normal situation in the society, you cannot adopt Islamic ideology. وائی؟ بیکاز وِداؤٹ پیس فل سچویشن، وِداؤٹ نارمل سچویشن ان دا سوسائٹی، یو کین ناٹ اڈاپٹ اسلامک آئیڈیالوجی۔

22:34 yu kan nat davilap yor prsniliti یو کین ناٹ ڈویلپ یور پرسنیلٹی

22:41 ۔

22:47 yu kan nat ran yor instiTiuShans. یو کین ناٹ رن یور انسٹیٹیوشنز۔

22:54 so, islam aftar da vinans of gad, det is Toxid. سو، اسلام آفٹر دا وننس آف گاڈ، دیٹ از توحید۔

23:00 da most importanT tak in islam is pis. دا موسٹ امپورٹنٹ ٹیک ان اسلام از پیس۔

23:06 Islam tries to establish peace at any cost. You know, اسلام ٹرائز ٹو اسٹیبلش پیس ایٹ اینی کاسٹ۔ یو نو,

23:12 In the early period of Islam, at the time of the prophet, there was some problem, some violence. ان دا ارلی پیریڈ آف اسلام، ایٹ دا ٹائم آف دا پرافٹ, دیر واز سم پرابلم، سم وائلنس۔

23:20 bat it waz div T TTribal kalsar. بٹ اِٹ واز ڈیو ٹو ٹرائبل کلچر۔

23:27 At the time in Arabia, there was tribal culture. ایٹ دا ٹائم ان عربیہ, دیر واز ٹرائبل کلچر۔

23:35 So, due to this tribal culture, or due to age f سو, ڈیو ٹو دِس ٹرائبل کلچر, آر ڈیو ٹو ایج ف

23:42 actor, there was some violence from the other side. یکٹر, دیر واز سم وائلنس فرام دا ادر سائیڈ۔

23:48 doz pipl aTaked islam. دوز پیپل اٹیکڈ اسلام۔

23:54 de sTarTed war. دے اسٹارٹڈ وار۔

24:00 But prophet of Islam always admonished all these violence. بٹ پرافٹ آف اسلام آلویز مانشڈ آل دیز وائلنس۔

24:06 You cannot find a single full-fledged war in Islamic history during the Prophet's period. یو کین ناٹ فائنڈ ا سنگل فل فلیج وار ان اسلامک ہسٹری ڈورنگ دا پرافٹس پیریڈ۔

24:12 there was some so-called wars. but all these wars were skirmishes. skirmishes. you cannot say that is what war. why? because islam believes in management. other than go to fighting. if there are some problem from other side, first of all دیر واز سم سو کالڈ وارز۔ بٹ آل دیز وارز وار اسکرمیشنز۔ اسکرمیشنز۔ یو کین ناٹ سَے دیٹ از واٹ وار۔ وائی؟ بیکاز اسلام بیلیوز ان مینجمنٹ۔ ادر دین گو ٹو فائٹنگ۔ اِف دیر آر سم پرابلم فرام ادر سائیڈ، فرسٹ آف آل

24:42 , you have to manage the problem by the way of negotiation, by the way of peaceful method. ، یو ہیو ٹو مانش دا پرابلم بائی دا وے آف نیگوشی ایشن، بائی دا وے آف پیس فل میتھڈ۔

24:50 der is a veri riliovanT hadis. دیر از اے ویری ریلیونٹ حدیث۔

24:58 The Aisha was the prophet of the Islam. دا عائشہ واز دا پرافٹ آف دا اسلام۔

25:07 she said that he said that شی سَیڈ دیٹ ہی سَیڈ دیٹ

25:15 rasool allah salallaho alaihe wasallam bin umrain al ikhtar isa rahmah. رسول اللہ صلی اللہ علیہ وسلم بن عمرین الاختار عیسیٰ رحمہ۔

25:22 It means that whenever the Prophet had to choose between the two, he always opted for peace اِٹ مینز دیٹ وین ایور دا پرافٹ ہیڈ ٹو چوز بٹوین دا ٹو، ہی آلویز اپٹڈ فار پیس

25:30 fil method rather than wild method. فل میتھڈ رادر دین وائلڈ میتھڈ۔

25:37 This was a general policy of the Prophet of Islam. دِس واز ا جنرل پالیسی آف دا پرافٹ آف اسلام۔

25:45 So, Islam means, yani, to manage the problem rather to try to fight with the problem. سو، اسلام مینز یعنی ٹو مانش دا پرابلم رادر ٹو ٹرائی ٹو فائٹ ود دا پرابلم۔

25:56 And I have, if you read my book, The Prophet of Islam, you will find that this was اینڈ آئی ہیو اِف یو ریڈ مائی بک دا پرافٹ آف اسلام، یو وِل فائنڈ دیٹ دِس واز

26:08 the true picture of islam. دا ٹرو پکچر آف اسلام۔

26:20 And through by there was an event. اینڈ تھرو بائے دیر واز این ایونٹ۔

26:25 There was an event at the time of the Prophet of Islam. دیر واز این ایونٹ ایٹ دا ٹائم آف دا پرافٹ آف اسلام۔

26:30 there is called hudaybiyyah agreement. دیر از کالڈ حدیبیہ ایگریمنٹ۔

26:35 This Hudaibiya agreement shows what was the policy of the Prophet of Islam. دِس حدیبیہ ایگریمنٹ شوز واٹ واز دا پالیسی آف دا پرافٹ آف اسلام۔

26:40 It was to establish peace at any cost. اِٹ واز ٹو اسٹیبلش پیس ایٹ اینی کاسٹ۔

26:45 prophets policy was to establish پرافٹس پالیسی واز ٹو اسٹیبل

26:50 peace at any cost, at any cost, at any cost. ش پیس ایٹ اینی کاسٹ، ایٹ اینی کاسٹ، ایٹ اینی کاسٹ۔

26:56 even by accepting humiliating conditions from the other side. ایون بائی ایکسیپٹنگ ہیومیلیٹنگ کنڈیشنز فرام دا ادر سائیڈ۔

27:02 Why? Because according to Islam, peace is the summum bonum. وائی؟ بیکاز اکاؤنڈ ٹو اسلام، پیس از دا سوم بونم۔

27:08 peace is the greater good. پیس از دا گریٹر گڈ۔

27:14 Where there is peace, there are normal C. ویر دیر از پیس، دیر ار نارمل سی۔

27:21 Where there is peace, there are open opportunities. ویر دیر از پیس، دیر ار اوپن اپرچونیٹیز۔

27:25 Where there is peace, there are normal relationships between different parties. ویر دیر از پیس، دیر ار نارمل ریلیشن شپ بٹوین ڈفرنٹ پارٹیز۔

27:29 So, it is very important to establish peace. سو, اِٹ از ویری امپورٹنٹ ٹو اسٹیبلش پیس۔

27:34 Without peace, you cannot do anything. وِداؤٹ پیس، یو کین ناٹ ڈو اینی تھنگ۔

27:38 You want to establish institutions. یو وانٹ ٹو اسٹیبلش انسٹیٹیوشنز۔

27:42 you want to do some business. یو وانٹ ٹو ڈو سم بزنس۔

27:46 you want to do یو وانٹ ٹو ڈ

27:51 wo. و۔

27:55 you want to practice religion. یو وانٹ ٹو پریکٹس ریلیجن۔

27:59 you want to preach your ideas. یو وانٹ ٹو پریچ یور آئیڈیاز۔

28:04 All these things require peace, peaceful situation. آل دیز تھنگز ریکوائر پیس، پیس فل سچویشن۔

28:08 so, islam believes in peace. سو, اسلام بیلیوز ان پیس۔

28:12 And Islam tries to establish peace at any cost. اینڈ اسلام ٹرائز ٹو اسٹیبلش پیس ایٹ اینی کاسٹ۔

28:16 Because without peace, there is no progress بیکاز وِداؤٹ پیس, دیر از نو پروگریس

28:21 ۔

28:28 I would say that present picture of Islam is highly incorrect. آئی وُڈ سَے دیٹ پریزنٹ پکچر آف اسلام از ہائیلی ان کریکٹ۔

28:36 highly incorrect. They have. They say. ہائیلی ان کریکٹ۔ دے ہیو۔ دے سی۔

28:43 They see the those reports that appears in media. And they دے سی دا دوز رپورٹس دیٹ اپیئرز ان میڈیا۔ اینڈ دے

28:51 form their opinion about the islam. but media reports only sensational items. media never reports the teaching of islam given in the quran. so, if you want to know what is islam in real sense of the word, you have فارم دیر اوپینین اباؤٹ دا اسلام۔ بٹ میڈیا رپورٹس اونلی سنسیشنل آئٹمز۔ میڈیا نیور رپورٹ دا ٹیچنگ آف اسلام گیون ان دا قرآن۔ سو, اِف یو وانٹ ٹو نو واٹ از اسلام ان ریئل سینس آف دا ورلڈ، یو ہی

29:21 wo to study islam. و ٹو اسٹڈی اسلام۔

29:28 you have to study the quran. یو ہیو ٹو اسٹڈی دا قرآن۔

29:36 there are two sources of islam, two authentic sources: quran and sunnah. دیر آر ٹو سورسز آف اسلام، ٹو اتھینٹک سورسز: قرآن اینڈ سنت۔

29:44 Quran means the Quran is the collection of those revelations that was received by قرآن مینز دا قرآن از دا کلیکشن آف دوز ریویشنز دیٹ واز ریسیوڈ بائی

29:51 the prophet. دا پرافٹ۔

29:57 collection of those revelations that was revealed to God, to the Prophet of Islam. کلیکشن آف دوز ریویشنز دیٹ واز ریویلڈ ٹو گاڈ، ٹو دا پرافٹ آف اسلام۔

30:03 And Sunnat means Prophet's sayings and his practices. اینڈ سنت مینز پرافٹس سیئنگ اینڈ ہز پریکٹسز۔

30:09 prophets saying and his practices. پرافٹس سیئنگ اینڈ ہز پریکٹسز۔

30:16 so, quran aur sunnah سو, قرآن اور سنت

30:22 are the only source of the islam. آر دا اونلی سورس آف دا اسلام۔

30:32 So, if you want to know what is Islam in real sense, then you have to study Quran directly. سو, اِف یو وانٹ ٹو نو واٹ از اسلام ان ریئل سینس، دین یو ہیو ٹو اسٹڈی قرآن ڈائریکٹلی۔

30:42 don't rely on media reports. ڈونٹ ریلائی آن میڈیا رپورٹس۔

30:52 don't rely on media reports. ڈونٹ ریلائی آن میڈیا رپورٹس۔

31:00 You have to study the Quran aur Sunnah. یو ہیو ٹو اسٹڈی دی قرآن اور سنت۔

31:08 Also, you don't form your opinion by seeing the Muslim practices. آلسو، یو ڈونٹ فارم یور اوپینین بائی سیئنگ دا مسلم پریکٹسز۔

31:15 Muslims are a community that claim that we are followers of Islam. مسلمز آر ا کمیونٹی دیٹ کلیم دیٹ وی آر فالوورز آف اسلام۔

31:23 bat claim is not enough. you have to judge muslim practices by the standard of the quran. if you find that muslims are practicing according to the quran, then it is okay. otherwise, it is wrong. it is not islam بٹ کلیم از ناٹ انف۔ یو ہیو ٹو جج مسلم پریکٹسز بائی دا اسٹارٹڈ آف دا قرآن۔ اِف یو فائنڈ دیٹ مسلمز آر پریکٹسز اکاؤنڈ ٹو دا قرآن، دین اِٹ از اوکے۔ ادر وائز, اِٹ از رونگ۔ اِٹ از ناٹ اسلام

31:53 ۔

32:00 اور mission is to present correct picture of Islam. اور مشن از ٹو پریزنٹ کریکٹ پکچر آف اسلام۔

32:08 this is our mission. دِس از اور مشن۔

32:16 We are trying to use all those. All though وی آر ٹرائنگ ٹو یوز آل دوز۔ آل دو

32:23 the method in terms of in print media and electronic media, both. ز میتھڈ ان ٹرمز آف ان پرنٹ میڈیا اینڈ الیکٹرانک میڈیا، بوتھ۔

32:33 So, we try to present Islam in its true picture according to the Quran and Hadith. سو, وی ٹرائ ٹو پریزنٹ اسلام ان دِس ٹرو پکچر اکاؤنڈ ٹو دا قرآن اور حدیث۔

32:43 I invite you to read our books and آئی انوائٹ یو ٹو ریڈ اور بکس اینڈ

32:54 find da true picture of Islam. فائنڈ دا ٹرو پکچر آف اسلام۔

33:00 I think that present Muslims have deviated. آئی تھنک دیٹ پریزنٹ مسلمز ہیو ڈیویٹڈ۔

33:06 The majority of present Muslims have deviated from the Islam. دا میجورٹی آف پریزنٹ مسلمز ہیو ڈیویٹڈ فرام دا اسلام۔

33:12 The majority of the Muslims, they are adopted political goal. دا میجورٹی آف دا مسلمز دے آر اڈاپٹڈ پولیٹیکل گول۔

33:18 and political goal always leads to اینڈ پولیٹیکل گول آلویز لیڈز ٹو

33:24 violence and war. وائلنس اینڈ وار۔

33:31 I can say that political rule is not the goal of Islam. آئی کین سَی دیٹ پولیٹیکل رول از ناٹ دا گول آف اسلام۔

33:39 is not target of Islam. از ناٹ ٹارگٹ آف اسلام۔

33:46 Present Muslims have adopted political rule as their target. And the پریزنٹ مسلمز ہیو اڈاپٹڈ پولیٹیکل رول ایز دیر ٹارگٹ۔ اینڈ د

33:54 e claim that is Islamic mission. ے کلیم دیٹ از اسلامک مشن۔

33:59 And they claim that all their activities are jihad activities. اینڈ دے کلیم دیٹ آل دیر ایکٹیویٹیز آر جہاد ایکٹیویٹیز۔

34:05 But I can say there is completely wrong. بٹ آئی کین سَی دیر از کمپلیٹلی رونگ۔

34:10 It is no sanction in the Quran or Hadith. اِٹ از نو سینکشن ان دا قرآن اور حدیث۔

34:15 it is innovation. اِٹ از انویشن۔

34:20 innovation there is called bid'ah. انویشن دیر از کالڈ بدعا۔

34:26 all these activities in the name of jihad, in the name of islamic rule, are innovation. that it is not true picture of islam. so, i invite you to read آل دیز ایکٹیویٹیز ان دا نیم آف جہاد، ان دا نیم آف اسلامک رول، آر انویشن۔ دیٹ اِٹ از ناٹ ٹرو پکچر آف اسلام۔ سو, آئی انوائٹ یو ٹو ریڈ

34:56 The Quran from its original sources. دا قرآن فرام اِٹس اوریجنل سورسز۔

35:02 Don't take Muslim practices as Islam. ڈونٹ ٹیک مسلم پریکٹسز ایز اسلام۔

35:08 present Muslims have. پریزنٹ مسلمز ہیو۔

35:14 The majority of Muslims have deviated from the path of Islam. دا میجورٹی آف مسلمز ہیو ڈیویٹڈ فرام دا پاتھ آف اسلام۔

35:20 And if you read the Quran, you read the Sunnah, I am اینڈ اِف یو ریڈ دا قرآن، یو ریڈ دا سنت، آئی ایم

35:26 certain that you will find that what I am saying was a correct statement. سرٹن دیٹ یو وِل فائنڈ دیٹ واٹ آئی ایم سیئنگ واز ا کریکٹ اسٹیٹمنٹ۔

35:34 So, I am very great to receive you here. سو, آئی ایم ویری گریٹ ٹو ریسیو یو ہیر۔

35:42 and all my colleagues and all my companions. اینڈ آل مائی کولیگ اینڈ آل مائی کمپینینز۔

35:50 and all the members of اینڈ آل دا ممبرز آف

35:58 CPS is our scattered throughout the world. سی پی ایس ہو آر اسکارڈر تھرو آؤٹ دا ورلڈ۔

36:05 they are very happy. دے آر ویری ہیپی۔

36:11 and we welcome you. اینڈ وی ویلکم یو۔

36:18 and may God bless you. اینڈ می گاڈ بلیس یو۔

36:24 Assalam-o-alaikum wa rahmatullahi wa barakatuh. السلام علیکم ورحمۃ اللہ وبرکاتہ۔

36:31 Peace be upon you. Thank you. پیس بی اپان یو۔ تھینک یو۔

36:37 One point I appreciate is how you ask that people do not judge Islam only by the people, One point I appreciate is how you ask that people do not judge Islam only by the people,

36:43 but by its ideology. but by its ideology.

36:49 Certainly, myself as a Christian, we often reflect on the same thing, that people judge Christianity not by Certainly, myself as a Christian, we often reflect on the same thing, that people judge Christianity not by

36:56 the actions of the church and of Christians, but more upon its ideology. the actions of the church and of Christians, but more upon its ideology.

37:02 We realize that the people themselves are often very imperfect representatives. We realize that the people themselves are often very imperfect representatives.

37:08 so i appreciate your point. i wanted to ask about the point that you are making where you are saying and i'm trying to understand your point. you ask that we see islam as more about individual behavior and not as much about a social system. you also talk about how it is not about political rule. and yet we hear So I appreciate your point. I wanted to ask about the point that you are making where you are saying and I'm trying to understand your point. You ask that we see Islam as more about individual behavior and not as much about a social system. You also talk about how it is not about political rule. And yet we hear

37:38 other interpretations of Islam that would say that it has political implications. other interpretations of Islam that would say that it has political implications.

37:45 Is it necessary in your mind that Islam would have no political implications? Is it necessary in your mind that Islam would have no political implications?

37:53 It would seem like even the individual behavior would ultimately have some implications upon society. It would seem like even the individual behavior would ultimately have some implications upon society.

38:00 Am I understanding you that there is no implication for social behavior or for society and for political Am I understanding you that there is no implication for social behavior or for society and for political

38:08 behavior? behavior?

38:14 Or maybe you can clarify for me. Or maybe you can clarify for me.

38:20 My point is that as a target, there is no political rule in Islam. My point is that as a target, there is no political rule in Islam.

38:26 As a target, as a goal, there is no political rule in Islam. As a target, as a goal, there is no political rule in Islam.

38:32 But if there are some Muslims, they believe in Islamic teachings But if there are some Muslims, they believe in Islamic teachings

38:39 and they form a society, then there must be a rule. and they form a society, then there must be a rule.

38:44 There must be a government. There must be a government.

38:49 So in this sense, there is a political rule. So in this sense, there is a political rule.

38:54 Not as a goal, but as a matter of convenience. Not as a goal, but as a matter of convenience.

38:59 Is it clear? Is it clear?

39:04 Can you also clarify that does political rule Can you also clarify that does political rule

39:09 has any base in Islam? has any base in Islam?

39:13 Does the scripture talk about political rule? Does the scripture talk about political rule?

39:17 What do you have to say on that? What do you have to say on that?

39:22 Not at all. Not at all.

39:26 There is no base. There is no base.

39:30 You cannot find a single verse in the Quran that Muslims must establish political rule. No. You cannot find a single verse in the Quran that Muslims must establish political rule. No.

39:35 For example, there are several verses in which Quran teaches For example, there are several verses in which Quran teaches

39:39 adal, that is justice. عدل, that is justice.

39:44 adal means justice. عدل means justice.

39:49 But in every verse, Quran says, "O Muslim, you have to follow justice." You cannot find a single But in every verse, Quran says, "O Muslim, you have to follow justice." You cannot find a single

39:54 verse that in this sense in which Quran says, "You have to implement justice." adal means you have verse that in this sense in which Quran says, "You have to implement justice." عدل means you have

39:59 to follow justice. to follow justice.

40:04 You cannot find a single You cannot find a single

40:09 verse in the quran that you have to implement justice. you have to establish justice. you have to establish a just government. so there is a difference between following and implementation. it is correct that there are so many verses in the quran that insist on justice, that is adl verse in the Quran that you have to implement justice. You have to establish justice. You have to establish a just government. So there is a difference between following and implementation. It is correct that there are so many verses in the Quran that insist on justice, that is عدل

40:39 , and other moral values. , and other moral values.

40:44 Other moral values. Other moral values.

40:48 But always Islam insists on following and not implementation. But always Islam insists on following and not implementation.

40:52 When there is following, there is peace. When there is following, there is peace.

40:56 But when you try to establish or implement your ideas, then there is fighting. But when you try to establish or implement your ideas, then there is fighting.

41:01 There is confrontation. There is confrontation.

41:05 In this sense, I can say that Islam is In this sense, I can say that Islam is

41:09 a religion of peace. a religion of peace.

41:15 Islam is not a religion of politics. Islam is not a religion of politics.

41:20 So now one part of his question was that you said Islam is about individual behavior and not social behavior. So now one part of his question was that you said Islam is about individual behavior and not social behavior.

41:26 Why did you say that, Gurana? Why did you say that, Gurana?

41:31 I differentiate between following and implementation. I differentiate between following and implementation.

41:36 In terms of following, there is n In terms of following, there is n

41:42 o. in terms of following, there are social values in terms of following. but in terms of implementation, there is no social system. islam never says that here is a social system and you have to implement it. you have to establish it in the society. no. islam gives us moral values. islam gives us spiritual values. and o. In terms of following, there are social values in terms of following. But in terms of implementation, there is no social system. Islam never says that here is a social system and you have to implement it. You have to establish it in the society. No. Islam gives us moral values. Islam gives us spiritual values. And

42:12 Islam insists that you have to follow these values. Islam insists that you have to follow these values.

42:22 But Islam never said in any chronic verse that you have to implement it in the society. But Islam never said in any chronic verse that you have to implement it in the society.

42:32 You have to fight with the people to establish this system. No. So You have to fight with the people to establish this system. No. So

42:42 there is a difference between following and implementation. there is a difference between following and implementation.

42:48 So in terms of following, everything is there. So in terms of following, everything is there.

42:54 But in terms of implementation, there is no political teaching. But in terms of implementation, there is no political teaching.

43:00 Is it clear? Is it clear?

43:06 Your interpretation of the Quran sees that there is no bas Your interpretation of the Quran sees that there is no bas

43:12 is for violence and that it advocates for peace. is for violence and that it advocates for peace.

43:18 And you warn us to you help us to see that we must not trust our media. And you warn us to you help us to see that we must not trust our media.

43:24 And yet we do, through the media, we hear other interpretations of Islam, the violent interpretations. And yet we do, through the media, we hear other interpretations of Islam, the violent interpretations.

43:30 And what we hear is that they also base these beliefs upon the Quran. And what we hear is that they also base these beliefs upon the Quran.

43:36 So you have a reading of the Quran that sees it as non-violent. So you have a reading of the Quran that sees it as non-violent.

43:43 We hear of others that read it and they see violence. We hear of others that read it and they see violence.

43:49 What is the basis? What is the basis?

43:54 Why is there a difference of interpretation? Why is there a difference of interpretation?

44:00 What is the basis of this difference? What is the basis of this difference?

44:06 You know, in interpretation, every time there are differences in every system, in law, in constitution. You know, in interpretation, every time there are differences in every system, in law, in constitution.

44:12 So it is impossible to eliminate the differences in interpretation. So it is impossible to eliminate the differences in interpretation.

44:18 Only in physical sciences, there are no differences in interpretation. Only in physical sciences, there are no differences in interpretation.

44:23 But when it comes to humanities, always there are differences. But when it comes to humanities, always there are differences.

44:28 It is but natural. It is but natural.

44:33 So you have to see which interpretation is based on what I am teaching and which is based So you have to see which interpretation is based on what I am teaching and which is based

44:38 on Muslim practices. on Muslim practices.

44:43 It is impossible to eliminate all those interpretations bec It is impossible to eliminate all those interpretations bec

44:48 ause religion is part of humanities. ause religion is part of humanities.

44:54 It is not part of science. It is not part of science.

45:00 Only in physical science, there are no such differences because it is based on mathematics. Only in physical science, there are no such differences because it is based on mathematics.

45:06 But when it comes to humanities or religion, it is but natural that there will be differences in interpretation. But when it comes to humanities or religion, it is but natural that there will be differences in interpretation.

45:12 So you have to see on So you have to see on

45:18 your own. your own.

45:23 You have to study on your own. You have to study on your own.

45:27 You have to find on your own which interpretation is correct and just according to the correct teachings. You have to find on your own which interpretation is correct and just according to the correct teachings.

45:32 Is it clear? Is it clear?

45:36 Did it answer your question? Certainly. Did it answer your question? Certainly.

45:41 This is the nature of hermeneutics and interpreting scripture. This is the nature of hermeneutics and interpreting scripture.

45:45 We have these differences. We have these differences.

45:50 Can you help us understand when other groups read the Quran and they use it to justify violent Can you help us understand when other groups read the Quran and they use it to justify violent

45:56 means, what is wrong in their interpretation, in your mind? means, what is wrong in their interpretation, in your mind?

46:02 How are they misreading? How are they misreading?

46:08 What is leading them to misread the Quran? What is leading them to misread the Quran?

46:14 The fact is that everyone is free. God Almight The fact is that everyone is free. God Almight

46:20 y created every human being. It is God's given freedom. Freedom is a God-given gift. Everyone enjoys freedom. That is given by God Almighty. So you cannot abolish freedom. When there is freedom, there is a misuse of fre y created every human being. It is God's given freedom. Freedom is a God-given gift. Everyone enjoys freedom. That is given by God Almighty. So you cannot abolish freedom. When there is freedom, there is a misuse of fre

46:50 edom. So you cannot restrict their freedom because it is God-given. So all those divisions is, according to my study, misuse of freedom. All those misinterpretations are misuse of freedom. And freedom is a God edom. So you cannot restrict their freedom because it is God-given. So all those divisions is, according to my study, misuse of freedom. All those misinterpretations are misuse of freedom. And freedom is a God

47:20 -given gift to all mankind, to every human being. -given gift to all mankind, to every human being.

47:25 You cannot abolish freedom. You cannot abolish freedom.

47:30 So you have to tolerate the differences in freedom, differences in interpretation. So you have to tolerate the differences in freedom, differences in interpretation.

47:36 You have to study on your own. You have to study on your own.

47:41 You have to decide on your own which one is theright interpretation and which one is the wrong interpretation. You have to decide on your own which one is theright interpretation and which one is the wrong interpretation.

47:46 You have to accept that freedom. You have to accept that freedom.

47:52 When you have no power to abolish that freedom, then you have no choice other than to accept that freedom. When you have no power to abolish that freedom, then you have no choice other than to accept that freedom.

48:07 For example, in the Quran, there is a verse, "Layakuban Nasubilqist." It means that we have sent down For example, in the Quran, there is a verse, "Layakuban Nasubilqist." It means that we have sent down

48:22 this book and we have revealed all those commandments in this book, including the principles of justice. this book and we have revealed all those commandments in this book, including the principles of justice.

48:30 "Layakuban Nasubilqist so that people follow the qist." Qist means justice. "Layakuban Nasubilqist so that people follow the qist." Qist means justice.

48:38 So that people follow the justice. So that people follow the justice.

48:46 You can find this verse in the chapter Al-Hadith. Al-Hadith. You can find this verse in the chapter Al-Hadith. Al-Hadith.

48:54 God Almighty revealed the principle of justice. God Almighty revealed the principle of justice.

49:04 And then Quran says that, "Layakuban Nasubilqist so that people may follow." So that people follow the justice. And then Quran says that, "Layakuban Nasubilqist so that people may follow." So that people follow the justice.

49:14 Quran never says that you have to establish the system of justice. No. So Quran never says that you have to establish the system of justice. No. So

49:25 when you take it as an issue of implementation or issue of justice, issue of establishment, then it when you take it as an issue of implementation or issue of justice, issue of establishment, then it

49:40 will create fighting because when you want to try to implement or establish will create fighting because when you want to try to implement or establish

49:55 a system, then very soon you discover that there are some people who have already occupied the seat. a system, then very soon you discover that there are some people who have already occupied the seat.

50:01 So first of all, you have to unseat those people. So first of all, you have to unseat those people.

50:07 They are on the seat, on the political seat. They are on the seat, on the political seat.

50:13 This creates fighting. This creates fighting.

50:19 So Islam never says that you have to establish justice, establ So Islam never says that you have to establish justice, establ

50:25 ish the system of justice because that will lead to violence. ish the system of justice because that will lead to violence.

50:29 Islam says that you have to follow justice. Islam says that you have to follow justice.

50:34 That is very peaceful teaching. That is very peaceful teaching.

50:38 Do you want to add something, Apple? So Dr. Do you want to add something, Apple? So Dr.

50:42 Farida Khanam, she is an Associate Professor at Jame Millian Islamic University and she is the daughter of Mulana. Farida Khanam, she is an Associate Professor at Jame Millian Islamic University and she is the daughter of Mulana.

50:47 She wants to add something. She wants to add something.

50:51 She teaches Islamic studies. I She teaches Islamic studies. I

50:55 would like to say something about this. would like to say something about this.

51:00 Why they wrongly interpret different verses in the Quran and many traditions, practices of the Prophet? Why they wrongly interpret different verses in the Quran and many traditions, practices of the Prophet?

51:05 I will give you just one example. I will give you just one example.

51:10 That there is a verse in the Quran that, "Do great jihad with the Quran, strive with the That there is a verse in the Quran that, "Do great jihad with the Quran, strive with the

51:15 Quran." So now you will find in most of the translations that they will say, "Fight with the Quran." So now you will find in most of the translations that they will say, "Fight with the

51:20 Quran." So they have not only this is only one instance Quran." So they have not only this is only one instance

51:25 .

51:30 They have wrongly translated, wrongly interpreted only so that their own purpose is served. They have wrongly translated, wrongly interpreted only so that their own purpose is served.

51:34 And there are so many examples, like women. And there are so many examples, like women.

51:38 You know, there is no verse in the Quran which says that women should cover their face and You know, there is no verse in the Quran which says that women should cover their face and

51:43 women should be segregated. women should be segregated.

51:47 There is no verse in the Quran. There is no verse in the Quran.

51:51 What has happened is that pre-Islamic culture has prevailed and What has happened is that pre-Islamic culture has prevailed and

51:56 they think they have Islamized the pre-Islamic culture and they think that this is Islam. they think they have Islamized the pre-Islamic culture and they think that this is Islam.

52:03 They have become so familiar with that culture and now they are not ready to listen to anything. They have become so familiar with that culture and now they are not ready to listen to anything.

52:11 Like peace agreement when the Prophet accepted all the humiliating conditions of the enemy. Like peace agreement when the Prophet accepted all the humiliating conditions of the enemy.

52:18 So they will never refer to this peace agreement. So they will never refer to this peace agreement.

52:26 They say that they have to how can they accept the condition of the enemies? They say that they have to how can they accept the condition of the enemies?

52:31 So they don't follow the Prophet. So they don't follow the Prophet.

52:36 They don't follow the teachings of Islam. They don't follow the teachings of Islam.

52:41 They only want to they have their own vested interest and accordingly, they are interpreting both the Quran They only want to they have their own vested interest and accordingly, they are interpreting both the Quran

52:46 and the traditions of the Prophet. and the traditions of the Prophet.

52:51 I am doing a PhD I am doing a PhD

52:56 on Islam and peace. on Islam and peace.

53:02 And one of the major things that I have understood is you are talking about misinterpretation. And one of the major things that I have understood is you are talking about misinterpretation.

53:08 That certain ideologues made their objective target to establish an Islamic state in the name of that the That certain ideologues made their objective target to establish an Islamic state in the name of that the

53:14 existing rulers are unjust, a social just system is not established, and using this verse of the Quran existing rulers are unjust, a social just system is not established, and using this verse of the Quran

53:20 that you have to establish justice, they are say that you have to establish justice, they are say

53:26 ing since God has told us to establish justice and justice is not getting established, so it is our responsibility to establish justice. And we have to do this by establishing an Islamic state. So they have linked social justice as an implementation and the target of Islamic state as part of one of the pillars of Islam. And you cannot enter paradise ing since God has told us to establish justice and justice is not getting established, so it is our responsibility to establish justice. And we have to do this by establishing an Islamic state. So they have linked social justice as an implementation and the target of Islamic state as part of one of the pillars of Islam. And you cannot enter paradise

53:56 until unless you establish that just system. until unless you establish that just system.

54:00 And you can die for the Islamic state. And you can die for the Islamic state.

54:03 Only then you will get paradise. Only then you will get paradise.

54:07 At an individual level, without doing that, you will not. At an individual level, without doing that, you will not.

54:11 So when it becomes to that level, then it's a gross misinterpretation and you have to go back So when it becomes to that level, then it's a gross misinterpretation and you have to go back

54:15 to the original sources. to the original sources.

54:18 And original sources, as I have understood after my study, are totally individual-based. And original sources, as I have understood after my study, are totally individual-based.

54:22 That you have to That you have to

54:26 follow everything yourself. follow everything yourself.

54:32 You cannot implement it on others because the moment you try to implement your views on others, it You cannot implement it on others because the moment you try to implement your views on others, it

54:38 leads to confrontation at an individual level and fighting at group levels. leads to confrontation at an individual level and fighting at group levels.

54:44 So the Islamic ideology is of individual personality development and having positive social relations. So the Islamic ideology is of individual personality development and having positive social relations.

54:50 The political aspect of it is just a relative element that in case, as Mulana Sahib said, The political aspect of it is just a relative element that in case, as Mulana Sahib said,

54:56 if a situation comes where Muslims are in majority and they have to establish a state as part if a situation comes where Muslims are in majority and they have to establish a state as part

55:00 of that, then you can form a state. of that, then you can form a state.

55:04 But you cannot make it as a target. But you cannot make it as a target.

55:08 But these ideologues are making that as the target and that is where the problem has come. But these ideologues are making that as the target and that is where the problem has come.

55:11 And it has gone very deep-rooted. And it has gone very deep-rooted.

55:15 I mean, I came to Mulana almost 10 years ago. I mean, I came to Mulana almost 10 years ago.

55:19 I was also in this confusion. I was also in this confusion.

55:23 Is it my responsibility to establish Is it my responsibility to establish

55:27 justice, to establish a state? justice, to establish a state?

55:30 Because that's how we are told. Because that's how we are told.

55:34 So when I realized that it is not, I only have to follow at an individual level and So when I realized that it is not, I only have to follow at an individual level and

55:38 do my best in society. do my best in society.

55:42 And it's not linked to my paradise. And it's not linked to my paradise.

55:46 So linking it to paradise is the problem. So linking it to paradise is the problem.

55:49 You are questioning about violence, that why Muslims are using the Quran to perpetrate violence. You are questioning about violence, that why Muslims are using the Quran to perpetrate violence.

55:53 So I think one point that needs to be made is that So I think one point that needs to be made is that

55:57 there are certain verses in the Quran that speak about war and fighting. there are certain verses in the Quran that speak about war and fighting.

56:03 But those verses have to be considered in the context in which they were revealed because there were But those verses have to be considered in the context in which they were revealed because there were

56:09 certain situations wherein Muslims entered into defensive war with their opponents. certain situations wherein Muslims entered into defensive war with their opponents.

56:15 So certain verses pertaining to war were revealed. So certain verses pertaining to war were revealed.

56:21 So those verses have to be considered as relating to the time of So those verses have to be considered as relating to the time of

56:27 war. war.

56:32 They cannot be applied. They cannot be applied.

56:37 They cannot be applied to normal situations. They cannot be applied to normal situations.

56:42 They have to be considered as only specific to wartime, not to normal circumstances. They have to be considered as only specific to wartime, not to normal circumstances.

56:47 So what Muslims generally do, what we see when they have to justify their violence in the name So what Muslims generally do, what we see when they have to justify their violence in the name

56:52 of jihad, they tend to use those verses that were revealed during wartime and they apply it to normal circumst of jihad, they tend to use those verses that were revealed during wartime and they apply it to normal circumst

56:57 ances. ances.

57:01 So that is a gross misinterpretation. So that is a gross misinterpretation.

57:05 And another thing is about jihad. And another thing is about jihad.

57:09 I mean, the word jihad has become very famous. I mean, the word jihad has become very famous.

57:12 So jihad means to strive for a noble cause. So jihad means to strive for a noble cause.

57:16 Jihad does not have any violent connotation. Jihad does not have any violent connotation.

57:20 It is peaceful struggle for the attainment of a noble cause. It is peaceful struggle for the attainment of a noble cause.

57:24 And that noble cause that has been given to Muslim And that noble cause that has been given to Muslim

57:28 s is conveying the message of God to all mankind. s is conveying the message of God to all mankind.

57:31 So that is what jihad is. Thank you. So that is what jihad is. Thank you.

57:35 So from my understanding and what we have heard about jihad since it has been so pronounced in So from my understanding and what we have heard about jihad since it has been so pronounced in

57:39 the Western media, is that it's more of a defense of the faith. the Western media, is that it's more of a defense of the faith.

57:43 Am I wrong in this? Am I wrong in this?

57:47 Defense of the faith. Defense of the faith.

57:50 Defense of the faith. Defense of the faith.

57:54 And so with that And so with that

57:58 being said, how does that look in a nonviolent approach, more of a peaceable approach in the teachings, being said, how does that look in a nonviolent approach, more of a peaceable approach in the teachings,

58:05 in your teachings? in your teachings?

58:11 Jihad literally means to strive, to struggle. Jihad literally means to strive, to struggle.

58:18 It has, I think, to do with violence. It has, I think, to do with violence.

58:24 Jihad literally means peaceful struggle. Jihad literally means peaceful struggle.

58:31 A very relevant verse in the Quran is, "Wa jahidhum bihi jihadun kabira." This verse you can find A very relevant verse in the Quran is, "Wa jahidhum bihi jihadun kabira." This verse you can find

58:37 in the chapter Al-Furqan. in the chapter Al-Furqan.

58:43 "Wa jahidhum bihi jihadun kabira." It means that do great jihad with the help of the Quran. "Wa jahidhum bihi jihadun kabira." It means that do great jihad with the help of the Quran.

58:49 Do great jihad with the help of the Quran. Do great jihad with the help of the Quran.

58:55 Now it is Now it is

59:01 very clear that Quran is not a sword. very clear that Quran is not a sword.

59:05 Quran is not a gun. Quran is not a gun.

59:09 Quran is not a bomb. Quran is not a bomb.

59:12 How you can fight with the Quran? How you can fight with the Quran?

59:16 It is impossible to fight with the Quran. It is impossible to fight with the Quran.

59:20 Only peaceful struggle is possible with the Quran. Only peaceful struggle is possible with the Quran.

59:24 "Wa jahidhum bihi jihadun kabira." Do great jihad with the help of the Quran. "Wa jahidhum bihi jihadun kabira." Do great jihad with the help of the Quran.

59:28 This verse is very clear in the sense that This verse is very clear in the sense that

59:32 jihad means peaceful struggle. jihad means peaceful struggle.

59:39 Peace is reserved for dissemination of Islam. Peace is reserved for dissemination of Islam.

59:47 Peaceful struggle for the dissemination of Islam. That's all. Peaceful struggle for the dissemination of Islam. That's all.

59:55 If you study the Quran, you will find that there is not a single verse in the Quran If you study the Quran, you will find that there is not a single verse in the Quran

1:00:03 in which jihad is used in the sense of qatal war. In every Quranic verse, jihad is used in the sense of peaceful struggle. There are other words, qatal. Qatal means war. So in Islam, qatal is allowed. But for what? Only for def in which jihad is used in the sense of qatal war. In every Quranic verse, jihad is used in the sense of peaceful struggle. There are other words, qatal. Qatal means war. So in Islam, qatal is allowed. But for what? Only for def

1:00:33 ense. ense.

1:00:39 And only a state is allowed to go to defense. And only a state is allowed to go to defense.

1:00:45 There is a very important principle in the fiqh, ar-rahilu lil-'amam. There is a very important principle in the fiqh, ar-rahilu lil-'amam.

1:00:51 Ar-rahilu lil-'amam means to go to war is a prerogative of a state. Ar-rahilu lil-'amam means to go to war is a prerogative of a state.

1:00:57 So only a state is allowed to go to war at the time of defense. As far So only a state is allowed to go to war at the time of defense. As far

1:01:03 as the jihad is concerned, it has nothing to do with war. as the jihad is concerned, it has nothing to do with war.

1:01:10 These Muslims are misusing the word jihad. These Muslims are misusing the word jihad.

1:01:18 I can say that it is sin to use jihad for qatal. I can say that it is sin to use jihad for qatal.

1:01:25 Qatal is a peaceful activity only for dissemination of Islamic teachings. And Qatal is a peaceful activity only for dissemination of Islamic teachings. And

1:01:33 qatal is allowed but in the when there is attack. And also, only a state is allowed to go to war. This is the correct position of Islam in this regard. Is it clear? I just wanted qatal is allowed but in the when there is attack. And also, only a state is allowed to go to war. This is the correct position of Islam in this regard. Is it clear? I just wanted

1:02:03 to add something. to add something.

1:02:07 That Mulana Sahib has said that do great jihad with the help of the Quran means that you That Mulana Sahib has said that do great jihad with the help of the Quran means that you

1:02:11 disseminate the teachings of Islam. disseminate the teachings of Islam.

1:02:16 And that can only be done as per God's creation plan. And that can only be done as per God's creation plan.

1:02:20 He has made everybody free. He has made everybody free.

1:02:24 So we can only peacefully spread the message. So we can only peacefully spread the message.

1:02:29 And the person has theright to choose to take that And the person has theright to choose to take that

1:02:33 path or not take that path. path or not take that path.

1:02:38 That is the objective of the target of Islam. That is the objective of the target of Islam.

1:02:43 So you have to that freedom has to be maintained. So you have to that freedom has to be maintained.

1:02:48 And any violent action or confrontation action or implementation takes the freedom away. And any violent action or confrontation action or implementation takes the freedom away.

1:02:53 So that's why it's un-Islamic. So that's why it's un-Islamic.

1:02:58 I just wanted to add that. Thank you. I just wanted to add that. Thank you.

1:03:04 Maybe from the left side, we could have a question from Thomas. Maybe from the left side, we could have a question from Thomas.

1:03:08 We all will benefit from your asking question to Mulana Sahib. Okay. Maybe later. We all will benefit from your asking question to Mulana Sahib. Okay. Maybe later.

1:03:12 So any other question comments? So any other question comments?

1:03:16 So we'll wind up the session then. Okay. So we'll wind up the session then. Okay.

1:03:21 Thank you all for coming here. Thank you all for coming here.

1:03:25 So we had a nice interaction. So we had a nice interaction.

1:03:29 You can kn You can kn

1:03:34 ow a lot about Mulana's ideology, his books, his articles. ow a lot about Mulana's ideology, his books, his articles.

1:03:39 He keeps writing articles in newspapers, journals, magazines. He keeps writing articles in newspapers, journals, magazines.

1:03:44 And you can get all that information from his website, which is www.ctsglobal.org. And you can get all that information from his website, which is www.ctsglobal.org.

1:03:50 So before you leave, we have a spiritual gift for each one of you. So before you leave, we have a spiritual gift for each one of you.

1:03:55 I would request all of you to come here and receive it from Mulana. I would request all of you to come here and receive it from Mulana.

1:04:00 And we hope to get your comments or feedback And we hope to get your comments or feedback

1:04:05 on our website. So thank you. Thank you. on our website. So thank you. Thank you.

Understanding Islam, Peace and Jihad (English) | October 27, 2014 | Maulana Wahiduddin Khan