Name: Shantum Seth Group Questions I February 2, 2008 — Maulana Wahiduddin Khan
Uploaded: 2008-01-01
Duration: 57 min 24 s
Channel: Maulana Wahiduddin Khan
Description: Read the full transcript of “Shantum Seth Group Questions I February 2, 2008”, a lecture by Maulana Wahiduddin Khan, with timestamps.

0:04 Greetings to all. Yesterday, on 1 February 2008, there were about a dozen Western religious scholars who visited India to study different religions. They came to Mawlana Waiduddin Khan to ask and understand more about Islam. Today we'll be presenting the same set of questions which they had asked Mawlana. The first question was, "What is the ideology of Islam? " Greetings to all. Yesterday, on 1 February 2008, there were about a dozen Western religious scholars who visited India to study different religions. They came to Mawlana Waiduddin Khan to ask and understand more about Islam. Today we'll be presenting the same set of questions which they had asked Mawlana. The first question was, "What is the ideology of Islam? "

0:34 I think that the very name of Islam tells us the ideology of Islam. Islam, you know, the name of this religion is Islam. I think that the very name of Islam tells us the ideology of Islam. Islam, you know, the name of this religion is Islam.

0:56 Islam is an Arabic word, and every Arabic word has some root word. So Islam is derived from Silm. Silm is the root word of Islam, S-I-L-M. Silm means peace. Islam is an Arabic word, and every Arabic word has some root word. So Islam is derived from Silm. Silm is the root word of Islam, S-I-L-M. Silm means peace.

1:21 So Islam means religion of peace. If you read Quran, you will find that Islam if you read Quran, you will find that Quran gives great emphasis on peace. So Islam means religion of peace. If you read Quran, you will find that Islam if you read Quran, you will find that Quran gives great emphasis on peace.

1:48 According to my study, I can say that in Islam, peace is the samambonam, greatest good. Why? According to my study, I can say that in Islam, peace is the samambonam, greatest good. Why?

2:04 Because without peace, you cannot do anything. Because without peace, you cannot do anything.

2:10 namaz, even namaz, it requires peaceful atmosphere. Prayer, even prayer, it requires peaceful atmosphere.

2:16 Without peaceful atmosphere, you cannot do anything. Without peaceful atmosphere, you cannot do anything.

2:22 So in Islam, peace is the samambonam. So in Islam, peace is the samambonam.

2:28 Then if you read Quran, you will find that there are 99 names of God Almighty, and one Then if you read Quran, you will find that there are 99 names of God Almighty, and one

2:34 name is As-Salam. name is As-Salam.

2:40 One name of God is As-Salam. One name of God is As-Salam.

2:46 As-Salam means peace. As-Salam means peace.

2:53 So God Himself is God of peace. Then the Prophet of Islam is referred in the Quran as Rahmatul Lil Alameen. It means that the Prophet of Islam was a Prophet of peace. So God Himself is God of peace. Then the Prophet of Islam is referred in the Quran as Rahmatul Lil Alameen. It means that the Prophet of Islam was a Prophet of peace.

3:14 Then you know the most important thing in Islam is Paradise. Paradise is the only goal. And one name of Paradise is Darussalam. Wallahu yadu ila Darussalam, and God calls to the hope of peace. Then you know the most important thing in Islam is Paradise. Paradise is the only goal. And one name of Paradise is Darussalam. Wallahu yadu ila Darussalam, and God calls to the hope of peace.

3:40 Then there is a verse in the Quran, As-Sulhu Khair. Then there is a verse in the Quran, As-Sulhu Khair.

3:46 This verse gives us the general policy of Islam, and that is peace. This verse gives us the general policy of Islam, and that is peace.

3:52 As-Sulhu Khair means peaceful method is the best. As-Sulhu Khair means peaceful method is the best.

3:58 Peaceful solution is the best. Peaceful solution is the best.

4:04 So in every aspect, Islam is a religion of peace. So in every aspect, Islam is a religion of peace.

4:11 Here I can say that there is no war in Islam other than defensive war. Other than defensive war, there is no war in Islam. Here I can say that there is no war in Islam other than defensive war. Other than defensive war, there is no war in Islam.

4:27 For example, proxy war, guerrilla war, offensive war, undeclared war, all these wars are unlawful in Islam. For example, proxy war, guerrilla war, offensive war, undeclared war, all these wars are unlawful in Islam.

4:43 So I can say that Islam is a religion of peace in the complete sense of the word. So I can say that Islam is a religion of peace in the complete sense of the word.

4:59 Why do Muslims and Jews fight in spite of the great similarity between their religions? Why do Muslims and Jews fight in spite of the great similarity between their religions?

5:07 It is a fact that there are similarities among Judaism and Islam, and recent fighting between the two communities is not a religious war, not at all. It is a political war. It is a fact that there are similarities among Judaism and Islam, and recent fighting between the two communities is not a religious war, not at all. It is a political war.

5:35 Two communities are at war and not two religions. You know the war is for what purpose? For land. Both want land, that is Palestine. So it is not a religious war. It is a land for war. It is a war for land. Two communities are at war and not two religions. You know the war is for what purpose? For land. Both want land, that is Palestine. So it is not a religious war. It is a land for war. It is a war for land.

6:05 So it is a political war. So it is a political war.

6:15 I don't think that this war in Palestine has anything has any relevance to the religion of Islam. I don't think that this war in Palestine has anything has any relevance to the religion of Islam.

6:26 This is completely a political war or leadership war. This is completely a political war or leadership war.

6:37 What is the solution of the Palestinian problem according to your opinion? What is the solution of the Palestinian problem according to your opinion?

6:45 According to my opinion, there is only one solution, that is accept the status quo, accept the political status quo. According to my opinion, there is only one solution, that is accept the status quo, accept the political status quo.

6:54 You cannot change the status quo. You cannot change the status quo.

7:02 It is impossible. It is impossible.

7:11 You can go to suicide bombing. You can go to self-destruction. So all these armed activities are either violent, only produce some negative result. No positive result is possible through these violent activities. You can go to suicide bombing. You can go to self-destruction. So all these armed activities are either violent, only produce some negative result. No positive result is possible through these violent activities.

7:40 Then I believe that the Jewish community was in diaspora. Then I believe that the Jewish community was in diaspora.

7:48 So when they returned to Palestine, it was returned to their home. So when they returned to Palestine, it was returned to their home.

7:57 So I think that Muslims should welcome to this community. So I think that Muslims should welcome to this community.

8:05 If they have adopted this policy, then it was possible to live in Palestine. If they have adopted this policy, then it was possible to live in Palestine.

8:14 It was possible to live with complete harmony. It was possible to live with complete harmony.

8:22 But they refused to welcome those Jews. But they refused to welcome those Jews.

8:31 So I think that this was not the right policy. So I think that this was not the right policy.

8:39 Even today, there is no option other than to accept the status quo for both the communities. Even today, there is no option other than to accept the status quo for both the communities.

8:48 If you are not ready to accept the status quo, then this violence will continue. It's meaningless violence. Present violence is meaningless in Palestine. No positive result is possible through this violence. If you are not ready to accept the status quo, then this violence will continue. It's meaningless violence. Present violence is meaningless in Palestine. No positive result is possible through this violence.

9:11 So the first step is to stop this violence and go to the negotiation table. I think that if you read Quran and Hadith, you will find that in Islam, only one kind of activism is permitted, that is peaceful activism. So the first step is to stop this violence and go to the negotiation table. I think that if you read Quran and Hadith, you will find that in Islam, only one kind of activism is permitted, that is peaceful activism.

9:41 Islamic activism is peaceful activism. Violent activism is not permitted in Islam. What is your view on terrorism specifically with respect to the WTC incident? Islamic activism is peaceful activism. Violent activism is not permitted in Islam. What is your view on terrorism specifically with respect to the WTC incident?

10:06 I think that in Islam, you find a very, very clear definition of terrorism. People are confused on this subject. You cannot find a consensus about the definition of terrorism. I think that in Islam, you find a very, very clear definition of terrorism. People are confused on this subject. You cannot find a consensus about the definition of terrorism.

10:27 But in Islam, you can find a very, very clear definition, and that is the use of arms by agencies other than the state. That is terrorism. But in Islam, you can find a very, very clear definition, and that is the use of arms by agencies other than the state. That is terrorism.

10:44 Because there is a well-accepted principle in Islam that is Ar-Rahilu lil-Imam. Because there is a well-accepted principle in Islam that is Ar-Rahilu lil-Imam.

10:54 It means that to go to war is a prerogative of the state. It means that to go to war is a prerogative of the state.

11:04 So no organization, no agency is allowed to go to war except the state. So no organization, no agency is allowed to go to war except the state.

11:15 By this definition, you can say that all those activities, all those violent activities that are conducted by By this definition, you can say that all those activities, all those violent activities that are conducted by

11:25 agencies other than the state, that is terrorism. agencies other than the state, that is terrorism.

11:36 So I can say that according to Islamic teachings, there is only one war that is defensive war. So I can say that according to Islamic teachings, there is only one war that is defensive war.

11:49 And as far as the people are concerned, people are free. They are allowed to struggle for their goals. But they have no option other than to adopt a peaceful method. And as far as the people are concerned, people are free. They are allowed to struggle for their goals. But they have no option other than to adopt a peaceful method.

12:18 Peaceful method. No excuse whatsoever allows to adopt violence or suicide bombing. All these things are completely unlawful in Islam. Peaceful method. No excuse whatsoever allows to adopt violence or suicide bombing. All these things are completely unlawful in Islam.

12:34 If you see that you cannot achieve the goal by a peaceful method, then you have to keep patience, As-Sabr. Sabr means patience. So either there are only two options. Either you keep patience or adopt peaceful activism. There is no third option for you. kya keh rahe the? If you see that you cannot achieve the goal by a peaceful method, then you have to keep patience, As-Sabr. Sabr means patience. So either there are only two options. Either you keep patience or adopt peaceful activism. There is no third option for you. क्या कह रहे थे?

13:04 sabhi aap kuch keh rahe the na mere ko? question camp nahi leke? karo. achha. ek baar aise dekh ke phir. Do you think USA was right when it bombarded Iraq? सभी आप कुछ कह रहे थे ना मेरे को? क्वेश्चन कैंप नहीं लेके? करो। अच्छा। एक बार ऐसे देख के फिर। Do you think USA was right when it bombarded Iraq?

13:24 It is a very difficult question. It is a very difficult question.

13:33 It is a very difficult question. It is a very difficult question.

13:43 I would like to say that USA demanded Saddam to leave the throne. I would like to say that USA demanded Saddam to leave the throne.

13:53 At that time, I published an article with the title "Option for Saddam." I said in this article At that time, I published an article with the title "Option for Saddam." I said in this article

14:03 that Saddam Hussein was a dictator of Iraq. that Saddam Hussein was a dictator of Iraq.

14:13 There is no democracy in Iraq. So he was a dictator. And he ruled Iraq up to more than 20 years. That was enough. Now there were two options before him. There is no democracy in Iraq. So he was a dictator. And he ruled Iraq up to more than 20 years. That was enough. Now there were two options before him.

14:29 Either to go to war against the USA or leave the government. I think that the best option for him was to leave the government. Why? Either to go to war against the USA or leave the government. I think that the best option for him was to leave the government. Why?

14:54 Because you know there was a president in America, Jefferson. Because you know there was a president in America, Jefferson.

15:02 President Jefferson was president of America, but he never tried to gain the second term. President Jefferson was president of America, but he never tried to gain the second term.

15:11 Instead, he opted for education. Instead, he opted for education.

15:20 He established a university. He established a university.

15:29 I think that this option was free for Saddam Hussein. I think that this option was free for Saddam Hussein.

15:38 You know there were eight palaces owned by Saddam Hussein, and then there was enough money at his disposal. You know there were eight palaces owned by Saddam Hussein, and then there was enough money at his disposal.

15:47 So it was I said in this article that the best option for Saddam Hussein is to leave So it was I said in this article that the best option for Saddam Hussein is to leave

15:56 the government and establish some colleges and universities in these palaces. the government and establish some colleges and universities in these palaces.

16:05 And by this, he will serve Iraq in a better way. And by this, he will serve Iraq in a better way.

16:14 But he refused to opt for this choice, and he started war. But he refused to opt for this choice, and he started war.

16:23 So it is not correct to say that only the USA was wrong. Both were wrong. I would like to say that both were wrong. So it is not correct to say that only the USA was wrong. Both were wrong. I would like to say that both were wrong.

16:38 But as Saddam Hussein was in a weaker position and the USA was in a stronger position, so But as Saddam Hussein was in a weaker position and the USA was in a stronger position, so

16:48 in such a situation, the best option for Saddam was to opt for peaceful activism, for educational activism, in such a situation, the best option for Saddam was to opt for peaceful activism, for educational activism,

16:59 rather than political activism or war. rather than political activism or war.

17:10 How do we know that interfaith organizations are non-political? What is your definition of non-political? According to my definition, non-political means non-confrontational. How do we know that interfaith organizations are non-political? What is your definition of non-political? According to my definition, non-political means non-confrontational.

17:29 In our present age, everything is politics. In our present age, everything is politics.

17:37 Everything is politics. Everything is politics.

17:45 But you have to differentiate between political action and confrontational action. But you have to differentiate between political action and confrontational action.

17:53 So I don't think that politics is a taboo. So I don't think that politics is a taboo.

18:02 But confrontation is a taboo. But confrontation is a taboo.

18:10 War is a taboo. War is a taboo.

18:18 Violence is a taboo. Violence is a taboo.

18:26 So when politics means going to violence, to war, to intolerance, to confrontation, then politics becomes a taboo. So when politics means going to violence, to war, to intolerance, to confrontation, then politics becomes a taboo.

18:35 So according to my opinion, there are two ways of action: peaceful action and violent action. So according to my opinion, there are two ways of action: peaceful action and violent action.

18:43 So according to my experience, the best option for a reformer is non-political action or peaceful action. So according to my experience, the best option for a reformer is non-political action or peaceful action.

18:51 Any political action that involves confrontation, that is a taboo in Islam. Any political action that involves confrontation, that is a taboo in Islam.

19:00 What does Jihad mean? Jihad is an Arabic word. It literally means to strive, to struggle. So Jihad has nothing to do with violence or war. What does Jihad mean? Jihad is an Arabic word. It literally means to strive, to struggle. So Jihad has nothing to do with violence or war.

19:23 Jihad simply means peaceful struggle. Jihad simply means peaceful struggle.

19:31 There are very relevant verses in the Quran in this regard. There are very relevant verses in the Quran in this regard.

19:39 The Quran says, wa jahidhum bihi jahadan kabira It means that do great jihad with the help of the Quran. The Quran says, وَجَاهِدْهُمْ بِهِ جَهَادًا كَبِيرًا It means that do great jihad with the help of the Quran.

19:47 Now you know that the Quran is a book of ideology. Now you know that the Quran is a book of ideology.

19:55 The Quran is not a sword, not a gun, not a bomb. The Quran is not a sword, not a gun, not a bomb.

20:04 So how can you do violent jihad through the Quran? It is not possible. So jihad through the Quran means ideological campaign, peaceful struggle, non-confrontational activities. That is jihad in Islam. So how can you do violent jihad through the Quran? It is not possible. So jihad through the Quran means ideological campaign, peaceful struggle, non-confrontational activities. That is jihad in Islam.

20:31 It is a perverted form of jihad, which is now known as jihad. It is a perverted form of jihad, which is now known as jihad.

20:38 Then I would like to say that there are two different words in the Quran: Qatal and jihad. Then I would like to say that there are two different words in the Quran: Qatal and jihad.

20:45 Qatal and jihad. Qatal and jihad.

20:53 Qatal means war, and jihad means peaceful struggle. Qatal means war, and jihad means peaceful struggle.

21:00 So Qatal, that is war, is permitted only in a defensive situation. So Qatal, that is war, is permitted only in a defensive situation.

21:07 Otherwise, there is no Qatal, no war. Otherwise, there is no Qatal, no war.

21:15 And jihad is a permanent feature of Islam because it is a peaceful struggle for a noble cause. And jihad is a permanent feature of Islam because it is a peaceful struggle for a noble cause.

21:24 Even if you work for education, that is jihad. Even if you work for education, that is jihad.

21:33 If you work for da'wah work, that is jihad. If you work for da'wah work, that is jihad.

21:42 If you work for social reform, that is jihad. If you work for social reform, that is jihad.

21:51 So any peaceful struggle in which violence is not involved, that is jihad. So any peaceful struggle in which violence is not involved, that is jihad.

22:00 The Quran says, "Do great jihad." The Quran says, "Do great jihad with the Quran." Please repeat. Okay. The Quran says, "Do great jihad with the Quran." Does this mean that everybody has to accept Islam? Not at all. The Quran says, "Do great jihad." The Quran says, "Do great jihad with the Quran." Please repeat. Okay. The Quran says, "Do great jihad with the Quran." Does this mean that everybody has to accept Islam? Not at all.

22:26 It is a wrong notion that the Quran says that you have to Islamize the whole world. It is wrong. Islam believes in difference. There is a very relevant hadith. Hadith means saying of the Prophet of Islam. It is a wrong notion that the Quran says that you have to Islamize the whole world. It is wrong. Islam believes in difference. There is a very relevant hadith. Hadith means saying of the Prophet of Islam.

22:49 So he says that, ikhtilaf ummati rahmah. It means that difference is a blessing of God. Difference of opinion is a blessing of God. Why? So he says that, اِخْتِلَافُ اُمَّتِي رَحْمَةٌ It means that difference is a blessing of God. Difference of opinion is a blessing of God. Why?

23:06 Because it is difference that creates the atmosphere of discussion. Where there is no difference, there is no discussion, no dialogue. Or without discussion and dialogue, there is no intellectual development. So difference leads to discussion, dialogue. And dialogue leads to intellectual development. Because it is difference that creates the atmosphere of discussion. Where there is no difference, there is no discussion, no dialogue. Or without discussion and dialogue, there is no intellectual development. So difference leads to discussion, dialogue. And dialogue leads to intellectual development.

23:35 This is the Islamic position in this regard. There is no such verse in the Quran that says that you have to Islamize the whole world. No, not at all. This is the Islamic position in this regard. There is no such verse in the Quran that says that you have to Islamize the whole world. No, not at all.

23:55 The main stress of Islam is to develop your personality. The main stress of Islam is to develop your personality.

24:06 Only developed personality can be allowed to go to paradise. Only developed personality can be allowed to go to paradise.

24:17 So intellectual development, personality development, and spiritual development, and intellectual development, these things depend on difference. So intellectual development, personality development, and spiritual development, and intellectual development, these things depend on difference.

24:28 Without difference, there is no development. Difference means intellectual challenge. Difference creates a challenging situation. It is very good. Without difference, there is no development. Difference means intellectual challenge. Difference creates a challenging situation. It is very good.

24:46 Difference means intellectual challenge. And where there is intellectual challenge, you will try to meet that challenge. So the process begins. This is the process of intellectual development. Difference means intellectual challenge. And where there is intellectual challenge, you will try to meet that challenge. So the process begins. This is the process of intellectual development.

25:03 Where there is a process, where there is difference, there is intellectual challenge. And where there is intellectual challenge, there is discussion and dialogue. And where there is discussion and dialogue, there is intellectual development. This is the best expression of Islam. Where there is a process, where there is difference, there is intellectual challenge. And where there is intellectual challenge, there is discussion and dialogue. And where there is discussion and dialogue, there is intellectual development. This is the best expression of Islam.

25:31 Do you have any difficulties in persuading Muslims about your interpretation of Islam? Not at all. Do you have any difficulties in persuading Muslims about your interpretation of Islam? Not at all.

25:40 The majority of Muslim intellectuals agree with my interpretation. This interpretation is not my interpretation. It is an accepted interpretation. It is not new. The majority of Muslim intellectuals agree with my interpretation. This interpretation is not my interpretation. It is an accepted interpretation. It is not new.

26:02 You know the Quran is an eternal book. You know the Quran is an eternal book.

26:08 Islam is an eternal religion. Islam is an eternal religion.

26:14 So all the teachings of Islam have an eternal aspect. So all the teachings of Islam have an eternal aspect.

26:20 There are no such rituals in Islam which you find in other systems. There are no such rituals in Islam which you find in other systems.

26:26 If you read the Quran, you will find that Islam always—if you read the Quran, you will find If you read the Quran, you will find that Islam always—if you read the Quran, you will find

26:32 that the Quran always speaks about universal ideals, universal concepts, universal notions. that the Quran always speaks about universal ideals, universal concepts, universal notions.

26:38 So Islam is an eternal religion. So Islam is an eternal religion.

26:44 What is required is that you have to interpret Islam in a modern term, modern idiom. What is required is that you have to interpret Islam in a modern term, modern idiom.

26:50 What I am doing is only to translate Islam into a modern idiom. What I am doing is only to translate Islam into a modern idiom.

26:56 It is not a new interpretation. It is not a new interpretation.

27:02 I am not giving Islam a new interpretation. I am not giving Islam a new interpretation.

27:08 What I am doing is only to try to express Islam in a modern idiom, in a modern What I am doing is only to try to express Islam in a modern idiom, in a modern

27:14 language, in a modern style. language, in a modern style.

27:20 So there is no difference at all. So there is no difference at all.

27:31 And you know I can say that Muslims have accepted my ideals. And you know I can say that Muslims have accepted my ideals.

27:42 For example, in Kashmir, you know previously there was fighting, there was violence, but now there is no such violence. For example, in Kashmir, you know previously there was fighting, there was violence, but now there is no such violence.

27:54 How? The credit goes to our mission. They read our books. They read our magazine, Arisala. There are so many subscribers in Kashmir of Arisala monthly. How? The credit goes to our mission. They read our books. They read our magazine, Arisala. There are so many subscribers in Kashmir of Arisala monthly.

28:17 So they find in these writings the peaceful interpretation of Islam. They accepted it. And now you can see that there is peace in Kashmir. Even in India, after 1947, there were communal riots every day. So they find in these writings the peaceful interpretation of Islam. They accepted it. And now you can see that there is peace in Kashmir. Even in India, after 1947, there were communal riots every day.

28:45 But now there is no communal riot in India. Here also, the credit goes to our mission. These Muslims were engaged in communal riots. But now when they read our books, our magazine, they found that Islam is a religion of peace. But now there is no communal riot in India. Here also, the credit goes to our mission. These Muslims were engaged in communal riots. But now when they read our books, our magazine, they found that Islam is a religion of peace.

29:10 I gave them the formula, "Ignore the problem and avail the opportunities." So now they have adopted this I gave them the formula, "Ignore the problem and avail the opportunities." So now they have adopted this

29:15 formula, "Ignore the problem and avail the opportunities." I told them that the problem is a part of formula, "Ignore the problem and avail the opportunities." I told them that the problem is a part of

29:20 society, part of life. society, part of life.

29:26 In every society, there are problems. In every society, there are problems.

29:31 It is not a problem of India, a problem of nature. It is not a problem of India, a problem of nature.

29:37 So there is no escape from the problem. So there is no escape from the problem.

29:42 So I told them that you have to ignore the problems. So I told them that you have to ignore the problems.

29:48 That is part of life. That is part of life.

29:53 And there are so many opportunities in India. And there are so many opportunities in India.

29:59 You know there are 57 Muslim countries. You know there are 57 Muslim countries.

30:04 But according to my experience, for Muslims, India is the best country. Why? But according to my experience, for Muslims, India is the best country. Why?

30:10 All kinds of progress and development need two things: peace and freedom. So in India, you can find peace and freedom both. All kinds of progress and development need two things: peace and freedom. So in India, you can find peace and freedom both.

30:25 So where there is peace and where there is freedom, all the opportunities are available there. So this is India. So Muslims of India accepted my formula. And now they are living in peace in India. And there are no communal riots. What is the proportion of those who are educated as against those who are not educated among Muslims? So where there is peace and where there is freedom, all the opportunities are available there. So this is India. So Muslims of India accepted my formula. And now they are living in peace in India. And there are no communal riots. What is the proportion of those who are educated as against those who are not educated among Muslims?

30:55 I have to repeat. What is the proportion of those who are educated as against those who are not educated among Muslims? I think that the majority of Muslims are educated. I have to repeat. What is the proportion of those who are educated as against those who are not educated among Muslims? I think that the majority of Muslims are educated.

31:14 Education is widely spread among Muslims. But they are backward in modern education. Here is the problem. They are backward. They are not backward in education per se. Education is widely spread among Muslims. But they are backward in modern education. Here is the problem. They are backward. They are not backward in education per se.

31:35 But they are backward in modern education. But they are backward in modern education.

31:43 There was a well-known Arab leader, Amir Shakir Bersalam. There was a well-known Arab leader, Amir Shakir Bersalam.

31:51 He published a book, لماذا تأخر المسلمون وتقدم غيرهم This was the title of that book. He published a book, لماذا تأخر المسلمون وتقدم غيرهم This was the title of that book.

31:59 It means that why Muslims became backward and others became forward. It means that why Muslims became backward and others became forward.

32:08 So in this book, he mentions that Muslims abandoned jihad so they became backward. I published an article that this is wrong. So in this book, he mentions that Muslims abandoned jihad so they became backward. I published an article that this is wrong.

32:20 Muslims never abandoned jihad. Muslims never abandoned jihad.

32:26 They are engaged in jihad since 200 years. They are engaged in jihad since 200 years.

32:32 So they never abandoned jihad. So they never abandoned jihad.

32:38 The real reason of Muslims' backwardness is that they became backward in modern education. The real reason of Muslims' backwardness is that they became backward in modern education.

32:44 This is the main reason. This is the main reason.

32:50 So Muslims are not backward in education per se. So Muslims are not backward in education per se.

32:56 But Muslims are backward in modern education. So I am a great advocate that Muslims must compensate this. They must educate their generations in colleges and universities. But Muslims are backward in modern education. So I am a great advocate that Muslims must compensate this. They must educate their generations in colleges and universities.

33:20 Here is the problem. Here is the problem.

33:26 There are many, many madrasas. There are many, many madrasas.

33:32 Every masjid is also a madrasa. Every masjid is also a madrasa.

33:38 And there are millions of madrasas everywhere in the country. And there are millions of madrasas everywhere in the country.

33:44 But Muslims are backward in modern education. But Muslims are backward in modern education.

33:50 So they must compensate this. So they must compensate this.

33:56 They must educate their generations in schools and colleges. They must educate their generations in schools and colleges.

34:02 And I think there is no other shortcoming in Muslim people. And I think there is no other shortcoming in Muslim people.

34:09 Muslim people are better in every other aspect except modern education. So here is the problem. What is your educational background? Muslim people are better in every other aspect except modern education. So here is the problem. What is your educational background?

34:29 I am a product of a madrasa. I am a product of a madrasa.

34:36 I was educated in an Arabic madrasa. I was educated in an Arabic madrasa.

34:43 So all my forward education, I completed in a madrasa. So all my forward education, I completed in a madrasa.

34:51 Then after completing my madrasa education, I found that in our present world, it is very, very important Then after completing my madrasa education, I found that in our present world, it is very, very important

34:58 to know the modern thought, modern science, modern knowledge, modern mind. to know the modern thought, modern science, modern knowledge, modern mind.

35:06 So I privately studied English and all other modern sciences. And after studying English and modern sciences, I started my mission. So I privately studied English and all other modern sciences. And after studying English and modern sciences, I started my mission.

35:26 So I completed my formal education in a madrasa. Then through private study, I studied English and modern books, modern thought, modern sciences to know the present world. So I completed my formal education in a madrasa. Then through private study, I studied English and modern books, modern thought, modern sciences to know the present world.

35:55 You know there is a hadith, أن يكون بصيراً بزمانه Muslims must know their contemporary world. So I wanted to know the contemporary world, the modern world. You know there is a hadith, أن يكون بصيراً بزمانه Muslims must know their contemporary world. So I wanted to know the contemporary world, the modern world.

36:15 For this purpose, I studied modern sciences. So after doing this, I started my mission. How do you practice your brand of Sufism, which you call contemplative Sufism? For this purpose, I studied modern sciences. So after doing this, I started my mission. How do you practice your brand of Sufism, which you call contemplative Sufism?

36:43 You know there are two kinds of Sufism: traditional Sufism and scientific Sufism. You know there are two kinds of Sufism: traditional Sufism and scientific Sufism.

36:57 Traditional Sufism is based on meditation. Traditional Sufism is based on meditation.

37:02 That is Baraqabah or Dhan Gyana. That is Baraqabah or Dhan Gyana.

37:08 But my Sufism, modern Sufism or scientific Sufism, I am a Sufi. But my Sufism, modern Sufism or scientific Sufism, I am a Sufi.

37:13 But my Sufism is based on contemplation. But my Sufism is based on contemplation.

37:19 That is Tadabbur, Tafakkur, Tadhakkur, Tawassum. That is Tadabbur, Tafakkur, Tadhakkur, Tawassum.

37:24 This is contemplation. This is contemplation.

37:30 So my Sufism is based on study, on observation, on contemplation. So my Sufism is based on study, on observation, on contemplation.

37:35 My study is based on mind rather than heart. My study is based on mind rather than heart.

37:41 Traditional Sufism is based on heart. But my Sufism is based on mind. So there are two different kinds of Sufism: heart-based Sufism and mind-based Sufism. So my Sufism is based on mind. Traditional Sufism is based on heart. But my Sufism is based on mind. So there are two different kinds of Sufism: heart-based Sufism and mind-based Sufism. So my Sufism is based on mind.

38:06 Its method is through intellectual development. My Sufism is based on intellectual development. This is the difference. You can call it Neo-Sufism. I can say that I am the founder of this school. I am the founder of this Sufi school. Its method is through intellectual development. My Sufism is based on intellectual development. This is the difference. You can call it Neo-Sufism. I can say that I am the founder of this school. I am the founder of this Sufi school.

38:35 I am the founder of this Sufi school. So you can say that it is Neo-Sufism. How is mysticism different from Sufism? Would you call yourself a mystic? No, I am not a mystic. Mystic or mysticism is a mysterious word. It is a scientific word. I am the founder of this Sufi school. So you can say that it is Neo-Sufism. How is mysticism different from Sufism? Would you call yourself a mystic? No, I am not a mystic. Mystic or mysticism is a mysterious word. It is a scientific word.

39:03 Mystic people believe in some mysterious ways that are based on meditation and other kinds of practices. Mystic people believe in some mysterious ways that are based on meditation and other kinds of practices.

39:13 But I am not interested in these mysterious things. But I am not interested in these mysterious things.

39:24 I have a scientific taste and scientific mind, scientific temperament. I have a scientific taste and scientific mind, scientific temperament.

39:35 So I am not interested in mysterious kinds of spirituality or mysticism. I am interested in scientific kinds of Sufism. That is Neo-Sufism. What is your mission? So I am not interested in mysterious kinds of spirituality or mysticism. I am interested in scientific kinds of Sufism. That is Neo-Sufism. What is your mission?

39:59 My mission is based on Islam. Based on Islam. Although I am a great believer of religious understanding, religious tolerance, and religious dialogue, but I can say that my mission is based on Islam. My mission is based on Islam. Based on Islam. Although I am a great believer of religious understanding, religious tolerance, and religious dialogue, but I can say that my mission is based on Islam.

40:27 By Islam, I mean the pure religion that is kept in the Quran. Present Muslims, I always say that you have to differentiate between Islam and Muslims. There are many, many practices among Muslims that are not Islamic. So my Islam is derived from the Quran and Hadith. By Islam, I mean the pure religion that is kept in the Quran. Present Muslims, I always say that you have to differentiate between Islam and Muslims. There are many, many practices among Muslims that are not Islamic. So my Islam is derived from the Quran and Hadith.

40:55 I can say that I have rediscovered Islam. I published a book with the title, Islam Rediscovered. After a long, long study, I have rediscovered Islam. So I compiled this book. So my Islam is based on peace. It is based on tolerance. I can say that I have rediscovered Islam. I published a book with the title, Islam Rediscovered. After a long, long study, I have rediscovered Islam. So I compiled this book. So my Islam is based on peace. It is based on tolerance.

41:22 It is based on compassion. It is based on compassion.

41:25 It is based on Dawah. It is based on Dawah.

41:29 It is based on non-political activities. It is based on non-political activities.

41:33 So my Islam is not based on war and violence. So my Islam is not based on war and violence.

41:37 It is based on spirituality. It is based on spirituality.

41:41 There is a verse in the Quran, wa ma arsalnaka illa rahmatan lil alameen So I say that Islam promotes There is a verse in the Quran, وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ So I say that Islam promotes

41:45 a Rahmat culture. Rahmat culture. a Rahmat culture. Rahmat culture.

41:49 That is my Islam. That is my Islam.

41:53 And this Islam I have found in the Quran. And this Islam I have found in the Quran.

41:59 I have no Arabic language. I have no Arabic language.

42:05 I studied the Quran and Hadith from its original sources. I studied the Quran and Hadith from its original sources.

42:11 Then I formed this kind of thinking. Then I formed this kind of thinking.

42:17 What have been the tangible achievements of your mission so far? What have been the tangible achievements of your mission so far?

42:24 I can say that my mission is a very, very successful mission. But there are two kinds of missions. One that is a crowd-pulling mission. So my mission is not in that sense a crowd-pulling mission. I can say that my mission is a very, very successful mission. But there are two kinds of missions. One that is a crowd-pulling mission. So my mission is not in that sense a crowd-pulling mission.

42:41 Because crowd-pulling missions are those that are based on some kind of emotional slogans, emotional approach, some kind of political problems. So I am not interested in such kinds of emotional slogans. Because crowd-pulling missions are those that are based on some kind of emotional slogans, emotional approach, some kind of political problems. So I am not interested in such kinds of emotional slogans.

43:05 But my mission addresses the intellectuals, educated minds. But my mission addresses the intellectuals, educated minds.

43:13 In this sense, I can say that everywhere in the world, you will find some people who have In this sense, I can say that everywhere in the world, you will find some people who have

43:21 read my literature through books, through the internet, through magazines, through interviews, through TV, through radio. read my literature through books, through the internet, through magazines, through interviews, through TV, through radio.

43:30 So people are aware of my mission not only in the Muslim world but in the non-Muslim world also. So people are aware of my mission not only in the Muslim world but in the non-Muslim world also.

43:38 And the majority of those people agree that this is the only mission, this is the only peaceful And the majority of those people agree that this is the only mission, this is the only peaceful

43:46 mission, and this is the only correct version of Islam. mission, and this is the only correct version of Islam.

43:55 So everywhere in the world, there are thousands and thousands of people who agree with the veracity of our mission. So everywhere in the world, there are thousands and thousands of people who agree with the veracity of our mission.

44:01 This is our success. This is our success.

44:07 Our mission is not based on a very rigid type of organization. Our mission is not based on a very rigid type of organization.

44:13 There is no membership. There is no membership.

44:19 In our mission, there is no membership. In our mission, there is no membership.

44:26 But we believe in a loose kind of organization without membership. In this sense, you will find that many, many people are attached to our mission in India and also abroad. What is your opinion about Buddhism? But we believe in a loose kind of organization without membership. In this sense, you will find that many, many people are attached to our mission in India and also abroad. What is your opinion about Buddhism?

44:53 You know, Buddhism is a godless religion. Buddhism is not—I don't subscribe to the ideology of Buddhism. You know, Buddhism is—the ideology of Buddhism is based on the Punarajana theory. They believe that there is a cycle of birth. You know, Buddhism is a godless religion. Buddhism is not—I don't subscribe to the ideology of Buddhism. You know, Buddhism is—the ideology of Buddhism is based on the Punarajana theory. They believe that there is a cycle of birth.

45:21 All those people who have taken birth in this world, they will find rebirth in this world again according to their kartav, their character. All those people who have taken birth in this world, they will find rebirth in this world again according to their kartav, their character.

45:39 But this kind of thinking is simply a speculative thinking. If there is such a kind of cycle of birth, then we must know. But you know, no one knows that previously I was born in this world and I am born again in this world. We have no memory of our past. But this kind of thinking is simply a speculative thinking. If there is such a kind of cycle of birth, then we must know. But you know, no one knows that previously I was born in this world and I am born again in this world. We have no memory of our past.

46:09 No one has memory about his past. So how can you establish this kind of rebirth theory? This kind of theory that is based on the cycle of birth is completely unfounded. So I don't believe in this kind of religion. There is no scientific background. No one has memory about his past. So how can you establish this kind of rebirth theory? This kind of theory that is based on the cycle of birth is completely unfounded. So I don't believe in this kind of religion. There is no scientific background.

46:37 There is no scientific ground. There is no scientific ground.

46:43 There is no scientific base that favors this kind of Buddhist ideology. There is no scientific base that favors this kind of Buddhist ideology.

46:50 Although I know that there are many, many people who believe in Buddhism, but I have studied Buddhism Although I know that there are many, many people who believe in Buddhism, but I have studied Buddhism

46:57 and I found that it has no scientific base. and I found that it has no scientific base.

47:03 It is simply a theory, a speculative theory. It is simply a theory, a speculative theory.

47:10 If I was reborn in this world, so I must keep in my mind the memory of my past. If I was reborn in this world, so I must keep in my mind the memory of my past.

47:17 And you know, no one has the memory of the past. And you know, no one has the memory of the past.

47:23 No one knows about his past. No one knows about his past.

47:29 So this kind of theory is completely a speculative theory. So this kind of theory is completely a speculative theory.

47:35 It has no scientific base. It has no scientific base.

47:41 No psychological base, no scientific base. No psychological base, no scientific base.

47:47 And even, you know, Gautama Buddha was a great soul, but we know very little about his life. And even, you know, Gautama Buddha was a great soul, but we know very little about his life.

47:53 It is said that Gautama Buddha saw his past when he was in Dhan Gyana. It is said that Gautama Buddha saw his past when he was in Dhan Gyana.

47:59 He saw his long, long past. He saw his long, long past.

48:06 But it is not proved. There is no proof that Gautama Buddha ever said that, "I have seen my past in my meditation." Not at all. It was developed by other commentators after his death. But it is not proved. There is no proof that Gautama Buddha ever said that, "I have seen my past in my meditation." Not at all. It was developed by other commentators after his death.

48:28 So the basic creed of Buddhism is not established that this was the creed of Buddha. This creed was developed by his disciples after his death. So I think that historically, it is not proved that Buddha said like this. So the basic creed of Buddhism is not established that this was the creed of Buddha. This creed was developed by his disciples after his death. So I think that historically, it is not proved that Buddha said like this.

48:56 Can one follow a spiritual path without believing in God? Can one follow a spiritual path without believing in God?

49:04 You know, there are two kinds of spirituality. You know, there are two kinds of spirituality.

49:12 One is self-based spirituality and the second is God-based spirituality. One is self-based spirituality and the second is God-based spirituality.

49:20 There are some people who believe in self-based spirituality. There are some people who believe in self-based spirituality.

49:28 So their belief is based on the notion that in our inner being, our inner being is a So their belief is based on the notion that in our inner being, our inner being is a

49:36 reservoir of all kinds of knowledge, all kinds of wisdom. reservoir of all kinds of knowledge, all kinds of wisdom.

49:45 But it is not proved by any branch of science. It is not proved that we have all kinds of treasures in our heart. It is not published. It is not established. But it is not proved by any branch of science. It is not proved that we have all kinds of treasures in our heart. It is not published. It is not established.

50:04 So I believe in God-based spirituality. So I believe in God-based spirituality.

50:10 It means that God has revealed His knowledge through prophets. It means that God has revealed His knowledge through prophets.

50:16 So now we have that revelation in present form, especially in the Quran. So now we have that revelation in present form, especially in the Quran.

50:22 So my spirituality is based on the Quran. So my spirituality is based on the Quran.

50:28 I believe that God is a living being. I believe that God is a living being.

50:34 God is not a symbolic word. God is not a symbolic word.

50:41 God is a living being. And we can establish contact with God. We can receive inspirations from God. God is a living being. And we can establish contact with God. We can receive inspirations from God.

50:52 So God is the source of all kinds of knowledge. God is the source of spirituality. So my spirituality is based on this concept. Through contemplation, through prayer, I establish contact with God. And then I receive inspirations from God. So God is the source of all kinds of knowledge. God is the source of spirituality. So my spirituality is based on this concept. Through contemplation, through prayer, I establish contact with God. And then I receive inspirations from God.

51:19 That is my spirituality. So I don't believe in self-based spirituality. I believe in God-based spirituality. Hindus and Muslims both believe in God. Is there any difference? Yes, there is a great difference. That is my spirituality. So I don't believe in self-based spirituality. I believe in God-based spirituality. Hindus and Muslims both believe in God. Is there any difference? Yes, there is a great difference.

51:46 mujhe ek second, complete kar dete hain. मुझे एक सेकंड, कंप्लीट कर देते हैं।

51:51 Hindus and Muslims both believe in God. Hindus and Muslims both believe in God.

51:56 Is there any difference between the concepts? Is there any difference between the concepts?

52:01 Yes, there is a great difference. Yes, there is a great difference.

52:06 According to my knowledge, although Hindus speak of God, but their God is a symbolic God. Symbolic God. According to my knowledge, although Hindus speak of God, but their God is a symbolic God. Symbolic God.

52:11 They don't believe in a personal God. They don't believe in a personal God.

52:17 According to their belief, God is not a person like ours. God is a symbol like gravity or cosmic rays. It is based on this kind of notion is based on Advaitvaad or Monism. So Hindus' concept of God is based on Monism or Advaitvaad. According to their belief, God is not a person like ours. God is a symbol like gravity or cosmic rays. It is based on this kind of notion is based on Advaitवाद or Monism. So Hindus' concept of God is based on Monism or Advaitवाद.

52:46 But Muslims believe in a personal God. According to the Islamic system, God is a person like ours. God is a living being. God is the Creator. But Muslims believe in a personal God. According to the Islamic system, God is a person like ours. God is a living being. God is the Creator.

53:10 God has a mind like ours. So God is a person in the complete sense of the word. So the Islamic concept of God is based on Monotheism. And the Hindu concept of God is based on Monism. God has a mind like ours. So God is a person in the complete sense of the word. So the Islamic concept of God is based on Monotheism. And the Hindu concept of God is based on Monism.

53:33 And there is a vast difference between the two. In Sanskrit, you can say that the Hindu concept of God is based on Advaitvaad. And the Islamic concept of God is based on Dvaitvaad. And there is a vast difference between the two. In Sanskrit, you can say that the Hindu concept of God is based on Advaitवाद. And the Islamic concept of God is based on Dvaitवाद.

53:56 Dvaitvad and Advaitvad, Advaitvad and Dvaitvad are very crucial terms. Dvaitवाद and Advaitवाद, Advaitवाद and Dvaitवाद are very crucial terms.

54:03 And by these terms, you can understand the concept of both religions. And by these terms, you can understand the concept of both religions.

54:11 Is there any difference between a reformer and a prophet? Is there any difference between a reformer and a prophet?

54:19 Yes, there is a great difference. Yes, there is a great difference.

54:27 Reformers are philosophers or thinkers. The reformer has his own plan, his own ideology. The reformer works according to his own ideology. But the prophet is a person who receives revelations from God. Reformers are philosophers or thinkers. The reformer has his own plan, his own ideology. The reformer works according to his own ideology. But the prophet is a person who receives revelations from God.

54:54 So the prophet is a revealed person who receives revelations from God. But the reformer is not a revealed person. So the prophet is a revealed person who receives revelations from God. But the reformer is not a revealed person.

55:06 He works according to his own ideology. He works according to his own ideology.

55:13 So there is a great difference between the two. So there is a great difference between the two.

55:20 The prophet is a God-sent prophet. The prophet is a God-sent prophet.

55:27 God directly sends a prophet to man. God directly sends a prophet to man.

55:35 God directly directs prophets. God directly directs prophets.

55:42 But the reformer is simply a leader. But the reformer is simply a leader.

55:49 Simply a leader. Simply a leader.

55:56 He is not a prophet in terms of revelation. He is not a prophet in terms of revelation.

56:04 Do you have any scheme for kitna time, do minute hai ke teen minute? Okay. Do you have any scheme for moral reform? Yes, our mission is a mission of moral reform. Do you have any scheme for कितना टाइम, दो मिनट है कि तीन मिनट? ओके। Do you have any scheme for moral reform? Yes, our mission is a mission of moral reform.

56:26 But moral reform needs intellectual change. We believe that moral reform, the source of moral reform is intellectual revolution, intellectual change. Without intellectual revolution, you cannot bring about moral reform. But moral reform needs intellectual change. We believe that moral reform, the source of moral reform is intellectual revolution, intellectual change. Without intellectual revolution, you cannot bring about moral reform.

56:50 Then we believe in the concept of accountability. Then we believe in the concept of accountability.

56:58 We try to inculcate this concept in every man and woman. We try to inculcate this concept in every man and woman.

57:07 Without the concept of accountability, there is no ethics, no morality. Without the concept of accountability, there is no ethics, no morality.

57:15 The concept of accountability makes you responsible, makes you duty conscious, makes you a responsible person. The concept of accountability makes you responsible, makes you duty conscious, makes you a responsible person.

57:24 So accountability is like a compulsive treatment. Without the concept of accountability, there is no compulsion. Everything becomes voluntary. So we believe in ethics with accountability. Accountability is very, very important because without accountability, without the concept of accountability, there is no responsibility. So our mission tries to inculcate the concept of accountability in every man and woman. So accountability is like a compulsive treatment. Without the concept of accountability, there is no compulsion. Everything becomes voluntary. So we believe in ethics with accountability. Accountability is very, very important because without accountability, without the concept of accountability, there is no responsibility. So our mission tries to inculcate the concept of accountability in every man and woman.