Name: Difference Management June 6, 2007 — Maulana Wahiduddin Khan
Uploaded: 2007-01-01
Duration: 58 min 51 s
Channel: Maulana Wahiduddin Khan
Description: Read the full transcript of “Difference Management June 6, 2007”, a lecture by Maulana Wahiduddin Khan, with timestamps. Covers: Every moment hell or paradise.

0:09 bismillah hir rahman nir rahim, wa salallahu ala an-nabi al-karim. rab ishrah li sadri, wa yassir li amri, wah-lul uqdatan min lisani, بسم اللہ الرحمن الرحیم، وصلی اللہ علی النبی الکریم۔ رب اشرح لی صدری، ویسر لی امری، واحل العقدۃ من لسانی،

0:25 yaf-qahu qawli. یفقہ قولی۔

0:30 This day I want to say a few words about the problem of differences. This day I want to say a few words about the problem of differences.

0:43 You know, it is the most serious problem all over the world. You know, it is the most serious problem all over the world.

0:52 Today, Today,

0:55 in today's issue of the Times of India, that is June 6th, there is an item. in today's issue of the Times of India, that is June 6th, there is an item.

1:10 The caption of this item is, "World is The caption of this item is, "World is

1:20 full of people who overreact to differences." World is full of people who overreact to differences. full of people who overreact to differences." World is full of people who overreact to differences.

1:38 This caption This caption

1:42 recalls me recalls me

1:48 an episode of early history of mankind. an episode of early history of mankind.

1:57 This episode is given in the Bible and in the Quran, with some differences, sub-differences in detail. This episode is given in the Bible and in the Quran, with some differences, sub-differences in detail.

2:16 This episode is This episode is

2:20 very well known very well known

2:23 . You know when God Almighty created Adam . You know when God Almighty created Adam

2:34 and Hawa. Hawa was His wife. So and Hawa. Hawa was His wife. So

2:44 in the first generation, there were two sons of Adam, in the first generation, there were two sons of Adam,

2:50 that is Qabil and Habil. that is Qabil and Habil.

2:55 Qabil and Habil. So according to the tradition, both presented offerings before God. Qabil and Habil. So according to the tradition, both presented offerings before God.

3:10 Both the sons, both the brothers presented some offerings before God. Both the sons, both the brothers presented some offerings before God.

3:21 So the offering of Habil was accepted by God, and the offering of Qabil was not accepted by So the offering of Habil was accepted by God, and the offering of Qabil was not accepted by

3:35 God. It was rejected. So Qabil became angry, and he became jealous. God. It was rejected. So Qabil became angry, and he became jealous.

3:48 There were some other differences between the two brothers, so he became jealous. There were some other differences between the two brothers, so he became jealous.

4:00 So out of this jealousy, he killed his brother. So out of this jealousy, he killed his brother.

4:10 He was so jealous and so angry that he killed his brother Habil. He was so jealous and so angry that he killed his brother Habil.

4:19 You know, Qabil killed his brother Habil. So it was a very extreme example of difference. You know, Qabil killed his brother Habil. So it was a very extreme example of difference.

4:36 The reason was that Habil was a pious person and Qabil was not. The reason was that Habil was a pious person and Qabil was not.

4:44 So due to lack of Taqwa, due to lack of Taqwa, the offering of Qabil was not accepted by God. So due to lack of Taqwa, due to lack of Taqwa, the offering of Qabil was not accepted by God.

4:57 So he became angry, and he killed his brother. Here is a great lesson. So he became angry, and he killed his brother. Here is a great lesson.

5:11 There were two options before Qabil. There were two options before Qabil.

5:17 When he came to know that God had accepted the offering of Habil and his offering was rejected by God, so at that time there were two options before Qabil. When he came to know that God had accepted the offering of Habil and his offering was rejected by God, so at that time there were two options before Qabil.

5:37 One was to kill his brother out of anger, out of jealousy. Then there was another option, to go to introspection. One was to kill his brother out of anger, out of jealousy. Then there was another option, to go to introspection.

5:53 This was the second option, to go to introspection, to find out why Habil was accepted and Qabil was not accepted. This was the second option, to go to introspection, to find out why Habil was accepted and Qabil was not accepted.

6:07 This was the best option before. This was the best option for Qabil. This was the best option before. This was the best option for Qabil.

6:19 So this episode So this episode

6:27 set in the early period of history to be a lesson for mankind. set in the early period of history to be a lesson for mankind.

6:40 By this episode, Quran By this episode, Quran

6:45 tells us that what is the greatest weakness, what is the greatest weakness of mankind, of human being? tells us that what is the greatest weakness, what is the greatest weakness of mankind, of human being?

7:01 It is that in social life, in family life, it is bound to It is that in social life, in family life, it is bound to

7:14 arise differences. Difference is a part of nature. So there is no escape from difference. arise differences. Difference is a part of nature. So there is no escape from difference.

7:25 But when there is difference, there are two options before man and woman. First is to go to introspection, to find out his own fault, his own shortcomings. But when there is difference, there are two options before man and woman. First is to go to introspection, to find out his own fault, his own shortcomings.

7:44 And the second option is to be angry against the other party and try to kill him. And the second option is to be angry against the other party and try to kill him.

7:53 So this episode tells us that So this episode tells us that

8:00 in every moment in our life, we are either going to hell or to paradise. in every moment in our life, we are either going to hell or to paradise.

8:11 If we opt for the wrong option, that will lead to hell. If we opt for the wrong option, that will lead to hell.

8:18 And if we opt for theright option, that will lead to paradise. So this is a great lesson. And if we opt for theright option, that will lead to paradise. So this is a great lesson.

8:30 Then Then

8:33 the Prophet of Islam is a good model. "Laqat qana lakum fi Rasulillahi uswatun hasanah." In the Prophet of Islam, there was a best lesson for you, the Prophet of Islam is a good model. "Laqat qana lakum fi Rasulillahi uswatun hasanah." In the Prophet of Islam, there was a best lesson for you,

8:50 a good lesson for you. So the whole life of the Prophet is a good example that how you can manage difference beautifully a good lesson for you. So the whole life of the Prophet is a good example that how you can manage difference beautifully

9:06 . "Fasbir sabran jamilah." Fasbir sabran jamilah means try to manage the difference beautifully, in a beautiful manner. . "Fasbir sabran jamilah." Fasbir sabran jamilah means try to manage the difference beautifully, in a beautiful manner.

9:19 So I will give you some example how the Prophet was able to manage the difference in a beautiful manner. So I will give you some example how the Prophet was able to manage the difference in a beautiful manner.

9:31 You know, the Prophet of Islam, Muhammad Sallallahu Alaihi Wasallam, was appointed as a Prophet in 610 AD. You know, the Prophet of Islam, Muhammad Sallallahu Alaihi Wasallam, was appointed as a Prophet in 610 AD.

9:43 At that time in Makkah, there was a great point of difference At that time in Makkah, there was a great point of difference

9:53 . That was the presence of idols in Kaaba. The Prophet of Islam was the Prophet of Tawhid, and Kaaba was built as a center of Tawhid. . That was the presence of idols in Kaaba. The Prophet of Islam was the Prophet of Tawhid, and Kaaba was built as a center of Tawhid.

10:09 But But

10:13 after some generations, the Makkan people placed some idols in the premises of Kaaba. after some generations, the Makkan people placed some idols in the premises of Kaaba.

10:25 They became idol worshippers in later generations. So this was a great problem for a Prophet who was the Prophet of Tawhid. They became idol worshippers in later generations. So this was a great problem for a Prophet who was the Prophet of Tawhid.

10:39 So this was a difference between the Prophet and Quraysh, our Makkan people. So this was a difference between the Prophet and Quraysh, our Makkan people.

10:44 The Makkan people at that time were idol worshippers, and the Prophet of Islam was a worshipper of God Almighty. The Makkan people at that time were idol worshippers, and the Prophet of Islam was a worshipper of God Almighty.

10:55 He was the Prophet of Tawhid. So there was a difference between him and other Makkan people. He was the Prophet of Tawhid. So there was a difference between him and other Makkan people.

11:09 So at that time also, there were two options before the Prophet. To react So at that time also, there were two options before the Prophet. To react

11:22 negatively, to fight those Makkan people, to try to destroy all those idols. negatively, to fight those Makkan people, to try to destroy all those idols.

11:31 This was one option. The second option was This was one option. The second option was

11:38 to try to manage the difference, manage the difference. to try to manage the difference, manage the difference.

11:47 And one was to eliminate the difference. One option was to eliminate the difference, but the second option was to manage the difference. And one was to eliminate the difference. One option was to eliminate the difference, but the second option was to manage the difference.

12:02 What is management in this case? What is management in this case?

12:08 It means that you have to avoid confrontation. You have to avoid confrontation and try to settle the matter in a beautiful way. It means that you have to avoid confrontation. You have to avoid confrontation and try to settle the matter in a beautiful way.

12:25 So the Prophet opted the second option. He never touched those idols. So the Prophet opted the second option. He never touched those idols.

12:39 He never objected about those idols. He never gave any negative remark against He never objected about those idols. He never gave any negative remark against

12:57 these idols. He simply opted for beautiful management. these idols. He simply opted for beautiful management.

13:06 That was— That was—

13:08 now, what was this beautiful management? It was now, what was this beautiful management? It was

13:15 that he silently observed the situation. Then he found that the presence of these idols in Kaaba gives him a very that he silently observed the situation. Then he found that the presence of these idols in Kaaba gives him a very

13:41 important opportunity, important opportunity,

13:46 that these idols that were 360 in numbers, those idols were idols of different tribes. that these idols that were 360 in numbers, those idols were idols of different tribes.

13:58 Different tribes. So these tribes used to visit Kaaba every day. Different tribes. So these tribes used to visit Kaaba every day.

14:11 Thus there was an assembly. Every day there was an assembly. There was a gathering. There was a meeting. Thus there was an assembly. Every day there was an assembly. There was a gathering. There was a meeting.

14:22 So although these idols were a problem, but at the same time there was an opportunity. So although these idols were a problem, but at the same time there was an opportunity.

14:33 So he decided to avoid the problem and avail the opportunities. So he decided to avoid the problem and avail the opportunities.

14:43 So he used to visit Kaaba every day and try to address those people, that gathering. So he used to visit Kaaba every day and try to address those people, that gathering.

14:58 He used to say, "Ayyuhal naas, qulu la ilaha illallah tuflihu." "O people." He never said that, "O people, why are you here? He used to say, "Ayyuhal naas, qulu la ilaha illallah tuflihu." "O people." He never said that, "O people, why are you here?

15:13 Destroy all these idols. Why do you have put these idols in the center of Tawhid, in Destroy all these idols. Why do you have put these idols in the center of Tawhid, in

15:25 Kaaba?" He never said like this. He said, "Ayyuhal naas, qulu la ilaha illallah tuflihu. Kaaba?" He never said like this. He said, "Ayyuhal naas, qulu la ilaha illallah tuflihu.

15:35 O people, say that there is no God but one God, and you will be successful." And then he used to recite the verses from the Quran. O people, say that there is no God but one God, and you will be successful." And then he used to recite the verses from the Quran.

15:52 So this was his beautiful management, sabran jamilah. Sabran jamilah means adopt the way of beautiful management of issues, of differences, of problems. So this was his beautiful management, sabran jamilah. Sabran jamilah means adopt the way of beautiful management of issues, of differences, of problems.

16:09 Then there are dozens of such examples. For example, they became hostile. Then there are dozens of such examples. For example, they became hostile.

16:23 They turned hostile to the Prophet of Islam. They turned hostile to the Prophet of Islam.

16:29 Even they wanted to kill him. They wanted to kill him. So at that time there were near about 200 companions with him. Even they wanted to kill him. They wanted to kill him. So at that time there were near about 200 companions with him.

16:44 So there was also two options: to organize these companions and try to fight those people who wanted to kill him. So there was also two options: to organize these companions and try to fight those people who wanted to kill him.

16:58 This was one option. This option was also open. This option was also open. This was one option. This option was also open. This option was also open.

17:09 So even we read in books of Sira that at that moment So even we read in books of Sira that at that moment

17:19 Umar bin al-Khattab, he was a senior companion of the Prophet. He said that, "We will fight against these idol worshippers." Umar bin al-Khattab, he was a senior companion of the Prophet. He said that, "We will fight against these idol worshippers."

17:33 He wanted to fight against those worshippers who were committing such crimes. He wanted to fight against those worshippers who were committing such crimes.

17:42 But the Prophet said, "Ya Umar, inna qaleel." But the Prophet said, "Ya Umar, inna qaleel."

17:51 "O Umar, O Umar, we are "O Umar, O Umar, we are

17:57 not so strong that we can fight, that we can fight successfully. not so strong that we can fight, that we can fight successfully.

18:06 We have not reached that stage. We are little in number." So it means that the Prophet of Islam was a dealist person. We have not reached that stage. We are little in number." So it means that the Prophet of Islam was a dealist person.

18:22 His approach was a realistic approach. He never adopted an emotional approach, not at all. His approach was a realistic approach. He never adopted an emotional approach, not at all.

18:33 In every situation, he wanted to give a response without any emotions. In every situation, he wanted to give a response without any emotions.

18:45 He always adopted a realistic approach, a realistic method, a realistic way of reaction. He always adopted a realistic approach, a realistic method, a realistic way of reaction.

18:57 So this was the Prophet's method. So this was the Prophet's method.

19:03 So the Prophet decided to leave Makkah. Although Makkah was his hometown, there were his properties, So the Prophet decided to leave Makkah. Although Makkah was his hometown, there were his properties,

19:20 but he decided to leave Makkah because staying in Makkah was—because staying in Makkah means at that time to fight those Makkan people. but he decided to leave Makkah because staying in Makkah was—because staying in Makkah means at that time to fight those Makkan people.

19:37 So he avoided fighting, he avoided So he avoided fighting, he avoided

19:43 confrontation. He avoided confrontation. So he decided to leave Makkah and settle in Madinah. confrontation. He avoided confrontation. So he decided to leave Makkah and settle in Madinah.

19:54 This was also a way of avoidance This was also a way of avoidance

19:59 . Here also there were two options: confrontation and migration. At that time there were two options before the Prophet: confrontation and avoidance. . Here also there were two options: confrontation and migration. At that time there were two options before the Prophet: confrontation and avoidance.

20:20 So he So he

20:23 opted for avoidance, not the confrontation. There is a very relevant verse in the Quran, "As-Sulhu Khair." "As-Sulhu Khair." opted for avoidance, not the confrontation. There is a very relevant verse in the Quran, "As-Sulhu Khair." "As-Sulhu Khair."

20:43 It means that peaceful settlement is the best. It means that peaceful settlement is the best.

20:50 "As-Sulhu Khair" means peaceful settlement is the best. The same principle was followed by the Sufi people. "As-Sulhu Khair" means peaceful settlement is the best. The same principle was followed by the Sufi people.

21:03 You know, the formula of Sufi people was "Sulhi Kul." "Sulhi Kul" means peace with all. You know, the formula of Sufi people was "Sulhi Kul." "Sulhi Kul" means peace with all.

21:14 This was the Sufi formula: "Sulhi Kul," peace with all. This was the Sufi formula: "Sulhi Kul," peace with all.

21:21 And you know, the Sufi formula was so successful that they were able to Islamize a vast land of the earth. And you know, the Sufi formula was so successful that they were able to Islamize a vast land of the earth.

21:32 Everywhere, in every country, they successfully organized Dawah work. The greatest contribution towards Dawah is that of Sufi people. Everywhere, in every country, they successfully organized Dawah work. The greatest contribution towards Dawah is that of Sufi people.

21:48 So Sufi people adopted this formula: "Sulhi Kul," peace with all. This formula was not a—was not a passive formula. So Sufi people adopted this formula: "Sulhi Kul," peace with all. This formula was not a—was not a passive formula.

22:01 No. The formula of "Sulhi Kul," peace with all, was not a passive formula. No. The formula of "Sulhi Kul," peace with all, was not a passive formula.

22:12 It was a proactive formula. It was completely a proactive formula. Why It was a proactive formula. It was completely a proactive formula. Why

22:23 ? Because without peace, we—because without peace, you cannot do anything. Peace is must for all kinds of activities. ? Because without peace, we—because without peace, you cannot do anything. Peace is must for all kinds of activities.

22:39 Peace is must for all kinds of activities. When there is peace, then you can organize Dawah work. Peace is must for all kinds of activities. When there is peace, then you can organize Dawah work.

22:51 When there is peace, you can—you can—when there is peace, you can organize constructive work. When there is peace, you can—you can—when there is peace, you can organize constructive work.

23:00 If there is peace, you can organize social work. If there is peace, you can organize educational work. If there is peace, you can organize social work. If there is peace, you can organize educational work.

23:12 So all kinds of constructive work require peace, also Dawah work. So all kinds of constructive work require peace, also Dawah work.

23:21 So the Sufi formula was "Sulhi Kul." And due to this formula, they were able to spread Islam all over the—everywhere in the country. So the Sufi formula was "Sulhi Kul." And due to this formula, they were able to spread Islam all over the—everywhere in the country.

23:39 So the Prophet of Islam opted this principle that was given in the Quran, "As-Sulhu Khair." So the Prophet of Islam opted this principle that was given in the Quran, "As-Sulhu Khair."

23:52 So he migrated from Makkah to Madinah. There is a very relevant hadith. So he migrated from Makkah to Madinah. There is a very relevant hadith.

24:03 The Prophet of Islam has said, "Innallaha The Prophet of Islam has said, "Innallaha

24:07 yauhti alar rifq mala yauhti alar unr." yauhti alar rifq mala yauhti alar unr."

24:12 The Prophet of Islam has said, "Innallaha The Prophet of Islam has said, "Innallaha

24:16 yauhti alar rifq yauhti alar rifq

24:18 mala yauhti alar unr." mala yauhti alar unr."

24:23 It means that It means that

24:25 God grants to God grants to

24:30 non-violence what He non-violence what He

24:34 does not grant to violence. does not grant to violence.

24:39 This saying of the Prophet of Islam refers to a very important law of nature. This saying of the Prophet of Islam refers to a very important law of nature.

24:51 This is not simply a sermon. It is a law of nature. You know, our universe is a very, very vast universe. This is not simply a sermon. It is a law of nature. You know, our universe is a very, very vast universe.

25:02 There are numerous bodies, and all the bodies are in a moving state. But in the universe, there is no confrontation, There are numerous bodies, and all the bodies are in a moving state. But in the universe, there is no confrontation,

25:15 no war. no war.

25:18 There is no such war like First World War or Second World War. There is no First Universal War and Second Universal War. There is no such war like First World War or Second World War. There is no First Universal War and Second Universal War.

25:30 No. No.

25:36 So there is a law of nature. The law of nature is based on peace So there is a law of nature. The law of nature is based on peace

25:45 in the complete sense of the word. in the complete sense of the word.

25:50 So the same principle, the same universal principle must be followed by man. So the Prophet of Islam followed this universal principle. So the same principle, the same universal principle must be followed by man. So the Prophet of Islam followed this universal principle.

26:05 So he migrated from Makkah to Madinah to maintain peace. So he migrated from Makkah to Madinah to maintain peace.

26:13 This migration was not a cowardice. It was not passive. This migration was not a cowardice. It was not passive.

26:23 It was not passivity. It was not inaction. It was completely a proactive policy. It was not passivity. It was not inaction. It was completely a proactive policy.

26:35 It was completely a proactive policy. Why It was completely a proactive policy. Why

26:42 ? Because by this migration, the Prophet was able to achieve peace. ? Because by this migration, the Prophet was able to achieve peace.

26:52 In Makkah, there was no peace. In Makkah, there was no peace.

26:57 There was confrontation. But in Madinah, there was peace There was confrontation. But in Madinah, there was peace

27:07 . So leaving from Makkah and settling to—leaving from Makkah to Madinah was, in fact, leaving from confrontation to peace. . So leaving from Makkah and settling to—leaving from Makkah to Madinah was, in fact, leaving from confrontation to peace.

27:26 The migration from Makkah to Madinah was, in fact, migrating from confrontation to peace The migration from Makkah to Madinah was, in fact, migrating from confrontation to peace

27:38 . So at that time, there was no peace in Makkah. But when the Prophet settled in Madinah, there was peace completely. . So at that time, there was no peace in Makkah. But when the Prophet settled in Madinah, there was peace completely.

27:51 So he was free to—so he was free to organize his Dawah activities So he was free to—so he was free to organize his Dawah activities

28:02 . When he settled in Madinah, he was free to organize his Dawah work. . When he settled in Madinah, he was free to organize his Dawah work.

28:13 This policy was very, very successful. This policy was very, very successful. This policy was very, very successful. This policy was very, very successful.

28:23 So we read in the So we read in the

28:27 history that the result was—the history that the result was—the

28:34 result of this migration was that, result of this migration was that,

28:37 "Lam tabka darum min dhuril ansar illa wa dakhalafihil Islam." "Lam tabka darum min dhuril ansar illa wa dakhalafihil Islam."

28:47 It means that It means that

28:49 Islam entered in every home, Islam entered in every home,

28:53 every home, in every home of Madinah. Because in Madinah, there was peace, so the Prophet was able to organize peaceful Dawah work. every home, in every home of Madinah. Because in Madinah, there was peace, so the Prophet was able to organize peaceful Dawah work.

29:11 And then in every home of Madinah, Islam found people who accepted his mission, who accepted his belief, who accepted his message. And then in every home of Madinah, Islam found people who accepted his mission, who accepted his belief, who accepted his message.

29:27 This was the miracle of peace. This was the miracle of peace. This was the miracle of peace. This was the miracle of peace.

29:35 So when there is difference and you opt for fighting, it is disastrous. So when there is difference, you have to opt for peace. So when there is difference and you opt for fighting, it is disastrous. So when there is difference, you have to opt for peace.

29:49 Difference management means establishing peace. Difference management means establishing peace.

29:56 When you fail to manage the difference, then it means that you fail to establish peace. When you fail to manage the difference, then it means that you fail to establish peace.

30:07 So peace management means establishing peace. So peace management means establishing peace.

30:16 So peace management is not a passive attitude. It is a proactive attitude. Because peace management means establishing peace. So peace management is not a passive attitude. It is a proactive attitude. Because peace management means establishing peace.

30:28 And when there is peace, you are free to work. You And when there is peace, you are free to work. You

30:33 are free to work. You are free to move. You are free to action. You are free to interact. You are free to organize discussions, dialogue. are free to work. You are free to move. You are free to action. You are free to interact. You are free to organize discussions, dialogue.

30:46 So peace means opening opportunities. Peace means opportunities. So peace means opening opportunities. Peace means opportunities.

30:56 Where there is peace, there are opportunities. Where there is peace, there are opportunities.

31:00 And where there is fighting, there is no opportunity. There is a simple formula of life. Where there is hate, confrontation, fighting, war, violence, there is no peace. And where there is fighting, there is no opportunity. There is a simple formula of life. Where there is hate, confrontation, fighting, war, violence, there is no peace.

31:19 So there are no opportunities. So there are no opportunities.

31:27 And where there is peace, there are opportunities. So the price of peace is to avoid the differences. And where there is peace, there are opportunities. So the price of peace is to avoid the differences.

31:43 This is the price of peace. This is the price of peace.

31:46 If you want to establish peace, you have to avoid differences. If you want to establish peace, you have to avoid differences.

31:56 You know, there are so many married couples. After marriage, there is separation. Why? You know, there are so many married couples. After marriage, there is separation. Why?

32:07 Because they failed to manage their differences. Every separation means failure in management. Because they failed to manage their differences. Every separation means failure in management.

32:18 Because difference is a part of life. No such marriage is possible where there is no difference. Because difference is a part of life. No such marriage is possible where there is no difference.

32:32 Every woman is different, and every boy is different, mister different. Every woman is misdifferent, and every boy is misdifferent, mister different.

32:42 So difference is a part of nature. When you are—when a boy, when a boy tries to marry a girl, he must know that he is trying a misdifferent. So difference is a part of nature. When you are—when a boy, when a boy tries to marry a girl, he must know that he is trying a misdifferent.

33:04 And when a girl wants to marry a boy, she must know that she is going to marry a mister different. And when a girl wants to marry a boy, she must know that she is going to marry a mister different.

33:19 So different is a part of nature. So different is a part of nature.

33:25 In every marriage, it is bound to occur. In every marriage, it is bound to occur.

33:34 Difference is bound to occur in every marriage. So every separation means that both the parties fail to manage their differences. Difference is bound to occur in every marriage. So every separation means that both the parties fail to manage their differences.

33:51 Separation means failure in management. Separation means failure in management.

33:57 According to my experience, separation is only a failure. According to my experience, separation is only a failure.

34:10 If you want to manage, you can manage all the differences. There is no problem. If you want to manage, you can manage all the differences. There is no problem.

34:21 So separation means failure in management. So separation means failure in management.

34:31 The Prophet of Islam set examples in this matter in every field. The Prophet of Islam set examples in this matter in every field.

34:42 In every field, the Prophet of Islam always adopted "As-Sulhu Khair," the policy of "As-Sulhu Khair," peaceful management, peaceful settlement, peaceful adjustment. In every field, the Prophet of Islam always adopted "As-Sulhu Khair," the policy of "As-Sulhu Khair," peaceful management, peaceful settlement, peaceful adjustment.

34:56 This was the policy of the Prophet of Islam. This was the policy of the Prophet of Islam.

35:05 So So

35:09 I can say that I can say that

35:16 there is no there is no

35:19 way other than to management. If you want to live on this earth, you have to know the art of difference management. way other than to management. If you want to live on this earth, you have to know the art of difference management.

35:37 So God Almighty set the example in the early period of history when Qabil and Habil—when there was difference between Qabil and Habil—and Qabil killed Habil So God Almighty set the example in the early period of history when Qabil and Habil—when there was difference between Qabil and Habil—and Qabil killed Habil

35:58 . This was a very eye-opener example. Then . This was a very eye-opener example. Then

36:08 God Almighty revealed this verse, "Man qatal nafsan bighari nafsin of hasadin, haqannama qatran nas jami'a." It means that one who kills a person, he kills all humanity, all the humanity. God Almighty revealed this verse, "Man qatal nafsan bighari nafsin of hasadin, haqannama qatran nas jami'a." It means that one who kills a person, he kills all humanity, all the humanity.

36:31 Killing a person means killing all the humanity. This is about killing. But I would like to say that one who is not killing, Killing a person means killing all the humanity. This is about killing. But I would like to say that one who is not killing,

36:48 but who but who

36:54 is living in hate, who is living in jealousy, who is living in anger, he is also killing people. is living in hate, who is living in jealousy, who is living in anger, he is also killing people.

37:03 He is also committing a crime. Because anger and malice and intolerance and injustice, all these things are also a psychological killing. He is also committing a crime. Because anger and malice and intolerance and injustice, all these things are also a psychological killing.

37:29 All these things are All these things are

37:34 living in negativity. living in negativity.

37:40 So according to the Krishna Purana of God, man must learn the art of difference management. So according to the Krishna Purana of God, man must learn the art of difference management.

37:52 Without this, you cannot establish peace. Or without peace, you cannot do any positive work, any healthy work. Without this, you cannot establish peace. Or without peace, you cannot do any positive work, any healthy work.

38:05 So this is the So this is the

38:10 crux of life. This is the central teaching of Divine Religion. crux of life. This is the central teaching of Divine Religion.

38:25 God created man and settled him on this earth. God created man and settled him on this earth.

38:32 But everyone is mister different. Every woman is misdifferent. Why? This is also a part of creation, a part of the Krishna Plan. But everyone is mister different. Every woman is misdifferent. Why? This is also a part of creation, a part of the Krishna Plan.

38:44 Why are there so many differences? It is not an evil. Some people take it as an evil and try to eliminate it. Why are there so many differences? It is not an evil. Some people take it as an evil and try to eliminate it.

38:56 They are They are

39:01 doing wrong. Because difference is not an evil. Difference is doing wrong. Because difference is not an evil. Difference is

39:11 a blessing. Because it is difference that creates challenge. It is difference that creates competition. a blessing. Because it is difference that creates challenge. It is difference that creates competition.

39:23 It is difference that creates discussions. It is difference that creates dialogue. So without these activities, there is no development. It is difference that creates discussions. It is difference that creates dialogue. So without these activities, there is no development.

39:38 So difference leads to So difference leads to

39:45 so much positive activities. Without these positive activities, there is no development. There so much positive activities. Without these positive activities, there is no development. There

39:53 is no progress. So we have to accept difference as a positive aspect of our life. is no progress. So we have to accept difference as a positive aspect of our life.

40:07 So it is a fact that people are—the majority of people are failing, and they are So it is a fact that people are—the majority of people are failing, and they are

40:24 not able to manage their differences. And due to this, everywhere you see that people are living in hate, in anger, and also there is killing, not able to manage their differences. And due to this, everywhere you see that people are living in hate, in anger, and also there is killing,

40:39 there are wars. All those wars are failures in management of differences. there are wars. All those wars are failures in management of differences.

40:51 You know, You know,

40:57 I am an old man. I have seen that India when this part of the land was called the Indian subcontinent I am an old man. I have seen that India when this part of the land was called the Indian subcontinent

41:11 . That was a very beautiful world. People were living in peace, in love. But some leaders, . That was a very beautiful world. People were living in peace, in love. But some leaders,

41:26 some leaders some leaders

41:30 highlighted those differences. As usual, there are some differences between different communities. highlighted those differences. As usual, there are some differences between different communities.

41:39 But these differences were not obstacles towards progress. But these differences were not obstacles towards progress.

41:52 But some leaders took it as an obstacle, as a negative part of our life. But some leaders took it as an obstacle, as a negative part of our life.

42:02 So they highlighted these differences. So they highlighted these differences.

42:07 They must try to manage these differences between different communities. But they highlighted it They must try to manage these differences between different communities. But they highlighted it

42:16 . They went to the extent that it is not possible to live with these differences. So we want partition. . They went to the extent that it is not possible to live with these differences. So we want partition.

42:27 This was not a solution. This was not a positive solution. Why? There was partition. This was not a solution. This was not a positive solution. Why? There was partition.

42:36 But after partition, there is no peace But after partition, there is no peace

42:43 . Partition failed to give us any positive result. . Partition failed to give us any positive result.

42:51 So partition was also a failure in management. So partition was also a failure in management.

43:01 It is a fact that there were some differences among different communities. But it was also possible It is a fact that there were some differences among different communities. But it was also possible

43:12 —it was also possible to manage these differences. So instead of trying to manage the differences, they tried to divide the country, divide the communities, divide the nation. —it was also possible to manage these differences. So instead of trying to manage the differences, they tried to divide the country, divide the communities, divide the nation.

43:30 This was a disaster. We are paying a heavy price for this partition This was a disaster. We are paying a heavy price for this partition

43:42 until this date. So every kind of war, fighting, partition, all these negative events are due to failure in management. until this date. So every kind of war, fighting, partition, all these negative events are due to failure in management.

44:00 I think there is the most important formula of life, the most important formula, that we have to learn the art of difference management. I think there is the most important formula of life, the most important formula, that we have to learn the art of difference management.

44:13 I think there are two aspects of life. One is that we were created by God, so we have to acknowledge God I think there are two aspects of life. One is that we were created by God, so we have to acknowledge God

44:26 . We have to accept God as our God, as our Sustainer, as our Lord. This is called worship. . We have to accept God as our God, as our Sustainer, as our Lord. This is called worship.

44:39 So one aspect of our life is to be a worshipper of God, to acknowledge God. So one aspect of our life is to be a worshipper of God, to acknowledge God.

44:49 The other aspect is that we are living in a society. We are living among people. The other aspect is that we are living in a society. We are living among people.

44:59 And here, we have to adopt this formula, the formula of management. We have to learn the art of difference management And here, we have to adopt this formula, the formula of management. We have to learn the art of difference management

45:10 . So in . So in

45:16 one aspect of life, we have to be a worshipper of God. And the other aspect of life, that is the social aspect, we have to be patient. one aspect of life, we have to be a worshipper of God. And the other aspect of life, that is the social aspect, we have to be patient.

45:30 We have to be tolerant. We have to be tolerant.

45:36 Otherwise, everything will be destroyed. Otherwise, everything will be destroyed.

45:44 This is the crux of the message of Islam. This is the crux of the message of Islam.

45:47 There is a hadith, "Ittaqillah hayshubakun an ashri nas bikhulqin hasanin." There is a hadith, "Ittaqillah hayshubakun an ashri nas bikhulqin hasanin."

46:03 It means that It means that

46:08 you have to fear God. you have to fear God.

46:15 God is your Creator, your Sustainer, your Lord. He is the Lord of the Day of Judgment. God is your Creator, your Sustainer, your Lord. He is the Lord of the Day of Judgment.

46:25 So you have to be fearful. You have to be muttaqi, that is fearful about God. So you have to be fearful. You have to be muttaqi, that is fearful about God.

46:41 And the second aspect is that ashri nas bikhulqin hasanin, and live among people with peace, with adjustment, with love, with compassion. And the second aspect is that ashri nas bikhulqin hasanin, and live among people with peace, with adjustment, with love, with compassion.

46:54 This is the two-point formula of Islamic life, of Divine life. This is the two-point formula of Islamic life, of Divine life.

47:05 And the Prophet of Islam is a model, a model of these two qualities, of these two qualities. And the Prophet of Islam is a model, a model of these two qualities, of these two qualities.

47:19 And the companions of the Prophet also were models of these two qualities. There is a hadith that And the companions of the Prophet also were models of these two qualities. There is a hadith that

47:36 "Ashabi kun nujum, biyayihim iqtadaytum ittadaytum." You have to follow my companions. "Ashabi kun nujum, biyayihim iqtadaytum ittadaytum." You have to follow my companions.

47:48 They are light for you. They are light for you.

47:53 Follow my companions. They are like a lighthouse for you. So all the companions are models for us Follow my companions. They are like a lighthouse for you. So all the companions are models for us

48:07 . All the companions are models for us. Here, I will give an example. When the Prophet died in 632, there was an . All the companions are models for us. Here, I will give an example. When the Prophet died in 632, there was an

48:24 issue. There was an issue of who is going to be the Khalifa. issue. There was an issue of who is going to be the Khalifa.

48:34 So there were two candidates: Abu Bakr as-Siddiq and Sa'd ibn 'Ubadah. Sa'd ibn 'Ubadah was So there were two candidates: Abu Bakr as-Siddiq and Sa'd ibn 'Ubadah. Sa'd ibn 'Ubadah was

48:49 from Ansar, and Abu Bakr as-Siddiq was from Muhajirin. In modern terms, Sa'd ibn 'Ubadah was the son of the soil. from Ansar, and Abu Bakr as-Siddiq was from Muhajirin. In modern terms, Sa'd ibn 'Ubadah was the son of the soil.

49:01 But But

49:04 the senior Sahaba, the senior companions of the Prophet, decided to appoint Abu Bakr as-Siddiq as Khalifa. the senior Sahaba, the senior companions of the Prophet, decided to appoint Abu Bakr as-Siddiq as Khalifa.

49:16 It was against the ambitions of Sa'd ibn 'Ubadah, who was the leader of Ansar, who was the leader of Madinah. It was against the ambitions of Sa'd ibn 'Ubadah, who was the leader of Ansar, who was the leader of Madinah.

49:29 Then there were two options before Sa'd ibn 'Ubadah. One, to revolt against this decision. Then there were two options before Sa'd ibn 'Ubadah. One, to revolt against this decision.

49:40 He was the son of the soil. So there were many people with him. He was, in some sense, he was stronger than Abu Bakr as-Siddiq. He was the son of the soil. So there were many people with him. He was, in some sense, he was stronger than Abu Bakr as-Siddiq.

49:54 Because Abu Bakr as-Siddiq was from Muhajirin. He was from Ansar. Because Abu Bakr as-Siddiq was from Muhajirin. He was from Ansar.

50:01 So before Sa'd ibn 'Ubadah, there were two options. One, not to accept this decision and revolt against this decision. So before Sa'd ibn 'Ubadah, there were two options. One, not to accept this decision and revolt against this decision.

50:15 But he adopted the principle of difference management But he adopted the principle of difference management

50:22 . And what was the management? He decided to leave Madinah. So he left Madinah and settled in Syria for 11 years and died in Syria. . And what was the management? He decided to leave Madinah. So he left Madinah and settled in Syria for 11 years and died in Syria.

50:44 So this was, for him, the adoption of this formula. So this was, for him, the adoption of this formula.

50:54 There are so many occasions when there were differences among the Sahaba, among the companions of the Prophet. But every time, they successfully managed their differences. There are so many occasions when there were differences among the Sahaba, among the companions of the Prophet. But every time, they successfully managed their differences.

51:11 So there was no infighting. So there was no infighting.

51:16 So difference is a part of nature. Even if there are two Prophets at a time, there must be some differences between the two. So difference is a part of nature. Even if there are two Prophets at a time, there must be some differences between the two.

51:31 The example is Prophet Moses and Prophet Harun. Both were Prophets. Both were Prophets at the same time. The example is Prophet Moses and Prophet Harun. Both were Prophets. Both were Prophets at the same time.

51:44 Then there was a difference in some issues between the two. So difference is a part of nature. Only among angels, there are no differences. Then there was a difference in some issues between the two. So difference is a part of nature. Only among angels, there are no differences.

51:58 Among stars, among planets, among trees, there are no differences. Among angels, there are no differences. Among stars, among planets, among trees, there are no differences. Among angels, there are no differences.

52:09 Among mountains and rivers, there are no differences. But among human beings, difference is bound to occur. Among mountains and rivers, there are no differences. But among human beings, difference is bound to occur.

52:24 Because man is a Because man is a

52:33 man has freedom. man has freedom.

52:38 Man has freedom, total freedom. God has given total freedom to man. It is this. Man has freedom, total freedom. God has given total freedom to man. It is this.

52:47 And also, God has blessed man with a great mind. And also, God has blessed man with a great mind.

52:57 Mind is a great thinking. Mind is a great thinking.

53:04 Mind has a great capacity of thinking. So at one aspect, every human being has a mind, and every mind has a great capacity of thinking. Mind has a great capacity of thinking. So at one aspect, every human being has a mind, and every mind has a great capacity of thinking.

53:18 Then he has freedom also. So this freedom and this mind are basically responsible for all these differences. Then he has freedom also. So this freedom and this mind are basically responsible for all these differences.

53:40 But difference is not evil. Without difference, there is no progr But difference is not evil. Without difference, there is no progr

53:45 ess. There is no development. God wants to ess. There is no development. God wants to

54:00 dialogue. God wants discussions. God wants competition. dialogue. God wants discussions. God wants competition.

54:07 So He gave you freedom. So He gave you freedom.

54:14 It is this freedom and this—and this is it—this freedom which leads to progress, to development. It is this freedom and this—and this is it—this freedom which leads to progress, to development.

54:31 The Prophet gave freedom to all his companions. There were no restrictions. During the Prophet, there were more than one lakh companions. The Prophet gave freedom to all his companions. There were no restrictions. During the Prophet, there were more than one lakh companions.

54:44 And there were no restrictions. Everyone was free to And there were no restrictions. Everyone was free to

54:57 speak what he wanted, to give his opinions on issues. So during the Prophet, there was no freedom. speak what he wanted, to give his opinions on issues. So during the Prophet, there was no freedom.

55:08 There was no restriction at all. There was no restriction at all.

55:11 Everyone was totally free. Because without this freedom, there is no development. Everyone was totally free. Because without this freedom, there is no development.

55:22 Because without freedom, there is no development. Because without freedom, there is no development.

55:28 So we have to tolerate when God has freedom for everyone. So we have to accept it. So we have to tolerate when God has freedom for everyone. So we have to accept it.

55:38 We have to tolerate differences. We have to adjust with differences. We have to tolerate differences. We have to adjust with differences.

55:49 And the best example is And the best example is

55:54 that of companions. that of companions.

55:59 Companions were more than one lakh. And there are so many differences among these companions. Companions were more than one lakh. And there are so many differences among these companions.

56:09 But they always tried to manage those differences rather than to fight with the differences. But they always tried to manage those differences rather than to fight with the differences.

56:26 In our modern days, all those problems we are facing are due to the lack of this management In our modern days, all those problems we are facing are due to the lack of this management

56:37 . In Kashmir, there is fighting. In Palestine, there is fighting. And there are some other places where there is fighting. . In Kashmir, there is fighting. In Palestine, there is fighting. And there are some other places where there is fighting.

56:50 Why is this fighting? Why is this fighting?

56:53 Because there were some differences, some political differences, basically political differences. So they failed to manage these differences. Because there were some differences, some political differences, basically political differences. So they failed to manage these differences.

57:07 And they began fighting. This is not And they began fighting. This is not

57:20 good for good for

57:24 these people these people

57:26 . This kind of fighting is bound to . This kind of fighting is bound to

57:39 lead us to disaster. There is no positive result of these fightings. lead us to disaster. There is no positive result of these fightings.

57:51 So I can say that we have to try to manage all these differences: political differences, social differences, So I can say that we have to try to manage all these differences: political differences, social differences,

58:07 and all those differences in family, in our institutions. Everywhere, there are differences. and all those differences in family, in our institutions. Everywhere, there are differences.

58:17 But we have to avoid fighting. We have to try to manage these differences. This is the only formula of success. But we have to avoid fighting. We have to try to manage these differences. This is the only formula of success.

58:29 This is the only formula of success. There is no other formula. So the best formula is "As-Sulu Khair." Peaceful settlement is the best option. This is the only formula of success. There is no other formula. So the best formula is "As-Sulu Khair." Peaceful settlement is the best option.

58:50 "Aqulu qawli haza." "Wa astaghfirullah aliyi walakum ajma'in." "Aqulu qawli haza." "Wa astaghfirullah aliyi walakum ajma'in."

Difference Management June 6, 2007 Maulana Wahiduddin Khan