Name: Islma A Religion of Peace (English) January 7, 2010 — Maulana Wahiduddin Khan
Uploaded: 2010-01-01
Duration: 1 h 8 min 53 s
Channel: Maulana Wahiduddin Khan
Description: Read the full transcript of “Islma A Religion of Peace (English) January 7, 2010”, a lecture by Maulana Wahiduddin Khan, with timestamps.

0:29 sisters and brothers, welcome to you on Indian soil. سسٹرز اینڈ برادرز، ویلکم ٹو یو آن انڈین سائل۔

0:40 you know, India is a religious country. یو نو، انڈیا از اے ریلیجیس کنٹری۔

0:45 almost all the major religions have found their place in this country, الموسٹ آل دا میجر ریلیجنز ہیو فاؤنڈ دیر پلیس ان دس کنٹری،

1:00 including Islam. انکلوڈنگ اسلام۔

1:04 according to my experience, Islam has a very special relationship with India. why? اکارڈنگ ٹو مائی ایکسپیرینس، اسلام ہیز ا ویری اسپیشل ریلیشن شپ ود انڈیا۔ وائی؟

1:16 the prophet of Islam has said دا پرافٹ اف اسلام ہیز سیڈ

1:21 that, "ani ajad rihal ilam min bilad hind, دیٹ، "انی اجد ریحل علم من بلاد ہند،

1:32 i could sense the wind of knowledge from India." there is a saying of the prophet of Islam. ائی کڈ سینس دا ونڈ اف نالج فرام انڈیا۔" دیر از اے سینگ اف دا پرافٹ اف اسلام۔

1:43 by this saying, you can understand that. is true to say that Islam has a great relationship with India. بائی دس سینگ، یو کین انڈرسٹینڈ دیٹ۔ از ٹرو ٹو سے دیٹ اسلام ہیز ا گریٹ ریلیشن شپ ود انڈیا۔

1:55 now, Muslims entered India in first half of seven century. these were Arab traders. ناؤ، مسلمز انٹرڈ انڈیا ان فرسٹ ہاف اف سیون سینچری۔ دس ویر عرب ٹریڈرز۔

2:08 Pandit Jawahar Lal Nehru, the first prime minister of India, has acknowledged their پنڈت جوال نرو، دا فرسٹ پرائم منسٹر اف انڈیا، ہیز اکنالجڈ دیر

2:22 positive contribution to India that Arab پوزیٹیو کنٹریبیوشن ٹو انڈیا دیٹ عرب

2:30 Muslims brought a brilliant culture to India. مسلمز براٹ ا بریلین کلچر ٹو انڈیا۔

2:39 this is the word of Jawahar Lal Nehru. Arab Muslims brought a brilliant culture to India. دس از دا ورڈ اف جوال نرو۔ عرب مسلمز براٹ ا بریلین کلچر ٹو انڈیا۔

2:50 but it was not a unilateral relationship. it was bilateral. Muslims gave something to India, and also they received something from India. بٹ اٹ واز ناٹ ا یونی لیٹرل ریلیشن شپ۔ اٹ واز بائی لیٹرل۔ مسلمز گیو سمتھنگ ٹو انڈیا، اینڈ السو دے ریسیو سمتھنگ فرام انڈیا۔

3:05 to it was a bilateral relationship. تو اٹ واز ا بائی لیٹرل ریلیشن شپ۔

3:11 you know, یو نو،

3:14 one Indian mind has developed the concept of zero, that was very important in long calculations, long mathematical calculations. ون انڈین مائن ہیز ڈیولپڈ دا کانسیپٹ اف زیرو، دیٹ واز ویری امپورٹنٹ ان لانگ کیلکولیشنز، لانگ میتھمیٹیکل کیلکولیشنز۔

3:28 so, during a positive period, Muslims came to know this concept. سو، ڈیورنگ ا پوزیٹ پیریڈ، مسلمز کیم ٹو نو دس کانسیپٹ۔

3:35 they translated it into it from Sanskrit to Arabic, and then it was translated from Arabic to Latin. دے ٹرانسلیٹڈ اٹ انٹو اٹ فرام سنسکرت ٹو عربک، اینڈ دین اٹ واز ٹرانسلیٹڈ فرام عربک ٹو لیٹن۔

3:46 this, this concept reached to Europe, and it was called at the time Arabic numerals. but it was in fact Indian numerals. دس، دس کانسیپٹ ریچ ٹو یورپ، اینڈ اٹ واز کالڈ ایٹ دا ٹائم عربک نیومرلز۔ بٹ اٹ واز ان فیکٹ انڈین نیومرلز۔

4:01 so, it was a bilateral relationship سو، اٹ واز ا بائی لیٹرل ریلیشن شپ

4:04 it was a give and give and take relationship. now, the indian muslims are flourishing in this country. ۔ اٹ واز ا گیو اینڈ گیو اینڈ ٹیک ریلیشن شپ۔ ناؤ، دا انڈین مسلمز ار فلرشنگ ان دس کنٹری۔

4:20 their future is very safe دیر فیوچر از ویری سیف

4:24 muslims have established several very important institutions in India, like Nadwah, Deoband, and Jamia Darussalam Umerabad, ۔ مسلمز ہیو اسٹیبلش سیورل ویری امپورٹنٹ انسٹیٹیوشنز ان انڈیا، لائک ندوہ، دیوبند، اینڈ جامعہ دارالسلام عمر آباد،

4:37 and Aligarh Muslim University, Jamia Millia, Osmania University, and so on. اینڈ علی گڑھ مسلم یونیورسٹی، جامعہ ملیہ، عثمانی یونیورسٹی، اینڈ سو ان۔

4:46 then, in 16th century, there was a great Islamic scholar, Sheikh Ali al-Muttaqi. دین، ان سکسٹین سینچری، دیر واز ا گریٹ اسلامک سکالر، شیخ علی المتقی۔

4:56 he was an Indian scholar. he came, he prepared a book. it was like Islamic encyclopedia. ہی واز ا انڈین سکالر۔ ہی کم، ہی پریپیئرڈ ا بک۔ اٹ واز لائک اسلامک انسائیکلوپیڈیا۔

5:10 the name, the title of this book is Kanz al-Ummal. دا نیم، دا ٹائٹل اف دس بک از کنزل امبال۔

5:14 it consists of 16 volumes. it is a treasure of Islamic traditions. اٹ کنسسٹ اف سکسٹین والیومز۔ اٹ از ا ٹریژر اف اسلامک ٹریڈیشنز۔

5:24 so, Muslims are very in a very well well position in India. they have flourishing, they are doing good job. سو، مسلمز ار ویری ان ا ویری ویل ویل پوزیشن ان انڈیا۔ دے ہیو فلرشنگ، دے ار ڈوئنگ گڈ جاب۔

5:37 so, I am thankful to this situation. سو، ائی ایم تھینک فل ٹو دس سچویشن۔

5:41 now, a few words about the religion of Islam. you know, Islam is a is an Arabic word. ناؤ، ا فیو ورڈز اباؤٹ دا ریلیجن اف اسلام۔ یو نو، اسلام از ا از این عربک ورڈ۔

5:55 it was founded in first quarter of 7th century. the word Islam, the root word of Islam is silm, S I L M, silm. اٹ واز فاؤنڈڈ ان فرسٹ کوارٹر اف سیون سینچری۔ دا ورڈ اسلام، دا روٹ ورڈ اف اسلام از سلم، ایس ائی ایل ایم، سلم۔

6:07 and silm means peace اینڈ سلم مینز پیس

6:11 so, Islam is religion of peace. ۔ سو، اسلام از ریلیجن اف پیس۔

6:17 Islam is religion of peace, tolerance, compassion. اسلام از ریلیجن اف پیس، ٹالرنس، کمپیشن۔

6:23 you know, the most authentic book of Islam is Al-Quran in Arabic. یو نو، دا موسٹ اتھینٹک بک اف اسلام از القران ان عربک۔

6:33 if you read the Quran, Quran consists of 6400 verses. اف یو ریڈ دا قران، قران کنسسٹ اف 6400 ورسز۔

6:42 so, if you read Quran, you will find that almost all the verses of the Quran are based on peace and compassion, سو، اف یو ریڈ قران، یو ویل فائنڈ دیٹ الموسٹ ال دا ورسز اف دا قران ار بیسڈ ان پیس اینڈ کمپیشن،

6:56 directly or indirectly. then, I would like to refer some verses from the Quran and also from Hadith. ڈائریکٹلی اور ان ڈائریکٹلی۔ دین، ائی وڈ لائک ٹو ریفر سم ورسز فرام دا قران اینڈ السو فرام حدیث۔

7:10 there is a verse in the Quran, "Al-Sulhu Khair". "Al-Sulhu Khair" means peace is the best. دیر از ا ورس ان دا قران، "الصلح خیر"۔ "الصلح خیر" مینز پیس از دا بیسٹ۔

7:22 peace is the best. it means that at the time of controversy or the time of difference or in social relationship, the best option is peaceful option. پیس از دا بیسٹ۔ اٹ مینز دیٹ ایٹ دا ٹائم اف کنٹروورسی اور دا ٹائم اف ڈیفرنس اور ان سوشل ریلیشن شپ، دا بیسٹ اپشن از پیس فل اپشن۔

7:35 the best option is دا بیسٹ اپشن از

7:37 peaceful option. by adopting this verse, Sufi people developed a formula that is "Sulh-e-Kul". پیس فل اپشن۔ بائی اڈاپٹنگ دس ورس، صوفی پیپل ڈیولپڈ ا فارمولا دیٹ از "صلح کل"۔

7:46 you know, Muslim Sufi came to India and they found here a very fertile ground for their mission. یو نو، مسلم صوفی کیم ٹو انڈیا اینڈ دے فاؤنڈ ہیر ا ویری فرٹائل گراؤنڈ فار دیر مشن۔

7:57 muslim sufis were regarded everywhere in India. مسلم صوفیز ویر ریگارڈ ایوری ویر ان دا انڈیا۔

8:03 their formula was "sulh-e-kul". دیر فارمولا واز "صلح کل"۔

8:07 this formula was derived from the Quran. it means peace with all. peace with all. دس فارمولا واز ڈرائیو فرام دا قران۔ اٹ مینز پیس ود ال۔ پیس ود ال۔

8:16 peace with Muslims, peace with Hindus, peace with Christians. so, peace was the basic principle adopted by sufis. پیس ود مسلمز، پیس ود ہندوز، پیس ود کرسچنز۔ سو، پیس واز دا بیسک پرنسپلز اڈاپٹڈ بائی صوفیز۔

8:27 it was derived from the Quran. اٹ واز ڈرائیو فرام دا قران۔

8:33 so, this is the basic principle of the Quran. سو، دس از دا بیسک پرنسپل اف دا قران۔

8:37 then, the Prophet of Islam has said, دین، دا پرافٹ اف اسلام ہیز سیڈ،

8:43 "innallaha yu'ti 'ala al-rifqi, ma la yu'ti 'ala al-'unfi". it means God grants to non-violence what he does not grant to violence. "ان اللہ یوتی علی الرفق، مالا یوتی علی العنف"۔ اٹ مینز گاڈ گرانٹس ٹو نان وائلنس واٹ ہی ڈز ناٹ گرانٹ ٹو وائلنس۔

9:00 this is a prophetic saying. and I can say that دس از ا پرافٹک سینگ۔ اینڈ ائی کین سی دیٹ

9:10 Mahatma Gandhi was that Mahatma Gandhi gave a successful demonstration of this principle. مہاتما گاندھی واز دیٹ مہاتما گاندھی گیو ا سکسیس فل ڈیمونسٹریشن اف دس پرنسپل۔

9:23 you know, Mahatma Gandhi was the great leader of India. یو نو، مہاتما گاندھی واز دا گریٹ لیڈر اف انڈیا۔

9:29 he was the ہی واز دا

9:33 great leader of freedom struggle. and in India, freedom struggle started in 1857. گریٹ لیڈر اف فریڈم سٹرگل۔ اینڈ ان انڈیا، فریڈم سٹرگل سٹارٹڈ ان 1857۔

9:44 at that time, the leaders were following armed struggle, the formula of armed struggle. ایٹ دیٹ ٹائم، دا لیڈرز ویر فالونگ ارمڈ سٹرگل، دا فارمولا اف ارمڈ سٹرگل۔

9:54 they were using violence against Britishers. دے ویر یوزنگ وائلنس اگینسٹ برٹشز۔

9:58 then, in 1919, Mahatma Gandhi came. he was adopted as as the supreme leader of International Congress. دین، ان 1919، مہاتما گاندھی کیم۔ ہی واز اڈاپٹڈ ایز ایز دا سپریم لیڈر اف انٹرنیشنل کانگریس۔

10:15 Mahatma Gandhi declared that, "now, we will abandon all card of violence against Britishers. مہاتما گاندھی ڈیکلیئرڈ دیٹ، "ناؤ، وی ویل ابینڈن ال کارڈ اف وائلنس اگینسٹ برٹشز۔

10:26 we will follow our struggle through peaceful means, ahimsa or non-violence." this was a peace bomb, like a peace bomb. وی ویل فالو اور سٹرگل تھرو پیس فل مینز، اہمسا اور نان وائلنس۔" دس واز ا پیس بوم، لائک ا پیس بوم۔

10:42 this bomb paralyzed the British Empire. دس بوم پیرالائز دا برٹش ایمپائر۔

10:50 they felt that now they had no justification to use arms, to use guns against the freedom fighters. دے فیلٹ دیٹ ناؤ دے ہیڈ نو جسٹیفیکیشن ٹو یوز ارمز، ٹو یوز گنز اگینسٹ دا فریڈم فائٹرز۔

11:01 they were interesting story. دے ویری انٹرسٹنگ سٹوری۔

11:04 one British collector of the time ون برٹش کلیکٹر اف دا ٹائم

11:13 wanted وانٹڈ

11:17 direction from his center, secretariat, how to do against this non-violent activist. ڈائریکشن فرام ہز سینٹر، سیکرٹریٹ، ہاؤ ٹو ڈو اگینسٹ دس نان وائلنٹ ایکٹیوسٹ۔

11:28 so, he sent a telegram asking a guidance سو، ہی سینڈ ا ٹیلی گرام اسکنگ ا گائیڈنس

11:34 The wording of this telegram was very interesting. It was, "Wire kindly, wire instructions how to kill a tiger non violently." ۔ دا ورڈنگ اف دس ٹیلی گرام واز ویری انٹرسٹنگ۔ اٹ واز، "وائر کائنڈلی، وائر انسٹرکشنز ہاؤ ٹو کل ا ٹائیگر نان وائلنٹلی۔"

11:52 it means that previously the fight freedom fighters were violent. so, we were justified to use violence against them. اٹ مینز دیٹ پریویسلی دا فائٹ فریڈم فائٹرز ویر وائلنٹ۔ سو، وی ویر جسٹیفائیڈ ٹو یوز وائلنس اگینسٹ دیم۔

12:04 now, they are saying that we are non violent activist. we have abandon armed and violence. ناؤ، دے ار سینگ دیٹ وی ار نان وائلنٹ ایکٹیوسٹ۔ وی ہیو ابینڈن ارمڈ اینڈ وائلنس۔

12:15 so, what to do? سو، واٹ ٹو ڈو؟

12:19 so, this this is a best illustration that سو، دس دس از ا بیسٹ السٹریشن دیٹ

12:27 non violence is forward effective than the violence. نان وائلنس از فارورڈ ایفیکٹیو دین دی وائلنس۔

12:35 peaceful struggle is forward effective than the violent struggle. پیس فل سٹرگل از فارورڈ ایفیکٹیو دین دی وائلنٹ سٹرگل۔

12:45 so, that principle which was given by the prophet of islam in this verse, that god grants to non violence what he does not grant to violence. سو، دیٹ پرنسپل وچ واز گیون بائی دا پرافٹ اف اسلام ان دس ورس، دیٹ گاڈ گرانٹس ٹو نان وائلنس واٹ ہی ڈز ناٹ گرانٹ ٹو وائلنس۔

12:57 mahatma gandhi demonstrated practically that it is a fact مہاتما گاندھی ڈیمونسٹریٹڈ پریکٹیکلی دیٹ اٹ از ا فیکٹ

13:06 . now, a few word about the islamic teachings. here, i would like to quote a well known saying of the prophet of islam. ۔ ناؤ، ا فیو ورڈ اباؤٹ دا اسلامک ٹیچنگز۔ ہیر، ائی وڈ لائک ٹو کوٹ ا ویل نون سینگ اف دا پرافٹ اف اسلام۔

13:21 "atqullah kunt wash bakhluq husan." according to this hadith, hadith means saying of the prophet of Islam. "اتق اللہ کنت واش بخلق حسن۔" اکارڈنگ ٹو دس حدیث، حدیث مینز سینگ اف دا پرافٹ اف اسلام۔

13:32 according to hadith, this hadith islam has a two point formula. it is two point formula. اکارڈنگ ٹو حدیث، دس حدیث اسلام ہیز ا ٹو پوائنٹ فارمولا۔ اٹ از ٹو پوائنٹ فارمولا۔

13:44 it is submission to god. submission to god and compassion to all mankind. اٹ از سبمیشن ٹو گاڈ۔ سبمیشن ٹو گاڈ اینڈ کمپیشن ٹو ال مین کائنڈ۔

13:57 and living with peaceful, living peacefully with all mankind. اینڈ لیونگ ود پیس فل، لیونگ پیس فلی ود ال مین کائنڈ۔

14:02 this is the simple formula of islam. submission to god and living peacefully in our society. دس از دا سمپل فارمولا اف اسلام۔ سبمیشن ٹو گاڈ اینڈ لیونگ پیس فلی ان اور سوسائٹی۔

14:14 there is a hadith, "al momin min salama nas min lisanihi wa yadihi." muslim is one by whose hands and tongue. دیر از ا حدیث، "المومن من سلم ناس من لسانہ ویدہ۔" مسلم از ون بائی ہوز ہینڈز اینڈ ٹنگ۔

14:26 people are safe پیپل ار سیف

14:29 . it means that muslim is a true muslim, is a peaceful member of society. a true muslim is a harmless member of society. ۔ اٹ مینز دیٹ مسلم از ا ٹرو مسلم، از ا پیس فل ممبر اف سوسائٹی۔ ا ٹرو مسلم از ا ہارم لیس ممبر اف سوسائٹی۔

14:41 this is a true spirit of islam. دس از ا ٹرو اسپیٹ اف اسلام۔

14:47 now, about multi religious society. here, i would like to quote some references from the quran. ناؤ، اباؤٹ ملٹی ریلیجس سوسائٹی۔ ہیر، ائی وڈ لائک ٹو کوٹ سم ریفرنسز فرام دا قران۔

15:00 you know, یو نو،

15:04 prophet of islam was appointed as a prophet by god in 610 a.d. at the time, he was in mecca. پرافٹ اف اسلام واز اپوائنٹڈ ایز ا پرافٹ بائی گاڈ ان 610 اے ڈی۔ ایٹ دا ٹائم، ہی واز ان مکہ۔

15:16 so, there was a christian scholar in mecca. his name was warqa bin naufal. سو، دیر واز ا کرسچن سکالر ان مکہ۔ ہز نیم واز ورقہ بن نوفل۔

15:25 According to historical record, Prophet of Islam, yani Warqa, was the first person to whom Prophet Islam revealed this this experience. اکارڈنگ ٹو ہسٹاریکل ریکارڈ، پرافٹ اف اسلام یعنی ورقہ واز دا فرسٹ پرسن ٹو ہوم پرافٹ اسلام ریویل دس دس ایکسپیرینس۔

15:41 he accompany his wife khadijah, went to warqa bin naufal, was a christian scholar. ہی اکمپنی ہز وائف خدیجہ، وینٹ ٹو ورقہ بن نوفل، واز ا کرسچن سکالر۔

15:53 he told his experience before warqa. he wanted his his his remark, his impression, his advice. ہی ٹول ہز ایکسپیرینس بیفور ورقہ۔ ہی وانٹڈ ہز ہز ہز ریمارک، ہز امپریشن، ہز ایڈوائس۔

16:09 so, the first person who سو، دا فرسٹ پرسن ہو

16:14 accepted that you are a prophet of god according to your experience. ایکسیپٹڈ دیٹ یو ار ا پرافٹ اف گاڈ اکارڈنگ ٹو یور ایکسپیرینس۔

16:20 he said that if your experience is right, if what you are saying, you are right in this. ہی سیڈ دیٹ اف یور ایکسپیرینس از رائٹ، اف واٹ یو ار سینگ، یو ار رائٹ ان دس۔

16:29 so, you are the prophet of god. سو، یو ار دا پرافٹ اف گاڈ۔

16:36 then, there is a verse in the quran, دین، دیر از ا ورس ان دا قران،

16:43 "lakum deenukum waliya deen." for you your religion, for me mine. this is the this is a practical formula how to live in a multi religious socie "لکم دینکم ولیا دین۔" فار یو یور ریلیجن، فار می مائن۔ دس از دا دس از ا پریکٹیکل فارمولا ہاؤ ٹو لیو ان ا ملٹی ریلیجس سوسائ

17:00 ty. this verse says that gives us very simple formula, "follow one and respect all." so, this formula is based on mutual respect. ٹی۔ دس ورس سیز دیٹ گیوز اس ویری سمپل فارمولا، "فالو ون اینڈ ریسپیکٹ ال۔" سو، دس فارمولا از بیسڈ ان میوچول ریسپیکٹ۔

17:17 you are free to follow your according to your belief, or at the same time, you have to respect other. یو ار فری ٹو فالو یور اکارڈنگ ٹو یور بیلیف، اور ایٹ دا سیم ٹائم، یو ہیو ٹو ریسپیکٹ ادر۔

17:26 so, a very simple, very practical formula that is based on this principle, "follow one and respect all." سو، ا ویری سمپل، ویری پریکٹیکل فارمولا دیٹ از بیسڈ ان دس پرنسپل، "فالو ون اینڈ ریسپیکٹ ال۔"

17:37 then, prophet was prophet, lived in mecca up to 13 years. دین، پرافٹ واز پرافٹ، لیوڈ ان مکہ اپ ٹو 13 ایئرز۔

17:47 then, he migrated to medina. دین، ہی مائیگریٹڈ ٹو مدینہ۔

17:51 at the time, there were some jews in medina, some jew tribes. so, he declared a ایٹ دا ٹائم، دیر ویر سم جود ان مدینہ، سم جود ٹرائبس۔ سو، ہی ڈیکلیئرڈ ا

18:06 he issued a declaration. this declaration is mentioned in the history of the islam as sahifat al-madinah, that is medina declaration. ہی ایشو ا ڈیکلریشن۔ دس ڈیکلریشن از مینشن ان دا ہسٹری اف دا اسلام ایز صحیفۃ المدینہ، دیٹ از مدینہ ڈیکلریشن۔

18:21 so, in this declaration, prophet included a provision within this verse, "lilhud deenahum, wal muslimun deen." for you their religion, for muslim their religion. سو، ان دس ڈیکلریشن، پرافٹ انکلوڈڈ ا پروویژن ود ان دس ورس، "للیہود دینہم، المسلمین دین۔" فار یو دیر ریلیجن، فار مسلم دیر ریلیجن۔

18:39 the same formula was applied again in medina, for muslim their religion, for jew their religion. دا سیم فارمولا واز اپلائیڈ اگین ان مدینہ، فار مسلم دیر ریلیجن، فار جو دیر ریلیجن۔

18:49 both are free to follow their religion, at the same time, both must pay respect to other. بوتھ ار فری ٹو فالو دیر ریلیجن، ایٹ دا سیم ٹائم، بوتھ مسٹ پے ریسپیکٹ ٹو ادر۔

18:59 here, i would like to narrate a very interesting story. this illustrates the this principle ہیر، ائی وڈ لائک ٹو نریٹ ا ویری انٹرسٹنگ سٹوری۔ دس السٹریٹس دا دس پرنسپل

19:09 when prophet was in medina. so, history reports that one day, he was seated in some part of the medina. وین پرافٹ واز ان مدینہ۔ سو، ہسٹری رپورٹس دیٹ ون ڈے، ہی واز سیٹڈ ان سم پارٹ اف دا مدینہ۔

19:21 so, what happened? his prophet saw a funeral procession passing through street in medina. سو، واٹ ہیپن؟ ہز پرافٹ سا ا فیوڈرل پروسیشن پاسنگ تھرو سٹریٹ ان مدینہ۔

19:32 at that time, prophet was seated ایٹ دیٹ ٹائم، پرافٹ واز سیٹڈ

19:36 . he stood up in respect of that jew. so, one of his companion said, "o prophet, it was funeral of a jew, ۔ ہی اسٹوڈ اپ ان ریسپیکٹ اف دیٹ جو۔ سو، ون اف ہز کمپینین سیڈ، "او پرافٹ، اٹ واز فیونل اف ا جو،

19:50 or funeral of a non muslim." اور فیونل اف ا نان مسلم۔"

19:56 prophet said, "here is the spirit پرافٹ سیڈ، "ہیر از دا اسپیٹ

20:00 of islam." prophet said, "alis nafsan اف اسلام۔" پرافٹ سیڈ، "علیس نفسن

20:06 waaz hi naat a human being." this is the true spirit of islam. you see, here prophet of islam discored a commonality between himself and that who, واز ہی ناٹ ا ہیومن بینگ۔" دس از دا ٹرو اسپیٹ اف اسلام۔ یو سی، ہیر پرافٹ اف اسلام ڈسکورڈ ا کمنلٹی بٹوین ہم سیلف اینڈ دیٹ جو،

20:25 that he is a man. i am also man. both are human being, b دیٹ ہی از ا مین۔ ائی ایم السو مین۔ بوتھ ار ہیومن بینگ، ب

20:31 uth were created by god. so, he said, "alis nafsan waaz hi naat a human being." this is the true spirit of islam. وتھ ویر کریٹڈ بائی گاڈ۔ سو، ہی سیڈ، "علیس نفسن واز ہی ناٹ ا ہیومن بینگ۔" دس از دا ٹرو اسپیٹ اف اسلام۔

20:46 now, a few words about jihad. people are obsessed with the concept of jihad. there are so many news everyday in media. ناؤ، ا فیو ورڈ اباؤٹ جہاد۔ پیپل ار ابسڈ ود دا کانسیپٹ اف جہاد۔ دیر ار سو مینی نیوز ایوری ڈے ان میڈیا۔

20:58 but, what is jihad بٹ، واٹ از جہاد

21:00 ? literally, jihad means to strive, to struggle. that is jihad, means peaceful struggle. ؟ لٹرلی، جہاد مینز ٹو سٹرائیو، ٹو سٹرگل۔ دیٹ از جہاد، مینز پیس فل سٹرگل۔

21:10 jihad has nothing to do with violence and and gun culture. jihad means peaceful struggle, peaceful for any noble cause. جہاد ہیز نتھنگ ٹو ڈو ود وائلنس اینڈ اینڈ گن کلچر۔ جہاد مینز پیس فل سٹرگل، پیس فل فار اینی نوبل کاز۔

21:25 peaceful for any noble cause means jihad. پیس فل فار اینی نوبل کاز مینز جہاد۔

21:32 so, these people who are engaged in jihad, who are engaged in gun culture and saying there is jihad. they are misusing the word jihad. سو، دس پیپل ہو ار انگیج ان جہاد، ہو ار انگیج ان گن کلچر اینڈ سینگ دیر از جہاد۔ دے ار مس یوزنگ دا ورڈ جہاد۔

21:45 here, i would like to say that you have to adopt a very important principle, that is you have to differentiate between islam and muslims. ہیر، ائی وڈ لائک ٹو سی دیٹ یو ہیو ٹو اڈاپٹ ا ویری امپورٹنٹ پرنسپل، دیٹ از یو ہیو ٹو ڈیفرنشیٹ بٹوین اسلام اینڈ مسلمز۔

22:00 i repeat, you have to differentiate between islam and muslims. you have to judge muslims in the light of islamic teachings and not vice versa. ائی ریپیٹ، یو ہیو ٹو ڈیفرنشیٹ بٹوین اسلام اینڈ مسلمز۔ یو ہیو ٹو جج مسلمز ان دا لائٹ اف اسلامک ٹیچنگز اینڈ ناٹ وائس ورسا۔

22:15 so, these people are engaged in guns culture and bib culture in the name of jihad, but is not jihad. سو، دس پیپل ار انگیج ان گنز کلچر اینڈ بب کلچر ان دا نیم اف جہاد، بٹ از ناٹ جہاد۔

22:26 they are misusing the word jihad. دے ار مس یوزنگ دا ورڈ جہاد۔

22:31 they are misusing the word of jihad. then, i would like to say what is the concept of war in islam. دے ار مس یوزنگ دا ورڈ اف جہاد۔ دین، ائی وڈ لائک ٹو سی واٹ از دا کانسیپٹ اف وار ان اسلام۔

22:42 concept of war in islam according to islamic teachings. war is a war is a prerogative of state کانسیپٹ اف وار ان اسلام اکارڈنگ ٹو اسلامک ٹیچنگز۔ وار از ا وار از ا پیراگٹیو اف سٹیٹ

22:57 . this is a well known principle in islam that ar rahil al imam. it means that only state have right to declare a war. ۔ دس از ا ویل نون پرنسپل ان اسلام دیٹ ار رحیل الامام۔ اٹ مینز دیٹ اونلی سٹیٹ ہیو رائٹ ٹو ڈیکلیئر ا وار۔

23:10 so, war is the prerogative of state and not any ngos. سو، وار از دی پیراگٹیو اف سٹیٹ اینڈ ناٹ این جی اوز۔

23:23 ngos are are organizations or any individual have no right to do armed struggle, to use arms. این جی اوز ار ار ارگنائزیشنز اور اینی انڈیویجول ہیو نو رائٹ ٹو ڈو ارمڈ سٹرگل، ٹو یوز ارم۔

23:38 now, i would like to say that what is the definition of terrorism in islam. ناؤ، ائی وڈ لائک ٹو سی دیٹ واٹ از دا ڈیفینیشن اف ٹیررزم ان اسلام۔

23:47 it is very clear اٹ از ویری کلیئر

23:49 according to my study. you know, i have studied islam from original sources, that are arabic sources. i can say that definition of terrorism in islam is use of arms by agencies other than state. اکارڈنگ ٹو مائی سٹڈی۔ یو نو، ائی ہیو سٹڈی اسلام فرام اوریجنل سورسز، دیٹ ار عربک سورسز۔ ائی کین سی دیٹ ڈیفینیشن اف ٹیررزم ان اسلام از یوز اف ارمز بائی ایجنسیز ادر دین اسٹیٹ۔

24:14 use of arms by agencies other than state. this is terrorism. یوز اف ارم بائی ایجنسیز ادر دین اسٹیٹ۔ دس از ٹیررزم۔

24:23 if if i state, i mean established state. if i established state, if i established state goes to war, then it is justified according to international norm. اف اف ائی اسٹیٹ، ائی مین اسٹیبلش اسٹیٹ۔ اف ائی اسٹیبلش اسٹیٹ، اف ائی اسٹیبلش اسٹیٹ گوز ٹو وار، دین اٹ از جسٹیفائیڈ اکارڈنگ ٹو انٹرنیشنل نارم۔

24:43 but no ngos, no individual, no i is justified to go to war. completely un islam, un islamic. بٹ نو این جی اوز، نو انڈیویجول، نو ائی از جسٹیفائیڈ ٹو گو ٹو وار۔ کمپلیٹلی ان اسلام، ان اسلامک۔

24:54 then, there are conditions. conditions دین، دیر ار کنڈیشنز۔ کنڈیشنز

25:02 only one kind of war is permitted in Islam. you know, you know, there are so many kinds of wars, like like guerrilla war, proxy war, اونلی ون کائنڈ اف وار از پرمیٹڈ ان اسلام۔ یو نو، یو نو، دیر ار سو مینی کائنڈ اف وارز، لائک لائک گوریلا وار، پروکسی وار،

25:18 undeclared war, and so on. ان ڈیکلرڈ وار، اینڈ سو ان۔

25:22 but only one kind of war is permitted in Islam, that is defensive war. if there is clear aggression from outside, from any country, بٹ اونلی ون کائنڈ اف وار از پرمیٹڈ ان اسلام، دیٹ از ڈیفنسو وار۔ اف دیر از کلیئر ایگریشن فرام اؤٹ سائیڈ، فرام اینی کنٹری،

25:37 then state has right to go to war. دین اسٹیٹ ہیز رائٹ ٹو گو ٹو وار۔

25:43 again, there are some other conditions. اگین، دیر ار سم ادر کنڈیشنز۔

25:47 for example, even in a genuine war, that is defensive war, you cannot kill a non combatant. فار ایگزیمپل، ایون ان ا جینون وار، دیٹ از ڈیفنسو وار، یو کین ناٹ کل ا نان کمبیٹنٹ۔

25:58 even a genuine war, you are allowed to kill combatant. ایون ا جینون وار، یو ار الاؤڈ ٹو کل کمبیٹنٹ۔

26:05 it is very important. there is a very important, very important verse in this regard. اٹ از ویری امپورٹنٹ۔ دیر از ا ویری امپورٹنٹ، ویری امپورٹنٹ ورس ان دس ریگارڈ۔

26:16 man qatal nafs bighair nafs fasad, fa ka annama qatal an-nas. من قتل نفس بغیر نفس فساد، فقط قتل الناس۔

26:23 this is a Quranic verse. it means that دس از ا قرانک ورس۔ اٹ مینز دیٹ

26:30 if you kill an innocent person, it means that you have killed all the mankind. اف یو کل این انوسنٹ پرسن، اٹ مینز دیٹ یو ہیو کلڈ ال دا مین کائنڈ۔

26:40 if someone kills a person, an innocent person, it means that he has killed all the mankind. اف سم ون کلز ا پرسن، این انوسنٹ پرسن، اٹ مینز دیٹ ہیز کلڈ ال دا مین کائنڈ۔

26:52 so, even in a genuine war, there is defensive war. states is not allowed to kill non combatant. سو، ایون ان ا جینون وار، دیر از ڈیفنسو وار۔ اسٹیٹس از ناٹ الاؤڈ ٹو کل نان کمبیٹنٹ۔

27:06 this is condition. دس از کنڈیشن۔

27:10 so, war is allowed in Islam only in defensive situation, with some very very strict conditions. سو، وار از الاؤڈ ان اسلام اونلی ان ڈیفنسو سچویشن، ود سم ویری ویری اسٹرکٹ کنڈیشنز۔

27:23 then, I would like to say that what is the crux of the Islam. what is the crux of Islamic religion? دین، ائی وڈ لائک ٹو سی دیٹ واٹ از دا کریکس اف دا اسلام۔ واٹ از دا کریکس اف اسلامک ریلیجن؟

27:34 crux of Islamic religion is spirituality. کریکس اف اسلامک ریلیجن از سپرچولیٹی۔

27:40 spirituality, spirituality means and and and tauheed. the first principle is tauheed, then spirituality. سپرچولیٹی، سپرچولیٹی مینز اینڈ اینڈ اینڈ توحید۔ دا فرسٹ پرنسپل از توحید، دین سپرچولیٹی۔

27:52 you know, one American scholar has published book. in book he says, the greatest concern of Islam is Allah. یو نو، ون امریکن اسکالر ہیز پبلش بک۔ ان بک ہی سیز، دا گیٹسٹ کنسرن اف اسلام از اللہ۔

28:04 the greatest concern of Islam is Allah. it means that greatest concern of Islam is tauheed. Allah means tauheed, means oneness of God. دا گیٹسٹ کنسرن اف اسلام از اللہ۔ اٹ مینز دیٹ گیٹسٹ کنسرن اف اسلام از توحید۔ اللہ مینز توحید، مینز وننس اف گاڈ۔

28:17 so, this is the basic creed of Islam. سو، دس از دا بیسک کریڈ اف اسلام۔

28:21 the whole Islamic ideology is based on the concept of tauheed. there is oneness of God. God is one. this is the basic teaching of Islam. دا ہول اسلامک ائیڈیالوجی از بیسڈ ان دا کانسیپٹ اف توحید۔ دیر از وننس اف گاڈ۔ گاڈ از ون۔ دس از دا بیسک ٹیچنگ اف اسلام۔

28:35 then, in your life, in your family life, in your social life, in your national life, you have to adopt spiritual principles. دین، ان یور لائف، ان یور فیملی لائف، ان یور سوشل لائف، ان یور نیشنل لائف، یو ہیو ٹو اڈاپٹ سپرچول پرنسپلز۔

28:49 that is called in Islam ar-rabbaniyyah. kon rabbani? kon rabbani? ar-rabbaniyyah, the Quranic word is ar-rabbaniyyah. دیٹ از کالڈ ان اسلام الربانیہ۔ کون ربانی؟ کون ربانی؟ الربانیہ، دا قرانک ورڈ از الربانیہ۔

29:01 I am using spirituality, but the Arabic word that is used in the Quran is al ائی ایم یوزنگ سپرچولیٹی، بٹ دا عربک ورڈ دیٹ از یوزڈ ان دا قران از ال

29:10 rabania. rabania means rabb oriented thinking, rabb oriented speech, rabb oriented behavior. ربانیہ۔ ربانیہ مینز رب اورینٹڈ تھنکنگ، رب اورینٹڈ سپیچ، رب اورینٹڈ بیہیویئر۔

29:19 this is spirituality. this is the crux of spirituality. دس از سپرچولیٹی۔ دس از دا کریکس اف سپرچولیٹی۔

29:25 so, this is the islamic teaching. islamic teachings are completely based on peace and compassion and tolerance and truthfulness. سو، دس از دا اسلامک ٹیچنگ۔ اسلامک ٹیچنگز ار کمپلیٹلی بیسڈ ان پیس اینڈ کمپیشن اینڈ ٹولرنس اینڈ ٹرتھ فلنس۔

29:40 this is the room for violence in islam. i can see that in islam peace is the rule and war is a rare exception. دس از دا روم فار وائلنس ان اسلام۔ ائی کین سی دیٹ ان اسلام پیس از دا رول اینڈ وار از ا ریئر ایکسیپشن۔

29:55 that is defensive situation. all the teachings of islam are based on peace, دیٹ از ڈیفنسو سچویشن۔ ال دا ٹیچنگز اف اسلام ار بیسڈ ان پیس،

30:07 because without peace, there is no development, no activities. you can't do anything without peace. بیکاز وداؤٹ پیس، دیر از نو ڈیولپمنٹ، نو ایکٹیویٹیز۔ یو کینٹ ڈو اینی تھنگ وداؤٹ پیس۔

30:16 when we can't organize this meeting without peace, so for every activity, you need peace. وین وی کینٹ ارگنائز دس میٹنگ وداؤٹ پیس، تو فار ایوری ایکٹیویٹی، یو نیڈ پیس۔

30:29 for salat, for saum, for zakat, for hajj, all kind of activities required in islam want peace. فار صلاۃ، فار صوم، فار زکوۃ، فار حج، ال کائنڈ اف ایکٹیویٹیز ریکوائرڈ ان اسلام وانٹ پیس۔

30:42 so, peace is the summum bonum in islam. سو، پیس از دا سوم مونم ان اسلام۔

30:48 then, islam tries to establish peace, peace at any cost. peace at any cost. دین، اسلام ٹرائس ٹو اسٹیبلش پیس، پیس ایٹ اینی کاسٹ۔ پیس ایٹ اینی کاسٹ۔

30:57 there are some people who say, those people who are engaged in violence in the name of jihad. دیر ار سم پیپل ہو سی، دوز پیپل ہو ار انگیج ان وائلنس ان دا نیم اف جہاد۔

31:07 if you ask why you are engaged in violence, why? they would say that we want justice. اف یو اسک وائی یو ار انگیج ان وائلنس، وائی؟ دے وڈ سی دیٹ وی وانٹ جسٹس۔

31:19 give us justice, i will give you peace. we are deprived of justice, گیو اس جسٹس، ائی ویل گیو یو پیس۔ وی ار ڈیپرائوڈ اف جسٹس،

31:26 so give us justice, i will give you peace. but this is wrong proposition, because justice is not a part of, a part of, سو گیو اس جسٹس، ائی ویل گیو یو پیس۔ بٹ دس از رونگ پروپوزیشن، بیکاز جسٹس از ناٹ ا پارٹ اف، ا پارٹ اف،

31:44 justice is part of opportunity and not part of peace. جسٹس از پارٹ اف اپرچونیٹی اینڈ ناٹ پارٹ اف پیس۔

31:50 the nation, the formula, the law of nature is that first of all, you have to establish peace. دا نیشن، دا فارمولا، دا لاء اف نیچر از دیٹ فرسٹ اف ال، یو ہیو ٹو اسٹیبلش پیس۔

31:59 then, there are so many opportunities, and by availing these opportunities, you can achieve justice. دین، دیر ار سو مینی اپرچونیٹیز، اینڈ بائی اویلنگ دس اپرچونیٹیز، یو کین اچیو جسٹس۔

32:09 this is the formula of nature. دس از دا فارمولا اف نیچر۔

32:15 you can't not achieve justice with violence, not at all. no one in history was able to achieve justice through war, through violence. یو کینٹ ناٹ اچیو جسٹس ود وائلنس، ناٹ ایٹ ال۔ نو ون ان ہسٹری واز ایبل ٹو اچیو جسٹس تھرو وار، تھرو وائلنس۔

32:30 justice is the result of your own endeavor, your own struggle. جسٹس از دی رزلٹ اف یور اون انڈیور، یور اون سٹرگل۔

32:36 so, the real formula according to islamic teaching is that first of all, you have to establish peace at any cost, because peace opens the door of opportunity. سو، دا ریئل فارمولا اکارڈنگ ٹو اسلامک ٹیچنگ از دیٹ فرسٹ اف ال، یو ہیو ٹو اسٹیبلش پیس ایٹ اینی کاسٹ، بیکاز پیس اوپنز دا ڈور اف اپرچونیٹی۔

32:52 peace opens the door of opportunity, پیس اوپنز دا ڈور اف اپرچونیٹی،

32:55 and by availing these opportunities, you can achieve all those things you want, like like justice and all other things. اینڈ بائی اویلنگ دس اپرچونیٹیز، یو کین اچیو ال دوز تھنگز یو وانٹ، لائک لائک جسٹس اینڈ ال ادر تھنگز۔

33:09 so, according to islamic teachings, we have to establish peace at any cost. سو، اکارڈنگ ٹو اسلامک ٹیچنگز، وی ہیو ٹو اسٹیبلش پیس ایٹ اینی کاسٹ۔

33:18 you know what happened in arabia during the prophet's time? یو نو واٹ ہیپنڈ ان عربیا ڈیورنگ دا پرافٹس ٹائم؟

33:26 At that time, there were religious persecutions. They were, they became hostile to Islam. ایٹ دیٹ ٹائم، دیر واز ریلیجس پرسیکیوشنز۔ دے ویر، دے بیکم ہوسٹائل ٹو اسلام۔

33:41 their culture was fighting at that time. So, the world war against the Prophet of Islam, دیر کلچر واز فائٹنگ ایٹ دیٹ ٹائم۔ سو، دے ویلٹ وار اگینسٹ دی پرافٹ اف اسلام،

33:54 unilaterally. یونی لیٹرلی۔

33:57 din, prophet of Islam entered in negotiations. After long negotiation, he was able to final, to finalize a peace treaty. دین، پرافٹ اف اسلام انٹرڈ ان نیگوشیشنز۔ افٹر لانگ نیگوشیشن، ہی واز ایبل ٹو فائنل، ٹو فائنلائز ا پیس ٹریٹی۔

34:09 at is called Hudaybiyyah, Hudaybiyyah treaty. اٹ از کالڈ حدیبیہ، حدیبیہ ٹریٹی۔

34:14 If you, if you read, if you see this, the provision of this treaty, you will find that all the conditions were in favor of the opponent party. اف یو، اف یو ریڈ، اف یو سی دس، دا پروویژن اف دس ٹریٹی، یو ویل فائنڈ دیٹ ال دا کنڈیشنز ویر ان فیور اف دی اپوننٹ پارٹی۔

34:35 profit of islam accepted all da conditions presented by da opposite party, only for one, y? پرافٹ اف اسلام ایکسیپٹڈ ال دا کنڈیشنز پریزنٹڈ بائی دا اپوزٹ پارٹی، اونلی فار ون، وائی؟

34:45 only for one purpose, that to establish peace. So, after establishing this treaty, this called Hudaybiyyah, God Almighty revealed this verse in the Qur اونلی فار ون پرپس، دیٹ ٹو اسٹیبلش پیس۔ سو، افٹر اسٹیبلشنگ دس ٹریٹی، دس کالڈ حدیبیہ، گاڈ المارٹی ریویلڈ دس ورس ان دا قر

35:01 an: "Inna al-Fath al-Mubin". vi giv yu clear victory. at dat time, der was no victory. ان: "انا الفتح مبینہ"۔ وی گیو یو کلیئر وکٹری۔ ایٹ دیٹ ٹائم، دیر واز نو وکٹری۔

35:11 It was, apparently, it was a defeat. It was not victory. But Quran says that God gave you clear victory. اٹ واز، اینی اپرینٹلی، اٹ واز ا ڈیفیٹ۔ اٹ واز ناٹ وکٹری۔ بٹ قران سیز دیٹ گاڈ گیو یو کلیئر وکٹری۔

35:23 Why? This agreement, Hudaybiyyah agreement, opened the door of opportunity. وائی؟ دس ایگریمنٹ، حدیبیہ ایگریمنٹ، اوپنڈ دا ڈور اف اپرچونیٹی۔

35:34 Before this treaty, there was no interaction, no discussion, no meeting, no relationship between the two party. بیفور دس ٹریٹی، دیر واز نو انٹریکشن، نو ڈسکشن، نو میٹنگ، نو ریلیشن شپ بٹوین دا ٹو پارٹی۔

35:47 but then, but after, after finalizing this treaty, peace treaty, all the doors were open. بٹ دین، بٹ افٹر، افٹر فائنلائزنگ دس ٹریٹی، پیس ٹریٹی، ال دا ڈورز وار اوپن۔

35:57 Now, there was discussion, there was interaction, there was meetings, everything. ناو، دیر واز ڈسکشن، دیر واز انٹریکشن، دیر واز میٹنگز، ایوری تھنگ۔

36:05 so, سو،

36:08 The Prophet used this as an opportunity for disseminating his mission. In this sense, it was Fath al-Mubin or clear victory, that you accepted their condition, and in return, you achieved opportunity. دی پرافٹ یوز دس ایز ان اپرچونیٹی فار ڈسیمینیٹنگ ہز مشن۔ ان دس سینس، اٹ واز فتح مبین اور کلیئر وکٹری، دیٹ یو ایکسیپٹڈ دیر کنڈیشن، اینڈ ان ریٹرن، یو اچیو اپرچونیٹی۔

36:30 dis was da Fath al-Mubin or clear victory. دس واز دا فتح مبین اور کلیئر وکٹری۔

36:37 so, i vould say dat: "don't, سو، ائی وڈ سی دیٹ: "ڈونٹ،

36:46 don't believe in media". I am not believing in media. I am not that kind of person who blame the media. ڈونٹ بیلیو ان میڈیا"۔ ائی ایم ناٹ بیلیونگ ان میڈیا۔ ائی ایم ناٹ دیٹ کائنڈ اف پرسن ہو بلیم دا میڈیا۔

36:55 no, i hav no complaint against media, not at all. y? because media is not a mission. media is a profession. نو، ائی ہیو نو کمپلینٹ اگینسٹ میڈیا، ناٹ ایٹ ال۔ وائی؟ بیکاز میڈیا از ناٹ ا مشن۔ میڈیا از ا پروفیشن۔

37:06 media tries to sell their news, and when they see the market, in the market, they see the hot news is sellable. میڈیا ٹرائس ٹو سیل دیر نیوز، اینڈ وین دے سی دا مارکیٹ، ان دا مارکیٹ، دے سی دا ہاٹ نیوز از سیلیبل۔

37:22 so, de try to sell hot news. سو، دے ٹرائی ٹو سیل ہاٹ نیوز۔

37:28 So, why? Why blame media? Media is an industry. Media is not a mission. سو، وائی؟ وائی بلیم میڈیا؟ میڈیا از ان انڈسٹری۔ میڈیا از ناٹ ا مشن۔

37:35 it not media concern to display the truth. the only concern of media is to sell their news. اٹ ناٹ میڈیا کنسرن ٹو ڈسپلیٹ دا ٹروتھ۔ دا اونلی کرسن اف میڈیا از ٹو سیل دیر نیوز۔

37:45 So, when they, when they see that people are interested in hot news, so they are selling the hot news. سو، دے وین دے، وین دے سی دیٹ پیپل ار انٹرسٹڈ ان ہاٹ نیوز، سو دے ار سیلنگ دا ہاٹ نیوز۔

37:58 we must refer ourself from violence. وی مسٹ ریفر اوور سیلف فرام وائلنس۔

38:02 don't create hot news, then media will be helpless. So, I I am not blaming media, but generally people, generally people take their views from media. ڈونٹ کریٹ ہاٹ نیوز، دین میڈیا ول بی ہیلپ لیس۔ سو، ائی ائی ایم ناٹ بلیمنگ میڈیا، بٹ جنرلی پیپل، جنرلی پیپل ٹیک دیر ویوز فرام میڈیا۔

38:25 media is an industry of selective news. میڈیا از ا انڈسٹری اف سلیکٹیو نیوز۔

38:31 Media is an industry, but it is an industry of selective news. They select hot news, and they abandon soft news. میڈیا از ان انڈسٹری، بٹ اٹ از ا انڈسٹری اف سلیکٹیو نیوز۔ دے سلیکٹ ہاٹ نیوز، اینڈ دے ابینڈن سافٹ نیوز۔

38:45 so, you have to be aware. سو، یو ہیو ٹو بی اویر۔

38:51 you have to be aware. if you want to know what is happening in term of soft, in term of hot news, then you can trust in media. یو ہیو ٹو بی اوور۔ اف یو وانٹ ٹو نو واٹ از ہیپننگ ان ٹرم اف سافٹ، ان ٹرم اف ہاٹ نیوز، دین یو کین ٹرسٹ ان میڈیا۔

39:01 but if you want to know what is the religion of islam, what is the teachings of islam, what is the teachings of prophet of islam, then you have to go to books. بٹ اف یو وانٹ ٹو نو واٹ از دا ریلیجن اف اسلام، واٹ از دا ٹیچنگز اف اسلام، واٹ از دا ٹیچنگز اف پرافٹ اف اسلام، دین یو ہیو ٹو گو ٹو بکس۔

39:14 you have to see the scriptures. you have to see the quran and hadith. you know, there are two basic sources of the islam, of the religion of islam. یو ہیو ٹو سی دا سکرپچرز۔ یو ہیو ٹو سی دا قران اینڈ حدیث۔ یو نو، دیر ار ٹو بیسک سورسز اف دا اسلام، اف دا ریلیجن اف اسلام۔

39:28 first is al quran, and the second is sunnah or hadith. al quran is the compilation of those revelations prophet of islam received during 23 years. فرسٹ از القران، اینڈ دا سیکنڈ از سنت اور حدیث۔ القران از دا کمپائلشن اف دوز ریولیشنز پرافٹ اف اسلام ریسیوڈ ڈیورنگ 23 ایئرز۔

39:46 so, all those revelations were compiled in the form of quran. it is, we can say that is the book of god. تو، ال دوز ریولیشنز ویر کمپائلڈ ان دا فارم اف قران۔ اٹ از، وی کین سی دیٹ از دا بک اف گاڈ۔

39:56 so, the first source, then the second source is sunnah or hadith. that is prophet's tradition. تو، دا فرسٹ سورس، دین دا سیکنڈ سورس از سنت اور حدیث۔ دیٹ از پرافٹس ٹریڈیشن۔

40:07 so, revelations from god and prophet's tradition, this two are the basic sources of islam. سو، ریولیشنز فرام گاڈ اینڈ پرافٹس ٹریڈیشن، دس ٹو ار دا بیسک سورسز اف اسلام۔

40:18 so, if you want to know what is islam, dont trust in media. even dont trust in muslim practices. سو، اف یو وانٹ ٹو نو واٹ از اسلام، ڈونٹ ٹرسٹ ان میڈیا۔ ایون ڈونٹ ٹرسٹ ان مسلم پریکٹسز۔

40:29 you have to see the quran, you have to see the hadith. the best formula i can present you, as i said earlier, that dont, that you have to differentiate between islam and muslims. یو ہیو ٹو سی دا قران، یو ہیو ٹو سی دا حدیث۔ دا بیسٹ فارمولا ائی کین پریزنٹ یو، ایز ائی سیڈ ارلیئر، دیٹ ڈونٹ، دیٹ یو ہیو ٹو ڈیفرنشیٹ بٹوین اسلام اینڈ مسلمز۔

40:45 you have to judge muslims in the light of islamic teachings, and not vice versa. یو ہیو ٹو جج مسلمز ان دا لائٹ اف اسلامک ٹیچنگز، اینڈ ناٹ وائس ورسا۔

40:53 so, people generally take islam as a different kind of religion, but it is not. سو، پیپل جنرلی ٹیک اسلام ایز ا ڈفرنٹ کائنڈ اف ریلیجن، بٹ اٹ از ناٹ۔

41:02 islam is not a different kind of religion. اسلام از ناٹ ا ڈفرنٹ کائنڈ اف ریلیجن۔

41:08 the london times has published an article about islam دا لندن ٹائمز ہیز پبلشڈ ان ارٹیکل اباؤٹ اسلام

41:14 . The caption was: "A religion that, a religion that sanctions violence, a religion that sanctions violence." It was wrong. ۔ دا کیپشن واز: "ا ریلیجن دیٹ، ا ریلیجن دیٹ سینکشنز وائلنس، ا ریلیجن دیٹ سینکشنز وائلنس۔" اٹ واز رونگ۔

41:29 you can see that there are some muslims who are engaged in violence. it is true, but you cant not say that islam sanctions violence, not at all. یو کین سی دیٹ دیر ار سم مسلمز ہو ار انگیج ان وائلنس۔ اٹ از ٹرو، بٹ یو کینٹ ناٹ سی دیٹ اسلام سینکشنز وائلنس، ناٹ ایٹ ال۔

41:42 islam religion of peace. اسلام ریلیجن اف پیس۔

41:49 as i quoted earlier, that in the quran there verse that says that killing a single person is like killing all mankind. ایز ائی کوٹڈ ارلیئر، دیٹ ان دا قران دے ورس دیٹ سیز دیٹ کلنگ ا سنگل پرسن از لائک کلنگ ال مین کائنڈ۔

42:03 so, islam is religion of peace. islam is religion of compassion. islam is religion of blessing سو، اسلام از ریلیجن اف پیس۔ اسلام از ریلیجن اف کمپیشن۔ اسلام از ریلیجن اف بلیسنگ

42:15 . you know, jesus guys said: "love your enemy", the same teaching you can find in islam also. ۔ یو نو، جس گائیز ہی سیڈ: "لو یور اینمی"، دا سیم ٹیچنگ یو کین فائنڈ ان اسلام السو۔

42:26 this verse in the quran: "la tastabil hasrat ahsan wal al hamim". دس ورس ان دا قران: "لا تستبل حسرت احسن ولی الحمیم"۔

42:35 it means that: "do good deed in return for bad deed", and you will find that your enemy has become your dear friend. اٹ مینز دیٹ: "ڈو گڈ ڈیٹ ان ریٹرن فار بیڈ ڈیٹ"، اینڈ یو ویل فائنڈ دیٹ یور اینمی ہیز بیکم یور ڈیئر فرینڈ۔

42:50 it means that according to islamic teachings, your enemy is your potential friend. so, turn this potential into actual. اٹ مینز دیٹ اکارڈنگ ٹو اسلامک ٹیچنگز، یور اینمی از یور پوٹینشل فرینڈ۔ سو، ٹرن دس پوٹینشل انٹو ایکچول۔

43:01 this is the true islamic teachings. دس از دا ٹرو اسلامک ٹیچنگز۔

43:19 maulana sahib, i am, my name is arun gandhi. i am a grand son of mahatma gandhi, and i teach mahatma gandhi philosophy in united states. مولانا صاحب، ائی ایم، مائی نیم از ارون گاندھی۔ ائی ایم ا گرینڈ سن اف مہاتما گاندھی، اینڈ ائی ٹیچ مہاتما گاندھی فلاسفی ان یونائٹڈ سٹیٹس۔

43:33 this group is a group that i bring every year to india, in and its the purpose is to show them and give them an idea of what gandhi ji philosophy was about. دس گروپ از ا گروپ دیٹ ائی برنگ ایوری ایئر ٹو انڈیا، ان اینڈ اٹس دا پرپس از ٹو شو دیم اینڈ گیو دیم ان ائیڈیا اف واٹ گاندھی جی فلاسفی واز اباؤٹ۔

43:52 and so, i am very grateful to you today for spending time with us and clarifying so many issues about islam that needed to be understood properly. اینڈ سو، ائی ایم ویری گریٹ فل ٹو یو ٹوڈے فار سپینڈنگ ٹائم ود اس اینڈ کلیریفائنگ سو مینی ایشوز اباؤٹ اسلام دیٹ نیڈڈ ٹو بی انڈرسٹڈ پراپرلی۔

44:07 i think i have learned more about islam today in this one evening than i did in all my 76 years of life. ائی تھنک ائی ہیو لرنڈ مور اباؤٹ اسلام ٹوڈے ان دس ون ایوننگ دین ائی ڈیڈ ان ال مائی 76 ایئرز اف لائف۔

44:17 but i do have one question, and it may be an indication of my ignorance. بٹ ائی ڈو ہیو ون کویسچن، اینڈ اٹ می بی ان انڈیکیشن اف مائی اگنورنس۔

44:26 so, i would ask your forgiveness if i have not understood you properly. but you mentioned two or three times during your talk that we have to work for peace at any سو، ائی وڈ اسک یور فورگیونس اف ائی ہیو ناٹ انڈرسٹڈ یو پراپرلی۔ بٹ یو مینشن ٹو اور تھری ٹائمز ڈیورنگ یور ٹاک دیٹ وی ہیو ٹو ورک فار پیس ایٹ اینی

44:42 cost, and that i was not able to understand properly because in today times, president bush said that he declared war because he is working for peace, that we need to kill all the terrorist before we can achieve peace in the world. کاسٹ، اینڈ دیٹ ائی واز ناٹ ایبل ٹو انڈرسٹینڈ پراپرلی بیکاز ان ٹوڈے ٹائمز، پریزیڈنٹ بش سیڈ دیٹ ہی ڈیکلیئرڈ وار بیکاز ہی از ورکنگ فار پیس، دیٹ وی نیڈ ٹو کل ال دا ٹیررسٹ بیفور وی کین اچیو پیس ان دا ورلڈ۔

45:06 the jihadist said the same kind of thing, that we need to kill all the دا جہادسٹ سیڈ دا سیم کائنڈ اف تھنگ، دیٹ وی نیڈ ٹو کل ال دی

45:14 impure people before we can get peace in the world. so, when you say we need to have peace at any cost, work for peace at any cost, are you saying that this is the right way of working ناپاک پیپل بیفور وی کین گیٹ پیس ان دا ورلڈ۔ سو، وین یو سی وی نیڈ ٹو ہیو پیس ایٹ اینی کاسٹ، ورک فار پیس ایٹ اینی کاسٹ، ار یو سیگنگ دیٹ دس از دا رائٹ وے اف ورکنگ

45:30 ? i mean even violence and killing would be a good way of working for peace, or because my grandfather always believed that peace can only be achieved through non violence, ؟ ائی مین ایون وائلنس اینڈ کلنگ وڈ بی ا گڈ وے اف ورکنگ فار پیس، اور بیکاز مائی گرینڈ فادر الویز بیلیوڈ دیٹ پیس کین اونلی بی اچیوڈ تھرو نان وائلنس،

45:47 that no other way of achieving peace, its only through non violence that we can achieve peace. دیٹ نو ادر وے اف اچیونگ پیس، اٹس اونلی تھرو نان وائلنس دیٹ وی کین اچیو پیس۔

45:55 so, if you could clarify this little point for me, i would be very grateful to you. thank you. سو، اف یو کڈ کلیریفائی دس لٹل پوائنٹ فار می، ائی بی ویری گریٹ فل ٹو یو۔ تھینک یو۔

46:05 thank you. you know, mahatma gandhi started his non violent movement after 1919. تھینک یو۔ یو نو، مہاتما گاندھی سٹارٹڈ ہز نان وائلنٹ موومنٹ افٹر 1919۔

46:15 1919 was a massacre. 1919 واز ا مسیکر۔

46:19 he never said that we have to wear to give a fit response through violence. ہی نیور سیڈ دیٹ وی ہیو ٹو ویئر ٹو گیو ا فٹ رسپانس تھرو وائلنس۔

46:30 they showed violence in 1919, but mahatma gandhi adopted peace. so, you have to see the result. دے شوڈ وائلنس ان 1919، بٹ مہاتما گاندھی اڈاپٹڈ پیس۔ سو، یو ہیو ٹو سی دا رزلٹ۔

46:40 those who have دوز ہو ہیو

46:44 opted for violence in 1919, they failed, and mahatma gandhi was successful. so, you have to see the result. اپٹڈ فار وائلنس ان 1919، دے فیلڈ، اینڈ مہاتما گاندھی واز سکسیس فل۔ سو، یو ہیو ٹو سی دا رزلٹ۔

46:55 in islam, it is result that matters. so, i am a great believer that through violence you cannot achieve anything. ان اسلام، اٹ از رزلٹ دیٹ میٹرز۔ سو، ائی ایم ا گریٹ بیلیور دیٹ تھرو وائلنس یو کینٹ اچیو اینی تھنگ۔

47:09 only in, only through peaceful method you can achieve your goal. so, mahatma gandhi him self has showed the way. اونلی ان، اونلی تھرو پیس فل میتھڈ یو کین اچیو یور گول۔ سو، مہاتما گاندھی ہم سیلف ہیز شوڈ دا وے۔

47:21 even there was 1919 massacre, but he adopted peace, and he was successful. so, i think that we have to redefine mahatma gandhi his philosophy. ایون دیر واز 1919 مسیکر، بٹ ہی اڈاپٹڈ پیس، اینڈ ہی واز سکسیس فل۔ سو، ائی تھنک دیٹ وی ہیو ٹو ری ڈیفائن مہاتما گاندھی ہز فلاسفی۔

47:37 now, we have to redefine, we have to restudy, we have to rediscover the philosophy. ناو، وی ہیو ٹو ری ڈیفائن، وی ہیو ٹو ری سٹڈی، وی ہیو ٹو ری ڈسکور دا فلاسفی۔

47:45 I am a great admirer of Mahatma Gandhi, and I am a guardian in the sense of non-violent activist. ائی ایم ا گریٹ ایڈمائر اف مہاتما گاندھی، اینڈ ائی ایم ا گارڈین ان دا سینس اف نان وائلنٹ ایکٹیوسٹ۔

47:57 So, I believe in result. Violence can't lead to any result. سو، ائی بیلیو ان رزلٹ۔ وائلنس کینٹ لیڈ ٹو اینی رزلٹ۔

48:04 peaceful, positive results can't be achieved only through peace. This is my belief. I also, my name is Kat Millar, and I live in US, in New York State, and I want to say thank you again for welcoming us here tonight. پیس فل، پوزیٹیو رزلٹ کینٹ بی اچیوڈ اونلی تھرو پیس۔ دس از مائی بیلیف۔ ائی السو، مائی نیم از کٹ ملر، اینڈ ائی لیو ان یو ایس، ان نیویارک سٹیٹ، اینڈ ائی وانٹ ٹو سی تھینک یو اگین فار ویلکمنگ اس ہیر ٹونائٹ۔

48:27 I want to say I have such a sorrow about my country and the enemy images that it has of people of your faith. I want to say I have such a sorrow about my country and the enemy images that it has of people of your faith.

48:35 I feel great sorrow about that. I feel great sorrow about that.

48:42 And what I would like to ask you is to help me release some of that sorrow is what would you have people in the US do to help change the situation and change this idea that so many of them have about Islam? And what I would like to ask you is to help me release some of that sorrow is what would you have people in the US do to help change the situation and change this idea that so many of them have about Islam?

49:06 Because it's not the way that you speak; it is so beautiful and true, and I want more people to understand it. Because it's not the way that you speak; it is so beautiful and true, and I want more people to understand it.

49:13 Did I—was I clear? I would say that the ideology of Mahaatma Gandhi was not repeated, neither in this country, nor in any other country. Did I—was I clear? I would say that the ideology of Mahaatma Gandhi was not repeated, neither in this country, nor in any other country.

49:28 People blame the USA, but no one was able to apply the Gandhian philosophy in this regard. People blame the USA, but no one was able to apply the Gandhian philosophy in this regard.

49:37 I don't know any person. I don't know any person.

49:40 Simply, they blame, they blame, they complain, they protest. Simply, they blame, they blame, they complain, they protest.

49:47 They never tried to They never tried to

49:52 contact those people and convey the message of peace. There was no negotiation, no dialogue. contact those people and convey the message of peace. There was no negotiation, no dialogue.

50:04 I have participated in some dialogue, but all these dialogues were debate. I have participated in some dialogue, but all these dialogues were debate.

50:13 All these debates—all these dialogues were debate. People wanted to compel others to admit their—to accept their ideology. All these debates—all these dialogues were debate. People wanted to compel others to admit their—to accept their ideology.

50:24 So, Mahaatma Gandhian philosophy means compassion. It is based on compassion. So, Mahaatma Gandhian philosophy means compassion. It is based on compassion.

50:33 If you are living in hate, if you are living in complaint, then you are not able to follow the Gandhian philosophy or Islamic philosophy. If you are living in hate, if you are living in complaint, then you are not able to follow the Gandhian philosophy or Islamic philosophy.

50:46 So, first off, I think that So, first off, I think that

50:50 it is a very important formula: "Love your enemy." it is a very important formula: "Love your enemy."

50:53 So, the true jihad begins from love, from compassion, from sympathy. So, the true jihad begins from love, from compassion, from sympathy.

51:06 When people are living in hate, they are not able to When people are living in hate, they are not able to

51:13 apply this formula. apply this formula.

51:17 So, I complained to those people who are living in hate, and then they are talking Gandhian philosophy or Islamic philosophy. So, I complained to those people who are living in hate, and then they are talking Gandhian philosophy or Islamic philosophy.

51:28 First of all, you have to remove that hate. First of all, you have to remove that hate.

51:37 Those people who are living in hate, they are not able to understand this philosophy, and also they are not able to Those people who are living in hate, they are not able to understand this philosophy, and also they are not able to

51:49 apply this philosophy in our—in the present situation. Molana, she wants to know how your ideology, the ideology that you presented to the group, can be introduced to more Americans and Muslims. apply this philosophy in our—in the present situation. Molana, she wants to know how your ideology, the ideology that you presented to the group, can be introduced to more Americans and Muslims.

52:02 She wants to know. She wants to know.

52:05 My ideology is based on—my ideology is based on unilateralism. Unilateralism. My ideology is based on—my ideology is based on unilateralism. Unilateralism.

52:15 First of all, you have to accept unilaterally the status quo. People are not ready to accept the status quo. First of all, you have to accept unilaterally the status quo. People are not ready to accept the status quo.

52:26 So, my ideology is based on accepting the status quo unilaterally. So, my ideology is based on accepting the status quo unilaterally.

52:31 Then you have to avail the opportunity, and then you will be able to achieve your end. Without accepting the status quo, you will go to fighting. Then you have to avail the opportunity, and then you will be able to achieve your end. Without accepting the status quo, you will go to fighting.

52:47 So, my ideology is based on three formulas: accept the status quo, then avail the opportunities, then you will be able to achieve the result. So, my ideology is based on three formulas: accept the status quo, then avail the opportunities, then you will be able to achieve the result.

52:59 For example, I visited Palestine. There I found that youngsters were singing in chorus. For example, I visited Palestine. There I found that youngsters were singing in chorus.

53:12 halman nuqatil halman nuqatil fa in al qital sabil al rashadi This was their song. حلما نقاتل حلما نقاتل فان القتال سبيل الرشادي This was their song.

53:21 It It

53:22 means that let us wage war, let us wage war, because war is the best solution. I said no. means that let us wage war, let us wage war, because war is the best solution. I said no.

53:32 halman nusallim halman nusallim fa in al salam sabil al rashadi Let us make peace, let us make peace, because peace is the way to success. حلما نسالم حلما نسالم فان السلام سبيل الرشادي Let us make peace, let us make peace, because peace is the way to success.

53:43 So, people are not ready to reth So, people are not ready to reth

53:46 ink. Now we have to rethink, we have to reassess, we have to revise, and then we have to re-plan. So, the starting point is here. ink. Now we have to rethink, we have to reassess, we have to revise, and then we have to re-plan. So, the starting point is here.

53:58 The starting point is here. That is rethinking, reassessment. Without rethinking, there is no solution, no way out. The starting point is here. That is rethinking, reassessment. Without rethinking, there is no solution, no way out.

54:12 I have discussed with so many Arabs, so many non-Arabs, no one I found to—no one wanted to reassess the whole matter. I have discussed with so many Arabs, so many non-Arabs, no one I found to—no one wanted to reassess the whole matter.

54:24 They are only talking, only talking the language of debate. They are only talking, only talking the language of debate.

54:33 By following this kind of tendency, you cannot achieve anything. By following this kind of tendency, you cannot achieve anything.

54:41 So, in a single word, my formula or Islamic formula, Gandhian formula, both, I have driven this principle that accept the status quo unilaterally, then you can So, in a single word, my formula or Islamic formula, Gandhian formula, both, I have driven this principle that accept the status quo unilaterally, then you can

55:03 be able to achieve opportunities, and then you can achieve the required result. be able to achieve opportunities, and then you can achieve the required result.

55:10 This is the formula I have driven from the Quran as well as from Gandhian philosophy. This is the formula I have driven from the Quran as well as from Gandhian philosophy.

55:21 Thank you. Thank you.

55:28 Anyway, thank you. Oh, sorry. Anyway, thank you. Oh, sorry.

55:38 Oh. Oh.

55:47 assalam o alaikum السلام علیکم

55:48 peace be on you all. Molana Sahib, my name is Irfan Omar, you know me. Um, I wanted to clarify one question, um, based on what you said in your talk. peace be on you all. Molana Sahib, my name is Irfan Omar, you know me. Um, I wanted to clarify one question, um, based on what you said in your talk.

56:02 You said the Islamic—um, in Islam, the only war that is permissible is defensive war You said the Islamic—um, in Islam, the only war that is permissible is defensive war

56:10 . And in that context, you mentioned that, um, . And in that context, you mentioned that, um,

56:16 in that—in that principle of war, defensive war, no non-combatant should be killed. And my question is, can we make that—can we take it further and ask no non-combatant may be injured or harmed? in that—in that principle of war, defensive war, no non-combatant should be killed. And my question is, can we make that—can we take it further and ask no non-combatant may be injured or harmed?

56:36 Because then the landscape is very different. Because then the landscape is very different.

56:40 And some Muslim thinkers have argued that if we apply that language, then even defensive war is very problematic. And some Muslim thinkers have argued that if we apply that language, then even defensive war is very problematic.

56:53 Thank you. I am not saying about injury. I am saying about killing according to the Quran. I am not saying about injury. Thank you. I am not saying about injury. I am saying about killing according to the Quran. I am not saying about injury.

57:05 But when there is no option other than to kill the non-combatant, you have to stop the war and adopt the peaceful means. But when there is no option other than to kill the non-combatant, you have to stop the war and adopt the peaceful means.

57:16 I am not saying about injury. But if the—if the option is only I am not saying about injury. But if the—if the option is only

57:26 to kill the non-combatant, then you have to abandon war and adopt peaceful means. This is my point. to kill the non-combatant, then you have to abandon war and adopt peaceful means. This is my point.

57:36 As far as the injury is concerned, there is another question. As far as the injury is concerned, there is another question.

57:48 I have two questions. One is that you said that one of the two main points in Islam is compassion to all mankind. I have two questions. One is that you said that one of the two main points in Islam is compassion to all mankind.

57:58 So, would that include all species So, would that include all species

58:01 ? The second question is, you said that armed aggression by any agency other than an established state is terrorism. What happens if the state turns aggressor? ? The second question is, you said that armed aggression by any agency other than an established state is terrorism. What happens if the state turns aggressor?

58:14 I think that compassion with all, love with all, with all, that is I think that compassion with all, love with all, with all, that is

58:27 not only about human beings. not only about human beings.

58:32 So, compassion is a So, compassion is a

58:36 universal quality. When you are compassionate to human beings, it is by nature that you will be compassionate to others also. universal quality. When you are compassionate to human beings, it is by nature that you will be compassionate to others also.

58:51 I think that compassion is an ibadat. It is a rewardable ac I think that compassion is an ibadat. It is a rewardable ac

58:57 t. Compassion or well-wishing or friendly behavior, this is ibadat. Ibadat means a rewardable act according to Islamic teachings. t. Compassion or well-wishing or friendly behavior, this is ibadat. Ibadat means a rewardable act according to Islamic teachings.

59:12 No, I don't believe that kind of term. Some people have termed a new term, have coined a new term that is state terrorism. No, I don't believe that kind of term. Some people have termed a new term, have coined a new term that is state terrorism.

59:23 I don't believe in the state terrorism because the state is allowed to go to war by the United Nations Charter. I don't believe in the state terrorism because the state is allowed to go to war by the United Nations Charter.

59:32 If there is an established state, if it is a member of the United Nations, if it has signed the charter, then in principle, it has theright to go to war if there is some situation of aggression. If there is an established state, if it is a member of the United Nations, if it has signed the charter, then in principle, it has theright to go to war if there is some situation of aggression.

59:51 So, I don't believe that this term is correct. State terrorism is nothing. It is nothing. So, I don't believe that this term is correct. State terrorism is nothing. It is nothing.

1:00:00 You can say that that state has misused itsright. In that case, you can say that the state is misusing itsright. You can say that that state has misused itsright. In that case, you can say that the state is misusing itsright.

1:00:12 But you cannot say that it is a terrorist state. I don't subscribe to this notion. But you cannot say that it is a terrorist state. I don't subscribe to this notion.

1:00:22 Molana, I am Khalid Ansari. My question is an extension to Mr. Arun Gandhi's question, which probably some part of that remained unanswered. Molana, I am Khalid Ansari. My question is an extension to Mr. Arun Gandhi's question, which probably some part of that remained unanswered.

1:00:34 The US administration believed and still believes that to achieve peace, it is important to eliminate the bad elements, meaning the terroristic outfits and all that. The US administration believed and still believes that to achieve peace, it is important to eliminate the bad elements, meaning the terroristic outfits and all that.

1:00:47 On the other hand, there are terrorist groups and outfit On the other hand, there are terrorist groups and outfit

1:00:51 s. They claim that they are the real presenters of Islam, and to achieve peace, they need to eliminate the bad people from the face of the earth. s. They claim that they are the real presenters of Islam, and to achieve peace, they need to eliminate the bad people from the face of the earth.

1:01:01 Do you think they are actually representing Islam and achieving the goal called peace? No, no. I don't think that they are representing Islam. Do you think they are actually representing Islam and achieving the goal called peace? No, no. I don't think that they are representing Islam.

1:01:11 NGOs have noright to kill the bad elements. No. You can go to the United Nations. NGOs have noright to kill the bad elements. No. You can go to the United Nations.

1:01:19 If America is misusing its powers, you can go to the United Nations, the International Forum. You cannot say that we ourselves will kill the bad element. If America is misusing its powers, you can go to the United Nations, the International Forum. You cannot say that we ourselves will kill the bad element.

1:01:32 It is wrong. It is un-Islamic. It is against the international norm. It is wrong. It is un-Islamic. It is against the international norm.

1:01:40 I think many of them just want you to comment on, um, America using violence to to bring peace I think many of them just want you to comment on, um, America using violence to to bring peace

1:01:49 . What is your comment on this? If someone has any, so if someone disagrees with this policy, he can go to the United Nations. . What is your comment on this? If someone has any, so if someone disagrees with this policy, he can go to the United Nations.

1:02:01 He is not allowed to use arms and bombs. This is my point. If America or any country is misusing its authority, is misusing its power, then the best forum is the United Nations. He is not allowed to use arms and bombs. This is my point. If America or any country is misusing its authority, is misusing its power, then the best forum is the United Nations.

1:02:19 You are not allowed to use it as an excuse for You are not allowed to use it as an excuse for

1:02:28 going to suicide bombing or gun culture. going to suicide bombing or gun culture.

1:02:34 You have to go to the United Nations. You have to use the International Forum. You have to complain or register in that You have to go to the United Nations. You have to use the International Forum. You have to complain or register in that

1:02:48 UNO. This is theright place UNO. This is theright place

1:02:54 for your actions. for your actions.

1:02:59 Gun culture and bomb culture are not theright options for you. Gun culture and bomb culture are not theright options for you.

1:03:10 This I am saying on behalf of Islam, and also this Gandhian philosophy is based also on this principle. This I am saying on behalf of Islam, and also this Gandhian philosophy is based also on this principle.

1:03:29 So would that mean that I am Tushar Gandhi, I am Arun Gandhi's son? Would that mean that you are saying that a true believer in Islam would take the violence of the opponent and yet remain non-violent and fight for justice, or at one point of time, the believer would be justified in taking up arms against the aggressor? So would that mean that I am Tushar Gandhi, I am Arun Gandhi's son? Would that mean that you are saying that a true believer in Islam would take the violence of the opponent and yet remain non-violent and fight for justice, or at one point of time, the believer would be justified in taking up arms against the aggressor?

1:03:59 I cannot say that believers themselves can use violence. No. They can refer to their government, they can refer to the United Nations. I cannot say that believers themselves can use violence. No. They can refer to their government, they can refer to the United Nations.

1:04:13 According to Islam, they are not allowed to use arms by themselves. According to Islam, they are not allowed to use arms by themselves.

1:04:20 They can adopt a peaceful method, they can protest through media, but they cannot use arms. They can adopt a peaceful method, they can protest through media, but they cannot use arms.

1:04:30 There are governments, Muslim governments, there are 57 Muslim countries, so they have referred their cases to Muslim countries, to Muslim states. There are governments, Muslim governments, there are 57 Muslim countries, so they have referred their cases to Muslim countries, to Muslim states.

1:04:42 Why they are using arms by themselves, it is not allowed in Islam. Why they are using arms by themselves, it is not allowed in Islam.

1:04:55 Molana, what should a believer do if violence is done to him? How should he behave? Peaceful activism? Molana, what should a believer do if violence is done to him? How should he behave? Peaceful activism?

1:05:06 They must adopt peaceful activism. Prophet of Islam also adopted peaceful activism. Mahatma Gandhi adopted peaceful activism. They must adopt peaceful activism. Prophet of Islam also adopted peaceful activism. Mahatma Gandhi adopted peaceful activism.

1:05:19 And Japan adopted peaceful activism after the Second World War. And they succeeded. And Japan adopted peaceful activism after the Second World War. And they succeeded.

1:05:26 So you have to see the result. They have been using arms since long, but there is no result. So you have to see the result. They have been using arms since long, but there is no result.

1:05:37 So I am saying that you have to see the result. When you adopt violent struggle, when you adopt arms, then there is no result. So I am saying that you have to see the result. When you adopt violent struggle, when you adopt arms, then there is no result.

1:05:51 So if believers feel that they are suffering from atrocities from some country, then they have to refer to their governments. So if believers feel that they are suffering from atrocities from some country, then they have to refer to their governments.

1:06:07 There are 57 Muslim governments. So they have to refer their matters to these governments. And if they want to refer to the National Forum, they have to go to the United Nations. There are 57 Muslim governments. So they have to refer their matters to these governments. And if they want to refer to the National Forum, they have to go to the United Nations.

1:06:20 But Islam does not allow them to use arms by themselves. This is according to my study, this is the Islamic position. But Islam does not allow them to use arms by themselves. This is according to my study, this is the Islamic position.

1:06:45 Sir, I will not argue about the religious Sir, I will not argue about the religious

1:06:49 basis, but you time and again mentioned that somebody who is feeling that they have been dealt with unjustly should approach their country to approach the United Nations to basis, but you time and again mentioned that somebody who is feeling that they have been dealt with unjustly should approach their country to approach the United Nations to

1:07:05 complain. As an example, I will give a citizen of Iraq who feels that the American action in Iraq or Afghanistan was detrimental to their life should get his government to approach the United Nations. complain. As an example, I will give a citizen of Iraq who feels that the American action in Iraq or Afghanistan was detrimental to their life should get his government to approach the United Nations.

1:07:23 But when you go to the United Nations, the United States, who at that point would be a guilty party, holds the veto on any resolution moved in the United Nations. But when you go to the United Nations, the United States, who at that point would be a guilty party, holds the veto on any resolution moved in the United Nations.

1:07:37 So in that case, how does one proceed with the course of justice? So in that case, how does one proceed with the course of justice?

1:07:46 I think this is not the case. I think this is not the case.

1:07:49 First of all, these believers must abandon their violence. They are using violence at the same time they are approaching the United Nations. First of all, these believers must abandon their violence. They are using violence at the same time they are approaching the United Nations.

1:07:59 This is a contradictory approach. If they want to find some solution from the United Nations or from their own country, they must abandon their violence. This is a contradictory approach. If they want to find some solution from the United Nations or from their own country, they must abandon their violence.

1:08:13 You see, this is a contradictory situation. You see, this is a contradictory situation.

1:08:17 Every day there is news that they are using gun culture, they are using bombs, suicide bombing. Every day there is news that they are using gun culture, they are using bombs, suicide bombing.

1:08:27 In such a situation, it is useless to go to the United Nations or approach these Muslim countries. In such a situation, it is useless to go to the United Nations or approach these Muslim countries.

1:08:41 All these Muslim countries have several times All these Muslim countries have several times

1:08:52 advised these people, first of all, you have to abandon your violence, then we will be in a position to do something. This is the real situation. advised these people, first of all, you have to abandon your violence, then we will be in a position to do something. This is the real situation.