Name: Islam and Peace, November 29, 2013 — Maulana Wahiduddin Khan
Uploaded: 2013-01-01
Duration: 1 h 28 min 45 s
Channel: Maulana Wahiduddin Khan
Description: Read the full transcript of “Islam and Peace, November 29, 2013”, a lecture by Maulana Wahiduddin Khan, with timestamps. Covers: Lakum dinukum waliya din formula.

0:08 bismillah al-rahman al-rahim. بسم اللہ الرحمن الرحیم۔

0:15 I am thankful to the organizer of this conference for giving me the opportunity to share my ائی ایم تھینک فل ٹو دا ارگنائزر اف دس کانفرنس فار گیونگ می دا اپرچونیٹی ٹو شیئر مائی

0:23 views with this learned audience. ویوز ود دس لرنڈ آڈینس۔

0:30 thank you very much. تھینک یو ویری مچ۔

0:38 And now the topic for the present discussion is peace. اینڈ ناؤ دا ٹاپک فار دا پریزنٹ ڈسکشن از پیس۔

0:45 It is a very good topic, there is no doubt about it. اٹ از ا ویری گڈ ٹاپک، دیر از نو ڈاؤٹ اباؤٹ اٹ۔

0:53 Regarding myself, I would say that I am a born pacifist. ریگارڈنگ مائی سیلف، ائی وڈ سے دیٹ ائی ایم ا بورن پیسیفسٹ۔

1:00 I would say that I was born with peace. ائی وڈ سے دیٹ ائی واز بورن ود پیس۔

1:08 i live in peace. ائی لیو ان پیس۔

1:15 i want to die in peace. ائی وانٹ ٹو ڈائی ان پیس۔

1:23 Also, I want to to be buried in the graveyard of peace. السو، ائی وانٹ ٹو ٹو بی بریڈ ان دا گریویارڈ اف پیس۔

1:30 Peace is very very important in every religion. پیس از ویری ویری امپورٹنٹ ان ایوری ریلیجن۔

1:38 there is no exception. دیر از نو ایکسیپشن۔

1:45 for example, let us take, let us take the buddhist discipline. فار ایگزامپل، لیٹ اس ٹیک، لیٹ اس ٹیک دا بدھسٹ ڈسپلن۔

1:53 i think that the sense of buddhism is tolerance, and tolerance is only the other name of peace. ائی تھنک دیٹ دا سینس اف بدھزم از ٹولرنس، اینڈ ٹولرنس از اونلی دی ادر نیم اف پیس۔

2:00 when i see a buddhist monk, it is very strange sight for me. وین ائی سی ا بدھسٹ منک، اٹ از ویری اسٹرینج سائیڈ فار می۔

2:08 buddhist monk is an embodiment of peace. بدھسٹ منک از این ایمبڈیمنٹ اف پیس۔

2:15 i think that buddhism is peace, and peace is buddhism. ائی تھنک دیٹ بدھزم از پیس، اینڈ پیس از بدھزم۔

2:23 then let us take hinduism and jainism. دین لیٹ اس ٹیک ہندوازم اینڈ جینزم۔

2:30 according to my study, hinduism and and jainism both are common in a belief that is non violence or ahinsa. اکارڈنگ ٹو مائی سٹڈی، ہندوازم اینڈ اینڈ جینزم بوتھ ار کامن ان اے بیلیف دیٹ از نان وائیلنس اور اہنسا۔

2:38 and it is very, it obvious that non violence is only the other name of peace. اینڈ اٹ از ویری، اٹ اویس دیٹ نان وائیلنس از اونلی دی ادر نیم اف پیس۔

2:45 then let us take christianity and judais. دین لیٹ اس ٹیک کرسچینٹی اینڈ جڈائز۔

2:53 if you read bible, new testament and old testament, you will find that peace is very very important اف یو ریڈ بائبل، نیو ٹیسٹمنٹ اینڈ اولڈ ٹیسٹمنٹ، یو ویل فائنڈ دیٹ پیس از ویری ویری امپورٹنٹ

3:00 in in the teachings of both the religions. ان ان دا ٹیچنگز اف بوتھ دا ریلیجنز۔

3:08 far example, yes christ has said: "love your enemy." what is what it means? you can not love فار ایگزامپل، یس کرائسٹ ہیز سیڈ: "لو یور اینمی۔" واٹ از واٹ اٹ مینز؟ یو کین ناٹ لو

3:15 your enemy without living in peace. یور اینمی وداؤٹ لیونگ ان پیس۔

3:23 if you you are living in peace, if your case is a peaceful mind, then you are اف یو یو ار لیونگ ان پیس، اف یور کیس از ا پیس فل مائنڈ، دین یو ار

3:30 able to love your enemy, otherwise not. ایبل ٹو لو یور اینمی، ادروائز ناٹ۔

3:38 so, in every religion, peace has a great importance. سو، ان ایوری ریلیجن، پیس ہیز ا گریٹ امپورٹنس۔

3:45 now, if you consult dictionary to find out the meaning of peace, dictionary will tell you that peace ناو، اف یو کنسلٹ ڈکشنری ٹو فائنڈ اؤٹ دا میننگ اف پیس، ڈکشنری ویل ٹیل یو دیٹ پیس

3:53 is absence of war. از ایبسنس اف وار۔

4:00 peace means absence of war. پیس مینز ایبسنس اف وار۔

4:08 i think it is not to definition. ائی تھنک اٹ از ناٹ ٹو ڈیفینیشن۔

4:15 it is a very, it is an incomplete definition, because the absence of war means so many other meanings. اٹ از ا ویری، اٹ از ان کمپلیٹ ڈیفینیشن، بیکاز دا ایبسنس اف وار مینز سو مینی ادر میننگز۔

4:23 for example, the absence of war means absence of all kind of evils, absence anger, absence absence of فار ایگزامپل، دا ایبسنس اف وار مینز ایبسنس اف ال کائنڈ اف ایولز، ایبسنس اینگر، ایبسنس ایبسنس اف

4:30 intolerance, absence of hate. انٹولرنس، ایبسنس اف ہیٹ۔

4:38 without absence all these things, you can not have peace. وداؤٹ ایبسنس ال دیز تھنگز، یو کین ناٹ ہیو پیس۔

4:45 so, peace is not simply the absence of war. سو، پیس از ناٹ سمپلی دا ایبسنس اف وار۔

4:53 peace means absence, it means presence of all kind of goods. پیس مینز ایبسنس، اٹ مینز پریزنس اف ال کائنڈ اف گڈز۔

5:00 where there is peace, there is love, there is tolerance, there is compassion. ویر دیر از پیس، دیر از لو، دیر از ٹولرنس، دیر از کمپیشن۔

5:08 and more than that, where there is peace, there opportunities. اینڈ مور دین دیٹ، ویر دیر از پیس، دیر اپرچونیٹیز۔

5:15 without opportunity, you can not do anything. وداؤٹ اپرچونیٹی، یو کین ناٹ ڈو اینی تھنگ۔

5:23 You cannot opportunities, you can organize a conference. یو کین ناٹ اپرچونیٹیز، یو کین ارگنائز ا کانفرنس۔

5:30 Without opportunities, we cannot establish an industry. وداؤٹ اپرچونیٹیز، وی کین ناٹ اسٹیبلش این انڈسٹری۔

5:38 Without opportunity, we cannot have a job. وداؤٹ اپرچونیٹی، وی کین ناٹ ہیو ا جاب۔

5:45 We cannot establish any educational institutions. وی کین ناٹ اسٹیبلش این ایجوکیشنل انسٹیٹیوشنز۔

5:53 Opportunity is basic for all kind of constructive activities, and opportunity is integral part of peace. اپرچونیٹی از بیسک فار ال کائنڈ اف کنسٹرکٹیو ایکٹیویٹیز، اینڈ اپرچونیٹی از انٹیگرل پارٹ اف پیس۔

6:00 Without peace, there is no opportunity. وداؤٹ پیس، دیر از نو اپرچونیٹی۔

6:08 due to this importance, peace has great, very great place in islam. ڈیو ٹو دس امپورٹنس، پیس ہیز گریٹ، ویری گریٹ پلیس ان اسلام۔

6:15 first of all, i would say that there is a, there are so many names of of of god almighty. فرسٹ اف ال، ائی وڈ سے دیٹ دیر از ا، دیر ار سو مینی نیمز اف اف اف گاڈ المائٹی۔

6:23 one name is assalam. ون نیم از السلام۔

6:30 assalam means peace. السلام مینز پیس۔

6:38 so, god himself is peace. سو، گاڈ ہم سیلف از پیس۔

6:45 prophet of islam, there is a dua of prophet islam: "allahumma antas salam wa minkas salam wa ilaikas salam. پرافٹ اف اسلام، دیر از ا دعا اف پرافٹ اسلام: "اللہم انت السلام ومنک السلام والیک السلام۔

6:53 اللہم ربنا ربنا بسلام۔" at the abode of peace. اللہم ربنا ربنا بسلام۔" اتھلا دارت دارت السلام۔

7:00 it means that: "o god, you are peace. اٹ مینز دیٹ: "او گاڈ، یو ار پیس۔

7:08 peace comes from you. پیس کمز فرام یو۔

7:15 peace return to you. پیس ریٹرن ٹو یو۔

7:23 bless bless us to live in peace." so, peace is very very important in islam. بلیس بلیس اس ٹو لیو ان پیس۔" سو، پیس از ویری ویری امپورٹنٹ ان اسلام۔

7:30 there is a verse in the quran: "wallah yado ila dar as-salam." and god calls to the home of peace. دیر از ا ورس ان دا قران: "واللہ یدو الی دار السلام۔" اینڈ گاڈ کالز ٹو دا ہوم اف پیس۔

7:38 and god calls to the home of peace. اینڈ گاڈ کالز ٹو دا ہوم اف پیس۔

7:45 it means that god wants to to establish a peaceful society. اٹ مینز دیٹ گاڈ وانٹس ٹو ٹو اسٹیبلش ا پیس فل سوسائٹی۔

7:53 it is god's don. اٹ از گاڈز ڈون۔

8:00 god has directed people that they must establish a peaceful society, because a peaceful society must گاڈ ہیز ڈائریکٹڈ پیپل دیٹ دے مسٹ اسٹیبلش ا پیس فل سوسائٹی، بیکاز ا پیس فل سوسائٹی مسٹ

8:08 for all kind of constructive activities. فار ال کائنڈ اف کنسٹرکٹیو ایکٹیویٹیز۔

8:15 then you see, peace is culture of the whole universe. دین یو سی، پیس از کلچر اف دا ہول یونیورس۔

8:23 you know that in the in the universe, there are numerous bodies: stars, planets, so many things. یو نو دیٹ ان دی ان دی یونیورس، دیر ار نیومرس باڈیز: سٹارز، پلینٹس، سو مینی تھنگز۔

8:30 all these bodies are in the moving state. ال دیز باڈیز ار ان دا موونگ اسٹیٹ۔

8:38 stars are moving, planets are moving, sun and moon are moving. سٹارز ار موونگ، پلینٹس ار موونگ، سن اینڈ مون ار موونگ۔

8:45 you know, moving lest accident. یو نو، موونگ لیسٹ ایکسیڈنٹ۔

8:53 our roads are very good illustration. اور روڈز ار ویری گڈ السٹریشن۔

9:00 on our roads, there are movement: cars are moving, trucks are moving, different kind of vehicles are moving. ان اور روڈز، دیر ار موومنٹ: کارز ار موونگ، ٹرکس ار موونگ، ڈفرنٹ کائنڈ اف وہیکلز ار موونگ۔

9:08 then what happens? in every second, there is accident on our on our roads. every second. دین واٹ ہیپنز؟ ان ایوری سیکنڈ، دیر از ایکسیڈنٹ ان اور ان اور روڈز۔ ایوری سیکنڈ۔

9:15 but if you see the universe, there is no accident. بٹ اف یو سی دا یونیورس، دیر از نو ایکسیڈنٹ۔

9:23 there are movement, but no accident. دیر ار موومنٹ، بٹ نو ایکسیڈنٹ۔

9:30 why? because god almighty controls the universe. وائی؟ بیکاز گاڈ المائٹی کنٹرولز دا یونیورس۔

9:38 God Almighty has demonstration. Demonstrated. گاڈ المائٹی ہیز ڈیمونسٹریشن۔ ڈیمونسٹریٹڈ۔

9:45 It is a divine demonstration in the universe that: "O man, O man and women, you have to اٹ از ا ڈیوائن ڈیمونسٹریشن ان دا یونیورس دیٹ: "او مین، او مین اینڈ وومن، یو ہیو ٹو

9:53 live in peace like stars and planets." this is culture of universe. لیو ان پیس لائک سٹارز اینڈ پلینٹس۔" دس از کلچر اف یونیورس۔

10:00 it's a divine culture, universal culture. اٹس ا ڈیوائن کلچر، یونیورسل کلچر۔

10:08 According to Western thought, freedom is the summum bonum. اکارڈنگ ٹو ویسٹرن تھاٹ، فریڈم از دا سوم بونم۔

10:15 Western people believe that freedom is some boon, but I don't subscribe to this concept. ویسٹرن پیپل بیلیو دیٹ فریڈم از سوم بونم، بٹ ائی ڈونٹ سبسکرائب دس کانسیپٹ۔

10:23 in fact, peace is the sum bonum, peace not the freedom. ان فیکٹ، پیس از دا سوم بونم، پیس ناٹ دا فریڈم۔

10:30 freedom has some negative point, but peace has no negative point. فریڈم ہیز سم نیگیٹیو پوائنٹ، بٹ پیس ہیز نو نیگیٹیو پوائنٹ۔

10:38 so, peace is the sum bonum, and this is mentioned in the quran in these words: "as-sulhu khair." سو، پیس از دا سوم بونم، اینڈ دس از مینشن ان دا قران ان دیز ورڈز: "الصلح خیر۔"

10:45 peace is the greater good. پیس از دا گریٹر گڈ۔

10:53 peace is the best. پیس از دا بیسٹ۔

11:00 peace is the summum bonum. پیس از دا سوم بونم۔

11:08 I know that there are some Muslims are engaged in violence, but they are not following Islam. ائی نو دیٹ دیر ار سم مسلمز ار انگیج ان وائیلنس، بٹ دے ار ناٹ فالونگ اسلام۔

11:15 I would say that you have to differentiate between Muslims and and Islam. ائی وڈ سے دیٹ یو ہیو ٹو ڈیفرنشیٹ بٹوین مسلمز اینڈ اینڈ اسلام۔

11:23 You have to judge Muslims in the light of Islamic teachings, not vice versa. یو ہیو ٹو جج مسلمز ان دا لائٹ اف اسلامک ٹیچنگز، ناٹ وائس ورسا۔

11:30 So, Islam is based, meaning Muslims are not representative of Islam. سو، اسلام از بیسڈ یعنی مسلمز ار ناٹ ریپریزنٹیٹیو اف اسلام۔

11:38 If you want to, if you want to know what is Islam, you have to see the text اف یو وانٹ ٹو، اف یو وانٹ ٹو نو واٹ از اسلام، یو ہیو ٹو سی دا ٹیکسٹ

11:45 Quran and Sunnah, not the Muslim practice. قران اینڈ سنت، ناٹ دا مسلم پریکٹس۔

11:53 If you read the Seerah of the Prophet of Islam, you will find that the whole whole whole اف یو ریڈ دا سیرہ اف دا پرافٹ اف اسلام، یو ویل فائنڈ دیٹ دا ہول ہول ہول

12:00 life of the prophet was based on peace. لائف اف دا پرافٹ واز بیسڈ ان پیس۔

12:08 The Prophet never engaged in violence, never, never, never. پرافٹ نیور انگیج ان وائیلنس، نیور، نیور، نیور۔

12:15 I will give you some example: There are so many excuses or reason for prophet. ائی ویل گیو یو سم ایگزامپل: دیر ار سو مینی ایکسکیوزز اور ریزن فار پرافٹ۔

12:23 For example, when you know prophet of Islam was born in 570 AD, then he started mission فار ایگزامپل، وین یو نو پرافٹ اف اسلام واز born ان 570 اے ڈی، دین ہی سٹارٹڈ مشن

12:30 in 610 ad in makkah. ان 610 اے ڈی ان مکہ۔

12:38 at that time, you know kaaba is the holiest place in islam. ایٹ دیٹ ٹائم، یو نو کعبہ از دا ہولیسٹ پلیس ان اسلام۔

12:45 kaaba is the holiest place in islam, and at that time, there were 306 orders in kaaba. کعبہ از دا ہولیسٹ پلیس ان اسلام، اینڈ ایٹ دیٹ ٹائم، دیر وار 306 ارڈرز ان کعبہ۔

12:53 Kaaba was built by Prophet Abraham, but after some time, the Arab people became idol worshipers after کعبہ واز بلٹ بائے پرافٹ ابراہم، بٹ افٹر سم ٹائم، دے دا عرب پیپل بیکم ائیڈل ورسپرز افٹر

13:00 some centuries, and they placed so many borders in the premises of Kaaba. سم سینچریز، اینڈ دے پلیس سو مینی بارڈرز ان دی پریمسز اف کعبہ۔

13:08 The Prophet of Islam was Prophet of of Tawhid. پرافٹ اف اسلام واز پرافٹ اف اف توحید۔

13:15 he was muwahhid. ہی واز موحد۔

13:23 that is his main message. دیٹ از ہز مین میسج۔

13:30 his main message was that: "god is one. ہز مین میسج واز دیٹ: "گاڈ از ون۔

13:38 god is one. گاڈ از ون۔

13:45 god is one." so, for prophet, it was horrible sight that in kaaba there are so many orders. گاڈ از ون۔" سو، فار پرافٹ، اٹ واز ہوریبل سائیٹ دیٹ ان کعبہ دیر ار سو مینی ارڈرز۔

13:53 it was very provocative scene, horrible sight, but prophet never reacted. اٹ واز ویری پرووکیٹیو سین، ہوریبل سائیٹ، بٹ پرافٹ نیور ری ایکٹڈ۔

14:00 prophet lived with this situation up to thirteen years in makkah, but history shows that he never re پرافٹ لیوڈ ود دس سچویشن اپ ٹو تھرٹین ایئرز ان مکہ، بٹ ہسٹری شوز دیٹ ہی نیور ری

14:08 acted against these idols. ایکٹڈ اگینسٹ دیز ائیڈلز۔

14:15 he simply, yani he simply tried to make people aware of the herity of tawheed. ہی سمپلی، یعنی ہی سمپلی ٹائرڈ ٹو میک پیپل اویئر اف دا ہیرٹی اف توحید۔

14:23 that is monty peaceful persuasion, peaceful dua work. دیٹ از مونٹی پیس فل پرسویشن، پیس فل دعا ورک۔

14:30 this was the prophet culture at the time. دس واز دا پرافٹ کلچر ایٹ دا ٹائم۔

14:38 he never reacted against those idols. ہی نیور ری ایکٹڈ اگینسٹ دوز ائیڈلز۔

14:45 why? because this he no, he was knowing that his reaction will lead to violence. وائی؟ بیکاز دس ہی نو، ہی واز نوئنگ دیٹ ہز ری ایکشن ویل لیڈ ٹو وائیلنس۔

14:53 violence will to to to to war, and then peace, then there is no peace. وائیلنس ویل ٹو ٹو ٹو ٹو وار، اینڈ دین پیس، دین دیر از نو پیس۔

15:00 all the opportunities will departize. ال دا اپرچونیٹیز ویل ڈیپارٹائز۔

15:08 so, prophet tolerated the presence of orders in kaaba, and then what happened? make people turn, make people سو، پرافٹ ٹولریٹڈ دا پریزنس اف ارڈرز ان کعبہ، اینڈ دین واٹ ہیپنڈ؟ میکن پیپل ٹرن، میکن پیپل

15:15 become against the prophet. بیکم اگینسٹ دا پرافٹ۔

15:23 they wanted to kill him, but he never tried to go to war. دے وانٹڈ ٹو کل ہم، بٹ ہی نیور ٹرائی ٹو گو ٹو وار۔

15:30 he simply migrated from mecca to medina. ہی سمپلی مائیگریٹڈ فرام مکہ ٹو مدینہ۔

15:38 this was also act of peace. دس واز السو ایکٹ اف پیس۔

15:45 at that time, there were two options before prophet: war or migration. ایٹ دیٹ ٹائم، دیر وار ٹو اپشنز بیفور بیفور پرافٹ: وار اور مائیگریشن۔

15:53 i either engage in war or migrate from mecca. ائی ایدر انگیج ان وار اور مائیگریٹ فرام مکہ۔

16:00 so at that time, there were there were two options before prophet: migration or war. تو ایٹ دیٹ ٹائم، دیر وار دیر وار ٹو اپشنز بیفور بیفور پرافٹ: مائیگریشن اور وار۔

16:08 so, he opted for migration. سو، ہی اپٹڈ فار مائیگریشن۔

16:15 he left mecca, he settled in medina. ہی لیفٹ مکہ، ہی سیٹل ان مدینہ۔

16:23 then you know, at the time, there were three jewish tribes in medina. دین یو نو، ایٹ دا ٹائم، دیر وار تھری جوس ٹرائبس ان مدینہ۔

16:30 almost half the population of medina consisted jews, but prophet what happened? when prophet settled in medina, he الموسٹ ہاف دا پاپولیشن اف مدینہ کنسسٹڈ جوس، بٹ پرافٹ واٹ ہیپن؟ وین پرافٹ سیٹلڈ ان مدینہ، ہی

16:38 opted the qibla of yehud. اپٹڈ دا قبلہ اف یہود۔

16:45 prophet's qibla was kaba, but he opted for qibla of yehud. پرافٹس قبلہ واز کعبہ، بٹ ہی اپٹڈ فار قبلہ اف یہود۔

16:53 why? only to avoid confrontation. very strange. وائی؟ اونلی ٹو اوائڈ کنفلکٹیشن۔ ویری سٹرینج۔

17:00 at that time, again, there were two options: i either to adopt kaba as qibla or confrontation, violence, hate. ایٹ دیٹ ٹائم، اگین، دیر وار ٹو اپشنز: ائی ایدر ٹو اڈاپٹ کعبہ از قبلہ اور کنفلکٹیشن، وائیلنس، ہیٹ۔

17:08 that was bound to lead to to to war. دیٹ واز باؤنڈ ٹو لیڈ ٹو ٹو ٹو وار۔

17:15 so prophet left kaba, and he opted qibla as qibla. تو پرافٹ لیفٹ کعبہ، اینڈ ہی اپٹڈ قبلہ ایز قبلہ۔

17:23 this was this was policy of peace. دس واز دس واز پالیسی اف پیس۔

17:30 this was policy of peace. دس واز پالیسی اف پیس۔

17:38 then when prophet settled in medina, he issued a declaration. دین وین پرافٹ سیٹل ان مدینہ، ہی ایشوڈ ا ڈیکلیریشن۔

17:45 that is called in history: sahifat al-madinah. دیٹ از کالڈ ان ان ہسٹری: صحیفۃ المدینہ۔

17:53 sahifat al-madinah means medina declaration. صحیفۃ المدینہ مینز مدینہ ڈیکلریشن۔

18:00 in this medina declaration, he included a provision in these words: "lil yahud dinuhum wa lil muslimin dinuhum". ان دس مدینہ ڈیکلریشن، ہی انکلوڈڈ ا پروویژن ان دیز ورڈز: "للیہود دینہم وللمسلمین دینہم"۔

18:08 for jews their religion for muslims their religion. فازو دائرجن فار مسلم دائرجن۔

18:15 it means that he he placed both communities on equal level. اٹ مینز دیٹ ہی ہی پلیس دا بوتھ کمیونٹیز ان ایکول لیول۔

18:23 and there is no difference between muslims and jews. ان دیر از نو ڈیفرنس بٹوین مسلمز اینڈ جیو۔

18:30 he gave equal status to both communities: muslims and jews. ہی گیو ایکول سٹیٹس ٹو دا بوتھ کمیونٹی: مسلمز اینڈ جیو۔

18:38 "lilmuslimeena deenahum walil yahoodi deenahum". "للمسلمین دینہم وللیہود دینہم"۔

18:45 deen i will i will tell you a very very strange story. دین ائی ویل ائی ویل ٹیل یو ا ویری ویری سٹرینج سٹوری۔

18:53 when prophet was in medina, it happened one day that prophet saw a funeral procession passing through a وین پرافٹ واز ان مدینہ، اٹ ہیپنڈ ون ڈے دیٹ پرافٹ سا ا فیونرل پروسیشن پاسنگ تھرو ا

19:00 street in medina. سٹریٹ ان مدینہ۔

19:08 prophet was seated at the time. پرافٹ واز سیٹڈ ایٹ دا ٹائم۔

19:15 he stood up in respect in seeing that funeral. ہی سٹوڈ اپ ان ریسپیکٹ ان سینگ دیٹ فیونرل۔

19:23 he stood up in respect. ہی سٹوڈ اپ ان ریسپیکٹ۔

19:30 so, one of his companion said: "o prophet, it was funeral of a jew, not a muslim. سو، ون اف دا اف ہز کپین سیڈ: "او پرافٹ، اٹ واز فیونرل اف ا جیو، ناٹ ا مسلم۔

19:38 you are respecting a jewish body." then what was the reply? the prophet of islam said: "alihi nafs, یو ار ریسپیکٹنگ ا جیوش باڈی۔" دین واٹ واز دا ریپلائی؟ دا پرافٹ اف اسلام سیڈ: "علیہ نفس،

19:45 alihi nafs, was he not a human being." here you can see that prophet was able to discover علیہ نفس، واز ہی ناٹ ا ہیومن بینگ۔" ہیر یو کین سی دیٹ پرافٹ واز ایبل ٹو ڈسکور

19:53 a commonality between muslim and jew. ا کامنلٹی بٹوین مسلم اینڈ جیو۔

20:00 equal status, no difference at all. ایکول سٹیٹس، نو ڈیفرنس ایٹ ال۔

20:08 alihi nafs, was he not a human being. علیہ نفس، واز ہی ناٹ ا ہیومن بینگ۔

20:15 this is the true spirit of islam. دس از دا ٹرو اسپیٹ اف اسلام۔

20:23 those muslim who say that this community is enemy of islam. دوز مسلم ہو سیو دیٹ دس کمیونٹی از اینمی اف اسلام۔

20:30 that community is enemy of islam. دیٹ کمیونٹی از اینمی اف اسلام۔

20:38 All this thinking is completely un-Islamic thinking. ال دیز تھنکنگ از کمپلیٹلی ان اسلامک تھنکنگ۔

20:45 according to islam, no was the or enemy, including jews. اکارڈنگ ٹو اسلام، نو واز دا اور اینمی، انکلوڈنگ جیو۔

20:53 no community, no nation is the enemy of islam. نو کمیونٹی، نو نیشن از دی اینمی اف اسلام۔

21:00 i will tell you a story. ائی ویل ٹیل یو ا سٹوری۔

21:08 once when i was in usa, i was invited to give a lecture in a in a church. ونس وین ائی واز ان یو ایس اے، ائی واز انوائٹڈ ٹو گیو ا لیکچر ان ا ان ا چرچ۔

21:15 in a church. ان ا چرچ۔

21:23 so, what happened? after my lecture, a a christian scholar asked a question. سو، واٹ ہیپن؟ افٹر مائی لیکچر، اے ا کرسچن سکالر اسک ا کوئسچن۔

21:31 he said that in christianity, we have a very good teaching. ہی سیڈ دیٹ ان کرسچینٹی، وی ہیو ا ویری گڈ ٹیچنگ۔

21:38 prophet of that the good teaching, jesus christ has said: "love your enemy." very nice teaching, very good teaching. پرافٹ اف دیٹ دا گڈ ٹیچنگ، جیسس کرائسٹ ہیز سیڈ: "لو یور اینمی۔" ویری نائس ٹیچنگ، ویری گڈ ٹیچنگ۔

21:46 can you cite any example from islam of this of this kind? i said: "yes, you can see کین یو سائیڈ اینی ایگزیمپل فرام اسلام اف دس اف دس کائنڈ؟ ائی سیڈ: "یس، یو کین سی

21:53 da chapter number 41. der are 140 chapters in da quran, sum bigger, sum small. دا چیپٹر نمبر 41۔" دیر ار 140 چیپٹرز ان دا قران، سم بیگر، سم سمال۔

22:01 so, in chapter number 41, der is a verse dat: "la tastabil hasratu ahsan fayd alladhi bainahu wali سو، ان چیپٹر نمبر 41، دیر از ا ورس دیٹ: "لا تستبل حسرتہ احسن فیض الذی بینہ ولی

22:08 حمید۔" This verse you can see in chapter number 41. حمید۔" دس ورس یو کین سی ان دا چیپٹر نمبر 41۔

22:16 it means dat good deed and bad bad deed are not equal. اٹ مینز دیٹ گڈ ڈیڈ اینڈ بڈ بیڈ ڈیڈ ار ناٹ ایکول۔

22:23 do good deed in terms of bad deed, and you will find dat your enemy has become your dearest friend. ڈو گڈ ڈیڈ ان ٹرم اف بیڈ ڈیڈ، اینڈ یو ویل فائنڈ دیٹ یور اینمی ہیز بیکم یور ڈیئرسٹ فرینڈ۔

22:31 it means dat according to islam, this da categorization it self is wrong. اٹ مینز دیٹ اکارڈنگ ٹو اسلام، دس دا کیٹگرائزیشن اٹ سیلف از رونگ۔

22:38 der is no two categories: enemy category or friend category. دیر از نو ٹو کیٹگریز: اینمی کیٹگری اور فرینڈ کیٹگری۔

22:46 this concept is quite islamic. دس کانسیپٹ از کوائٹ ان اسلامک۔

22:53 according to islam, everyone is either friend or potential friend. اکارڈنگ ٹو اسلام، ایوری ون از ائی ایدر فرینڈ اور پوٹینشل فرینڈ۔

23:01 enemy, enemy is potential friend. اینمی، اینمی از پوٹینشل فرینڈ۔

23:08 if some people are our friend, other people are potential friend. اف سم پیپل ار اور فرینڈ، ادر پیپل ار پوٹینشل فرینڈ۔

23:16 so, what is the duty of a muslim? dat is to turn this potential to actual through good deed. سو، واٹ از دا ڈیوٹی اف ا مسلم؟ دیٹ از ٹو ٹرن دس پوٹینشل ٹو ایکچول تھرو گڈ ڈیڈ۔

23:23 this is the true spirit of islam. دس از دا ٹرو اسپیٹ اف اسلام۔

23:31 this is the true spirit of islam. دس از دا ٹرو اسپیٹ اف اسلام۔

23:38 dont see what is appearing in media. ڈونٹ سی واٹ از اپیئرنگ ان میڈیا۔

23:46 dont see what muslims are practicing, but please see the quran, the surah, the hadith. ڈونٹ سی واٹ مسلمز ار پریکٹسنگ، بٹ پلیز سی دا قران، دا سورہ، دا حدیث۔

23:53 fortunately, we have authentic version of islam. فارچونیٹلی، وی ہیو اتھینٹک ورژن اف اسلام۔

24:01 dat is quran or sunnah. دیٹ از قران اور سنت۔

24:08 dat is authentic version. دیٹ از اتھینٹک ورژن۔

24:16 so, if you want to know what is islam, dont see media, dont see muslim practices or anything. سو، اف یو وانٹ ٹو نو واٹ از اسلام، ڈونٹ سی میڈیا، ڈونٹ سی مسلم پریکٹسز اور اینی تھنگ۔

24:23 see directly the quran. سی ڈائریکٹلی دا قران۔

24:31 quran is available in different different languages. قران از اویلیبل ان ڈفرنٹ ڈفرنٹ لینگویجز۔

24:38 its translation is available in different languages. اس ٹرانسلیشن از اویلیبل ان ڈفرنٹ لینگویجز۔

24:46 so, you easily can find a copy of the quran. سو، یو ایزیلی کین فائنڈ ا کاپی اف دا قران۔

24:53 and by by by seeing the quran, you can discover what is islam. اینڈ بائی بائی بائی سینگ دا قران، یو کین ڈسکور واٹ از اسلام۔

25:01 if you start studying the quran, the first chapter, the very first chapter, you can see the very اف یو سٹارٹ اسٹڈنگ دا قران، دا فرسٹ چیپٹر، دا ویری فرسٹ چیپٹر، یو کین سی دا ویری

25:08 first verse: "alhamdulillah rabbil alameen." here quran introduces god almighty as rabb alameen or not rabb al muslimeen. فرسٹ ورس: "الحمدللہ رب العالمین۔" ہیر قران انٹروڈیوسز گاڈ المائٹ ایز رب العالمین اور ناٹ رب المسلمین۔

25:16 yani quran gave the here quran gave the introduction of god almighty, and he says that god is rabb alameen. یعنی قران گیو دا ہیر قران گیو دا انٹروڈکشن اف گاڈ المائٹی، اینڈ ہی سیز داٹ گاڈ از رب العالمین۔

25:23 that is god is rabb alameen or not the rabb al muslimeen. دیٹ از گاڈ از رب العالمین اور ناٹ دا رب المسلمین۔

25:31 so, all the verses of quran are based on peace, on love, on compassion. سو، ال دا ورسز اف قران ار بیسڈ ان پیس، ان لو، ان کمپیشن۔

25:38 hate is hate is taboo in islam. ہیٹ از ہیٹ از ٹیبو ان اسلام۔

25:46 hate is unlawful in islam. ہیٹ از ان لافل ان اسلام۔

25:53 no one is allowed to hate anyone, because anyone, every human being is was created نو ون از الاؤڈ ٹو ہیٹ اینی ون، بیکاز اینی ون، ایوری ہیومن بینگ از از واز کریٹڈ

26:01 by god almighty. بائی گاڈ المائٹی۔

26:08 no one was created by satan. نو ون واز کریٹڈ بائی سیٹن۔

26:16 no man or woman or were created by satan. نو مین اور وومن اور ویر کریٹڈ بائی سیٹن۔

26:23 every man, every man or woman were created by god almighty. ایوری مین، ایوری مین اور وومن ویر کریٹڈ بائی گاڈ المائٹی۔

26:31 so, there is no difference between this and that. سو، دیر از نو ڈیفرنس بٹوین دس اینڈ دیٹ۔

26:38 You have to adopt friendly behavior towards every human being. یو ہیو ٹو اڈاپٹ فرینڈلی بیہیویئر ٹورڈز ایوری ہیومن بینگ۔

26:46 towards every human being. ٹورڈز ایوری ہیومن بینگ۔

26:53 There is a hadith: The Prophet of Islam has said: "المسلم الناس المسلم الناس بلسانی بیدی". دیر از اے حدیث: دا پرافٹ اف اسلام ہیز سیڈ: "المسلم الناس المسلم الناس بلسانی بیدی"۔

27:01 yani Muslim is one by whose hands and tongue. یعنی مسلم از ون بائی ہوز ہینڈز اینڈ ٹنگ۔

27:08 people are safe. پیپل ار سیف۔

27:16 people are safe. پیپل ار سیف۔

27:23 it means that muslim is a peaceful member of society. اٹ مینز دیٹ مسلم از ا پیس فل ممبر اف سوسائٹی۔

27:31 muslim is a peaceful member of society. مسلم از ا پیس فل ممبر اف سوسائٹی۔

27:38 anyone who claims to be a muslim, but he is not peaceful towards society. اینی ون ہو کلیمز ٹو بی ا مسلم، بٹ ہی از ناٹ پیس فل ٹورڈز سوسائٹی۔

27:46 he is not a muslim. ہی از ناٹ ا مسلم۔

27:53 muslim he is not a muslim. مسلم ہی از ناٹ ا مسلم۔

28:01 he is not a muslim. ہی از ناٹ ا مسلم۔

28:08 this is the criterion. دس از دا کرائٹیرین۔

28:16 this is the criterion: every muslim must be a peaceful member of a society. دس از دا کرائٹیرین: ایوری مسلم مسٹ بی ا پیس فل ممبر اف ا سوسائٹی۔

28:23 this is the criterion. دس از دا کرائٹیرین۔

28:31 this is the criterion. دس از دا کرائٹیرین۔

28:38 One of Prophet's companions said: "O Prophet, this this hadith is the hadith. ون اف پرافٹس کمپینین سیڈ: "او پرافٹ، دس دس حدیث از دا حدیث۔

28:46 You can understand this Hadith when you you you know the the situation when this wanted advice. یو کین انڈرسٹینڈ دس حدیث وین یو یو یو نو دا دا سچویشن وین دس وانٹڈ ایڈوائس۔" ایٹ

28:53 The time, Prophet was facing problems, atrocities. دا ٹائم، پرافٹ واز فیسنگ پرابلمز، اٹراسٹیز۔

29:01 So many atrocities in that situation. سو مینی اٹراسٹیز ان دیٹ سچویشن۔

29:08 A companion of the Prophet asked: "Ya Rasulullah, kalemaat it means that O Prophet, give me a master advice." ا کمپینین اف دا پرافٹ اسک: "یا رسول اللہ، کلمات اٹ مینز دیٹ او پرافٹ، گیو می ا ماسٹر ایڈوائس۔

29:16 O Prophet, give me a master advice by which I am able to manage all the affairs of my life. او پرافٹ، گیو می ا ماسٹر ایڈوائس بائے وچ ائی ایم ایبل ٹو مینج ال دا افیئرز اف مائی لائف۔

29:23 When I am living in a family, when I am living in a society, when I am living وین ائی ایم لیونگ ان ا فیملی، وین ائی ایم لیونگ ان ا سوسائٹی، وین ائی ایم لیونگ

29:31 with those people who are who are, meaning, who subscribe. ود دوز پیپل ہو ار ہو ار یعنی ہو سبسکرائب۔

29:38 So other religions that they create problems. سو ادر ریلیجن دیٹ دے کریٹ پرابلمز۔

29:46 So so how so so how behave with them. سو سو ہاؤ سو سو ہاؤ بیہیو ود دم۔

29:53 Prophet Sahib, la taghdab, don't be angry. پرافٹ صاحب، لا تغضب، ڈونٹ بی اینگری۔

30:01 What is what is anger? People angry when they are provoked. واٹ از واٹ از اینگر؟ پیپل اینگری وین دے ار پرووکڈ۔

30:08 Without provocation, there is no anger. وداؤٹ پرووکیشن، دیر از نو اینگر۔

30:16 effect. Anger is a result of provocation. افیکٹ اینگر از رزلٹ اف پرووکیشن۔

30:23 So it means that when the Prophet said: "لا تغضب، don't be angry." It means that don't be سو اٹ مینز دیٹ وین پرافٹ سیڈ: "لا لا تغضب، ڈونٹ بی اینگری۔" اٹ مینز دیٹ ڈونٹ بی

30:31 angry even when provoked. اینگری ایون وین پرووکڈ۔

30:38 this is simple answer. دس از سمپل انسر۔

30:46 It means that don't be angry even when provoked. اٹ مینز دیٹ ڈونٹ بی اینگری ایون وین پرووکڈ۔

30:53 this is the true spirit of Islam. دس از دا ٹرو اسپیٹ اف اسلام۔

31:01 is the true spirit of Islam. از دا ٹرو اسپیٹ اف اسلام۔

31:08 negative reaction is unislamic. نیگیٹیو ری ایکشن از ان اسلامک۔

31:16 negative thinking is unislamic. نیگیٹیو تھنکنگ از ان اسلامک۔

31:23 in violence and killing, all these things are unislamic. ان وائلنس اینڈ کلنگ، ال دیز تھنگز ار ان اسلامک۔

31:31 you know the word Islam itself connotes have a connotation of peace, because is the the root یو نو دا ورڈ اسلام اٹ سیلف کنوٹس ہیو ا کنوٹشن اف پیس، بیکاز اس دا دا روٹ

31:38 word of Islam is salam. ورڈ اف اسلام از سلم۔

31:46 s i l m salam. ایس ائی ایل ایم سلم۔

31:53 the root word of Islam is salam. دا روٹ ورڈ اف اسلام از سلم۔

32:01 salam means peace. سلم مینز پیس۔

32:08 so Islam is a religion of peace. سو اسلام از ا ریلیجن اف پیس۔

32:16 the very name of Islam has a connotation of peace. دا ویری نیم اف اسلام ہیز ا کنوٹشن اف پیس۔

32:23 Islam is religion of peace. اسلام از ریلیجن اف پیس۔

32:31 There are so many stories about the Prophet of Islam that he was engaged in so many wars. دیر ار سو مینی اسٹوریز اباؤٹ دا پرافٹ اف اسلام دیٹ ہی واز انگیجڈ ان سو مینی وارز۔

32:38 it is completely wrong. اٹ از کمپلیٹلی رونگ۔

32:46 The Prophet of Islam never involved any any any war, except sometime when he was compelled to leave for defense. پرافٹ اف اسلام نیور انوالو اینی اینی اینی وار، ایکسیپٹ سم ٹائم وین ہی واز کمپیر ٹو لیو فار ڈیفنس۔

32:53 There are some skirmishes, not war skirmishes. دیر ار سم سم اس اس بال اسکرمیشنز، ناٹ وار اسکرمیشنز۔

33:01 All those Ghazwat, all those so-called war or skirmishes, because these Ghazwat lasted only one day. ال دوز غضبات، ال دوز سو کالڈ وار ار اسکرمیشنز، بیکاز دیز غضبات لاسٹڈ اونلی ون ڈے۔

33:08 According to the scholar definition, it is it required six day to call an act a war. اکارڈنگ ٹو دی اسکالر ڈیفینیشن، اٹ از اٹ ریکوائرڈ سکس ڈے ٹو کال ان ایکٹ ا وار۔

33:16 A minimum period must be six days, then it is a war. اے منیمم پیریڈ مسٹ بی سکس ڈے، دین اٹ از ا وار۔

33:23 so there was no full fledged war. سو دیر واز نو فل فلیج وار۔

33:31 there was some skirmishes. دیر واز سم اسٹرمیشن۔

33:38 why? what is the reason? Islam has a mission, a great mission. وائی؟ واٹ از دا ریزن؟ اسلام ہیز ا مشن، ا گریٹ مشن۔

33:46 And what is that mission? That mission is to to make full, to make people aware of the اینڈ واٹ از دیٹ مشن؟ دیٹ مشن از ٹو ٹو میک فل، ٹو میک پیپل اویئر اف دا

33:53 creation plan of God. کریشن پلان اف گاڈ۔

34:01 this is the Islamic mission: to make people aware of the creation plan of God. دس از دا اسلامک مشن: ٹو میک پیپل اویئر اف دا کریشن پلان اف گاڈ۔

34:08 yani why God Almighty created man? what is the right path? what is wrong path? what is death? یعنی وائی گاڈ المائٹی کریٹڈ مین؟ واٹ از دا رائٹ پاتھ؟ واٹ از رونگ پاتھ؟ واٹ از ڈیتھ؟

34:16 what is pre death? and what is post death? what is the? what is the? what is the واٹ از پری ڈیتھ؟ اینڈ واٹ از پوسٹ ڈیتھ؟ واٹ از دا؟ واٹ از دا؟ واٹ از دا

34:23 successful way of life for man? how man can find entry into paradise? what is the salvation? سکسیس فل وے اف لائف فار مین؟ ہاؤ مین کین فائنڈ انٹری انٹو پیراڈائز؟ واٹ از دا سالویشن؟

34:31 all these questions are very important questions, and this is the only mission of prophet that to make ال دیز کوئسچنز ار ویری امپورٹنٹ کوئسچنز، اینڈ دس از دا اونلی مشن اف پرافٹ دیٹ ٹو میک

34:38 people aware of these issues. پیپل اویئر اف دیز ایشوز۔

34:46 So where are these issues? Are, I mean, there is no need for why fighting? No need for fighting. سو ویئر از دا دیز ایشوز؟ ار یعنی دیر از نو نیڈ فار وائی فائٹنگ؟ نو نیڈ فار فائٹنگ۔

34:53 Islam wants peace so that he may complete his mission. اسلام وانٹس پیس سو دیٹ ہی می کمپلیٹ ہز مشن۔

35:01 This kind of mission can not be completed except in the situation of peace. دس کائنڈ اف مشن کین ناٹ بی کمپلیٹڈ ایکسیپٹ ان دا سچویشن اف پیس۔

35:08 It required normality. اٹ ریکوائرڈ نارملٹی۔

35:16 If there is hate, if there are non each other hate, violence, provocation, then you cannot perform this mission. اف دیر از ہیٹ، اف دیر ار نان ایچدر ہیٹ، وائلنس، پرووکیشن، دین یو کین ناٹ پرفارم دس مشن۔

35:23 So the only concern of Islam or prophet of Islam was to make people aware of the creation سو دا اونلی کنسرن اف اسلام اور پرافٹ اف اسلام واز ٹو میک پیپل اویئر اف دا کریشن

35:31 plan of God. پلان اف گاڈ۔

35:38 This is the only concern, not conversion. دس از دا اونلی کنسرن، ناٹ کنورژن۔

35:46 Conversion was not a concern of Islam. کنورژن واز ناٹ ا کنسرن اف اسلام۔

35:53 No, only tabligh, only da'wah, only conveying the message of God to all mankind. نو، اونلی تبلیغ، اونلی دعوی، اونلی کنوینگ دا میسج اف گاڈ ٹو ال مین کائنڈ۔

36:01 God Almighty, it is God Almighty concern that people must be aware. گاڈ المائٹی، اٹ از گاڈ المائٹی کنسرن دیٹ پیپل مسٹ بی اویئر۔

36:08 Why? What is the purpose of life? What is the purpose of life? What is the end? What وائی؟ واٹ از دا پرپس اف لائف؟ واٹ از دا پرپس اف لائف؟ واٹ از دا اینڈ؟ واٹ

36:16 is the end of life? What is paradise? How they can find entry into paradise? All these things از دا اینڈ اف لائف؟ واٹ از پیراڈائز؟ ہاؤ دے کین فائنڈ انٹری انٹو پیراڈائز؟ ال دیز تھنگز

36:23 are concern of Islam. ار کنسرن اف اسلام۔

36:31 So it is a peaceful mission. سو اٹ از ا پیس فل مشن۔

36:38 This kind of mission, a mission of this kind can be performed only in a in a normal دس کائنڈ اف مشن، ا مشن اف دس کائنڈ کین بی پرفارمڈ اونلی ان ا ان ا نارمل

36:46 situation, in a peaceful situation. سچویشن، ان ا پیس فل سچویشن۔

36:53 If there are war, if there are fighting, then you cannot perform this kind of mission. اف دیر ار وار، اف دیر ار فائٹنگ، دین یو کین ناٹ پرفارم دس کائنڈ اف مشن۔

37:01 So all those Muslims who are engaged in war, it is their, it is their concern. سو ال دوز مسلمز ہو ار انگیجڈ ان وار، اٹ از دیر، اٹ از دیر کنسرن۔

37:08 It's not Islamic concern, it is not jihad. اٹس ناٹ اسلامک کنسرن، اٹ از ناٹ جہاد۔

37:16 It is, it is their, yani qaumi fighting, it is not jihad. اٹ از، اٹ از دیر یعنی قومی فائٹنگ، اٹ از ناٹ جہاد۔

37:23 Even in Palestine, even in Kashmir, even in all those countries where they are engaged in jihad, there ایون ان فلسطین، ایون ان کشمیر، ایون ان ال دوز کنٹریز ویر دے ار انگیج ان جہاد، دیر

37:31 is not jihad. از ناٹ جہاد۔

37:38 Because you see word jihad, what what the meaning of word jihad? Jihad means to strive, to struggle. بیکاز یو سی ورڈ جہاد، واٹ واٹ دا میننگ اف ورڈ جہاد؟ جہاد مینز ٹو سٹرائیو، ٹو سٹرگل۔

37:46 The jihad, jihad is not equivalent to qital, that is fighting. دا جہاد، جہاد از ناٹ ایکولنٹ ٹو قتال، دیٹ از فائٹنگ۔

37:53 This is jihad, means simply struggle, to strive. دا از جہاد، مینز سمپلی سٹرگل، ٹو سٹرائیو۔

38:01 There is a verse in the Quran: "وجاہدھم بحاجت کبیرہ، وجاہدھم بہی جہادا کبیرہ۔" Do great jihad with دیر از ا ورس ان دا قران: "وجاہدھم بحاجت کبیرہ، وجاہدھم بہی جہادا کبیرہ۔" ڈو گریٹ جہاد ود

38:08 the help of the Quran. دی ہیلپ اف دا قران۔

38:16 This is a verse, Quranic verse: "وجاہدھم بہی جہادا کبیرہ۔" Do great jihad with the help of the Quran. دس از ا ورس، قرانک ورس: "وجاہدھم بہی جہادا کبیرہ۔" ڈو گریٹ جہاد ود دی ہیلپ اف دا قران۔

38:23 Now you can see jihad, you can see that Quran is not a sword, Quran is a boom, ناؤ یو کین سی جہاد، یو کین سی دیٹ قران از ناٹ ا سورڈ، قران از ا بوم،

38:31 Quran is a gun. قران از ا گن۔

38:38 "How can we avert war through by the by using the Quran? Quran is book, book of ideology." ہاؤ کین وے اف وار تھرو بائی دا بائی یوزنگ دا قران؟ قران از بک، بک اف ائیڈیالوجی۔

38:46 So this verse means that Islam believes in ideological jihad. سو دس ورس مینز دیٹ اسلام بیلیو ان ائیڈیالوجیکل جہاد۔

38:53 Islam believe in article ideological jihad, not violent jihad. اسلام بیلیو ان ارٹیکل ائیڈیالوجیکل جہاد، ناٹ وائلنٹ جہاد۔

39:01 Violent jihad is out the, out the, out of the scheme of of of of Islam. وائلنٹ جہاد از اؤٹ دا، اؤٹ دا، اؤٹ اف دا اسکیم اف اف اف اف اسلام۔

39:08 Violent jihad is out the, out of the scheme of of of the Islam. وائلنٹ جہاد از اؤٹ دا، اؤٹ اف دا اسکیم اف اف اف دا اسلام۔

39:16 The only jihad is ideological jihad through the Quran, that is conveying the message of Quran to all دا اونلی جہاد از ائیڈیالوجیکل جہاد تھرو دا قران، دیٹ از کنوینگ دا میسج اف قران ٹو ال

39:23 mankind, to all mankind. مین کائنڈ، ٹو ال مین کائنڈ۔

39:31 The gist of that message is: "واللہ یدو الی دار الاسلام" and God calls to the home of peace. دا دا جسٹ اف دیٹ میسج از: "واللہ یدو الی دار الاسلام" اینڈ گاڈ کالز ٹو دا ہوم اف پیس۔

39:38 O people, O people, you people, you have to live in peace, establish peace society, so that you او پیپل، او پیپل، یو پیپل، یو ہیو ٹو لیو ان پیس، اسٹیبلش پیس سوسائٹی، سو دیٹ یو

39:46 can by by doing this, you can receive all kind blessing from God. کین بائی بائی ڈوئنگ دس، یو کین ریسیو ال کائنڈ بلیسنگ فرام گاڈ۔

39:53 And if you want, if you want blessing, if you are divine blessing, then establish a peace to society. اینڈ اف یو وانٹ، اف یو وانٹ بلیسنگ، اف یو ار ڈیوائن بلیسنگ، دین اسٹیبلش ا پیس ٹو سوسائٹی۔

40:01 "Wallahu yad'u ila dar al-Islam". "واللہ یدو الی دار الاسلام"۔

40:08 This verse tells us that if you want to receive divine blessing, then you have to live in دس ورس ٹیلز اس دیٹ اف یو وانٹ ٹو ریسیو ڈیوائن بلیسنگ، دین یو ہیو ٹو لیو ان

40:16 peace, then you have to establish peace to society, then you will be able to receive the blessing of God. پیس، دین یو ہیو ٹو اسٹیبلش پیس ٹو سوسائٹی، دین یو ویل بی ایبل ٹو ریسیو دا بلیسنگ اف گاڈ۔

40:23 This is the essence of Islam, this is the gist of the Islam. دس از دا ایسنس اف اسلام، دس از دا جسٹ اف دا اسلام۔

40:31 I spent all my life in in this, in the study of Islam. ائی سپینڈ ال مائی لائف ان ان دس، ان دا اسٹڈی اف اسلام۔

40:38 I can say that I have I have read all those books, authentic books about Islam, and what ائی کین سی دیٹ ائی ہیو ائی ہیو ریڈ ال دوز بکس، اتھینٹک بکس اباؤٹ اسلام، اینڈ واٹ

40:46 I am saying, I am saying with conviction, conviction by by my own finding. ائی ایم سینگ، ائی ایم سینگ ود کنوکشن، کنوکشن بائے بائے مائی اون فائنڈنگ۔

40:53 What I am saying is said after long long study of the Islamic literature. واٹ ائی ایم سینگ از سینگ افٹر لانگ لانگ اسٹڈی اف دا اسلامک لٹریچر۔

41:01 So in short, I would say that Islam is religion of peace, Islam is religion of compassion, Islam سو ان شارٹ، ائی وڈ سی دیٹ اسلام از ریلیجن اف پیس، اسلام از ریلیجن اف کمپیشن، اسلام

41:08 advocates people to live with friendly behavior in society. ایڈوکیٹس پیپل ٹو لیو ود فرینڈلی بیہیویئر ان سوسائٹی۔

41:16 And this is the, this is the formula to establish a good, a better society in this world. اینڈ دس از دا، دس از دا فارمولا ٹو اسٹیبلش ا گڈ، ا بیٹر سوسائٹی ان دس ورلڈ۔

41:23 So, this is the formula that by following which one can find entry into Paradise. Thank you. Well. السو، دس از دا فارمولا دیٹ بائی فالونگ وچ ون کین فائنڈ انٹری انٹو پیراڈائز۔ تھینک یو۔ ویل۔

41:31 For this very clear exposition of Islam, as you know it, as you have studied it, as you For this very clear exposition of Islam, as you know it, as you have studied it, as you

41:38 have compared it, and what you have seen and understood, and why we traveled. have compared it, and what you have seen and understood, and why we traveled.

41:46 It is my rather difficult task to be the main respondent in the sense that a lot of It is my rather difficult task to be the main respondent in the sense that a lot of

41:53 things that you mentioned also about those people who are not really Muslims, you see, which the world, things that you mentioned also about those people who are not really Muslims, you see, which the world,

42:01 you say, don't look at the media, but people look at the media. you say, don't look at the media, but people look at the media.

42:08 And there are so many incidents in this world nowadays that we can say are being done by And there are so many incidents in this world nowadays that we can say are being done by

42:16 people sometimes in the name of Islam or in the name of the Quran and some misled people people sometimes in the name of Islam or in the name of the Quran and some misled people

42:23 like some extremists and terrorists who think that you can go to paradise directly if you blow yourself like some extremists and terrorists who think that you can go to paradise directly if you blow yourself

42:31 up in a suicide bomb, which is so unfortunate. up in a suicide bomb, which is so unfortunate.

42:38 And I'm just wondering whether you have any explanation how is it possible for young, intelligent people, sometimes And I'm just wondering whether you have any explanation how is it possible for young, intelligent people, sometimes

42:46 very, very, very, very well. very, very, very, very well.

42:54 49 women in paradise, and gladly. 49 women in paradise, and gladly.

43:13 I think there are more men. Absolutely. I think there are more men. Absolutely.

43:32 The ideal teachers of their topic. The ideal teachers of their topic.

43:51 It is a good question, but I can say that this suicide and suicide is haram in Islam. It is a good question, but I can say that this suicide and suicide is haram in Islam.

44:11 no one can cite a single incident during the prophet that they committed suicide in the name of god, in the name of islam. it is totally suicide. suicide is haram. and according to the teaching of islam, they never will meet any hour. No one can cite a single incident during the Prophet that they committed suicide in the name of God, in the name of Islam. It is totally suicide. Suicide is haram. And according to the teaching of Islam, they never will meet any hour.

44:37 Even their entry into paradise is doubtful because suicide is haram. Even their entry into paradise is doubtful because suicide is haram.

44:45 There are so many teachings in the Quran and Hadith that tell us that suicide is completely haram. There are so many teachings in the Quran and Hadith that tell us that suicide is completely haram.

44:53 No excuse whatsoever is accepted for suicide. No excuse whatsoever is accepted for suicide.

45:01 There is a Hadith in Bukhari that a person was in great pain, great pain, perhaps unbearable pain, There is a Hadith in Bukhari that a person was in great pain, great pain, perhaps unbearable pain,

45:09 and he committed suicide. and he committed suicide.

45:17 Meaning he committed suicide. Meaning he committed suicide.

45:25 Prophet said he will be going to hell, although he was a Muslim. Prophet said he will be going to hell, although he was a Muslim.

45:34 This person was a Muslim, but due to some reason there were. This person was a Muslim, but due to some reason there were.

45:43 He was, you know, he suffered some pain and he became impatient and he killed himself. He was, you know, he suffered some pain and he became impatient and he killed himself.

45:53 That was suicide. That was suicide.

46:02 So Prophet said he will go to hell, although he was a Muslim. So Prophet said he will go to hell, although he was a Muslim.

46:12 this incident you can see in bukhari, sahih al-bukhari. that is a very authentic book in islam. This incident you can see in Bukhari, Sahih al-Bukhari. That is a very authentic book in Islam.

46:20 so suicide is totally haram in islam and no excuse is acceptable whatsoever. this is a fact. haram, the meaning of haram. haram means unlawful. So suicide is totally haram in Islam and no excuse is acceptable whatsoever. This is a fact. Haram, the meaning of haram. Haram means unlawful.

46:44 haram means unlawful, not allowed. there is no doubt about it that according to the quran and hadith, suicide is unlawful. Haram means unlawful, not allowed. There is no doubt about it that according to the Quran and Hadith, suicide is unlawful.

46:56 no excuse whatsoever is acceptable for this kind of act. excuse me for asking yet another question because we are now so near to the source of real knowledge, yeah, about islam, and there are so many misunderstandings in the world about it. No excuse whatsoever is acceptable for this kind of act. Excuse me for asking yet another question because we are now so near to the source of real knowledge, yeah, about Islam, and there are so many misunderstandings in the world about it.

47:24 And I also don't know that much about it, but I do remember once I went to Azad, And I also don't know that much about it, but I do remember once I went to Azad,

47:31 Kashmir, in Pakistan to live with a Sufi and Muslim theologian, one person who normally resides in England, Kashmir, in Pakistan to live with a Sufi and Muslim theologian, one person who normally resides in England,

47:38 Birmingham, and who has an Islamic study center there. Birmingham, and who has an Islamic study center there.

47:46 And we were staying in his ancestral house and spent one month also going to the mosque and And we were staying in his ancestral house and spent one month also going to the mosque and

47:53 having teachings from him about the five pillars of Islam. having teachings from him about the five pillars of Islam.

48:01 and this was a small dialogue group who used to come together every year, sometimes for two months, later for one month. And this was a small dialogue group who used to come together every year, sometimes for two months, later for one month.

48:11 and there also we spent one month with sheikh mahmud rashid there in batra, in azad, kashmir. and we noticed that, you know, we were always listening to the teachings of islam with interest and asked him could he please introduce us as deeply as possible into the spirituality of islam. so he even taught us zikr and things like that. And there also we spent one month with Sheikh Mahmud Rashid there in Batra, in Azad, Kashmir. And we noticed that, you know, we were always listening to the teachings of Islam with interest and asked him could he please introduce us as deeply as possible into the spirituality of Islam. So he even taught us zikr and things like that.

48:40 and then when the other people had something to say, like it was christian and buddhist, no hindu, unfortunately, because it's the time of the almost war between india and pakistan in 1987. And then when the other people had something to say, like it was Christian and Buddhist, no Hindu, unfortunately, because it's the time of the almost war between India and Pakistan in 1987.

48:53 but we had people from different religions. and then i noticed that our friend, the sufi, didn't really listen, or he had something else to do, or he went out of the room. and one day i just thought of asking him, almost like confronting him, why is it that when the other religions have something to say, you're not really paying attention? But we had people from different religions. And then I noticed that our friend, the Sufi, didn't really listen, or he had something else to do, or he went out of the room. And one day I just thought of asking him, almost like confronting him, why is it that when the other religions have something to say, you're not really paying attention?

49:19 And what he told me is, well, according to the Quran, we are not allowed to listen to And what he told me is, well, according to the Quran, we are not allowed to listen to

49:34 teachings of other religions because it would pollute our mind. teachings of other religions because it would pollute our mind.

49:49 So I was surprised. So I was surprised.

50:04 Is there such a surah or something in the Quran that prohibits listening to other philosophies or religions, Is there such a surah or something in the Quran that prohibits listening to other philosophies or religions,

50:19 or is that also not Islamic? or is that also not Islamic?

50:34 not at all. there is no such surah, no such verse that forbids that we have not allowed to study other religions. it's completely wrong. islam believes in freedom, in openness. Not at all. There is no such surah, no such verse that forbids that we have not allowed to study other religions. It's completely wrong. Islam believes in freedom, in openness.

50:53 We are allowed to study any religion, any religion. It's a totally wrong. This gentleman was totally wrong who said that we are not allowed to study other religions. Totally wrong. We are allowed to study any religion, any religion. It's a totally wrong. This gentleman was totally wrong who said that we are not allowed to study other religions. Totally wrong.

51:13 You know, during the Prophet of Islam, there was a trilogue in Medina, Mutamurul Adyani Salasa. You know, during the Prophet of Islam, there was a trilogue in Medina, Mutamurul Adyani Salasa.

51:19 There is a book in Arabic, Mutamurul Adyani Salasa. There is a book in Arabic, Mutamurul Adyani Salasa.

51:26 It means that trilogue. It means that trilogue.

51:32 The representative of three religions gathered in Medina in the mosque, in the Medina mosque, when the Prophet The representative of three religions gathered in Medina in the mosque, in the Medina mosque, when the Prophet

51:39 was alive, you know, Christian, Jew, and Muslim. was alive, you know, Christian, Jew, and Muslim.

51:46 So there was a dialogue between three religions. So Islam believed in dialogue, in interaction, in openness, in peaceful relationship. And that Kashmiri who said that in Islam it is taboo, he was completely wrong. So there was a dialogue between three religions. So Islam believed in dialogue, in interaction, in openness, in peaceful relationship. And that Kashmiri who said that in Islam it is taboo, he was completely wrong.

52:12 And I can say with conviction that there is no such verse in the Quran. And I can say with conviction that there is no such verse in the Quran.

52:20 So before the open discussion, I would like just one more clarification. So before the open discussion, I would like just one more clarification.

52:28 Let me see. Let me see.

52:36 In one point, you mentioned that when the Prophet was in Medina, there were these horrible scenes of In one point, you mentioned that when the Prophet was in Medina, there were these horrible scenes of

52:44 people doing idol worship. people doing idol worship.

52:53 But he did not react. He did not get angry. He did not forbid them, but he let them do. But he did not react. He did not get angry. He did not forbid them, but he let them do.

53:01 But well, I mean, I can understand the beautiful point that Islam preaches that you cannot make any But well, I mean, I can understand the beautiful point that Islam preaches that you cannot make any

53:08 picture or not any form or, you know, yes, not any concept also about the highest or God, picture or not any form or, you know, yes, not any concept also about the highest or God,

53:16 like the 99 names of God and the 99 names unpronounceable, which is a very good example. like the 99 names of God and the 99 names unpronounceable, which is a very good example.

53:24 But there are quite a lot of religions, including the one that I belong to and Hinduism also, But there are quite a lot of religions, including the one that I belong to and Hinduism also,

53:32 who do bow before statues, not because we think really that God is in the statue, but as who do bow before statues, not because we think really that God is in the statue, but as

53:40 a sign of respect for the one that it represents. a sign of respect for the one that it represents.

53:48 So I'm just wondering when, you know, that is a horrible scene or if it is something that So I'm just wondering when, you know, that is a horrible scene or if it is something that

53:56 is definitely un-Islamic, I suppose, we bow in front of Buddha statues, Bodhisattvas, and devas, and all these is definitely un-Islamic, I suppose, we bow in front of Buddha statues, Bodhisattvas, and devas, and all these

54:03 kinds of things. kinds of things.

54:11 But it is done by quite a large portion of the world population, India, and a lot of But it is done by quite a large portion of the world population, India, and a lot of

54:19 Asian countries also where Buddhism is being practiced. Asian countries also where Buddhism is being practiced.

54:27 It is part and parcel of their religion. It is part and parcel of their religion.

54:35 So I don't think that the Buddha himself really advised people to expect anything from the devas and So I don't think that the Buddha himself really advised people to expect anything from the devas and

54:43 not really worship them, but they do bow for these statues and, yeah, kind of respectful gesture. not really worship them, but they do bow for these statues and, yeah, kind of respectful gesture.

54:51 So then my question is when I do think that in the Quran there is something, I don't know the Arabic word, but believers and unbelievers. So then my question is when I do think that in the Quran there is something, I don't know the Arabic word, but believers and unbelievers.

55:03 Now, people who do believe in these sort of practices of pujas and vandana, you know, this bowing Now, people who do believe in these sort of practices of pujas and vandana, you know, this bowing

55:24 and things for statues, whether they are considered as unbelievers or what is the, let's say, Islamic view and things for statues, whether they are considered as unbelievers or what is the, let's say, Islamic view

55:45 of such practices? of such practices?

56:07 It is a very important question. It is a very important question.

56:11 I would say that Islam believes in difference. I would say that Islam believes in difference.

56:16 Difference is part of nature. Difference is part of nature.

56:21 You cannot eliminate differences. You cannot eliminate differences.

56:26 In every region of life, there are differences, differences, differences, including religion. In every region of life, there are differences, differences, differences, including religion.

56:30 So there are differences. So there are differences.

56:35 So some people want to eliminate the differences, but they fail, and that is impossible because life itself So some people want to eliminate the differences, but they fail, and that is impossible because life itself

56:40 is based on difference. is based on difference.

56:45 Then what is the solution? Then what is the solution?

56:52 Islam has given a very, very simple solution and practical solution. Islam has given a very, very simple solution and practical solution.

57:00 That is, "Lakum dinukum walea din." It means that for me, my religion; for others, their religion. That is, "Lakum dinukum walea din." It means that for me, my religion; for others, their religion.

57:08 In other words, this formula is based on a mutual respect, mutual respect. In other words, this formula is based on a mutual respect, mutual respect.

57:16 It means that everybody is allowed to follow his belief. It means that everybody is allowed to follow his belief.

57:24 Everybody is allowed. There is no one can impose his belief to the others. So everyone is allowed to follow his belief. Everybody is allowed. There is no one can impose his belief to the others. So everyone is allowed to follow his belief.

57:35 But the best practical formula is that both must give respect. But the best practical formula is that both must give respect.

57:43 So this Arabic formula is based on mutual respect. So this Arabic formula is based on mutual respect.

57:51 "For me, my religion; for you, your religion; for me, mine." It means that follow, I would say "For me, my religion; for you, your religion; for me, mine." It means that follow, I would say

57:59 that the essence of this formula is follow one and respect all. that the essence of this formula is follow one and respect all.

58:08 When you are not in a position to eliminate the differences, then this is the best formula. Follow one and respect all. When you are not in a position to eliminate the differences, then this is the best formula. Follow one and respect all.

58:17 This formula is based on mutual respect. This formula is based on mutual respect.

58:24 This is the Islamic answer to this question. This is the Islamic answer to this question.

58:31 Well, I would really wish that all people, not only Muslims but also people of other religions, would Well, I would really wish that all people, not only Muslims but also people of other religions, would

58:38 be so open-minded as yourself and would follow these teachings also. Yeah. be so open-minded as yourself and would follow these teachings also. Yeah.

58:45 May I ask? May I ask?

58:52 I don't know. If there is peace for this technology, then we will work with. And Islam, but there is one problem we should also think about. The thing that we gradually should neglect any violence for peace is no more in fact. I do agree that many instances took place from peace. I don't know. If there is peace for this technology, then we will work with. And Islam, but there is one problem we should also think about. The thing that we gradually should neglect any violence for peace is no more in fact. I do agree that many instances took place from peace.

59:21 And the reason is also has to be taken into consideration without endorsing and telling back. So what is the situational manual? It doesn't start nonviolent in the future. All universalities. What is the message of the land of Gujarat, Gandhiji? And the reason is also has to be taken into consideration without endorsing and telling back. So what is the situational manual? It doesn't start nonviolent in the future. All universalities. What is the message of the land of Gujarat, Gandhiji?

59:44 So unilaterally, I'm not justifying those people who we have to condemn. There are no suicides. There is no violence. So unilaterally, I'm not justifying those people who we have to condemn. There are no suicides. There is no violence.

59:52 "La ikraha fiddin" is also a Qur'anic verse. "La ikraha fiddin" is also a Qur'anic verse.

59:57 "Maulana Saab said your religion is there, and it is also said not to say anything. "Morana Saab said your religion is there, and it is also said not to said anything.

1:00:02 And it is also said no force." But the social reality and the political reality, Morana Saab completely ignored. And it is also said no force." But the social reality and the political reality, Morana Saab completely ignored.

1:00:07 I'm not questioning his integrity. I'm not questioning his integrity.

1:00:13 He has maybe his strategy, but always telling that this is what you have done wrong, but not He has maybe his strategy, but always telling that this is what you have done wrong, but not

1:00:18 pointing out to the other segments, other communities, whatever. pointing out to the other segments, other communities, whatever.

1:00:23 So objective study is required. So objective study is required.

1:00:29 Understand? If Muslims are doing wrong, condemn it. And you have to condemn it too greatly likely. But see also the difference. See also the other people. Understand? If Muslims are doing wrong, condemn it. And you have to condemn it too greatly likely. But see also the difference. See also the other people.

1:00:39 I can see 101 Muslims. I can see 101 Muslims.

1:00:52 Last year, I had one student. Last year, I had one student.

1:01:06 Unfortunately, the connotation of the word "Kafir" has already created a problem in religion. Unfortunately, the connotation of the word "Kafir" has already created a problem in religion.

1:01:20 Please explain to this audience what actually, historically, linguistically, and also culturally, the word "Kafir" means. Please explain to this audience what actually, historically, linguistically, and also culturally, the word "Kafir" means.

1:01:34 My job here is not to advocate Muslims. No. My job is only to present Islam. There are other questions. What Muslims are doing? What is the justification of their violence? I'm not a good person to tell about that thing. My mission is Islam. My job here is not to advocate Muslims. No. My job is only to present Islam. There are other questions. What Muslims are doing? What is the justification of their violence? I'm not a good person to tell about that thing. My mission is Islam.

1:02:02 I'm here only to tell people what is Islam according to the Quranic teachings. I'm not here to advocate Muslims. The other question is that what is the other question? I'm here only to tell people what is Islam according to the Quranic teachings. I'm not here to advocate Muslims. The other question is that what is the other question?

1:02:22 "Kafir" is not a community. It is a great misunderstanding. Some people believe that "Kafir" means the word "Kafir" refers to a community. No. "Kafir" means one who denies. One who denies. So there is no such community as "Kafir." There is no community as "Kafir" in the world. "Kafir" is not a community. It is a great misunderstanding. Some people believe that "Kafir" means the word "Kafir" refers to a community. No. "Kafir" means one who denies. One who denies. So there is no such community as "Kafir." There is no community as "Kafir" in the world.

1:02:51 If someone denies, then you can "Kafir" is not a derogatory word. It is according to the dictionary, it simply means denier, one who denies. But some people have taken this as a title for communities. That is wrong. If someone denies, then you can "Kafir" is not a derogatory word. It is according to the dictionary, it simply means denier, one who denies. But some people have taken this as a title for communities. That is wrong.

1:03:12 "Muslim" is a title for a community. But "Kafir" is not a title for a community. Only one who denies something, he may be called a "Kafir." A simple word. It's not a derogatory word and not a commeral word. Denying what? Denies what? Anything? "Muslim" is a title for a community. But "Kafir" is not a title for a community. Only one who denies something, he may be called a "Kafir." A simple word. It's not a derogatory word and not a commeral word. Denying what? Denies what? Anything?

1:03:38 You can apply this word regarding any mission. If you start a mission, so those who deny to accept your mission, that case is a case of kufr. A simple word. It's not a word. You can apply this word regarding any mission. If you start a mission, so those who deny to accept your mission, that case is a case of kufr. A simple word. It's not a word.

1:03:58 The basic thing I want to say is that the word "Kafir" is not used in Islam as a community. Some people are a "Kafir" community. Some are a Muslim community. No. Those people who denied the message of the Prophet, they were not ready to accept it. The basic thing I want to say is that the word "Kafir" is not used in Islam as a community. Some people are a "Kafir" community. Some are a Muslim community. No. Those people who denied the message of the Prophet, they were not ready to accept it.

1:04:28 They were declared in the Quran "Kafir." They are denying to accept the message of the Prophet. So simply denier, denier. They were declared in the Quran "Kafir." They are denying to accept the message of the Prophet. So simply denier, denier.

1:04:45 And "Kafir" is not a community. And "Kafir" is not a community.

1:05:01 Here, there is an Islamic scholar, Dr. Faridah Khanam. Here, there is an Islamic scholar, Dr. Faridah Khanam.

1:05:17 Can you add something about this question? Can you add something about this question?

1:05:33 It's a general word, not an Islamic word. And another point is that it is God's domain. It never, never is a Prophet or a companion called anyone "Kafir." Although they are denying his message, but he never called them "Kafir." So he should not enter into the jurisdiction of God. It's a general word, not an Islamic word. And another point is that it is God's domain. It never, never is a Prophet or a companion called anyone "Kafir." Although they are denying his message, but he never called them "Kafir." So he should not enter into the jurisdiction of God.

1:06:01 God alone knows what is in our hearts. God alone knows that we will be denying the truth till our last breath. God alone knows what is in our hearts. God alone knows that we will be denying the truth till our last breath.

1:06:10 So it is not as a community, as one individual is not supposed to call another "Kafir." Because So it is not as a community, as one individual is not supposed to call another "Kafir." Because

1:06:17 this is not done by the companions of the Prophet or the Prophet himself. this is not done by the companions of the Prophet or the Prophet himself.

1:06:24 My name is Shazan Zaqeer. My name is Shazan Zaqeer.

1:06:31 I'm a medical doctor from Hyderabad. I'm a medical doctor from Hyderabad.

1:06:38 And since we're already answered, I wanted to ask denial. And since we're already answered, I wanted to ask denial.

1:06:46 What is the denial? Just now, I heard even a Muslim can be called as a "Kafir." So how is that like? Who is a Muslim? And who are we to call or identify a person to be a Muslim or a non-Muslim? And what is Quran's guidance for this identification? What are the parameters? What is the denial? Just now, I heard even a Muslim can be called as a "Kafir." So how is that like? Who is a Muslim? And who are we to call or identify a person to be a Muslim or a non-Muslim? And what is Quran's guidance for this identification? What are the parameters?

1:07:06 Like Honorable Vaibhakim Khan Saab told, I just want to ask this. I would say that it is not our duty to declare that Mr. A or Mr. B is "Kafir." This is not our duty. Prophet never said that Mr. A is "Kafir." Mr. B is "Kafir." It was given this word was revealed by God. Like Honorable Vaibhakim Khan Saab told, I just want to ask this. I would say that it is not our duty to declare that Mr. A or Mr. B is "Kafir." This is not our duty. Prophet never said that Mr. A is "Kafir." Mr. B is "Kafir." It was given this word was revealed by God.

1:07:35 Never any Prophet or Sahaba used this word that Mr. Never any Prophet or Sahaba used this word that Mr.

1:07:39 A is "Kafir" and he is "Kafir." This word was revealed in the Quran, and only God knows A is "Kafir" and he is "Kafir." This word was revealed in the Quran, and only God knows

1:07:44 who is "Kafir." We are not allowed. who is "Kafir." We are not allowed.

1:07:48 It is not our duty. It is not our duty.

1:07:53 It is not our job to declare that this person is "Kafir" or that person "Kafir." It is history. It is not our job to declare that this person is "Kafir" or that person "Kafir." It is history.

1:07:57 Prophet never used this word. Prophet never used this word.

1:08:02 Sahaba never used this word. Sahaba never used this word.

1:08:07 It is present. It is present.

1:08:12 Muslims practice that they call this is "Kafir." Who is "Kafir? Muslims practice that they call this is "Kafir." Who is "Kafir?

1:08:18 " It is not Muslims' job to declare that Mr. " It is not Muslims' job to declare that Mr.

1:08:23 So-and-so is "Kafir." It's trespassing. It's trespassing. So-and-so is "Kafir." It's trespassing. It's trespassing.

1:08:29 I remember God told the Prophet, "I asked you for the blessing." Like even a Muslim called them I remember God told the Prophet, "I asked you for the blessing." Like even a Muslim called them

1:08:35 "Kafir" just now, and I'm told, "I'm a Muslim." That is not God's prophet. "Kafir" just now, and I'm told, "I'm a Muslim." That is not God's prophet.

1:08:40 This is society. This is society.

1:08:46 Let's not talk about the Muslim, but who is a Muslim? Let's not talk about the Muslim, but who is a Muslim?

1:08:52 I would say that Muslim is not a community. I would say that Muslim is not a community.

1:08:57 Muslim is one who surrenders before God. Muslim is one who surrenders before God.

1:09:02 But I or anyone else cannot give a title that this is a Muslim, this is not a Muslim. But I or anyone else cannot give a title that this is a Muslim, this is not a Muslim.

1:09:07 It only God knows. It only God knows.

1:09:12 Only God knows. Only God knows.

1:09:17 I can say the definition of Muslim is one who surrenders before God. I can say the definition of Muslim is one who surrenders before God.

1:09:23 That's all. That's all.

1:09:40 Please, you already asked the question that I don't I would like to ask you, do you recognize Please, you already asked the question that I don't I would like to ask you, do you recognize

1:09:57 both the Prophet of peace? both the Prophet of peace?

1:10:15 In what respect do you think the Prophet was a messenger of peace with respect to Islam and the world today? In what respect do you think the Prophet was a messenger of peace with respect to Islam and the world today?

1:10:38 Both the titles are correct. Muhammad was a messenger. Muhammad was a Rasul. But his mission was mission of peace. So in this sense, you can say that he was a Prophet of peace. He was a messenger. At the same time, he was a preferred of peace. So when you study his mission, you will find that his mission was completely mission of peace. Both the titles are correct. Muhammad was a messenger. Muhammad was a Rasul. But his mission was mission of peace. So in this sense, you can say that he was a Prophet of peace. He was a messenger. At the same time, he was a preferred of peace. So when you study his mission, you will find that his mission was completely mission of peace.

1:11:08 So you can say that he was a Prophet of peace. So you can say that he was a Prophet of peace.

1:11:16 Otherwise, he was a Rasul, Nabi, Peygamber. Otherwise, he was a Rasul, Nabi, Peygamber.

1:11:24 I want to know whether the Prophet of Islam ever blamed others for the problems he faced in peace? I want to know whether the Prophet of Islam ever blamed others for the problems he faced in peace?

1:11:32 What was his policy for the problems? What was his policy for the problems?

1:11:40 Did he blame others? Did he blame others?

1:11:48 Never, never, never. Never. Never, never, never. Never.

1:11:57 There is a verse in the Quran, "This verse means that everyone pays the price of his own shortcoming. There is a verse in the Quran, "This verse means that everyone pays the price of his own shortcoming.

1:12:06 Everyone pays the price of his own shortcomings." It's a mistake. Everyone pays the price of his own shortcomings." It's a mistake.

1:12:15 Prophet never blamed others. Prophet never blamed others.

1:12:24 Prophet always adopted this formula, "Blame thyself. Prophet always adopted this formula, "Blame thyself.

1:12:33 Correct yourself." Muslims are doing so many things that are not Islamic. Correct yourself." Muslims are doing so many things that are not Islamic.

1:13:05 So many people don't perform Namaaz. So many people don't perform Namaaz.

1:13:37 So many people don't perform Hajj. So many people don't perform Zakat. So there are so many teachings of Islam that are forgotten by Muslims, including this one. Maulana Assalamualikum. So many people don't perform Hajj. So many people don't perform Zakat. So there are so many teachings of Islam that are forgotten by Muslims, including this one. مولانا السلام علیکم.

1:14:04 Maulana, I would like to ask about the objective of CPA or aim of your life. What is the aim of your life? We have established an institution in Delhi. Its headquarters are in Delhi, but there are so many branches throughout the world. مولانا، I would like to ask about the objective of CPA or aim of your life. What is the aim of your life? We have established an institution in Delhi. Its headquarters are in Delhi, but there are so many branches throughout the world.

1:14:33 The title is Center for Peace and Spirituality. CPS, Center for Peace and Spirituality. I believe that peace and spirituality both are two faces of a single coin. Peace is spirituality is inner content of peace. The title is Center for Peace and Spirituality. CPS, Center for Peace and Spirituality. I believe that peace and spirituality both are two faces of a single coin. Peace is spirituality is inner content of peace.

1:15:03 And peace is external expression of spirituality. And peace is external expression of spirituality.

1:15:08 This is my mission. This is my mission.

1:15:13 I believe that when there is peace, there is opportunity. I believe that when there is peace, there is opportunity.

1:15:18 So I believe in freedom. So I believe in freedom.

1:15:24 Everyone is free to advocate his ideals, to propagate his ideals. Everyone is free to advocate his ideals, to propagate his ideals.

1:15:29 I believe in freedom. I believe in freedom.

1:15:34 So I believe that peace and spirituality are very, very important for human beings. So I believe that peace and spirituality are very, very important for human beings.

1:15:39 So this is my mission. So this is my mission.

1:15:45 Although I'm a practicing Muslim, I was born as a Muslim, and I'm a practicing Muslim. Although I'm a practicing Muslim, I was born as a Muslim, and I'm a practicing Muslim.

1:15:51 But as far as my belief mission, mission is CPS, Center for Peace and Spirituality. But as far as my belief mission, mission is CPS, Center for Peace and Spirituality.

1:16:12 So many people are attached with this mission, not only in India but also in abroad. So many people are attached with this mission, not only in India but also in abroad.

1:16:33 So I talked to the most beautiful things there. So I talked to the most beautiful things there.

1:16:55 You have to get an incomprehension. You have to get an incomprehension.

1:17:16 Islam has to be a culture. Islam has to be a culture.

1:17:38 To be of an infrastructure in. To be of an infrastructure in.

1:18:01 But are we even free? But are we even free?

1:18:24 You know you are living in the age of freedom. You know you are living in the age of freedom.

1:18:48 You are living in the age of democracy. You are living in the age of democracy.

1:19:11 So everyone is allowed to do all these things. So everyone is allowed to do all these things.

1:19:35 You cannot impose restrictions. You cannot impose restrictions.

1:19:58 According to Islam, I don't think that these things are objectionable. According to Islam, I don't think that these things are objectionable.

1:20:22 Everyone is free to do all these things. But as far as the media is concerned, I would say that media is not a mission. Everyone is free to do all these things. But as far as the media is concerned, I would say that media is not a mission.

1:20:36 Media is an industry. Media always opts for hard news, sensational news, because it is in the best interests of a media. So don't judge media by the artistic ambition. Media is an industry. Media always opts for hard news, sensational news, because it is in the best interests of a media. So don't judge media by the artistic ambition.

1:21:00 Every industry follows its own interests. Every industry follows its own interests.

1:21:05 So media also follows its own interests. So media also follows its own interests.

1:21:11 They know that people like to read hard news, sensational news. They know that people like to read hard news, sensational news.

1:21:17 So they publish all these news. So they publish all these news.

1:21:23 There is a simple formula. There is a simple formula.

1:21:29 I don't believe media. I don't believe media.

1:21:35 Although I know that media is not giving the right picture, but I don't believe media because media Although I know that media is not giving the right picture, but I don't believe media because media

1:21:41 is an industry. is an industry.

1:21:47 Why I judge media by the artistic ambition? Why I judge media by the artistic ambition?

1:21:53 Molana, I have two questions. Molana, I have two questions.

1:22:07 One is, what is the difference between Muslim and Islam? One is, what is the difference between Muslim and Islam?

1:22:21 And the second is, we always complain that we are suffering, and we are facing discrimination and prosperity, etc. And the second is, we always complain that we are suffering, and we are facing discrimination and prosperity, etc.

1:22:35 But I went across the Jamaica or. But I went across the Jamaica or.

1:22:49 I would say that Islam is an ideology. I would say that Islam is an ideology.

1:22:55 And Muslims are a community. And Muslims are a community.

1:23:02 It is very clear to understand the difference between the two. It is very clear to understand the difference between the two.

1:23:09 Muslims are a cultural community. Muslims are a cultural community.

1:23:16 But Islam is an ideology. But Islam is an ideology.

1:23:23 And Islam has a very authentic version about its ideology that is Quran. And Islam has a very authentic version about its ideology that is Quran.

1:23:30 So it is very easy to differentiate between the two. So it is very easy to differentiate between the two.

1:23:37 And as far as the problem is concerned and so-called atrocities concerned, I would say that you have And as far as the problem is concerned and so-called atrocities concerned, I would say that you have

1:23:44 to know the creation plan of God. to know the creation plan of God.

1:23:51 Creation plan of God is based on challenges, competition. God Almighty has given freedom to all. And all those atrocities, so-called atrocities, are only phenomena of misuse of freedom, a use of freedom. So when you cannot abolish freedom, you have to manage all those so-called atrocities. Creation plan of God is based on challenges, competition. God Almighty has given freedom to all. And all those atrocities, so-called atrocities, are only phenomena of misuse of freedom, a use of freedom. So when you cannot abolish freedom, you have to manage all those so-called atrocities.

1:24:20 Complaints are nothing. Protests are nothing. Because when you protest, that goes against the creation plan of God. Complaints are nothing. Protests are nothing. Because when you protest, that goes against the creation plan of God.

1:24:29 God Almighty, it is a very, very important point that God Almighty created man, and He gave total God Almighty, it is a very, very important point that God Almighty created man, and He gave total

1:24:35 freedom, total freedom to every human being. freedom, total freedom to every human being.

1:24:42 So if one was given total freedom, also freedom he misused his freedom. So if one was given total freedom, also freedom he misused his freedom.

1:24:49 So it is this misuse of freedom that creates challenges, that creates competition, and that creates all those So it is this misuse of freedom that creates challenges, that creates competition, and that creates all those

1:24:55 situations that rightly or wrongly people call conspiracy. situations that rightly or wrongly people call conspiracy.

1:25:02 So you have to manage. So you have to manage.

1:25:09 You have to face the challenge. Why protest? You have to face the challenge. Why protest?

1:25:16 When you cannot change the course of history, you cannot change the creation plan, then you have to face it. Then you have to learn the art of management. I don't think that there is any use of complaining and protesting. I'm quite against this culture, protestant culture, complaint culture. I'm quite against. When you cannot change the course of history, you cannot change the creation plan, then you have to face it. Then you have to learn the art of management. I don't think that there is any use of complaining and protesting. I'm quite against this culture, protestant culture, complaint culture. I'm quite against.

1:25:41 Because it is futile, totally futile. Because it is futile, totally futile.

1:25:49 Since that protest is inside, it is behaved, occupied by China. Since that protest is inside, it is behaved, occupied by China.

1:25:58 This has been protesting against Chinese occupation for many decades. This has been protesting against Chinese occupation for many decades.

1:26:06 Is that protest inside? Is that protest inside?

1:26:15 It is my belief. It is my belief.

1:26:20 People are also free to protest. People are also free to protest.

1:26:26 If they adopt the course of protest, they are free. If they adopt the course of protest, they are free.

1:26:32 But according to my belief, I don't think that protest and complaint can lead to any required results. But according to my belief, I don't think that protest and complaint can lead to any required results.

1:26:37 In the Muslim world, you can see so many people are engaged in protest and complaint, but no In the Muslim world, you can see so many people are engaged in protest and complaint, but no

1:26:43 result at all. result at all.

1:26:49 So Buddhists or any other community is free to protest. They are free to complain. I cannot curtail their freedom. But it is my belief that history shows that protest never led to any positive result. It is my personal belief. So Buddhists or any other community is free to protest. They are free to complain. I cannot curtail their freedom. But it is my belief that history shows that protest never led to any positive result. It is my personal belief.

1:27:16 Assalamu Alaikum. Let's conclude this program. I have one last question. My name is Dr. Anshan Tehran. I'm from Hyderabad, a medical doctor. My question is as follows. In Quran, God has called Himself our Lord. He has used the word Mawla for Himself. So can you please define what is the meaning of Mawlana? Assalamu Alaikum. Let's conclude this program. I have one last question. My name is Dr. Anshan Tehran. I'm from Hyderabad, a medical doctor. My question is as follows. In Quran, God has called Himself our Lord. He has used the word Mawla for Himself. So can you please define what is the meaning of Mawlana?

1:27:45 And are humans eligible or entitled to be called Mawlana? And are humans eligible or entitled to be called Mawlana?

1:27:52 Mawla is also used for it is well known to all Arabic scholars that Mawla word is used Mawla is also used for it is well known to all Arabic scholars that Mawla word is used

1:28:00 for men also. for men also.

1:28:07 Ali is Mawla, and Anas is Mawla. Ali is Mawla, and Anas is Mawla.

1:28:15 It is very common. It is very common.

1:28:22 So Mawla has no divine meaning. So Mawla has no divine meaning.

1:28:30 It has no divine meaning. It has no divine meaning.

1:28:37 No divine connotation. No divine connotation.

1:28:45 Okay. Let's conclude this session. Thank you for your kind, profound words, Mawlana Sahibji. And. Okay. Let's conclude this session. Thank you for your kind, profound words, Mawlana Sahibji. And.