Name: Islam and Terrorism · August 2, 2007 — Maulana Wahiduddin Khan
Uploaded: 2018-01-01
Duration: 59 min 35 s
Channel: Maulana Wahiduddin Khan
Description: Read the full transcript of “Islam and Terrorism · August 2, 2007”, a lecture by Maulana Wahiduddin Khan, with timestamps. Covers: Islam is a religion of peace.

0:10 bismillah rahman rahim, wa salallahu ala nabiyyil karim. بسم اللہ الرحمن الرحیم، وصلی اللہ علی النبی الکریم۔

0:21 rab ishrah li sadri, wa yassir li amri, wah lul uqdatan min lisani, yafqahu qawli. رب اشرح لی صدری، ویسر لی امری، واحل العقدۃ من لسانی، یفقہ قولی۔

0:31 The topic for this day is Islam and terrorism. The topic for this day is Islam and terrorism.

0:42 It is a very strange topic. It is a very strange topic.

0:52 Islam cannot be bracketed with terrorism. Islam cannot be bracketed with terrorism.

1:02 If you read the Quran from its scriptures, you certainly find that Islam is a religion of peace and not If you read the Quran from its scriptures, you certainly find that Islam is a religion of peace and not

1:12 a religion of terror. a religion of terror.

1:17 You know the root word of Islam is salam. You know the root word of Islam is سلم.

1:22 salam means peace. سلم means peace.

1:27 So Islam is a religion of peace. So Islam is a religion of peace.

1:33 Then you know one name of God Almighty is Assalam. Then you know one name of God Almighty is السلام.

1:38 Assalam means peace السلام means peace

1:43 . .

1:48 So God Himself is a peace, a source of peace. So God Himself is a peace, a source of peace.

1:53 Then paradise is called as Darussalam. Then paradise is called as دارالسلام.

1:58 Wallahiyad'u ila Darussalam. واللہیدعو الی دارالسلام.

2:03 And God calls to the home of peace. And God calls to the home of peace.

2:08 In this verse, in this Quranic verse, In this verse, in this Quranic verse,

2:14 Darussalam means paradise. دارالسلام means paradise.

2:21 So paradise is a home of peace. So paradise is a home of peace.

2:29 Prophet of Islam is mentioned in the Quran as Wa ma arsalnaka illa rahmatan lil alamin We have sent you Prophet of Islam is mentioned in the Quran as وما أرسلناك إلا رحمة للعالمين We have sent you

2:36 only as a only as a

2:44 mercy to all mankind. mercy to all mankind.

2:50 So this is the real picture of Islam. So this is the real picture of Islam.

2:56 Recently I read an article in a Pakistani monthly. Recently I read an article in a Pakistani monthly.

3:02 In this article, the title is Hikmat-e-Quran. In this article, the title is حکمت قرآن.

3:08 Although it is not Hikmat Although it is not حکمت

3:14 Quran. قرآن.

3:24 In this Pakistani magazine, the writer says that in Islam it is Urdu magazine. In this Pakistani magazine, the writer says that in Islam it is Urdu magazine.

3:35 So the statement in its language is So the statement in its language is

3:45 that Islam mein summum bonum gardan katana hai. that Islam میں سمم بونم گردن کٹانا ہے۔

3:53 گردن کٹانا یہ اسلام میں summum bonum ہے۔ گردن کٹانا یہ اسلام میں سمم بونم ہے۔

4:01 It means that in Islam it is samam bunam to kill yourself. It means that in Islam it is سمم بونم to kill yourself.

4:09 Gardan katana means killing yourself. It is گردن کٹانا means killing yourself. It is

4:16 the Salam Bunam in Islam. the سمم بونم in Islam.

4:23 I think it is more than absurd. I think it is more than absurd.

4:29 I think it is more than absurd. I think it is more than absurd.

4:35 I think that if you want to know what is the summum bonum in Islam, so I can I think that if you want to know what is the سمم بونم in Islam, so I can

4:41 say that some of them is peace in Islam. say that سمم بونم is peace in Islam.

4:47 Salam Bunam is peace in Islam. سمم بونم is peace in Islam.

4:52 Modern Western mind claims that freedom is summum bonum. Modern Western mind claims that freedom is سمم بونم.

4:57 Freedom is samam bonam. Freedom is سمم بونم.

5:03 But I don't agree with this thought. But I don't agree with this thought.

5:08 You know freedom has some limitations. You know freedom has some limitations.

5:13 An American professor, B.F. Iskandar, has An American professor, B.F. Iskandar, has

5:18 published a book. published a book.

5:23 In this book he says that we can't afford freedom. In this book he says that we can't afford freedom.

5:28 Here freedom means total freedom. Here freedom means total freedom.

5:33 We can't afford total freedom. We can't afford total freedom.

5:38 So freedom is good. So freedom is good.

5:43 Freedom is good because where there is freedom, there is intellectual development, there is spiritual development Freedom is good because where there is freedom, there is intellectual development, there is spiritual development

5:48 , there are academic activities, there are scientific activities. So freedom is good, but total freedom is not good. You know total freedom very soon becomes anarchy. Limited freedom is good, but unlimited freedom is nothing but anarchy. So freedom , there are academic activities, there are scientific activities. So freedom is good, but total freedom is not good. You know total freedom very soon becomes anarchy. Limited freedom is good, but unlimited freedom is nothing but anarchy. So freedom

6:18 cannot be taken as samam bonam. cannot be taken as سمم بونم.

6:24 I think that freedom is not freedom, but peace is the summum bonum because peace has no limit. I think that freedom is not freedom, but peace is the سمم بونم because peace has no limit.

6:30 Peace has no limit. Peace has no limit.

6:36 We cannot say that we need limited peace. No. We cannot say that we need limited peace. No.

6:42 Peace has no limit Peace has no limit

6:48 .

6:53 And peace is very important for all kinds of activities. And peace is very important for all kinds of activities.

6:58 Without peace, even I cannot address here in this studio. Without peace, even I cannot address here in this studio.

7:03 You cannot walk on a street. You cannot walk on a street.

7:08 You cannot run a madrasa or a masjid. You cannot run a madrasa or a masjid.

7:13 All kinds of activities will go to All kinds of activities will go to

7:18 halt if there is no peace. halt if there is no peace.

7:25 So peace is very important. So peace is very important.

7:31 I can say that peace has no religious value. I can say that peace has no religious value.

7:37 I am not saying that peace has a great religious value. No. I am not saying that peace has a great religious value. No.

7:43 I am saying that peace is a great peace has a great secular value. In secular I am saying that peace is a great peace has a great secular value. In secular

7:49 sense, peace is the samam bonam. sense, peace is the سمم بونم.

7:54 No peace, no development. No peace, no development.

7:59 No peace, no progress. No peace, no progress.

8:04 So religious progress and secular progress both depend on peace. So religious progress and secular progress both depend on peace.

8:09 So peace is the samam bonam. So peace is the سمم بونم.

8:15 Then if we take a copy of the Quran, we will find that Then if we take a copy of the Quran, we will find that

8:20 all the verses of the Quran are all the verses of the Quran have connotation of peace either all the verses of the Quran are all the verses of the Quran have connotation of peace either

8:26 directly or indirectly. directly or indirectly.

8:32 For example, the Quran says alsalkh khair. For example, the Quran says السلخ خیر.

8:38 alsalkh khair means peace is the best. السلخ خیر means peace is the best.

8:44 By taking this Quranic teaching, Sufi By taking this Quranic teaching, Sufi

8:50 people have adopted this formula that sulh kul. Sulh kul means peace with all. So this Sufi formula was derived from this Quranic verse, alsulkh khair. So this is the direct reference in the Quran. Here you can see that peace was referred to in the Quran people have adopted this formula that سلح کل. سلح کل means peace with all. So this Sufi formula was derived from this Quranic verse, السلخ خیر. So this is the direct reference in the Quran. Here you can see that peace was referred to in the Quran

9:20 directly. directly.

9:25 Then let us take the other references. Then let us take the other references.

9:31 For example, the very first verse of the Quran has a connotation of peace. For example, the very first verse of the Quran has a connotation of peace.

9:36 The first verse of the Quran is alhamdu lillahi rabbil alamin. The first verse of the Quran is الحمد لله رب العالمین.

9:41 alhamdu lillahi means here hamd means shukr. Thanks. Thanksgiving. الحمد لله means here حمد means شکر. Thanks. Thanksgiving.

9:46 Thanks to God Thanks to God

9:52 .

9:57 Thanks to God Almighty. Thanks to God Almighty.

10:02 Thanks means acknowledgement. Thanks means acknowledgement.

10:07 So when you see that God created you with all those qualities, then God created this verse, this universe. So when you see that God created you with all those qualities, then God created this verse, this universe.

10:12 Then God created all those life support systems. Then God created all those life support systems.

10:17 God created sun and moon and all those things which are necessary for human life. God created sun and moon and all those things which are necessary for human life.

10:23 So when you see all these things, you feel in thrill. Thrill. You feel that God is great. God has bestowed upon me so much blessing, so much blessing. So you try to acknowledge. And this acknowledgement means alhamdulillah rabbil alamin. Alhamdulillah rabbil alamin is an ac So when you see all these things, you feel in thrill. Thrill. You feel that God is great. God has bestowed upon me so much blessing, so much blessing. So you try to acknowledge. And this acknowledgement means الحمد لله رب العالمین. الحمد لله رب العالمین is an ac

10:53 knowledgement of God's blessing. Thanks to God. So how you can say that thanks to God? You cannot say in a normal situation because we are living in a world where every time there are problems, every time there are unpleasant knowledgement of God's blessing. Thanks to God. So how you can say that thanks to God? You cannot say in a normal situation because we are living in a world where every time there are problems, every time there are unpleas

11:23 ant situations. ant situations.

11:29 You know man is man was man was given freedom from God. You know man is man was man was given freedom from God.

11:36 God, according to His creation plan, has given freedom to man. God, according to His creation plan, has given freedom to man.

11:42 So man can misuse his freedom. So man can misuse his freedom.

11:49 It is misuse of freedom that creates problem. It is misuse of freedom that creates problem.

11:55 It is misuse of freedom by men and women that creates all those problems. It is misuse of freedom by men and women that creates all those problems.

12:06 So how you can say, "Oh God, alhamdulillah rabbil alameen." You have to be patient. So how you can say, "Oh God, الحمد لله رب العالمین." You have to be patient.

12:17 You have to avoid all those negative You have to avoid all those negative

12:28 negativity. negativity.

12:35 Unless you avoid all those negative things, you cannot say alhamdulillah. Unless you avoid all those negative things, you cannot say الحمد لله.

12:43 Live service is possible. Live service is possible.

12:50 If you are living in negativity, if your mind is If you are living in negativity, if your mind is

12:58 problem-oriented mind, if you are in anger, if you are living in hate, then you cannot say alhamdulillah with true spirit. Live service is possible. By the way of live service, you can say alhamdulillah. But with full spirit of blessing, full problem-oriented mind, if you are in anger, if you are living in hate, then you cannot say الحمد لله with true spirit. Live service is possible. By the way of live service, you can say الحمد لله. But with full spirit of blessing, full

13:28 spirit of thrill, you cannot say alhamdulillah. spirit of thrill, you cannot say الحمد لله.

13:32 So you have to forget all those negative things. So you have to forget all those negative things.

13:37 You have to forget all those problems. You have to forget all those problems.

13:41 You have to forget all those negative thoughts. You have to forget all those negative thoughts.

13:46 You have to make yourself free of all kinds of hate, revenge. You have to make yourself free of all kinds of hate, revenge.

13:50 Then you can say alhamdulillah. Then you can say الحمد لله.

13:55 alhamdulillah requires الحمد لله requires

13:59 positivity. positivity.

14:05 It requires positive mind. It requires positive mind.

14:12 It requires positive personality. It requires positive personality.

14:18 With full positivity, you can say alhamdulillah with true spirit of shukr, of blessing, of thanks. With full positivity, you can say الحمد لله with true spirit of شکر, of blessing, of thanks.

14:24 So in such a situation, So in such a situation,

14:30 terrorism has no place in Islam. terrorism has no place in Islam.

14:38 Terrorism, violence, hate has no place in Islam. Terrorism, violence, hate has no place in Islam.

14:46 Islam requires positivity. Islam requires positivity.

14:53 You know once a person, once he was a companion of the Prophet of Islam, he said, "Ya Rasulallah, You know once a person, once he was a companion of the Prophet of Islam, he said, "Ya Rasulallah,

15:01 Allimni kalimatin a'eeshu bihin wala tukthir 'alayya fa ansa." It means that, "Oh Prophet, give me a master advice علّمني كلماتٍ أعيش بهنّ ولا تكثر عليّ فأنسى." It means that, "Oh Prophet, give me a master advice

15:16 by which I may be able to manage all the affairs of my life." The Prophet said, "La taghzab by which I may be able to manage all the affairs of my life." The Prophet said, "La tağzab

15:32 ." Don't be angry. ." Don't be angry.

15:37 Don't be angry means don't be angry even when provoked. Don't be angry means don't be angry even when provoked.

15:42 You know ghazab or anger is a phenomenon of provocation. You know ghazab or anger is a phenomenon of provocation.

15:47 Without provocation, there is no ghazab. Without provocation, there is no ghazab.

15:52 There is no anger. There is no anger.

15:57 So the Prophet of Islam said that even if we are provoked, So the Prophet of Islam said that even if we are provoked,

16:03 even then you have to try to live without ghazab, without anger. even then you have to try to live without ghazab, without anger.

16:13 Now if you take the situation that man is compelled to live in negativity, in provocation, so how Now if you take the situation that man is compelled to live in negativity, in provocation, so how

16:23 to live without anger? It me to live without anger? It me

16:33 ans that you have to know the art of anger management. You have to learn the art of anger management. Now what is anger management? You have to know the art of conversion. You have to convert your anger into forgiveness. You ans that you have to know the art of anger management. You have to learn the art of anger management. Now what is anger management? You have to know the art of conversion. You have to convert your anger into forgiveness. You

17:03 have to be able to respond positively even in negative situations. have to be able to respond positively even in negative situations.

17:14 Every time you are facing negative negative experiences, so you have to develop in your personality that kind Every time you are facing negative negative experiences, so you have to develop in your personality that kind

17:25 of quality that you can manage the anger. of quality that you can manage the anger.

17:35 You can respond positively even in negative situations. You can respond positively even in negative situations.

17:44 Then it is possible that you can live in you can live without anger. Then it is possible that you can live in you can live without anger.

17:52 So if you want to say Alhamdulillah, you know Alhamdulillah is the gist of all all So if you want to say الحمد لله, you know الحمد لله is the gist of all all

18:00 all the worship, all the teachings of Islam. all the worship, all the teachings of Islam.

18:09 I can say that Alhamdulillah Rabbil Alameen is the gist of all the Quranic teachings. I can say that الحمد لله رب العالمین is the gist of all the Quranic teachings.

18:16 The greatest experience for us is that we are receiving great, great blessings from God every time. Every time. The greatest experience for us is that we are receiving great, great blessings from God every time. Every time.

18:24 God is supplying us sunlight. God is supplying us sunlight.

18:32 Otherwise, you know Otherwise, you know

18:39 eye is not enough for seeing. eye is not enough for seeing.

18:43 You cannot see anything simply having eyes. You cannot see anything simply having eyes.

18:47 Eye requires light. Eye requires light.

18:51 So God is supplying sunlight every day. So God is supplying sunlight every day.

18:55 Then we need oxygen. Then we need oxygen.

18:58 Without oxygen, we can't live. Without oxygen, we can't live.

19:02 We will be dying. We will be dying.

19:06 So God is supplying oxygen So God is supplying oxygen

19:10 day and night. day and night.

19:16 So we need so many things, so many things, so many more than a billion items. So we need so many things, so many things, so many more than a billion items.

19:22 And God is supplying all those items for us without paying the price. And God is supplying all those items for us without paying the price.

19:28 Sun produces no bill. Sun produces no bill.

19:34 All those blessings are All those blessings are

19:40 all those blessings we receiving we are receiving all those blessings without paying its price. all those blessings we receiving we are receiving all those blessings without paying its price.

19:48 So when you feel that you are a blessed person in this world, every time you are receiving So when you feel that you are a blessed person in this world, every time you are receiving

19:56 great, great blessing from God, then you say Alhamdulillah. great, great blessing from God, then you say الحمد لله.

20:04 This is the greatest worship, greatest ibadat, This is the greatest worship, greatest عبادة،

20:12 greatest act of Islam. greatest act of Islam.

20:18 So how you can say true Alhamdulillah, true? So how you can say true الحمد لله, true?

20:24 How you can say Alhamdulillah with true spirit when you are living in hate, when you are How you can say الحمد لله with true spirit when you are living in hate, when you are

20:30 living in negativity? living in negativity?

20:37 So I can say that So I can say that

20:43 a true Mumin is one who lives in positivity. a true Mumin is one who lives in positivity.

20:53 Mumin is a positive personality in the complete sense of the word. Mumin is a positive personality in the complete sense of the word.

21:03 All those requirements, all those teachings can be performed normally only when you are a positive mind. Kalima All those requirements, all those teachings can be performed normally only when you are a positive mind. Kalima

21:13 and Salat and Sawm and Zakat and Hajj, all those teachings of Islam require positivity. and Salat and Sawm and Zakat and Hajj, all those teachings of Islam require positivity.

21:23 If you have ego, you are living in ego, you are living in hate, if you are living If you have ego, you are living in ego, you are living in hate, if you are living

21:33 in revenge, if you are living in violence in revenge, if you are living in violence

21:43 , you cannot say Alhamdulillah. , you cannot say الحمد لله.

21:50 So I think that terrorism, violence, hate, all these things are quite against the spirit of Islam. So I think that terrorism, violence, hate, all these things are quite against the spirit of Islam.

21:56 I read a poem. I read a poem.

22:02 This is a pamphlet. This is a pamphlet.

22:09 The title is Islam and Terrorism. The title is Islam and Terrorism.

22:15 Islam and Terrorism. Islam and Terrorism.

22:23 This pamphlet is a this pamphlet was compiled by a Muslim debater. This pamphlet is a this pamphlet was compiled by a Muslim debater.

22:30 A Muslim debater. A Muslim debater.

22:38 In this pamphlet, he says that, you know, people are saying that Muslims are terrorists. In this pamphlet, he says that, you know, people are saying that Muslims are terrorists.

22:45 So this Muslim debater says that, "Yes, we are terrorists." You see the language of this Muslim debater? So this Muslim debater says that, "Yes, we are terrorists." You see the language of this Muslim debater?

22:50 He says that, "Yes, we are terrorists." But in what sense? He says that, "Yes, we are terrorists." But in what sense?

22:54 See his logic. See his logic.

22:58 See his logic. See his logic.

23:03 He says that, "Yes, we are terrorists. He says that, "Yes, we are terrorists.

23:07 We, Muslims, are terrorists." But in what sense? We, Muslims, are terrorists." But in what sense?

23:11 In the same In the same

23:16 sense in which a policeman is a, in his words, terrorist. sense in which a policeman is a, in his words, terrorist.

23:23 He says that a policeman uses violence or arms against criminals. He says that a policeman uses violence or arms against criminals.

23:31 The police is terrorists against criminals. The police is terrorists against criminals.

23:38 So Muslims are terrorists but against criminals. So Muslims are terrorists but against criminals.

23:46 This is a wrong logic. This is a wrong logic.

23:53 This is a false logic. This is a false logic.

24:01 This logic is untenable in Islam. Why? This logic is untenable in Islam. Why?

24:08 You know, police is an authorized agency to use arm You know, police is an authorized agency to use arm

24:16 s against criminals. s against criminals.

24:21 But Muslims are not. But Muslims are not.

24:26 The police department is a department of the state. The police department is a department of the state.

24:31 The state has authorized police to use arms against criminals. The state has authorized police to use arms against criminals.

24:36 But Muslims are not Muslims are not authorized by the state. But Muslims are not Muslims are not authorized by the state.

24:41 So this kind of So this kind of

24:46 statement is illogic, illogical. statement is illogic, illogical.

24:53 This Muslim debater says that, "Yes, we are terrorists, but we are terrorists against criminals." No Muslim is This Muslim debater says that, "Yes, we are terrorists, but we are terrorists against criminals." No Muslim is

25:01 allowed to turn terrorists against criminals. allowed to turn terrorists against criminals.

25:09 Muslims are allowed only to persuade, to dua, to do dua work Muslims are allowed only to persuade, to dua, to do dua work

25:16 . .

25:22 As far as the use of arms is concerned, no Muslim is allowed to use arms. As far as the use of arms is concerned, no Muslim is allowed to use arms.

25:28 It is a great fallacy. It is a great fallacy.

25:34 It is a great fallacy. It is a great fallacy.

25:40 You know, there is a well-known principle in Islam, a well-established principle of Islam, and accepted by all the scholars You know, there is a well-known principle in Islam, a well-established principle of Islam, and accepted by all the scholars

25:46 that, "Ar-Rahilu lil-Imam." "Ar-Rahilu lil-Imam." It means to declare a war is a prerogative of the state. that, "Ar-Rahilu lil-Imam." "Ar-Rahilu lil-Imam." It means to declare a war is a prerogative of the state.

25:56 In other words, to use arms is a prerogative of the state. In other words, to use arms is a prerogative of the state.

26:06 According to Islam, no agency According to Islam, no agency

26:16 other than the state is allowed to go to war, is allowed to use arms. other than the state is allowed to go to war, is allowed to use arms.

26:25 Only an established state can use arms. Only an established state can use arms.

26:33 Otherwise, the social society will turn into anarchy. Otherwise, the social society will turn into anarchy.

26:42 This kind of logic makes society anarchy, society of anarchy. This kind of logic makes society anarchy, society of anarchy.

26:51 Every society consists of two elements: the state and individuals. The state and individuals. The state is authorized to use arms. The state is responsible for administration. The state is responsible to establish justice. The state is Every society consists of two elements: the state and individuals. The state and individuals. The state is authorized to use arms. The state is responsible for administration. The state is responsible to establish justice. The state is

27:21 authorized to establish justice in the society, to implement force, to implement laws. authorized to establish justice in the society, to implement force, to implement laws.

27:29 All these things are prerogatives of the state. All these things are prerogatives of the state.

27:37 As far as the individual is concerned, individual or any group other than government, they can do anything As far as the individual is concerned, individual or any group other than government, they can do anything

27:45 with a peaceful method with a peaceful method

27:53 . Peaceful method. . Peaceful method.

27:58 They can, if they see that people are engaged in evil character, if they find some people that They can, if they see that people are engaged in evil character, if they find some people that

28:03 they are doing wrong, they can persuade with love. they are doing wrong, they can persuade with love.

28:08 They can dua. They can dua.

28:13 They can give advice. They can give advice.

28:18 They can arrange discussion They can arrange discussion

28:23 s. s.

28:28 They can use logic and not arms. They can use logic and not arms.

28:32 An individual can use only logic, only reason, not arms. An individual can use only logic, only reason, not arms.

28:36 Only the state has theright to use arms. Only the state has theright to use arms.

28:41 So this kind of thinking is very wrong. So this kind of thinking is very wrong.

28:45 It is a fallacy. It is a fallacy.

28:49 I will give you an I will give you an

28:53 example. example.

28:59 To illustrate this point, I will give you an example. To illustrate this point, I will give you an example.

29:05 You know, the Prophet of Islam started his mission in Makkah in 610 AD. You know, the Prophet of Islam started his mission in Makkah in 610 AD.

29:11 He was appointed by God as a Prophet in 610 AD. He was appointed by God as a Prophet in 610 AD.

29:17 So in this year, he started his m So in this year, he started his m

29:24 ission. ission.

29:27 He lived in Makkah up to 13 years. He lived in Makkah up to 13 years.

29:31 So some people embraced Islam. So some people embraced Islam.

29:35 Some people accepted his message. Some people accepted his message.

29:39 But the majority remained hostile. But the majority remained hostile.

29:42 They were hostile. They were hostile.

29:46 They became enemies. They became enemies.

29:50 Even they wanted to kill the Prophet of Islam. Even they wanted to kill the Prophet of Islam.

29:54 So at this point, Muslims said that, "We will do Jihad." There were some Muslims in Makkah and So at this point, Muslims said that, "We will do Jihad." There were some Muslims in Makkah and

30:02 also some Muslims who were in Madinah. also some Muslims who were in Madinah.

30:10 So all these Muslims wanted to do Jihad against the Makkah people, against Quraysh. So all these Muslims wanted to do Jihad against the Makkah people, against Quraysh.

30:18 But the Prophet of Islam said, "Is But the Prophet of Islam said, "Is

30:26 Is It means, 'Keep patience. Is It means, 'Keep patience.

30:34 I am not allowed to go to war.'" "Is Is Keep patience. I am not allowed to go to war.'" "Is Is Keep patience.

30:42 I am not allowed by God to go to war." Now, what was the meaning of this sentence? I am not allowed by God to go to war." Now, what was the meaning of this sentence?

30:49 It was not a simple sentence. It was not a simple sentence.

30:57 It was the philosophy of war, philosophy of the state. It was the philosophy of life. You know, in Makkah, the Prophet was in Makkah. Islam was not in a position of government or a state. In Makkah, when the Prophet was in Makkah, he was simply a Prophet, It was the philosophy of war, philosophy of the state. It was the philosophy of life. You know, in Makkah, the Prophet was in Makkah. Islam was not in a position of government or a state. In Makkah, when the Prophet was in Makkah, he was simply a Prophet,

31:27 a reformer, a preacher. a reformer, a preacher.

31:35 So at that time, it was not lawful for him to use arms to go to Qatal or war. So at that time, it was not lawful for him to use arms to go to Qatal or war.

31:43 So at that time, he said that, "You have to keep patience. So at that time, he said that, "You have to keep patience.

31:51 When Muslims are When Muslims are

31:58 in a position where there is no power in their hands, so they have only one option: to keep patience." So even when there is a state, other Muslims are compelled to keep patience because they are not a state. Now, patience in a position where there is no power in their hands, so they have only one option: to keep patience." So even when there is a state, other Muslims are compelled to keep patience because they are not a state. Now, patience

32:28 —what is patience? —what is patience?

32:33 What is patience? Or sabr? What is patience? Or sabr?

32:37 Sabr or patience is not cowardice. Sabr or patience is not cowardice.

32:41 It is not passivity. It is not passivity.

32:46 No, not at all. No, not at all.

32:50 Sabr itself is a great, great action. Sabr itself is a great, great action.

32:54 Sabr is an action, great, great action. Sabr is an action, great, great action.

32:58 Sabr means peaceful activism, educational activism, intellectual activism, spiritual activism, prayer activism. Sabr means peaceful activism, educational activism, intellectual activism, spiritual activism, prayer activism.

33:06 All those activisms in which violence is not involved is sabr. All those activisms in which violence is not involved is sabr.

33:14 Sabr means to think in a positive way. Sabr means to think in a positive way.

33:22 Sabr means to plan w Sabr means to plan w

33:31 ithout going to arms. ithout going to arms.

33:41 So peaceful planning, peaceful thinking, peaceful response to the situation—all these things are sabr, are patience. So peaceful planning, peaceful thinking, peaceful response to the situation—all these things are sabr, are patience.

33:51 So when the Prophet of Islam said, "Is Keep patience because I am So when the Prophet of Islam said, "Is Keep patience because I am

34:01 not allowed to go to Qatal or war." So when the Prophet of Islam said that, "You have not allowed to go to Qatal or war." So when the Prophet of Islam said that, "You have

34:08 to keep patience," it was not a simple advice. to keep patience," it was not a simple advice.

34:16 No, it was a great, great advice. No, it was a great, great advice.

34:23 It means that alt It means that alt

34:31 hough you cannot use arms, although you are not in a position to go to war, although you hough you cannot use arms, although you are not in a position to go to war, although you

34:41 are not in a position to adopt violent activism, but at the same time, there are so many are not in a position to adopt violent activism, but at the same time, there are so many

34:52 fields that are open for you, peaceful fields. fields that are open for you, peaceful fields.

35:02 Other than violence, there are so many fields, and these fields are open for you. Other than violence, there are so many fields, and these fields are open for you.

35:12 That is dua activism, educational activism, intellectual activism, spiritual activism, and constructive activism, healthy activism. That is dua activism, educational activism, intellectual activism, spiritual activism, and constructive activism, healthy activism.

35:22 So other than war or other than violence, So other than war or other than violence,

35:32 there are many, many fields in which you can struggle peacefully without using arms. there are many, many fields in which you can struggle peacefully without using arms.

35:42 This was the meaning of that advice. This was the meaning of that advice.

35:52 So when the Prophet of Islam said, "Is So when the Prophet of Islam said, "Is

36:02 lam over?" he said that although we are not a government, and only government can use arms, only government can go to Qatal or war, so although we have not those options, although we are not in a position to adopt the option of war, but at the same time, there are so many other options, lam over?" he said that although we are not a government, and only government can use arms, only government can go to Qatal or war, so although we have not those options, although we are not in a position to adopt the option of war, but at the same time, there are so many other options,

36:32 and these options are open for you. and these options are open for you.

36:43 So many other opportunities, though so many other scopes, so many other fields of actions, all those fields are open. So many other opportunities, though so many other scopes, so many other fields of actions, all those fields are open.

36:53 So the Prophet of Islam availed So the Prophet of Islam availed

37:03 all those opportunities of peaceful activities. all those opportunities of peaceful activities.

37:11 And the result was miraculous. And the result was miraculous.

37:20 You know, during these 13 years when the Prophet was in Makkah, he was able to make a You know, during these 13 years when the Prophet was in Makkah, he was able to make a

37:28 great team, all those people which we call Ajilleh Sahaba, great team, all those people which we call Ajilleh Sahaba,

37:36 those who have great status in Islamic history like Abu Bakr, Umar, Uthman, Ali, Muadh ibn Jabal, Abadah those who have great status in Islamic history like Abu Bakr, Umar, Uthman, Ali, Muadh ibn Jabal, Abadah

37:44 ibn Jarrah, and so many other companions. ibn Jarrah, and so many other companions.

37:51 All these people were born in Makkah, and all these people accepted Islam when the Prophet was in Makkah. All these people were born in Makkah, and all these people accepted Islam when the Prophet was in Makkah.

37:59 In Makkah, without go In Makkah, without go

38:06 ing to war, without using arms, he was able to manage dua work, to capture all those intellectuals. ing to war, without using arms, he was able to manage dua work, to capture all those intellectuals.

38:17 You know, in the last, in the final days of Makkah, Khalid embraced Islam. You know, in the last, in the final days of Makkah, Khalid embraced Islam.

38:27 At that time, he said a very meaningful At that time, he said a very meaningful

38:38 sentence. sentence.

38:48 He said that when he wanted to embrace Islam, someone asked, "O Khalid, why are you embracing Islam? He said that when he wanted to embrace Islam, someone asked, "O Khalid, why are you embracing Islam?

38:58 Why?" He said, "This was the reply of Why?" He said, "This was the reply of

39:08 Khalid. During the final phase of the Makkah period, Khalid embraced Islam. And at that time, he said, he said that all those people who have wisdom, Khalid. During the final phase of the Makkah period, Khalid embraced Islam. And at that time, he said, he said that all those people who have wisdom,

39:38 who have sincerity, who are serious, who are zootan—zootan means people of taste—all the people of taste embraced Islam. All the people of taste embraced Islam. So there is no man of taste. So the Prophet of Islam was able to extract all who have sincerity, who are serious, who are zootan—zootan means people of taste—all the people of taste embraced Islam. All the people of taste embraced Islam. So there is no man of taste. So the Prophet of Islam was able to extract all

40:08 those people of taste. those people of taste.

40:14 The Prophet of Islam was able to collect all those nice people in the Makkah society without going The Prophet of Islam was able to collect all those nice people in the Makkah society without going

40:20 to war, without using arms. to war, without using arms.

40:27 It was the breaker of sabr. It was the breaker of sabr.

40:33 This success was the breaker of sabr. This success was the breaker of sabr.

40:39 And sabr means peaceful planning, constructive planning. And sabr means peaceful planning, constructive planning.

40:45 So sabr is a very, very important word in Islam. So sabr is a very, very important word in Islam.

40:51 Sabr is not a passive word. Sabr is not a passive word.

40:57 It is completely an active word. It is completely an active word.

41:03 Sabr means planning but without Sabr means planning but without

41:09 using arms. using arms.

41:17 In sabr, you do everything except one, that is the use of arms. In sabr, you do everything except one, that is the use of arms.

41:25 This is sabr. This is sabr.

41:32 So these people who have discovered that Islam is terrorism, Islam teaches terrorism against criminals, they know nothing about Islam. So these people who have discovered that Islam is terrorism, Islam teaches terrorism against criminals, they know nothing about Islam.

41:40 They know nothing about Islam. The true strength of Islam is sabr. The true strength of Islam is dawah. The true strength of Islam is peaceful activism. Weapons or violence are not the strength of Islam. So if you read the life of They know nothing about Islam. The true strength of Islam is sabr. The true strength of Islam is dawah. The true strength of Islam is peaceful activism. Weapons or violence are not the strength of Islam. So if you read the life of

42:10 the Prophet of Islam, you will find that when the Prophet migrated from Makkah to Madinah, so the the Prophet of Islam, you will find that when the Prophet migrated from Makkah to Madinah, so the

42:16 Makkah people or Quraysh became angry. Makkah people or Quraysh became angry.

42:22 They wanted to kill the Prophet of Islam. They wanted to kill the Prophet of Islam.

42:28 They attacked Madinah. They attacked Madinah.

42:34 So there were some defensive battles like the Battle of Badr, the Battle of Uhud, So there were some defensive battles like the Battle of Badr, the Battle of Uhud,

42:40 the Battle of Hunayn. the Battle of Hunayn.

42:45 Basically, three battles. Basically, three battles.

42:50 So there were some battles. So there were some battles.

42:55 But you know, the matter was still controversial. But you know, the matter was still controversial.

43:00 There was no victory. There was no victory.

43:05 Then the Prophet entered in an agreement, in Then the Prophet entered in an agreement, in

43:10 a peace treaty that is called the Hudaybiyyah Agreement. You know, the Hudaybiyyah Agreement was basically a peace treaty. It was a peace agreement. It was also a sabr phenomenon because in this agreement, the other party, that is Quraysh, they demand a peace treaty that is called the Hudaybiyyah Agreement. You know, the Hudaybiyyah Agreement was basically a peace treaty. It was a peace agreement. It was also a sabr phenomenon because in this agreement, the other party, that is Quraysh, they demand

43:40 ed that you have to accept all our conditions. ed that you have to accept all our conditions.

43:48 Otherwise, there is no treaty, there is no agreement. Otherwise, there is no treaty, there is no agreement.

43:56 Their demand was that you have to accept all our conditions unilaterally. Their demand was that you have to accept all our conditions unilaterally.

44:04 We are not going to accept your conditions. We are not going to accept your conditions.

44:11 Quraysh demanded that we are not going to accept your conditions, but you have to accept our conditions unilaterally. Quraysh demanded that we are not going to accept your conditions, but you have to accept our conditions unilaterally.

44:22 But the Prophet of Islam accepted these conditions. Why? But the Prophet of Islam accepted these conditions. Why?

44:32 By accepting all these conditions, the Prophet gained one thing, By accepting all these conditions, the Prophet gained one thing,

44:42 that is peace. that is peace.

44:47 Basically, the Hudaybiyyah Agreement was a peace treaty, a peace agreement. Basically, the Hudaybiyyah Agreement was a peace treaty, a peace agreement.

44:52 In this agreement, there was a provision that there will be no war between Muhammad and Quraysh up In this agreement, there was a provision that there will be no war between Muhammad and Quraysh up

44:57 to 10 years. to 10 years.

45:02 Up to 10 years. Up to 10 years.

45:07 So it was a 10-year So it was a 10-year

45:12 no-war pact. no-war pact.

45:18 10-year no-war pact. 10-year no-war pact.

45:24 For this provision, the Prophet accepted all those conditions. For this provision, the Prophet accepted all those conditions.

45:30 Only for this provision, to stop war, to establish peace. Only for this provision, to stop war, to establish peace.

45:36 So peace was the greatest concern of the Prophet of Islam. So peace was the greatest concern of the Prophet of Islam.

45:42 Peace was the greatest concern of the Prophet of Islam. Peace was the greatest concern of the Prophet of Islam.

45:49 The clear evidence we find in the Hudaybiyyah Treaty. The clear evidence we find in the Hudaybiyyah Treaty.

45:57 You know, the Hudaybiyyah Treaty was finalized after long, long discussions. You know, the Hudaybiyyah Treaty was finalized after long, long discussions.

46:05 Perhaps it took Perhaps it took

46:12 two weeks. two weeks.

46:20 After two weeks of discussion, it became very clear that Quraysh are not going to accept Muslims' conditions. After two weeks of discussion, it became very clear that Quraysh are not going to accept Muslims' conditions.

46:27 So we have to accept their conditions. So we have to accept their conditions.

46:35 So the only thing that the Prophet gained in this peace, in this agreement, that was pe So the only thing that the Prophet gained in this peace, in this agreement, that was pe

46:42 ace because it was inserted in this agreement that there will be no war between Muhammad and Quraysh ace because it was inserted in this agreement that there will be no war between Muhammad and Quraysh

46:51 up to 10 years. up to 10 years.

47:00 So when this agreement was finalized, God revealed a very historic verse in the Quran. So when this agreement was finalized, God revealed a very historic verse in the Quran.

47:09 "Inna fatanalaka fatham mubina." "Inna fatanalaka fatham mubina."

47:18 In this verse, God declared that it is a clear victory. In this verse, God declared that it is a clear victory.

47:25 The Hudaybiyyah Agreement is a clear victory for you. The Hudaybiyyah Agreement is a clear victory for you.

47:33 You know, all the companions, including Umar ibn Khattab, all the companions were suspicious how it is fath, You know, all the companions, including Umar ibn Khattab, all the companions were suspicious how it is fath,

47:41 how it is victory. We how it is victory. We

47:49 compelled to accept all their demands. compelled to accept all their demands.

47:55 So how it is victory? So how it is victory?

48:01 Is it victory for Quraysh or not for Muhammad? Is it victory for Quraysh or not for Muhammad?

48:07 But the Quran revealed this historic verse at that time. But the Quran revealed this historic verse at that time.

48:13 "Inna fatanalaka fatham mubina." The Hudaybiyyah Agreement is a clear victory for you. "Inna fatanalaka fatham mubina." The Hudaybiyyah Agreement is a clear victory for you.

48:20 Now, how it was a clear victory? Now, how it was a clear victory?

48:26 How it was a clear victory? How it was a clear victory?

48:32 Because this agreement stopped all those violent activities. Because this agreement stopped all those violent activities.

48:38 This agreement stopped all those wars. This agreement stopped all those wars.

48:45 This agreement stopped This agreement stopped

48:51 all those violent activities. So after this agreement, there was peace between Muhammad and Quraysh, between Muslims and Makkah people. And you know, peace is very, very favorable to Islamic dawah. Peace means opening all the doors of Islamic dawah. Where there is all those violent activities. So after this agreement, there was peace between Muhammad and Quraysh, between Muslims and Makkah people. And you know, peace is very, very favorable to Islamic dawah. Peace means opening all the doors of Islamic dawah. Where there is

49:21 peace, there are normal interactions. peace, there are normal interactions.

49:25 Where there is peace, there is interaction in normal situations. Where there is peace, there is interaction in normal situations.

49:29 Where there is peace, there is normalcy. Where there is peace, there is normalcy.

49:34 Where there is peace, there is interaction. Where there is peace, there is interaction.

49:38 Where there is peace, there are discussions. Where there is peace, there are discussions.

49:42 Where there is peace, there is dawah activism. Where there is peace, there is dawah activism.

49:47 Peace opens all Peace opens all

49:51 those doors. those doors.

49:56 Peace opens all the doors of dawah, all the doors of peaceful activities. Peace opens all the doors of dawah, all the doors of peaceful activities.

50:02 So in this sense, it was a victory. So in this sense, it was a victory.

50:07 And you know, the result was miraculous. And you know, the result was miraculous.

50:12 The result was miraculous. The result was miraculous.

50:17 At the time of the agreement, the companions were no more than 1,400 At the time of the agreement, the companions were no more than 1,400

50:23 . At the time of the agreement, the companions of the Prophet of Islam were in number no more than 1,400. But within two years, with a short period of two years, their number increased and they became 10,000. 10,000 Muslim . At the time of the agreement, the companions of the Prophet of Islam were in number no more than 1,400. But within two years, with a short period of two years, their number increased and they became 10,000. 10,000 Muslim

50:53 s. s.

50:57 This was the victory. This was the victory.

51:01 This was the victory. This was the victory.

51:06 In this sense, the Hudaybiyyah Agreement was a victory. In this sense, the Hudaybiyyah Agreement was a victory.

51:10 So this history of Islam tells us that our strength is not terrorism. So this history of Islam tells us that our strength is not terrorism.

51:14 Our strength is not violence. Our strength is not violence.

51:19 Our strength is not war Our strength is not war

51:23 . .

51:31 Our strength is peace because peace opens all the doors for Islamic activities. Our strength is peace because peace opens all the doors for Islamic activities.

51:39 You know, what is the secret behind this? You know, what is the secret behind this?

51:46 The secret is that The secret is that

51:54 Islam is the only correct ideology. Islam is the only correct ideology.

52:04 The Quran says, "Zalikal kitabul la revafi hudallil muttaqeen." In the beginning, you read this verse. The Quran says, "Zalikal kitabul la revafi hudallil muttaqeen." In the beginning, you read this verse.

52:15 In the beginning, you read this Quranic verse, "Zalikal kitabul la revafi hudallil muttaqeen." This is the book. In the beginning, you read this Quranic verse, "Zalikal kitabul la revafi hudallil muttaqeen." This is the book.

52:25 The with the capital T. The with the capital T.

52:31 This is the book. This is the book.

52:37 There is no doubt about it. There is no doubt about it.

52:43 And this is guidance for all mankind. And this is guidance for all mankind.

52:49 You know, there is no book under this sky that can say that this is the book. You know, there is no book under this sky that can say that this is the book.

52:56 Except the Quran, no writer was able to say that this is the book. Except the Quran, no writer was able to say that this is the book.

53:01 The with the capital T. The with the capital T.

53:06 No, not at all. No, not at all.

53:11 There are billions, billions of books in our modern world after the advent of printing press. There are billions, billions of books in our modern world after the advent of printing press.

53:16 There are billions, billions of books in our libraries. There are billions, billions of books in our libraries.

53:21 But you cannot find a single book that But you cannot find a single book that

53:26 can say this is the book. can say this is the book.

53:32 The with the capital T. The with the capital T.

53:38 So the Quran is the book. The book. So the Quran is the book. The book.

53:44 The book means only true ideology, only correct ideology. The book means only true ideology, only correct ideology.

53:50 Only ideology which can satisfy people's mind. Only ide Only ideology which can satisfy people's mind. Only ide

53:56 ology. ology.

54:04 So Islam is a ideological superpower forever, for eternity. So Islam is a ideological superpower forever, for eternity.

54:12 Islam is an ideological superpower. Islam is an ideological superpower.

54:20 It means that when you It means that when you

54:28 use this ideology, you will be victorious. use this ideology, you will be victorious.

54:39 So when there is violence, when there is war, Islamic ideology has no use of Islamic ideology. So when there is violence, when there is war, Islamic ideology has no use of Islamic ideology.

54:49 War stops all those activities of Islamic ideology. War stops all those activities of Islamic ideology.

55:00 War and violence are enemies of Islamic ideology because when there is war, where there is violence, where War and violence are enemies of Islamic ideology because when there is war, where there is violence, where

55:06 there is war, people become hateful. there is war, people become hateful.

55:12 People become abnormal. People become abnormal.

55:19 People are not in a position to think in a constructive manner. People are not in a position to think in a constructive manner.

55:25 In the situation of war, in the situation of violence In the situation of war, in the situation of violence

55:31 , people cannot think with a sound mind. , people cannot think with a sound mind.

55:37 So war and violence abolish normalcy. So war and violence abolish normalcy.

55:43 Where there is war, there is no normalcy. Where there is war, there is no normalcy.

55:49 So one can think about an ideology when it is normal. So one can think about an ideology when it is normal.

55:55 When one is in a norm When one is in a norm

56:01 al condition, when one is with a sound mind, then he can think about an ideology. al condition, when one is with a sound mind, then he can think about an ideology.

56:09 So peace is the power of ideology. So peace is the power of ideology.

56:16 Ideology cannot work in violent conditions. Ideology cannot work in violent conditions.

56:24 You know, every man You know, every man

56:31 is born with a mind. Every man is born with a mind. Mind has great capacity to think, to understand, to recognize. Mind has great capacity to recognize between falsehood and truth, betweenright and wrong. Every individual mind has great capacity to rec is born with a mind. Every man is born with a mind. Mind has great capacity to think, to understand, to recognize. Mind has great capacity to recognize between falsehood and truth, betweenright and wrong. Every individual mind has great capacity to rec

57:01 ognize things, to know what is white, what is black, what isright, what is wrong. ognize things, to know what is white, what is black, what isright, what is wrong.

57:09 Every human mind has this capacity by birth. Every human mind has this capacity by birth.

57:17 So the ideological system, ideology wants to avail this situation. So the ideological system, ideology wants to avail this situation.

57:25 Mind is our opportunity. This mind Mind is our opportunity. This mind

57:32 , this mind that has thinking capacity, a mind that has the capacity to think, to decide, to , this mind that has thinking capacity, a mind that has the capacity to think, to decide, to

57:42 recognize, to understand, to differentiate betweenright and wrong. recognize, to understand, to differentiate betweenright and wrong.

57:53 It is this—this is the greatest opportunity for Islam. It is this—this is the greatest opportunity for Islam.

58:03 When you present Islamic ideology to this mind, he can think about it and then by his own nature, he will accept it. So ideology requires normalcy. So this kind of philosophy that Islam is a terrorism is like killing Islam. It is like kill When you present Islamic ideology to this mind, he can think about it and then by his own nature, he will accept it. So ideology requires normalcy. So this kind of philosophy that Islam is a terrorism is like killing Islam. It is like kill

58:33 ing Islam. ing Islam.

58:39 Everyone who wants to introduce violence in Islam, he is—he is—he is a killer of Islam. Everyone who wants to introduce violence in Islam, he is—he is—he is a killer of Islam.

58:45 Islam is a super ideology. Islam is a super ideology.

58:51 Islam wants to want normalcy. Islam wants to want normalcy.

58:57 Islam wants peace so that he may address people's mind. Islam wants peace so that he may address people's mind.

59:04 Our greatest target is to address the human mind. Our greatest target is to address the human mind.

59:08 And it requires peace. And it requires peace.

59:12 Without peace, how can you address people's mind? Without peace, how can you address people's mind?

59:17 It requires peace. It requires peace.

59:21 It requires normalcy to address people's mind. It requires normalcy to address people's mind.

59:25 So people's mind is the greatest opportunity for Islam as an ideology. So people's mind is the greatest opportunity for Islam as an ideology.

59:30 So I can say that Islam So I can say that Islam

59:34 is an ideological superpower and peace is the greatest strength of Islam. So establish peace and you will be victorious. aool qooly haza wa astaghfirullah li wa lakum ajmaeen. is an ideological superpower and peace is the greatest strength of Islam. So establish peace and you will be victorious. أقول قولي هذا وأستغفر الله لي ولكم أجمعين.

Islam and Terrorism | August 2, 2007