Name: Peace and Non-Violence in Islam · August 11, 2007 — Maulana Wahiduddin Khan
Uploaded: 2018-01-08
Duration: 1 h 3 min 35 s
Channel: Maulana Wahiduddin Khan
Description: Read the full transcript of “Peace and Non-Violence in Islam · August 11, 2007”, a lecture by Maulana Wahiduddin Khan, with timestamps.

0:09 Bismillah al-Rahman al-Rahim. Wa salla Allahu ala al-Nabi al-Kareem. Rabbi ishrah li sadri, wa yassir li amri, wa ahlul uqdatan min lisani, yafqahu qawli. The topic for this evening is peace and non-vi بسم اللہ الرحمن الرحیم۔ وصلی اللہ علی النبی الکریم۔ رب اشرح لی صدری، ویسر لی امری، واحل العقدۃ من لسانی، یفقہ قولی۔ The topic for this evening is peace and non-vi

0:39 olence in Islam. olence in Islam.

0:45 I can say that Islam is a religion of peace. I can say that Islam is a religion of peace.

0:51 The very name of Islam has a connotation of peace. The very name of Islam has a connotation of peace.

0:57 You know, the word Islam is derived from salm. You know, the word Islam is derived from سلم.

1:03 Salm is the root word of Islam سلم is the root word of Islam

1:09 , and salm means peace. , and سلم means peace.

1:15 So Islam is a religion of peace. So Islam is a religion of peace.

1:21 If you take a copy of the Quran and start reading, you'll find that almost all the verses If you take a copy of the Quran and start reading, you'll find that almost all the verses

1:27 of the Quran are related to peace, either directly or indirectly. of the Quran are related to peace, either directly or indirectly.

1:33 I know that there are I know that there are

1:39 some verses, maybe two dozens of verses, deal with qital, that is war. some verses, maybe two dozens of verses, deal with قتال, that is war.

1:47 But these verses are related to defensive war. But these verses are related to defensive war.

1:54 I can say that in Islam, peace is the rule and war is an exception. I can say that in Islam, peace is the rule and war is an exception.

2:02 And that ex And that ex

2:09 ception is at the time of defense. ception is at the time of defense.

2:17 So in Islam, there is no war other than defensive war. So in Islam, there is no war other than defensive war.

2:24 No war other than defensive war. No war other than defensive war.

2:32 All these wars which you know these days, like guerrilla war, and proxy war, and secret war All these wars which you know these days, like guerrilla war, and proxy war, and secret war

2:40 , all these wars are unlawful in Islam. , all these wars are unlawful in Islam.

2:48 You know, there is a well-established principle in Islam that is al-harbu lil-imam. You know, there is a well-established principle in Islam that is الرحيل للإمام.

2:56 It means to declare a war is a prerogative of the state. It means to declare a war is a prerogative of the state.

3:04 So any agency other than the state is not allowed to go to war. So any agency other than the state is not allowed to go to war.

3:12 Now, even in a genuine war, there are some conditions. Now, even in a genuine war, there are some conditions.

3:18 For example, even in a genuine war, you cannot kill ghair muqatil. For example, even in a genuine war, you cannot kill غیر مقاتل.

3:24 You can kill only muqatil, that is, combatant and non-combatant. You can kill only مقاتل, that is, combatant and non-combatant.

3:30 So Islam differentiates between combatant and non-combatant. So Islam differentiates between combatant and non-combatant.

3:36 Islam allows to Islam allows to

3:42 kill combatant, but not the non-combatant. kill combatant, but not the non-combatant.

3:49 So when you see that now we are living in an age that is weapons of mass destruction, So when you see that now we are living in an age that is weapons of mass destruction,

3:55 so I can say that now war is not an option for Muslims. so I can say that now war is not an option for Muslims.

4:01 Because in such an age, you cannot save yourself from killing non-combatant. Because in such an age, you cannot save yourself from killing non-combatant.

4:07 Because now the age is Because now the age is

4:14 the age of weapons of mass destruction. the age of weapons of mass destruction.

4:21 So I can say with conviction that now Muslims have no option other than peaceful activism. So I can say with conviction that now Muslims have no option other than peaceful activism.

4:29 Now war is not an option for us. Now war is not an option for us.

4:37 Here I can this is the yesterday issue of Times of India. Here I can this is the yesterday issue of Times of India.

4:45 Yesterday, that is August 10. Yesterday, that is August 10.

4:51 In this Times of India issue, there is a news item about Pakistan. In this Times of India issue, there is a news item about Pakistan.

4:57 One responsible person of Pakistan says in parliament he's a member of parliament and also he's a member One responsible person of Pakistan says in parliament he's a member of parliament and also he's a member

5:03 of the ruling party. of the ruling party.

5:09 He says that Jihad against India and US He says that Jihad against India and US

5:15 , Jihad against India and America. , Jihad against India and America.

5:20 When I read this news item, I was bewildered. When I read this news item, I was bewildered.

5:25 Why do these people talk in terms of Jihad? Why do these people talk in terms of Jihad?

5:31 Jihad already you are doing already Jihad. Jihad already you are doing already Jihad.

5:36 You are busy in Jihad. You are busy in Jihad.

5:41 I can say that since a long tim I can say that since a long tim

5:46 e, all the Muslims are either doing Jihad or thinking in terms of Jihad, everywhere in the world. e, all the Muslims are either doing Jihad or thinking in terms of Jihad, everywhere in the world.

5:54 So why do they say why they are engaged such like in this news item that he said So why do they say why they are engaged such like in this news item that he said

6:02 that no talk but Jihad, that is war. that no talk but Jihad, that is war.

6:10 No talk but war. Why? No talk but war. Why?

6:18 When you are doing Jihad, when you are doing war, and no result, no positive result, except losses, When you are doing Jihad, when you are doing war, and no result, no positive result, except losses,

6:24 loss in terms of life, in terms of money, in terms of property. loss in terms of life, in terms of money, in terms of property.

6:30 So why are you are why is there no reassessment? So why are you are why is there no reassessment?

6:36 Why no reassessment? Why no reassessment?

6:42 Why you are talking in terms of Jihad Why you are talking in terms of Jihad

6:48 ?

6:56 I can say that the reason is that these people are victims of Dichotomous thinking. I can say that the reason is that these people are victims of Dichotomous thinking.

7:03 These people are victims of Dichotomous thinking. These people are victims of Dichotomous thinking.

7:11 They know nothing except either do Jihad or sit idle. They know nothing except either do Jihad or sit idle.

7:18 They have no third option. They have no third option.

7:23 They are victims of Dichotomous thinking. They are victims of Dichotomous thinking.

7:27 They don't know nothing except two positions. They don't know nothing except two positions.

7:31 Either we fight or we sit idle. Either we fight or we sit idle.

7:36 I think that here we need Ijtihad. I think that here we need Ijtihad.

7:40 Ijtihad shows you the third option. Ijtihad shows you the third option.

7:45 Ijtihad literally means to striv Ijtihad literally means to striv

7:49 e. e.

7:54 Ijtihad means it is a very important institution in Islam. Ijtihad means it is a very important institution in Islam.

7:59 Ijtihad is a very important institution in Islam. Ijtihad is a very important institution in Islam.

8:04 So when you are facing some situation in which you have no guidance, intelligent knowledge, so you have So when you are facing some situation in which you have no guidance, intelligent knowledge, so you have

8:09 to ponder over the problem. to ponder over the problem.

8:14 You have to find out some new ans You have to find out some new ans

8:19 wer. wer.

8:25 So I can say that without Ijtihad, Islam becomes like a pond, a stagnant pond. So I can say that without Ijtihad, Islam becomes like a pond, a stagnant pond.

8:31 But with Ijtihad, Islam becomes like a flowing river, flowing river. But with Ijtihad, Islam becomes like a flowing river, flowing river.

8:37 So now we are in need of Ijtihad. So now we are in need of Ijtihad.

8:44 And there is a hadith in Sahih al-Bukhari. And there is a hadith in Sahih al-Bukhari.

8:50 It emphasizes on Ijtihad. According to this hadith, we have to do Ijtihad even by taking the risk of that we may mistake. The hadith says that if your Ijtihad is correct, then you will be given double award, double reward. And if y It emphasizes on Ijtihad. According to this hadith, we have to do Ijtihad even by taking the risk of that we may mistake. The hadith says that if your Ijtihad is correct, then you will be given double award, double reward. And if y

9:20 our Ijtihad is wrong, then you will be given single Jihad. our Ijtihad is wrong, then you will be given single Jihad.

9:30 Which means that do Jihad without any excuse at the risk of doing wrong Jihad, wrong Ijtihad. Which means that do Jihad without any excuse at the risk of doing wrong Jihad, wrong Ijtihad.

9:40 Do Ijtihad even if there is risk to fall in some wrong Ijtihad. Why? Because Do Ijtihad even if there is risk to fall in some wrong Ijtihad. Why? Because

9:50 without Ijtihad, Islam becomes like a pond. And with Ijtihad, Islam becomes like a river. So here, what is Ijtihad in the present situation? When you see the situation, when you gain the knowledge of the present world, you can say that at present, we are living in a ver without Ijtihad, Islam becomes like a pond. And with Ijtihad, Islam becomes like a river. So here, what is Ijtihad in the present situation? When you see the situation, when you gain the knowledge of the present world, you can say that at present, we are living in a ver

10:20 y different kind of age. y different kind of age.

10:23 Now we enjoy freedom. Now we enjoy freedom.

10:27 Now we enjoy communication. Now we enjoy communication.

10:30 Now we enjoy institutions, organizations. Now we enjoy institutions, organizations.

10:33 We are free to organize. We are free to organize.

10:37 We are free to do anything except violence. We are free to do anything except violence.

10:40 The present world is quite a different world. The present world is quite a different world.

10:43 Now there is one thing that is not permitted. Now there is one thing that is not permitted.

10:47 There is viol There is viol

10:50 ence. ence.

10:56 If you save yourself from violence, then you can't do anything. If you save yourself from violence, then you can't do anything.

11:02 When I visited America, I found that there is a Muslim group. When I visited America, I found that there is a Muslim group.

11:08 They openly say that we will establish Khilafat in America. They openly say that we will establish Khilafat in America.

11:15 They say that California is California. They say that California is California.

11:21 California was a Khilafat. And now we want to revive California. So they say openly that we want to establish Khilafat in America. And they are free. Modern civilization is very different from ancient civilizations. Now everything you can do, everything, everything, everything California was a Khilafat. And now we want to revive California. So they say openly that we want to establish Khilafat in America. And they are free. Modern civilization is very different from ancient civilizations. Now everything you can do, everything, everything, everything

11:51 except violence. except violence.

11:57 So you have to avail this opportunity. So you have to avail this opportunity.

12:03 In our present age, all the opportunities are open. In our present age, all the opportunities are open.

12:09 We fail to understand that in our present age, we have new kinds of opportunities. We fail to understand that in our present age, we have new kinds of opportunities.

12:15 So these people who are doing war and fighting, they don't know So these people who are doing war and fighting, they don't know

12:21 that we are living in an age of opportunities. that we are living in an age of opportunities.

12:26 In olden times, there was just persecution. In olden times, there was just persecution.

12:30 There was kingship. There was kingship.

12:35 There was no freedom. There was no freedom.

12:39 But now we are living in an age of democracy, in an age of freedom, in an age But now we are living in an age of democracy, in an age of freedom, in an age

12:43 of United Nations. of United Nations.

12:48 So why are y So why are y

12:52 ou engaged in fighting? ou engaged in fighting?

12:58 You must opt for peaceful activism. You must opt for peaceful activism.

13:04 So now people's minds are not very clear about peace. So now people's minds are not very clear about peace.

13:11 What is peace? What is peace?

13:17 Scholars generally define peace as the absence of war, Scholars generally define peace as the absence of war,

13:23 absence of war. absence of war.

13:28 Technically, it is a correct definition. Technically, it is a correct definition.

13:34 Technically, it is a correct definition. Technically, it is a correct definition.

13:39 But it does not include the positive aspect of peace. But it does not include the positive aspect of peace.

13:44 Because where there is peace, there are opportunities. Because where there is peace, there are opportunities.

13:49 If you say that light means the absence of darkness, so technically, this definition is correct. If you say that light means the absence of darkness, so technically, this definition is correct.

13:54 But you know where there is light, there are opportunities. But you know where there is light, there are opportunities.

13:58 Light does not mean that there is no darkness. Light does not mean that there is no darkness.

14:03 At the same time, the light has some positive aspect. At the same time, the light has some positive aspect.

14:07 When there is light, you can see everything. When there is light, you can see everything.

14:11 You know without light, you cannot see anything. You know without light, you cannot see anything.

14:16 Where there is light, there are activities, all kinds of activities. Where there is light, there are activities, all kinds of activities.

14:20 So this kind of definition So this kind of definition

14:25 that peace means the absence of war is not complete. that peace means the absence of war is not complete.

14:30 You have to add the positive aspect to this definition. You have to add the positive aspect to this definition.

14:35 So people generally don't know this aspect. So people generally don't know this aspect.

14:40 So they fail to avail the opportunities. So they fail to avail the opportunities.

14:45 I visited several times Palestine and Arab countries. I visited several times Palestine and Arab countries.

14:50 I said, "Why are you fighting? I said, "Why are you fighting?

14:55 Why?" I visited two times Israel. Why?" I visited two times Israel.

15:01 And I found there is freedom also in Israel also. And I found there is freedom also in Israel also.

15:08 You can do anything in Israel except violence. You can do anything in Israel except violence.

15:14 It was my direct observation. It was my direct observation.

15:20 So I said, "Why are you not availing these opportunities in terms of education, So I said, "Why are you not availing these opportunities in terms of education,

15:26 in terms of industry, in terms of business, in terms of da'wah work? in terms of industry, in terms of business, in terms of da'wah work?

15:33 All these things are free. All these things are free.

15:41 If you save yourself from violence, you can do anything in Israel also." So I asked, "Why are you fighting? If you save yourself from violence, you can do anything in Israel also." So I asked, "Why are you fighting?

15:48 Why are you not availing these opportunities?" They said, "Yes, we want peace, but peace with just Why are you not availing these opportunities?" They said, "Yes, we want peace, but peace with just

15:56 ice." "Assalam maal adl." This was their answer. Peace with justice. I can say that this is a result of confusion. You know justice is not a part of peace. Justice is not a part of peace. Peace gives you opportun ice." "Assalam maal adl." This was their answer. Peace with justice. I can say that this is a result of confusion. You know justice is not a part of peace. Justice is not a part of peace. Peace gives you opportun

16:26 ities. ities.

16:30 Peace opens the door of opportunities. Peace opens the door of opportunities.

16:35 Then by availing those opportunities, you can achieve justice. Then by availing those opportunities, you can achieve justice.

16:39 So it is great confusion. So it is great confusion.

16:44 These people think that, "First of all, give us justice. These people think that, "First of all, give us justice.

16:48 Then we will accept your peace." It is impossible. Then we will accept your peace." It is impossible.

16:53 It is unnatural. It is unnatural.

16:57 You see, the Prophet of Islam You see, the Prophet of Islam

17:01 in the life of the Prophet of Islam, there was an agreement which is called Hudaybiyyah Agreement, a well-known agreement. in the life of the Prophet of Islam, there was an agreement which is called Hudaybiyyah Agreement, a well-known agreement.

17:09 If you read the provisions of this agreement, you will find that this agreement was completely on the If you read the provisions of this agreement, you will find that this agreement was completely on the

17:17 conditions of the other party, the opposite party. conditions of the other party, the opposite party.

17:25 The opposite party was not ready to accept any condition given by the Prophet of Islam. The opposite party was not ready to accept any condition given by the Prophet of Islam.

17:33 But the Prophet of Islam accepted their conditions, and he entered into the Hudaybiyyah Agreement. Why? But the Prophet of Islam accepted their conditions, and he entered into the Hudaybiyyah Agreement. Why?

17:40 Because the Hudaybiyyah Agreement, although it was finalized according to their conditions, but the Hudaybiyyah Agreement gave peace Because the Hudaybiyyah Agreement, although it was finalized according to their conditions, but the Hudaybiyyah Agreement gave peace

17:48 to the Prophet of Islam. to the Prophet of Islam.

17:55 The Hudaybiyyah Agreement established peace among both parties, among Muslims and non-Muslim The Hudaybiyyah Agreement established peace among both parties, among Muslims and non-Muslim

18:03 s. s.

18:08 So after this agreement, there was a revelation in the Quran that, "Inna lakaana fathana laka fatham mabina." So after this agreement, there was a revelation in the Quran that, "Inna lakaana fathana laka fatham mabina."

18:13 We gave you clear victory. We gave you clear victory.

18:18 Now what was that victory? Now what was that victory?

18:24 What was that victory? What was that victory?

18:29 That victory was in terms of opportunity, not in terms of justice. That victory was in terms of opportunity, not in terms of justice.

18:34 The Quran says that, "Inna fathana laka fatham mabina." The Hudaybiyyah Agreement is a clear victory for you. The Quran says that, "Inna fathana laka fatham mabina." The Hudaybiyyah Agreement is a clear victory for you.

18:44 But there was no victory in terms of justice. No. But there was no victory in terms of justice. No.

18:54 What was achieved by Muslims was only in terms of opportunity, opportunity of interaction, opportunity of dialogue, What was achieved by Muslims was only in terms of opportunity, opportunity of interaction, opportunity of dialogue,

19:04 opportunity of da'wah work, opportunity of all kinds of activities except war. opportunity of da'wah work, opportunity of all kinds of activities except war.

19:10 So the Prophet accepted this agreement. So the Prophet accepted this agreement.

19:17 And the result was miraculous. And the result was miraculous.

19:23 Within two years, the Prophet was victorious. Within two years, the Prophet was victorious.

19:29 So it is very important to know that So it is very important to know that

19:35 peace is a great boon for any society. peace is a great boon for any society.

19:40 Our modern mind believes that freedom is summum bonum. Our modern mind believes that freedom is summum bonum.

19:46 Freedom is summum bonum. Freedom is summum bonum.

19:51 But I don't think so. But I don't think so.

19:56 Freedom is not summum bonum. Freedom is not summum bonum.

20:01 Because freedom is not absolute good Because freedom is not absolute good

20:06 .

20:10 It is not absolute good. It is not absolute good.

20:15 Unlimited freedom becomes anarchy. Unlimited freedom becomes anarchy.

20:19 Unlimited freedom becomes anarchy. Unlimited freedom becomes anarchy.

20:23 So one American scholar published a book. So one American scholar published a book.

20:28 He says in this book, "We can't afford freedom. He says in this book, "We can't afford freedom.

20:32 We can't afford freedom." That is, we can't afford unlim We can't afford freedom." That is, we can't afford unlim

20:36 ited freedom. ited freedom.

20:41 So he says that only limited freedom is good. So he says that only limited freedom is good.

20:45 Unlimited freedom is not good. Unlimited freedom is not good.

20:49 But there is no limitation in peace. But there is no limitation in peace.

20:53 Peace has no limitations. Peace has no limitations.

20:58 So peace is summum bonum and not freedom. So peace is summum bonum and not freedom.

21:02 It is by conviction that peace is the summum bonum and fre It is by conviction that peace is the summum bonum and fre

21:06 edom is not summum bonum. So we have to know the importance of peace, the value of peace. Now I want to give you some references. The Prophet of Islam has said to his companions when he was in Makkah, this hadith you can see in An-Nasa'i. An-Nasa'i is one of the edom is not summum bonum. So we have to know the importance of peace, the value of peace. Now I want to give you some references. The Prophet of Islam has said to his companions when he was in Makkah, this hadith you can see in An-Nasa'i. An-Nasa'i is one of the

21:36 very well-known hadith books. very well-known hadith books.

21:42 The Prophet of Islam has said to his companions, "Inni umirtu bil 'af. The Prophet of Islam has said to his companions, "Inni umirtu bil 'af.

21:48 Fula taqatirun al-qawm." "Inni umirtu bil 'af. Fula taqatirun al-qawm." "Inni umirtu bil 'af.

21:54 Fula taqatirun al-qawm." It means that God has commanded me forgiveness. Fula taqatirun al-qawm." It means that God has commanded me forgiveness.

22:00 God has commanded me forgiveness God has commanded me forgiveness

22:06 .

22:11 So God has commanded me forgiveness. So God has commanded me forgiveness.

22:15 So do not make war upon people. So do not make war upon people.

22:19 So do not make war upon people. So do not make war upon people.

22:24 What does it mean? What does it mean?

22:28 It means that we have to avoid all those atrocities. It means that we have to avoid all those atrocities.

22:33 We have to avoid all those unpleasant We have to avoid all those unpleasant

22:37 situations. We have to avoid all those harmful activities from the other party. Why? Because to establish normalcy, to establish normal situation. Where there is normalcy, there are all kinds of constructive activities. So the Prophet said that we will establ situations. We have to avoid all those harmful activities from the other party. Why? Because to establish normalcy, to establish normal situation. Where there is normalcy, there are all kinds of constructive activities. So the Prophet said that we will establ

23:07 ish peace at any cost, at any cost. ish peace at any cost, at any cost.

23:13 War is not our option. War is not our option.

23:19 The only option is peace. The only option is peace.

23:25 Then the Prophet of Islam has said, "La tatamannu laqal adubi. Then the Prophet of Islam has said, "La tatamannu laqal adubi.

23:31 Wasalu Allahu al-afiya." Don't wish Wasalu Allahu al-afiya." Don't wish

23:37 confrontation with your enemy. confrontation with your enemy.

23:44 Ask peace from God. Ask peace from God.

23:51 These are sayings of the Prophet of Islam. These are sayings of the Prophet of Islam.

23:57 Then the Quran has said very clear in clear words, "As-sulhu khair." Sulhu means conciliation. Then the Quran has said very clear in clear words, "As-sulhu khair." Sulhu means conciliation.

24:04 You can say sulhu means peace. You can say sulhu means peace.

24:10 Peace is reconciliation. Peace is reconciliation.

24:16 As-sulhu khair means peace is the good. As-sulhu khair means peace is the good.

24:23 As-sulhu khair, reconciliation is the best. As-sulhu khair, reconciliation is the best.

24:29 Peace is the best. Peace is the best.

24:35 By taking this concept, this Quranic concept, Sufi people have formulated a principle that is in Persian, By taking this concept, this Quranic concept, Sufi people have formulated a principle that is in Persian,

24:42 sulhuqul. sulhuqul.

24:46 This was the formula of Sufi people. This was the formula of Sufi people.

24:50 It was based on this Quranic verse, sulhuqul. It was based on this Quranic verse, sulhuqul.

24:54 That is, peace with all. That is, peace with all.

24:59 Peace with all. Peace with all.

25:03 I think that this is the best policy of Sufi people, not only Sufi people but of all I think that this is the best policy of Sufi people, not only Sufi people but of all

25:07 the Islamic people. Peace with the Islamic people. Peace with

25:12 all. all.

25:18 This is the best policy of Muslims. This is the best policy of Muslims.

25:24 There is a hadith in Sahih al-Bukhari. There is a hadith in Sahih al-Bukhari.

25:30 Aisha, the wife of the Prophet of Islam, says about what was the general policy of the Prophet of Islam. Aisha, the wife of the Prophet of Islam, says about what was the general policy of the Prophet of Islam.

25:36 What was the general policy of the Prophet of Islam? What was the general policy of the Prophet of Islam?

25:42 He says, "Ma khuyira Rasulullah Sallallahu Alaihi Wasallam ban Amrain. He says, "Ma khuyira Rasulullah Sallallahu Alaihi Wasallam ban Amrain.

25:49 Illa khtaara Aisha rahuma." Whenever the Prophet had to choose between the two, he always opted for the Illa khtaara Aisha rahuma." Whenever the Prophet had to choose between the two, he always opted for the

25:57 easier option rather than the harder option. easier option rather than the harder option.

26:05 Now what is the easier option and what is the harder option? Now what is the easier option and what is the harder option?

26:13 I would like to say that the easier option means peaceful method. I would like to say that the easier option means peaceful method.

26:20 The harder option means violent method. The harder option means violent method.

26:28 So whenever a peaceful method is available, you are not allowed to go to the violent method. So whenever a peaceful method is available, you are not allowed to go to the violent method.

26:36 This I said to my Palestinian brothers that in Israel, in Palestine, This I said to my Palestinian brothers that in Israel, in Palestine,

26:43 and also for other Muslims, I said that in every country, including Palestine, a peaceful method is available. and also for other Muslims, I said that in every country, including Palestine, a peaceful method is available.

26:51 So why do you opt for the violent method? Why? So why do you opt for the violent method? Why?

26:58 It is against the policy of the Prophet of Islam. It is against the policy of the Prophet of Islam.

27:06 I can say with conviction, according to my experience and my knowledge, in every country, including I can say with conviction, according to my experience and my knowledge, in every country, including

27:14 Kashmir, including Palestine, including Iraq and Iraq, everywhere, a peaceful method is open for all. Kashmir, including Palestine, including Iraq and Iraq, everywhere, a peaceful method is open for all.

27:22 A peaceful method is open for all. A peaceful method is open for all.

27:30 So why do you opt for the violent method? So why do you opt for the violent method?

27:38 It is against the policy of the Prophet of Islam. It is against the policy of the Prophet of Islam.

27:46 The Prophet of Islam has said, "Innallaha yauti ala rifqe maala yauti ala al-'unf." God grants to nonviolence The Prophet of Islam has said, "Innallaha yauti ala rifqe maala yauti ala al-'unf." God grants to nonviolence

27:54 what He does not grant to violence. what He does not grant to violence.

28:01 It is very clear. It is very clear.

28:09 When a peaceful method is open, then you are When a peaceful method is open, then you are

28:16 not allowed to opt for the violent method. not allowed to opt for the violent method.

28:21 They are not good for you. They are not good for you.

28:25 Now everywhere Muslims are engaged in the violent method, and they are losing. Now everywhere Muslims are engaged in the violent method, and they are losing.

28:29 They are losing. They are losing.

28:34 They are losing. They are losing.

28:38 There is a great example in India. There is a great example in India.

28:42 I can say that it was God's blessing that God I can say that it was God's blessing that God

28:47 gave a demonstration of the effectiveness of the peaceful method in India. gave a demonstration of the effectiveness of the peaceful method in India.

28:54 I think the Gandhi was a demonstration. I think the Gandhi was a demonstration.

29:02 Gandhi opted for the nonviolent method, for the peaceful method, and he was successful. Gandhi opted for the nonviolent method, for the peaceful method, and he was successful.

29:10 So it was like a demonstration that even in the present age, So it was like a demonstration that even in the present age,

29:17 the peaceful method is far more effective than the violent method. the peaceful method is far more effective than the violent method.

29:23 So Gandhi was a demonstration by God to open the eyes of Muslims. So Gandhi was a demonstration by God to open the eyes of Muslims.

29:29 Here you can see that the peaceful method was far more effective than the violent method. Here you can see that the peaceful method was far more effective than the violent method.

29:35 Our freedom struggle started in 1857. Our freedom struggle started in 1857.

29:41 Our freedom struggle Our freedom struggle

29:48 started in 1857. started in 1857.

29:55 And it was a failure, a complete failure, that Gandhi came, and he became the leader of the And it was a failure, a complete failure, that Gandhi came, and he became the leader of the

30:03 freedom struggle in 1919. freedom struggle in 1919.

30:10 And he opted for the nonviolent method, and he was a success, a complete success. And he opted for the nonviolent method, and he was a success, a complete success.

30:18 So this is a demonstration. So this is a demonstration.

30:24 We may take a lesson from Gandhian experience. We may take a lesson from Gandhian experience.

30:30 This is a very interesting story. This is a very interesting story.

30:36 When Gandhi declared that we will follow the peaceful method or the nonviolent method or Ahimsa, so it When Gandhi declared that we will follow the peaceful method or the nonviolent method or Ahimsa, so it

30:42 is said that some British officer is said that some British officer

30:48 was bewildered what to do. was bewildered what to do.

30:56 So he sent a telegram to his secretariat. So he sent a telegram to his secretariat.

31:03 In this telegram, he said that, "Kindly write instructions on how to kill a tiger nonviolently." It means In this telegram, he said that, "Kindly write instructions on how to kill a tiger nonviolently." It means

31:11 that the peaceful method is so effective that you can overpower the other party that the peaceful method is so effective that you can overpower the other party

31:18 although he has a gun and bomb. At that time, the British were having guns and bombs. In terms of arms, they were very, very strong. In terms of arms, the British militants were very, very strong. But they failed. And Gandhi was successful. So I think that Muslims must opt for although he has a gun and bomb. At that time, the British were having guns and bombs. In terms of arms, they were very, very strong. In terms of arms, the British militants were very, very strong. But they failed. And Gandhi was successful. So I think that Muslims must opt for

31:48 the peaceful method. the peaceful method.

31:56 There is no other option. There is no other option.

32:04 Generally, people don't know the changes, don't know the present world, although there is a hadith that, "An Generally, people don't know the changes, don't know the present world, although there is a hadith that, "An

32:12 yakuna basiram be zamanihi." A Mumin is one who knows the situation of his yakuna basiram be zamanihi." A Mumin is one who knows the situation of his

32:20 time. time.

32:27 So I can say that we are living in an age that is completely a different age. So I can say that we are living in an age that is completely a different age.

32:35 The scientific revolution, the industrial revolution has changed everything, everything, everything, everything. The scientific revolution, the industrial revolution has changed everything, everything, everything, everything.

32:42 Now, for example, during kingship, everything was in the hands Now, for example, during kingship, everything was in the hands

32:50 of the political ruler, the political ruler. The king was the master of all things. At that time, that was an agricultural period, and everything was in the hands of the king. But now, everything is now decentralized. Now there is no king. At present of the political ruler, the political ruler. The king was the master of all things. At that time, that was an agricultural period, and everything was in the hands of the king. But now, everything is now decentralized. Now there is no king. At present

33:20 , the state is simply a source of administration, administration. All other things are in the hands of nonpolitical fields. For example, you see, I can say that in this age, you can build an empire of your own, an empire of your own. The Jewish commun , the state is simply a source of administration, administration. All other things are in the hands of nonpolitical fields. For example, you see, I can say that in this age, you can build an empire of your own, an empire of your own. The Jewish commun

33:50 ity has established a media empire in the USA. ity has established a media empire in the USA.

33:56 The Christian community has established an educational empire in India. The Christian community has established an educational empire in India.

34:03 The policy community has established an industrial empire in India. The policy community has established an industrial empire in India.

34:09 Although they are not government, they have no political power. Although they are not government, they have no political power.

34:15 So Muslims can establish a da'wah empire, a nonpolitical empire So Muslims can establish a da'wah empire, a nonpolitical empire

34:22 in India and everywhere in the world. in India and everywhere in the world.

34:26 So why are you fighting? So why are you fighting?

34:31 Why this fighting? Why this fighting?

34:35 Why this fighting? Why this fighting?

34:40 We are in a position to establish a nonpolitical empire in terms of education, in terms of da'wah We are in a position to establish a nonpolitical empire in terms of education, in terms of da'wah

34:44 work, in terms of industry, in terms of business, in terms of organization, in terms of institutions. work, in terms of industry, in terms of business, in terms of organization, in terms of institutions.

34:49 So we are in a position to establish So we are in a position to establish

34:54 a nonpolitical empire. a nonpolitical empire.

34:59 So why fighting? So why fighting?

35:04 Why are you fighting? Why are you fighting?

35:09 So I am a great believer of the power of peace. So I am a great believer of the power of peace.

35:14 I am a great believer of the power of peace. I am a great believer of the power of peace.

35:19 And then there is a very clear example in Japan. And then there is a very clear example in Japan.

35:24 Before the Second World War, Japan was a fighting nation. Before the Second World War, Japan was a fighting nation.

35:29 Before the Second World War, the Japanese were a fighting nation. Before the Second World War, the Japanese were a fighting nation.

35:33 But in the Second World War, they were defeated by Americans. But in the Second World War, they were defeated by Americans.

35:38 They were defeated by Americans. They were defeated by Americans.

35:42 Then they opted for peace. Then they opted for peace.

35:46 At that time, their king was Hirohito. At that time, their king was Hirohito.

35:51 Hirohito was a very learned Hirohito was a very learned

35:55 person. person.

35:59 He gave a lecture. He gave a lecture.

36:03 He gave a message on the radio. He gave a message on the radio.

36:07 At that time, there was no TV. At that time, there was no TV.

36:10 So he said addressing to his nation, "We have to bear the unbearable. So he said addressing to his nation, "We have to bear the unbearable.

36:14 We have to bear the unbearable. We have to bear the unbearable.

36:18 We have to suffer the unsufferable." Why? We have to suffer the unsufferable." Why?

36:22 It means that at that time, Americans had dropped two bombs. It means that at that time, Americans had dropped two bombs.

36:26 They destroyed our cities. So it was a great loss. It was against our dignity, our national dignity. So we suffered a loss a lot. We have suffered a lot. But he said that one field is open, although we have defeated in the field of military, in the field of They destroyed our cities. So it was a great loss. It was against our dignity, our national dignity. So we suffered a loss a lot. We have suffered a lot. But he said that one field is open, although we have defeated in the field of military, in the field of

36:56 fighting, in the field of war, but one field is still open, that is peaceful activism in terms fighting, in the field of war, but one field is still open, that is peaceful activism in terms

37:01 of education, in terms of industry. of education, in terms of industry.

37:06 So they abandoned war. So they abandoned war.

37:11 They accepted the American hegemony, American supremacy. They accepted the American hegemony, American supremacy.

37:17 And there was a breaking. And there was a breaking.

37:22 Within 30 years, Japan emerged as an economic superpower. Within 30 years, Japan emerged as an economic superpower.

37:27 This was a breaking of peaceful activism. It was this that is mentioned in the hadith in these words, as I said earlier, "Innallaha yauti al-'unf." God grants to nonviolence what He does not grant to violence. It means that God grants to peace what He does not grant to violence. I This was a breaking of peaceful activism. It was this that is mentioned in the hadith in these words, as I said earlier, "Innallaha yauti al-'unf." God grants to nonviolence what He does not grant to violence. It means that God grants to peace what He does not grant to violence. I

37:57 f you opt for the peaceful method, you will be a success. f you opt for the peaceful method, you will be a success.

38:05 So the power of success was emphasized by the Prophet of Islam in these words, the power of success. So the power of success was emphasized by the Prophet of Islam in these words, the power of success.

38:12 We must know the present situation. We must know the present situation.

38:20 We must know the changes in our world We must know the changes in our world

38:28 .

38:32 And we have to reassess the whole situation. And we have to reassess the whole situation.

38:36 Now the time is for reassessment. Now the time is for reassessment.

38:40 We have to reassess the whole thing. We have to reassess the whole thing.

38:44 And according to my assessment, first of all, we have to abandon all kinds of violence, all kinds of hate. And according to my assessment, first of all, we have to abandon all kinds of violence, all kinds of hate.

38:48 We have to abandon hate. We have to abandon hate.

38:52 Hate generates violence. Hate generates violence.

38:56 Where there is hate, there is violence. Where there is hate, there is violence.

39:00 So Jesus Christ hasrightly said that, "Love your enemy." This is also an Islamic formula. So Jesus Christ hasrightly said that, "Love your enemy." This is also an Islamic formula.

39:11 Jesus Christ has said, "In those days, Romans were rulers of Palestine." So He said that, "Give to Jesus Christ has said, "In those days, Romans were rulers of Palestine." So He said that, "Give to

39:21 Caesar what is due to Caesar, and give to God what is due to God." Caesar what is due to Caesar, and give to God what is due to God."

39:32 Some Muslims say that it is not Islam. Some Muslims say that it is not Islam.

39:36 Islam believes in jihad. Islam believes in jihad.

39:41 And the Christian faubourg is based on submission. And the Christian faubourg is based on submission.

39:46 But it is wrong. But it is wrong.

39:51 This is also an Islamic formula. This is also an Islamic formula.

39:56 The Prophet of Islam has said this. The Prophet of Islam has said this.

40:00 You can read in Sahih al-Bukhari, "Addu ilayhim haqqahum wa salullah haqqakum." The same was You can read in Sahih al-Bukhari, "Addu ilayhim haqqahum wa salullah haqqakum." The same was

40:05 advised by the Prophet of Islam, "Addu ilayhim haqqahum wa salullah haqqakum." It means that give to rulers advised by the Prophet of Islam, "Addu ilayhim haqqahum wa salullah haqqakum." It means that give to rulers

40:20 what is due to rulers and what is your dues asked from what is due to rulers and what is your dues asked from

40:35 God. God.

40:43 The same formula was given by the Prophet of Islam, "Addu ilayhim haqqahum wa salullah haqqakum." Theright translation The same formula was given by the Prophet of Islam, "Addu ilayhim haqqahum wa salullah haqqakum." Theright translation

40:51 is this: "Pay their dues to them. is this: "Pay their dues to them.

40:59 Pay their dues to them and Pay their dues to them and

41:07 ask for your dues from God. ask for your dues from God.

41:16 Pay their dues to them and ask for your dues from God. Pay their dues to them and ask for your dues from God.

41:24 Unka jo haqq hai, wo unko do. Unka jo haqq hai, wo unko do.

41:33 Tumba jo haqq hai, wo khuda se mango." Both formulas are similar. Tumba jo haqq hai, wo khuda se mango." Both formulas are similar.

41:41 The Christian formula, the Islamic formula are both one and the same. The Christian formula, the Islamic formula are both one and the same.

41:47 It means that we have to reassess and we have to abandon all those violence and hate and revenge. It means that we have to reassess and we have to abandon all those violence and hate and revenge.

41:53 We have to adopt the policy of peace, the policy of love. We have to adopt the policy of peace, the policy of love.

41:59 This is the only solution to our problems. This is the only solution to our problems.

42:06 Aqul qawli haza. Aqul qawli haza.

42:12 Wastaghfirullah alayhi wa rahmatullah. Wastaghfirullah alayhi wa rahmatullah.

42:18 This question is from Isnigar. This question is from Isnigar.

42:24 "Maulana, taking a quick survey, most of the Muslim countries today have no peace. "Maulana, taking a quick survey, most of the Muslim countries today have no peace.

42:30 Each day is marked by an untoward incident. Each day is marked by an untoward incident.

42:36 Don't you think the root cause of this is America's hegemony?" No, not at all. It is Don't you think the root cause of this is America's hegemony?" No, not at all. It is

42:42 due to Muslims' backwardness in terms of modern education, in terms of modern thought. due to Muslims' backwardness in terms of modern education, in terms of modern thought.

42:50 The greatest shortcoming of Muslims is that they are living in the modern age, but they don't know The greatest shortcoming of Muslims is that they are living in the modern age, but they don't know

42:57 what is the modern age. what is the modern age.

43:05 It is this backwardness, intellectual backwardness that is the reason for all those things. This question It is this backwardness, intellectual backwardness that is the reason for all those things. This question

43:12 is from Mr. Yogendhar Sikhan. "As you have pointed out, Islam does allow for violence or war in self-defense. Given this, in the face of American aggression as in Iraq and Afghanistan or Israeli operation in Palestine, do you think it is legitimate for Muslims to take to violence in self-defense, especially so since the other side does not seem at all serious in engaging in peaceful negoti is from Mr. Yogendhar Sikhan. "As you have pointed out, Islam does allow for violence or war in self-defense. Given this, in the face of American aggression as in Iraq and Afghanistan or Israeli operation in Palestine, do you think it is legitimate for Muslims to take to violence in self-defense, especially so since the other side does not seem at all serious in engaging in peaceful negoti

43:42 ation?" Yes, there is another condition. ation?" Yes, there is another condition.

43:48 You are allowed to go to war as defense. You are allowed to go to war as defense.

43:53 But there are two conditions. But there are two conditions.

43:59 Only states are allowed to go to war. Only states are allowed to go to war.

44:04 Other than the state, no one is allowed to go to war. Other than the state, no one is allowed to go to war.

44:10 So at present, you see that all those So at present, you see that all those

44:15 people who are engaged in jihad, they are not men of state. people who are engaged in jihad, they are not men of state.

44:20 You cannot find anywhere that the state is involved in these jihads. You cannot find anywhere that the state is involved in these jihads.

44:26 Only some non-governmental agencies are involved. Only some non-governmental agencies are involved.

44:31 This is wrong. This is wrong.

44:36 Then the other principle is that, "Min husne islami mar-e tarkhu malaayani." It means that if you have Then the other principle is that, "Min husne islami mar-e tarkhu malaayani." It means that if you have

44:41 power, then you power, then you

44:46 are allowed to go to war. But if you have no power, you are not allowed to go to war. When the Prophet was in Makkah, there were so many atrocities. And Hazrat Umar said that we will do jihad against these people. The Prophet said, "Ya are allowed to go to war. But if you have no power, you are not allowed to go to war. When the Prophet was in Makkah, there were so many atrocities. And Hazrat Umar said that we will do jihad against these people. The Prophet said, "Ya

45:16 Umar, inna qaleel." "O Umar, we are not strong." So when Muslims are not strong, they are not allowed to go to war. So there are two conditions. Maulana, he has another question. "The US had noright to demand Saddam's resignation, especially since the US had all these years backed him, including in launching a war Umar, inna qaleel." "O Umar, we are not strong." So when Muslims are not strong, they are not allowed to go to war. So there are two conditions. Maulana, he has another question. "The US had noright to demand Saddam's resignation, especially since the US had all these years backed him, including in launching a war

45:46 against Iran. against Iran.

45:57 Why does the USA not demand that other dictators in the Arab world who are valuing luxury also Why does the USA not demand that other dictators in the Arab world who are valuing luxury also

46:07 resign?" In life, there is no—there is a saying, "P resign?" In life, there is no—there is a saying, "P

46:17 olitics is out of the possible." So you have to be realist. If you seeright and wrong, then it is not good thinking. In life, seldom you can findright. Most olitics is out of the possible." So you have to be realist. If you seeright and wrong, then it is not good thinking. In life, seldom you can findright. Most

46:47 ly, you have to accept the wrong because you have no power. ly, you have to accept the wrong because you have no power.

46:55 So I think that in life, the option is not betweenright and wrong. So I think that in life, the option is not betweenright and wrong.

47:02 The option is between lesser evil and greater evil. The option is between lesser evil and greater evil.

47:10 It is an Islamic formula that in life, there is no option betweenright and wrong. But It is an Islamic formula that in life, there is no option betweenright and wrong. But

47:18 the real option is between what is possible and what is impossible. the real option is between what is possible and what is impossible.

47:24 The Prophet himself accepted this formula several times. The Prophet himself accepted this formula several times.

47:30 This question is from Ms. Jamuna Rangaachari. This question is from Ms. Jamuna Rangaachari.

47:36 "The concept of brotherhood in Islam is confused to mean non-inclusion of others, particularly kafirs, those who do "The concept of brotherhood in Islam is confused to mean non-inclusion of others, particularly kafirs, those who do

47:42 not belong to the Semitic religion. not belong to the Semitic religion.

47:48 How can this be resolved?" It is a misunderstanding. How can this be resolved?" It is a misunderstanding.

47:54 At present, Muslims think that all those who are not Muslims, they are kafirs. At present, Muslims think that all those who are not Muslims, they are kafirs.

48:01 This is wrong. This is wrong.

48:07 They are insan, they are human beings. They are insan, they are human beings.

48:13 This kind of belief is completely wrong that all those people who are not Muslims, they are kafirs. This kind of belief is completely wrong that all those people who are not Muslims, they are kafirs.

48:19 It is wrong. It is wrong.

48:24 All those people who are not Muslims, they are insan, they are human beings. All those people who are not Muslims, they are insan, they are human beings.

48:29 There is a very good example in Sahih al-Bukhari that once the Prophet of Islam stood up in There is a very good example in Sahih al-Bukhari that once the Prophet of Islam stood up in

48:34 respect of a Jew. respect of a Jew.

48:39 So one of his companions said that he was a non-Muslim. So one of his companions said that he was a non-Muslim.

48:44 The Prophet said, "Alaisat nafsan, was he not a human being?" So here you can see that The Prophet said, "Alaisat nafsan, was he not a human being?" So here you can see that

48:49 the Prophet of Islam discovered a commonality between himself and that Jew. the Prophet of Islam discovered a commonality between himself and that Jew.

48:54 So everyone who is not a Muslim, he is an insan, he is a human being. So everyone who is not a Muslim, he is an insan, he is a human being.

48:59 This concept is completely wrong that they are kafirs. This concept is completely wrong that they are kafirs.

49:04 This question is from Maulana Zaqwan. This question is from Maulana Zaqwan.

49:09 "What is Darul Harb, Darul Kufr, and Darul Islam? "What is Darul Harb, Darul Kufr, and Darul Islam?

49:14 Please explain." This is also Please explain." This is also

49:19 an un-Islamic idea. an un-Islamic idea.

49:24 You cannot find in the Quran and Hadith these terms. You cannot find in the Quran and Hadith these terms.

49:29 These terms were coined during the Abbasid period. These terms were coined during the Abbasid period.

49:34 And I can say that these concepts were wrong. And I can say that these concepts were wrong.

49:39 These people divided the world into two parts, Darul Islam and Darul Harb. These people divided the world into two parts, Darul Islam and Darul Harb.

49:44 Those countries are that land which was occupied by Muslims, that was Dar Those countries are that land which was occupied by Muslims, that was Dar

49:49 ul Islam. ul Islam.

49:53 And those countries are those lands that were not occupied by Muslims, that was Darul Harb. And those countries are those lands that were not occupied by Muslims, that was Darul Harb.

49:57 Darul Harb means potentially at war. Darul Harb means potentially at war.

50:00 This kind of thinking is quite wrong, quite wrong. This kind of thinking is quite wrong, quite wrong.

50:04 I can say that when the Prophet of Islam was in Makkah, at that time, Makkah was in I can say that when the Prophet of Islam was in Makkah, at that time, Makkah was in

50:08 this sense, Darul Harb. this sense, Darul Harb.

50:12 But the Prophet of Islam never said that it is Darul Harb. But the Prophet of Islam never said that it is Darul Harb.

50:15 And when the Prophet of Islam migrated and And when the Prophet of Islam migrated and

50:19 settled in Madinah, Madinah became Darul Islam in modern terms. settled in Madinah, Madinah became Darul Islam in modern terms.

50:24 But he never said that Madinah is Darul Islam. But he never said that Madinah is Darul Islam.

50:28 So this term was not used by the Prophet of Islam. So this term was not used by the Prophet of Islam.

50:32 These terms were coined by fuqaha during the Abbasid period. These terms were coined by fuqaha during the Abbasid period.

50:37 And I am quite against these terms. And I am quite against these terms.

50:41 All these terms are un-Islamic. All these terms are un-Islamic.

50:45 Even I can say that you cannot say that Even I can say that you cannot say that

50:50 Pakistan is Darul Islam, Iran is Darul Islam. No. Pakistan is Darul Islam, Iran is Darul Islam. No.

50:56 Simply say Iran and Pakistan, just like the Prophet. Simply say Iran and Pakistan, just like the Prophet.

51:02 The Prophet of Islam never used this term. The Prophet of Islam never used this term.

51:08 When Madinah was able to establish a state, he never said that Madinah is Darul Islam or Jamoor-e-Madinah, Islami Jamoor-e-Madinah. When Madinah was able to establish a state, he never said that Madinah is Darul Islam or Jamoor-e-Madinah, Islami Jamoor-e-Madinah.

51:14 Never said he. So Never said he. So

51:20 you have to call all those countries in their own name. India is India, Pakistan is Pakistan, Iran is Iran, America is America. So these terms are completely wrong, un-Islamic. This question is from Dr. Pradhan. "Why does the Quran contain verses that command the Muslims to fight?" These verses are about defensive war. you have to call all those countries in their own name. India is India, Pakistan is Pakistan, Iran is Iran, America is America. So these terms are completely wrong, un-Islamic. This question is from Dr. Pradhan. "Why does the Quran contain verses that command the Muslims to fight?" These verses are about defensive war.

51:50 Defensive war is a genuine war against all religions and all systems and all philosophies. Defensive war is a genuine war against all religions and all systems and all philosophies.

51:56 But only a state can declare a war. But only a state can declare a war.

52:02 Other than a state, no one has theright to declare a war. Other than a state, no one has theright to declare a war.

52:08 So those people who have organized some jamaat and they are doing jihad, that is wrong. So those people who have organized some jamaat and they are doing jihad, that is wrong.

52:14 That is un-Islamic. That is un-Islamic.

52:20 This question is from Dr. Parbais. This question is from Dr. Parbais.

52:25 "Isn't it true that at present, violence can be triggered only by the educated means? "Isn't it true that at present, violence can be triggered only by the educated means?

52:30 If Muslims are backward, then how can they be responsible for non-violence in the world?" I am not If Muslims are backward, then how can they be responsible for non-violence in the world?" I am not

52:35 saying that you can finish violence by education. saying that you can finish violence by education.

52:40 I am not saying like this. I am not saying like this.

52:45 But if you analyze the situation But if you analyze the situation

52:50 of Muslims, you will find that the greatest shortcoming of Muslims is that they are backward in education. of Muslims, you will find that the greatest shortcoming of Muslims is that they are backward in education.

52:55 In this world, you cannot establish an ideal society, an ideal state. In this world, you cannot establish an ideal society, an ideal state.

52:59 That is impossible. That is impossible.

53:03 And I am not saying in terms of idealism. And I am not saying in terms of idealism.

53:08 Idealism is not possible. Idealism is not possible.

53:12 Ideal cannot be achieved. Ideal cannot be achieved.

53:16 But I am saying in a practical sense, it is a fact that Muslims are backward But I am saying in a practical sense, it is a fact that Muslims are backward

53:21 in modern science, modern education. in modern science, modern education.

53:26 So it is their greatest shortcomings. So it is their greatest shortcomings.

53:31 This question is from Mariya. This question is from Mariya.

53:36 "What should be jihad in the contemporary world? "What should be jihad in the contemporary world?

53:41 Please comment." You can find the answer in the Quran. Please comment." You can find the answer in the Quran.

53:46 There is a verse in the Quran, "Wajahidhum bihi jihadun kabira." And do There is a verse in the Quran, "Wajahidhum bihi jihadun kabira." And do

53:52 great jihad by the help of the Quran. great jihad by the help of the Quran.

53:58 Here you see that the Quran mentions that you must do great jihad but by the help of the Quran. Here you see that the Quran mentions that you must do great jihad but by the help of the Quran.

54:05 And you know the Quran is not a sword, not a gun. And you know the Quran is not a sword, not a gun.

54:11 The Quran is a book of ideology. The Quran is a book of ideology.

54:17 So according to this verse, jihad means ideological jihad, ideological jihad. So according to this verse, jihad means ideological jihad, ideological jihad.

54:24 Do great jihad with the help of the Quran. Do great jihad with the help of the Quran.

54:28 The Quran is not a source of violence. The Quran is not a source of violence.

54:32 The Quran is a book of ideas. The Quran is a book of ideas.

54:37 So it means that jihad means great jihad means ideological jihad. So it means that jihad means great jihad means ideological jihad.

54:41 In other words, da'wah work. In other words, da'wah work.

54:45 Da'wah work is the greatest jihad. Da'wah work is the greatest jihad.

54:50 This question is from Dr. Farida Khana. "Why This question is from Dr. Farida Khana. "Why

54:54 do Muslims forget the violence they have perpetrated all over the world, even going to the extent of do Muslims forget the violence they have perpetrated all over the world, even going to the extent of

55:01 destroying World Trade Centers? destroying World Trade Centers?

55:09 When other nations react, they start blaming them for everything. When other nations react, they start blaming them for everything.

55:17 Why is this so?" According to my analysis, the reason lies in their backward Why is this so?" According to my analysis, the reason lies in their backward

55:24 ness in education. ness in education.

55:29 I have traveled everywhere in the world. I have traveled everywhere in the world.

55:34 I found that Muslims are some Muslims, you can find that they are degree holders but no learning. I found that Muslims are some Muslims, you can find that they are degree holders but no learning.

55:39 Education doesn't mean degree holding. Education doesn't mean degree holding.

55:44 If you are a degree holder, it doesn't mean that you are an educated person. If you are a degree holder, it doesn't mean that you are an educated person.

55:49 So some Muslims have secured a degree so that So some Muslims have secured a degree so that

55:54 they may find a job. they may find a job.

55:58 That is not education. That is not education.

56:02 Education means learning, learning. Education means learning, learning.

56:06 In this sense, Muslims are very, very backward throughout the world. In this sense, Muslims are very, very backward throughout the world.

56:09 And this is the reason. And this is the reason.

56:13 This question is from Adnan. This question is from Adnan.

56:17 "Maulana, Islam is a religion of peace and tolerance. "Maulana, Islam is a religion of peace and tolerance.

56:21 Unfortunately, it is linked with terrorism, violence, and hatred Unfortunately, it is linked with terrorism, violence, and hatred

56:24 . .

56:31 Why and who is responsible for all this?" I think that the basic reason is that people fail Why and who is responsible for all this?" I think that the basic reason is that people fail

56:37 to differentiate between Islam and Muslims. to differentiate between Islam and Muslims.

56:43 The only formula toright thinking is that you must differentiate between Islam and Muslims. The only formula toright thinking is that you must differentiate between Islam and Muslims.

56:49 You have to You have to

56:55 judge Muslims in the light of Islamic teachings and not vice versa. judge Muslims in the light of Islamic teachings and not vice versa.

57:01 This is the main formula. This is the main formula.

57:08 This question is from Anzar. This question is from Anzar.

57:14 "Can you tell us what is the literal meaning of jihad?" Jihad literally means to strive, to struggle. "Can you tell us what is the literal meaning of jihad?" Jihad literally means to strive, to struggle.

57:21 In Urdu, koushish karna. In Urdu, koushish karna.

57:27 Jihad has nothing to do with fighting. Jihad has nothing to do with fighting.

57:31 The Quran uses two different words, jihad and qatal. The Quran uses two different words, jihad and qatal.

57:35 Qatal means war. Qatal means war.

57:39 Qatal means defensive war. Qatal means defensive war.

57:43 And jihad means peaceful struggle. And jihad means peaceful struggle.

57:47 Wajahidhum bihi jihadun kabira. Wajahidhum bihi jihadun kabira.

57:51 I believe that jihad means peaceful struggle. I believe that jihad means peaceful struggle.

57:55 Qatal means war. But war Qatal means war. But war

57:59 in the situation of defense. in the situation of defense.

58:04 Other than defense, there is no war in Islam. Other than defense, there is no war in Islam.

58:09 This question is from Bhav Chavla. This question is from Bhav Chavla.

58:14 "Is war mostly a result of fear? "Is war mostly a result of fear?

58:19 How effective is the advocacy of peace in the allowed presence of a gunman carrying a weapon of How effective is the advocacy of peace in the allowed presence of a gunman carrying a weapon of

58:24 mass destruction?" According to my experience, mass destruction?" According to my experience,

58:29 one most important thing is that you must know that in this world, you cannot establish an ideal one most important thing is that you must know that in this world, you cannot establish an ideal

58:35 society and an ideal state. society and an ideal state.

58:41 You cannot build a world where there is no problem. You cannot build a world where there is no problem.

58:47 I am not saying that we can establish an European world where there is no problem. I am not saying that we can establish an European world where there is no problem.

58:53 Problem was there. Problem was there.

58:59 Problem is part of life. Problem is part of life.

59:03 I face problems every day. I face problems every day.

59:06 But the question is, what is the solution? But the question is, what is the solution?

59:09 The solution is demonstrated by nature itself in the form of a rose plant. The solution is demonstrated by nature itself in the form of a rose plant.

59:13 In the rose plant, you see that there are thorns, but at the same time, there are flowers. In the rose plant, you see that there are thorns, but at the same time, there are flowers.

59:16 So thorns are part of life. So thorns are part of life.

59:20 You have to face thorns. You have to face thorns.

59:23 You have to face problems. You have to face problems.

59:26 So my form So my form

59:30 ula is that this formula is according to the Quran, that avoid the problem and avail the opportunity. Avoid the thorns and avail the flowers. So there is no other option. You cannot remove thorns. You cannot remove problems. Because God ula is that this formula is according to the Quran, that avoid the problem and avail the opportunity. Avoid the thorns and avail the flowers. So there is no other option. You cannot remove thorns. You cannot remove problems. Because God

1:00:00 Almighty has created this world as a testing ground. Almighty has created this world as a testing ground.

1:00:05 Due to this plan, God has given freedom to all mankind. Due to this plan, God has given freedom to all mankind.

1:00:10 And where there is freedom, there is misuse of freedom also. And where there is freedom, there is misuse of freedom also.

1:00:15 So all these problems are due to misuse of freedom. So all these problems are due to misuse of freedom.

1:00:20 So anyone who wants to live in an ideal world, he must wait for Akhirah. So anyone who wants to live in an ideal world, he must wait for Akhirah.

1:00:25 Only in the world Only in the world

1:00:30 hereafter, you can paradise. hereafter, you can paradise.

1:00:34 Paradise is an ideal world. Paradise is an ideal world.

1:00:38 So one who is able to one who is a deserving candidate for paradise, he may find in So one who is able to one who is a deserving candidate for paradise, he may find in

1:00:43 paradise an ideal state. paradise an ideal state.

1:00:47 In this world, it is not possible. In this world, it is not possible.

1:00:51 This question is from Anwar Hussain. This question is from Anwar Hussain.

1:00:56 "Can we achieve peace without entering into some kind of politics or "Can we achieve peace without entering into some kind of politics or

1:01:00 political structure of any place?" Yes, it is possible. political structure of any place?" Yes, it is possible.

1:01:04 You can avoid politics, and you can enjoy peace. You can avoid politics, and you can enjoy peace.

1:01:09 Just like myself, I always avoid politics. Just like myself, I always avoid politics.

1:01:13 And at the same time, I am enjoying peace, peace of mind. And at the same time, I am enjoying peace, peace of mind.

1:01:17 It is quite possible. It is quite possible.

1:01:21 This question is from Ramesh. This question is from Ramesh.

1:01:26 "Why did Prophet "Why did Prophet

1:01:30 Muhammad take up arms and Christ did not?" You know there is a saying by the Prophet himself, Muhammad take up arms and Christ did not?" You know there is a saying by the Prophet himself,

1:01:38 by Jesus Christ himself in the New Testament. by Jesus Christ himself in the New Testament.

1:01:46 Jesus Christ has said that this you can see in the New Testament. Jesus Christ has said that this you can see in the New Testament.

1:01:54 "I did not come for peace but a sword." "I did not come for peace but a sword."

1:02:03 "I did not come for peace but a sword." So the sword was not used by Jesus Christ, "I did not come for peace but a sword." So the sword was not used by Jesus Christ,

1:02:09 it is correct. it is correct.

1:02:15 But you cannot say that it was haram in his Sharia. But you cannot say that it was haram in his Sharia.

1:02:21 The Prophet of Islam used the sword as a defense. The Prophet of Islam used the sword as a defense.

1:02:27 Other than defens Other than defens

1:02:33 e, the sword is not allowed in Islam or in any religion, in any religion. e, the sword is not allowed in Islam or in any religion, in any religion.

1:02:39 I believe that all the religions were one and the same. I believe that all the religions were one and the same.

1:02:44 La adhafallah qubba in ahadib bi'r rasuli. La adhafallah qubba in ahadib bi'r rasuli.

1:02:49 All those religions that were revealed by God were one and the same. All those religions that were revealed by God were one and the same.

1:02:54 The only difference is that Islam is a greatly preserved religion. The only difference is that Islam is a greatly preserved religion.

1:02:59 In other religions, you can find something In other religions, you can find something

1:03:04 preserved and something mixed. This is the only difference. Otherwise, every religion originally was one and the same, originally one and the same. So I think that the sword was not used by Jesus Christ, it is correct. But it was included in his list also. So he said that, "I did not come for peace but a sword preserved and something mixed. This is the only difference. Otherwise, every religion originally was one and the same, originally one and the same. So I think that the sword was not used by Jesus Christ, it is correct. But it was included in his list also. So he said that, "I did not come for peace but a sword

1:03:34 ." So it was not out of his list. We will end this session now. Thank you very much. Please join us for the outside summit. ." So it was not out of his list. We will end this session now. Thank you very much. Please join us for the outside summit.

Peace and Non-Violence in Islam | August 11, 2007