Name: Islam A Religion of Peace January 7, 2010 — Maulana Wahiduddin Khan
Uploaded: 2010-01-01
Duration: 1 h 8 min 5 s
Channel: Maulana Wahiduddin Khan
Description: Read the full transcript of “Islam A Religion of Peace January 7, 2010”, a lecture by Maulana Wahiduddin Khan, with timestamps.

0:14 bismillah hir rahman nir rahim, wa salla Allahu ala nabiyyi al-karim. Rabbi ishrah li sadri, wa yassir li amri, wah-lul uqdatan min lisani yafqahu qawli. بسم اللہ الرحمن الرحیم، وصلی اللہ علی نبی الکریم۔ رب اشرح لی صدری، ویسر لی امری، واحل العقدۃ من لسانی یفقہ قولی۔

0:35 sisters and brothers, welcome to you on Indian soil. سسٹرز اینڈ برادرز، ویلکم ٹو یو آن انڈین سائل۔

0:45 you know, India is a religious country. almost all the major religions have found their place in this country, یو نو، انڈیا از اے ریلیجیس کنٹری۔ الموسٹ آل دا میجر ریلیجنز ہیو فاؤنڈ دیر پلیس ان دس کنٹری،

1:06 including Islam. انکلوڈنگ اسلام۔

1:10 according to my experience, Islam has a very special relationship with India. why? اکارڈنگ ٹو مائی ایکسپیرینس، اسلام ہیز اے ویری اسپیشل ریلیشن شپ ود انڈیا۔ وائی؟

1:22 the prophet of Islam has said دا پرافٹ اف اسلام ہیز سیڈ

1:27 that, دیٹ،

1:31 "Inni ajidu riha al-'ilmi min biladi al-Hind, "انی اجد ریحل علم من بلاد ہند،

1:38 I could sense the wind of knowledge from India." this is saying of the prophet of Islam. ائی کڈ سینس دا ونڈ اف نالج فرام انڈیا۔" دس ار سینگ اف دا پرافٹ اف اسلام۔

1:48 by this thing, you can understand that. this true to say that Islam has a great relationship with India. بائی دس سینگ، یو کین انڈرسٹینڈ دیٹ۔ دس ٹرو ٹو سے دیٹ اسلام ہیز اے گریٹ ریلیشن شپ ود انڈیا۔

1:58 Muslims entered India in first half of seven century. these were Arab traders. مسلمز انٹرڈ انڈیا ان فرسٹ ہاف اف سیون سینچری۔ دس ویر عرب ٹریڈرز۔

2:10 Pandit Jawahar Lal Nehru, the first Prime Minister of India, has acknowledged their پنڈت جواہر نارو، دا فرسٹ پرائم منسٹر اف انڈیا، ہیز اکنالجڈ دیر

2:24 positive contribution to India that, پوزیٹیو کنٹریبیوشن ٹو انڈیا دیٹ،

2:32 Arab Muslims brought a brilliant culture to India. this is the word of Jawahar Lal Nehru. عرب مسلمز براٹ اے بریلین کلچر ٹو انڈیا۔ دس از دا ورڈ اف جواہر نارو۔

2:45 Arab Muslims brought a brilliant culture to India. but it was not a unilateral relationship. عرب مسلمز براٹ اے بریلین کلچر ٹو انڈیا۔ بٹ اٹ واز ناٹ اے یونی لیٹرل ریلیشن شپ۔

2:57 it was bilateral. Muslims gave something to India, and also they received something from India. اٹ واز بائی لیٹرل۔ مسلمز گیو سمتھنگ ٹو انڈیا، اینڈ السو دے ریسیو سمتھنگ فرام انڈیا۔

3:07 so it was a bilateral relationship. تو اٹ واز اے بائی لیٹرل ریلیشن شپ۔

3:13 you know, one Indian mind has developed the concept of zero. یو نو، ون انڈین مائن ہیز ڈیولپڈ دا کانسیپٹ اف زیرو۔

3:23 that was very important in long calculations, long mathematical calculations. so during a positive period, Muslims came to know this concept. دیٹ واز ویری امپورٹنٹ ان لانگ کیلکولیشنز، لانگ میتھمیٹیکل کیلکولیشنز۔ سو ڈیورنگ اے پوزیٹ پیریڈ، مسلمز کیم ٹو نو دس کانسیپٹ۔

3:37 they translated it into it from Sanskrit to Arabic. and then it was translated from Arabic to Latin. دے ٹرانسلیٹڈ اٹ انٹو اٹ فرام سنسکرت ٹو عربک۔ اینڈ دین اٹ واز ٹرانسلیٹڈ فرام عربک ٹو لیٹن۔

3:48 this, this concept reached to Europe. and it was called at the time Arabic numerals. but it was in fact Indian numerals. دس، دس کانسیپٹ ریچ ٹو یورپ۔ اینڈ اٹ واز کالڈ ایٹ دا ٹائم عربک نیومرلز۔ بٹ اٹ واز ان فیکٹ انڈین نیومرلز۔

4:03 so it was a bilateral relationship. it was a give and take relationship. now, the Indian Muslims are flourishing in this country. سو اٹ واز اے بائی لیٹرل ریلیشن شپ۔ اٹ واز اے گیو اینڈ ٹیک ریلیشن شپ۔ ناؤ، دا انڈین مسلمز ار فلرشنگ ان دس کنٹری۔

4:22 their future is very safe. Muslims have established several very important institutions in India, like Nadwah, Deoband, دیر فیوچر از ویری سیف۔ مسلمز ہیو اسٹیبلشڈ سیورل ویری امپورٹنٹ انسٹیٹیوشنز ان انڈیا، لائک ندوہ، دیوبند،

4:36 and Jamiatul Darussalam Umarabad, and Aligarh Muslim University, Jamia Millia, Osmania University, and so on. اینڈ جامعہ دارالسلام عمر آباد، اینڈ علی گڑھ مسلم یونیورسٹی، جامعہ ملیہ، عثمانی یونیورسٹی، اینڈ سو ان۔

4:47 then in sixteen century, there was a great Islamic scholar, Sheikh Ali al-Muttaqi. دین ان سکسٹین سینچری، دیر واز اے گریٹ اسلامک سکالر، شیخ علی المتقی۔

4:58 he was an Indian scholar. he came he prepared a book. it was like Islamic encyclopedia. ہی واز اے انڈین سکالر۔ ہی کم ہی پریپیئرڈ اے بک۔ اٹ واز لائک اسلامک انسائیکلوپیڈیا۔

5:12 the name, the title of this book is Kanz al-Ummal. it consists of sixteen volumes. دا نیم، دا ٹائٹل اف دس بک از کنز الامبال۔ اٹ کنسسٹ اف سکسٹین والیومز۔

5:22 it is a treasure of Islamic traditions. so Muslims are very, in a very well, well positioned in India. اٹ از اے ٹریژر اف اسلامک ٹریڈیشنز۔ سو مسلمز ار ویری، ان اے ویری ویل، ویل پوزیشنڈ ان انڈیا۔

5:34 they have flourishing. they are doing good job. so I am thankful to this situation. now, a few words about the religion of Islam. دے ہیو فلرشنگ۔ دے ار ڈوئنگ گڈ جاب۔ سو ائی ایم تھینک فل ٹو دس سچویشن۔ ناؤ، ا فیو ورڈز اباؤٹ دا ریلیجن اف اسلام۔

5:49 you know, Islam is a, is an Arabic word. یو نو، اسلام از اے، از این عربک ورڈ۔

5:57 it was founded in seventh, the first quarter of seventh century. the word Islam, the root word of Islam is Salam. اٹ واز فاؤنڈڈ ان سیونتھ، دا فرسٹ کوارٹر اف سیونتھ سینچری۔ دا ورڈ اسلام، دا روٹ ورڈ اف اسلام از سلم۔

6:08 S-I-L-M, Salam. and Salam means peace. so Islam is a religion of peace. ایس ائی ایل ایم، سلم۔ اینڈ سلم مینز پیس۔ سو اسلام از اے ریلیجن اف پیس۔

6:20 Islam is a religion of peace, tolerance, compassion. اسلام از اے ریلیجن اف پیس، ٹالرنس، کمپیشن۔

6:26 you know, the most authentic book of Islam is Al-Quran in Arabic. یو نو، دا موسٹ اتھینٹک بک اف اسلام از القران ان عربک۔

6:36 if you read the quran, quran consists of six thousand four hundred verses. اف یو ریڈ دا قران، قران کنسسٹ اف سکس تھاؤزنڈ فور ہنڈرڈ ورسز۔

6:45 so if you read quran, you will find that almost all the verses of the quran are based on peace and compassion, سو اف یو ریڈ قران، یو ویل فائنڈ دیٹ الموسٹ آل دا ورسز اف دا قران ار بیسڈ ان پیس اینڈ کمپیشن،

6:59 directly or indirectly. then i would like to refer some verses from the quran and also from hadith. ڈائریکٹلی اور ان ڈائریکٹلی۔ دین ائی وڈ لائک ٹو ریفر سم ورسز فرام دا قران اینڈ السو فرام حدیث۔

7:13 there is a verse in the quran, "asl al-khair". "asl al-khair" means peace is the best. دیر از اے ورس ان دا قران، "اصل الخیر"۔ "اصل الخیر" مینز پیس از دا بیسٹ۔

7:25 peace is the best. it means that at the time of controversy or the time of difference or in social relationship, the best option is peaceful option. پیس از دا بیسٹ۔ اٹ مینز دیٹ ایٹ دا ٹائم اف کنٹروورسی اور دا ٹائم اف ڈیفرنس اور ان سوشل ریلیشن شپ، دا بیسٹ اپشن از پیس فل اپشن۔

7:39 the best option is peaceful option. دا بیسٹ اپشن از پیس فل اپشن۔

7:44 this verse, by adopting this verse, sufi people developed a formula that is "sulh-e-kul". دس ورس، بائی اڈاپٹنگ دس ورس، صوفی پیپل ڈیولپڈ اے فارمولا دیٹ از "صلح کل"۔

7:56 you know, muslim sufi came to india and they found here a very fertile ground for their mission. یو نو، مسلم صوفی کیم ٹو انڈیا اینڈ دے فاؤنڈ ہیر اے ویری فرٹائل گراؤنڈ فار دیر مشن۔

8:07 muslim sufis were regarded everywhere in the india. مسلم صوفیز ویر ریگارڈڈ ایوری ویر ان دا انڈیا۔

8:13 their formula was "sulh-e-kul". this formula was derived from the quran. it means peace with all. دیر فارمولا واز "صلح کل"۔ دس فارمولا واز ڈرائیو فرام دا قران۔ اٹ مینز پیس ود آل۔

8:24 peace with all. peace with muslims, peace with hindus, peace with christians. so peace was the basic principles adopted by sufis. پیس ود آل۔ پیس ود مسلمز، پیس ود ہندوز، پیس ود کرسچنز۔ سو پیس واز دا بیسک پرنسپلز اڈاپٹڈ بائی صوفیز۔

8:36 it was derived from the quran. اٹ واز ڈرائیو فرام دا قران۔

8:42 so this is the quranic, this is the basic principle of the quran. then the prophet of islam has said, سو دس از دا قرانک، دس از دا بیسک پرنسپل اف دا قران۔ دین دا پرافٹ اف اسلام ہیز سیڈ،

8:55 "inna allaha yu'ti 'ala al-rifq, ma la yu'ti 'ala al-'unf". it means god grants to non-violence what he does not grant to violence. "ان اللہ یوتی علی الرفق، مالا یوتی علی العنف"۔ اٹ مینز گاڈ گرانٹس ٹو نان وائلنس واٹ ہی ڈز ناٹ گرانٹ ٹو وائلنس۔

9:11 this is a prophetic saying. and i can say that دس از اے پرافٹک سینگ۔ اینڈ ائی کین سی دیٹ

9:21 mahatma gandhi was, that mahatma gandhi gave a successful demonstration of this principle. مہاتما گاندھی واز، دیٹ مہاتما گاندھی گیو اے سکسیس فل ڈیمونسٹریشن اف دس پرنسپل۔

9:34 you know, mahatma gandhi was the great leader of india. he was the یو نو، مہاتما گاندھی واز دا گریٹ لیڈر اف انڈیا۔ ہی واز دا

9:45 great leader of freedom struggle. and in india, freedom struggle started in eighteen fifty seven. گریٹ لیڈر اف فریڈم اسٹرگل۔ اینڈ ان انڈیا، فریڈم اسٹرگل سٹارٹڈ ان ایٹین ففٹی سیون۔

9:55 at that time, the leaders were following armed struggle, the formula of armed struggle. ایٹ دا ٹائم، دا لیڈرز ویر فالونگ ارمڈ اسٹرگل، دا فارمولا اف ارمڈ اسٹرگل۔

10:05 they were using violence against british. then in nineteen nineteen, mahatma gandhi came. he was adopted as the supreme leader of international congress. دے ویر یوزنگ وائلنس اگینسٹ برٹشز۔ دین ان نائنٹین نائنٹین، مہاتما گاندھی کیم۔ ہی واز اڈاپٹڈ ایز دا سپریم لیڈر اف انٹرنیشنل کانگریس۔

10:27 mahatma gandhi declared that, "now we will abandon all card of violence against british. مہاتما گاندھی ڈیکلیئرڈ دیٹ، "ناؤ وی ویل ابینڈن آل کارڈ اف وائلنس اگینسٹ برٹشز۔

10:37 we will follow our struggle through peaceful means, ahimsa or non-violence." this was a peace boom, like a peace boom. وی ویل فالو اور اسٹرگل تھرو پیس فل مینز، اہمسہ اور نان وائلنس۔" دس واز اے پیس بوم، لائک اے پیس بوم۔

10:54 this boom paralyzed the british empire. دس بوم پیرالائز دا برٹش ایمپائر۔

11:01 they felt that now they had no justification to use arms, to use guns against the freedom fighters. دے فیلٹ دیٹ ناؤ دے ہیڈ نو جسٹیفیکیشن ٹو یوز ارمز، ٹو یوز گنز اگینسٹ دا فریڈم فائٹرز۔

11:12 they were interesting story. one british collector of the time دے ویری انٹرسٹنگ سٹوری۔ ون برٹش کلیکٹر اف دا ٹائم

11:24 wanted وانٹڈ

11:28 direction from his center, religion secretariat, how to do against this non violent activist. ڈائریکشن فرام ہز سینٹر، ریلیجن سیکرٹریٹ، ہاؤ ٹو ڈو اگینسٹ دس نان وائلنٹ ایکٹیوسٹ۔

11:39 so he send a telegram asking a guidance. the wording of this telegram was very interesting. سو ہی سینڈ ا ٹیلی گرام اسکنگ اے گائیڈنس۔ دا ورڈنگ اف دس ٹیلی گرام واز ویری انٹرسٹنگ۔

11:50 it was, "wire kindly wire instructions how to kill a tiger non violently." اٹ واز، "وائر کائنڈلی وائر انسٹرکشنز ہاؤ ٹو کل اے ٹائیگر نان وائلنٹلی۔"

12:04 it means that previously the fight, freedom fighters were violent. so we were justified to use violence against them. اٹ مینز دیٹ پریویسلی دا فائٹ، فریڈم فائٹرز ویر وائلنٹ۔ سو وی ویر جسٹیفائیڈ ٹو یوز وائلنس اگینسٹ دیم۔

12:16 now they are saying that we are non violent activist. we have abandon arm and violence. ناؤ دے ار سینگ دیٹ وی ار نان وائلنٹ ایکٹیوسٹ۔ وی ہیو ابینڈن ارم اینڈ وائلنس۔

12:26 so what to do? سو واٹ ٹو ڈو؟

12:30 so this, this is a best illustration that سو دس، دس از اے بیسٹ ایلسٹریشن دیٹ

12:39 non violence is forward effective than the violence. نان وائلنس از فارورڈ ایفیکٹیو دین دی وائلنس۔

12:46 peaceful struggle is forward effective than the violent struggle. پیس فل اسٹرگل از فارورڈ ایفیکٹیو دین دی وائلنٹ اسٹرگل۔

12:56 so that principle which was given by the prophet of Islam in this verse, that God grants to non violence what he does not grant to violence. سو دیٹ پرنسپل وچ واز گیون بائی دا پرافٹ اف اسلام ان دس ورس، دیٹ گاڈ گرانٹس ٹو نان وائلنس واٹ ہی ڈز ناٹ گرانٹ ٹو وائلنس۔

13:08 Mahatma Gandhi demonstrated practically that it is a fact. مہاتما گاندھی ڈیمونسٹریٹڈ پریکٹیکلی دیٹ اٹ از ا فیکٹ۔

13:18 now, a few word about the Islamic teachings. here I would like to quote a well known saying of the prophet of Islam. ناؤ، ا فیو ورڈ اباؤٹ دا اسلامک ٹیچنگز۔ ہیر ائی وڈ لائک ٹو کوٹ اے ویل نون سینگ اف دا پرافٹ اف اسلام۔

13:32 "Ittaqullah kunta washar annas bi khulqin hasanain." According to this hadith, hadith means saying of the Prophet of Islam. "اتق اللہ کنت واشر الناس بخلق حسنین۔" اکارڈنگ ٹو دس حدیث، حدیث مینز سینگ اف دا پرافٹ اف اسلام۔

13:43 according to hadith, this hadith, Islam has a two point formula. it is two point formula. اکارڈنگ ٹو حدیث، دس حدیث، اسلام ہیز اے ٹو پوائنٹ فارمولا۔ اٹ از ٹو پوائنٹ فارمولا۔

13:55 it is submission to God. submission to God and compassion to all mankind. اٹ از سبمیشن ٹو گاڈ۔ سبمیشن ٹو گاڈ اینڈ کمپیشن ٹو آل مین کائنڈ۔

14:08 and living with peaceful, living peacefully with all mankind. this is the simple formula of Islam. submission to God and living peacefully in our society. اینڈ لیونگ ود پیس فل، لیونگ پیس فلی ود آل مین کائنڈ۔ دس از دا سمپل فارمولا اف اسلام۔ سبمیشن ٹو گاڈ اینڈ لیونگ پیس فلی ان اور سوسائٹی۔

14:25 there is a hadith, "al momin man salama annas min lisanihi wa yadihi." muslim is one by whose hands and tongue. دیر از اے حدیث، "المومن من سلم الناس من لسانہ ویدہ۔" مسلم از ون بائی ہوز ہینڈز اینڈ ٹنگ۔

14:37 people are safe. it means that muslim is a, a true muslim is a peaceful member of society. پیپل ار سیف۔ اٹ مینز دیٹ مسلم از اے، ا ٹرو مسلم از ا پیس فل ممبر اف سوسائٹی۔

14:48 a true muslim is a harm less member of his society. this is a true aspect of Islam. ا ٹرو مسلم از ا ہارم لیس ممبر اف ہز سوسائٹی۔ دس از ا ٹرو اسپیٹ اف اسلام۔

14:58 now, about multi religious society. here I would like to quote some references from the Quran. ناؤ، اباؤٹ ملٹی ریلیجس سوسائٹی۔ ہیر ائی وڈ لائک ٹو کوٹ سم ریفرنسز فرام دا قران۔

15:11 you know, یو نو،

15:15 prophet of Islam was appointed as a prophet by God in six hundred ten AD. at the time, he was in Mecca. پرافٹ اف اسلام واز اپوائنٹڈ ایز اے پرافٹ بائی گاڈ ان سکس ہنڈرڈ ٹین اے ڈی۔ ایٹ دا ٹائم، ہی واز ان مکہ۔

15:27 so there was a Christian scholar in Mecca. his name was Warqa bin Naufal. according to historical record, Warqa was the first person to whom prophet Islam reveal this, this experience. سو دیر واز ا کرسچن سکالر ان مکہ۔ ہز نیم واز ورقہ بن نوفل۔ اکارڈنگ ٹو ہسٹاریکل ریکارڈ، ورقہ واز دا فرسٹ پرسن ٹو ہوم پرافٹ اسلام ریویل دس، دس ایکسپیرینس۔

15:49 he accompany his wife Khadija went to Warqa bin Naufal, who was a Christian scholar. ہی اکمپنی ہز وائف خدیجہ وینٹ ٹو ورقہ بن نوفل، ہو واز ا کرسچن سکالر۔

16:01 he told his experience before warqa. he wanted his, his, his, his remark, his, his impression, his advice. ہی ٹول ہز ایکسپیرینس بیفور ورقہ۔ ہی وانٹڈ ہز، ہز، ہز، ہز ریمارک، ہز، ہز امپریشن، ہز ایڈوائس۔

16:17 so the first person who سو دا فرسٹ پرسن ہو

16:22 accepted that you are a prophet of god according to your experience. he said that if your experience is right, if your, what you are saying, if you are right in this. ایکسیپٹڈ دیٹ یو ار ا پرافٹ اف گاڈ اکارڈنگ ٹو یور ایکسپیرینس۔ ہی سیڈ دیٹ اف یور ایکسپیرینس از رائٹ، اف یور، واٹ یو ار سینگ، اف یو ار رائٹ ان دس۔

16:37 so you are the prophet of god. سو یو ار دا پرافٹ اف گاڈ۔

16:44 then there is a verse in the quran. دین دیر از اے ورس ان دا قران۔

16:51 "lakum deenukum waliya deen." for you your religion, for me mine. this is the, this is the, this is a practical formula. "لکم دینکم ولیا دین۔" فار یو یور ریلیجن، فار می مائن۔ دس از دا، دس از دا، دس از ا پریکٹیکل فارمولا۔

17:06 how to live in a multi religious society. this verse says that gives us very simple formula. ہاؤ ٹو لیو ان اے ملٹی ریلیجس سوسائٹی۔ دس ورس سیز دیٹ گیوز اس ویری سمپل فارمولا۔

17:16 follow one and respect all. so this formula is based on mutual respect. فالو ون اینڈ ریسپیکٹ آل۔ سو دس فارمولا از بیسڈ ان میوچول ریسپیکٹ۔

17:25 you are free to follow your according to your belief. at the same time, you have to pay respect other. so this is a very simple, a very practical formula that is based on this principle. یو ار فری ٹو فالو یور اکارڈنگ ٹو یور بیلیف۔ ایٹ دا سیم ٹائم، یو ہیو ٹو پے ریسپیکٹ ادر۔ سو دس از اے ویری سمپل، اے ویری پریکٹیکل فارمولا دیٹ از بیسڈ ان دس پرنسپل۔

17:40 follow one and respect all. فالو ون اینڈ ریسپیکٹ آل۔

17:45 then prophet was, prophet lived in mecca up to thirteen years. دین پرافٹ واز، پرافٹ لیوڈ ان مکہ اپ ٹو تھرٹین ایئرز۔

17:56 then he migrated to medina. at the time, there were some jews in medina, some jew tribes. دین ہی مائیگریٹڈ ٹو مدینہ۔ ایٹ دا ٹائم، دیر ویر سم جیوز ان مدینہ، سم جیو ٹرائبس۔

18:08 so he declared a, سو ہی ڈیکلیئرڈ اے،

18:14 he issued a declaration. this declaration is mentioned in the history of the islam as sahihfat al-madinah. ہی ایشوڈ ا ڈیکلریشن۔ دس ڈیکلریشن از مینشن ان دا ہسٹری اف دا اسلام ایز صحیفۃ المدینہ۔

18:24 that is madinah declaration. so in this declaration, prophet included a provision within this verse. دیٹ از مدینہ ڈیکلریشن۔ سو ان دس ڈیکلریشن، پرافٹ انکلوڈڈ ا پروویژن ود ان دس ورس۔

18:38 "lillyahood deenahum, al-muslimeen deen." for you their religion, for muslim their religion. the same formula was applied again in medina. "للیہود دینہم، المسلمین دین۔" فار یو دیر ریلیجن، فار مسلم دیر ریلیجن۔ دا سیم فارمولا واز اپلائیڈ اگین ان مدینہ۔

18:52 for muslim their religion, for jew their religion. both are free to follow their religion. at the same time, both must pay respect to other. فار مسلم دیر ریلیجن، فار جو دیر ریلیجن۔ بوتھ ار فری ٹو فالو دیر ریلیجن۔ ایٹ دا سیم ٹائم، بوتھ مسٹ پے ریسپیکٹ ٹو ادر۔

19:07 here i would like to narrate a very interesting story. this illustrates the, this principle. ہیر ائی وڈ لائک ٹو نریٹ اے ویری انٹرسٹنگ سٹوری۔ دس ایلسٹریٹس دا، دس پرنسپل۔

19:17 when prophet was in medina. so history reports that one day he was seated in some part of the medina. وین پرافٹ واز ان مدینہ۔ سو ہسٹری رپورٹس دیٹ ون ڈے ہی واز سیٹڈ ان سم پارٹ اف دا مدینہ۔

19:29 so what happened? his prophet saw a funeral procession passing through a street in medina. سو واٹ ہیپن؟ ہز پرافٹ سا ا فیونرل پروسیشن پاسنگ تھرو ا سٹریٹ ان مدینہ۔

19:40 at the time, prophet was seated. he stood up in respect of that jew. ایٹ دا ٹائم، پرافٹ واز سیٹڈ۔ ہی اسٹوڈ اپ ان ڈسپیکٹ اف دیٹ جو۔

19:51 so one of his companion said, "o prophet, it was funeral of a jew, or funeral of a non muslim." سو ون اف ہز کمپینین سیڈ، "او پرافٹ، اٹ واز فیونرل اف ا جو، اور فیونرل اف ا نان مسلم۔"

20:04 prophet said, "here is the spirit of islam." prophet said, "alayhi nafsan پرافٹ سیڈ، "ہیر از دا اسپیٹ اف اسلام۔" پرافٹ سیڈ، "علیہ نفسا

20:15 was he not a human being." this is the true spirit of islam. you see, here prophet of islam discovered a commonality between himself and that jew. واز ہی ناٹ ا ہیومن بینگ۔" دس از دا ٹرو اسپیٹ اف اسلام۔ یو سی، ہیر پرافٹ اف اسلام ڈسکورڈ ا کمنلٹی بٹوین ہم سیلف اینڈ دیٹ جو۔

20:33 that he is a man, i am also a man. both are human being. both were created by god. so he said, "alayhi nafsan was he not a human being." this is the true spirit of islam. دیٹ ہی از ا مین، ائی ایم السو ا مین۔ بوتھ ار ہیومن بینگ۔ بوتھ ویر کریٹڈ بائی گاڈ۔ سو ہی سیڈ، "علیہ نفسا واز ہی ناٹ ا ہیومن بینگ۔" دس از دا ٹرو اسپیٹ اف اسلام۔

20:55 nao, a few word about jihad. people are obsessed with the concept of jihad. there are so many news everyday in media. ناؤ، ا فیو ورڈ اباؤٹ جہاد۔ پیپل ار ابسڈ ود دا کانسیپٹ اف جہاد۔ دیر ار سو مینی نیوز ایوری ڈے ان میڈیا۔

21:06 but what is jihad? literally, jihad means to strive, to struggle. that is jihad means peaceful struggle. بٹ واٹ از جہاد؟ لٹرلی، جہاد مینز ٹو سٹرائیو، ٹو سٹرگل۔ دیٹ از جہاد مینز پیس فل اسٹرگل۔

21:18 jihad has nothing to do with violence and and gun culture. jihad means peaceful struggle. جہاد ہیز نتھنگ ٹو ڈو ود وائلنس اینڈ اینڈ گن کلچر۔ جہاد مینز پیس فل اسٹرگل۔

21:28 peaceful for any noble cause. پیس فل فار اینی نوبل کاز۔

21:33 peaceful for any noble cause means jihad. پیس فل فار اینی نوبل کاز مینز جہاد۔

21:41 so these people who are engaged in jihad, who are engaged in gun culture and saying there is jihad. they are misusing the word jihad. سو دس پیپل ہو ار انگیج ان جہاد، ہو ار انگیج ان گن کلچر اینڈ سینگ دیر از جہاد۔ دے ار مس یوزنگ دا ورڈ جہاد۔

21:53 here i would like to say that you have to adopt a very important principle. that is you have to differentiate between Islam and Muslims. ہیر ائی وڈ لائک ٹو سی دیٹ یو ہیو ٹو اڈاپٹ ا ویری امپورٹنٹ پرنسپل۔ دیٹ از یو ہیو ٹو ڈیفرنشیٹ بٹوین اسلام اینڈ مسلمز۔

22:08 i repeat, you have to differentiate between Islam and Muslims. you have to judge Muslims in the light of Islamic teachings and not vice versa. ائی ریپیٹ، یو ہیو ٹو ڈیفرنشیٹ بٹوین اسلام اینڈ مسلمز۔ یو ہیو ٹو جج مسلمز ان دا لائٹ اف اسلامک ٹیچنگز اینڈ ناٹ وائس ورسا۔

22:23 so these people are engaged in gun culture and bomb culture in the name of jihad. but is not jihad. سو دس پیپل ار انگیج ان گن کلچر اینڈ بمب کلچر ان دا نیم اف ا جہاد۔ بٹ از ناٹ جہاد۔

22:34 they are misusing the word jihad. دے ار مس یوزنگ دا ورڈ جہاد۔

22:39 they are misusing the word of jihad. then i would like to say what is the concept of war in Islam. دے ار مس یوزنگ دا ورڈ اف جہاد۔ دین ائی وڈ لائک ٹو سی واٹ از دا کانسیپٹ اف وار ان اسلام۔

22:50 concept of war in Islam. according to Islamic teachings, کانسیپٹ اف وار ان اسلام۔ اکارڈنگ ٹو اسلامک ٹیچنگز،

22:58 war is a, war is a prerogative of state. this is a well known principle in Islam that rahil al imam. وار از ا، وار از ا پیراگٹیو اف سٹیٹ۔ دس از ا ویل نون پرنسپل ان اسلام دیٹ الرحیل الامام۔

23:10 it means that only state have right to declare a war. so war is a prerogative of state and not ngos. اٹ مینز دیٹ اونلی سٹیٹ ہیو رائٹ ٹو ڈیکلیئر ا وار۔ سو وار از ا پیراگٹیو اف سٹیٹ اینڈ ناٹ این جی اوز۔

23:31 ngos are are organizations or any individual have no right to do armed struggle, to use arms. این جی اوز ار ار ارگنائزیشنز اور اینی انڈیویجول ہیو نو رائٹ ٹو ڈو ارمڈ اسٹرگل، ٹو یوز ارم۔

23:46 now, i would like to say that what is the definition of terrorism in Islam. ناؤ، ائی وڈ لائک ٹو سی دیٹ واٹ از دا ڈیفینیشن اف ٹیررزم ان اسلام۔

23:55 it is very clear. according to my study, you know, i have study Islam from these original sources, that are Arabic sources. اٹ از ویری کلیئر۔ اکارڈنگ ٹو مائی سٹڈی، یو نو، ائی ہیو سٹڈی اسلام فرام دس اوریجنل سورسز، دیٹ ار عربک سورسز۔

24:06 i can say that definition of terrorism in Islam is use of arms by agencies other than state. ائی کین سی دیٹ ڈیفینیشن اف ٹیررزم ان اسلام از یوز اف ارمز بائی ایجنسیز ادر دین اسٹیٹ۔

24:22 use of arm by agencies other than state. this is terrorism. یوز اف ارم بائی ایجنسیز ادر دین اسٹیٹ۔ دس از ٹیررزم۔

24:31 if, if a state, i mean established state. if a established state, if a established state goes to war, اف، اف ائی اسٹیٹ، ائی مین اسٹیبلش اسٹیٹ۔ اف ائی اسٹیبلش اسٹیٹ، اف ائی اسٹیبلش اسٹیٹ گوز ٹو وار،

24:47 then it is justified according to international norm. but no NGOs, no individual, no nation is justified to go to war. دین اٹ از جسٹیفائیڈ اکارڈنگ ٹو انٹرنیشنل نارم۔ بٹ نو این جی اوز، نو انڈیویجول، نو ائیزن از جسٹیفائیڈ ٹو گو ٹو وار۔

24:58 it is completely un Islam, un Islamic. then there are conditions. conditions. اٹ از کمپلیٹلی ان اسلام، ان اسلامک۔ دین دیر ار کنڈیشنز۔ کنڈیشنز۔

25:10 only one kind of war is permitted in Islam. you know, you know, there are so many kinds of wars, like, like guerrilla war, proxy war, اونلی ون کائنڈ اف وار از پرمیٹڈ ان اسلام۔ یو نو، یو نو، دیر ار سو مینی کائنڈ اف وارز، لائک، لائک گوریلا وار، پروکسی وار،

25:26 undeclared war, and so on. but only one kind of war is permitted in Islam. that is defensive war. ان ڈیکلریڈ وار، اینڈ سو ان۔ بٹ اونلی ون کائنڈ اف وار از پرمیٹڈ ان اسلام۔ دیٹ از ڈیفنسو وار۔

25:36 if there is a clear aggression from outside, from any country, then state has right to go to war. اف دیر از ا کلیئر ایگریشن فرام اؤٹ سائیڈ، فرام اینی کنٹری، دین اسٹیٹ ہیز رائٹ ٹو گو ٹو وار۔

25:51 again, there are some other conditions. for example, even in a genuine war, that is defensive war, you cannot kill a non combatant. اگین، دیر ار سم ادر کنڈیشنز۔ فار ایگزیمپل، ایون ان ا جینون وار، دیٹ از ڈیفنسو وار، یو کین ناٹ کل ا نان کمبیٹنٹ۔

26:06 even a genuine war, you were allowed to kill the combatant. ایون ا جینون وار، یو ویر الاؤڈ ٹو کل دا کمبیٹنٹ۔

26:13 it is very important. اٹ از ویری امپورٹنٹ۔

26:17 there is a very important, very important verse in this regard. man qatal nafsan bighair nafs fasad faqat qatalan nas jamee. دیر از ا ویری امپورٹنٹ، ویری امپورٹنٹ ورس ان دس ریگارڈ۔ من قتل نفسا بغیر نفس فساد فقط قتل الناس جمیع۔

26:31 this is the quranic verse. it means that دس از دا قرانک ورس۔ اٹ مینز دیٹ

26:38 if you kill an innocent person, it means that you have killed all the mankind. اف یو کل این انوسنٹ پرسن، اٹ مینز دیٹ یو ہیو کلڈ ال دا مین کائنڈ۔

26:49 if someone kills a person, an innocent person, it means that he has killed all the mankind. اف سم ون کلز ا پرسن، این انوسنٹ پرسن، اٹ مینز دیٹ ہی ہیز کلڈ ال دا مین کائنڈ۔

27:00 so even in a genuine war, there is defensive, defensive war. status is not allowed to kill the non combatant. سو ایون ان ا جینون وار، دیر از ڈیفنسو، ڈیفنسو وار۔ اسٹیٹس از ناٹ الاؤڈ ٹو کل دا نان کمبیٹنٹ۔

27:14 this is the condition. دس از دا کنڈیشن۔

27:18 so war is allowed in islam only in defensive situation with with with some very very strict conditions. سو وار از الاؤڈ ان اسلام اونلی ان ڈیفنسو سچویشن ود ود ود سم ویری ویری اسٹرکٹ کنڈیشنز۔

27:31 then i would like to say that what is the crux of the islam. what is the crux of islamic religion? دین ائی وڈ لائک ٹو سی دیٹ واٹ از دا کریکس اف دا اسلام۔ واٹ از دا کریکس اف اسلامک ریلیجن؟

27:42 crux of islamic religion is spirituality. کریکس اف اسلامک ریلیجن از سپریچولیٹی۔

27:48 spirituality, spirituality means and, and, and tauheed. the first principle is tauheed, then spirituality. سپریچولیٹی، سپریچولیٹی مینز اینڈ، اینڈ، اینڈ توحید۔ دا فرسٹ پرنسپل از توحید، دین سپریچولیٹی۔

28:00 you know, one american scholar has published a book. in this book, he says the greatest concern of islam is allah. یو نو، ون امریکن اسکالر ہیز پبلشڈ ا بک۔ ان دس بک، ہی سیز دا گیٹسٹ کنسرن اف اسلام از اللہ۔

28:12 the greatest concern of islam is allah. it means that greatest, greatest concern of islam is tauheed. allah means tauheed, means oneness of god. دا گیٹسٹ کنسرن اف اسلام از اللہ۔ اٹ مینز دیٹ گیٹسٹ، گیٹسٹ کنسرن اف اسلام از توحید۔ اللہ مینز توحید، مینز وننس اف گاڈ۔

28:25 so this is the basic creed of islam. the whole islamic ideology is based in the concept of tauheed. there is oneness of god. سو دس از دا بیسک کریڈ اف اسلام۔ دا ہول اسلامک ائیڈیالوجی از بیسڈ ان دا کانسیپٹ اف توحید۔ دیر از وننس اف گاڈ۔

28:35 god is one. this is the basic teaching of islam. then in your life, in your family life, in your social life, in your national life, you have to adopt spiritual principles. گاڈ از ون۔ دس از دا بیسک ٹیچنگ اف اسلام۔ دین ان یور لائف، ان یور فیملی لائف، ان یور سوشل لائف، ان یور نیشنل لائف، یو ہیو ٹو اڈاپٹ سپریچول پرنسپلز۔

28:57 that is called in islam al-rubbaniyah, kon rabbaniyin, kon rabbani, al-rubbaniyah. the, the quranic word is al-rubbaniyah. دیٹ از کالڈ ان اسلام الربانیہ، کون ربانیین، کون ربانی، الربانیہ۔ دا، دا قرانک ورڈ از الربانیہ۔

29:09 i am using spirituality, but the arab, the arabic word that is used in the quran is al-rubbaniyah. ائی ایم یوزنگ سپریچولیٹی، بٹ دا عرب، دا عربک ورڈ دیٹ از یوزڈ ان دا قران از الربانیہ۔

29:19 rubbaniyah means rabb oriented thinking, rabb oriented speech, rabb oriented behavior. ربانیہ مینز رب اورینٹڈ تھنکنگ، رب اورینٹڈ سپیچ، رب اورینٹڈ بیہیویئر۔

29:27 this is spirituality. this is the crux of spirituality. دس از سپریچولیٹی۔ دس از دا کریکس اف سپریچولیٹی۔

29:33 so this is the islamic teaching. islamic teachings are completely based in peace and compassion and tolerance and truthfulness. سو دس از دا اسلامک ٹیچنگ۔ اسلامک ٹیچنگز ار کمپلیٹلی بیسڈ ان پیس اینڈ کمپیشن اینڈ ٹولرنس اینڈ ٹرتھ فلنس۔

29:48 this is the room for violence in islam. i can say that in islam peace is the rule and war is a rare exception. دس از دا روم فار وائلنس ان اسلام۔ ائی کین سی دیٹ ان اسلام پیس از دا رول اینڈ وار از ا ریئر ایکسیپشن۔

30:03 that is defensive situation. all the teachings of islam are based in, in peace. دیٹ از ڈیفنسو سچویشن۔ ال دا ٹیچنگز اف اسلام ار بیسڈ ان، ان پیس۔

30:15 because without peace, there is no development, no activities. you can't do anything without peace. بیکاز وداؤٹ پیس، دیر از نو ڈیولپمنٹ، نو ایکٹیویٹیز۔ یو کینٹ ڈو اینی تھنگ وداؤٹ پیس۔

30:24 When we can't organize this meeting without peace. So for every activity, you need peace. وین وی کینٹ ارگنائز دس میٹنگ وداؤٹ پیس۔ تو فار ایوری ایکٹیویٹی، یو نیڈ پیس۔

30:37 for, for salat, for saum, for zakat, for hajj. all kind of activities this required in islam want peace. فار، فار صلاۃ، فار صوم، فار زکوۃ، فار حج۔ ال کائنڈ اف ایکٹیویٹیز دس ریکوائرڈ ان اسلام وانٹ پیس۔

30:50 So peace is the summum bonum in Islam. سو پیس از دا سم مونیم ان اسلام۔

30:56 deen islam tries to establish peace, peace at any cost. peace at any cost. there are some people who see those people who are engaged in violence in the name of jihad. دین اسلام ٹرائس ٹو اسٹیبلش پیس، پیس ایٹ اینی کاسٹ۔ پیس ایٹ اینی کاسٹ۔ دیر ار سم پیپل ہو سی دوز پیپل ہو ار انگیج ان وائلنس ان دا نیم اف جہاد۔

31:15 if you ask why you are engaged in violence, why? they would say that we want, want justice. اف یو اسک وائی یو ار انگیج ان وائلنس، وائی؟ دے وڈ سی دیٹ وی وانٹ، وانٹ جسٹس۔

31:27 give us justice, i will give you peace. we are deprived of justice. so give us justice, i will, will give you peace. گیو اس جسٹس، ائی ویل گیو یو پیس۔ وی ار ڈیپرائیوڈ اف جسٹس۔ سو گیو اس جسٹس، ائی ویل، ویل گیو یو پیس۔

31:39 but this is wrong proposition. because justice is part of opportunity and not part of peace. بٹ دس از رونگ پروپوزیشن۔ بیکاز جسٹس از پارٹ اف اپرچونیٹی اینڈ ناٹ پارٹ اف پیس۔

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

32:00 then there are so many opportunities. and by availing this opportunities, you can achieve justice. دین دیر ار سو مینی اپرچونیٹیز۔ اینڈ بائی اویلنگ دس اپرچونیٹیز، یو کین اچیو جسٹس۔

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

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

32:30 justice is the result of your own endeavor, your own struggle. so the real formula according to islamic teaching is that first of all you have to establish peace at any cost. جسٹس از دی رزلٹ اف یور اون انڈیور، یور اون اسٹرگل۔ سو دا ریئل فارمولا اکارڈنگ ٹو اسلامک ٹیچنگ از دیٹ فرسٹ اف ال یو ہیو ٹو اسٹیبلش پیس ایٹ اینی کاسٹ۔

32:46 because peace opens the door of opportunity. peace opens the door of opportunity. and by availing this opportunities, you can achieve all those things you, you want. بیکاز پیس اوپنز دا ڈور اف اپرچونیٹی۔ پیس اوپنز دا ڈور اف اپرچونیٹی۔ اینڈ بائی اویلنگ دس اپرچونیٹیز، یو کین اچیو ال دوز تھنگز یو، یو وانٹ۔

33:03 like, like justice and all other things. لائک، لائک جسٹس اینڈ ال ادر تھنگز۔

33:10 so according to islamic teachings, we have to establish peace at any cost. you know what happened in, in, in Arabia during the prophet's time. سو اکارڈنگ ٹو اسلامک ٹیچنگز، وی ہیو ٹو اسٹیبلش پیس ایٹ اینی کاسٹ۔ یو نو واٹ ہیپنڈ ان، ان، ان عربیہ ڈیورنگ دا پرافٹس ٹائم۔

33:27 at that time, there was religious persecutions. they were, they, they became hostile to islam. ایٹ دیٹ ٹائم، دیر واز ریلیجس پرسیکیوشنز۔ دے ویر، دے، دے بیکم ہوسٹائل ٹو اسلام۔

33:41 their culture was fighting at that time. so they went war against the prophet of islam. دیر کلچر واز فائٹنگ ایٹ دیٹ ٹائم۔ سو دے ویٹ وار اگینسٹ دی پرافٹ اف اسلام۔

33:54 unilaterally. then prophet of islam entered in negotiations. after long negotiation, he was able to final, to finalize a peace treaty. یونی لیٹرلی۔ دین پرافٹ اف اسلام انٹرڈ ان نیگوشی ایشنز۔ افٹر لانگ نیگوشی ایشن، ہی واز ایبل ٹو فائنل، ٹو فائنلائز ا پیس ٹریٹی۔

34:10 this is called Hudaybiyyah, Hudaybiyyah treaty. if you, if you read, if you see this, the provision of this treaty, you will find that all the conditions were, were in favor of the opposite party. دس از کالڈ حدیبیہ، حدیبیہ ٹریٹی۔ اف یو، اف یو ریڈ، اف یو سی دس، دا پروویژن اف دس ٹریٹی، یو ویل فائنڈ دیٹ ال دا کنڈیشنز ویر، ویر ان فیور اف دی اپوزٹ پارٹی۔

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

34:45 only for one, for one purpose. that to establish peace. so after establishing this treaty, this is called Hudaybiyyah. اونلی فار ون، فار ون پرپس۔ دیٹ ٹو اسٹیبلش پیس۔ سو افٹر اسٹیبلشنگ دس ٹریٹی، دس از کالڈ حدیبیہ۔

34:58 God Almighty revealed this verse in the Quran. Inna al-Fath al-Mubin. We gave you clear victory. گاڈ المالٹی ریویلڈ دس ورس ان دا قران۔ انا الفتح مبینہ۔ وی گیو یو کلیئر وکٹری۔

35:08 at that time, there was no victory. it was, any apparently, it was a defeat. it was not victory. ایٹ دیٹ ٹائم، دیر واز نو وکٹری۔ اٹ واز، اینی اپرینٹلی، اٹ واز ا ڈیفیٹ۔ اٹ واز ناٹ وکٹری۔

35:17 but Quran says that God gave you clear victory. why? this agreement, there is Hudaybiyyah agreement, opened the door of opportunity. بٹ قران سیز دیٹ گاڈ گیو یو کلیئر وکٹری۔ وائی؟ دس ایگریمنٹ، دیر از حدیبیہ ایگریمنٹ، اوپنڈ دا ڈور اف اپرچونیٹی۔

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

35:48 bat din, bat after, after finalizing this treaty, this peace treaty, all the doors were open. بٹ دین، بٹ افٹر، افٹر فائنلائزنگ دس ٹریٹی، دس پیس ٹریٹی، ال دا ڈورز ویر اوپن۔

35:58 now, there was discussion, there was interaction, there were meetings, everything. so the prophet used this as an opportunity for disseminating his, his mission. ناؤ، دیر واز ڈسکشن، دیر واز انٹریکشن، دیر واز میٹنگز، ایوری تھنگ۔ سو دی پرافٹ یوز دس ایز ان اپرچونیٹی فار ڈسیمینیٹنگ ہز، ہز مشن۔

36:16 in this sense, it was fath mubien or clear victory. that you accepted their condition and in return, you, you achieved opportunity. ان دس سینس، اٹ واز فتح مبین اور کلیئر وکٹری۔ دیٹ یو ایکسیپٹڈ دیر کنڈیشن اینڈ ان ریٹرن، یو، یو اچیو اپرچونیٹی۔

36:30 this was the fath mubien or clear victory. دس واز دا فتح مبین اور کلیئر وکٹری۔

36:37 so i would say that don't, سو ائی وڈ سی دیٹ ڈونٹ،

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

36:56 no, i have no complaint against media. not at all. why? because media is not a mission. media is a profession. نو، ائی ہیو نو کمپلینٹ اگینسٹ میڈیا۔ ناٹ ایٹ ال۔ وائی؟ بیکاز میڈیا از ناٹ ا مشن۔ میڈیا از ا پروفیشن۔

37:07 media tries to sell their news. and when they see the market, in the market, they see that hot news is sellable. میڈیا ٹرائس ٹو سیل دیر نیوز۔ اینڈ وین دے سی دا مارکیٹ، ان دا مارکیٹ، دے سی داٹ ہاٹ نیوز از سیلیبل۔

37:23 so this, they try to sell hot news. سو دس، دے ٹرائی ٹو سیل ہاٹ نیوز۔

37:28 so why, why blame media? media is an industry. media is not a mission. it not be concern to disseminate the truth. سو وائی، وائی بلیم میڈیا؟ میڈیا از ان انڈسٹری۔ میڈیا از ناٹ ا مشن۔ اٹ ناٹ بی کنسرن ٹو ڈسیمینیٹ دا ٹروتھ۔

37:41 the only concern of media is to sell their news. so they, when they, when they see that people are interested in hot news, so they are selling the hot news. دا اونلی کنسرن اف میڈیا از ٹو سیل دیر نیوز۔ سو دے، وین دے، وین دے سی دیٹ پیپل ار انٹرسٹڈ ان ہاٹ نیوز، سو دے ار سیلنگ دا ہاٹ نیوز۔

37:59 we must reference, we must, we have, we, we must reference our self from, from violence. وی مسٹ ریفرنس، وی مسٹ، وی ہیو، وی، وی مسٹ ریفرنس اور سیلف فرام، فرام وائلنس۔

38:08 don't create hot news. then media will be helpless. so i, i am not blaming media. ڈونٹ کریٹ ہاٹ نیوز۔ دین میڈیا ویل بی ہیلپ لیس۔ سو ائی، ائی ایم ناٹ بلیمنگ میڈیا۔

38:21 but generally people, generally people take their, their, their views from media. بٹ جنرلی پیپل، جنرلی پیپل ٹیک دیر، دیر، دیر ویوز فرام میڈیا۔

38:31 media is a, media is an industry of selective news. media is an industry, but it is industry of selective news. میڈیا از ا، میڈیا از ان انڈسٹری اف سلیکٹیو نیوز۔ میڈیا از ان انڈسٹری، بٹ اٹ از انڈسٹری اف سلیکٹیو نیوز۔

38:42 they select hot news and they abandon soft news. so you have to be aware. دے سلیکٹ ہاٹ نیوز اینڈ دے ابینڈن سافٹ نیوز۔ سو یو ہیو ٹو بی اویر۔

38:54 you have to be aware. if you want to know what is happening in term of soft, in term of hot news, then you can trust our media. یو ہیو ٹو بی اوئر۔ اف یو وانٹ ٹو نو واٹ از ہیپننگ ان ٹرم اف سافٹ، ان ٹرم اف ہاٹ نیوز، دین یو کین ٹرسٹ ار میڈیا۔

39:04 but if you want to know what is the religion of islam, what is the teachings of islam, what is the teachings of prophet of islam, then you have to go to books. بٹ اف یو وانٹ ٹو نو واٹ از دا ریلیجن اف اسلام، واٹ از دا ٹیچنگز اف اسلام، واٹ از دا ٹیچنگز اف پرافٹ اف اسلام، دین یو ہیو ٹو گو ٹو بکس۔

39:18 you have to see the scriptures. you have to see the quran and hadith. you know there are two basic sources of the islam, of the religion of islam. یو ہیو ٹو سی دا سکرپچرز۔ یو ہیو ٹو سی دا قران اینڈ حدیث۔ یو نو دیر ار ٹو بیسک سورسز اف دا اسلام، اف دا ریلیجن اف اسلام۔

39:31 first is al quran and the second is sunnah or hadith. al quran is the compilation of those revelations prophet of islam received during 23 years. فرسٹ از القران اینڈ دا سیکنڈ از سنت اور حدیث۔ القران از دا کمپائلشن اف دوز ریولیشنز پرافٹ اف اسلام ریسیوڈ ڈیورنگ 23 ایئرز۔

39:50 to all those revelations were compiled in the form of quran. it is, we can see this is the book of god. تو ال دوز ریولیشنز ویر کمپائلڈ ان دا فارم اف قران۔ اٹ از، وی کین سی دس از دا بک اف گاڈ۔

39:59 to is the first source. then the second source is sunnah or hadith. that is prophet's tradition. تو از دا فرسٹ سورس۔ دین دا سیکنڈ سورس از سنت اور حدیث۔ دیٹ از پرافٹس ٹریڈیشن۔

40:10 so revelations from god and prophet's tradition, this two are the basic sources of islam. سو ریولیشنز فرام گاڈ اینڈ پرافٹس ٹریڈیشن، دس ٹو ار دا بیسک سورسز اف اسلام۔

40:21 so if you want to know what is islam, don't trust our media. even don't trust our muslim practices. سو اف یو وانٹ ٹو نو واٹ از اسلام، ڈونٹ ٹرسٹ ار میڈیا۔ ایون ڈونٹ ٹرسٹ ار مسلم پریکٹسز۔

40:32 you have to see the quran. you have to see the hadith. the best formula i can present you, as i said earlier, that don't, that you have to differentiate between islam and muslims. یو ہیو ٹو سی دا قران۔ یو ہیو ٹو سی دا حدیث۔ دا بیسٹ فارمولا ائی کین پریزنٹ یو، ایز ائی سیڈ ارلیئر، دیٹ ڈونٹ، دیٹ یو ہیو ٹو ڈیفرنشیٹ بٹوین اسلام اینڈ مسلمز۔

40:49 you have to judge muslims in the light of islamic teachings and not vice versa. یو ہیو ٹو جج مسلمز ان دا لائٹ اف اسلامک ٹیچنگز اینڈ ناٹ وائس ورسا۔

40:57 so people generally take islam as a different kind of religion, but it is not. islam is not a different kind of religion. سو پیپل جنرلی ٹیک اسلام ایز ا ڈیفرنٹ کائنڈ اف ریلیجن، بٹ اٹ از ناٹ۔ اسلام از ناٹ ا ڈیفرنٹ کائنڈ اف ریلیجن۔

41:11 the london times had published an article about islam. the caption was a religion that, a religion that sanctions violence. دا لندن ٹائمز ہیڈ پبلشڈ ان ارٹیکل اباؤٹ اسلام۔ دا کیپشن واز ا ریلیجن دیٹ، ا ریلیجن دیٹ سینکشنز وائلنس۔

41:28 a religion that sanctions violence. it was wrong. you can see that there are some muslims who are engaged in violence. ا ریلیجن دیٹ سینکشنز وائلنس۔ اٹ واز رونگ۔ یو کین سی دیٹ دیر ار سم مسلمز ہو ار انگیج ان وائلنس۔

41:37 it is true. but you cannot say that islam sanctions violence. not at all. islam is religion of peace. اٹ از ٹرو۔ بٹ یو کینٹ ناٹ سی دیٹ اسلام سینکشنز وائلنس۔ ناٹ ایٹ ال۔ اسلامک ریلیجن اف پیس۔

41:53 as you, i have, as i quoted earlier, that in the quran there is a verse that says that killing a single person is like killing all mankind. ایز یو، ائی ہیو، ایز ائی کوٹڈ ارلیئر، دیٹ ان دا قران دیر از ا ورس دیٹ سیز دیٹ کلنگ ا سنگل پرسن از لائک کلنگ ال مین کائنڈ۔

42:07 so islam is religion of peace. islam is religion of compassion. islam is a religion of blessing. سو اسلام از ریلیجن اف پیس۔ اسلام از ریلیجن اف کمپیشن۔ اسلام از ا ریلیجن اف بلیسنگ۔

42:19 you know just guys have said love your enemy. the same teaching you can find in the islam also. یو نو جس گائیز ہیو سیڈ لو یور اینمی۔ دا سیم ٹیچنگ یو کین فائنڈ ان دی اسلام السو۔

42:29 there is verse in the quran. دیر از ورس ان دا قران۔

42:39 it means that do good that in return for bad that and you will find that your enemy has become your dear friend. اٹ مینز دیٹ ڈو گڈ ڈیٹ ان ریٹرن فار بیڈ ڈیٹ اینڈ یو ویل فائنڈ دیٹ یور اینمی ہیز بیکم یور ڈیئر فرینڈ۔

42:53 it means that according to islamic teachings, your enemy is your potential friend. so turn this potential into actual. اٹ مینز دیٹ اکارڈنگ ٹو اسلامک ٹیچنگز، یور اینمی از یور پوٹینشل فرینڈ۔ سو ٹرن دس پوٹینشل انٹو ایکچول۔

43:05 this is the true islamic teachings. thank you. دس از دا ٹرو اسلامک ٹیچنگز۔ تھینک یو۔

43:23 maulana sahib, i am, my name is arun gandhi. i am a grand son of mahatma gandhi and i teach mahatma gandhi philosophy in united states. مولانا صاحب، ائی ایم، مائی نیم از ارون گاندھی۔ ائی ایم ا گرینڈ سن اف مہاتما گاندھی اینڈ ائی ٹیچ مہاتما گاندھی فلاسفی ان یونائٹڈ سٹیٹس۔

43:37 this group is a group that i bring every year to india in, and its the purpose is to show them and give them an idea of what gandhi philosophy was about. دس گروپ از ا گروپ دیٹ ائی برنگ ایوری ایئر ٹو انڈیا ان، اینڈ اٹس دا پرپس از ٹو شو دیم اینڈ گیو دیم ان ائیڈیا اف واٹ گاندھی فلاسفی واز اباؤٹ۔

43:56 and so i am very grateful to you today for spending time with us and clarifying so many issues about islam that needed to be understood properly. اینڈ سو ائی ایم ویری گریٹ فل ٹو یو ٹوڈے فار سپینڈنگ ٹائم ود اس اینڈ کلیریفائنگ سو مینی ایشوز اباؤٹ اسلام دیٹ نیڈڈ ٹو بی انڈرسٹڈ پراپرلی۔

44:11 i think i have learned more about islam today in this one evening than i did in all my 76 years of life. but i do have one question and it may be an indication of my ignorance. ائی تھنک ائی ہیو لرنڈ مور اباؤٹ اسلام ٹوڈے ان دس ون ایوننگ دین ائی ڈیڈ ان ال مائی 76 ایئرز اف لائف۔ بٹ ائی ڈو ہیو ون کویسچن اینڈ اٹ می بی ان انڈیکیشن اف مائی اگنورنس۔

44:30 so i would ask your forgiveness if i have not understood you properly. but you mentioned two or three times during your talk that we have to work for peace at any cost. سو ائی وڈ اسک یور فورگیونس اف ائی ہیو ناٹ انڈرسٹڈ یو پراپرلی۔ بٹ یو مینشن ٹو اور تھری ٹائمز ڈیورنگ یور ٹاک دیٹ وی ہیو ٹو ورک فار پیس ایٹ اینی کاسٹ۔

44:48 and that i was not able to understand properly because in today times president bush said that he declared war because he is working for peace. اینڈ دیٹ ائی واز ناٹ ایبل ٹو انڈرسٹینڈ پراپرلی بیکاز ان ٹوڈے ٹائمز پریزیڈنٹ بش سیڈ دیٹ ہی ڈیکلیئرڈ وار بیکاز ہی از ورکنگ فار پیس۔

45:03 that we need to kill all the terrorists before we can achieve peace in the world. the jihadist said the same kind of thing, that we need to kill all the دیٹ وی نیڈ ٹو کل ال دا ٹیررسٹ بیفور وی کین اچیو پیس ان دا ورلڈ۔ دا جہادسٹ سیڈ دا سیم کائنڈ اف تھنگ، دیٹ وی نیڈ ٹو کل ال دی

45:17 impure people before we can get peace in the world. so when you say we need to have peace by at any cost, work for peace at any cost, are you saying that this is the right way of working? ناپاک پیپل بیفور وی کین گیٹ پیس ان دا ورلڈ۔ سو وین یو سی وی نیڈ ٹو ہیو پیس بائے ایٹ اینی کاسٹ، ورک فار پیس ایٹ اینی کاسٹ، ار یو سیئنگ دیٹ دس از دا رائٹ وے اف ورکنگ؟

45:33 i mean even violence and killing would be a good way of working for peace? or because my grandfather always believed that peace can only be achieved through non-violence. ائی مین ایون وائلنس اینڈ کلنگ وڈ بی ا گڈ وے اف ورکنگ فار پیس؟ اور بیکاز مائی گرینڈ فادر الویز بیلیوڈ دیٹ پیس کین اونلی بی اچیو تھرو نان وائلنس۔

45:50 that no other way of achieving peace. its only through non-violence that we can achieve peace. so if you could clarify this little point for me, i would be very grateful to you. دیٹ نو ادر وے اف اچیونگ پیس۔ اٹس اونلی تھرو نان وائلنس دیٹ وی کین اچیو پیس۔ سو اف یو کڈ کلیریفائی دس لٹل پوائنٹ فار می، ائی وڈ بی ویری گریٹ فل ٹو یو۔

46:04 thank you. تھینک یو۔

46:09 thank you. you know mahatma gandhi started his non-violent movement after 1919. تھینک یو۔ یو نو مہاتما گاندھی سٹارٹڈ ہز نان وائلنٹ موومنٹ افٹر 1919۔

46:19 1919 was a massacre. he never said that we have to wear to give a fit response through violence. 1919 واز ا مسیکر۔ ہی نیور سیڈ دیٹ وی ہیو ٹو ویر ٹو گیو ا فٹ رسپانس تھرو وائلنس۔

46:34 They showed violence in 1919, but Mahatma Gandhi adopted peace. So you have to see the result. دے شوڈ وائلنس ان 1919، بٹ مہاتما گاندھی اڈاپٹڈ پیس۔ سو یو ہیو ٹو سی دا رزلٹ۔

46:44 doz ho hev دوز ہو ہیو

46:48 opted for violence in 1919, they failed. And Mahatma Gandhi was successful. So you have to see the result. اپٹڈ فار وائلنس ان 1919، دے فیلڈ۔ اینڈ مہاتما گاندھی واز سکسیس فل۔ تو یو ہیو ٹو سی دا رزلٹ۔

46:59 In Islam, it is result that matters. So I am a great believer that through violence you can achieve anything. ان اسلام، اٹ از رزلٹ دیٹ میٹرز۔ سو ائی ایم ا گریٹ بیلیور دیٹ تھرو وائلنس یو کینٹ اچیو اینی تھنگ۔

47:12 only in, only through peaceful method you can achieve your goal. So Mahatma Gandhi himself has showed the way. اونلی ان، اونلی تھرو پیس فل میتھڈ یو کین اچیو یور گول۔ سو مہاتما گاندھی ہم سیلف ہیز شوڈ دا وے۔

47:25 even there was 1919 massacre, but he adopted peace and he was successful. so I think that we have to redefine Mahatma Gandhi's philosophy. ایون دیر واز 1919 مسیکر، بٹ ہی اڈاپٹڈ پیس اینڈ ہی واز سکسیس فل۔ سو ائی تھنک دیٹ وی ہیو ٹو ری ڈیفائن مہاتما گاندھی فلاسفی۔

47:41 Now we have to redefine. We have to restudy. You have to rediscover the philosophy. ناو وی ہیو ٹو ری ڈیفائن۔ وی ہیو ٹو ری سٹڈی۔ یو ہیو ٹو ری ڈسکور دا فلاسفی۔

47:49 I am a great admirer of Mahatma Gandhi and I am a guardian in this sense of non-violent activist. ائی ایم ا گریٹ ایڈمائر اف مہاتما گاندھی اینڈ ائی ایم ا گاردین ان دس سینس اف نان وائلنٹ ایکٹیوسٹ۔

48:00 So I believe in result. Violence can't lead to any result. Peaceful, positive result can't be achieved only through peace. سو ائی بیلیو ان رزلٹ۔ وائلنس کین ناٹ لیڈ ٹو اینی رزلٹ۔ پیس فل، پوزیٹیو رزلٹ کین بی اچیوڈ اونلی تھرو پیس۔

48:12 dis is mai belif. دس از مائی بیلیف۔

48:24 I also, my name is Kit Miller and I live in the US in New York State. And I want to say thank you again for welcoming us here tonight. I also, my name is Kit Miller and I live in the US in New York State. And I want to say thank you again for welcoming us here tonight.

48:39 I want to say I have such a sorrow about my country and the enemy images that it has of people of your faith. I want to say I have such a sorrow about my country and the enemy images that it has of people of your faith.

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

48:55 And what I would like to ask you is to help me release some of that sorrow is what would you have people in the US do to help change the situation and change this idea that so many of them have about Islam? And what I would like to ask you is to help me release some of that sorrow is what would you have people in the US do to help change the situation and change this idea that so many of them have about Islam?

49:18 Because it's not the way that you speak it is so beautiful and true and I want more people to understand it. Because it's not the way that you speak it is so beautiful and true and I want more people to understand it.

49:25 Did I, was I clear? I would say that the ideology of Mahaatma Gandhi was not, was not repeated, not in this period, Did I, was I clear? I would say that the ideology of Mahaatma Gandhi was not, was not repeated, not in this period,

49:42 neither in this period, nor in any other country. People blame the USA, but no one was able to apply the Gandhi philosophy in this regard. neither in this period, nor in any other country. People blame the USA, but no one was able to apply the Gandhi philosophy in this regard.

49:57 I don't know any, any, any person. I don't know any, any, any person.

50:00 Simply they blame, they blame, they complain, they protest. Simply they blame, they blame, they complain, they protest.

50:07 They never tried to They never tried to

50:12 contact those people and convey the message of peace contact those people and convey the message of peace

50:20 . There were no negotiations, no dialogue. I have participated in some dialogue, but all these dialogues were debate. . There were no negotiations, no dialogue. I have participated in some dialogue, but all these dialogues were debate.

50:32 All these debates, all these dialogues were debate. People wanted to compel others to admit their, to accept their ideology. All these debates, all these dialogues were debate. People wanted to compel others to admit their, to accept their ideology.

50:43 So Mahaatma Gandhi philosophy means compassion. It is based on compassion. So Mahaatma Gandhi philosophy means compassion. It is based on compassion.

50:53 If you are living in hate, if you are living in complaint, then you are not able to follow the Gandhi philosophy or Islamic philosophy. If you are living in hate, if you are living in complaint, then you are not able to follow the Gandhi philosophy or Islamic philosophy.

51:05 So first off, I think that it is a very important formula, love your enemy. So the true jihad begins from love, So first off, I think that it is a very important formula, love your enemy. So the true jihad begins from love,

51:19 from compassion, from sympathy. When people are living in hate, they are not able to from compassion, from sympathy. When people are living in hate, they are not able to

51:33 apply this formula. apply this formula.

51:37 So I complained those people who are living in hate and then they are talking Gandhi philosophy or Islamic philosophy. So I complained those people who are living in hate and then they are talking Gandhi philosophy or Islamic philosophy.

51:48 First of all, you have to remove those hate. Those living, those people who are living in hate, they are not able to understand this philosophy and also they are not able to First of all, you have to remove those hate. Those living, those people who are living in hate, they are not able to understand this philosophy and also they are not able to

52:09 apply this philosophy in our, in the present situation. apply this philosophy in our, in the present situation.

52:17 This is my experience. I think you wanted to know how you could introduce this ideology which Maulana presented to more Americans. This is my experience. I think you wanted to know how you could introduce this ideology which مولانا presented to more Americans.

52:27 My ideology is based on, my ideology is based on unilateralism. Unilateralism. My ideology is based on, my ideology is based on unilateralism. Unilateralism.

52:37 First of all, you have to accept unilaterally the status quo. People are not ready to accept the status quo. First of all, you have to accept unilaterally the status quo. People are not ready to accept the status quo.

52:47 So my ideology is based to accept the status quo unilaterally. Then you have to avail the opportunity and then you will be able to achieve your end. So my ideology is based to accept the status quo unilaterally. Then you have to avail the opportunity and then you will be able to achieve your end.

53:02 Without accepting the status quo, you will go to fighting. So my ideology is based on three formulas. Without accepting the status quo, you will go to fighting. So my ideology is based on three formulas.

53:11 I accept the status quo, then avail the opportunities, then you will be able to achieve the result. I accept the status quo, then avail the opportunities, then you will be able to achieve the result.

53:20 For example, I visited Palestine. There I found that youngsters were, were singing in chorus. For example, I visited Palestine. There I found that youngsters were, were singing in chorus.

53:33 halman nuqatil, halman nuqatil, fein alqital sabir alrashadi. This was their song. حلما نقاتل، حلما نقاتل، فین القتال سبیر الرشادی. This was their song.

53:43 It means that let us, let us wage war, let us wage war because war is the best solution. It means that let us, let us wage war, let us wage war because war is the best solution.

53:52 I said no. halman nusallim, halman nusallim, fein al-salam sabir alrashadi. Let us make peace, let us make peace because peace is the way to success. I said no. حلما نسالم، حلما نسالم، فین السلام سبیر الرشادی. Let us make peace, let us make peace because peace is the way to success.

54:04 So people are not ready to rethink. So people are not ready to rethink.

54:08 Now we have to rethink, we have to reassess, we have to revise. And then we have to re-plan. So starting is, the starting point is here. Now we have to rethink, we have to reassess, we have to revise. And then we have to re-plan. So starting is, the starting point is here.

54:20 The starting point is here. That is rethinking, reassessment. Without rethinking, there is no solution. No way out. The starting point is here. That is rethinking, reassessment. Without rethinking, there is no solution. No way out.

54:34 I have discussed with so many Arabs, so many non-Arabs, no one I found to, no one wanted to reassess the whole matter. I have discussed with so many Arabs, so many non-Arabs, no one I found to, no one wanted to reassess the whole matter.

54:46 They are only talking, only talking the language of debate. They are only talking, only talking the language of debate.

54:55 By following this kind of tendency, you cannot achieve anything. By following this kind of tendency, you cannot achieve anything.

55:03 So in a single word, my formula or Islamic formula, Gandhi formula, both, I have driven this principle that accept the status quo unilaterally, then you can, you can, you can be able to achieve opportunities and then you can achieve the required result. So in a single word, my formula or Islamic formula, Gandhi formula, both, I have driven this principle that accept the status quo unilaterally, then you can, you can, you can be able to achieve opportunities and then you can achieve the required result.

55:32 This is the formula I have driven from Quran as well as from Gandhi philosophy. Assalamu alaikum, peace be on you all. This is the formula I have driven from Quran as well as from Gandhi philosophy. السلام علیکم، peace be on you all.

55:43 Maulana sahib, my name is Irfan Omar, you know me. I wanted to clarify one question based on what you said in your talk. مولانا صاحب، my name is Irfan Omar, you know me. I wanted to clarify one question based on what you said in your talk.

55:54 You said the Islamic, in Islam, the only war that is permissible is defensive war. You said the Islamic, in Islam, the only war that is permissible is defensive war.

56:02 And in that context, you mentioned that And in that context, you mentioned that

56:08 in that principle of war, defensive war, no non-combatant should be killed. And my question is, can we make that, can we take it further and ask no non-combatant may be injured or harmed because then the landscape is very different? in that principle of war, defensive war, no non-combatant should be killed. And my question is, can we make that, can we take it further and ask no non-combatant may be injured or harmed because then the landscape is very different?

56:32 And some Muslim thinkers have argued that if we apply that language, then even defensive war is very problematic. And some Muslim thinkers have argued that if we apply that language, then even defensive war is very problematic.

56:45 Thank you. I am not saying about injury. I am saying about killing, according to the Quran. I am not saying about injury. Thank you. I am not saying about injury. I am saying about killing, according to the Quran. I am not saying about injury.

56:57 But when there is no option other than to kill the non-combatant, you have to stop the war and adopt the peaceful means But when there is no option other than to kill the non-combatant, you have to stop the war and adopt the peaceful means

57:09 . I am not saying about injury. But if the option is only . I am not saying about injury. But if the option is only

57:18 to kill the non-combatant, then you have to abandon war and adopt peaceful means. This is my point. to kill the non-combatant, then you have to abandon war and adopt peaceful means. This is my point.

57:28 As far as the injury is concerned, there is another question. As far as the injury is concerned, there is another question.

57:40 I have two questions. One is that you said that one of the two main points in Islam is compassion to all mankind. I have two questions. One is that you said that one of the two main points in Islam is compassion to all mankind.

57:50 So would that include all species So would that include all species

57:53 ? I think there is compassion with all, love with all, with all. That is ? I think there is compassion with all, love with all, with all. That is

58:06 not only about human beings. So compassion is a not only about human beings. So compassion is a

58:15 universal quality. When you are compassionate to human beings, it is by nature that you will be compassionate to others also. universal quality. When you are compassionate to human beings, it is by nature that you will be compassionate to others also.

58:29 I think that compassion is an ibadat. It is a rewardable act. Compassion or well-wishing or friendly behavior, this is ibadat. I think that compassion is an ibadat. It is a rewardable act. Compassion or well-wishing or friendly behavior, this is ibadat.

58:44 Ibadat means a rewardable act according to Islamic teachings. The second question is, you said that armed aggression by any agency other than an established state is terrorism Ibadat means a rewardable act according to Islamic teachings. The second question is, you said that armed aggression by any agency other than an established state is terrorism

58:58 . What happens if the state turns aggressor? No, I don't believe that kind of term. . What happens if the state turns aggressor? No, I don't believe that kind of term.

59:06 Some people have termed a new term, have coined a new term, that is state terrorism. Some people have termed a new term, have coined a new term, that is state terrorism.

59:15 I don't believe in the state terrorism because the state is allowed to go to war by the United Nations Charter. I don't believe in the state terrorism because the state is allowed to go to war by the United Nations Charter.

59:24 If there is an established state, if it is a member of the United Nations, if it has signed the charter, then in principle, it has theright to go to war if there is some situation of aggression. If there is an established state, if it is a member of the United Nations, if it has signed the charter, then in principle, it has theright to go to war if there is some situation of aggression.

59:43 So I don't believe that this term is correct. State terrorism is nothing. It is nothing. So I don't believe that this term is correct. State terrorism is nothing. It is nothing.

59:52 You can say that that state has misused theright, itsright. You can say that that state has misused theright, itsright.

59:58 In that case, you can say that the state is misusing itsright. But you cannot say that it is a terrorist state. In that case, you can say that the state is misusing itsright. But you cannot say that it is a terrorist state.

1:00:10 I don't subscribe with this notion. Maulana, I am Khalid Ansari. My question is an extension to Mr. I don't subscribe with this notion. مولانا, I am Khalid Ansari. My question is an extension to Mr.

1:00:20 Arun Gandhi's question, which probably some part of that remained unanswered. The US administration believed and still believes that to achieve peace, it is important to eliminate the bad elements, means the terroristic outfits and all that. Arun Gandhi's question, which probably some part of that remained unanswered. The US administration believed and still believes that to achieve peace, it is important to eliminate the bad elements, means the terroristic outfits and all that.

1:00:39 On the other hand, there are terrorist groups and outfits. They claim that they are the real presenter of Islam and to achieve peace, they need to eliminate the bad people from the face of the earth. On the other hand, there are terrorist groups and outfits. They claim that they are the real presenter of Islam and to achieve peace, they need to eliminate the bad people from the face of the earth.

1:00:53 Do you think they are actually representing the Islam and achieving the goal called peace? No, no. I don't think that they are representing Islam. Do you think they are actually representing the Islam and achieving the goal called peace? No, no. I don't think that they are representing Islam.

1:01:04 NGOs have noright to kill the bad elements. No. You can go to the United Nations. If America is misusing its powers, you can go to the United Nations, NGOs have noright to kill the bad elements. No. You can go to the United Nations. If America is misusing its powers, you can go to the United Nations,

1:01:17 the International Forum. You cannot say that we ourselves will kill the bad element. It is wrong. It is un-Islamic. the International Forum. You cannot say that we ourselves will kill the bad element. It is wrong. It is un-Islamic.

1:01:28 It is against the international norm. It is against the international norm.

1:01:30 If someone has any, so if someone disagrees with this policy, he can go to the United Nations. He is not allowed to use arms and bombs. If someone has any, so if someone disagrees with this policy, he can go to the United Nations. He is not allowed to use arms and bombs.

1:01:42 This is my point. This is my point.

1:01:44 If America or any country is misusing its authority, is misusing its power, then the best forum is the United Nations. If America or any country is misusing its authority, is misusing its power, then the best forum is the United Nations.

1:01:57 You are not allowed to use it as an excuse for using, for going to suicide bombing or gun culture. You are not allowed to use it as an excuse for using, for going to suicide bombing or gun culture.

1:02:11 You have to go to the United Nations. You have to use the International Forum. You have to complain or register in that You have to go to the United Nations. You have to use the International Forum. You have to complain or register in that

1:02:25 UNO. This is theright place UNO. This is theright place

1:02:31 for your actions. Gun culture and bomb culture is not aright, is not aright option for you. for your actions. Gun culture and bomb culture is not aright, is not aright option for you.

1:02:48 This I am saying on behalf of Islam and also this Gandhi philosophy is based also on this principle. salam This I am saying on behalf of Islam and also this Gandhi philosophy is based also on this principle. سلام

1:02:57 . So that would that mean that I am Tushar Gandhi, I am Arun Gandhi's son? . So that would that mean that I am Tushar Gandhi, I am Arun Gandhi's son?

1:03:03 Would that mean that you are saying that a true believer in Islam would take the violence of Would that mean that you are saying that a true believer in Islam would take the violence of

1:03:11 the opponent and yet remain non-violent and fight for justice or at one point of time, the believer the opponent and yet remain non-violent and fight for justice or at one point of time, the believer

1:03:21 would be justified in taking up arms against the aggressor? would be justified in taking up arms against the aggressor?

1:03:27 I cannot say that believers themselves can use violence. No. They can refer to their government, they can refer to the United Nations. I cannot say that believers themselves can use violence. No. They can refer to their government, they can refer to the United Nations.

1:03:41 According to Islam, they are not allowed to use arms by themselves. They can, they can adopt a According to Islam, they are not allowed to use arms by themselves. They can, they can adopt a

1:03:52 peaceful method, they can protest through media, but they cannot use arms. There are governments, Muslim governments, there are 57 Muslim countries. peaceful method, they can protest through media, but they cannot use arms. There are governments, Muslim governments, there are 57 Muslim countries.

1:04:04 So they have referred their case to Muslim countries, to Muslim states. Why they are using arms by themselves, it is not allowed in Islam. So they have referred their case to Muslim countries, to Muslim states. Why they are using arms by themselves, it is not allowed in Islam.

1:04:16 Maulana, what should a believer do if violence is done to him مولانا, what should a believer do if violence is done to him

1:04:21 Peaceful activism? They must adopt peaceful activism. Prophet of Islam also adopted peaceful activism. ? How should he behave? Peaceful activism? They must adopt peaceful activism. Prophet of Islam also adopted peaceful activism.

1:04:36 Mahatma Gandhi adopted peaceful activism. And Japan adopted peaceful activism after the Second World War. And they succeeded. Mahatma Gandhi adopted peaceful activism. And Japan adopted peaceful activism after the Second World War. And they succeeded.

1:04:47 So you have to see the result. So you have to see the result.

1:04:50 They have, they are using arms since long, but there is no result. They have, they are using arms since long, but there is no result.

1:04:58 So I am saying that you have to see the result. When you adopt violent struggle, when you adopt arms, then there is no result. So I am saying that you have to see the result. When you adopt violent struggle, when you adopt arms, then there is no result.

1:05:12 So if believers feel that they are suffering from atrocities from some country, so they have to refer to their governments. So if believers feel that they are suffering from atrocities from some country, so they have to refer to their governments.

1:05:28 There are 57 Muslim governments. So they have to refer their matter to these governments. And they want, if they want to refer to the National Forum, they have to go to the United Nations. There are 57 Muslim governments. So they have to refer their matter to these governments. And they want, if they want to refer to the National Forum, they have to go to the United Nations.

1:05:41 But Islam does not allow them to use arms by themselves. This is my, according to my study, this is the Islamic position. But Islam does not allow them to use arms by themselves. This is my, according to my study, this is the Islamic position.

1:05:56 Sir, I will not argue about the religious basis, but you time and again mentioned that somebody who is feeling that they have been dealt with unjustly should approach their country to approach the United Nations to complain. Sir, I will not argue about the religious basis, but you time and again mentioned that somebody who is feeling that they have been dealt with unjustly should approach their country to approach the United Nations to complain.

1:06:16 As an example, I will give a citizen of Iraq who feels that the American action in Iraq or Afghanistan was detrimental to their life should get his government to approach the United Nations. As an example, I will give a citizen of Iraq who feels that the American action in Iraq or Afghanistan was detrimental to their life should get his government to approach the United Nations.

1:06:34 But when you go to the United Nations, the United States, who at that point would be a guilty party, holds the veto on any resolution moved in the United Nations. But when you go to the United Nations, the United States, who at that point would be a guilty party, holds the veto on any resolution moved in the United Nations.

1:06:48 So in that case, how does one proceed with the course of justice? So in that case, how does one proceed with the course of justice?

1:06:57 I think this is not the case. First of all, these believers must abandon their violence. They are using violence at the same time they are approaching the United Nations. I think this is not the case. First of all, these believers must abandon their violence. They are using violence at the same time they are approaching the United Nations.

1:07:10 This is a contradictory approach. If they want to find some solution from the United Nations or from their own countries, they must abandon their violence This is a contradictory approach. If they want to find some solution from the United Nations or from their own countries, they must abandon their violence

1:07:24 . You see, this is a contradictory situation. Every day there is news that they are using gun culture, they are using bombs, suicide bombing. . You see, this is a contradictory situation. Every day there is news that they are using gun culture, they are using bombs, suicide bombing.

1:07:38 In such a situation, it is useless to go to the United Nations or approach these Muslim countries. In such a situation, it is useless to go to the United Nations or approach these Muslim countries.

1:07:52 All these Muslim countries have several times All these Muslim countries have several times

1:08:03 advised these advised these

1:08:04 people, first of all, you have to abandon your violence, then we will be in a position to do something. This is the real situation. people, first of all, you have to abandon your violence, then we will be in a position to do something. This is the real situation.

Islam A Religion of Peace January 7, 2010 Maulana Wahiduddin Khan