Name: In Conversation with English — Maulana Wahiduddin Khan
Duration: 1 h 12 min 54 s
Channel: Maulana Wahiduddin Khan
Description: Read the full transcript of “In Conversation with English”, a lecture by Maulana Wahiduddin Khan, with timestamps. Covers: meaning of shahada as discovery of truth.

0:14 Today Islam is the most misunderstood religion. It is not only despised, but there have been wrong nomenclature given to Islam from time to time. Today Islam is the most misunderstood religion. It is not only despised, but there have been wrong nomenclature given to Islam from time to time.

0:24 But there is one lone voice in the whole world which has tried to put things in theright perspective and says, "Do not judge Islam in the light of what Muslims do, but judge Muslims in the light of Islam." Yes, you have guessed itright, But there is one lone voice in the whole world which has tried to put things in theright perspective and says, "Do not judge Islam in the light of what Muslims do, but judge Muslims in the light of Islam." Yes, you have guessed itright,

0:42 it is none other than the well-known Islamic spiritual scholar Maulana Vaiduddin Khan. Maulana Vaiduddin Khan is the president of Islamic Centre New Delhi and also the founder of Centre for Peace and Spirituality. it is none other than the well-known Islamic spiritual scholar Maulana Vaiduddin Khan. Maulana Vaiduddin Khan is the president of Islamic Centre New Delhi and also the founder of Centre for Peace and Spirituality.

0:57 Welcome Maulana Vaiduddin Khan. Ashhadu alla ilaha illallah wa ashhadu anna Muhammadar abduhu wa rasuluhu. Welcome Maulana Vaiduddin Khan. Ashhadu alla ilaha illallah wa ashhadu anna Muhammadar abduhu wa rasuluhu.

1:06 Maulana, this is the Kalma of Islam. Maulana, this is the Kalma of Islam.

1:09 Does a person become Muslim only after reciting this Kalma? Yes. Recitation is necessary for anyone who wants to embrace Islam. Does a person become Muslim only after reciting this Kalma? Yes. Recitation is necessary for anyone who wants to embrace Islam.

1:24 But the question is, what is recitation? The very word ashhadu tells us the meaning of recitation. But the question is, what is recitation? The very word ashhadu tells us the meaning of recitation.

1:39 Ashhadu means, "I bear witness." "I bear witness." Now, what is witness? Ashhadu means, "I bear witness." "I bear witness." Now, what is witness?

1:51 Witness is witness means one who tells you something on the basis of direct knowledge. Witness is witness means one who tells you something on the basis of direct knowledge.

2:05 So, here recitation does not mean simply lip service or to utter some word. It means that the person has direct knowledge of that truth about which he is giving his witness. So, here recitation does not mean simply lip service or to utter some word. It means that the person has direct knowledge of that truth about which he is giving his witness.

2:28 So, the recitation begins not from utterances of some words. So, the recitation begins not from utterances of some words.

2:37 It begins from seeking. First of all, one tries to know what is the truth. It begins from seeking. First of all, one tries to know what is the truth.

2:51 So, the starting point is seeking the Spirit. So, the starting point is seeking the Spirit.

2:58 Then, when there is seeking the Spirit, Then, when there is seeking the Spirit,

3:04 he it is but natural that he will try to know what is the truth. He will study, he will observe, he will exchange. he it is but natural that he will try to know what is the truth. He will study, he will observe, he will exchange.

3:13 So, after a long process So, after a long process

3:17 of gaining knowledge, he will realize he will discover the truth with a capital T. of gaining knowledge, he will realize he will discover the truth with a capital T.

3:27 So, after this realization of this discovery, he wants to declare that, "I have found, I have realized, I have discovered." So, he says, "Ashhadu alla ilaha illallah. So, after this realization of this discovery, he wants to declare that, "I have found, I have realized, I have discovered." So, he says, "Ashhadu alla ilaha illallah.

3:43 I bear witness that there is no God but one God." So, the words ashhadu is enough to tell the whole story. I bear witness that there is no God but one God." So, the words ashhadu is enough to tell the whole story.

3:58 So, I can say that here recitation means discovery. Here recitation means declaration after discovery, after realization. So, I can say that here recitation means discovery. Here recitation means declaration after discovery, after realization.

4:09 That is called Ma'rifah, al-Ma'rifah. So, iman begins from Ma'rifah. And Ma'rifah means realization. That is called Ma'rifah, al-Ma'rifah. So, iman begins from Ma'rifah. And Ma'rifah means realization.

4:20 So, "Ashhadu alla ilaha illallah wa ashhadu anna Muhammadar abduhu wa rasuluhu" is not simply a lip service. So, "Ashhadu alla ilaha illallah wa ashhadu anna Muhammadar abduhu wa rasuluhu" is not simply a lip service.

4:30 It is a declaration that, "I have found the truth. I have realized the truth. I have discovered the truth." So, it is true that recitation is necessary. It is a declaration that, "I have found the truth. I have realized the truth. I have discovered the truth." So, it is true that recitation is necessary.

4:44 But recitation what is the meaning of recitation But recitation what is the meaning of recitation

4:49 ? You have to understand the thing in its deeper perspective. Maulana, Kashmiri Mufti issued a fatwa that the Indian Army cannot build a mosque or repair the building because it is haram in Islam. ? You have to understand the thing in its deeper perspective. Maulana, Kashmiri Mufti issued a fatwa that the Indian Army cannot build a mosque or repair the building because it is haram in Islam.

5:08 Is this as per Islamic teachings? No, not at all. This fatwa is wrong, completely wrong. Is this as per Islamic teachings? No, not at all. This fatwa is wrong, completely wrong.

5:18 I will tell you that the Prophet of Islam has set all kinds of examples. There is a verse in the Qur'an, laqad kana lakum fi rasoolillahi uswatun hasanah There is a good example for you in the life of the Prophet of Islam. I will tell you that the Prophet of Islam has set all kinds of examples. There is a verse in the Qur'an, لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ عُسْوَةٌ حَسَنَةٌ There is a good example for you in the life of the Prophet of Islam.

5:40 So, the life of the Prophet of Islam was an eventful life. S So, the life of the Prophet of Islam was an eventful life. S

5:47 o, you can find all kinds of examples in his life. In this context, I would like to say that when the Prophet of Islam proclaimed his prophethood, it was 610 AD. o, you can find all kinds of examples in his life. In this context, I would like to say that when the Prophet of Islam proclaimed his prophethood, it was 610 AD.

6:06 At that time, the Kaaba was built by Mushrik people and not by Muslims. At that time, the Kaaba was built by Mushrik people and not by Muslims.

6:15 You know, the Kaaba was built by Prophet Abraham in the desert of Makkah. At that time, there was nothing but desert. You know, the Kaaba was built by Prophet Abraham in the desert of Makkah. At that time, there was nothing but desert.

6:26 So, he built a mosque. Kaaba is a mosque for Tawhid. There is to worship one God. So, he built a mosque. Kaaba is a mosque for Tawhid. There is to worship one God.

6:38 So, Kaaba was a mosque of Kaaba was built as a center of Tawhid, as a center of oneness of God. So, Kaaba was a mosque of Kaaba was built as a center of Tawhid, as a center of oneness of God.

6:50 So, this was the real purpose of building a new mosque at Makkah. Then, what happened? So, this was the real purpose of building a new mosque at Makkah. Then, what happened?

7:00 At that time, there was no restriction. At that time, there was no restriction.

7:04 Everyone was free to visit Kaaba. No restriction at all. Then, what happened? People Everyone was free to visit Kaaba. No restriction at all. Then, what happened? People

7:18 people used to visit Kaaba. Then, some people who were idol worshippers, people used to visit Kaaba. Then, some people who were idol worshippers,

7:25 they came over there and they put some idols because they were used to idol worship. they came over there and they put some idols because they were used to idol worship.

7:38 Say, they wanted to put in Kaaba their idol. Say, they wanted to put in Kaaba their idol.

7:43 So, one after the other, these idol worshippers put idols. So, one after the other, these idol worshippers put idols.

7:56 So, the number became up to 360. So, when at the advent of the Prophet of Islam, there were 600 there were 360 idols in the Kaaba. So, the number became up to 360. So, when at the advent of the Prophet of Islam, there were 600 there were 360 idols in the Kaaba.

8:12 But, you know, the Prophet lived up to 13 years in Makkah. And he never tried to demolish never tried to destroy all those idols. But, you know, the Prophet lived up to 13 years in Makkah. And he never tried to demolish never tried to destroy all those idols.

8:31 And, you know, this structure was at that time was not the same structure which was built by Hazrat Ibrahim And, you know, this structure was at that time was not the same structure which was built by Hazrat Ibrahim

8:43 . This was built by Mushrik people. Now, you know, at present, Kaaba is a square building, a square building. . This was built by Mushrik people. Now, you know, at present, Kaaba is a square building, a square building.

8:55 This was not the architecture of Hazrat Ibrahim. At that time, it was not a square building. This was not the architecture of Hazrat Ibrahim. At that time, it was not a square building.

9:06 Then, what happened? Then, what happened?

9:09 Due to some reason, that structure was Due to some reason, that structure was

9:16 destroyed for some reason. So, Mushrik people at that time, there were only Mushrik people. So, they wanted to rebuild the Kaaba. destroyed for some reason. So, Mushrik people at that time, there were only Mushrik people. So, they wanted to rebuild the Kaaba.

9:30 So, they rebuilt it. But they reduced the siz So, they rebuilt it. But they reduced the siz

9:36 e. They rebuilt it in a square shape. And that was abuse. e. They rebuilt it in a square shape. And that was abuse.

9:44 That was a kind of abuse in the structure. But the Prophet never tried to rebuild Kaaba again. That was a kind of abuse in the structure. But the Prophet never tried to rebuild Kaaba again.

9:56 He simply tolerated. So, he used to visit Kaaba every day He simply tolerated. So, he used to visit Kaaba every day

10:02 . He used to perform his Salat, his Namaz. But he never tried to destroy idols. . He used to perform his Salat, his Namaz. But he never tried to destroy idols.

10:11 He never tried to rebuild Kaaba. Then, what happened? After 23 years, he was able to occupy Makkah. He never tried to rebuild Kaaba. Then, what happened? After 23 years, he was able to occupy Makkah.

10:25 And now, he was able to establish a state in Arabia. And now, he was able to establish a state in Arabia.

10:31 So, in the final days, he was head of the Arabian state. But again, he never tried to destroy that Kaaba that was built by Mushrik people. So, in the final days, he was head of the Arabian state. But again, he never tried to destroy that Kaaba that was built by Mushrik people.

10:47 It is a fact. You can find it in the history. It is a fact. You can find it in the history.

10:52 So, if Kaaba So, if Kaaba

10:57 so, if it was lawful to tolerate Kaaba even though it was built by Mushrik people, so how you can say that Army if Army tries to build a to repair a mosque, it is haram? so, if it was lawful to tolerate Kaaba even though it was built by Mushrik people, so how you can say that Army if Army tries to build a to repair a mosque, it is haram?

11:18 No, it is not haram. No, it is not haram.

11:22 And, you know, the Prophet was aware that if he And, you know, the Prophet was aware that if he

11:32 if he if he don't change the structure, Mushrik structure, then after him, no one will be able to change that structure. if he if he don't change the structure, Mushrik structure, then after him, no one will be able to change that structure.

11:43 So, if Kaaba was built by Mushrik and it was tolerable for the Prophet, so how you can say it? So, if Kaaba was built by Mushrik and it was tolerable for the Prophet, so how you can say it?

11:51 So, the building of a mosque or repair of a mosque is not forbidden for non-Muslims. So, the building of a mosque or repair of a mosque is not forbidden for non-Muslims.

12:02 It is quite and then, there is a Hadith that, "The whole earth is for me a mosque." It is quite and then, there is a Hadith that, "The whole earth is for me a mosque."

12:15 So, the whole earth is a Masjid. So, the whole earth is a Masjid.

12:18 And, you know, every part of the earth is touched by those non-Muslims everywhere. And, you know, every part of the earth is touched by those non-Muslims everywhere.

12:29 So, how you can pray that is touched every day by non-Muslims? So, all these things are only extremism and Ghulu. So, how you can pray that is touched every day by non-Muslims? So, all these things are only extremism and Ghulu.

12:40 And Ghulu is haram in Islam. And Ghulu is haram in Islam.

12:43 So, I can say that if the Army repairs a mosque, it is quite lawful and there is no wrong at all. So, I can say that if the Army repairs a mosque, it is quite lawful and there is no wrong at all.

12:54 Maulana, does that mean that we need to revise Islam today? No, no. There is no need of revision in Islam. Maulana, does that mean that we need to revise Islam today? No, no. There is no need of revision in Islam.

13:04 What is needed is to revise the Muslim practices, not the Islam. What is needed is to revise the Muslim practices, not the Islam.

13:11 Muslims have adopted a new version of Islam. So, you have to revise this Muslim practice. Islam is applicable today. Muslims have adopted a new version of Islam. So, you have to revise this Muslim practice. Islam is applicable today.

13:23 If you adopt Islam in that sense in which in which the Prophet of Islam was accepted, then there is no need to revise. If you adopt Islam in that sense in which in which the Prophet of Islam was accepted, then there is no need to revise.

13:39 The Prophet of Islam was a natural religion. It was based on nature. There was no extremism. The Prophet of Islam was a natural religion. It was based on nature. There was no extremism.

13:47 There was no Ghulu. There was no fundamentalism. The Prophet of Islam is a simple religion, a natural religion. There was no Ghulu. There was no fundamentalism. The Prophet of Islam is a simple religion, a natural religion.

13:58 All those extremism and fundamentalism is innovation by Muslims. All those extremism and fundamentalism is innovation by Muslims.

14:05 So, you have to abolish all these innovations. There is no need of revision in Islam. Maulana, today the Qur'an is available in a book form. So, you have to abolish all these innovations. There is no need of revision in Islam. Maulana, today the Qur'an is available in a book form.

14:17 But we all know that the verses were revealed over a period of time. My question to you is, how was the Qur'an compiled in the book form? But we all know that the verses were revealed over a period of time. My question to you is, how was the Qur'an compiled in the book form?

14:27 At that time I mean before the advent of printing press, people used to people were using their memory. At that time I mean before the advent of printing press, people used to people were using their memory.

14:38 So, their memory was very, very strong everywhere in the world. So was the case of Arabs. Arabs' memory was very, very strong at that time. So, their memory was very, very strong everywhere in the world. So was the case of Arabs. Arabs' memory was very, very strong at that time.

14:51 So, when some part of the you know, the Qur'an was not revealed the whole the whole Qur'an was not revealed at a time. So, when some part of the you know, the Qur'an was not revealed the whole the whole Qur'an was not revealed at a time.

15:01 But But

15:05 it was revealed during 23 years. So, when a part of the Qur'an was revealed, people people take it by memory. it was revealed during 23 years. So, when a part of the Qur'an was revealed, people people take it by memory.

15:18 So, in the final days, there were thousands and thousands of people who were who had memorized the Qur'an. Then, at the same time, So, in the final days, there were thousands and thousands of people who were who had memorized the Qur'an. Then, at the same time,

15:32 they used to write the Qur'an in different pieces. So, during the Prophet's time, the Qur'an was preserved by two methods: they used to write the Qur'an in different pieces. So, during the Prophet's time, the Qur'an was preserved by two methods:

15:46 by memorization, by the way of memorization, and then by the way of writing on different pieces. So, what happened? by memorization, by the way of memorization, and then by the way of writing on different pieces. So, what happened?

15:57 After the Prophet in the last in the last days, the Prophet compiled the Qur'an. After the Prophet in the last in the last days, the Prophet compiled the Qur'an.

16:09 And he recited the Qur'an from A to Z And he recited the Qur'an from A to Z

16:13 . So, people became aware that what is the Qur'an according to the compilation by the Prophet? Then, what happened? . So, people became aware that what is the Qur'an according to the compilation by the Prophet? Then, what happened?

16:25 During the first Caliph that is Abu Bakr as-Siddiq, the Sahaba wanted to compile the Qur'an in a single volum During the first Caliph that is Abu Bakr as-Siddiq, the Sahaba wanted to compile the Qur'an in a single volum

16:37 e So, they gathered all those fragments and pieces. e. So, they gathered all those fragments and pieces.

16:48 So, they adopted a double-checking system. They checked the writing by their memory and memory by the writing. So, they adopted a double-checking system. They checked the writing by their memory and memory by the writing.

16:59 So, by using this double-checking system, they wrote the whole Qur'an on paper. So, by using this double-checking system, they wrote the whole Qur'an on paper.

17:11 You know, at that time, there was a kind of paper that is called perhaps pipers. You know, at that time, there was a kind of paper that is called perhaps pipers.

17:20 It was made by some plants. It was made by some plants.

17:26 So, they compiled the whole Qur'an. And they wrote the whole Qur'an in that So, they compiled the whole Qur'an. And they wrote the whole Qur'an in that

17:36 on that papers. So, it was said Rab'a. Rab'a means square. So, this first copy of the Qur'an was square. on that papers. So, it was said Rab'a. Rab'a means square. So, this first copy of the Qur'an was square.

17:50 So, this first copy was compiled during the first Caliph. Then, during the third Caliph, this first copy was again recopied. So, this first copy was compiled during the first Caliph. Then, during the third Caliph, this first copy was again recopied.

18:04 So, there were several hundred copies. So, during the whole history, people were memorizing the Qur'an. So, there were several hundred copies. So, during the whole history, people were memorizing the Qur'an.

18:14 And at the same time, they were writing the Qur'an on the papers. And at the same time, they were writing the Qur'an on the papers.

18:20 And now, you know now you are living in the age of printing age of printing. And now, you know now you are living in the age of printing age of printing.

18:28 So, when so, you know, in this age, Muslims established institutions. So, when so, you know, in this age, Muslims established institutions.

18:38 And they And they

18:45 availed the printing method. And now, there are billion and billion copies available in every part of the world. availed the printing method. And now, there are billion and billion copies available in every part of the world.

19:03 All these are printed copies. So, this is the history of the Qur'an, in short. Maulana, when Islam is against idol worship, why is it that Muslims bow down to the Kaaba in their prayer? All these are printed copies. So, this is the history of the Qur'an, in short. Maulana, when Islam is against idol worship, why is it that Muslims bow down to the Kaaba in their prayer?

19:19 No, no. It is wrong to say that Muslims bow down before the Kaaba. No, not at all. No, no. It is wrong to say that Muslims bow down before the Kaaba. No, not at all.

19:28 Muslims only pray their Salat everywhere in the world by directing their face towards the Kaaba. Muslims only pray their Salat everywhere in the world by directing their face towards the Kaaba.

19:40 That is the Kaaba gives us a direction That is the Kaaba gives us a direction

19:44 . We are not doing our ruku or sujood before the Kaaba. But only but we pray our Namaz. . We are not doing our ruku or sujood before the Kaaba. But only but we pray our Namaz.

19:58 We perform our prayer only by directing the Kaaba. So, the Kaaba is Qibla. We perform our prayer only by directing the Kaaba. So, the Kaaba is Qibla.

20:09 The Kaaba is Qibla. Qibla means The Kaaba is Qibla. Qibla means

20:15 direction. direction.

20:17 Qibla gives us only direction. And we do our ruku or sujood before God. The whole practice of Namaz is before God. Qibla gives us only direction. And we do our ruku or sujood before God. The whole practice of Namaz is before God.

20:30 So, all the practices in Salat that is qiyam and ruku or sujood is before God and not before the Kaaba. So, all the practices in Salat that is qiyam and ruku or sujood is before God and not before the Kaaba.

20:39 The Kaaba gives us only direction. The Kaaba gives us only direction.

20:44 But why are non-Muslims not allowed in the holy city of Makkah and Madinah? The reason is not it is not But why are non-Muslims not allowed in the holy city of Makkah and Madinah? The reason is not it is not

20:57 a bias in any sense of the word. a bias in any sense of the word.

21:02 It was it is as a law of necessity. Because when It was it is as a law of necessity. Because when

21:10 Prophet Ibrahim built the Kaaba, there was no restriction at all. So, what happened? Prophet Ibrahim built the Kaaba, there was no restriction at all. So, what happened?

21:20 Those people who were worshipping idols, they were allowed to visit the Kaaba. Those people who were worshipping idols, they were allowed to visit the Kaaba.

21:28 So, they So, they

21:33 came with idols. And they placed those idols in the Kaaba. So, the number of those idols became 360. came with idols. And they placed those idols in the Kaaba. So, the number of those idols became 360.

21:45 So, when the Prophet of Islam came at that time, there were 360 idols in the Kaaba. So, when the Prophet of Islam came at that time, there were 360 idols in the Kaaba.

21:54 So, it was a very great problem. Because the Kaaba was built as a center of Tawhid. And now, it was like a center of shirk and idol worshipping. So, it was a very great problem. Because the Kaaba was built as a center of Tawhid. And now, it was like a center of shirk and idol worshipping.

22:09 So, then not at the so at the time of the Prophet not at the time of Prophet Ibrahim. Prophet Ibrahim never restricted. So, then not at the so at the time of the Prophet not at the time of Prophet Ibrahim. Prophet Ibrahim never restricted.

22:22 But Prophet Muhammad was compelled to But Prophet Muhammad was compelled to

22:28 restrict entry only for those people who are not idol worshippers. So, this was the result of that kind of sad experience. restrict entry only for those people who are not idol worshippers. So, this was the result of that kind of sad experience.

22:41 This history is this history gave us justification to This history is this history gave us justification to

22:51 for such restrictions. Otherwise, before Muhammad (sallallahu alaihi wasallam), there was no restriction. But when the experience showed experience showed that these people who are worshippers of idols make creates of problems. for such restrictions. Otherwise, before Muhammad (صلى الله عليه وسلم), there was no restriction. But when the experience showed experience showed that these people who are worshippers of idols make creates of problems.

23:13 So, due to this due to this problem, the Prophet imposed restrictions. So, due to this due to this problem, the Prophet imposed restrictions.

23:24 So, it is a matter of necessity rather than a matter of bias. But Maulana, why is pork and alcohol forbidden in Islam? So, it is a matter of necessity rather than a matter of bias. But Maulana, why is pork and alcohol forbidden in Islam?

23:35 You know, pork is a very different kind of animal. You know, pork is a very different kind of animal.

23:42 You cannot separate blood from its meat, its flesh. You cannot separate blood from its meat, its flesh.

23:54 When you slaughter a pork, it is not possible to release all its blood. So, the flesh of pork or the meat of the flesh is not pure f When you slaughter a pork, it is not possible to release all its blood. So, the flesh of pork or the meat of the flesh is not pure f

24:11 lesh. It is flesh with blood. And blood is food of animals. Blood is not food of man. lesh. It is flesh with blood. And blood is food of animals. Blood is not food of man.

24:22 So, this due to this reason, pork is a source of a bad habit that is So, this due to this reason, pork is a source of a bad habit that is

24:38 insensitivity. insensitivity.

24:39 Animal traits when its meat is mixed with blood, so everyone who eats its blood inculcates animal habits in his personality. Animal traits when its meat is mixed with blood, so everyone who eats its blood inculcates animal habits in his personality.

24:57 So, due to this reason, it was declared unlawful. So, due to this reason, it was declared unlawful.

25:03 And why do you know why it is alcohol is a source of insensitivity? And why do you know why it is alcohol is a source of insensitivity?

25:13 Everyone who takes alcohol becomes insensitive. So, insensitivity is not tolerable in Islam. Everyone who takes alcohol becomes insensitive. So, insensitivity is not tolerable in Islam.

25:24 Everyone who is insensitive, he becomes insensitive about those spiritual values, ethical values. Everyone who is insensitive, he becomes insensitive about those spiritual values, ethical values.

25:34 So, due to this negative result due to this negative result, pork and alcohol were declared unlawful in Islam. So, due to this negative result due to this negative result, pork and alcohol were declared unlawful in Islam.

25:45 Maulana, whenever we talk about Muslim women, it is often said that the status of Muslim women is lower than that of a Muslim man. Maulana, whenever we talk about Muslim women, it is often said that the status of Muslim women is lower than that of a Muslim man.

25:55 And there are various verses which are cited from the Qur' And there are various verses which are cited from the Qur'

25:58 an. For example, in the Qur'an, it is mentioned that when you have to take the witness, two witnesses of a woman are equivalent to one witness of a man. an. For example, in the Qur'an, it is mentioned that when you have to take the witness, two witnesses of a woman are equivalent to one witness of a man.

26:09 Why is this so? It is not due to discrimination. But it is based on biological law. Why is this so? It is not due to discrimination. But it is based on biological law.

26:21 You know, science has established after a long study about the minor women, the science of biology, the science of psychology has established that there is a difference between the mind of man and the mind of woman. You know, science has established after a long study about the minor women, the science of biology, the science of psychology has established that there is a difference between the mind of man and the mind of woman.

26:42 It is a well-established fact. So, what is the difference? It is a well-established fact. So, what is the difference?

26:49 Man's mind is Man's mind is

26:53 a man's mind is a single-sided mind. And a woman's mind is a double-sided mind. a man's mind is a single-sided mind. And a woman's mind is a double-sided mind.

27:06 Man always observes things with concentration. Concentration. But woman cannot. Man always observes things with concentration. Concentration. But woman cannot.

27:17 Woman cannot see things in a concentrated way. Her mind is a double-sided mind. Woman cannot see things in a concentrated way. Her mind is a double-sided mind.

27:27 So, due to this difference, it is but natural that when an event was observed by man, he can give you correct reporting because he observes with concentration. So, due to this difference, it is but natural that when an event was observed by man, he can give you correct reporting because he observes with concentration.

27:44 But when a woman is observing that event, But when a woman is observing that event,

27:51 it is but natural that she will fail to give the correct position because her mind was diversified it is but natural that she will fail to give the correct position because her mind was diversified

28:04 . So, due to this biological reason, it was . So, due to this biological reason, it was

28:14 the Qur'an says, due to this biological difference, the Qur'an says that one man the Qur'an says, due to this biological difference, the Qur'an says that one man

28:27 two women are equal to one man. two women are equal to one man.

28:31 If you are if one man is witnessing the event, he will give you information in If you are if one man is witnessing the event, he will give you information in

28:43 totality. But if a woman is reporting the same event, you need two women. Because if one woman missed some part of the event, the other woman will fulfill that gap. totality. But if a woman is reporting the same event, you need two women. Because if one woman missed some part of the event, the other woman will fulfill that gap.

29:00 So, it is based on biological differences. It is not a question of inequality or a question of discrimination. It is completely based on biological differences between the two sexes. So, it is based on biological differences. It is not a question of inequality or a question of discrimination. It is completely based on biological differences between the two sexes.

29:17 But Maulana, again, in terms of inheritance of wealth, it is said that when you divide it between the woman and a man, a woman should have half that share of a man. But Maulana, again, in terms of inheritance of wealth, it is said that when you divide it between the woman and a man, a woman should have half that share of a man.

29:28 Why is it so? Why is it so?

29:31 No. A woman is far more advantageous far more in an advantageous position. Because a woman receives shares from her parents. No. A woman is far more advantageous far more in an advantageous position. Because a woman receives shares from her parents.

29:49 And again, she receives shares from her husband. And again, she receives shares from her husband.

29:54 And again, she is not And again, she is not

30:01 when she is married with a man and they are living in a house, so a man is responsible for all kinds of expenses. when she is married with a man and they are living in a house, so a man is responsible for all kinds of expenses.

30:12 A woman is not. So, you see that a woman's share is threefold A woman is not. So, you see that a woman's share is threefold

30:19 : one from her parents, one from her husband, and one is her own income. So, women are in an advantageous position as compared to men. : one from her parents, one from her husband, and one is her own income. So, women are in an advantageous position as compared to men.

30:34 Men find shares only from their parents, from their fath Men find shares only from their parents, from their fath

30:44 er. He has noright to share from his wife. er. He has noright to share from his wife.

30:53 A wife's income is her own income. So, men are not in loss A wife's income is her own income. So, men are not in loss

31:04 in this case. in this case.

31:08 Maulana, all religions teach their followers to do good deeds. Then, why should a person follow only Maulana, all religions teach their followers to do good deeds. Then, why should a person follow only

31:14 Islam? Can he not follow any religion? It is not a question of only Islam. It is a question of authentic religion. Islam? Can he not follow any religion? It is not a question of only Islam. It is a question of authentic religion.

31:27 You know, according to the Islamic teachings, all religions are equal. You know, according to the Islamic teachings, all religions are equal.

31:37 Originally, Originally,

31:42 every religion was one and the same. But what happened? In the later days, there were some perversions, some alterations. every religion was one and the same. But what happened? In the later days, there were some perversions, some alterations.

31:57 So, other religions So, other religions

32:01 lost their purity. lost their purity.

32:05 So, now only Islam is preserved in its original form. No religion other than Islam is preserved in its original form. So, now only Islam is preserved in its original form. No religion other than Islam is preserved in its original form.

32:20 So, Islam is the source of authentic guidance. So, Islam is the only authentic relig So, Islam is the source of authentic guidance. So, Islam is the only authentic relig

32:30 ion. So, everyone who wants to know what was the divine guidance, so he has no choice other than to study the Qur'an. ion. So, everyone who wants to know what was the divine guidance, so he has no choice other than to study the Qur'an.

32:43 Because the Qur'an is the only book, the only divine book, the only revealed book that is preserved in its original form. Because the Qur'an is the only book, the only divine book, the only revealed book that is preserved in its original form.

32:52 So, this question is not superior. This question is only a question of historical authenticity. So, this question is not superior. This question is only a question of historical authenticity.

33:05 As it is a fact that As it is a fact that

33:11 Islamic text is preserved in its original form, Islamic text is preserved in its original form,

33:16 so I can say that the Qur'an is the only authentic book. The authentic book. so I can say that the Qur'an is the only authentic book. The authentic book.

33:25 Other books are not authentic. So, this is the reason. The reason is based on authenticity rather than anything else. Other books are not authentic. So, this is the reason. The reason is based on authenticity rather than anything else.

33:40 Maulana, it is said that Islam is the best relig Maulana, it is said that Islam is the best relig

33:43 ion. If that is the case, then why do Muslims today are involved in activities like drugs, militancy, cheating, bribery? ion. If that is the case, then why do Muslims today are involved in activities like drugs, militancy, cheating, bribery?

33:53 What is the reason behind it? You know, Islam means What is the reason behind it? You know, Islam means

34:02 Islam is a set of teachings. The source of Islam is the Qur'an. Islam is a set of teachings. The source of Islam is the Qur'an.

34:11 So, the Qur'an is a text. And texts cannot be changed. But Muslims are a community. So, the Qur'an is a text. And texts cannot be changed. But Muslims are a community.

34:21 And in community, every time there are changes. For example, the Prophet of Islam And in community, every time there are changes. For example, the Prophet of Islam

34:33 trained some Muslims, those who were contemporaries. trained some Muslims, those who were contemporaries.

34:39 He trained contemporary Muslims. But He trained contemporary Muslims. But

34:46 after some years, after fifty years or so, all those people died. Now, there was a new generation. after some years, after fifty years or so, all those people died. Now, there was a new generation.

35:00 So, community is the subject of degeneration. Because there is every time there are some some are born and some are some die due to this life and death, due to this law of life and death, So, community is the subject of degeneration. Because there is every time there are some some are born and some are some die due to this life and death, due to this law of life and death,

35:24 community is always subject to degeneration. But text is not community is always subject to degeneration. But text is not

35:29 . There is no degeneration in text. So, Islam as a divine text is preserved up to this date. . There is no degeneration in text. So, Islam as a divine text is preserved up to this date.

35:42 But Muslims are victims of degeneration. Due to this reason, there is But Muslims are victims of degeneration. Due to this reason, there is

35:54 a teaching of there is a law of Tajde a teaching of there is a law of Tajde

35:56 ed. The Prophet of Islam has said that after every one hundred years, you have to revive Muslims. You have to do Tajdeed. ed. The Prophet of Islam has said that after every one hundred years, you have to revive Muslims. You have to do Tajdeed.

36:06 Tajdeed means revival. So, after every hundred means after some generations, it needs to be revived. Tajdeed means revival. So, after every hundred means after some generations, it needs to be revived.

36:17 So, Muslims need revival due to this degeneration. So, Muslims need revival due to this degeneration.

36:27 So, there is a difference between Islamic scripture and Islamic community. Community is subject to degeneration. So, there is a difference between Islamic scripture and Islamic community. Community is subject to degeneration.

36:38 But Islamic text is not subject to degeneration. Maulana, Muslims believed in the theory of abrogation. That is, certain verses which were revealed earlier were abrogated by the verses which were revealed later. But Islamic text is not subject to degeneration. Maulana, Muslims believed in the theory of abrogation. That is, certain verses which were revealed earlier were abrogated by the verses which were revealed later.

36:53 Does this imply that God made a mistake and then later corrected it? Abrogation means Naskh. Does this imply that God made a mistake and then later corrected it? Abrogation means Naskh.

37:04 N-A-S-K-H, Naskh. But abrogation does not mean cancellation. There is a difference between abrogation and cancellation. N-A-S-K-H, Naskh. But abrogation does not mean cancellation. There is a difference between abrogation and cancellation.

37:19 So, no verse of the Qur'an was cancelled. Not at all. It was a temporary you can say that it was a temporary postponement. So, no verse of the Qur'an was cancelled. Not at all. It was a temporary you can say that it was a temporary postponement.

37:35 Because, you know, there are two parts of Islamic religion. One, that is Because, you know, there are two parts of Islamic religion. One, that is

37:47 based on belief based on belief

37:49 . So, the belief system is eternal. Also, moral values are eternal. For example, honesty is eternal. . So, the belief system is eternal. Also, moral values are eternal. For example, honesty is eternal.

38:00 Teaching. Justice is eternal teaching. Teaching. Justice is eternal teaching.

38:06 So, some teachings of Islam are eternal. But some other teachings are subject to change because that relates that is based on situation. So, some teachings of Islam are eternal. But some other teachings are subject to change because that relates that is based on situation.

38:25 So, when the situation changes, So, when the situation changes,

38:30 the teaching also changes. But for a temporary period. the teaching also changes. But for a temporary period.

38:36 For example, during the Prophet during the second caliphate, there was a For example, during the Prophet during the second caliphate, there was a

38:50 great problem in the economy. There was a great crisis. great problem in the economy. There was a great crisis.

38:58 So, So,

39:01 the punishment for theft is very severe in Islam. But the second caliph postponed that punishment. the punishment for theft is very severe in Islam. But the second caliph postponed that punishment.

39:17 But it is not only temporary postponement. It is not cancellation. But it is not only temporary postponement. It is not cancellation.

39:22 So, when the situation changed, the teaching of Islam returned. So, when the situation changed, the teaching of Islam returned.

39:32 So, Naskh is not cancellation. Naskh is temporary postponement because the situation always varies, always changes. So, Naskh is not cancellation. Naskh is temporary postponement because the situation always varies, always changes.

39:47 So, when there is a change in the situation, it is but natural that that teaching which was So, when there is a change in the situation, it is but natural that that teaching which was

39:59 related to that situation will be postponed for a temporary period. But again, after revealing that situation again, related to that situation will be postponed for a temporary period. But again, after revealing that situation again,

40:13 the teaching will be required again. the teaching will be required again.

40:18 So, it is in every system, not only in Islam, that some teachings are subject to the situation. So, it is in every system, not only in Islam, that some teachings are subject to the situation.

40:31 And the situation always varies. But not eternally, temporarily. And the situation always varies. But not eternally, temporarily.

40:41 So, for a temporary period, there is a change in some teachings. So, for a temporary period, there is a change in some teachings.

40:47 But it is not abrogation. But it is only temporary postponement. But it is not abrogation. But it is only temporary postponement.

41:00 Maulana, according to the Qur'an, when a man enters Paradise, he will be given Hurr. That is, beautiful maidens. My question to you is, what will women get when they enter Paradise? Maulana, according to the Qur'an, when a man enters Paradise, he will be given Hurr. That is, beautiful maidens. My question to you is, what will women get when they enter Paradise?

41:15 The answer you can find in the Qur'an, in some other verses. In some other verses, the Qur'an says The answer you can find in the Qur'an, in some other verses. In some other verses, the Qur'an says

41:30 that that

41:34 Azwaju Mutahhara Zauj means spouse. Spouse, you know, spouse is for both men and women. Azwaju Mutahhara Zauj means spouse. Spouse, you know, spouse is for both men and women.

41:46 So, they will be given nice Zauj, nice Azwaj. That is, they will be given nice spouses. So, they will be given nice Zauj, nice Azwaj. That is, they will be given nice spouses.

41:59 So, it is true that in some verses, the word Hurr is present. But not in all the verses. So, it is true that in some verses, the word Hurr is present. But not in all the verses.

42:08 In some other verses, the word is Azwaj. That is, spouses. In some other verses, the word is Azwaj. That is, spouses.

42:15 So, these verses are these verses pertain to both sexes. For men and women, both, they will be given nice spouses in Paradise. So, these verses are these verses pertain to both sexes. For men and women, both, they will be given nice spouses in Paradise.

42:32 So, there is no contradiction So, there is no contradiction

42:36 . Maulana, the Qur'an says that Allah has put a seal on the hearts of non-believers, and they will not believe. But according to science, it is not the heart but the brain that helps a man understand and believe. . Maulana, the Qur'an says that Allah has put a seal on the hearts of non-believers, and they will not believe. But according to science, it is not the heart but the brain that helps a man understand and believe.

42:53 Doesn't this imply that the Qur'an is actually contradicting science? No, not at all. It is a literary style Doesn't this imply that the Qur'an is actually contradicting science? No, not at all. It is a literary style

43:04 . It is not a scientific language. It is a literary style. You know, in every language, . It is not a scientific language. It is a literary style. You know, in every language,

43:12 the same style is the same style is

43:18 the same style is in usage. So, here, the heart is in a symbolic sense. the same style is in usage. So, here, the heart is in a symbolic sense.

43:28 The heart is in a symbolic sense. The heart means the center of thought. The heart is in a symbolic sense. The heart means the center of thought.

43:35 So, the heart means the mind. And you know that modern people believe that the mind is the center of the heart. So, the heart means the mind. And you know that modern people believe that the mind is the center of the heart.

43:48 But they even today, they use the word heart. For example, they say, "I have accepted it wholeheartedly." But they even today, they use the word heart. For example, they say, "I have accepted it wholeheartedly."

44:01 No one will say that, "I have accepted it whole-mindedly." No one will say that, "I have accepted it whole-mindedly."

44:09 No one will say that, "I have accepted it whole-mindedly." He will say, "I have accepted it wholeheartedly." Although he means with heart, No one will say that, "I have accepted it whole-mindedly." He will say, "I have accepted it wholeheartedly." Although he means with heart,

44:24 mind. mind.

44:27 So, here, in these verses, the heart is in a symbolic sense. And it means mind and not that flesh we find in our body. So, here, in these verses, the heart is in a symbolic sense. And it means mind and not that flesh we find in our body.

44:41 That is the heart. So, it is a literary it is a literary language rather than a scientific language. And this kind of language is used everywhere in the world, even in modern times. That is the heart. So, it is a literary it is a literary language rather than a scientific language. And this kind of language is used everywhere in the world, even in modern times.

44:57 Maulana, if God is responsible for our destiny, then why should we be held responsible for the evil acts and the sins that we commit? Maulana, if God is responsible for our destiny, then why should we be held responsible for the evil acts and the sins that we commit?

45:09 First of all, you have to know what is the meaning of Taqdeer, or destiny. First of all, you have to know what is the meaning of Taqdeer, or destiny.

45:20 Destiny means destiny has a kind of partial meaning. It is not a total meaning. Destiny means destiny has a kind of partial meaning. It is not a total meaning.

45:31 Because according to Islam, man is free. Free for his choice Because according to Islam, man is free. Free for his choice

45:39 in every battle. Man enjoys complete freedom. But man is compelled to live in this world to avail those opportunities provided by God, which I can say are infrastructure in every battle. Man enjoys complete freedom. But man is compelled to live in this world to avail those opportunities provided by God, which I can say are infrastructure

46:00 . So, although man is free, but he is compelled to work he is compelled to avail the divine infrastructure. . So, although man is free, but he is compelled to work he is compelled to avail the divine infrastructure.

46:12 So, in terms of structure, in terms of infrastructure, he is under destiny. So, in terms of structure, in terms of infrastructure, he is under destiny.

46:21 But in terms of freedom, he has complete freedom. He has complete freedom of choice. There is no compulsion. But in terms of freedom, he has complete freedom. He has complete freedom of choice. There is no compulsion.

46:30 So, it is a matter of fifty-fifty. In terms of infrastructure, there is destiny. So, it is a matter of fifty-fifty. In terms of infrastructure, there is destiny.

46:40 But in terms of freedom, there is no destiny. You have complete freedom of choice. So, that kind of question is not applicable here. But in terms of freedom, there is no destiny. You have complete freedom of choice. So, that kind of question is not applicable here.

46:52 Man is given the reward or punishment according to his freedom. Man is given the reward or punishment according to his freedom.

47:01 How he uses his freedom. If he misused his freedom, then he will be punished. And if he used in a proper way if he used his freedom in a proper way, then he will be rewarded in Paradise. How he uses his freedom. If he misused his freedom, then he will be punished. And if he used in a proper way if he used his freedom in a proper way, then he will be rewarded in Paradise.

47:19 So, all the So, all the

47:24 reward or punishment depends upon his use of freedom. reward or punishment depends upon his use of freedom.

47:33 So, So,

47:37 man lives between two things, between his freedom and between infrastructure. So, as far as the infrastructure is concerned, he is under destiny. man lives between two things, between his freedom and between infrastructure. So, as far as the infrastructure is concerned, he is under destiny.

47:48 But as far as the freedom is concerned, he is totally free. Maulana, let me read this observation made on the Qur'an. But as far as the freedom is concerned, he is totally free. Maulana, let me read this observation made on the Qur'an.

47:58 The Qur'an mentions in several places that the heavens and the earth were created in six days. But in Surah Fussilat, it says that the heavens and the earth were created in eight days. The Qur'an mentions in several places that the heavens and the earth were created in six days. But in Surah Fussilat, it says that the heavens and the earth were created in eight days.

48:15 Isn't this a contradiction? The same verse also says that the earth was created in six days, and then later on, the heavens were created in two days. Isn't this a contradiction? The same verse also says that the earth was created in six days, and then later on, the heavens were created in two days.

48:28 This is against the Big Bang theory that the heavens and the earth were created simultaneously. Please comment. No, the Big Bang theory only tells us about the beginning of the universe, not about the phase of the universe. This is against the Big Bang theory that the heavens and the earth were created simultaneously. Please comment. No, the Big Bang theory only tells us about the beginning of the universe, not about the phase of the universe.

48:44 How the universe began, it is the How the universe began, it is the

48:53 by the Big Bang, we know only how the universe began. But these three but these verses about two days, six days, eight days, by the Big Bang, we know only how the universe began. But these three but these verses about two days, six days, eight days,

49:08 these verses tell us about the periods. these verses tell us about the periods.

49:13 Here, day means period. Two days means two periods. Six days means six periods. Eight days means eight periods. Here, day means period. Two days means two periods. Six days means six periods. Eight days means eight periods.

49:22 So, if you study the whole Qur'an and if you try to understand these verses with reference to other verses, you will find that when the Qur'an uses two days, the word two days, So, if you study the whole Qur'an and if you try to understand these verses with reference to other verses, you will find that when the Qur'an uses two days, the word two days,

49:39 it means two periods in broad division. it means two periods in broad division.

49:49 In broad division. In broad division.

49:52 And when the Qur'an uses six days, then it means six periods. And when the Qur'an uses eight, then it means the final phase of the final period of the And when the Qur'an uses six days, then it means six periods. And when the Qur'an uses eight, then it means the final phase of the final period of the

50:09 universe. So, according to the Qur'an, the whole universe was created in phases, in different period universe. So, according to the Qur'an, the whole universe was created in phases, in different period

50:19 s. For example, in the first, there was only a planet Earth. s. For example, in the first, there was only a planet Earth.

50:28 There was nothing at that time. Then there was water. Then there was plant. There was nothing at that time. Then there was water. Then there was plant.

50:37 Then there was animal. Then there was man. So, man was man appeared in the final phase. Then there was animal. Then there was man. So, man was man appeared in the final phase.

50:47 So, when you see other verses, you will find that the Qur'an refers to phases, to periods. And sometimes the Qur'an wants to give you the period in broad division. So, when you see other verses, you will find that the Qur'an refers to phases, to periods. And sometimes the Qur'an wants to give you the period in broad division.

51:05 Then at that time, he says that at that time, it says two days. It means two periods. Then at that time, he says that at that time, it says two days. It means two periods.

51:12 But when the Qur'an wants to tell you the detail, it says that six periods. Six periods means water and plant, etc. But when the Qur'an wants to tell you the detail, it says that six periods. Six periods means water and plant, etc.

51:25 And the last two phases by the last two phases, the Qur'an means animal period and man period. And the last two phases by the last two phases, the Qur'an means animal period and man period.

51:38 In the final phases, animals were created. And in the last period, man was created. In the final phases, animals were created. And in the last period, man was created.

51:47 So, this is the division of those periods. So, there is no contradiction between these verses. Maulana, it is mentioned in one of the verses of the Qur'an that Allah is the Lord of two East and two West. So, this is the division of those periods. So, there is no contradiction between these verses. Maulana, it is mentioned in one of the verses of the Qur'an that Allah is the Lord of two East and two West.

52:04 How can this verse be explained scientifically? How can this verse be explained scientifically?

52:10 Then there are some other verses also, Mashariq al-Magharib, meaning different East and different West, not only two. Then there are some other verses also, Mashariq al-Magharib, meaning different East and different West, not only two.

52:21 So, by these verses, the Qur'an refers to So, by these verses, the Qur'an refers to

52:31 that phenomenon, which we know at present, the rotation of the Earth on its axis. that phenomenon, which we know at present, the rotation of the Earth on its axis.

52:39 You know, there are the Qur'an you know, the Earth revolves around the Sun. You know, there are the Qur'an you know, the Earth revolves around the Sun.

52:50 That is, that is That is, that is

52:55 on orbit. But then there is other rotation. That is on axis. on orbit. But then there is other rotation. That is on axis.

53:04 So, when so this rotation, that is on axis, it is this rotation that produces day and night. So, when so this rotation, that is on axis, it is this rotation that produces day and night.

53:17 So, every time there is day, every time there is night on the globe. So, by these verses, the Qur'an says only the Qur'an refers only to the diversity of day and night. So, every time there is day, every time there is night on the globe. So, by these verses, the Qur'an says only the Qur'an refers only to the diversity of day and night.

53:32 The diversity. Every time, if you see the globe, you know, recently, when some people The diversity. Every time, if you see the globe, you know, recently, when some people

53:44 some people traveled in the space with one Indian lady also. some people traveled in the space with one Indian lady also.

53:53 So, when they returned, they said that we saw on the Earth a quick succession of darkness and light. So, when they returned, they said that we saw on the Earth a quick succession of darkness and light.

54:15 From the space, when they observed the world, observed this Earth, they saw that there was a quick succession of From the space, when they observed the world, observed this Earth, they saw that there was a quick succession of

54:28 light and darkness. The same phenomenon is referred to in the Qur'an in a natural way. In a natural way. That there are different light and darkness. The same phenomenon is referred to in the Qur'an in a natural way. In a natural way. That there are different

54:40 that there are diverse East and diverse West. that there are diverse East and diverse West.

54:46 There are diverse darkness and diverse light. So, it is the same phenomenon, which was observed by those people who observed the Earth from space There are diverse darkness and diverse light. So, it is the same phenomenon, which was observed by those people who observed the Earth from space

55:03 . So, they say they said that we observed a quick succession, a quick succession of light and darkness. . So, they say they said that we observed a quick succession, a quick succession of light and darkness.

55:17 The same is referred to in the Qur'an in these natural words. This is a natural expression. It is not a scientific expression. It is not a scientific language. The same is referred to in the Qur'an in these natural words. This is a natural expression. It is not a scientific expression. It is not a scientific language.

55:28 It is a language of nature. But the phenomenon is the same. It is a language of nature. But the phenomenon is the same.

55:38 Maulana, yet there is another verse which says that in the sight of Allah, one day is one day one day in the sight of Allah. Maulana, yet there is another verse which says that in the sight of Allah, one day is one day one day in the sight of Allah.

55:49 Okay. Okay.

55:50 Maulana, there is a particular verse in the Qur'an which says that one day in the sight of Allah is equivalent to one thousand years. Maulana, there is a particular verse in the Qur'an which says that one day in the sight of Allah is equivalent to one thousand years.

56:00 And then there is another verse which says that one day is equivalent to fifty thousand years. Isn't these two contradicting each other? And then there is another verse which says that one day is equivalent to fifty thousand years. Isn't these two contradicting each other?

56:11 Not at all. Not at all.

56:13 In the Qur'an, when there are the Qur'an when the Qur'an refers to numbers, that means that means diversity. In the Qur'an, when there are the Qur'an when the Qur'an refers to numbers, that means that means diversity.

56:26 Don't take it in an arithmetic sense. It is not arithmetic, but diversity. The numerous days, numerous periods is the language of the Qur'an. Don't take it in an arithmetic sense. It is not arithmetic, but diversity. The numerous days, numerous periods is the language of the Qur'an.

56:39 And it was used by Arabs also at that time. And it was used by Arabs also at that time.

56:44 When they used some specific word like ten or seventy, in their mind, the meaning was the diverse numerous days, numerous periods. When they used some specific word like ten or seventy, in their mind, the meaning was the diverse numerous days, numerous periods.

57:07 So, in these verses, the Qur'an refers only So, in these verses, the Qur'an refers only

57:16 to the diversity rather than number in an arithmetic sense of the word. Maulana, in one of the verses of the Qur'an, it is mentioned that man is created from a drop of sperm. to the diversity rather than number in an arithmetic sense of the word. Maulana, in one of the verses of the Qur'an, it is mentioned that man is created from a drop of sperm.

57:31 And in another verse, it says that man is created from dust And in another verse, it says that man is created from dust

57:36 . Aren't these two contradicting each other? And secondly, how can you scientifically prove that man is created from dust? Dust means materials from the Earth, earthly materials, . Aren't these two contradicting each other? And secondly, how can you scientifically prove that man is created from dust? Dust means materials from the Earth, earthly materials,

57:53 not dust. And sperm is also a combination of some earthly elements. not dust. And sperm is also a combination of some earthly elements.

58:04 All those All those

58:10 elements that are found in sperm are taken from this Earth. So, sperm and dust are one and the same. elements that are found in sperm are taken from this Earth. So, sperm and dust are one and the same.

58:22 There is no difference. There is no difference.

58:28 Sperm is also Sperm is also

58:33 a combination of those materials that are found in the Earth. And dust is also the same phenomenon. a combination of those materials that are found in the Earth. And dust is also the same phenomenon.

58:41 So, basically, it means that man was created by the elements that are found on the Earth. So, basically, it means that man was created by the elements that are found on the Earth.

58:52 And the And the

58:57 and you know, in other words, the Qur'an says that and you know, in other words, the Qur'an says that

59:04 every life was created by wat every life was created by wat

59:08 er. So, you know, more than eighty percent of our body is made of water. So, sperm and body both are one and the same in this sense. er. So, you know, more than eighty percent of our body is made of water. So, sperm and body both are one and the same in this sense.

59:21 Maulana, in the Qur'an, there are several verses which say that Iblis was an angel. But in Surah Kahf, it is mentioned that Iblis was a jinn. Maulana, in the Qur'an, there are several verses which say that Iblis was an angel. But in Surah Kahf, it is mentioned that Iblis was a jinn.

59:32 What is your comment on it? No, it is wrong. What is your comment on it? No, it is wrong.

59:37 There is no verse in the Qur'an in which the Qur'an mentions that Iblis was an angel. No, not at all. There is no verse in the Qur'an in which the Qur'an mentions that Iblis was an angel. No, not at all.

59:47 It is a misunderstanding. Iblis was a jinn, not an angel. It is a misunderstanding. Iblis was a jinn, not an angel.

59:57 This question is based on some misconception because there is no verse in the Qur'an This question is based on some misconception because there is no verse in the Qur'an

1:00:07 which says that Iblis was which says that Iblis was

1:00:14 an angel. Although I know that this kind of thinking is found among people, this is a line of perhaps some other poet an angel. Although I know that this kind of thinking is found among people, this is a line of perhaps some other poet

1:00:28 among it is a misconception, although you find this conception among people, but it is not mentioned in the Qur'an. among it is a misconception, although you find this conception among people, but it is not mentioned in the Qur'an.

1:00:43 So, this notion that Iblis was an angel, it is a it is a rumor. So, this notion that Iblis was an angel, it is a it is a rumor.

1:00:56 It is not a Qur'anic verse. It is not based on any Qur'anic verse. It is not a Qur'anic verse. It is not based on any Qur'anic verse.

1:01:03 Iblis was a member of the jinn community. Iblis was a member of the jinn community.

1:01:10 Maulana, in several verses of the Qur'an, it is mentioned that Allah is most forgiving and merciful. But it is also mentioned that He gives severe punishment. Maulana, in several verses of the Qur'an, it is mentioned that Allah is most forgiving and merciful. But it is also mentioned that He gives severe punishment.

1:01:21 So, the question is, is God revengeful or forgiving? No, God is in the Qur'an also, there is God is Adil. So, the question is, is God revengeful or forgiving? No, God is in the Qur'an also, there is God is Adil.

1:01:37 Adil means just. God loves justice. This is also mentioned in the Qur'an. Adil means just. God loves justice. This is also mentioned in the Qur'an.

1:01:47 So, punishment and reward both are phenomena of justice. It is true that God is merciful. So, punishment and reward both are phenomena of justice. It is true that God is merciful.

1:01:56 But at the same time, it is true that God is Adil, that He loves justice. But at the same time, it is true that God is Adil, that He loves justice.

1:02:03 So, it is a requirement of justice to punish those people who are wrongdoers and to give a reward to those people who areright persons. So, it is a requirement of justice to punish those people who are wrongdoers and to give a reward to those people who areright persons.

1:02:19 So, this is a misunderstanding. So, this is a misunderstanding.

1:02:23 God is it is true that God is a merciful God. But at the same time, the Qur'an says that God loves justice. God is it is true that God is a merciful God. But at the same time, the Qur'an says that God loves justice.

1:02:35 So, it is a requirement of justice. So, it is a requirement of justice.

1:02:42 No judge can afford to set free all those wrongdoers. No judge can afford to set free all those wrongdoers.

1:02:51 It is the duty of the judge to punish all those people who were wrongdoers, who were involved in crimes. Everyone who was proved to be a everyone who was engaged in crimes and is proved by witnesses, then it is the duty of the judge to punish him It is the duty of the judge to punish all those people who were wrongdoers, who were involved in crimes. Everyone who was proved to be a everyone who was engaged in crimes and is proved by witnesses, then it is the duty of the judge to punish him

1:03:17 . So, God is merciful, but at the same time, He loves justice. So, He will punish the wrongdoers. . So, God is merciful, but at the same time, He loves justice. So, He will punish the wrongdoers.

1:03:29 And He will provide a reward for those people who proved to be righteous persons. Maulana, according to Arunshori, there is a mathematical error in the Qur'an. And He will provide a reward for those people who proved to be righteous persons. Maulana, according to Arunshori, there is a mathematical error in the Qur'an.

1:03:41 In Chapter 4, verses number 11 and 12, if you add up the different parts of inheritance given to the heir, it totals to more than one. In Chapter 4, verses number 11 and 12, if you add up the different parts of inheritance given to the heir, it totals to more than one.

1:03:54 Does this mean that the author of the Qur'an does not know mathematics? No, I failed to understand this Does this mean that the author of the Qur'an does not know mathematics? No, I failed to understand this

1:04:08 objection. objection.

1:04:10 I think there is some misunderstanding. I will see the Qur'an and I will see Arunshori's book because I don't know I failed to understand what is the what is the real I think there is some misunderstanding. I will see the Qur'an and I will see Arunshori's book because I don't know I failed to understand what is the what is the real

1:04:34 meaning of Arunshori. meaning of Arunshori.

1:04:38 Perhaps he has written these perhaps he has said this in his book, "Word of Fatwa," "Word of Fatwa." So, I will see it in the book. Perhaps he has written these perhaps he has said this in his book, "Word of Fatwa," "Word of Fatwa." So, I will see it in the book.

1:04:56 And I think there is some confusion. And I think there is some confusion.

1:05:02 Maulana, what is the difference between truth and wisdom? Maulana, what is the difference between truth and wisdom?

1:05:07 Truth means divine truth. Truth means divine truth.

1:05:13 So, it has a spiritual connotation. Truth has a spiritual connotation. And truth means divine truth. So, it has a spiritual connotation. Truth has a spiritual connotation. And truth means divine truth.

1:05:23 But wisdom is But wisdom is

1:05:29 different from truth. You can say that divine wisdom, also you can say secular wisdom. different from truth. You can say that divine wisdom, also you can say secular wisdom.

1:05:39 You can use this word in both the meanings. There is some worldly wisdom. There is some secular wisdom. There is some political wisdom. You can use this word in both the meanings. There is some worldly wisdom. There is some secular wisdom. There is some political wisdom.

1:05:49 And also, there is some divine wisdom. So, wisdom is a general word And also, there is some divine wisdom. So, wisdom is a general word

1:05:58 . While . While

1:06:02 truth is not a general word in this sense. Truth means divine truth. The truth revealed by God on His prophets. truth is not a general word in this sense. Truth means divine truth. The truth revealed by God on His prophets.

1:06:18 So, that kind of wisdom which was revealed to the prophets by God, it is truth. So, that kind of wisdom which was revealed to the prophets by God, it is truth.

1:06:31 You can say it is divine truth. But wisdom is a general term. You use political wisdom. You can say it is divine truth. But wisdom is a general term. You use political wisdom.

1:06:42 You use worldly wisdom. You use worldly wisdom.

1:06:46 But you cannot say that worldly truth. There is no worldly truth. There is no secular truth. So, I think that wisdom is a general word But you cannot say that worldly truth. There is no worldly truth. There is no secular truth. So, I think that wisdom is a general word

1:07:03 . You can use it in different . You can use it in different

1:07:09 connotations. But truth is specifically used for divine truth. connotations. But truth is specifically used for divine truth.

1:07:20 The Qur'an is a divine truth The Qur'an is a divine truth

1:07:25 in this sense. in this sense.

1:07:28 Maulana, is it not true that the Qur'an is the handiwork of Prophet Muhammad and not God? No, the Qur'an was revealed by God. Maulana, is it not true that the Qur'an is the handiwork of Prophet Muhammad and not God? No, the Qur'an was revealed by God.

1:07:41 There is no doubt about it. There is no doubt about it.

1:07:46 And a very simple verification of this fact is that if you know Arabic language and you read the Qur'an and Hadith both, so Hadith is sayings of the Prophet. And a very simple verification of this fact is that if you know Arabic language and you read the Qur'an and Hadith both, so Hadith is sayings of the Prophet.

1:08:07 The Qur'an is the revealed The Qur'an is the revealed

1:08:13 the Qur'an was received by the Prophet by revelation. So, you will find a great difference between great difference in the language of the Qur'an and the language of Hadith. the Qur'an was received by the Prophet by revelation. So, you will find a great difference between great difference in the language of the Qur'an and the language of Hadith.

1:08:28 How can one person use two different languages? How can one person use two different languages?

1:08:36 It is impossible. One can speak It is impossible. One can speak

1:08:43 different languages like Russian, French, German. But here is the question of style. The style of the Qur'an is quite different from that of Hadith style. different languages like Russian, French, German. But here is the question of style. The style of the Qur'an is quite different from that of Hadith style.

1:08:56 Hadith seems to be a language of a human being. But the Qur'an seems to be a language of God Hadith seems to be a language of a human being. But the Qur'an seems to be a language of God

1:09:04 . So, everyone who knows the Arabic language will not doubt when he sees this difference between the two books. . So, everyone who knows the Arabic language will not doubt when he sees this difference between the two books.

1:09:18 Quite different. Very, very different. So, how can one speak in double style? Quite different. Very, very different. So, how can one speak in double style?

1:09:30 It is impossible. It is impossible.

1:09:32 You cannot find any man in the history who was able to speak in such a way. There are other proofs also. You cannot find any man in the history who was able to speak in such a way. There are other proofs also.

1:09:43 But I am giving here a very simple But I am giving here a very simple

1:09:49 reason. Everyone can understand this reason. Maulana, there were many versions of the Qur'an which were burned by Caliph Uthman. reason. Everyone can understand this reason. Maulana, there were many versions of the Qur'an which were burned by Caliph Uthman.

1:10:00 Therefore, is it not true that the present version of the Qur'an was the one which was compiled by Caliph Uthman and not the one which was originally revealed by God? Therefore, is it not true that the present version of the Qur'an was the one which was compiled by Caliph Uthman and not the one which was originally revealed by God?

1:10:11 It is completely an incorrect statement. No Qur'an was burned during the It is completely an incorrect statement. No Qur'an was burned during the

1:10:26 Caliph Uthman. Caliph Uthman.

1:10:29 It is wrong. It is wrong. Only some pieces of the Qur'an were burned during the first Caliph. It is wrong. It is wrong. Only some pieces of the Qur'an were burned during the first Caliph.

1:10:44 It was not the Qur'an. It is some pieces. You know, at that time, the Qur'an was It was not the Qur'an. It is some pieces. You know, at that time, the Qur'an was

1:10:57 compiled in memor compiled in memor

1:10:59 y. There were thousands and thousands of people who had memorized the whole book. The whole book. They were able to read the book from A to Z. y. There were thousands and thousands of people who had memorized the whole book. The whole book. They were able to read the book from A to Z.

1:11:13 So, in mind, the Qur'an was compiled. But in writing, there was no such compilation. So, in mind, the Qur'an was compiled. But in writing, there was no such compilation.

1:11:22 In writing, there were some fragmentary pieces. In writing, there were some fragmentary pieces.

1:11:27 So, when the first version was compiled during the Caliph Abu Bakr, so after this compilation, all those fragments were burned. So, when the first version was compiled during the Caliph Abu Bakr, so after this compilation, all those fragments were burned.

1:11:41 But during But during

1:11:45 Uthman, there was no such incident Uthman, there was no such incident

1:11:50 . The third Caliph, Uthman, only copied that . The third Caliph, Uthman, only copied that

1:12:01 copy which was compiled during the first Caliph. copy which was compiled during the first Caliph.

1:12:08 The first copy of the Qur'an was compiled and prepared during the first Caliph. And this was preserved with one wife of the Prophet until the third The first copy of the Qur'an was compiled and prepared during the first Caliph. And this was preserved with one wife of the Prophet until the third

1:12:26 Caliph. The third Caliph Caliph. The third Caliph

1:12:32 prepared some more copies by this first copy. And then he sent these copies to all the cities of that time. prepared some more copies by this first copy. And then he sent these copies to all the cities of that time.

1:12:44 No burning happened during the third Caliph. It is wrong to say No burning happened during the third Caliph. It is wrong to say

1:12:53 . Maulana Wahiduddin Khan, thank you very much for sharing your thoughts with us. Thank you. . Maulana Wahiduddin Khan, thank you very much for sharing your thoughts with us. Thank you.

In Conversation with Maulana Wahiduddin Khan English