Name: Art of War and Islam — Maulana Wahiduddin Khan
Duration: 59 min 8 s
Channel: Maulana Wahiduddin Khan
Description: Read the full transcript of “Art of War and Islam”, a lecture by Maulana Wahiduddin Khan, with timestamps. Covers: Art of war equals art of life.

0:10 bismillah hir rahman nir rahim, wasallallahu ala nabiyyil kareem. rab ishrah li sadri, wa yassir li amri, بسم اللہ الرحمن الرحیم، وصلی اللہ علی النبی الکریم. رب اشرح لی صدری، ویسر لی امری،

0:24 wah lul uqdata min lisani, yafqahu qawli. واحل العقدۃ من لسانی، یفقہ قولی.

0:35 yesterday i was asked to address a meeting at Yesterday I was asked to address a meeting at

0:47 sai international center of new delhi. Sai International Center of New Delhi.

0:56 in this talk i referred to a saying of a general. In this talk I referred to a saying of a general.

1:08 this british general says about the art of war This British general says about the art of war

1:16 . what is the art of war? . What is the art of war?

1:21 what is the secret of successful war? so he says that What is the secret of successful war? So he says that

1:31 the most effective—it is his wording—the most effective the most effective—it is his wording—the most effective

1:43 armed forces are those who armed forces are those who

1:53 fight without anger or hate. fight without anger or hate.

2:03 i said that referring to this saying of a general, i said that this is not simply the art of war, but it is the art of life. I said that referring to this saying of a general, I said that this is not simply the art of war, but it is the art of life.

2:26 this is the only formula of successful life in this earth. This is the only formula of successful life in this earth.

2:40 then it is not a formula of a military general. it is a formula of nature. Then it is not a formula of a military general. It is a formula of nature.

2:52 it is a formula of nature. and as islam is a religion of nature, as islam is a religion of nature, so this formula is also an islamic formula. It is a formula of nature. And as Islam is a religion of nature, as Islam is a religion of nature, so this formula is also an Islamic formula.

3:13 i said that I said that

3:20 according to the creation plan of god, the present world is a world of test. according to the creation plan of God, the present world is a world of test.

3:37 Everyone in this world is put on test. Due to this test, God has given freedom, total freedom to everyone. Everyone in this world is put on test. Due to this test, God has given freedom, total freedom to everyone.

3:50 So this freedom creates problems So this freedom creates problems

3:55 because mostly people misuse their freedom, so they create problems. because mostly people misuse their freedom, so they create problems.

4:05 Now what to do in such a world? Now what to do in such a world?

4:12 Due to this freedom or due to this misuse of freedom, every time there are problems in our society, in our family, in our country, everywhere in the world. Due to this freedom or due to this misuse of freedom, every time there are problems in our society, in our family, in our country, everywhere in the world.

4:33 So every time there are provocations, So every time there are provocations,

4:39 every time there are sad experiences, you cannot escape with these negative experiences. every time there are sad experiences, you cannot escape with these negative experiences.

4:52 So what to do? So what to do?

4:57 Once a man came to the Prophet of Islam, he said, "O Prophet, give me a master advice by which I may be able to address, I may be able to manage all the affairs of my life." The Prophet said, Once a man came to the Prophet of Islam, he said, "O Prophet, give me a master advice by which I may be able to address, I may be able to manage all the affairs of my life." The Prophet said,

5:18 "La tağzab." Don't be angry. "La tağzab." Don't be angry.

5:24 Now you know that Now you know that

5:33 anger is not a normal phenomenon. Anger is the outcome of an abnormal situation. anger is not a normal phenomenon. Anger is the outcome of an abnormal situation.

5:47 What is anger? What is anger?

5:49 When you face some unwanted situation, when one hits your ego, when one When you face some unwanted situation, when one hits your ego, when one

6:07 provokes you, then you become angry. provokes you, then you become angry.

6:13 So when the Prophet said that "La tağzab, don't be angry," it means that it means that So when the Prophet said that "La tağzab, don't be angry," it means that it means that

6:27 don't be angry even when provoked. don't be angry even when provoked.

6:32 So the formula of life is that So the formula of life is that

6:38 ignore provocation and ignore provocation and

6:46 try to live try to live

6:48 a positive life a positive life

6:51 on a unilateral basis. on a unilateral basis.

6:59 Ignore provocation and live a life of Ignore provocation and live a life of

7:09 ignore ignore

7:13 provocation and adopt positive behavior on a unilateral basis. provocation and adopt positive behavior on a unilateral basis.

7:25 This is the formula. So what said that British general? This is the formula. So what said that British general?

7:35 It is the same. He says that the most effective armed forces are those who fight without anger and hate. It is the same. He says that the most effective armed forces are those who fight without anger and hate.

7:51 So said the Prophet of Islam that live without provocation, live without anger, live without malice. So said the Prophet of Islam that live without provocation, live without anger, live without malice.

8:08 This is the successful formula of life. This is the successful formula of life.

8:16 So So

8:19 the most important aspect of life is that you cannot escape provocations. the most important aspect of life is that you cannot escape provocations.

8:33 You have to live among provocations. You have to live among provocations.

8:39 Provocations are part of nature. Provocations are part of nature.

8:44 Provocations are part of nature. Provocations are part of nature.

8:50 So when I said when I presented this formula, one gentleman from the audience said that according to this formula, So when I said when I presented this formula, one gentleman from the audience said that according to this formula,

9:06 if we if we

9:13 avoid avoid

9:17 provocation, then we will be patient of anger because there are provocations, provocation, then we will be patient of anger because there are provocations,

9:31 there are sad experiences, so it is but natural to become angry. there are sad experiences, so it is but natural to become angry.

9:38 But you say that don't show your anger. So it means that we will be But you say that don't show your anger. So it means that we will be

9:48 patient of anger. patient of anger.

9:52 I said that, "No. The capacity of the mind is so enormous that you can I said that, "No. The capacity of the mind is so enormous that you can

10:05 manage your anger easily within minutes." manage your anger easily within minutes."

10:14 I admit that anger is a part of life. Anger is a part of life. I admit that anger is a part of life. Anger is a part of life.

10:23 But at the same time, you have a mind that has enormous capacity. Enormous capacity of management But at the same time, you have a mind that has enormous capacity. Enormous capacity of management

10:37 . Your mind has enormous capacity of management. So it is but natural that you become angry. . Your mind has enormous capacity of management. So it is but natural that you become angry.

10:49 But you have to utilize your mind But you have to utilize your mind

10:53 . You have to manage that anger. So this formula is a very natural formula. This formula is a very natural formula that ignore provocations and . You have to manage that anger. So this formula is a very natural formula. This formula is a very natural formula that ignore provocations and

11:16 adopt a positive behavior on the basis of adopt a positive behavior on the basis of

11:26 unilateral ethics. There is no unilateral ethics. There is no

11:34 other formula. There is no feasibility of any other formula. This is the only practical formula. other formula. There is no feasibility of any other formula. This is the only practical formula.

11:47 Then I said that Then I said that

11:53 this kind of attitude is a very, very powerful attitude. this kind of attitude is a very, very powerful attitude.

12:03 When you are not angry against your enemy, if you are fighting without anger, then you are a very, very strong person When you are not angry against your enemy, if you are fighting without anger, then you are a very, very strong person

12:22 . For example, the Prophet of Islam, if you read the life of the Prophet of Islam, you will find that he is an ideal example of this formula. . For example, the Prophet of Islam, if you read the life of the Prophet of Islam, you will find that he is an ideal example of this formula.

12:42 He is an ideal example of this formula. You know the Prophet of Islam was born in Makkah. He is an ideal example of this formula. You know the Prophet of Islam was born in Makkah.

12:52 But at that time, Makkah people were idol worshippers. Idol worshippers. But at that time, Makkah people were idol worshippers. Idol worshippers.

13:04 And the message of the Prophet was based on Tawhid, that is, Oneness of God. And the message of the Prophet was based on Tawhid, that is, Oneness of God.

13:11 So there was contradiction. There was a great difference between the two parties. So there was contradiction. There was a great difference between the two parties.

13:21 So they became hostile. So they turned hostile. So they became hostile. So they turned hostile.

13:31 And then what happened? They wanted to kill the Prophet of Islam. And then what happened? They wanted to kill the Prophet of Islam.

13:39 At such a point, the Prophet migrated from Makkah and settled in Madinah. But his message was so powerful that every day people used to embrace the Islam, even from Makkah. At such a point, the Prophet migrated from Makkah and settled in Madinah. But his message was so powerful that every day people used to embrace the Islam, even from Makkah.

14:05 Although the Prophet of Islam migrated from Makkah, but his message was there. Although the Prophet of Islam migrated from Makkah, but his message was there.

14:16 His message was there. His message was there.

14:21 Personally, he left Makkah and settled in Madinah. But his message was there. Personally, he left Makkah and settled in Madinah. But his message was there.

14:32 His voice was there. Every day there was talk about the Prophet of Islam. His voice was there. Every day there was talk about the Prophet of Islam.

14:42 Every day he was in the news. Every day he was in the news.

14:48 After living thirty years—one thirty—after living thirty years in Makkah, when he left Makkah, it was not a simple migration. After living thirty years—one thirty—after living thirty years in Makkah, when he left Makkah, it was not a simple migration.

15:07 Up to thirteen years, he was living as an active Dawi, an active preacher, an active messenger. Up to thirteen years, he was living as an active Dawi, an active preacher, an active messenger.

15:18 Every day and every night he was engaged in his Dawa work. Every day and every night he was engaged in his Dawa work.

15:28 So when he migrated after thirteen years, it was not a simple migration. So after his migration, his voice was there. So when he migrated after thirteen years, it was not a simple migration. So after his migration, his voice was there.

15:41 His message was there. His mission was there. His message was in their heart. His message was there. His mission was there. His message was in their heart.

15:53 Every day there was a talk about the Prophet of Islam. Every day there was a talk about the Prophet of Islam.

16:01 So So

16:07 under the voice of conscience, every day they under the voice of conscience, every day they

16:22 were embracing Islam and leaving Makkah and settling in Madinah. So it was a process were embracing Islam and leaving Makkah and settling in Madinah. So it was a process

16:33 . Personally, he left Makkah. But ideologically, there was a process. . Personally, he left Makkah. But ideologically, there was a process.

16:44 Preaching as a person was not there, but as a process was there. Preaching as a person was not there, but as a process was there.

16:52 Because thirteen years were more than enough Because thirteen years were more than enough

16:58 to start a process in Makkah. to start a process in Makkah.

17:04 After thirteen years of his struggle, he started a process of Dawa work in Makkah. After thirteen years of his struggle, he started a process of Dawa work in Makkah.

17:16 So people So people

17:22 accepted Islam in a large number accepted Islam in a large number

17:30 . And what happened after some years? The companions were . And what happened after some years? The companions were

17:43 increasing every day. The number of companions increased, and it reached to ten thousand male and male members. increasing every day. The number of companions increased, and it reached to ten thousand male and male members.

18:03 Ten thousand male members were with the Prophet. So he decided to march to Makkah. Ten thousand male members were with the Prophet. So he decided to march to Makkah.

18:17 It was not simply a march. It was a return to their home. Makkah was their home. Under compulsion, they left Makkah. It was not simply a march. It was a return to their home. Makkah was their home. Under compulsion, they left Makkah.

18:30 But now But now

18:34 they wanted to return to Makkah, their hometown they wanted to return to Makkah, their hometown

18:42 . So ten thousand people marched under the leadership of the Prophet from to you know from Madinah to Makkah. . So ten thousand people marched under the leadership of the Prophet from to you know from Madinah to Makkah.

18:57 So this number at that time—because Makkah was simply a town—so at that time, ten thousand was such a great number that Makkah people said, "Today we have no power to resist. So this number at that time—because Makkah was simply a town—so at that time, ten thousand was such a great number that Makkah people said, "Today we have no power to resist.

19:23 We have no power to fight." So they surrendered. They surrendered without fighting. We have no power to fight." So they surrendered. They surrendered without fighting.

19:34 This was the breaking of that policy. This was the breaking of that policy.

19:42 As you as I said earlier, I quoted that British general that the most effective As you as I said earlier, I quoted that British general that the most effective

19:53 armed forces are those who fight without anger and without hate. So the Prophet was completely free of anger. armed forces are those who fight without anger and without hate. So the Prophet was completely free of anger.

20:05 Also, his companions, they were completely free of anger and free of hate. Also, his companions, they were completely free of anger and free of hate.

20:15 So what happened? So what happened?

20:17 Their patience captured Makkah without any war, without any fighting. Patience is the most powerful quality. Their patience captured Makkah without any war, without any fighting. Patience is the most powerful quality.

20:29 It was not arms, but their patience that It was not arms, but their patience that

20:36 captured Makkah. captured Makkah.

20:40 So this is the miracle of a positive attitude. So this is the miracle of a positive attitude.

20:52 Then I said that Then I said that

20:57 the topic was basic human values in Islam. the topic was basic human values in Islam.

21:06 The topic over there was basic human values in Islam. I said that The topic over there was basic human values in Islam. I said that

21:13 basic human values are not very different from other religions. I said that every religion has two parts, including Islam: theology and moral system or ethical system. basic human values are not very different from other religions. I said that every religion has two parts, including Islam: theology and moral system or ethical system.

21:33 So I said that as far as the theological system is concerned, so there are differences, very clear differences in theology. So I said that as far as the theological system is concerned, so there are differences, very clear differences in theology.

21:46 But as far as the moral system is concerned, there is no great difference between this religion and that religion. But as far as the moral system is concerned, there is no great difference between this religion and that religion.

21:59 So I said that. But one thing is one thing which Islam adds is very important. So I said that. But one thing is one thing which Islam adds is very important.

22:10 Islam not only gives the Islam not only gives the

22:17 moral values or ethical values, but Islam adds one more very, very important thing, that is incentive, motivation. moral values or ethical values, but Islam adds one more very, very important thing, that is incentive, motivation.

22:31 When Islam teaches that, "Oh people, be truthful, be tolerant, be honest, When Islam teaches that, "Oh people, be truthful, be tolerant, be honest,

22:46 and adopt love and compassion," and all those moral values, when Islam preaches all these moral values, at the same time he says that these are not simply moral and adopt love and compassion," and all those moral values, when Islam preaches all these moral values, at the same time he says that these are not simply moral

23:08 principles. Your success in the hereafter depends on this. principles. Your success in the hereafter depends on this.

23:18 If you adopted these moral principles, then you will be rewarded in Paradise. If you adopted these moral principles, then you will be rewarded in Paradise.

23:27 Then you will be rewarded in the hereafter. Otherwise, not. Then you will be rewarded in the hereafter. Otherwise, not.

23:34 So I refer to a verse in the Qur'an from the Qur'an. So I refer to a verse in the Qur'an from the Qur'an.

23:44 There is a verse in the Qur'an that gives us the picture of Paradise. There is a verse in the Qur'an that gives us the picture of Paradise.

23:53 It tells us that what is Paradise, what is the environment of Paradise, how people will live in Paradise. So this verse is in the chapter number in the chapter number 56, Al-Waqia. It tells us that what is Paradise, what is the environment of Paradise, how people will live in Paradise. So this verse is in the chapter number in the chapter number 56, Al-Waqia.

24:17 It says that, "La tesba'una fi-ha laghbum wala ta'si'ma illa qira'n salaaman salaama." It says that, "La tesba'una fi-ha laghbum wala ta'si'ma illa qira'n salaaman salaama."

24:33 "La tesba'una fi-ha laghbum wala ta'si'ma illa qira'n salaaman salaama." It means that in Paradise, there is no nonsense. "La tesba'una fi-ha laghbum wala ta'si'ma illa qira'n salaaman salaama." It means that in Paradise, there is no nonsense.

24:49 There is no mischief. There is no mischief.

24:54 In Paradise, there is no nonsense, no mischief. Only peace, only peace, only peace. In Paradise, there is no nonsense, no mischief. Only peace, only peace, only peace.

25:06 Now what it means? Now what it means?

25:11 Peace is not in a place. A place cannot give you peace. No place can give you peace. Peace is not in a place. A place cannot give you peace. No place can give you peace.

25:25 Peace is a phenomenon of human being, a phenomenon of human society. It is a human being, it is a man that gives you peace. Peace is a phenomenon of human being, a phenomenon of human society. It is a human being, it is a man that gives you peace.

25:38 No place can give you peace. No place can give you peace. No place can give you peace. No place can give you peace.

25:46 No palace, no cottage, no farmhouse. No palace, no cottage, no farmhouse.

25:55 Peace is a phenomenon of human society. Peace is not a phenomenon of some building. Peace is a phenomenon of human society. Peace is not a phenomenon of some building.

26:07 So I said that this Qur'anic verse tells us that if you tell us that what is the character of those people who will be allowed to live in Paradise? So I said that this Qur'anic verse tells us that if you tell us that what is the character of those people who will be allowed to live in Paradise?

26:27 What is their character? What is their character?

26:32 What is the character of those people who will find entry into Paradise? Their character is that they will not create problems to their neighbors. What is the character of those people who will find entry into Paradise? Their character is that they will not create problems to their neighbors.

26:51 They never talk rubbish They never talk rubbish

26:54 . They never talk nonsense. . They never talk nonsense.

26:59 Their heart is full of peace, tolerance, love, and justice for others. Their heart is full of peace, tolerance, love, and justice for others.

27:10 This kind of quality makes you a man of Paradise. So it is the character of Paradise. This kind of quality makes you a man of Paradise. So it is the character of Paradise.

27:22 So it means that if you want to find a place in Paradise, you have to adopt this kind of character in this world. So it means that if you want to find a place in Paradise, you have to adopt this kind of character in this world.

27:36 So thus, Islam provides an incentive to the moral system So thus, Islam provides an incentive to the moral system

27:45 that if you want to find a place in Paradise, you have to adopt this culture, this character, this behavior. that if you want to find a place in Paradise, you have to adopt this culture, this character, this behavior.

27:58 So this is a very important addition of Islam. So this is a very important addition of Islam.

28:04 Islam gives us Islam gives us

28:09 the principles of ethics, principles of morality. But at the same time, Islam provides the incentive of morality. the principles of ethics, principles of morality. But at the same time, Islam provides the incentive of morality.

28:23 Incentive of morality. Incentive of morality.

28:28 So it is a very important addition of Islam to the moral principles. So it is a very important addition of Islam to the moral principles.

28:41 So So

28:46 I don't I have read Islam, I have read the Qur'an. I don't find that the Qur'an gives details of all these things. I don't I have read Islam, I have read the Qur'an. I don't find that the Qur'an gives details of all these things.

28:59 The Qur'an is The Qur'an is

29:06 relatively a small book. The Qur'an gives us only the basics, only the basics, not the details. relatively a small book. The Qur'an gives us only the basics, only the basics, not the details.

29:21 Why? Because your incentive is if there is incentive, then that is enough. I think that incentive is more important than the manuals or principles or laws. Why? Because your incentive is if there is incentive, then that is enough. I think that incentive is more important than the manuals or principles or laws.

29:42 Incentive or motivation is more enough Incentive or motivation is more enough

29:47 . Incentive or motivation are more important than the manuals, than the principles, than the laws. . Incentive or motivation are more important than the manuals, than the principles, than the laws.

29:58 So the Qur'an always tries to inculcate incentive. If you read the Qur'an, you will find that practical details are not very much in the Qur'an. So the Qur'an always tries to inculcate incentive. If you read the Qur'an, you will find that practical details are not very much in the Qur'an.

30:13 But those kinds of teachings that inculcate incentive, you can find at every page. But those kinds of teachings that inculcate incentive, you can find at every page.

30:24 Every page of the Qur'an gives those kinds of incentives. The Qur'an tries to inculcate that spirit. Every page of the Qur'an gives those kinds of incentives. The Qur'an tries to inculcate that spirit.

30:39 So the Qur'an is, in this sense, I can say that the Qur'an is a book of spirit rather than form. So the Qur'an is, in this sense, I can say that the Qur'an is a book of spirit rather than form.

30:50 In this sense, I can say that the Qur'an is a book of spirit rather than a book of form. In this sense, I can say that the Qur'an is a book of spirit rather than a book of form.

31:10 Some details you can find in the Hadith literature. But as far as the Qur'an is concerned, the Qur'an gives us only the details, only the details. Some details you can find in the Hadith literature. But as far as the Qur'an is concerned, the Qur'an gives us only the details, only the details.

31:29 So according to my study, So according to my study,

31:40 Islam tries to Islam tries to

31:44 build a personality, build a personality,

31:50 a personality of Paradise. a personality of Paradise.

31:58 The mind the Qur'an tries to build is a mind of The mind the Qur'an tries to build is a mind of

32:10 realization, a mind of a mind that fears God, a mind that is sincere, that is very, very cautious. realization, a mind of a mind that fears God, a mind that is sincere, that is very, very cautious.

32:33 Because if there is spirit, where there is spirit, there is action. Because if there is spirit, where there is spirit, there is action.

32:42 Spirit is a guarantee that a to action. If there is spirit, there is action. Spirit is a guarantee that a to action. If there is spirit, there is action.

32:57 It is impossible that if you inculcate spirit, then it is impossible that spirit will not translate into action. It is impossible that if you inculcate spirit, then it is impossible that spirit will not translate into action.

33:10 Spirit is bound to translate into action. So the Qur'an always gives emphasize, always emphasizes the spirit rather than form. Spirit is bound to translate into action. So the Qur'an always gives emphasize, always emphasizes the spirit rather than form.

33:29 Form is a byproduct of spirit. Form is a byproduct of spirit. Form is a byproduct of spirit. Form is a byproduct of spirit.

33:40 For example, there is a verse in the Qur'an about Salat, about prayer. "Inna Salata Tanhaa al-Fasha' wal-Munkar." It means that Salat forbids you from evil character. For example, there is a verse in the Qur'an about Salat, about prayer. "Inna Salata Tanhaa al-Fasha' wal-Munkar." It means that Salat forbids you from evil character.

34:05 It doesn't mean that Salat automatically will It doesn't mean that Salat automatically will

34:11 defraud you. No. But if you inculcate in your mind the spirit of Salat, then this spirit will help you to defraud yourself from all kinds of evils. defraud you. No. But if you inculcate in your mind the spirit of Salat, then this spirit will help you to defraud yourself from all kinds of evils.

34:35 Only the form of Salat cannot do this. If Only the form of Salat cannot do this. If

34:43 your Salat is simply a form, a ritual, then it will not defraud you from evils. your Salat is simply a form, a ritual, then it will not defraud you from evils.

34:58 The only Salat that is full of spirit that can defraud you from all kinds of evils. The only Salat that is full of spirit that can defraud you from all kinds of evils.

35:10 So So

35:14 in Islam, although there is a great emphasis, Islam gives great emphasis on ethical values. in Islam, although there is a great emphasis, Islam gives great emphasis on ethical values.

35:23 But simply such emphasis is not enough. But simply such emphasis is not enough.

35:29 There must be an incentive. There must be an incentive.

35:34 Without incentive, there is no use of such emphasis. Without incentive, there is no use of such emphasis.

35:41 So Islam makes the ethical principle So Islam makes the ethical principle

35:49 one's own interest. one's own interest.

35:54 For example, there is a Hadith, "Man la mashkur an-naas, la mashkur ill-Ah." One who fails to acknowledge man, he will also fail to acknowledge God. For example, there is a Hadith, "Man la mashkur an-naas, la mashkur ill-Ah." One who fails to acknowledge man, he will also fail to acknowledge God.

36:13 It means that acknowledgment is a spirit. It is not lip service. It means that acknowledgment is a spirit. It is not lip service.

36:24 Acknowledgment is not lip service. But acknowledgment is a spirit. So if you have the spirit of acknowledgment, it is bound to manifest in both sides, Acknowledgment is not lip service. But acknowledgment is a spirit. So if you have the spirit of acknowledgment, it is bound to manifest in both sides,

36:37 man and God. man and God.

36:46 So "Man la mashkur an-naas, la mashkur ill-Ah." One who fails to acknowledge man, he will also fail to acknowledge God. So "Man la mashkur an-naas, la mashkur ill-Ah." One who fails to acknowledge man, he will also fail to acknowledge God.

36:57 It means that if someone has no spirit of acknowledgment, he will fail to acknowledge man and God both. It means that if someone has no spirit of acknowledgment, he will fail to acknowledge man and God both.

37:11 If someone some man or some man or woman If someone some man or some man or woman

37:20 have no spirit of acknowledgment in their heart, then they will fail to acknowledge man and God both. have no spirit of acknowledgment in their heart, then they will fail to acknowledge man and God both.

37:30 This is the meaning of this Hadith This is the meaning of this Hadith

37:34 . Now in Islam, there are two terms used by scholars, Haqqullah and Haqqulabad. . Now in Islam, there are two terms used by scholars, Haqqullah and Haqqulabad.

37:48 Right of God andright of man. Right of God andright of man.

37:53 Haqqullah and Haqqulabad. Haqqullah and Haqqulabad.

37:58 All the teachings of Islam can be categorized into two categories. All the teachings of Islam can be divided into these two categories, All the teachings of Islam can be categorized into two categories. All the teachings of Islam can be divided into these two categories,

38:12 Haqqullah and Haqqulabad. So Haqqullah meansright of God and Haqqulabad meansright of man. Haqqullah and Haqqulabad. So Haqqullah meansright of God and Haqqulabad meansright of man.

38:29 Now what is Haqqullah Now what is Haqqullah

38:34 ? Haqqullah means that you discover God, you realize God, you discover the existence of God, ? Haqqullah means that you discover God, you realize God, you discover the existence of God,

38:51 you try to live with God, you try to remember God always day and night. you try to live with God, you try to remember God always day and night.

39:03 You have to find God as your Creator, as your Sustainer, as the Lord of the Day of Judgment You have to find God as your Creator, as your Sustainer, as the Lord of the Day of Judgment

39:12 . So you have to discover God . So you have to discover God

39:19 in these terms. in these terms.

39:25 So if you discover God as Creator, as Sustainer, and as the Lord of the Day of Judgment, then it is then So if you discover God as Creator, as Sustainer, and as the Lord of the Day of Judgment, then it is then

39:44 it means that your personality will be it means that your personality will be

39:51 revolutionized. It will create a revolution in your personality. This kind of belief is bound to create a revolution in your mind, in your heart, in your personality. revolutionized. It will create a revolution in your personality. This kind of belief is bound to create a revolution in your mind, in your heart, in your personality.

40:10 There is the Haqqulabad. There is the Haqqulabad.

40:15 So Haqqulabad means to acknowledge God So Haqqulabad means to acknowledge God

40:22 with your whether full of mind, you are full of heart, with your whether full of mind, you are full of heart,

40:30 and making God your Supreme Concern. and making God your Supreme Concern.

40:35 This is Haqqulabad. Haqqullah. Haqqullah means you have to make God Almighty your Supreme Concern. This is Haqqulabad. Haqqullah. Haqqullah means you have to make God Almighty your Supreme Concern.

40:50 You have to love God. You have to fear God. You have to make God your Supreme Concern. You have to love God. You have to fear God. You have to make God your Supreme Concern.

40:59 This is Haqqullah This is Haqqullah

41:03 . And this is the result of discovery and result of realization. Now what is Haqqulabad? . And this is the result of discovery and result of realization. Now what is Haqqulabad?

41:22 Haqqulabad that isright of man. So there is a verse in the Qur'an. This verse tells us Haqqulabad that isright of man. So there is a verse in the Qur'an. This verse tells us

41:34 the Haqqulabad in a very short the Haqqulabad in a very short

41:41 words that is, "Wa tawaso bi-sabre, wa tawaso bil-marham." words that is, "Wa tawaso bi-sabre, wa tawaso bil-marham."

41:58 It means that true believers it gives us the ways of true believers. It means that true believers it gives us the ways of true believers.

42:07 It gives us the character of true believers towards other people. It gives us the character of true believers towards other people.

42:16 And that is they keep patience. "Wa tawaso bi-sabre." They keep patience and And that is they keep patience. "Wa tawaso bi-sabre." They keep patience and

42:30 they show compassion towards other human beings. So it is a two-point formula. they show compassion towards other human beings. So it is a two-point formula.

42:45 One, patience. And the second, compassion. One, patience. And the second, compassion.

42:54 Now the question is what is the relationship between these two principles? Now the question is what is the relationship between these two principles?

43:01 Why is patience needed? Because the reason is that if you have no patience, you cannot keep compassion. Why is patience needed? Because the reason is that if you have no patience, you cannot keep compassion.

43:18 You cannot follow the principle of compassion. You cannot follow the principle of compassion.

43:24 If you have no patience, then it is impossible to follow the way of compassion. If you have no patience, then it is impossible to follow the way of compassion.

43:35 Why Why

43:36 ? Because in this world, every time there are ? Because in this world, every time there are

43:42 sad experiences, every time there are negative experiences. sad experiences, every time there are negative experiences.

43:51 So how you can in such a situation, how you can follow the principle of compassion towards others? So how you can in such a situation, how you can follow the principle of compassion towards others?

44:03 So only through patience. You have to be patient. So only through patience. You have to be patient.

44:13 So your formula so the formula is that although others give you some sad experience, So your formula so the formula is that although others give you some sad experience,

44:29 but you have to keep compassion towards others. but you have to keep compassion towards others.

44:37 Compassion without reward. Compassion without any return. Compassion without reward. Compassion without any return.

44:47 This kind of compassion for this kind of compassion, This kind of compassion for this kind of compassion,

44:56 it is necessary to be patient. it is necessary to be patient.

45:01 It requires unilateral ethics. It requires unilateral kind of compassion. It requires unilateral ethics. It requires unilateral kind of compassion.

45:14 You are living in thorns. Our world is a world of thorns. Every time we have experience of bushes, experience of thorns. You are living in thorns. Our world is a world of thorns. Every time we have experience of bushes, experience of thorns.

45:30 So how one can live as a flower So how one can live as a flower

45:34 ? Only through ignorance, through patience. You have to ignore the presence of thorns. ? Only through ignorance, through patience. You have to ignore the presence of thorns.

45:46 You have to ignore the presence of bushes. Then it is possible to live as a flower. You have to ignore the presence of bushes. Then it is possible to live as a flower.

46:00 So moral behavior means living in your society like a flower. So moral behavior means living in your society like a flower.

46:11 So you have to ignore all those thorns. Otherwise, you cannot follow this principle. So you have to ignore all those thorns. Otherwise, you cannot follow this principle.

46:22 So the Qur'an says, "Wa tawaso bi-sabre, wa tawaso bil-marhamah." Believers are those who kept patience and So the Qur'an says, "Wa tawaso bi-sabre, wa tawaso bil-marhamah." Believers are those who kept patience and

46:43 followed the way of compassion. followed the way of compassion.

46:50 So patience is very much part of the compassion, just like a flower. A flower is a part of a thorn. So patience is very much part of the compassion, just like a flower. A flower is a part of a thorn.

47:02 Where there is a flower, there are thorns. Where there is a thorn, there are flowers. Where there is a flower, there are thorns. Where there is a thorn, there are flowers.

47:10 So thorn is also an integral part of a flower. So living as a flower means So thorn is also an integral part of a flower. So living as a flower means

47:24 tolerating without tolerance, you cannot live as a flower. This is the formula of life. tolerating without tolerance, you cannot live as a flower. This is the formula of life.

47:33 This is the art of life. This is the art of life.

47:39 So the Qur'an says, "Wa tawaso bi-sabre, wa tawaso bil-marhamah." True believers are those who keep patience, So the Qur'an says, "Wa tawaso bi-sabre, wa tawaso bil-marhamah." True believers are those who keep patience,

47:53 who forgive people, who tolerate people, who ignore all those nuisance, who forgive people, who tolerate people, who ignore all those nuisance,

48:07 who live like a flower. So without this kind of patience, you cannot follow the who live like a flower. So without this kind of patience, you cannot follow the

48:24 principles of Islamic ethics. This is mentioned in the Qur'an, "Wa tawaso bi-sabre, wa tawaso bil-marhamah." principles of Islamic ethics. This is mentioned in the Qur'an, "Wa tawaso bi-sabre, wa tawaso bil-marhamah."

48:40 So both are integral parts to each other. Without patience, there is no compassion. So both are integral parts to each other. Without patience, there is no compassion.

48:55 Because if you have no patience, then you are Because if you have no patience, then you are

48:58 angry. Then you become angry. angry. Then you become angry.

49:03 So So

49:08 those people who are living in anger, they cannot do anything good towards other human beings. those people who are living in anger, they cannot do anything good towards other human beings.

49:23 So it is very important to know that patience is the basis to all kinds of virtues. So it is very important to know that patience is the basis to all kinds of virtues.

49:33 Patience is the basis of all kinds of virtues, all kinds of moral behavior. Patience is the basis of all kinds of virtues, all kinds of moral behavior.

49:52 In Islam, there is very, very Islam gives very, very importance to patience in Hadith, in Qur'an, both In Islam, there is very, very Islam gives very, very importance to patience in Hadith, in Qur'an, both

50:02 . You will find so many verses and so many Hadiths that give you . You will find so many verses and so many Hadiths that give you

50:12 the importance of patience. the importance of patience.

50:20 "Wa tawaso bi-sabre, wa tawaso bil-marhamah." "Wa tawaso bi-sabre, wa tawaso bil-marhamah."

50:27 So this is the Islamic concept of morality. This is the Islamic concept of ethics. So this is the Islamic concept of morality. This is the Islamic concept of ethics.

50:40 It is based on unilateral principles. It is based on unilateral principles. It is based on unilateral principles. It is based on unilateral principles.

50:53 Once the Prophet of Islam said to one of his companions, "Do you want to find entry into Paradise? Once the Prophet of Islam said to one of his companions, "Do you want to find entry into Paradise?

51:06 " He said, "Yes." The Prophet of Islam said, " He said, "Yes." The Prophet of Islam said,

51:13 "You have to live without malice among people." "You have to live without malice among people."

51:26 "Live among people without having any kind of malice." So how is it possible? "Live among people without having any kind of malice." So how is it possible?

51:37 How is it possible? How is it possible?

51:43 Because everywhere there are differences, everywhere there are problems, everywhere there are things against your interest, Because everywhere there are differences, everywhere there are problems, everywhere there are things against your interest,

52:02 everywhere there are everywhere there are

52:07 such situations that create problems such situations that create problems

52:15 for you. for you.

52:18 So everywhere there are So everywhere there are

52:34 things that are quite against you. things that are quite against you.

52:45 So what to do? So what to do?

52:48 The only possible option is to be patient, to be patient. The only possible option is to be patient, to be patient.

52:58 You are not if you are not ready to keep patience, then you cannot keep the way of Islamic principles. You are not if you are not ready to keep patience, then you cannot keep the way of Islamic principles.

53:11 All the Islamic principles are based on unilateralism. Islam All the Islamic principles are based on unilateralism. Islam

53:25 ic ethics is unilateral ethics, not and not bilateral ethics. According to Islam, bilateral ethics is not possible. ic ethics is unilateral ethics, not and not bilateral ethics. According to Islam, bilateral ethics is not possible.

53:41 Only unilateral ethics are possible. Only unilateral ethics are possible.

53:49 So we have to know So we have to know

53:54 this very important point. We have to know this very important point. this very important point. We have to know this very important point.

54:06 You know the first verse of the Qur'an is "Alhamdulillah." First verse, the very first verse, "Alhamdulillah." "Alhamdulillah" means You know the first verse of the Qur'an is "Alhamdulillah." First verse, the very first verse, "Alhamdulillah." "Alhamdulillah" means

54:22 "Hamd" means "Shukr." "Hamd" means "Shukr."

54:28 So you say, "Oh God, Shukr for You, Hamd for You, Thanksgiving for You." So how is it possible? So you say, "Oh God, Shukr for You, Hamd for You, Thanksgiving for You." So how is it possible?

54:42 How can you say "Alhamdulillah" if your mind is full of negative thoughts? How can you say "Alhamdulillah" if your mind is full of negative thoughts?

54:53 "Alhamdulillah" is the gist of the Qur'an. You know "Alhamdulillah" is the first verse of the Qur'an. And "Alhamdulillah" is the gist of the Qur'an. "Alhamdulillah" is the gist of the Qur'an. You know "Alhamdulillah" is the first verse of the Qur'an. And "Alhamdulillah" is the gist of the Qur'an.

55:06 So So

55:10 you have to say "Alhamdulillah" every time in your prayer and also out of the prayers. You have to say "Alhamdulillah." That is, "Oh God, you have to say "Alhamdulillah" every time in your prayer and also out of the prayers. You have to say "Alhamdulillah." That is, "Oh God,

55:24 Shukr for You, Thanksgiving for You." But how can you say this word if you are living in anger, if you are living in malice, Shukr for You, Thanksgiving for You." But how can you say this word if you are living in anger, if you are living in malice,

55:40 if you are living in negative thoughts? if you are living in negative thoughts?

55:42 How can you say "Alhamdulillah"? How can you say "Alhamdulillah"?

55:46 So if you are living in a negative spirit, then your "Alhamdulillah" is nothing but lip service. So if you are living in a negative spirit, then your "Alhamdulillah" is nothing but lip service.

56:01 If you are living in hate, if you are living in intolerance, if you are living in enmity, if you are living in negativity and you say "Alhamdulillah," this "Alhamdulillah" is nothing but lip service. If you are living in hate, if you are living in intolerance, if you are living in enmity, if you are living in negativity and you say "Alhamdulillah," this "Alhamdulillah" is nothing but lip service.

56:27 God will not provide any kind of reward for this kind of "Alhamdulillah." God will not provide any kind of reward for this kind of "Alhamdulillah."

56:35 "Alhamdulillah." The true "Alhamdulillah." The true "Alhamdulillah" is one which is full of the spirit of "Alhamdulillah." If the spirit of Shukr is not here in your heart, then how can you say "Alhamdulillah"? "Alhamdulillah." The true "Alhamdulillah." The true "Alhamdulillah" is one which is full of the spirit of "Alhamdulillah." If the spirit of Shukr is not here in your heart, then how can you say "Alhamdulillah"?

56:51 So first of all, you have to inculcate the spirit of true Shukr. True Shukr. So first of all, you have to inculcate the spirit of true Shukr. True Shukr.

57:04 That is Thanksgiving. So first of all, you have to inculcate the true spirit of Shukr. That is Thanksgiving. So first of all, you have to inculcate the true spirit of Shukr.

57:16 Then you can say genuinely "Alhamdulillah," and that will be rewardable. Then you can say genuinely "Alhamdulillah," and that will be rewardable.

57:27 So it is very important to know that "Alhamdulillah" is not simply a lip service. So it is very important to know that "Alhamdulillah" is not simply a lip service.

57:36 "Alhamdulillah" is a manifestation of spirit. "Alhamdulillah" is a manifestation of spirit.

57:43 "Alhamdulillah" is a manifestation of inner spirit. "Alhamdulillah" is a manifestation of inner spirit.

57:52 "Alhamdulillah" is "Alhamdulillah" is

57:56 a manifestation of inner spirit. When "Alhamdulillah" is in your heart, then your "Alhamdulillah" is true "Alhamdulillah," otherwise not. a manifestation of inner spirit. When "Alhamdulillah" is in your heart, then your "Alhamdulillah" is true "Alhamdulillah," otherwise not.

58:13 So "Alhamdulillah" is the most important So "Alhamdulillah" is the most important

58:19 requirement of Islam. It is the first verse of the Qur'an. It is the gist of the Qur'an. requirement of Islam. It is the first verse of the Qur'an. It is the gist of the Qur'an.

58:31 It is a very rewardable Kalema. But you have to live free of hate. You have to live free of negativity. It is a very rewardable Kalema. But you have to live free of hate. You have to live free of negativity.

58:46 You have to live with positive thoughts. Then you can say "Alhamdulillah." You have to live with positive thoughts. Then you can say "Alhamdulillah."

58:56 So true "Alhamdulillah" is that which is in a later spirit, both. So true "Alhamdulillah" is that which is in a later spirit, both.

59:07 "Aqul qauliḥāza, wa astaghfirullah lii wal-'ukhu wa a'jma'in." "Aqul qauliḥāza, wa astaghfirullah lii wal-'ukhu wa a'jma'in."