Islamic Identity, October 25, 2007

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1. 0:14 Dada, the first question is: Is Islam against accepting socio-geographical changes? Dada, the first question is: Is Islam against accepting socio-geographical changes? ☆
2. 0:23 according to my knowledge, Islam is not against अकॉर्डिंग टू माय नॉलेज, इस्लाम इज़ नॉट अगेंस्ट ☆
3. 0:31 accepting sosho-geographical changes. why? what are these changes? एक्सेप्टिंग सोशो-ज्योग्राफिकल चेंजेस। व्हाई? What are these changes? ☆
4. 0:43 these changes are just natural changes. दीज़ चेंजेस आर जस्ट नेचुरल चेंजेस। ☆
5. 0:51 and you know, islam claims to be a religion of nature. so when islam is a religion of nature, it cannot afford to accept a natural phenomenon. And you know, Islam claims to be a religion of nature. So when Islam is a religion of nature, it cannot afford to accept a natural phenomenon. ☆
6. 1:13 it is wrong to say that islam is against accepting these changes. but there is an exception. It is wrong to say that Islam is against accepting these changes. But there is an exception. ☆
7. 1:23 you know, there are some prohibitions in islam, some taboos, like taking alcohol or You know, there are some prohibitions in Islam, some taboos, like taking alcohol or ☆
8. 1:39 nudity or nudity or ☆
9. 1:45 unmarried relationships between man and woman, etc. unmarried relationships between man and woman, etc. ☆
10. 1:51 these things are clearly prohibited in islam. so we have to be selective. These things are clearly prohibited in Islam. So we have to be selective. ☆
11. 2:02 those things that are clearly prohibited, we will refrain ourselves from these things. Those things that are clearly prohibited, we will refrain ourselves from these things. ☆
12. 2:11 otherwise, we can accept all those changes. Otherwise, we can accept all those changes. ☆
13. 2:19 you know, there is a well-known principle of islam: al-aslu fi al-ashya'i al-ibahah. it means everything is lawful until everything is lawful unless declared unlawful. You know, there is a well-known principle of Islam: الأصل في الأشياء اللباحة It means everything is lawful until everything is lawful unless declared unlawful. ☆
14. 2:48 this is a well-known principle in islam. so you know, socio-geographical changes are not unlawful in islam. This is a well-known principle in Islam. So you know, socio-geographical changes are not unlawful in Islam. ☆
15. 2:59 so they are lawful. then these are historical processes. these are civilizational processes. So they are lawful. Then these are historical processes. These are civilizational processes. ☆
16. 3:10 so any community that rejects to accept these changes, it will become stagnant. So any community that rejects to accept these changes, it will become stagnant. ☆
17. 3:26 i give you an example. in the qur'an, there is a verse that: ala kullu zamirin ya'tuna min kulli fajjin 'ameeq I give you an example. In the Qur'an, there is a verse that: أَلَا كُلَّ زَامِرٍ يَعْتُونَ مِنْ كُلَّ فَجٍّ عَم ☆
18. 3:38 iq. it means that at the time of prophet ibrahim, it was declared that people of hajj will travel by camels. ِيقٍ It means that at the time of Prophet Ibrahim, it was declared that people of Hajj will travel by camels. ☆
19. 4:00 so now no one can afford to go to hajj riding on a camel. So now no one can afford to go to Hajj riding on a camel. ☆
20. 4:08 camel was a cultural phenomenon of that time. but when there are new modes of travel, like motorcar and aeroplane, so we will use all these developed forms of travel. Camel was a cultural phenomenon of that time. But when there are new modes of travel, like motorcar and aeroplane, so we will use all these developed forms of travel. ☆
21. 4:29 no one is going to travel by camel. No one is going to travel by camel. ☆
22. 4:34 this example says that This example says that ☆
23. 4:41 socio-geographical changes are a historical process. they are civilizational progress. socio-geographical changes are a historical process. They are civilizational progress. ☆
24. 4:51 so we cannot afford to reject or accept these changes, except those that are taboos, that are prohibited in islam. So we cannot afford to reject or accept these changes, except those that are taboos, that are prohibited in Islam. ☆
25. 5:02 then there is a hadith the prophet of islam has said that: antum a'lamu bi amri dunyakum. this hadith is narrated by muslim, Then there is a hadith the Prophet of Islam has said that: أنتم عالموا بأمر دنياكم This hadith is narrated by Muslim, ☆
26. 5:18 a very well-known hadith. it means that you know better about your worldly affairs. a very well-known hadith. It means that you know better about your worldly affairs. ☆
27. 5:32 according to this hadith, there are two different kinds of affairs: umur al-din and umur al-dunya. that is, religious affairs and worldly affairs. According to this hadith, there are two different kinds of affairs: Umur al-Din and Umur al-Dunya. That is, religious affairs and worldly affairs. ☆
28. 5:47 So as far as the religious affairs are concerned, they are eternal. That is based on ideolog So as far as the religious affairs are concerned, they are eternal. That is based on ideolog ☆
29. 5:58 y. Religious affairs are based on eternal ideology, eternal principles. So there is no need to change or accept anything new. y. Religious affairs are based on eternal ideology, eternal principles. So there is no need to change or accept anything new. ☆
30. 6:15 But as far as the umur al-din are concerned, or worldly affairs are concerned, that is subject to change. But as far as the Umur al-Din are concerned, or worldly affairs are concerned, that is subject to change. ☆
31. 6:27 And also, these things are based on scientific research. And also, these things are based on scientific research. ☆
32. 6:36 Worldly affairs are based on scientific research. For example, Worldly affairs are based on scientific research. For example, ☆
33. 6:43 by scientific research, people discovered new modes of travel, like motorcar and aeroplane. by scientific research, people discovered new modes of travel, like motorcar and aeroplane. ☆
34. 6:53 So we have to use these new modes of travel. So I would like to say that So we have to use these new modes of travel. So I would like to say that ☆
35. 7:05 religious affairs are based on eternal principles, eternal principles of Islam. But religious affairs are based on eternal principles, eternal principles of Islam. But ☆
36. 7:14 as far as the worldly affairs are concerned, they are based on as far as the worldly affairs are concerned, they are based on ☆
37. 7:24 scientific research. We have to accept all those scientific research, except that which is taboo, which is prohibited in Islam, scientific research. We have to accept all those scientific research, except that which is taboo, which is prohibited in Islam, ☆
38. 7:37 as I have said earlier. as I have said earlier. ☆
39. 7:43 Is there some saying of the Prophet which says that Muslims must refrain themselves from imitating non-Muslim culture? Is there some saying of the Prophet which says that Muslims must refrain themselves from imitating non-Muslim culture? ☆
40. 7:55 There is no such saying that refrains Muslims from accepting the socio-geographical changes. There is no such saying that refrains Muslims from accepting the socio-geographical changes. ☆
41. 8:07 It is wrong to say that there are some hadiths. It is wrong to say that there are some hadiths. ☆
42. 8:11 Some people refer to a hadith, but this reference is quite irrelevant. The Prophet of Islam has said that: khalifu al-yahud wa al-nasara Go against the Christians. Some people refer to a hadith, but this reference is quite irrelevant. The Prophet of Islam has said that: خالفوا اليهود والنصارى Go against the Christians. ☆
43. 8:29 Go against Christians or Jews. Go against Christians or Jews. ☆
44. 8:34 It means that this hadith pertains only to religious symbols. Those symbols that are used by Christians and Jews as a religious symbol. It means that this hadith pertains only to religious symbols. Those symbols that are used by Christians and Jews as a religious symbol. ☆
45. 8:48 So you have to—you are not allowed to use these symbols. So you have to—you are not allowed to use these symbols. ☆
46. 8:55 These religious symbols are These religious symbols are ☆
47. 9:01 only for those people who are followers of Christianity or Jews, or Jewish religion, Judaism. only for those people who are followers of Christianity or Jews, or Jewish religion, Judaism. ☆
48. 9:10 For example, Christians wear a cross. A cross. It is their religious symbols. For example, Christians wear a cross. A cross. It is their religious symbols. ☆
49. 9:20 When a Christian wears a cross, it means that he is saying in a silent language that, "I am a follower of Christianity." So this is a religious symbol. When a Christian wears a cross, it means that he is saying in a silent language that, "I am a follower of Christianity." So this is a religious symbol. ☆
50. 9:32 So Muslims are not allowed to use these religious symbols. So Muslims are not allowed to use these religious symbols. ☆
51. 9:38 So this hadith So this hadith ☆
52. 9:43 pertains only to religious symbols and not socio-cultural changes, socio-geographical changes that are quite another thing. pertains only to religious symbols and not socio-cultural changes, socio-geographical changes that are quite another thing. ☆
53. 9:56 So according to my knowledge, the Prophet never said that you should not imitate other people. So according to my knowledge, the Prophet never said that you should not imitate other people. ☆
54. 10:11 The Prophet said that you have to refrain yourself from using religious symbols of other religious communities. The Prophet said that you have to refrain yourself from using religious symbols of other religious communities. ☆
55. 10:22 What is a non-Muslim's impression about the present Muslim attitude towards accepting socio-geographical changes? What is a non-Muslim's impression about the present Muslim attitude towards accepting socio-geographical changes? ☆
56. 10:35 It is a fact that non-Muslims are very negative about Muslims. It is a fact that non-Muslims are very negative about Muslims. ☆
57. 10:45 Throughout the world, all the non-Muslim people take Muslims as a fundamentalist people, fundamentalist community, extremist community, intolerant community. Throughout the world, all the non-Muslim people take Muslims as a fundamentalist people, fundamentalist community, extremist community, intolerant community. ☆
58. 11:01 So some Muslims say that it is a conspiracy. It is enmity. So some Muslims say that it is a conspiracy. It is enmity. ☆
59. 11:10 They are saying this out of enmity. They say that it is wrong propaganda of media. But all these things are wrong, unfounded. They are saying this out of enmity. They say that it is wrong propaganda of media. But all these things are wrong, unfounded. ☆
60. 11:22 Why? Because it is because Muslims themselves are responsible for this negative image. Why? Because it is because Muslims themselves are responsible for this negative image. ☆
61. 11:32 Muslims are engaged in those practices that are called nowadays fundamentalism, extremism, and all that. Muslims are engaged in those practices that are called nowadays fundamentalism, extremism, and all that. ☆
62. 11:45 Let us take an example. Let us take an example. ☆
63. 11:49 Salman Rushdie published a book with the title "Satanic Verses." Salman Rushdie published a book with the title "Satanic Verses." ☆
64. 12:00 This book was an objectionable book. I admit that this book was an objectionable book. But what was the Muslims' reaction? This book was an objectionable book. I admit that this book was an objectionable book. But what was the Muslims' reaction? ☆
65. 12:11 Muslims Muslims ☆
66. 12:21 proclaimed that we have to kill Salman Rushdie. They issued a fatwa that we have to kill Salman Rushdie. proclaimed that we have to kill Salman Rushdie. They issued a fatwa that we have to kill Salman Rushdie. ☆
67. 12:29 They burned the copies of his book. They became violent. So if Salman Rushdie published a book with the title "Satanic Verses," these Muslims' behavior was also satanic behavior. They burned the copies of his book. They became violent. So if Salman Rushdie published a book with the title "Satanic Verses," these Muslims' behavior was also satanic behavior. ☆
68. 12:50 Why this kind of violent behavior? You have to publish a counterbook Why this kind of violent behavior? You have to publish a counterbook ☆
69. 12:57 . If Salman Rushdie has published a book, you have to publish another book. For example, if he . If Salman Rushdie has published a book, you have to publish another book. For example, if he ☆
70. 13:13 published a book with the title "Satanic Verses," you can publish another book with the title "Holy Verses." Holy Verses. published a book with the title "Satanic Verses," you can publish another book with the title "Holy Verses." Holy Verses. ☆
71. 13:23 So by this negative reaction, Muslims showed that they are unable to publish such a book. So by this negative reaction, Muslims showed that they are unable to publish such a book. ☆
72. 13:33 They are unable to counter with They are unable to counter with ☆
73. 13:42 an ideology. an ideology. ☆
74. 13:45 By these negative reactions, Muslims showed that they are unable to publish a book By these negative reactions, Muslims showed that they are unable to publish a book ☆
75. 13:55 with the title "Holy Verses." So due to this reaction, due to this violent reaction, all the non-Muslims with the title "Holy Verses." So due to this reaction, due to this violent reaction, all the non-Muslims ☆
76. 14:12 became negativ became negativ ☆
77. 14:14 e. They said that Muslims are fundamentalists, they are extremists, they are intolerant people, they are against the freedom of expression. e. They said that Muslims are fundamentalists, they are extremists, they are intolerant people, they are against the freedom of expression. ☆
78. 14:24 So this image was created by Muslims themselves. It was not a conspiracy. It was not out of enmity. So this image was created by Muslims themselves. It was not a conspiracy. It was not out of enmity. ☆
79. 14:34 So if Muslims want to correct this image, they have to correct their own behavior. They have to correct their own behavior. So if Muslims want to correct this image, they have to correct their own behavior. They have to correct their own behavior. ☆
80. 14:46 I think that we are living in a world of freedom. Everyone is free. If you want to enjoy freedom, you have to allow others to enjoy freedom. I think that we are living in a world of freedom. Everyone is free. If you want to enjoy freedom, you have to allow others to enjoy freedom. ☆
81. 14:59 It is a bilateral issue. It is not possible that you It is a bilateral issue. It is not possible that you ☆
82. 15:08 enjoy freedom and you refer others to enjoy freedom. enjoy freedom and you refer others to enjoy freedom. ☆
83. 15:17 Freedom is for both, for us and for others. So Muslims must publish another book. Muslims must counter with ideology. Freedom is for both, for us and for others. So Muslims must publish another book. Muslims must counter with ideology. ☆
84. 15:30 This was their failure. Due to this failure, their image became a negative image. This was their failure. Due to this failure, their image became a negative image. ☆
85. 15:42 People were justified to think that Muslims are intolerant, Muslims are violent people, Muslims are extremists, Muslims are against the freedom of expression. People were justified to think that Muslims are intolerant, Muslims are violent people, Muslims are extremists, Muslims are against the freedom of expression. ☆
86. 15:55 So I don't think that it was a conspiracy. It was out of enmity. Or it was So I don't think that it was a conspiracy. It was out of enmity. Or it was ☆
87. 16:08 the media was against Muslims. No. Muslims themselves were against Muslims. the media was against Muslims. No. Muslims themselves were against Muslims. ☆
88. 16:21 What is the Muslim position in India in terms of preserving the Islamic identity? I think that What is the Muslim position in India in terms of preserving the Islamic identity? I think that ☆
89. 16:33 in India, Muslims are safe completely. Even I can say that Muslims in India are in a better position than any other country, any other country. in India, Muslims are safe completely. Even I can say that Muslims in India are in a better position than any other country, any other country. ☆
90. 16:48 Wh Wh ☆
91. 16:49 y? Because in India, there is religious freedom in the complete sense of the word. You see, I am running an international center of Islamic da'wah. y? Because in India, there is religious freedom in the complete sense of the word. You see, I am running an international center of Islamic da'wah. ☆
92. 17:03 There is no restriction. I enjoy complete freedom to run such a da'wah center. There is no restriction. I enjoy complete freedom to run such a da'wah center. ☆
93. 17:14 In India, you see that there are half a million mosques. In India, you see that there are half a million mosques. ☆
94. 17:19 All the mosques are in good condition. There are near about one million madrasas. And all the madrasas are free. All the mosques are in good condition. There are near about one million madrasas. And all the madrasas are free. ☆
95. 17:28 There is no restriction. Then you know in India, it is possible that a Muslim was appointed as the President of India. There is no restriction. Then you know in India, it is possible that a Muslim was appointed as the President of India. ☆
96. 17:42 It was possible in India that a Muslim It was possible in India that a Muslim ☆
97. 17:52 gained the highest position in India. There is a President of India. Then in India, you know, according to a recent survey, the richest Muslim gained the highest position in India. There is a President of India. Then in India, you know, according to a recent survey, the richest Muslim ☆
98. 18:06 lives in India, the richest Muslim. lives in India, the richest Muslim. ☆
99. 18:10 So in India, I think that all the opportunities are open. And in India, Muslims are flourishing. So in India, I think that all the opportunities are open. And in India, Muslims are flourishing. ☆
100. 18:20 There is no restriction at all. And I am quite happy that Indian Muslims are flourishing day by day. There is no restriction at all. And I am quite happy that Indian Muslims are flourishing day by day. ☆
101. 18:34 What is the Islamic identity? What is the Islamic identity? ☆
102. 18:39 Now the question is, what is the true identity of a Muslim? I think this is given in a hadith. Now the question is, what is the true identity of a Muslim? I think this is given in a hadith. ☆
103. 18:53 The Prophet of Islam has said, "jab tum momin ko dekho to tum Allah ko yaad karoge." The Prophet of Islam has said, "إذا رأوا ذكر الله ", "When you see a Mumin, you will remember God." ☆
104. 19:08 "jab tum momin ko dekho to tum Allah ko yaad karoge." "إذا رأوا ذكر الله " ☆
105. 19:11 , "jab tum momin ko dekho to tum Allah ko yaad karoge." ab, , "When you see a Mumin, you will remember God." Now, ☆
106. 19:23 agar tum kisi Muslim culture ko dekho to kya tum uske culture ko dekh kar Allah ko yaad kar sakte ho? if you see a Muslim dress, can you remember God by seeing his dress? ☆
107. 19:31 Nahi, nahi, nahi. Yeh mumkin nahi hai. Agar tum koi Muslim culture dekho to kya tum Muslim culture ko dekh kar Allah ko yaad kar sakte ho? No, no, no. It's not possible. If you see some Muslim culture, can you remember God by seeing Muslim culture? ☆
108. 19:41 Nahi. No. ☆
109. 19:45 Isliye yeh hadith darasal roohani shakhsiyat ke baare mein hai. Misal ke taur par, jab tum kisi sachche Muslim se milte ho aur woh rabbani baatein karta hai, woh taqwa ki baatein karta hai, woh khashiyat ki baatein karta hai, woh Allah ki mohabbat ki baatein karta hai, So this hadith pertains to the inner personality. For example, when you meet a true Muslim and he speaks a Rabbani language, he speaks of Taqwa, he speaks of Khashiyat, he speaks of the love of God, ☆
110. 20:08 woh Allah ki azmat ki baatein karta hai, to tum he speaks of the glory of God, then you will ☆
111. 20:17 Allah ko yaad karoge remember God ☆
112. 20:21 . Isliye agar tum kisi Muslim se milte ho aur woh achha sulook karta hai, achha kirdaar dikhata hai, to tum Allah ko yaad karte ho. . So if you meet a Muslim and he showed good behavior, good character, then you remember God. ☆
113. 20:31 Yeh Allah ka deen hai jo Islam ke nabi par nazil hua. Isliye sirf ideology, sirf roohani shakhsiyat, sirf imandari, This is the religion of God that was revealed to the Prophet of Islam. So only ideology, only inner personality, only honesty, ☆
114. 20:45 sirf achha sulook woh cheezein hain jo Allah ko yaad dila sakti hain, only good behavior are those things that may remember God, ☆
115. 20:51 libaas wagera nahi. Isliye main keh sakta hoon ke do alag alag cheezein hain: deen aur culture. not the dress, etc. So I can say that there are two different things: religion and culture. ☆
116. 21:03 Deen aur culture. Isliye deen ek kachhua hai. Deen ek kachhua hai. Religion and culture. So religion is a turtle. Religion is a turtle. ☆
117. 21:10 Deen ka matlab hai ke Allah ek hai, Allah ki wahdaniyat par yaqeen rakhna, ya Allah ki ibadat karna, yeh sab cheezein. Religion means to believe that God is one, believe in the oneness of God, or to worship God, all these things. ☆
118. 21:26 Isliye deen ka matlab hai Islam ke eternal usool. Koi tabdeeli nahi hai. Deen mein koi tabdeeli nahi hai. So religion means the eternal principles of Islam. There is no alteration. There is no change in religion. ☆
119. 21:35 Dusra pehlu hai culture. Aur culture eternal nahi hai. Har mulk mein alag alag culture hain. Agar tum Turkish logon ko dekho, unka culture alag hai. The other aspect is culture. And culture is not eternal. In every country, there are different cultures. If you see Turkish people, their culture is different. ☆
120. 21:49 Agar tum Arab logon ko dekho, unka culture alag hai. If you see Arab people, their culture is different. ☆
121. 21:52 Yahan tak ke India mein, agar tum Even in India, if you see ☆
122. 21:57 South India ke Musalmanon ko dekho, to tum paoge ke unka culture North India ke culture se bilkul alag hai. Isliye North India ke Musalman aur South India ke Musalman culture mein bilkul alag hain lekin deen mein alag nahi hain. Muslims of South India, then you will find that their culture is quite different from that of North India. So the Muslims of North India and the Muslims of South India are quite different in culture but not different in religion. ☆
123. 22:17 Isliye duniya ke tamam Musalman, har jagah mulk mein, unka deen ek jaisa hai. Unka yaqeen, unka ibadat ka tareeka, unka Quran, So all the Muslims of the world, everywhere in the country, their religion is one and the same. Their belief, their mode of worship, their Qur'an, ☆
124. 22:31 unka kirdaar, yeh sab cheezein yaksaan hain, ek jaisi hain. their character, all these things are uniform, one and the same. ☆
125. 22:38 Lekin culture alag hai kyunke culture geography par, social features par mabni hai. But culture is different because culture is based on geography, on social features. ☆
126. 22:48 Isliye socio-geographical cheezein tabdeel hone wali hain. Aur har mulk mein, Musalman woh tabdeeliyan qubool kar rahe hain. So socio-geographical things are subject to change. And in every country, Muslims are accepting those changes. ☆
127. 23:00 Isliye main kehna chahunga ke Islamic identity kirdaar par, ideology par mabni hai, na ke libaas aur culture par. So I would like to say that Islamic identity is based on character, on ideology, and not on dress and culture. ☆
128. 23:15 In culture, we are different. But in religion, we are one and the same. ek sawal yeh hai ke islami shanakht kya hai? In culture, we are different. But in religion, we are one and the same. ایک سوال یہ ہے کہ اسلامی شناخت کیا ہے؟ ☆
129. 23:28 yani musalman ki pehchan kya hai? یعنی مسلمان کی پہچان کیا ہے؟ ☆
130. 23:32 yeh sawal sari dunya mein har jagah kiya jata hai jis ko kehte hain identity. Identity mein jahan tak samjha hoon log yeh ghalti karte hain ke identity ko woh culture se jor dete hain. یہ سوال ساری دنیا میں ہر جگہ کیا جاتا ہے جس کو کہتے ہیں identity۔ Identity میں جہاں تک سمجھا ہوں لوگ یہ غلطی کرتے ہیں کہ identity کو وہ culture سے جوڑ دیتے ہیں۔ ☆
131. 23:52 yani identity ka matlab le lete hain cultural identity یعنی identity کا مطلب لے لیتے ہیں cultural identity ☆
132. 23:56 yani logon ka dress aur logon ki language, logon ke social tareeqe, geographical tareeqe. یعنی لوگوں کا dress اور لوگوں کی language، لوگوں کے social طریقے، geographical طریقے۔ ☆
133. 24:08 is ko woh samajh lete hain identity. Main is ko ghalat samajhta hoon. Identity jo hai is ka taluq hai aqeedah se, ibadat se, akhlaq se, character se. اس کو وہ سمجھ لیتے ہیں identity۔ میں اس کو غلط سمجھتا ہوں۔ Identity جو ہے اس کا تعلق ہے عقیدہ سے، عبادت سے، اخلاق سے، character سے۔ ☆
134. 24:26 Toh main samajhta hoon ke Islam ke do alag alag aspects hain: ek hai religion, ek hai culture. Toh religion se murad woh cheezein hain jo eternal hain, dawami hain, تو میں سمجھتا ہوں کہ اسلام کے دو الگ الگ aspects ہیں: ایک ہے religion، ایک ہے culture۔ تو religion سے مراد وہ چیزیں ہیں جو eternal ہیں، دوامی ہیں، ☆
135. 24:40 jin mein koi tabdeeli nahi hoti. Ab woh wahi ke zariye mutayyan hain aur woh sab Quran majeed mein maujood hain. جن میں کوئی تبدیلی نہیں ہوتی۔ اب وہ وحی کے ذریعے متعین ہیں اور وہ سب قرآن مجید میں موجود ہیں۔ ☆
136. 24:51 Lekin musalman jab phailay mukhtalif mulkon mein, Asia mein, Europe mein, Africa mein, har jagah toh maqami halaat ke lehaz se un ke dress badle, un ki zuban badli, لیکن مسلمان جب پھیلے مختلف ملکوں میں، ایشیا میں، یورپ میں، افریقہ میں، ہر جگہ تو مقامی حالات کے لحاظ سے ان کے dress بدلے، ان کی زبان بدلی، ☆
137. 25:06 khane peene ka tareeqa badla, har cheez mein badlao aaya. Is se alag alag culture banay. کھانے پینے کا طریقہ بدلا، ہر چیز میں بدلاؤ آیا۔ اس سے الگ الگ culture بنے۔ ☆
138. 25:13 Turkish culture yani aap dekhiye, aap jayen different countries mein. Turki mein alag Muslim culture hai, Iran mein alag Muslim culture hai, Arab mein alag Muslim culture hai. Turkish culture یعنی آپ دیکھیں، آپ جائیں different countries میں۔ ترکی میں الگ مسلم culture ہے، ایران میں الگ مسلم culture ہے، عرب میں الگ مسلم culture ہے۔ ☆
139. 25:26 Har jagah aisa hi hai. Yahan tak ke India mein agar aap safar karen toh South India ke musalmanon ko dekhiye aur North India ke musalmanon ko dekhiye. ہر جگہ ایسا ہی ہے۔ یہاں تک کہ انڈیا میں اگر آپ سفر کریں تو South India کے مسلمانوں کو دیکھیے اور North India کے مسلمانوں کو دیکھیے۔ ☆
140. 25:35 Dono ke culture alag alag hain, alag alag hain. Lekin musalman sab hain. دونوں کے culture الگ الگ ہیں، الگ الگ ہیں۔ لیکن مسلمان سب ہیں۔ ☆
141. 25:41 Sab Khuda ko mante hain, sab Quran ko mante hain, sab namaz parhte hain. Isi ka Islam mein kami nahi hai. Toh main yeh kahunga ke shanakht ya identity ko culture se jodna yeh bohat hi ghalat baat hai. سب خدا کو مانتے ہیں، سب قرآن کو مانتے ہیں، سب نماز پڑھتے ہیں۔ اسی کا اسلام میں کمی نہیں ہے۔ تو میں یہ کہوں گا کہ شناخت یا identity کو culture سے جوڑنا یہ بہت ہی غلط بات ہے۔ ☆
142. 25:58 Shanakht ko aap joriye ideology se, character se. شناخت کو آپ جوڑیے ideology سے، character سے۔ ☆
143. 26:06 Jaisay ke hadith mein aata hai ek momin ki misaal ke momin kaun hai? Toh farmaya ke "إذا رأوا ذكر الله " momin woh hai ke jab tum us ko dekho toh Khuda yaad aaye. جیسے کہ حدیث میں آتا ہے ایک مومن کی مثال کہ مومن کون ہے؟ تو فرمایا کہ "إذا رأوا ذكر الله " مومن وہ ہے کہ جب تم اس کو دیکھو تو خدا یاد آئے۔ ☆
144. 26:23 Ab aap sochiye, kya koi dress aisa ho sakta hai ke us ko dekh kar aap Khuda ko yaad karen? Nahi, aisa ho sakta kabhi bhi nahi ho sakta. اب آپ سوچیے، کیا کوئی dress ایسا ہو سکتا ہے کہ اس کو دیکھ کر آپ خدا کو یاد کریں؟ نہیں، ایسا ہو سکتا کبھی بھی نہیں ہو سکتا۔ ☆
145. 26:33 Koi cultural cheez aisi ho sakti hai ke us ko dekh kar aap Khuda ko yaad karen? Nahi. Khuda ko yaad karen ke aap insaan ki personality se. کوئی cultural چیز ایسی ہو سکتی ہے کہ اس کو دیکھ کر آپ خدا کو یاد کریں؟ نہیں۔ خدا کو یاد کریں کہ آپ انسان کی personality سے۔ ☆
146. 26:43 Ek insaan se aap milen, us ki baaton mein Khuda ka khauf ho, Khuda ka taqwa ho toh aap ko Khuda yaad ayega. Ek insaan se aap milen, us ke akhlaq mein Khuda ki itaat ho, ایک انسان سے آپ ملیں، اس کی باتوں میں خدا کا خوف ہو، خدا کا تقویٰ ہو تو آپ کو خدا یاد آئے گا۔ ایک انسان سے آپ ملیں، اس کے اخلاق میں خدا کی اطاعت ہو، ☆
147. 26:58 Khuda ki farmanbardari ho toh us se aap ko Khuda yaad ayega. خدا کی فرمانبرداری ہو تو اس سے آپ کو خدا یاد آئے گا۔ ☆
148. 27:02 Ek insaan se aap dealing karen, dealing karne mein woh bohat honest ho, bohat ziyada honest toh us ki honesty se aap Khuda ko yaad karen gay. ایک انسان سے آپ dealing کریں، dealing کرنے میں وہ بہت honest ہو، بہت زیادہ honest تو اس کی honesty سے آپ خدا کو یاد کریں گے۔ ☆
149. 27:13 Us ka matlab yeh hai ke identity ya shanakht ka taluq ideology se hai, character se hai, insaan ke behavior se hai. اس کا معنی یہ ہے کہ identity یا شناخت کا تعلق ideology سے ہے، character سے ہے، انسان کے behavior سے ہے۔ ☆
150. 27:27 Aur yeh jo cheezein hain, jo dress waghera, is ka taluq culture se hai. Aur culture kabhi bhi ek nahi ho sakta hai. Culture kabhi bhi ek nahi ho sakta hai. اور یہ جو چیزیں ہیں، جو dress وغیرہ، اس کا تعلق culture سے ہے۔ اور culture کبھی بھی ایک نہیں ہو سکتا ہے۔ Culture کبھی بھی ایک نہیں ہو سکتا ہے۔ ☆
151. 27:38 Na kabhi ek raha hai, na kabhi ek hoga. نہ کبھی ایک رہا ہے، نہ کبھی ایک ہوگا۔ ☆
152. 27:42 Aaj musalman sari dunya mein phailay hue hain. Lekin aap dekhen, har aik ka dress alag hai, gharanay sahane ka tareeqa alag hai, zuban alag hai. آج مسلمان ساری دنیا میں پھیلے ہوئے ہیں۔ لیکن آپ دیکھیں، ہر ایک کا dress الگ ہے، گھرانے سہانے کا طریقہ الگ ہے، زبان الگ ہے۔ ☆
153. 27:52 is ka matlab nahi ke kisi ke islam mein kami hai. sab ka islam barabar hai. islam ke aitbar se kisi mein koi kam ya ziyada nahi hai. اس کا مطلب نہیں کہ کسی کے اسلام میں کمی ہے۔ سب کا اسلام برابر ہے۔ اسلام کے اعتبار سے کسی میں کوئی کم یا زیادہ نہیں ہے۔ ☆
154. 28:04 yeh pehchan hai kis mulk ka kon hai, kis mulk ka kon hai. یہ پہچان ہے کس ملک کا کون ہے، کس ملک کا کون ہے۔ ☆
155. 28:10 to culture ka talluq is baat se hai ke aap in ko dekh kar jaan lein ke bhai yeh South Africa ka aadmi hai, yeh America ka aadmi hai, yeh Arab ka aadmi hai. تو culture کا تعلق اس بات سے ہے کہ آپ ان کو دیکھ کر جان لیں کہ بھئی یہ South Africa کا آدمی ہے، یہ امریکہ کا آدمی ہے، یہ عرب کا آدمی ہے۔ ☆
156. 28:20 kyun ke jahan tak islami pehchan ki baat hai to islami pehchan yeh hai ke aadmi ke aqeeday mein islam ho, us ke behavior mein islam ho, us ki ibadat mein islam ho, کیونکہ جہاں تک اسلامی پہچان کی بات ہے تو اسلامی پہچان یہ ہے کہ آدمی کے عقیدے میں اسلام ہو، اس کے behavior میں اسلام ہو، اس کی عبادت میں اسلام ہو، ☆
157. 28:33 us ki dealing mein islam ho, us ki haqeeqi jo life hai, us life mein islam jhal ke. to woh hai islam ki shanakht, woh hai islam ki identity. اس کی dealing میں اسلام ہو، اس کی حقیقی جو life ہے، اس life میں اسلام جھلکے۔ تو وہ ہے اسلام کی شناخت، وہ ہے اسلام کی identity۔ ☆
158. 28:47 mein America gaya to wahan par aik mein ne aik article parha aik Egyptian ka. us ka naam tha "Identity Crisis" . میں امریکہ گیا تو وہاں پر ایک میں نے ایک آرٹیکل پڑھا ایک Egyptian کا۔ اس کا نام تھا "Identity Crisis" ۔ ☆
159. 28:58 to aik Egyptian ne likha tha ke mein America mein aik crisis mein mubtala hoon. woh hai identity ka crisis ke mein nahi samajh pata ke meri identity kya hai. تو ایک Egyptian نے لکھا تھا کہ میں امریکہ میں ایک crisis میں مبتلا ہوں۔ وہ ہے identity کا crisis کہ میں نہیں سمجھ پاتا کہ میری identity کیا ہے۔ ☆
160. 29:10 misal ke tor par us ne likha tha ke yahan mujhe chaha jata hai ke mein America ka wafadar banu political sense mein. مثلاً اس نے لکھا تھا کہ یہاں مجھے چاہا جاتا ہے کہ میں امریکہ کا وفادار بنوں political sense میں۔ ☆
161. 29:19 lekin mere dil mein Misr ki, Egypt ki wafadari samai hui hai. to yeh islam se koi talluq nahi hai is ka. jab aap America aaye, aap ne America mein shehriat qabool kar li, wahan ke citizen ban gaye to aap un ka wafadar bhi ban jaiye. لیکن میرے دل میں مصر کی، Egypt کی وفاداری سمائی ہوئی ہے۔ تو یہ اسلام سے کوئی تعلق نہیں ہے اس کا۔ جب آپ امریکہ آئے، آپ نے امریکہ میں شہریت قبول کر لی، وہاں کے citizen بن گئے تو آپ ان کا وفادار بھی بن جائیے۔ ☆
162. 29:38 yeh kon sa tareeqa hai ke aap citizen bane hain sirf paisa lene ke liye? wahan paisa kamane ke liye? aur dil wahan se nahi jorne ke tayyar hain aap? یہ کون سا طریقہ ہے کہ آپ citizen بنے ہیں صرف پیسہ لینے کے لیے؟ وہاں پیسہ کمانے کے لیے؟ اور دل وہاں سے نہیں جوڑنے کے تیار ہیں آپ؟ ☆
163. 29:49 mein samajhta hoon ke is ka talluq islam se nahi hai. jab aap ne Egypt ko chhor diya, wahan aa kar bas gaye to aap wahin ka wafadar ban jaiye. میں سمجھتا ہوں کہ اس کا تعلق اسلام سے نہیں ہے۔ جب آپ نے Egypt کو چھوڑ دیا، وہاں آ کر بس گئے تو آپ وہیں کا وفادار بن جائیے۔ ☆
164. 29:59 Political wafadari aap wahan se joar dijiye. Political وفاداری آپ وہاں سے جوڑ دیجیے۔ ☆
165. 30:02 haan, jahan tak aqeeday ki baat hai, ibadat ki baat hai, character ki baat hai to aap Quran se li jiye is ko. is ko Quran se li jiye. ہاں، جہاں تک عقیدے کی بات ہے، عبادت کی بات ہے، character کی بات ہے تو آپ قرآن سے لیجیے اس کو۔ اس کو قرآن سے لیجیے۔ ☆
166. 30:13 to yeh bohat bari bhool hai ke log ja kar rehte hain doosre mulkon mein, kamate hain lekin apni political wafadariyan joar rakhte hain apne sabaq mulkon se. تو یہ بہت بڑی بھول ہے کہ لوگ جا کر رہتے ہیں دوسرے ملکوں میں، کماتے ہیں لیکن اپنی political وفاداریاں جوڑے رکھتے ہیں اپنے سابقہ countries سے۔ ☆
167. 30:24 mein is ko sahi nahi samajhta. میں اس کو صحیح نہیں سمجھتا۔ ☆
168. 30:28 jab aap wahan chale gaye, wahan ke shehri ban gaye to bas wohi aap ki nationality wahin ki ho gayi. جب آپ وہاں چلے گئے، وہاں کے شہری بن گئے تو بس وہی آپ کی nationality وہیں کی ہو گئی۔ ☆
169. 30:37 aap ka patriotism jo aap ka wohin se joarna chahiye is ko. Political wafadari inhi ke sath honi chahiye aap ki. yeh kon sa tareeqa hai ke aap wahan ke shehri ban gaye aur political wafadari aap joare hue hain apne pehle pichhle watan se? آپ کا patriotism جو آپ کا وہیں سے جوڑنا چاہیے اس کو۔ Political وفاداری انہی کے ساتھ ہونی چاہیے آپ کی۔ یہ کون سا طریقہ ہے کہ آپ وہاں کے شہری بن گئے اور political وفاداری آپ جوڑے ہوئے ہیں اپنے پہلے پچھلے وطن سے؟ ☆
170. 30:53 yeh koi tareeqa nahi hai. یہ کوئی طریقہ نہیں ہے۔ ☆
171. 30:56 aap ke islam ko Khuda jo janche ga woh is se nahi janche ga. Day of Judgment ko jo aap se pooch hogi woh aap ke aqeeday ki pooch hogi ke kitna ziyada aap ne aik hi Khuda ko apna concern banaya. آپ کے اسلام کو خدا جو جانچے گا وہ اس سے نہیں جانچے گا۔ Day of Judgment کو جو آپ سے پوچھ ہوگی وہ آپ کے عقیدے کی پوچھ ہوگی کہ کتنا زیادہ آپ نے ایک ہی خدا کو اپنا concern بنایا۔ ☆
172. 31:11 aap ne jo jo paisa kamaya us ko deen ki rah mein kitna kharch kiya. aap ne jo ibadat ki to aap ki ibadat mein taqwa aur khushu kitna ziyada tha. آپ نے جو جو پیسہ کمایا اس کو دین کی راہ میں کتنا خرچ کیا۔ آپ نے جو عبادت کی تو آپ کی عبادت میں تقویٰ اور خشوع کتنا زیادہ تھا۔ ☆
173. 31:22 logon se aap ne jo dealing ki us dealing mein honesty kitni ziyada barhti aap ne. yeh sab woh cheezein hain jin ki pooch hogi. لوگوں سے آپ نے جو dealing کی اس dealing میں honesty کتنی زیادہ بڑھتی آپ نے۔ یہ سب وہ چیزیں ہیں جن کی پوچھ ہوگی۔ ☆
174. 31:32 ke aap misal ke tor par samaj mein jab aap rahe to hadith mein aata hai ke momin woh hai jo samaj mein no problem person ban کہ آپ مثال کے طور پر سماج میں جب آپ رہے تو حدیث میں آتا ہے کہ مومن وہ ہے جو سماج میں no problem person بن ☆
175. 31:42 kar rahe. to yeh poocha jayega ke jahan aap rehte the jis samaj mein, jis society mein wahan problem person ban kar rahe ya aap no problem person ban kar rahe? کر رہے۔ تو یہ پوچھا جائے گا کہ جہاں آپ رہتے تھے جس سماج میں، جس society میں وہاں problem person بن کر رہے یا آپ no problem person بن کر رہے؟ ☆
176. 31:54 jaise misal ke tor par mein ne dekha ke musalman ja kar ke rehte hain doosre mulkon mein jahan ke freedom ko bohat ziyada mante hain woh log. جیسے مثال کے طور پر میں نے دیکھا کہ مسلمان جا کر کے رہتے ہیں دوسرے ملکوں میں جہاں کے freedom کو بہت زیادہ مانتے ہیں وہ لوگ۔ ☆
177. 32:04 Freedom of expression un ke nazdeek summum bonum hai. ab wahan kisi cartoonist ne aik cartoon bana diya islam ke Freedom of expression ان کے نزدیک summum bonum ہے۔ اب وہاں کسی cartoonist نے ایک cartoon بنا دیا اسلام کے ☆
178. 32:11 kuch khilaf is mein baat thi to bas wahan aap lagte hain aap jalane phoonkne. yeh galat hai. yeh galat hai yeh. kyun aap aisa karte hain? کچھ خلاف اس میں بات تھی تو بس وہاں آپ لگتے ہیں آپ جلانے پھونکنے۔ یہ غلط ہے۔ یہ غلط ہے یہ۔ کیوں آپ ایسا کرتے ہیں؟ ☆
179. 32:22 yeh aap ko haq nahi hai aisa karne ka. aqool qooli haaza wa astaghfirullaha li walakum ajmaeen. یہ آپ کو حق نہیں ہے ایسا کرنے کا۔ أقول قولي هذا وأستغفر الله لي ولكم أجمعين. ☆