Name: Towards Understanding Islam (English) March 22, 2007 — Maulana Wahiduddin Khan
Uploaded: 2007-01-01
Duration: 40 min 10 s
Channel: Maulana Wahiduddin Khan
Description: Read the full transcript of “Towards Understanding Islam (English) March 22, 2007”, a lecture by Maulana Wahiduddin Khan, with timestamps.

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

0:22 rabbi shrahli sadri, wa yassirli amri, wahlul uqdatam min lisani, yafqahu qawli. رب اشرح لی صدری، ویسر لی امری، واحل العقدۃ من لسانی، یفقہ قولی۔

0:35 The theme for today is towards understanding Islam. دا تھیم فار ٹوڈے از ٹورڈز انڈرسٹینڈنگ اسلام۔

0:47 der az a verse in the quran in this regard: "innal deena indallahi al-islam, the only approved دیر از اے ورس ان دا قرآن ان دس ریگارڈ: "إن الدين عند الله الإسلام، the only approved

1:00 religion to god is al-islam." al-islam literally means surrender or submission. religion to God is الإسلام." الإسلام literally means surrender or submission.

1:13 so submission is the only religion for both man and the universe. So submission is the only religion for both man and the universe.

1:23 according to the quran, al-islam is the religion of the universe. According to the قرآن، اسلام is the religion of the universe.

1:34 the whole universe is following this religion or this pattern. The whole universe is following this religion or this pattern.

1:45 then all the prophets were sent with this religion. Then all the prophets were sent with this religion.

1:51 al-islam was the religion of all the prophets. Islam was the religion of all the prophets.

1:57 it is wrong to say that al-islam is the religion of muslims or the religion of prophet muhammad. no. It is wrong to say that Islam is the religion of Muslims or the religion of Prophet Muhammad. No.

2:03 al-islam is the religion of the universe. Islam is the religion of the universe.

2:09 al-islam is the religion of all the prophets. Islam is the religion of all the prophets.

2:15 al-islam is the religion of all mankind. Islam is the religion of all mankind.

2:22 then what is al-islam? Then what is Islam?

2:33 basically, there are two branches of religion: semitic religions and arian religions. Basically, there are two branches of religion: Semitic religions and Arian religions.

2:44 arian religions are based on the concept of monism, m-o-n-i-s-m, monism. Arian religions are based on the concept of Monism, M-O-N-I-S-M, Monism.

2:56 and the semitic religions are based on the concept of monotheism. And the Semitic religions are based on the concept of Monotheism.

3:06 in persian, it is wahdat-e-wujood and tauheed. In Persian, it is وحدت وجود and توحید.

3:17 marism, although believes in god, but their concept is quite different from that of monotheism. Marism, although believes in God, but their concept is quite different from that of Monotheism.

3:28 according to monism, god is a pervading spirit. According to Monism, God is a pervading spirit.

3:39 god is a pervading spirit, like gravity or cosmic rays. God is a pervading spirit, like gravity or cosmic rays.

3:51 so according to monistic thought, god has no personality. So according to Monistic thought, God has no personality.

4:03 but according to monotheism, god is a person like ours. But according to Monotheism, God is a person like ours.

4:14 god can see, god can think, god can hear, god can do everything. God can see, God can think, God can hear, God can do everything.

4:26 so there is a great difference between the marism and monotheism, although both believe in god. So there is a great difference between the Marism and Monotheism, although both believe in God.

4:38 for example, there is no concept of revelation in monistic religion. For example, there is no concept of revelation in Monistic religion.

4:49 because when there is no god as a person, then who can reveal anything like sacred book? Because when there is no God as a person, then who can reveal anything like sacred book?

5:00 The concept of revelation is absent in Monism. The concept of revelation is absent in Monism.

5:12 Their concept is based on Avatar. Avatar means God's embodiment. That is another thing. But in Monotheism, there is the concept of revelation. It means that God reveals verses. God reveals His Word. Their concept is based on Avatar. Avatar means God's embodiment. That is another thing. But in Monotheism, there is the concept of revelation. It means that God reveals verses. God reveals His Word.

5:40 God sends His book to the prophets. Then also there are so many differences. For example, in Monotheistic religion, there is the concept of the Day of Judgment. But in Monism, there is no Day of Judgment. God sends His book to the prophets. Then also there are so many differences. For example, in Monotheistic religion, there is the concept of the Day of Judgment. But in Monism, there is no Day of Judgment.

6:10 Because the Day of Judgment requires a person, a being, who can reward, who can preserve, who can Because the Day of Judgment requires a person, a being, who can reward, who can preserve, who can

6:19 persecute, who can see the record, who can decide. persecute, who can see the record, who can decide.

6:29 So when there is no concept of God as a person in Monism, so there is no concept So when there is no concept of God as a person in Monism, so there is no concept

6:38 of Day of Judgment in Monism. of Day of Judgment in Monism.

6:48 But in Monotheism, there is the concept of Day of Judgment. God is the Judge of that day. So according to Monotheism, God is a person. God decides. God plans. But in Monotheism, there is the concept of Day of Judgment. God is the Judge of that day. So according to Monotheism, God is a person. God decides. God plans.

7:12 God sees. God hears. God creates. God can do everything. So although both the people speak this word, that is God, but the concept is quite different. So you have to know this difference. God sees. God hears. God creates. God can do everything. So although both the people speak this word, that is God, but the concept is quite different. So you have to know this difference.

7:40 Otherwise, you will live in confusion. Confusion. Then let us take the concept of Prophethood. In Monistic concept, there is no Prophet. When there is no God as a person, who will send Prophet? Otherwise, you will live in confusion. Confusion. Then let us take the concept of Prophethood. In Monistic concept, there is no Prophet. When there is no God as a person, who will send Prophet?

8:10 So in Monistic concept, there is no concept of Prophet. But in Monotheistic concept, there is the concept of Prophet. It is the concept of Prophethood. So in Monistic concept, there is no concept of Prophet. But in Monotheistic concept, there is the concept of Prophet. It is the concept of Prophethood.

8:27 Here, God sends Prophets with His guidance to man through His prophets. Here, God sends Prophets with His guidance to man through His prophets.

8:41 Then in Monotheistic concept, there is the concept of Hell or Heaven. Then in Monotheistic concept, there is the concept of Hell or Heaven.

8:55 According to Monotheistic concept, the present world is a testing ground. According to Monotheistic concept, the present world is a testing ground.

9:10 In pre-death period, we are on the test. In pre-death period, we are on the test.

9:17 And in the post-death period, we will be rewarded according to our deed or we will be punished And in the post-death period, we will be rewarded according to our deed or we will be punished

9:25 according to our deed. according to our deed.

9:33 According to Monotheistic concept, there is Heaven and Hell. According to Monotheistic concept, there is Heaven and Hell.

9:41 Our present life is temporary life. Our present life is temporary life.

9:52 And after death, our life is eternal life. And after death, our life is eternal life.

10:03 Then basically, there are three religions in Monotheistic concept: Judaism, Christianity, and Islam. Then basically, there are three religions in Monotheistic concept: Judaism, Christianity, and Islam.

10:15 All these three religions believe in Monotheistic concept. Basically, they were one and the same. But now, according to the Islamic belief, Judaism and Christianity both are not preserved in its original form. All these three religions believe in Monotheistic concept. Basically, they were one and the same. But now, according to the Islamic belief, Judaism and Christianity both are not preserved in its original form.

10:43 After their prophets, there were some changes, some alterations, some interpolations. So although their books are present in the form of New Testament and Old Testament, but it is not preserved in its original form. After their prophets, there were some changes, some alterations, some interpolations. So although their books are present in the form of New Testament and Old Testament, but it is not preserved in its original form.

11:07 I mean, it is not quite known what was the language of these books. I mean, it is not quite known what was the language of these books.

11:13 It is not known. It is not known.

11:19 New Testament and Old Testament both are translations. New Testament and Old Testament both are translations.

11:25 They are not in its original form. They are not in its original form.

11:31 But in Islam, everything is in its original form. But in Islam, everything is in its original form.

11:38 The Quran is the same book which was revealed to the Prophet Muhammad Sallallahu Alaihi Wasallam. The Quran is the same book which was revealed to the Prophet Muhammad Sallallahu Alaihi Wasallam.

11:49 Same book in the same religion, without the slightest change, without any kind of interpolation. Same book in the same religion, without the slightest change, without any kind of interpolation.

12:00 The Quran is a preserved book in its original language, that is Arabic. The Quran is a preserved book in its original language, that is Arabic.

12:11 Then I would like to say a few words about the teachings of Islam. Then I would like to say a few words about the teachings of Islam.

12:23 It is said that Islam is a complete religion. It is said that Islam is a complete religion.

12:29 Islamic teachings cover all the aspects of life. Islamic teachings cover all the aspects of life.

12:35 As a principle, it is true. As a principle, it is true.

12:41 As a principle, it is true. As a principle, it is true.

12:47 But also, we have to add one more point. But also, we have to add one more point.

12:54 Otherwise, you will fail to understand the Islam. If you know the source of Islam is Quran and Hadith. If you want to know what is Islam, you have to read the Quran. And you have to read the Hadith. Hadith means sayings of the Prophet of Islam. Otherwise, you will fail to understand the Islam. If you know the source of Islam is Quran and Hadith. If you want to know what is Islam, you have to read the Quran. And you have to read the Hadith. Hadith means sayings of the Prophet of Islam.

13:24 So the Quran is believed to be the Word of God. And Hadith is the Word of the Prophet. Both are authentic sources. Both are believed to be the authentic sources in Islam. So the Quran is believed to be the Word of God. And Hadith is the Word of the Prophet. Both are authentic sources. Both are believed to be the authentic sources in Islam.

13:42 So if you study these sources, if you read the Quran, if you read Hadith, you will find So if you study these sources, if you read the Quran, if you read Hadith, you will find

13:50 that there are hundreds and thousands of teachings. that there are hundreds and thousands of teachings.

13:59 Hundreds and thousands of teachings. Hundreds and thousands of teachings.

14:07 But all these teachings are not one and the same. But all these teachings are not one and the same.

14:16 These teachings are of two different categories. These teachings are of two different categories.

14:24 It is very important to know this categorization. It is very important to know this categorization.

14:33 Some teachings are absolute, but others are not absolute. Some teachings are absolute, but others are not absolute.

14:42 So one part of these teachings is the real part of Islam. And the other part of teachings is not a is a relative part of Islam. Then what is the nature of these teachings? So one part of these teachings is the real part of Islam. And the other part of teachings is not a is a relative part of Islam. Then what is the nature of these teachings?

15:07 According to my study, I can say that there are two different principles applicable to both categories. One is idealism. And the other one is status quoism. According to my study, I can say that there are two different principles applicable to both categories. One is idealism. And the other one is status quoism.

15:33 I am avoiding to use the word pragmatism. That is supposed to be opposite to the idealism. So here, the difference is not idealism and pragmatism. No. But idealism and status quoism. I am avoiding to use the word pragmatism. That is supposed to be opposite to the idealism. So here, the difference is not idealism and pragmatism. No. But idealism and status quoism.

15:55 In one kind of teachings, it is required that you have to take it as an ideal. Basically, this category is based on the belief system. So the belief system of Islam is its real part. In one kind of teachings, it is required that you have to take it as an ideal. Basically, this category is based on the belief system. So the belief system of Islam is its real part.

16:19 It is based on some ideals. An ideal cannot be changed. But its practical form, but its practical category, but its practical teachings pertain to the other category. That is based on what I am saying, status quoism. It is based on some ideals. An ideal cannot be changed. But its practical form, but its practical category, but its practical teachings pertain to the other category. That is based on what I am saying, status quoism.

16:46 For example, Tawhid is the most important belief of Islam. For example, Tawhid is the most important belief of Islam.

17:00 One American writer has rightly said that Allah is the most supreme concern of Islam. One American writer has rightly said that Allah is the most supreme concern of Islam.

17:15 It means that Tawhid is the central idea in Islam. It means that Tawhid is the central idea in Islam.

17:30 Tawhid means oneness of God. So oneness of God is the central theme of Islam, the central thought of Islam, the central idea of Islam. Tawhid means oneness of God. So oneness of God is the central theme of Islam, the central thought of Islam, the central idea of Islam.

17:46 All other teachings are based on this central idea. So in oneness of God, there is no compromise. You have to take it literally. There is a verse in the Quran, "Qul huwallahu ahad." Say that there is no God but one God. All other teachings are based on this central idea. So in oneness of God, there is no compromise. You have to take it literally. There is a verse in the Quran, "Qul huwallahu ahad." Say that there is no God but one God.

18:11 Or, "La ilaha illallah." There is no God but one God. This is the central theme of Islam. This is the central belief of Islam. So in this belief, there is no compromise. You have to believe it in its ideal form. Or, "La ilaha illallah." There is no God but one God. This is the central theme of Islam. This is the central belief of Islam. So in this belief, there is no compromise. You have to believe it in its ideal form.

18:37 Then one of the Islamic beliefs is based on Prophethood. That Muhammad was the Prophet of God. And Muhammad was the final Prophet. This is also an ideal belief. Then one of the Islamic beliefs is based on Prophethood. That Muhammad was the Prophet of God. And Muhammad was the final Prophet. This is also an ideal belief.

18:58 This also pertains to the ideal category. It means that you cannot change. You cannot compromise. You cannot say that Muhammad was a Prophet of God. This also pertains to the ideal category. It means that you cannot change. You cannot compromise. You cannot say that Muhammad was a Prophet of God.

19:15 But there may be other prophets also. No, you cannot say like this. You have to believe it in its ideal sense. Muhammad was the Prophet of God. But there may be other prophets also. No, you cannot say like this. You have to believe it in its ideal sense. Muhammad was the Prophet of God.

19:31 And he was the final Prophet. Without any change, without any compromise. This is Islamic ideal. Then let us take the belief in hereafter. You have to believe that after the present world, there is another world. And he was the final Prophet. Without any change, without any compromise. This is Islamic ideal. Then let us take the belief in hereafter. You have to believe that after the present world, there is another world.

20:00 That is Akhirah, the world hereafter. That is Akhirah, the world hereafter.

20:04 This is also an ideal belief. This is also an ideal belief.

20:09 You cannot change. You cannot change.

20:13 You cannot accept any alteration. You cannot accept any alteration.

20:18 So one category of teachings is based on ideals. So one category of teachings is based on ideals.

20:22 But the other category is based on practical situations. But the other category is based on practical situations.

20:27 So it is not a real part of Islam. So it is not a real part of Islam.

20:31 It is a relative part of Islam. It is a relative part of Islam.

20:36 For example, in Sahih al-Bukhari, you know Sahih al-Bukhari is a very authentic book in Islam, next only to the Quran. So in Sahih al-Bukhari, there is a tradition. For example, in Sahih al-Bukhari, you know Sahih al-Bukhari is a very authentic book in Islam, next only to the Quran. So in Sahih al-Bukhari, there is a tradition.

20:56 Aisha, the wife of the Prophet, says that in Islam, in the early period of Islam, all the Aisha, the wife of the Prophet, says that in Islam, in the early period of Islam, all the

21:08 revelations are based on basic tenets. revelations are based on basic tenets.

21:21 In the early period of Islam, for example, in Makkah, only those verses of the Quran were revealed In the early period of Islam, for example, in Makkah, only those verses of the Quran were revealed

21:33 in which there is Dhikr al-Jannatah or Narr that pertains to Paradise or Hell. in which there is Dhikr al-Jannatah or Narr that pertains to Paradise or Hell.

21:46 Such teachings. Such teachings.

21:54 During that early period, no such verse was revealed in the Quran that, "Don't commit adultery. During that early period, no such verse was revealed in the Quran that, "Don't commit adultery.

22:02 Don't take wine." No. Don't take wine." No.

22:10 So she says that if these verses were revealed in the early period of Islam, for example, in So she says that if these verses were revealed in the early period of Islam, for example, in

22:18 the Makkah period, then people would say that, "We don't accept these teachings. the Makkah period, then people would say that, "We don't accept these teachings.

22:26 We are not ready to abandon these practices. We are not ready to abandon these practices.

22:35 We are not ready to abandon wine. We are not ready to abandon wine.

22:43 We are not ready to abandon adultery." So first of all, those verses were revealed in which that We are not ready to abandon adultery." So first of all, those verses were revealed in which that

22:51 was based simply on teachings, on persuasion. was based simply on teachings, on persuasion.

22:59 So first of all, first of all, only those verses were revealed in the Quran that pertain to So first of all, first of all, only those verses were revealed in the Quran that pertain to

23:07 the intellectual change, spiritual change, change in heart, change in mind. the intellectual change, spiritual change, change in heart, change in mind.

23:16 So when this target was fulfilled, when people were trained, when people were ready to accept other commandments, So when this target was fulfilled, when people were trained, when people were ready to accept other commandments,

23:27 then it was revealed. then it was revealed.

23:38 "Don't commit adultery and don't take wine." And they accepted. "Don't commit adultery and don't take wine." And they accepted.

23:49 So here you can see that in the first phase, only those verses were revealed that are, you So here you can see that in the first phase, only those verses were revealed that are, you

24:00 can say, that pertain to the ideology of Islam. can say, that pertain to the ideology of Islam.

24:12 And all those teachings that pertain to the practices, these were not revealed during this early period. So first, Islam tries to build a mind. And all those teachings that pertain to the practices, these were not revealed during this early period. So first, Islam tries to build a mind.

24:31 First, Islam tries to build a society. First, Islam tries to inculcate receptivity, acceptance. First, Islam tries to build a society. First, Islam tries to inculcate receptivity, acceptance.

24:43 Before the spirit of acceptance, there is no use to reveal all those verses. Before the spirit of acceptance, there is no use to reveal all those verses.

24:50 Then there is a very relevant Hadith in al-Bukhari. Then there is a very relevant Hadith in al-Bukhari.

24:58 The Prophet of Islam says, referring to the rulers, political rulers, because always people are complaining. The Prophet of Islam says, referring to the rulers, political rulers, because always people are complaining.

25:06 People always complain about rulers. People always complain about rulers.

25:14 It is a general habit. It is a general habit.

25:22 So the Prophet said, "Addu ilaihim haqqahum. So the Prophet said, "Addu ilaihim haqqahum.

25:30 Was'alullah haqqakum." This Hadith, you can see in Sahih al-Bukhari. Was'alullah haqqakum." This Hadith, you can see in Sahih al-Bukhari.

25:38 It means that give to rulers, give to rulers what is due to rulers. It means that give to rulers, give to rulers what is due to rulers.

25:46 Addu ilaihim haqqahum. Addu ilaihim haqqahum.

25:54 Due to rulers, what is give? Due to rulers, what is give?

26:02 That is give. That is give.

26:09 Give to rulers what is due to rulers. D-U-E. Give to rulers what is due to rulers. D-U-E.

26:16 Give to rulers what is due to rulers. Give to rulers what is due to rulers.

26:23 And ask your rights from God. Was'alullah haqqakum. And ask your rights from God. Was'alullah haqqakum.

26:30 Ask your rights from God. Ask your rights from God.

26:38 This Hadith clearly says that when it comes to social affairs, political affairs, you have to be realist. You have to be patient. You have to adopt the policy. Wait and see. This is status quoism. This Hadith clearly says that when it comes to social affairs, political affairs, you have to be realist. You have to be patient. You have to adopt the policy. Wait and see. This is status quoism.

27:02 As far as the belief system is concerned, you have to be idealist. I will repeat. As far as the belief system, as far as the belief system is concerned, you have to be idealist. As far as the belief system is concerned, you have to be idealist. I will repeat. As far as the belief system, as far as the belief system is concerned, you have to be idealist.

27:25 You have to adopt a non-compromising attitude. You have to adopt a non-compromising attitude.

27:32 You have to believe without any compromise, slight division. You have to believe without any compromise, slight division.

27:40 But when it comes to social affairs, political affairs, you have to be status quoist. But when it comes to social affairs, political affairs, you have to be status quoist.

27:48 But Islamic status quoism is positive status quoism. But Islamic status quoism is positive status quoism.

27:56 Islamic status quoism is a positive status quoism. It means that Islam believes that status quoism is not something as static. Not static. It is quite different from static. Why? Islamic status quoism is a positive status quoism. It means that Islam believes that status quoism is not something as static. Not static. It is quite different from static. Why?

28:24 Because when you adopt status quoism, at the same time, you are living in a society. And you have adopted idealism in your belief system, in your moral values, in your way of worship. Because when you adopt status quoism, at the same time, you are living in a society. And you have adopted idealism in your belief system, in your moral values, in your way of worship.

28:50 But at the same time, you have adopted status quoism in other affairs. For example, controversial affairs. So but at the same time, you are living in the same society. Then what will happen? But at the same time, you have adopted status quoism in other affairs. For example, controversial affairs. So but at the same time, you are living in the same society. Then what will happen?

29:15 Every time, there is interaction between you and others. So every time, there is interaction. Every time, there are discussions. Every time, there are dialogues. So every time, there is a process. Every time, there is interaction between you and others. So every time, there is interaction. Every time, there are discussions. Every time, there are dialogues. So every time, there is a process.

29:36 Process of silent Dawah. Process of silent dissemination of the teachings. Process of silent dissemination of the teachings of Islam. Process of silent Dawah. Process of silent dissemination of the teachings. Process of silent dissemination of the teachings of Islam.

29:52 So it is that simple thing. When you are a true when you are a true Mumin, when you are a true believer, and when you are a true Mawhid, you believe in oneness of the you believe in the oneness of God. You believe in God. You believe that God is all-powerful. So it is that simple thing. When you are a true when you are a true Mumin, when you are a true believer, and when you are a true Mawhid, you believe in oneness of the you believe in the oneness of God. You believe in God. You believe that God is all-powerful.

30:21 And you are observing worships. And you are observing worships.

30:26 You are doing Dawah. You are doing Dawah.

30:32 You are living with high moral principles. You are living with high moral principles.

30:37 And at the same time, you are keeping status quoism in the society. And at the same time, you are keeping status quoism in the society.

30:43 Then there will emerge another thing. Then there will emerge another thing.

30:48 That is interaction. That is interaction.

30:54 And during interaction, there is a process of dissemination of your tenets, your belief. And during interaction, there is a process of dissemination of your tenets, your belief.

31:00 So what happened? So what happened?

31:06 What will happen? What will happen?

31:13 During this process, there is it is destined to be a change in the society. During this process, there is it is destined to be a change in the society.

31:20 It is destined to be a change in the society. It is destined to be a change in the society.

31:27 Every time, there is an erosion. Every time, there is an erosion.

31:34 And every time, there is a gradual change in the society. And every time, there is a gradual change in the society.

31:41 So after a due course of time, you will see that the whole situation has changed without going So after a due course of time, you will see that the whole situation has changed without going

31:48 any kind of direct action. any kind of direct action.

31:55 This happened in Makkah and Madinah. This happened in Makkah and Madinah.

32:02 So without adopting the method of direct action, direct confrontation, everything will be changed. So without adopting the method of direct action, direct confrontation, everything will be changed.

32:09 You know there is a verse in the Quran, "As-Sulhu Khair." As-Sulhu Khair. You know there is a verse in the Quran, "As-Sulhu Khair." As-Sulhu Khair.

32:16 It means peace is the best. It means peace is the best.

32:23 Conciliation is the best. That is, at the time of controversy, you have to adopt a conciliatory course of action rather than a confrontational course of action. Then let us take the other Hadith. Conciliation is the best. That is, at the time of controversy, you have to adopt a conciliatory course of action rather than a confrontational course of action. Then let us take the other Hadith.

32:46 The Prophet of Islam has said, "Innallaha yawti ala rifq, mala yawti ala al-'unf." God grants peace, which He does not grant to violence. It means that peace is a power. Peace is a strength. The Prophet of Islam has said, "Innallaha yawti ala rifq, mala yawti ala al-'unf." God grants peace, which He does not grant to violence. It means that peace is a power. Peace is a strength.

33:14 Peace is a process. Peace is a process.

33:19 Peace is an action. Peace is an action.

33:24 To Sul means peaceful activism. To Sul means peaceful activism.

33:30 It is not stagnation. It is not stagnation.

33:35 So when you adopt status quoism, or in other words, positive status quoism, it means that you have So when you adopt status quoism, or in other words, positive status quoism, it means that you have

33:40 adopted peaceful activism. adopted peaceful activism.

33:46 It is not inaction. It is not inaction.

33:51 It is not cowardice. It is not cowardice.

33:56 It is not passivity. It is not passivity.

34:01 It is not doing nothing. No. It is not doing nothing. No.

34:06 Positive status quoism means peaceful activism. Positive status quoism means peaceful activism.

34:11 And peaceful activism is very, very powerful activism. And peaceful activism is very, very powerful activism.

34:17 There are a number of Hadiths and Quran that tell us that peace is more powerful than violence. Adjustment is more powerful than confrontation. Tolerance is more powerful than intolerance. There are a number of Hadiths and Quran that tell us that peace is more powerful than violence. Adjustment is more powerful than confrontation. Tolerance is more powerful than intolerance.

34:41 Indirect action is more powerful than the direct action. Peace is more powerful than the war. So I can say that positive status quoism means peaceful activism. Indirect action is more powerful than the direct action. Peace is more powerful than the war. So I can say that positive status quoism means peaceful activism.

35:08 This kind of activism is based on love. This kind of activism is based on love, on an ideological campaign. So it is far more effective than the violent activism. This kind of activism is based on love. This kind of activism is based on love, on an ideological campaign. So it is far more effective than the violent activism.

35:28 And the Prophet's life is a great example to this effect. One scholar has said that Prophet Muhammad's revolution was a bulletless revolution. Bulletless revolution. What was the method of the Prophet? And the Prophet's life is a great example to this effect. One scholar has said that Prophet Muhammad's revolution was a bulletless revolution. Bulletless revolution. What was the method of the Prophet?

35:58 It was based it was completely based on peace, on tolerance, on love, on compassion. It was based it was completely based on peace, on tolerance, on love, on compassion.

36:08 If you take a copy of the Quran and you start reading, you will find the very first If you take a copy of the Quran and you start reading, you will find the very first

36:18 verse in the Quran is, "Bismillahirrahmanirrahim." So the Quran introduces God as a God of mercy, God of compassion. verse in the Quran is, "Bismillahirrahmanirrahim." So the Quran introduces God as a God of mercy, God of compassion.

36:29 So it is required by man also. So it is required by man also.

36:39 So I can say that Islam is a rahmat culture. So I can say that Islam is a rahmat culture.

36:50 That is a culture in which there is a culture which is based on the concept of mercy, concept of compassion, concept of love. This is the Islamic culture. That is a culture in which there is a culture which is based on the concept of mercy, concept of compassion, concept of love. This is the Islamic culture.

37:11 All those wars and violence which you see nowadays are due to deviation from the Islamic path. These people are not following the Islamic path. They have deviated from the Islamic path. All those wars and violence which you see nowadays are due to deviation from the Islamic path. These people are not following the Islamic path. They have deviated from the Islamic path.

37:40 Because the Islamic path is based on status quoism in political matters. In political matters. Islamic religion is based on positive status quoism. As far as the belief system is concerned, it is based on idealism. Because the Islamic path is based on status quoism in political matters. In political matters. Islamic religion is based on positive status quoism. As far as the belief system is concerned, it is based on idealism.

38:08 And as far as the practical affairs are concerned, it is based on status quoism. And as far as the practical affairs are concerned, it is based on status quoism.

38:15 Then where is the war? Then where is the war?

38:22 Where is violence? Where is violence?

38:29 So Islam is a religion based on peace, and compassion, and love. So Islam is a religion based on peace, and compassion, and love.

38:36 Islam is a religion of peace in the complete sense of the word. Islam is a religion of peace in the complete sense of the word.

38:43 Those people who are engaged in violence, they have deviated the path of Islam. Those people who are engaged in violence, they have deviated the path of Islam.

38:49 They have deviated the As-Sirat al-Mustaqim. They have deviated the As-Sirat al-Mustaqim.

38:55 That is the straight path of Islam. That is the straight path of Islam.

39:01 All these practices are deviation rather than following. All these practices are deviation rather than following.

39:07 So this is the true picture of Islam. So this is the true picture of Islam.

39:14 This is the real teachings of Islam. So you have to differentiate between two kinds of Islamic teachings. One that is the real part of Islam. And the second that is the relative part of Islam. In the real part of Islam, you have to be idealist. This is the real teachings of Islam. So you have to differentiate between two kinds of Islamic teachings. One that is the real part of Islam. And the second that is the relative part of Islam. In the real part of Islam, you have to be idealist.

39:42 But in the relative part of Islam, you have to be status quoist. And if you adopt this principle, there is no violence, no hate, no intolerance, but peace and love. So Islam is a religion of peace. But in the relative part of Islam, you have to be status quoist. And if you adopt this principle, there is no violence, no hate, no intolerance, but peace and love. So Islam is a religion of peace.

40:10 And Islam is a religion of love in the complete sense of the word. Aqul qawli haza. Wastaghfirullah. Leewalukum ajma'in. And Islam is a religion of love in the complete sense of the word. Aqul qawli haza. Wastaghfirullah. Leewalukum ajma'in.

Towards Understanding Islam (English) March 22, 2007 Maulana Wahiduddin Khan