Name: Jihad in Islam (English) June 12, 2007 — Maulana Wahiduddin Khan
Uploaded: 2007-01-01
Duration: 53 min 34 s
Channel: Maulana Wahiduddin Khan
Description: Read the full transcript of “Jihad in Islam (English) June 12, 2007”, a lecture by Maulana Wahiduddin Khan, with timestamps. Covers: Islam has no mysterious concept.

0:10 Bismillah Rehman ur Rahim, wa sallallahu ala Nabi al Kareem. Rab ishrah li sadri, wa yassir li amri, wahlul uqdatan min lisani, بسم اللہ الرحمن الرحیم، وصلی اللہ علی النبی الکریم۔ رب اشرح لی صدری، ویسر لی امری، واحل العقدۃ من لسانی،

0:27 yafqaahu qawli. یفقہ قولی۔

0:36 The theme for this day is The theme for this day is

0:42 Jihad. Jihad.

0:47 Jihad is in the news every day. Jihad is in the news every day.

0:56 Everyone Everyone

0:59 knows knows

1:04 about Jihad, but there is a grave misunderstanding. People generally take Jihad as a holy war or fighting. about Jihad, but there is a grave misunderstanding. People generally take Jihad as a holy war or fighting.

1:23 So according to So according to

1:27 their their

1:30 mind, there is no difference between Jihad and war. mind, there is no difference between Jihad and war.

1:36 Both are synonymous, but all these things are quite Both are synonymous, but all these things are quite

1:46 baseless. Jihad is not a holy war. The concept of holy is not in Islam. baseless. Jihad is not a holy war. The concept of holy is not in Islam.

2:00 The concept of holy is a Christian concept. The concept of holy is a Christian concept.

2:08 Some Muslims wrongly use this word and say that holy Quran, holy Prophet, holy Jihad, but it is alien in Islam Some Muslims wrongly use this word and say that holy Quran, holy Prophet, holy Jihad, but it is alien in Islam

2:25 . It is not an Islamic concept. You have to say simply Quran ya Al-Quran ya Prophet, the Prophet or Jihad without adding holy. . It is not an Islamic concept. You have to say simply Quran یا القرآن یا Prophet, the Prophet or Jihad without adding holy.

2:43 So in Islam, there is no concept of holy. The word holy means it is something mysterious, but in Islam, there is nothing mysterious. So in Islam, there is no concept of holy. The word holy means it is something mysterious, but in Islam, there is nothing mysterious.

3:02 In Islam, everything is scientific. In Islam, everything is scientific.

3:05 Everything is well known. Everything is understandable by the reason. Everything is well known. Everything is understandable by the reason.

3:16 So there is no concept of holy Jihad in Islam. Then Jihad is an Arabic word. So there is no concept of holy Jihad in Islam. Then Jihad is an Arabic word.

3:31 Jihad is not a mysterious word. You know in every language, there are words for work like act. Jihad is not a mysterious word. You know in every language, there are words for work like act.

3:49 In English, you say act. In Arabic, the equivalent of act is amal. In English, you say act. In Arabic, the equivalent of act is عمل.

4:00 But act is a simple word. When you want to emphasize, you want to convey But act is a simple word. When you want to emphasize, you want to convey

4:15 that that

4:21 super effort, you say struggle. So act and struggle are both synonymous words, but act is a simple word super effort, you say struggle. So act and struggle are both synonymous words, but act is a simple word

4:35 . And struggle is a . And struggle is a

4:43 super action. Struggle means super action. So there is no mystery in struggle. Simply, it means that super struggle or super action. super action. Struggle means super action. So there is no mystery in struggle. Simply, it means that super struggle or super action.

4:59 So is the case of Arabic language. In Arabic, there is a word amal. So is the case of Arabic language. In Arabic, there is a word عمل.

5:08 amal means action, to act, to work. But Jihad is a عمل means action, to act, to work. But Jihad is a

5:19 superlative. Jihad is a super work. superlative. Jihad is a super work.

5:31 So Jihad is in the sense of struggle, So Jihad is in the sense of struggle,

5:38 utmost struggle. utmost struggle.

5:42 So this is the meaning of Jihad. So this is the meaning of Jihad.

5:48 So there is no concept of holy. So Jihad is not a holy practice. So there is no concept of holy. So Jihad is not a holy practice.

5:58 Also, Jihad has nothing to do with Also, Jihad has nothing to do with

6:04 fighting. No. For example, some leaders say, "We have to fight fighting. No. For example, some leaders say, "We have to fight

6:18 . We have to fight communalism. We have to fight fundamentalism. We have to fight extremism." So although he uses fight, but in this sentence, fight does not mean . We have to fight communalism. We have to fight fundamentalism. We have to fight extremism." So although he uses fight, but in this sentence, fight does not mean

6:38 militant, does not mean armed action or violent action. No. Here, fighting means great struggle, great peaceful struggle against communalism and fundamentalism and extremism. militant, does not mean armed action or violent action. No. Here, fighting means great struggle, great peaceful struggle against communalism and fundamentalism and extremism.

7:00 So is the meaning of Jihad. So is the meaning of Jihad.

7:07 Jihad means struggle, utmost struggle. That's all. So Jihad means struggle, utmost struggle. That's all. So

7:20 it is the first it is the first

7:25 if you want to know what is Jihad, first of all, you have to differentiate between Jihad and fighting, between Jihad and holy. if you want to know what is Jihad, first of all, you have to differentiate between Jihad and fighting, between Jihad and holy.

7:38 Jihad is neither holy nor it is fighting. It is a very simple word, just like struggle. Jihad is neither holy nor it is fighting. It is a very simple word, just like struggle.

7:53 When you use struggle, there is no concept of holy. There is no concept of fighting. When you use struggle, there is no concept of holy. There is no concept of fighting.

8:03 So is the case of Jihad. So is the case of Jihad.

8:10 Then if you read Quran and Hadith and if you see the Arabic dictionary, you will find that the same meaning is also mentioned in the Quran and Hadith also. Then if you read Quran and Hadith and if you see the Arabic dictionary, you will find that the same meaning is also mentioned in the Quran and Hadith also.

8:28 وجاهدھم بہی جہاداً کبیراً Do وجاهدھم بہی جہاداً کبیراً Do

8:32 great Jihad with the help of the Quran. You know Quran is a book, a book of ideology. great Jihad with the help of the Quran. You know Quran is a book, a book of ideology.

8:44 Quran is not a sword, not a gun. So when Quran is not a sword, not a gun. So when

8:53 God Almighty says, وجاهدھم بہی جہاداً کبیراً God Almighty says, وجاهدھم بہی جہاداً کبیراً

8:59 Do great Jihad with the help of the Quran, so it refers to peaceful struggle. Do great Jihad with the help of the Quran, so it refers to peaceful struggle.

9:13 Peaceful struggle. Peaceful struggle.

9:17 So Jihad is a peaceful struggle. So Jihad is a peaceful struggle.

9:23 There is a Hadith There is a Hadith

9:29 . The Prophet of Islam once came back from a ghazwa. When he reached Madinah, he said, . The Prophet of Islam once came back from a ghazwa. When he reached Madinah, he said,

9:43 رجعنا من الجهاد الأصغر إلى الجهاد الأكبر رجعنا من الجهاد الأصغر إلى الجهاد الأكبر

9:50 We have come back from We have come back from

9:57 small Jihad to great Jihad. So what is small Jihad and what is great Jihad? small Jihad to great Jihad. So what is small Jihad and what is great Jihad?

10:07 Here you can see that small Jihad means fighting. When the Prophet Here you can see that small Jihad means fighting. When the Prophet

10:16 came back from ghazwa, so he says that we have come back from came back from ghazwa, so he says that we have come back from

10:28 small Jihad. So according to this Hadith, قتال or war means defensive war. small Jihad. So according to this Hadith, قتال or war means defensive war.

10:40 So defensive war is a small Jihad. So defensive war is a small Jihad.

10:45 Then Then

10:50 peaceful struggle, peaceful struggle,

10:54 peaceful peaceful

10:58 struggle is great Jihad. When people reached Madinah, there was every time there was some work in terms of struggle is great Jihad. When people reached Madinah, there was every time there was some work in terms of

11:17 da'wah, in terms of constructive activities دعوة، in terms of constructive activities

11:25 . So other than war, there were . So other than war, there were

11:30 other than war, there were so many activities. All these were non-violent activities or peaceful activities. other than war, there were so many activities. All these were non-violent activities or peaceful activities.

11:40 So the Prophet of Islam, according to this saying of the Prophet of Islam, violent struggle is a small Jihad and peaceful struggle is a great Jihad. So the Prophet of Islam, according to this saying of the Prophet of Islam, violent struggle is a small Jihad and peaceful struggle is a great Jihad.

12:02 Then there is a Hadith, jahidu ahwaakum kama tujahiduna a'daaakum Do Jihad against your own desires as you do Jihad against your enemies. Then there is a Hadith، جاهدوا أهواءكم كما تجاهدون أعداءكم Do Jihad against your own desires as you do Jihad against your enemies.

12:27 So in this Hadith, the Prophet of Islam says that acting against your desire is also Jihad. So in this Hadith, the Prophet of Islam says that acting against your desire is also Jihad.

12:39 When you feel some unwanted desires, some negative thoughts, for example, lust and hate and selfishness and dishonesty and injustice, When you feel some unwanted desires, some negative thoughts, for example, lust and hate and selfishness and dishonesty and injustice,

12:59 intolerance, all these things are unwanted desires. So when you want to overpower these desires, when you want to control these desires, intolerance, all these things are unwanted desires. So when you want to overpower these desires, when you want to control these desires,

13:16 that is Jihad. that is Jihad.

13:20 Every time man feels some unwanted desires, Every time man feels some unwanted desires,

13:28 when you live in your family, in your society, every time there are unwanted desires like anger, hate, when you live in your family, in your society, every time there are unwanted desires like anger, hate,

13:42 malice, intolerance, injustice. malice, intolerance, injustice.

13:51 And And

13:56 so all these things are unwanted desires. So you have to overpower all these desires. so all these things are unwanted desires. So you have to overpower all these desires.

14:07 You have to control all these desires. You have to control all these desires.

14:09 So this practice is also Jihad. So this practice is also Jihad.

14:14 So the Prophet So the Prophet

14:18 of Islam said, jahidu aadaakum kama tujahidoon of Islam said, جاهدوا أعداءكم كما تجاهدون

14:24 jahidu ahwaakum kama tujahidoon aadaakum جاهدوا أهواءكم كما تجاهدون أعداءكم

14:28 Do Jihad against your desires Do Jihad against your desires

14:32 as you do Jihad against your enemies. as you do Jihad against your enemies.

14:38 So against enemy, you So against enemy, you

14:45 when there is attack, when there is aggression, then compulsively you go to when there is attack, when there is aggression, then compulsively you go to

14:54 war. That is defensive war. war. That is defensive war.

15:00 But desire is also an enemy. Desire is also an enemy. And this enemy always attacks you every day But desire is also an enemy. Desire is also an enemy. And this enemy always attacks you every day

15:13 . So it is great Jihad. . So it is great Jihad.

15:22 I can say that I can say that

15:27 defensive war is a temporary Jihad. Defensive war is a temporary Jihad. But war against your desire is a permanent Jihad. defensive war is a temporary Jihad. Defensive war is a temporary Jihad. But war against your desire is a permanent Jihad.

15:44 So the meaning of the saying of the Prophet was, we have come back from temporary Jihad to the permanent Jihad. So the meaning of the saying of the Prophet was, we have come back from temporary Jihad to the permanent Jihad.

16:03 So So

16:08 aggression or attack aggression or attack

16:13 is a temporary phenomenon. You are not faced every time to these problems. is a temporary phenomenon. You are not faced every time to these problems.

16:25 But everyone has desires. Desires are entwoven in your personality. Desires are in your mind, in your heart. But everyone has desires. Desires are entwoven in your personality. Desires are in your mind, in your heart.

16:38 So every time you are living with desires. So desire is a permanent problem, permanent problem. So every time you are living with desires. So desire is a permanent problem, permanent problem.

16:53 So against desire, Jihad against desire is a permanent Jihad. So against desire, Jihad against desire is a permanent Jihad.

17:02 This is the meaning of the Hadith that, jahidu ahwaakum kama tujahidoon aadaakum This is the meaning of the Hadith that، جاهدوا أهواءكم كما تجاهدون أعداءكم

17:14 Do Jihad against your desires Do Jihad against your desires

17:22 as you do Jihad against your enemy. So this is the true meaning of Jihad. as you do Jihad against your enemy. So this is the true meaning of Jihad.

17:34 It is true that sometime the word Jihad is used It is true that sometime the word Jihad is used

17:41 in an extended sense, used to qital, to defensive war in an extended sense, used to قتال, to defensive war

17:49 . But it is its extended sense, not real sense. . But it is its extended sense, not real sense.

17:58 It is not in real sense. It is true that sometime the word Jihad is used for fighting, I mean defensive war. It is not in real sense. It is true that sometime the word Jihad is used for fighting, I mean defensive war.

18:12 But it is But it is

18:15 the extended sense of Jihad and not the real sense of the Jihad. the extended sense of Jihad and not the real sense of the Jihad.

18:24 And also it is a temporary Jihad. It is not a permanent Jihad. And also it is a temporary Jihad. It is not a permanent Jihad.

18:31 So Jihad is a peaceful struggle, peaceful struggle. So Jihad is a peaceful struggle, peaceful struggle.

18:41 Here I would like to here I would like to refer to this chapter number 103 from the Quran. Here I would like to here I would like to refer to this chapter number 103 from the Quran.

18:53 It is chapter Al-Asr. wal asr inn al insana lafi khusr illa allazeena amanu wa amilus salihat wa tawaso bil haqqi wa tawaso bis sabr. It It is chapter Al-Asr. وَالْعَصْرِ إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ إِلَّا الَّذِينَ آمَنُوا وَعَمَلُوا الصَّالِحَاتَ وَتَوَاسَوا بِالْحَقِّ وَتَوَاسَوا بِالصَّبْرِ It

19:15 means that means that

19:23 time, it means that history is a witness time, it means that history is a witness

19:29 . It means that history is a witness that . It means that history is a witness that

19:35 man is in loss, man is in loss,

19:39 man is in loss man is in loss

19:43 except those who except those who

19:49 believe in God, believe in God,

19:52 except those who believe in God and do good deed except those who believe in God and do good deed

20:00 and and

20:03 enjoy enjoy

20:13 truth and enjoy patience. truth and enjoy patience.

20:17 So in this chapter you can see that there are So in this chapter you can see that there are

20:25 four there are three parts of the chapter. First is faith، illa allazeena aamanoo Then good deed, four there are three parts of the chapter. First is faith، إِلَّا الَّذِينَ آمَنُوا Then good deed,

20:40 wa amiloo al-salehaat Then there is wa tawaso bil haqq wa tawaso bil sabr It is dawah, dawah. وَعَمَلُوا الصَّالِحَات Then there is وَتَوَاسَوا بِالْحَقِّ وَتَوَاسَوا بِالصَّبْرِ It is دعوة، دعوة.

20:55 tawasi here means dawah تواصی here means دعوة

21:01 yani those who engage themselves in dawah work یعنی those who engage themselves in دعوة work

21:06 . wa tawaso bil haqq wa tawaso bil sabr means dawah work. Here Quran adds sabr because without sabr you cannot do dawah work. . وَتَوَاسَوا بِالْحَقِّ وَتَوَاسَوا بِالصَّبْرِ means دعوة work. Here Quran adds صبر because without صبر you cannot do دعوة work.

21:25 wa tawaso bil haqq means dawah who do dawah work. وَتَوَاسَوا بِالْحَقِّ means دعوة who do دعوة work.

21:35 Then Quran says wa tawaso bil sabr sabr means patience. So why Quran adds sabr or patience? Then Quran says وَتَوَاسَوا بِالصَّبْرِ صبر means patience. So why Quran adds صبر or patience?

21:47 Because without patience you cannot do dawah work. Because without patience you cannot do دعوة work.

21:58 What is dawah? dawah means conveying the message of God to all mankind. What is دعوة? دعوة means conveying the message of God to all mankind.

22:08 You know all men are living in their desire. You know all men are living in their desire.

22:17 They are following their desires. All men and women are following their desires. They are following their desires. All men and women are following their desires.

22:28 Then a Dai says, "O people, you have to follow God." Then a Dai says, "O people, you have to follow God."

22:36 Those people who are following desires, all the people are following desires and you say, you give this message, "O people, follow God, Those people who are following desires, all the people are following desires and you say, you give this message, "O people, follow God,

22:54 follow the commandment of God." So you can see that dawah work means sacrifice. follow the commandment of God." So you can see that دعوة work means sacrifice.

23:09 dawah work means sacrifice. People must دعوة work means sacrifice. People must

23:17 abandon their path and then adopt a new path. abandon their path and then adopt a new path.

23:29 And they are following their desires. So how one can follow God? It requires sacrifice. And they are following their desires. So how one can follow God? It requires sacrifice.

23:43 First of all, you have to you have to leave First of all, you have to you have to leave

23:54 your present culture your present culture

23:56 . Then you will be able to follow the Divine culture. So there are two different cultures, desire culture and Divine culture. . Then you will be able to follow the Divine culture. So there are two different cultures, desire culture and Divine culture.

24:13 Desire culture and Divine culture. So all the people are following desire culture. Desire culture and Divine culture. So all the people are following desire culture.

24:24 Now a Dai says that, "O people, your desire culture Now a Dai says that, "O people, your desire culture

24:36 will lead you to hell if you follow your desire culture. This will lead you to hell will lead you to hell if you follow your desire culture. This will lead you to hell

24:51 . If you want to . If you want to

24:56 find entry into Paradise, you have to follow Divine culture. Divine culture will lead you to Paradise." So you can see that dawah work is a call for sacrifice. find entry into Paradise, you have to follow Divine culture. Divine culture will lead you to Paradise." So you can see that دعوة work is a call for sacrifice.

25:21 So it requires great Jihad, not in terms of violence, no. You need to So it requires great Jihad, not in terms of violence, no. You need to

25:36 present your dawah with great logic, with great reason. present your دعوة with great logic, with great reason.

25:50 One cannot abandon his desires except you convince him, except you convince him by the way of reason, by the way of logic. One cannot abandon his desires except you convince him, except you convince him by the way of reason, by the way of logic.

26:07 So first of all, you have to prepare yourself. So first of all, you have to prepare yourself.

26:15 A Dai must prepare himself. Otherwise, he cannot do dawah work A Dai must prepare himself. Otherwise, he cannot do دعوة work

26:26 in an effective manner. Effective dawah work requires preparation. in an effective manner. Effective دعوة work requires preparation.

26:38 Preparation. It requires great study. Preparation. It requires great study.

26:45 It requires increasing your knowledge. It requires increasing your knowledge.

26:56 So first the Dai, the first task before Dai is to prepare himself. So first the Dai, the first task before Dai is to prepare himself.

27:07 So it becomes Jihad. In this way, dawah work becomes a Jihad. So it becomes Jihad. In this way, دعوة work becomes a Jihad.

27:17 dawah work is not simply an announcement. دعوة work is not simply an announcement.

27:26 It is to prepare your mind, to prepare yourself. It is to prepare your mind, to prepare yourself.

27:37 Yesterday I happened to meet a gentleman. He said, "I am doing dawah work." He was an educated person, an educated Muslim. Yesterday I happened to meet a gentleman. He said, "I am doing دعوة work." He was an educated person, an educated Muslim.

27:52 So he said that, "I belong to such and such city and I am doing dawah work over there." So I wanted to know the details. So he said that, "I belong to such and such city and I am doing دعوة work over there." So I wanted to know the details.

28:10 I discovered that he is a fiery speaker. He was a good orator I discovered that he is a fiery speaker. He was a good orator

28:22 . He knows oratory. I said that oratory is not dawah. . He knows oratory. I said that oratory is not دعوة.

28:33 Oratory is not a dawah. Oratory is not a دعوة.

28:38 Oratory is not a dawah. dawah is a very sincere kind of speech Oratory is not a دعوة. دعوة is a very sincere kind of speech

28:48 . You have to speak, you have to speak slowly, slowly so that the other person may understand. . You have to speak, you have to speak slowly, slowly so that the other person may understand.

29:03 If you If you

29:07 are speaking in a fiery mood, if you are speaking in a fiery mood, if you

29:17 adopted the oratory culture, oratory style, so you are not a good Dai. adopted the oratory culture, oratory style, so you are not a good Dai.

29:30 Because you have to address the mind. Because you have to address the mind.

29:39 You have to convince your Madhu. You have to convince your Madhu.

29:45 You have to make understandable your point to the Madhu. And this goal cannot be achieved by oratory. You have to make understandable your point to the Madhu. And this goal cannot be achieved by oratory.

30:00 Oratory is a show, like a stage show. Oratory is like a stage show. Oratory is a show, like a stage show. Oratory is like a stage show.

30:12 That's all. That's all.

30:15 So I said that if you want to do dawah work, you have to read, you have to think. So I said that if you want to do دعوة work, you have to read, you have to think.

30:27 Before you are going to the stage, you have to organize your mind Before you are going to the stage, you have to organize your mind

30:34 , you have planned your thinking. , you have planned your thinking.

30:42 So this is dawah work. dawah work, this kind of work is nothing this kind of dawah work is like Jihad. So this is دعوة work. دعوة work, this kind of work is nothing this kind of دعوة work is like Jihad.

30:58 Then you have to inculcate the spirit of compassion in your heart. Then you have to inculcate the spirit of compassion in your heart.

31:08 If you have no compassion towards your Madhu, then you are not a Dai. If you have no compassion towards your Madhu, then you are not a Dai.

31:18 When you are addressing a person, when you are addressing to your Madhu, Madhu must feel that you are compassionate to him When you are addressing a person, when you are addressing to your Madhu, Madhu must feel that you are compassionate to him

31:37 , you are well-wisher. , you are well-wisher.

31:44 You have to prove that you are well-wisher of your Madhu. Otherwise, he will not hear your speech. You have to prove that you are well-wisher of your Madhu. Otherwise, he will not hear your speech.

31:59 He will not bother. He will not bother.

32:03 So dawah work is a very, very serious work. dawah work, first of all, you have to prepare yourself intellectually. So دعوة work is a very, very serious work. دعوة work, first of all, you have to prepare yourself intellectually.

32:17 Then you have to inculcate the spirit of compassion in your heart. Then you have to inculcate the spirit of compassion in your heart.

32:29 And then you have to learn wisdom, wisdom, al-hikmah. And then you have to learn wisdom, wisdom, الحكمة.

32:38 dawah work also requires wisdom, great wisdom. دعوة work also requires wisdom, great wisdom.

32:48 dawah work is not a reaction. It is a positive planning. دعوة work is not a reaction. It is a positive planning.

32:57 Action means reaction. dawah work is not a reaction. Reaction means Action means reaction. دعوة work is not a reaction. Reaction means

33:09 reaction means a sudden action. reaction means a sudden action.

33:19 But positive action means planned action. So dawah work is not a reaction. But positive action means planned action. So دعوة work is not a reaction.

33:30 It is a positive action. It is a positive planning. And all these things require great preparation. It is a positive action. It is a positive planning. And all these things require great preparation.

33:44 Without serious preparation, you cannot do dawah work. Without serious preparation, you cannot do دعوة work.

33:53 You cannot do dawah work. You cannot do دعوة work.

33:59 So because of this importance of dawah, Quran says that dawah work is a Jihad. So because of this importance of دعوة، Quran says that دعوة work is a Jihad.

34:08 wajahidū bihī jihādan kabīrā. وجاهدوا به جهادا كبيرا.

34:14 So fighting is when you fight your enemy, you are fighting against others. So fighting is when you fight your enemy, you are fighting against others.

34:27 When you are doing Jihad against your enemy, then you are fighting others. But when you are doing Jihad for the sake of dawah, When you are doing Jihad against your enemy, then you are fighting others. But when you are doing Jihad for the sake of دعوة،

34:42 when you are doing Jihad for the sake of dawah, you are doing Jihad against yourself. when you are doing Jihad for the sake of دعوة، you are doing Jihad against yourself.

34:59 Jihad for the sake of dawah is against yourself. And Jihad for the sake of the enemy is Jihad against others. Jihad for the sake of دعوة is against yourself. And Jihad for the sake of the enemy is Jihad against others.

35:13 And you know And you know

35:17 Jihad against yourself is very, very difficult, very, very difficult. Jihad against yourself is very, very difficult, very, very difficult.

35:27 Because of this importance, Quran says that dawah is a great Jihad, Because of this importance, Quran says that دعوة is a great Jihad,

35:40 great peaceful Jihad. great peaceful Jihad.

35:46 Dawah is a great peaceful Jihad. دعوة is a great peaceful Jihad.

35:53 So according to Chapter Al-Athar, there are three aspects of Islam: imaan, amal, and dawah. So according to Chapter Al-Athar, there are three aspects of Islam: إيمان، عمل، and دعوة.

36:11 imaan, amal, and dawah. إيمان، عمل، and دعوة.

36:16 alladhīna āmanū wa ʿamilū ṣ-ṣāliḥāti wa tawāṣaw bil-ḥaqqi wa tawāṣaw bi-ṣ-ṣabri. So there are three aspects of Islam according to this chapter: imaan, amal, and dawah. الذين آمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر. So there are three aspects of Islam according to this chapter: إيمان، عمل، and دعوة.

36:32 Now what is imaan? Now what is إيمان?

36:36 I can say that imaan is not simply a faith or lip service. imaan is the ideological part of Islam. I can say that إيمان is not simply a faith or lip service. إيمان is the ideological part of Islam.

36:51 imaan is the ideological part of Islam. إيمان is the ideological part of Islam.

37:00 Then what is amal? Then what is عمل?

37:04 amal is not simply to perform some rituals, no. amal is the عمل is not simply to perform some rituals, no. عمل is the

37:14 practical part of Islam. Then what is dawah? practical part of Islam. Then what is دعوة?

37:24 Dawah is دعوة is

37:27 the missionary part of Islam. Islam is a mission. the missionary part of Islam. Islam is a mission.

37:35 So there are three aspects of Islam: imaan, amal, dawah. In other words, So there are three aspects of Islam: إيمان، عمل، دعوة. In other words,

37:44 the ideological part of Islam, and the practical part of Islam, and the missionary part of Islam. the ideological part of Islam, and the practical part of Islam, and the missionary part of Islam.

37:56 These are three very important parts of the religion of Islam These are three very important parts of the religion of Islam

38:08 according to Chapter Al-Athar. according to Chapter Al-Athar.

38:15 Now Now

38:19 what is imaan? what is إيمان?

38:23 imaan begins from discovery. إيمان begins from discovery.

38:30 imaan begins from discovery, from realization. إيمان begins from discovery, from realization.

38:36 When you, when after a long study, when after a long contemplation, you discover that there is a God, you realize that there is a God. When you, when after a long study, when after a long contemplation, you discover that there is a God, you realize that there is a God.

38:57 So after a long study, after a long contemplation, you discover this fact that there is a God, then it is imaan, then it is faith So after a long study, after a long contemplation, you discover this fact that there is a God, then it is إيمان, then it is faith

39:12 . So faith is a discovery. imaan is a discovery. imaan is not simply lip service. . So faith is a discovery. إيمان is a discovery. إيمان is not simply lip service.

39:26 When you say la ilaha illallah, it means that you are When you say لا إله إلا الله, it means that you are

39:33 saying that, "I have discovered, I have discovered that there is no God but One God." saying that, "I have discovered, I have discovered that there is no God but One God."

39:44 When you say la ilaha illallah, literally it means there is no God but One God. When you say لا إله إلا الله, literally it means there is no God but One God.

39:54 But you have to add ash-hadu, ash-hadu an la ilaha illallah. Here you add ash-hadu, ash-hadu an la ilaha illallah. But you have to add أشهد، أشهد أن لا إله إلا الله. Here you add أشهد، أشهد أن لا إله إلا الله.

40:09 "I bear witness that "I bear witness that

40:14 there is no God but One God." Now what it means, what is the meaning of ash-hadu? there is no God but One God." Now what it means, what is the meaning of أشهد?

40:22 It means that, "I have realized that there is no God but One God. I have discovered that there is no God but One God." It means that, "I have realized that there is no God but One God. I have discovered that there is no God but One God."

40:38 So ash-hadu means realization. ash-hadu means discovery. It is not simply lip service. So أشهد means realization. أشهد means discovery. It is not simply lip service.

40:53 Then what is amal Then what is عمل

41:00 ? amal is not simply a ? عمل is not simply a

41:07 repetition of some rituals, no. amal is adopting the life pattern of God. repetition of some rituals, no. عمل is adopting the life pattern of God.

41:20 It is adopting the divine culture It is adopting the divine culture

41:23 . It means that you have adopted the God-oriented life. . It means that you have adopted the God-oriented life.

41:38 wa amal us salihat means you have adopted God-oriented life. وعمل الصالحات means you have adopted God-oriented life.

41:50 You have changed your style of living. You have changed your style of living.

41:56 wa amal us salihat means وعمل الصالحات means

42:02 it is a change in life, change. Without change, there is no amal-e-salehat. Change in thinking, change in behavior, change in it is a change in life, change. Without change, there is no عمل الصالحات. Change in thinking, change in behavior, change in

42:24 morality, change in speech morality, change in speech

42:29 , change in everything. So wa-amal-e-salehat means that they have adopted the life style of. , change in everything. So وعمل الصالحات means that they have adopted the life style of.

42:42 They have adopted the divine culture They have adopted the divine culture

42:48 . They have adopted God-oriented life. So imaan is not simply a ritual. imaan is a discovery. . They have adopted God-oriented life. So إيمان is not simply a ritual. إيمان is a discovery.

42:59 amal is not simply عمل is not simply

43:04 a form, a form,

43:06 but amal means to adopt the divine life style but عمل means to adopt the divine life style

43:16 in every aspect. in every aspect.

43:21 Then the third aspect is dawah, imaan, amal, and dawah. dawah is not simply an announcement Then the third aspect is دعوة، إيمان، عمل، and دعوة. دعوة is not simply an announcement

43:33 . dawah . دعوة

43:37 requires great sacrifice. Now requires great sacrifice. Now

43:44 it is a fact that the word Jihad is sometimes used it is a fact that the word Jihad is sometimes used

43:53 in the sense of qital, in the sense of قتال,

43:56 but it is an extended sense. It is not a real sense. And I would like to say that Jihad for the sake of Jihad is nothing. but it is an extended sense. It is not a real sense. And I would like to say that Jihad for the sake of Jihad is nothing.

44:10 In Islam, Jihad for the sake of Jihad is nothing. Jihad in Islam, there is the concept of Jihad for the sake of dawah, for the sake of dawah. In Islam, Jihad for the sake of Jihad is nothing. Jihad in Islam, there is the concept of Jihad for the sake of دعوة، for the sake of دعوة.

44:27 So Jihad itself is not requi So Jihad itself is not requi

44:31 red, but Jihad for the sake of Jihad, but Jihad for the sake of dawah. So the real target is dawah. red, but Jihad for the sake of Jihad, but Jihad for the sake of دعوة. So the real target is دعوة.

44:43 Now you know that all the doors of dawah are open. Now you know that all the doors of دعوة are open.

44:54 Now there is no obstacle Now there is no obstacle

44:57 . We are living in an age where there is . We are living in an age where there is

45:04 religious freedom in the complete sense of the word. Now in every country, in every part of the world, there is religious freedom completely. religious freedom in the complete sense of the word. Now in every country, in every part of the world, there is religious freedom completely.

45:23 So why Jihad So why Jihad

45:26 ? All the opportunities are open. There are communications. ? All the opportunities are open. There are communications.

45:35 There are There are

45:40 freedoms. People want to know about truth freedoms. People want to know about truth

45:45 . It is also a very, very useful phenomenon of the present world that people want to know what is truth . It is also a very, very useful phenomenon of the present world that people want to know what is truth

45:58 . It is a scientific spirit. Science has inculcated the spirit of inquiry in all men and women. . It is a scientific spirit. Science has inculcated the spirit of inquiry in all men and women.

46:12 Science means science means spirit of inquiry. So our age is a scientific age. Science means science means spirit of inquiry. So our age is a scientific age.

46:23 In our age, science is the dominated In our age, science is the dominated

46:33 culture culture

46:36 . So everyone wants to know. Everyone has a spirit of inquiry. Everyone wants to know what is the truth. . So everyone wants to know. Everyone has a spirit of inquiry. Everyone wants to know what is the truth.

46:49 So on one side, there is freedom, complete freedom. Then there is communication. Then present people have developed a new kind of passion that is the spirit of inquiry. So on one side, there is freedom, complete freedom. Then there is communication. Then present people have developed a new kind of passion that is the spirit of inquiry.

47:09 So everyone wants to know what is truth. So everyone wants to know what is truth.

47:14 So when all these opportunities are open, so why fighting? Why? Fighting for land is nothing in Islam. So when all these opportunities are open, so why fighting? Why? Fighting for land is nothing in Islam.

47:30 Fighting for land is nothing in Islam. Fighting for money is nothing in Islam. Fighting for land is nothing in Islam. Fighting for money is nothing in Islam.

47:40 Fighting for a nation's pride is nothing in Islam. Fighting for a nation's pride is nothing in Islam.

47:50 Fighting for, in the Quran, there is a Jihad fi sabeelillah. The Quran says, jahidoo fi sabeelillah. Do Jihad for the sake of Allah. Fighting for, in the Quran, there is a Jihad فی سبیل اللہ. The Quran says, جاهدوا فی سبیل اللہ. Do Jihad for the sake of Allah.

48:04 Do Jihad for the sake of God. Do Jihad for the sake of God.

48:07 So there is no verse in the Quran in this sense that do Jihad for the sake of land, do Jihad for the sake of money, do Jihad for the sake of nation's pride is not Islam. So there is no verse in the Quran in this sense that do Jihad for the sake of land, do Jihad for the sake of money, do Jihad for the sake of nation's pride is not Islam.

48:29 The Quran repeatedly says, jahidoo fi sabeelillah. Do Jihad for the sake of God. The Quran repeatedly says, جاهدوا فی سبیل اللہ. Do Jihad for the sake of God.

48:43 So now when all the doors are open for this Jihad, then why fighting? So now when all the doors are open for this Jihad, then why fighting?

48:54 All the obstacles are removed in our present world. All the obstacles are removed in our present world.

49:00 We are living in an age of communication, in an age of freedom, in an age of tolerance, in an age of media, print media and electronic media. We are living in an age of communication, in an age of freedom, in an age of tolerance, in an age of media, print media and electronic media.

49:18 So when all the opportunities are open, then why Jihad? Because Jihad for the sake of Jihad is not in Islam. So when all the opportunities are open, then why Jihad? Because Jihad for the sake of Jihad is not in Islam.

49:31 Islam preaches Jihad for the sake of da'wah, for the sake of God. jahidoo fi sabeelillah. Islam preaches Jihad for the sake of God and not for the sake of worldly targets, Islam preaches Jihad for the sake of دعوة، for the sake of God. جاهدوا فی سبیل اللہ. Islam preaches Jihad for the sake of God and not for the sake of worldly targets,

49:51 no, not at all. no, not at all.

49:55 Islamic Jihad is not for the sake of worldly targets, worldly Islamic Jihad is not for the sake of worldly targets, worldly

50:05 gain. Islamic Jihad is for the sake of God. And what is for the sake of God? It is da'wah, conveying the message of God. gain. Islamic Jihad is for the sake of God. And what is for the sake of God? It is دعوة، conveying the message of God.

50:20 So in ancient times, there were some problems. There was no religious freedom. So in ancient times, there were some problems. There was no religious freedom.

50:33 There was no religious freedom. There was religious persecution. So in ancient times, doors were not open. There was no religious freedom. There was religious persecution. So in ancient times, doors were not open.

50:48 Opportunities were not open. But now all the opportunities are open. So we have to do dawah work peacefully. Opportunities were not open. But now all the opportunities are open. So we have to do دعوة work peacefully.

51:02 We have to engage ourselves in dawah work in a peaceful manner. We have to avail all the opportunities for the sake of dawah. We have to engage ourselves in دعوة work in a peaceful manner. We have to avail all the opportunities for the sake of دعوة.

51:16 So this is the truest Jihad. This is the true Jihad. When you So this is the truest Jihad. This is the true Jihad. When you

51:29 are engaged in peaceful Jihad, there is also a great struggle. It is not very simple. It is not very easy. are engaged in peaceful Jihad, there is also a great struggle. It is not very simple. It is not very easy.

51:40 Peaceful preparation is more difficult than the military preparation. Peaceful preparation is more difficult than the military preparation.

51:50 So it requires sacrifice. It requires to control your desires. It requires to manage your time. So it requires sacrifice. It requires to control your desires. It requires to manage your time.

52:03 It requires to manage your money. It requires to manage your emotions. It requires to manage your money. It requires to manage your emotions.

52:16 All these things are a struggle. All these things are sacrifice. All these things require struggle. All these things are a struggle. All these things are sacrifice. All these things require struggle.

52:26 All these things require sacrifice. So this is Jihad. All these things require sacrifice. So this is Jihad.

52:36 You know now we are living in an age of mosque. You know heaps of mosque, heaps of mosque destruction. You know now we are living in an age of mosque. You know heaps of mosque, heaps of mosque destruction.

52:49 So what is the use of Jihad in the sense of qital? So I would like to say that Jihad is a peaceful struggle and the target of Jihad is dawah work So what is the use of Jihad in the sense of قتال? So I would like to say that Jihad is a peaceful struggle and the target of Jihad is دعوة work

53:11 . And all the opportunities of dawah are open in our present age. So we have to engage ourselves in dawah work. . And all the opportunities of دعوة are open in our present age. So we have to engage ourselves in دعوة work.

53:24 That is Jihad. And this is the door to the eternal paradise. That is Jihad. And this is the door to the eternal paradise.

53:33 astaghfirullah li wa lakum ajmaeen. أقول قولي هذا وأستغفر الله لي ولكم أجمعين.

Jihad in Islam (English) June 12, 2007 Maulana Wahiduddin Khan