Name: In Conversation With (English) May 15, 2008 — Maulana Wahiduddin Khan
Uploaded: 2008-01-01
Duration: 36 min 50 s
Channel: Maulana Wahiduddin Khan
Description: Read the full transcript of “In Conversation With (English) May 15, 2008”, a lecture by Maulana Wahiduddin Khan, with timestamps.

0:12 Greetings to you all. According to anthropology, the concept of God is interwoven in human nature. By this very fact, every person is a born seeker, but every seeker is not a finder. Greetings to you all. According to anthropology, the concept of God is interwoven in human nature. By this very fact, every person is a born seeker, but every seeker is not a finder.

0:27 Therefore, we continue our quest for truth with Maulana Wahiduddin Khan. Maulana Wahiduddin Khan is a well-known Islamic spiritual scholar. Therefore, we continue our quest for truth with مولانا وحیدالدین خان. مولانا وحیدالدین خان is a well-known Islamic spiritual scholar.

0:37 He's the president of Islamic Centre New Delhi and founder of Centre for Peace and Spirituality. We hope that this intellectual series of question-and-answer gives you a meaningful start in your quest for truth. He's the president of Islamic Centre New Delhi and founder of Centre for Peace and Spirituality. We hope that this intellectual series of question-and-answer gives you a meaningful start in your quest for truth.

0:51 Welcome, Maulana Wahiduddin Khan. Maulana, there is a popular belief that anything that happens to a man in this birth or in his rebirth is because of his karma. Welcome, مولانا وحیدالدین خان. مولانا، there is a popular belief that anything that happens to a man in this birth or in his rebirth is because of his karma.

1:04 What is this karma theory, and can we understand it rationally in today's scientific age? According to my knowledge, karma theory is simply a speculation; it is not a fact. What is this karma theory, and can we understand it rationally in today's scientific age? According to my knowledge, karma theory is simply a speculation; it is not a fact.

1:24 Fact means that it is based on some rational ground, some logical ground. Fact means that it is based on some rational ground, some logical ground.

1:33 But karma theory has no such rational ground. It is simply a speculation. But karma theory has no such rational ground. It is simply a speculation.

1:40 Now, the scientific community has evolved a very specific formula to know whether any theory or any notion is simply a speculation or it is a fact. Now, the scientific community has evolved a very specific formula to know whether any theory or any notion is simply a speculation or it is a fact.

2:00 This formula is applicable to everywhere. This formula is applicable to everywhere.

2:07 So when we apply this formula, this scientific formula, we find that this is simply a speculation and not a fact. So when we apply this formula, this scientific formula, we find that this is simply a speculation and not a fact.

2:16 Now, what is that formula? What is that scientific formula? It is based on three principles: observation, hypothesis, verification. Now, what is that formula? What is that scientific formula? It is based on three principles: observation, hypothesis, verification.

2:30 Observation, hypothesis, verification. Observation, hypothesis, verification.

2:36 A well-known example of this formula is that of Newton's. You know, Newton once saw an apple falling from a tree. A well-known example of this formula is that of Newton's. You know, Newton once saw an apple falling from a tree.

2:54 So he wanted to know why the apple fell So he wanted to know why the apple fell

3:03 . There was another option that to go up. But instead of going up, the apple fell down. . There was another option that to go up. But instead of going up, the apple fell down.

3:14 Why? Why?

3:16 So after contemplation, he formulated a hypothesis. So after contemplation, he formulated a hypothesis.

3:27 That is, our Earth has a gravitational pull. So due to this gravitational pull, the apple fell down. That is, our Earth has a gravitational pull. So due to this gravitational pull, the apple fell down.

3:40 Now, this was a hypothesis Now, this was a hypothesis

3:44 after observation. First came observation. Then came hypothesis. Now, the third is verification. after observation. First came observation. Then came hypothesis. Now, the third is verification.

3:56 Verification means all those relevant data, all those other relevant observations are just according to this formula or not. Verification means all those relevant data, all those other relevant observations are just according to this formula or not.

4:12 So Newton experimented several other events. Like, he saw that a ball So Newton experimented several other events. Like, he saw that a ball

4:26 was thrown up into the air. Then it came down. A stone was thrown up. was thrown up into the air. Then it came down. A stone was thrown up.

4:35 The stone also came down The stone also came down

4:38 . A bird dies in the air. Then it comes down. So all those relevant phenomena confirmed this idea that Earth has a gravitational pull. . A bird dies in the air. Then it comes down. So all those relevant phenomena confirmed this idea that Earth has a gravitational pull.

4:53 So it was verified. So in this case, you can see that first was observation, then was hypothesis, and then was verification. So it was verified. So in this case, you can see that first was observation, then was hypothesis, and then was verification.

5:04 So after this verification, it became a fact. So after this verification, it became a fact.

5:09 But this kind of logical ground is not available in karma theory. Karma theory is based on observation. But this kind of logical ground is not available in karma theory. Karma theory is based on observation.

5:19 That people see that someone is born in a poor family, someone is born in a rich family, then someone is born with problem That people see that someone is born in a poor family, someone is born in a rich family, then someone is born with problem

5:32 s. So they formulated an idea that it is due to the result of their deeds in previous birth, in previous जन्म. s. So they formulated an idea that it is due to the result of their deeds in previous birth, in previous जन्म.

5:44 So this was a hypothesis. First was that they saw a different kind of जन्म. Then they formulated a hypothesis that it is due to previous जन्म. So this was a hypothesis. First was that they saw a different kind of जन्म. Then they formulated a hypothesis that it is due to previous जन्म.

5:58 But where is that verification? But where is that verification?

6:02 The third item is not available here. For example, all those people who are born either poor or rich or with problems, so they must have in their memory that in previous जन्म they were so-and-so. The third item is not available here. For example, all those people who are born either poor or rich or with problems, so they must have in their memory that in previous जन्म they were so-and-so.

6:23 But no one speaks the story of his past. So here you see that that hypothesis is not verified. But no one speaks the story of his past. So here you see that that hypothesis is not verified.

6:33 They refer to some examples, some obscure examples, but it is false. They refer to some examples, some obscure examples, but it is false.

6:42 Because everyone must bear this witness. Everyone. According to scientific method, if a single method differs, then the whole theory will be canceled. Because everyone must bear this witness. Everyone. According to scientific method, if a single method differs, then the whole theory will be canceled.

6:58 For example, if all those things which are all things fall from up to down. For example, if all those things which are all things fall from up to down.

7:09 But flowers don't follow this principle. All the flowers go up. Then it is a single example. But flowers don't follow this principle. All the flowers go up. Then it is a single example.

7:19 But this single example will reject the whole theor But this single example will reject the whole theor

7:23 y. So here we can see that all the humanity has no memory of such kind. Even if 90% people say that, "Yes, we have such memory." But if 1% says that, "No, I have no such memory," then the whole theory will be canceled. y. So here we can see that all the humanity has no memory of such kind. Even if 90% people say that, "Yes, we have such memory." But if 1% says that, "No, I have no such memory," then the whole theory will be canceled.

7:47 So I say that according to the scientific method, this theory is not proved. Observation is there. So I say that according to the scientific method, this theory is not proved. Observation is there.

7:56 Hypothesis is there. But verification is not there. This is my experience. But Maulana, why is God so discriminant? Hypothesis is there. But verification is not there. This is my experience. But مولانا، why is God so discriminant?

8:08 Because we see that there are many people who are born blind or handicapped. And there are some people who are born in poor families. What is the reason for that? Because we see that there are many people who are born blind or handicapped. And there are some people who are born in poor families. What is the reason for that?

8:18 Discrimination in this case is nothing but wrong nomenclature. It is not discrimination. It is a system of life. Discrimination in this case is nothing but wrong nomenclature. It is not discrimination. It is a system of life.

8:29 It is the Krishna plan of God. God wants to create competition, challenge. Because this is the course of development. It is the Krishna plan of God. God wants to create competition, challenge. Because this is the course of development.

8:40 God created people in differences. You know, without difference, there is no ch God created people in differences. You know, without difference, there is no ch

8:47 allenge. Without challenge, there is no progress and development. So all these things which you call wrongly discrimination, they are not discrimination. allenge. Without challenge, there is no progress and development. So all these things which you call wrongly discrimination, they are not discrimination.

8:58 It is difference only to create competition. So I would like to see that God is quite just. It is difference only to create competition. So I would like to see that God is quite just.

9:10 God is not injust. God never discriminated against anyone. God is not injust. God never discriminated against anyone.

9:18 And you can see in any society that one person was born as poor, but after his struggle, he became rich. And you can see in any society that one person was born as poor, but after his struggle, he became rich.

9:28 Because his poverty gave him motivation, incentive. So he struggled, struggled, struggled. Because his poverty gave him motivation, incentive. So he struggled, struggled, struggled.

9:37 After his struggle, he became rich. This is the Krishna plan of God. After his struggle, he became rich. This is the Krishna plan of God.

9:44 Maulana, many people who do not believe in the concept of God attribute all the things that happen around us to cause-and-effect relationships. مولانا، many people who do not believe in the concept of God attribute all the things that happen around us to cause-and-effect relationships.

9:53 What do you have to say about that? Yes, cause and effect is there. But what is cause and effect? It is a process. What do you have to say about that? Yes, cause and effect is there. But what is cause and effect? It is a process.

10:02 Just a process. Cause and effect is also created by God. Cause and effect itself is not a God. Just a process. Cause and effect is also created by God. Cause and effect itself is not a God.

10:12 Itself is not a creator. Itself is not a creator.

10:14 It needs cause and effect needs someone who has created it. So I would like to say that cause and effect is a way of creation. It needs cause and effect needs someone who has created it. So I would like to say that cause and effect is a way of creation.

10:29 It is a process of creation. God created things. And also He created this process. It is a process of creation. God created things. And also He created this process.

10:40 So I think that cause and effect are also a creation, just like ours. We are a creation. So I think that cause and effect are also a creation, just like ours. We are a creation.

10:49 God created man. God created animals. So God created the process of cause and effect. God created man. God created animals. So God created the process of cause and effect.

10:58 Maulana, the bulb of an onion is hidden within its layers. And if one has to reach to the bulb, he will have to remove the layers of the onion. مولانا، the bulb of an onion is hidden within its layers. And if one has to reach to the bulb, he will have to remove the layers of the onion.

11:07 Similarly, truth is also hidden within the layers of confusion. If one were to reach to truth, he will have to remove the layers of confusion. Similarly, truth is also hidden within the layers of confusion. If one were to reach to truth, he will have to remove the layers of confusion.

11:16 According to you, how can one go about doing that? I think that it needs sincere effort. According to you, how can one go about doing that? I think that it needs sincere effort.

11:26 If you are sincere, then can If you are sincere, then can

11:32 you use this process. you use this process.

11:36 If you are sincere, then you are anxious. And you will try with sincerity. If you are sincere, then you are anxious. And you will try with sincerity.

11:49 So sincerity is the most important factor in everything. So sincerity is the most important factor in everything.

11:55 Sincerity gives you incentive. Sincerity gives you motivation. And sincerity gives you to track theright path. Sincerity gives you incentive. Sincerity gives you motivation. And sincerity gives you to track theright path.

12:10 So if you are sincere, you will try to remove all those layers. And finally, you will reach to the center of that onion, or in other words, the center of the truth So if you are sincere, you will try to remove all those layers. And finally, you will reach to the center of that onion, or in other words, the center of the truth

12:25 . So sincerity is the only condition to reach the truth. Is there anything called final truth? . So sincerity is the only condition to reach the truth. Is there anything called final truth?

12:35 Yes, there is a final truth. Truth is final. If it is not final, then it is not truth. Yes, there is a final truth. Truth is final. If it is not final, then it is not truth.

12:45 Truth and diversity both cannot go together. Because Truth and diversity both cannot go together. Because

12:55 truth means conviction. Truth is the source of conviction. If a truth cannot give you conviction, then it is not a truth. truth means conviction. Truth is the source of conviction. If a truth cannot give you conviction, then it is not a truth.

13:09 Why the use of that kind of truth which fails to give you conviction? Why the use of that kind of truth which fails to give you conviction?

13:16 So it is highly important to believe that truth is one. For example, if you believe that every woman is your mother, then you will lose conviction in motherhood. So it is highly important to believe that truth is one. For example, if you believe that every woman is your mother, then you will lose conviction in motherhood.

13:34 Motherhood needs oneness. Diverse mothers cannot give you the sense of motherhood. Motherhood needs oneness. Diverse mothers cannot give you the sense of motherhood.

13:47 So it is very important to know that conviction is a must. Without conviction, there is no truth. So it is very important to know that conviction is a must. Without conviction, there is no truth.

13:58 So that truth, with the capital T, is a must. Without that truth, you cannot live in conviction. And if you are not able to live in conviction, then it means that you are losing the truth So that truth, with the capital T, is a must. Without that truth, you cannot live in conviction. And if you are not able to live in conviction, then it means that you are losing the truth

14:16 . So truth and manyness cannot go together. Some thinkers have said that . So truth and manyness cannot go together. Some thinkers have said that

14:25 manyness is reality. I think it is just a word. Reality is one, not many. I don't think that reality is many. manyness is reality. I think it is just a word. Reality is one, not many. I don't think that reality is many.

14:37 Reality is one. Because without one, reality cannot give you conviction Reality is one. Because without one, reality cannot give you conviction

14:45 . Conviction is an integral part of reality. Conviction is an integral part of truth. Without conviction, truth is useless. . Conviction is an integral part of reality. Conviction is an integral part of truth. Without conviction, truth is useless.

15:00 What is truth as per Islam? According to Islam, truth is the principle that is just according to the nature. What is truth as per Islam? According to Islam, truth is the principle that is just according to the nature.

15:19 Truth is the principle which is just according to the nature. But here is a question. Man cannot discover on his own. Truth is the principle which is just according to the nature. But here is a question. Man cannot discover on his own.

15:31 It is also impossible for man. Because every man lives in a jingle of ideas. Every individual mind is a confused mind It is also impossible for man. Because every man lives in a jingle of ideas. Every individual mind is a confused mind

15:43 . There are so many ideas in your mind, numerous ideas. And every man also is a conditioned person. . There are so many ideas in your mind, numerous ideas. And every man also is a conditioned person.

15:52 So conditioning and confusion, all these things are in your mind. So no one can discover that truth on his own. So conditioning and confusion, all these things are in your mind. So no one can discover that truth on his own.

16:07 Here we need a prophet. Here we need a prophet.

16:11 Prophet is also a man just like ours. We are a man, and prophet is also a man. But the only difference is that prophet is a revealed person. Prophet is also a man just like ours. We are a man, and prophet is also a man. But the only difference is that prophet is a revealed person.

16:24 Revealed person. You know, God is the source of all kinds of truth. God is the source of all kinds of reality. So God reveals to the prophet. Revealed person. You know, God is the source of all kinds of truth. God is the source of all kinds of reality. So God reveals to the prophet.

16:41 God reveals that truth to His prophet. And prophet tells us about that revelation. God reveals that truth to His prophet. And prophet tells us about that revelation.

16:53 So basically, God is the knower. Only God knows what is reality, according to Islam. According to Islam, only God is the all-knower. So basically, God is the knower. Only God knows what is reality, according to Islam. According to Islam, only God is the all-knower.

17:07 Only God knows what is truth, what is reality. And through revelation, prophet knows what is reality. Only God knows what is truth, what is reality. And through revelation, prophet knows what is reality.

17:16 And And

17:20 through prophet, we can understand what is truth. This is the chain. There is no alternative to this chain. through prophet, we can understand what is truth. This is the chain. There is no alternative to this chain.

17:35 Maulana, man needs continuous guidance all through his life. In his school, he needs a school teacher as his guru. In his college, he needs a lecturer as his guru. مولانا، man needs continuous guidance all through his life. In his school, he needs a school teacher as his guru. In his college, he needs a lecturer as his guru.

17:45 And for his spiritual development, he needs a spiritual guru. But it is said that one should have a guru as an unconditional guru. And for his spiritual development, he needs a spiritual guru. But it is said that one should have a guru as an unconditional guru.

17:55 What do you mean by an unconditional guru? Unconditional here means trustworthy guru. What do you mean by an unconditional guru? Unconditional here means trustworthy guru.

18:05 It doesn't mean that God is a that guru is a god. Guru is not God. Guru is not God. It doesn't mean that God is a that guru is a god. Guru is not God. Guru is not God.

18:16 Also, I can say that guru is not a perfect person or superhuman being. No. God is just like a trained teacher. Also, I can say that guru is not a perfect person or superhuman being. No. God is just like a trained teacher.

18:26 Every student needs a trained teacher. Without training, one cannot be a good teacher. Every student needs a trained teacher. Without training, one cannot be a good teacher.

18:34 So guru is also like a trained teacher. Guru is one who has knowledge, who has experience, who has reached to the maturity, to the age of maturity. So guru is also like a trained teacher. Guru is one who has knowledge, who has experience, who has reached to the maturity, to the age of maturity.

18:47 So all these things put together make a guru. So I think that everyone cannot reach this stag So all these things put together make a guru. So I think that everyone cannot reach this stag

19:01 e. It is very difficult to have all these things: study, knowledge, experience, maturity. So many things are required to make a guru. e. It is very difficult to have all these things: study, knowledge, experience, maturity. So many things are required to make a guru.

19:15 So it is not possible for everyone to have all these thing So it is not possible for everyone to have all these thing

19:20 s. So I can say that everyone needs a guru. And he must adopt him as an unconditional guru. s. So I can say that everyone needs a guru. And he must adopt him as an unconditional guru.

19:32 Because without adopting him as an unconditional guru, you cannot develop trust between disciple and guru. Because without adopting him as an unconditional guru, you cannot develop trust between disciple and guru.

19:41 There is no trust There is no trust

19:43 . So to develop trust between disciple and guru, it requires to take him as an unconditional guru. . So to develop trust between disciple and guru, it requires to take him as an unconditional guru.

19:55 So according to my experience, it is very, very important for everyone, for every man and woman, to adopt someone as his unconditional guru. So according to my experience, it is very, very important for everyone, for every man and woman, to adopt someone as his unconditional guru.

20:09 Till what time, Maulana, can a person accept a guru as an unconditional guru? Till what time, مولانا، can a person accept a guru as an unconditional guru?

20:14 I think that I think that

20:18 there is only one criterion. That is honesty. If you feel that your guru is an honest person, then you have to accept him as an unconditional guru. there is only one criterion. That is honesty. If you feel that your guru is an honest person, then you have to accept him as an unconditional guru.

20:31 But if you discover that he is not honest, he is a dishonest person, then you have to leave him. But if you discover that he is not honest, he is a dishonest person, then you have to leave him.

20:40 So honesty and dishonesty are the only criterion. So honesty and dishonesty are the only criterion.

20:47 Until you feel that this person is honest, you have to obey him unconditionally. Until you feel that this person is honest, you have to obey him unconditionally.

20:56 But when you discover with certainty, not as a misunderstanding—I'm not saying that But when you discover with certainty, not as a misunderstanding—I'm not saying that

21:09 under some misunderstanding— under some misunderstanding—

21:12 if you discover with certainty that this person is a dishonest person, then you have theright to leave him. if you discover with certainty that this person is a dishonest person, then you have theright to leave him.

21:22 Then you have to find out some other guru. Maulana, if I am a seeker and I want a guru for myself, how can I find one? Then you have to find out some other guru. مولانا، if I am a seeker and I want a guru for myself, how can I find one?

21:38 You can You can

21:46 find him in your neighborhood. It is not very difficult. You have to see your neighbors, you have to see your students, you have to see those people who are around you. find him in your neighborhood. It is not very difficult. You have to see your neighbors, you have to see your students, you have to see those people who are around you.

22:02 So I don't think that it is difficult to find out someone as your guru. So I don't think that it is difficult to find out someone as your guru.

22:10 The only condition is that you are a true seeker. If you are a true seeker, then surely you will find your guru. So the only condition is that you are a true seeker. The only condition is that you are a true seeker. If you are a true seeker, then surely you will find your guru. So the only condition is that you are a true seeker.

22:24 You are very, very sincere in this pursuit. You are very, very sincere in this pursuit.

22:31 Maulana, you wrote a book, Islam: The Creator of the Modern Ag مولانا، you wrote a book, Islam: The Creator of the Modern Ag

22:36 e. What makes you say that Islam is the creator of the modern age? You know, in previous ages, since thousands and thousands of years, people were believing in polytheism. e. What makes you say that Islam is the creator of the modern age? You know, in previous ages, since thousands and thousands of years, people were believing in polytheism.

22:51 That is shirk. Throughout the history, people were believers of shirk. Now, what is shirk? That is shirk. Throughout the history, people were believers of shirk. Now, what is shirk?

23:01 Shirk is nature worship. Shirk is nature worship.

23:04 Shirk is nature worship. That is worshipping the sun, worshipping the moon, worshipping planets, worshipping mountains, worshipping rivers. Shirk is nature worship. That is worshipping the sun, worshipping the moon, worshipping planets, worshipping mountains, worshipping rivers.

23:17 All these things are nature. So shirk means nature worship. So people were indulging in nature worship throughout the histor All these things are nature. So shirk means nature worship. So people were indulging in nature worship throughout the histor

23:30 y. It was this nature worship that was an obstacle towards investigation. Because all those theories, all those discoveries which we know as scientific discoveries, y. It was this nature worship that was an obstacle towards investigation. Because all those theories, all those discoveries which we know as scientific discoveries,

23:44 all those were hidden in nature. Scientists only discovered all those truths, all those principles that were hidden in nature. all those were hidden in nature. Scientists only discovered all those truths, all those principles that were hidden in nature.

23:59 When nature was an object of worship for you, so at the same time, it was not possible for you to make nature an object of investigation. When nature was an object of worship for you, so at the same time, it was not possible for you to make nature an object of investigation.

24:13 So Islam removed this obstacle. Islam declared that nature is nature. So Islam removed this obstacle. Islam declared that nature is nature.

24:21 Nature is a created creature. Everything was created by God. Nature is a created creature. Everything was created by God.

24:27 So nature is not God. So nature was removed from divinity. So nature is not God. So nature was removed from divinity.

24:36 This was the Islamic role. So when Islam This was the Islamic role. So when Islam

24:46 removed nature from divinity, then it became simply nature, simply a creature. removed nature from divinity, then it became simply nature, simply a creature.

24:54 Then man tried to explore nature. And then scientific rise started. In this sense, I say that Islam is the creator of the modern age. Then man tried to explore nature. And then scientific rise started. In this sense, I say that Islam is the creator of the modern age.

25:08 There is a concept of qawwam in Islam. What is qawwam? And is it natural? Qawwam means boss. There is a concept of qawwam in Islam. What is qawwam? And is it natural? Qawwam means boss.

25:18 B-O-W-S, boss. You know, bosses is a universal principle. B-O-W-S, boss. You know, bosses is a universal principle.

25:24 In every organization, there is a boss. In companies, in institutions, in government, everywhere there is a boss. In every organization, there is a boss. In companies, in institutions, in government, everywhere there is a boss.

25:34 Boss means organizer. Boss is not a dictator. Boss is simply an organizer. Boss means organizer. Boss is not a dictator. Boss is simply an organizer.

25:44 So every organization needs a boss. So is the case of home. Home is also an organization. So every organization needs a boss. So is the case of home. Home is also an organization.

25:53 Home is also an organization. So here also, we need an organizer. So home is not an exception in this regard. Home is also an organization. So here also, we need an organizer. So home is not an exception in this regard.

26:06 So just like other institutions, we need a boss in home, at our home. So Islam has opted for So just like other institutions, we need a boss in home, at our home. So Islam has opted for

26:21 the principle of bosses in home also. the principle of bosses in home also.

26:24 So he appointed man as a boss. But it is not the absolute sense. Woman also can be a boss. So he appointed man as a boss. But it is not the absolute sense. Woman also can be a boss.

26:35 But as a general principle, man is the boss of his home. Maulana, in one of my overseas trips, I met a very senior person. But as a general principle, man is the boss of his home. مولانا، in one of my overseas trips, I met a very senior person.

26:45 And he told me that his country is rich and people have all the convenience and all the luxuries. And therefore, they don't believe in And he told me that his country is rich and people have all the convenience and all the luxuries. And therefore, they don't believe in

26:53 God. They say that, "Why do we worship God? We have all that is required." How can we convince a modern man today that he needs God in religion? God. They say that, "Why do we worship God? We have all that is required." How can we convince a modern man today that he needs God in religion?

27:04 It is due to misunderstanding. The question is that, do you have created all these things? You have created your mountains or rivers? It is due to misunderstanding. The question is that, do you have created all these things? You have created your mountains or rivers?

27:17 Do you have created your country, your luxuries, and your comforts? Do you have created your country, your luxuries, and your comforts?

27:24 So God is the creator of all these things. You are not the creator. You are a taker. And God is a giver. So God is the creator of all these things. You are not the creator. You are a taker. And God is a giver.

27:34 So when we accept God, we accept Him as a giver. So when we accept God, we accept Him as a giver.

27:42 You are a taker. You are not a giver. So when we say that God is God, we are acknowledging Him as the giver of all these things. You are a taker. You are not a giver. So when we say that God is God, we are acknowledging Him as the giver of all these things.

27:54 It is not natural to accept God as a giver. Because He is the creator. He is the sustainer. It is not natural to accept God as a giver. Because He is the creator. He is the sustainer.

28:04 He is the Lord of the universe. He is a fact. So He is the creator of all those comforts and luxuries. God created iron. He is the Lord of the universe. He is a fact. So He is the creator of all those comforts and luxuries. God created iron.

28:16 And you turned it into a machine. So the real creator is God, not you. So you have to acknowledge this fact. And you turned it into a machine. So the real creator is God, not you. So you have to acknowledge this fact.

28:27 But Maulana, can a modern man with all the distractions in the world today be like the companions of the Prophet? Yes. But مولانا، can a modern man with all the distractions in the world today be like the companions of the Prophet? Yes.

28:37 Distraction is not a modern phenomenon. Distraction is not a modern phenomenon.

28:42 In every age, there were distractions. It requires sincerity. If you are sincere, then you will save yourself from distractions. In every age, there were distractions. It requires sincerity. If you are sincere, then you will save yourself from distractions.

28:56 Distraction is not a modern phenomenon. At the time of companions, there were also distractions, all kinds of distractions. Distraction is not a modern phenomenon. At the time of companions, there were also distractions, all kinds of distractions.

29:07 So if you are sincere, if you are serious to discover the truth, to make yourself a good man, to So if you are sincere, if you are serious to discover the truth, to make yourself a good man, to

29:25 make yourself a deserving candidate for paradise, then you will save yourself from distractions. make yourself a deserving candidate for paradise, then you will save yourself from distractions.

29:35 So it is a universal phenomenon. Distraction is a universal phenomenon. The only thing which is required is sincerity. So it is a universal phenomenon. Distraction is a universal phenomenon. The only thing which is required is sincerity.

29:47 You cannot eradicate distractions. Distraction is a part of nature, part of life. You cannot eradicate distractions. Distraction is a part of nature, part of life.

29:58 So don't try to eradicate distractions. So don't try to eradicate distractions.

30:04 The only thing which is required is sincerity. If you are sincere, then you will save yourself, then you will be able to save yourself from distractions. The only thing which is required is sincerity. If you are sincere, then you will save yourself, then you will be able to save yourself from distractions.

30:17 So I think that it is quite possible for everyone to become like a companion. But it requires sincerity. What is the relevance of repentance, Maulana? So I think that it is quite possible for everyone to become like a companion. But it requires sincerity. What is the relevance of repentance, مولانا?

30:29 And when is the repentance of a man accepted by God? And when is the repentance of a man accepted by God?

30:34 Repentance is a self-correction process. It is said that to erase humans, everyone commits a mistake. Repentance is a self-correction process. It is said that to erase humans, everyone commits a mistake.

30:47 So you have to repent. Through repentance, you correct yourself. Repentance means introspection. There is no difference between repentance and introspection. So you have to repent. Through repentance, you correct yourself. Repentance means introspection. There is no difference between repentance and introspection.

31:01 So through introspection, through repentance, you correct yourself. So it is a corrective process. So through introspection, through repentance, you correct yourself. So it is a corrective process.

31:11 Everyone commits a mistake. But committing a mistake is not a problem. The problem is lacking the introspection. Everyone commits a mistake. But committing a mistake is not a problem. The problem is lacking the introspection.

31:23 If you lack repentance, then it is a problem. If you lack repentance, then it is a problem.

31:29 So repentance is a self-corrective process. And it is required by anyone. So repentance is a self-corrective process. And it is required by anyone.

31:39 Everyone needs repentance. Everyone needs this corrective process. Everyone needs repentance. Everyone needs this corrective process.

31:48 Because everyone commits a mistake. Because everyone commits a mistake.

31:53 Jesus Christ said to His disciples that you have to spread the word of God, or else stones will speak. What did He mean by that? Jesus Christ said to His disciples that you have to spread the word of God, or else stones will speak. What did He mean by that?

32:05 Don't take it in the literal sense. Don't take it in the literal sense.

32:13 According to my According to my

32:19 mind, it was just to emphasize the point. mind, it was just to emphasize the point.

32:25 Jesus Christ wanted to inculcate the spirit of Dawah, inculcate the strong spirit of Dawah. Jesus Christ wanted to inculcate the spirit of Dawah, inculcate the strong spirit of Dawah.

32:35 So He spoke in such a manner. So He said this only to emphasize His point. So He spoke in such a manner. So He said this only to emphasize His point.

32:46 So don't take it in the literal sense. So don't take it in the literal sense.

32:52 Everyone uses such language. Everyone uses such language.

32:56 It was not used by Jesus Christ alone. Everyone used this language of dislike to emphasize His point. It was not used by Jesus Christ alone. Everyone used this language of dislike to emphasize His point.

33:10 Maulana, there is a verse in the Quran which says that God's light cannot be extinguished. What does it mean? Here, light means guidance. مولانا، there is a verse in the Quran which says that God's light cannot be extinguished. What does it mean? Here, light means guidance.

33:23 Light has no mysterious meaning. Light has no mysterious meaning.

33:27 Here, light means divine guidance. So divine guidance has an eternal reality. Here, light means divine guidance. So divine guidance has an eternal reality.

33:40 No one can put it. No one can distinguish it. It is eternal. No one can put it. No one can distinguish it. It is eternal.

33:50 It is alive. It is alive.

33:51 So divine guidance is an eternal power. In every age, you can avail this light. So divine guidance is an eternal power. In every age, you can avail this light.

34:04 In every age, you can receive guidance from this divine light. Maulana, you say that our weaknesses are our strength. In every age, you can receive guidance from this divine light. مولانا، you say that our weaknesses are our strength.

34:14 Can you elaborate on that? Weakness is not simply a weakness. Can you elaborate on that? Weakness is not simply a weakness.

34:22 Weakness gives you Weakness gives you

34:28 motivation, gives you incentive to work more, to work more. When one is weak, he is not like a stone. motivation, gives you incentive to work more, to work more. When one is weak, he is not like a stone.

34:41 So his mind always motivates him that you must remove your weakness. So his mind always motivates him that you must remove your weakness.

34:50 You have to be like others. You have to be like others.

34:52 So weakness always serves as a motivator, as a motivating force. In this sense, weakness is a strength for anyone. So weakness always serves as a motivator, as a motivating force. In this sense, weakness is a strength for anyone.

35:05 Who has a strength, maybe he may lose motivation. Who has a strength, maybe he may lose motivation.

35:16 If someone is strong, he may lose his motivation. But when someone is weak, he will evolve motivation. If someone is strong, he may lose his motivation. But when someone is weak, he will evolve motivation.

35:27 And then he becomes strong like others. So in this sense, weakness is a positive aspect of a man. And then he becomes strong like others. So in this sense, weakness is a positive aspect of a man.

35:40 How can one become a positive personality in his life? How can one become a positive personality in his life?

35:44 It is possible for everyone. What is needed is sincerity. Sincerity is boasted for all kinds of good deeds. It is possible for everyone. What is needed is sincerity. Sincerity is boasted for all kinds of good deeds.

35:58 Without sincerity, you cannot discover truth. You cannot adopt good deeds. Everything depends upon sincerity. Without sincerity, you cannot discover truth. You cannot adopt good deeds. Everything depends upon sincerity.

36:09 So if you are a sincere person, then you can So if you are a sincere person, then you can

36:19 adopt all these things. So I think that the most important thing is that whether you are insincere or sincere. adopt all these things. So I think that the most important thing is that whether you are insincere or sincere.

36:30 Here is the distinctive point. Here is the distinctive point.

36:37 An insincere person cannot do anything. But a sincere person can do anything. Sincerity is the greatest power for a man. An insincere person cannot do anything. But a sincere person can do anything. Sincerity is the greatest power for a man.

36:49 Thank you, Maulana Wahiduddin Khan sahib, for your enlightening session. Thank you very much. Thank you, مولانا وحید الدین خان صاحب، for your enlightening session. Thank you very much.

In Conversation With Maulana Wahiduddin Khan (English) May 15, 2008