 Good afternoon one and all to our weekly dot-tox webinar series and this is Dr. Aniruddha Babar, your host. Today we have a special guest who will be speaking on religion, politics and terrorism, a critical analysis of narratives of Islamic terrorism. He is Mr. Mohammad Baharu Islam, assistant professor at Iqbal Law School, Iqbal University in Tripura. I on behalf of Ketso College, sir, I welcome you. Please take your time. Thank you sir. Thank you. Sir, may I start sir? Sure, sure. Sure sir. Please go ahead. Before starting my presentation, so I would like to thank Testor College and the organizer for giving me this wonderful opportunity to discuss such a wonderful topic. Every day we are came across this topic and we are familiar with this topic but only few people would like to talk about this topic. So, on this occasion I would like to give my special thanks to Aniruddha sir who has constantly supported me from the very beginning. Thank you so much sir. And another special person who has nominated me for and encouraged me for discussing and placing my view on this topic, this is none other than our Dr. Krishnamani sir. So thank you all. So, first of all I would like to say that I am not an expert of this topic but I am a researcher on this topic and I will share my research findings among all the participants. So after my presentation if anyone is having any doubt I will be open for the discussion. So sir, I would like to share my screen, I think someone else has already shared the screen. So, sir is it visible? Aniruddha sir my screen is visible. Hello. Thank you. So terrorism, the word terrorism is the 21st century, everybody is familiar with this the concept of the terrorism. So I will start with an introduction about the topic, see terrorism is an ancient phenomenon as it comes from the classical antiquity, however it is a global version, only started in the last decades of the 19th century after the fall of Paris commune and the murder of the Russian Zad, Alexander the Zad. Yes sir. Yes sir. Is there any issues sir? Hello. Sir may I continue? Okay. So global terrorism is a phenomenon in which according to Rai Popor the renowned jurist, sir his opinion we can consider the four webs with religious one as its present face and if you could just speak to some of the contemporary terrorism discourse, observable in a great many political academics and popular texts is the deeply problematic notion of Islamic terrorism a term which comes later with its own sets of unacknowledged assumptions and embedded cultural narratives. The political significance of this particular discursive formation can be observed in the way in which policy officials frequently define the primary terrorism challenges as one of the responding to Islamic extremism and terrorism. While problematic is still shadowing the intentionally accepted definition the word terrorism becomes, becomes trending topics in global politics and academic discourse in the first decades of millennium a war on terrorism is not likely to end. Now what is the social psychology of the terrorism? We need to understand that why people are involving into the terrorism. So psychological profiles of the terrorists have revealed that the general that in general they are fairly typical of the groups from which they came and these groups are especially prone sensitive to the consequences of the domination indeed terrorist organization do not want unstable psychotic individuals who may be unpredictable. Terrorists may be more assertive and outgoing but there is little evidence of striking psycho pathology or irrational hatreds. What is being suggested is that terrorist people who desire what most people want but the conditions in which terrorists leave foster limited options. The social times no longer community, attitude, self-realization and fulfilment become blocked by the structural constructs, conditions and the emotion this condition generates between the humiliation of the integration powerlessness in face of domination and hopelessness for the expected future terrorism's become immense to a goal that ameliorate a reasonation. The first desire of the first psychological aspect of the terrorist is that the demand identity and they would like to fulfil their desire. Identity as a conscious scripts and narratives of the statehoods, self-identity for Gibson it is a meditating linkage between the individual dynamically understood and the largest society. Once identity is not simply a set of identifications but is a reflective conscious locus of subjectivity as it moves through the flow of the social times and space seeking effective gratifications in the enactment of the routines of everyday life but this is also the site where the frustration, humiliation or insults are experienced otherwise saying people seeks emotional gratifications or the avoidance of the frustration this is not a simple hedonism in that people will suffer great deprivation or sustains their identities. They may even give their lives to people, seek membership and attachments in identity, granting communities of meaning that provide social bonds and attachments, strives for recognition and dignity, granting status, exercise agency striving to overgrime powerlessness, overcome powerlessness and give an universal fear of death seek a value system that provides explanation for pain, suffering and injustice remedies and a promise of emulation even if in the next life. The second sociological or psychological aspect is character and the reaction to domination. Every political groups or the members would like to dominate the world and domination is imposed from without an internalize at the level of the character when recognition dignity and agency are frustrated or denied when selfhood is humiliated and the person both reproduces the structure condition of subtlety, the third resistance at the price of the person's actualization and fulfillment. The rays of the Christian hasumen and finally colonization, foster, resentiment and the desire for average but that that revenge would consume and destroy the self moving from Nazis to the fruit. Resentiment based on domination, deintegration, shame and humiliation of being inferior to a powerful other can be interpreted in terms of insult or character and dignity and frustration, denial of desires for community, agency, recuperations and meaning. Terrorism and identity, every terrorist group or every terrorist organization is always looking for the identity. They would like to establish their identity. This is another psychological aspect of the terrorist groups. Young man in particular, social, cultural allocation are especially prone to certain social and political stress and influences that foster their identities. The lower middle class of Islam tells to religiously observant fearful of modernity and resentful of their condition. The range of unemployment, subjudicate and humiliated is much the same whether the patriots of America, the marginalized lower middle classes of rural America or the soul of the middleist, young man without alternative source of agency and respect turned to compensatory identities of hate and violence risked in clutch of death. For young man without work and socialized into traditional Islam, resentiment is not only a hateful envy in response to political economic domination but is also directed to racial, cultural subjugation and humiliation, this emancipation disposed hate and violence. Now I'd like to discuss the reason for all of the Islam. I have divided this into three categories, the race of Islam and the Islam Trumps and the fall of Islam. The race of Islam, I'll give a brief idea about the race of Islam. In the 7th century, the conflict between the Persia and the Byzantium forced us a southerly movement of the trade group through the desert of Arabia that were lastly populated by warrants of nomadic tribes, ever involved in Vedanta and counter Vedanta. Particular strict tribals religious truths as variant to the expansion of the urban merchant class and threatened the security of the caravans. This condition was disposed the emergence of the unifying religion that would extend across many lands uniting the populations and securing general conditions for aggressive commerce and trade. Muhammad and illiterate merchants, I am using the term illiterate because Muhammad has never visited any school or went to any school. Illiterate merchants articulated a divine message attributed to Archangel Zebrail. Zebrail is an angel. As an emissary of Allah, he would become a charismatic prophet. Allow me to enter for a while. Mr. Roman Islam, you are sharing your screen. Can you please switch it off? Mr. Roman Islam, you are sharing your screen. Yes, sir, please go ahead. Yes, sir. Thank you, sir. So, Muhammad an illiterate merchant articulated a divine message attributed to the Archangel Zebrail. Zebrail was an angel. As an emissary of the Allah, he would become a charismatic a charismatic prophet. The Quran, the word of the Allah God, become the foundation of a new faith that provides a monesthetic salvation religion rooted in both Jewish and the Christian traditions of the prophecy, incorporating their ethics and many of their customs. Muhammad as a prophet and the skill arbitrator found a really audience among the growing class of merchants whose status disposed an elective affinity for a salvation religion that would establish an emergent community of people united by faith that provide members with valorized, secularized identities and a God and a God oriented ethical revolution of everyday conduct, conductive to commerce. So, now the Islam trumpet, this is the highlight of the Islamic period or the biggest achievement of the Islamic period. Within 500 years, Islam has spread across the vast rest of the North America, the Middle East, the processes India and the part of Asia from China to what is now Indonesia and Malaysia. As Islam initially spread institutionalizing faith and laws, it established the condition in which a new kind of society of merchants emerged. Economic trade was sponsored by the religion in a number of ways supported by the flows of large population making the Hajj and extensive trade networks helped sustain an Islam Islamic world across many cultural boundaries. Arabic become the lingua franca for the realm of banking networks eventually reformed. Islam was spread outside the Arab world by trade by merchant, not by war or the conquest. The fairly universal Islamic law, Sharia also enabled the expansion of the trade throughout the region. Now, the decline of the Islam, I have found out a few points and these I think these are the reason which has which is behind the fall of the decline of the Islam. There are a number of reasons why Christians have suppressed Islam given the nature of Sultanism and dynastic rule. Petrimonial organization are religious orientation rooted in a warrior ethics and other factors outlined below. Islam presented formidable barriers to the economic modernization for the diffusion of the instrumental rationality, individualism, the embrace of democratic institution and rational metric bureaucratic administration. There are seven factors limited the impact of foreign ideas and or created indigenous barriers to the emergence of economic, political and cultural rationality that embedded Christendom and in turn capitalist modernity was equivalent national administrative rationality and the culture of the critique and equality. Here are these seven reasons behind the fall of the Islam, economic barrier and a law. For Weber, the great jurist establishing the legal tradition of the islams where more legal profits establishing substantive theological, stereotyped, juristic law that opposes secularization. The formal juridical legal codes secular law eliminates the space for the predictable legal procedures economic practice directed by Quranic law Kaji justice in Hanafi court thus precluded large-scale economic enterprise and capital accumulations. Second islam as a decentralized religion another reason is that islams while your own religion unlike Oman Christianity was decentralized without a single singular supreme authority or centralized hierarchy. This enabled a number of competing learning centers and variations in local practice and precluded reformations as a form of resistance to charge control as Islam remained compatible with both its merchant and warrior traditions. They did not emerge an oppositional class that would foster a public sphere embarrassed a separation of charge and state and or foster a systematic critique of the religious dogma. In these these then many most Islamic states openly embrace sharia law while theological distrace are often made with fatwas religious legal decree to maintain orthodoxy and ensure trade as to Islamic society without reformation in spite of the advanced development of science philosophy technology and ethical legal thoughts and eliminated enlightenment based embrace of modernity and its secular institution and politics was not forthcoming. The third point is that a theology of the determinations it is important here to know that the difference between the theology of predestination and the Protestantism and the predetermination in Islam the Oman is based on problematic salvation in the next world and the later on guarantee of Allah's will in this. There's the power of Allah to impact this world discourse and fatalism that would stifle the attempt to control or the dominate nature and other people inherent to capitalism in which salvation anxiety provided and inner determination that impelled economic action for this orderly assistantism and methodological orientation to everyday life in which each moment was part of a career. There's guilt and turning inverse where essential moment of Protestantism otherwise said Islam did not guarantee that intense salvation anxiety that becomes a compulsive orientation to work seen as a morality based vocational and sacredized career. The fourth one is political centralization it is also necessary to know that whereas ascetic Protestantism was a rational Buddhist religions from the start Islam began as a religion of a ruling stratum, herring religion and to a large extent despite its formal allegationism it's disposed the acceptance of the capitalism sultanism sorry caliphonism sultanism and or other forms of dynastic rules and more often than not legitimate suppression of democratization and pluralism. In this way there is a little difference between god-oriented kings presidents for life and one-party states both internal and external political force exhibit these strengths. The fifth one is the close relation of charts dynasties and the commas. There was a seamless relation between the mosque political dynasty and the merchant class indeed many bolas and the imams either came from the merchant class where themselves still actively against in commerce and the trade. The merchant class could not find themselves in conflicts with the existing political arrangements in Islamic society particularly partly due to the close regulation sponsorship and housing of market by political and religious authorities. As merchant class there would not become a powerful autonomous class and as indeed the Europeans nor would they stand in opposition of the ruling class that Islamic societies did not have social condition disposing an ideological critique of dynastic rule of religion. The sixth point is conservatism and the limit to diffusions. In this maturity in fact of challenge and we can by internal strength Islamic society turn to orthodoxy and resistance to change indeed in sharp contrast to early Islamic society later societies actively meant it various barriers to external cultural influence while this reproduced Islamic culture and preserved social arrangement. It creates the condition that resists the incorporation of western innovation and factories of nationalism etc. This highly advanced Islamic pursuit of science and philosophy cease to develop. The last one is individualism and pluralism perhaps one of the most important moment of modernity was that was the race of the autonomous self-interested individual with the capacities to adopt the new situations. The importance of individuals in the West can clearly be seen in contrast of the value of the community umma in Islam. One of the central factor that hindered the spread of modernity in Islam has been the intolerance of individualism the absence of commitment to individual rights and personal freedom which serves to limit a change and the innovation. The nature of Islamic theology, ethics, culture and law limit the impact of foreign ideas and or the emergence of the economic, political and cultural rationality. Now the fourth point is the narrative of the characterism of Islamic terrorism. So the the widely held discussion on the terrorism in the week of the September 11, 2001 the attack of the Walteric Center. Even the United States have almost certainly test the debate on Islam and or at least the Muslims. This is highly ironic. Terrorism which means violent act with a political goal carried out by creating a terrifying situation is labeled on Islam. A religion which literally means greatness, submission and leading to the purpose of the peace of the world and life afterwards. This irony also continues as the word Islamic terrorism is repeatedly mentioned by merely refers to a common sense where there is no definite definition that describes specification. Assumptions that arise and become a description when the term Islamic terrorism is used generally to refer a concept as defined as follows. A form of religious terrorism committed by extremists of Islam mostly for the religious belief, mostly for the religious belief and sometimes to achieving varying political ends against the say a name of the religion. So violence with religion religious movements are in fact not sometimes new and certainly not exclusively practiced by adherents of a particular religion. History has recorded a long documentation of violence against other groups on the basis of the condition. However which actions regarded as terrorism and which are not is a big problem because they have political consequence and have implication for moral politics. Major mainstream influence powers in the world and the policy directions of the intense media campaign in the publicity have a dominant role in determining to which group label of the terrorism is pinned. The geopolitical discourse situation and international policy also have the same contribution involved. Now there are a few reasons, there are a few categories through which we can we would like to discuss the narrative characteristics of the Islamic terrorism. The genealogy of discourse of the Islamic terrorism. The genealogical discourse approach is based on the fact that a text always refers to other texts that also rely on texts that have been there before. However there are at least three common explanations that could describe how the concept of Islamic terrorism that is understood and used in its present form. The first and foremost is that the narrative discourse of Islamic terrorism which is under discussion right now is based on assumption theories and the concept of the knowledge which had been established in the field of study scope of terrorism. Second the core focus of the study which becomes central in the discourse of the Islamic terrorism as well as as the pattern of narration and label used in it was derived from a long tradition in the orientalist studies of the middleist and the religious studies in the Arab culture. Third many Islamic terrorism discourse refer to a long tradition of cultural stereotypes and the representations of one-sided media that have often portrayed Islam and Muslim as enemy. Then the core elements of the narrative discourse of the Islamic terrorism that's narratives is always using and we are very much familiar with these narratives. The narrative discourse of the Islamic terrorism is built on a foundation that includes the main concept in the form of assumption and label that are formed of a series of terminologies. The majority of Islamic terrorism discourse quoted the major terms such as the Islamic world, the waste, the race of Islam, political Islam, Islamism, extremism, radicalism, fundamentalism, religious terrorism, jihad, wahhabi, salafi, militant, moderate, global jihad movement, al-Qaeda and the and of course the Islamic terrorism and many more. Unfortunately however the above terms in the textual use often refers the unclear intent the definition often gives the race to a misinterpretation and even it filled with stereotype cultural bias. In addition a series of label and the terms above are generally put together in such a way and then presented in a dramatic binary opposition. The term Islamic world for example is inherited in the opposition of the culture of the waste. Similarly other concepts such as extremism versus moderate, totalitarian versus democratic, secular versus religion, civilized versus barbaric. Extreme pluralization within the narrative discourse seems to be intentionally unable to build the frame of Islamic terrorism and extremist as the real life entities in the overall story and stand opposite the other entities such as peaceful society, democratic state or moderate Muslims for example. This discourse also often includes a series of qualification carefully designed to limit the scope of the level, the narrative of the assumption as in the context of political or other cultures would be considered degraded. Thus the main characteristics of the narratives of the discourse of Islamic terrorism. The most important context exists of the whole discourse of the Islamic terrorism comes from a major assumption that violence being a fundamental factor in the cause of the terrorism is inherent in the teaching of Islam. The reason of this assumption is that unlike the Christianity which has strict lines of distinction between the church and the state, Islam does not recognize the distinction between the sacred and the profane between the religion and the politics and therefore still perpetuated the teachings of the world in the name of the religion. In the majority of the texts Islam is always described as a religion which regulates both private and social life so as to impact in the formation of the characteristics of the political life of its followers. These concepts are often used as the main pillar of the argument in the dominant contribution of Islam with regard to religious violence. Now are the deconstructing the myths of the Islamic terrorism how we can deconstruct the myth of Islamic terrorism? It is usual but not scientifically right to identify Islam with terrorism. It is a double error because Islam is far from representing a monolith and many Islamic believers do not support terrorism. Only a small part of the Islamic community, umma, is involved in terrorism as an agent through many Muslims. The many Muslims become victims of the terrorist attack and this analysis of the country report on terrorism 2017 does not leave any doubt according to the report. More than half of all attacks took place in four countries. Iraq 23%, Afghanistan 13%, India 9% and the Pakistan 7%. This data shows that the attack were mainly carried out in Islamic countries and we came to the same conclusions verifying that more than half of all that took place in three Islamic countries. Iran 24%, Afghanistan 23% and Syria 8%. This data do not match the western idea of phenomena due to the coverage made by the media. Indeed the western media do not report on give little attention to terrorist attack get it out further away from US or other western countries. However when there is an outrage in waste the image and the news are abundantly broadcast. This media coverage of the event has a broad effect on citizen perceptions of the terrorism. Then terrorism and the misconception of the jihad in Islam. Jihad of you or everyone is talking about the jihad. What is the misconception about the jihad? Later on I will describe what Quran or the prophet says about the jihad. Let us first try to understand the misconception about the jihad. So the root of the terrorism within the Muslim community refers to the misconception and the misinterpretation of the jihad as the Quran's command. Jihad that is to strive for the struggle is sometimes referred to as the sixth pillar of Islam. The Quranic teachings of the jihad have been of essential significance of Muslims, self-understanding, Haiti, mobilization, expansion and defense. Jihad struggle partings to the difficulty and complexity of living a good life. Struggling against the evil of oneself to be virtuous and moral making a serious effort to do good works and to help to reform society depending on the circumstances which one lives. It also can mean fighting injustice and operation spreading and defending Islam and creating a just society through preaching, teaching and if necessary, armed struggle or holy war. There are five reasons why the ways of Islamic terrorism are wrong. So the clash of civilization thesis has become fascinatingly outdated but still shifts the way we understand the connection between the Islam terrorism and the Middle East. In 2019, it is the time to forget the Middle East and change the way we perceive Islam. Veera Mironova, the Rinawan writer, in the new phrase of Islam, he claims that the way Western thinks about Islamic terrorism has grown dangerously outdated and the terrorist attacks that Western targets have been increasingly coming from the militants of the former Soviet Union, not the Middle East. Following on this insight, I argue that it is the time not to forget the Middle East but also stop essentializing Islam in the Middle East. It was often concluded that Western strategists fail because of the rigidity of strongly religious and traditional Muslim societies. These cultural expansions were seen by the Western ethnocentric biases toward the Islam and Middle East which lead to the following five misunderstanding. The illusion of the, illusion of the unified, of a unified Islam the legacy of Orientalism, Islam as a violent religion, the impact of asymmetric exercise of the power almost as a potential terrorist. So the illusion of a unified Islam, Western ethnocentrism is based on an illusion that Islam is monolithic and homogeneous. There are around 1.6 billion Muslims in the world. Muslim societies stretching from the Albania to Indonesia via Turkey have cultural differences, complexities and contradictions as well as different political traditions in different regions. Islam as a set of belief system in different form political Islam or Islamism which refers to those ideologies and the movement that strives to establish some kind of Islamic order or religious state, Sharia law and the moral codes in Muslim societies and the communities. There is neither a unified Islam century that transcends cultural national or regional differences in the Middle East, North Africa and Asia specific nor consolidated goals of Islamism defined by a specific political group. The second point, the legacy of the Orientalism. The age of Islamist terrorism was defined by the attack 9-11 and the following the London bombs 7-7 Istanbul and Madrid bombings in the beginning of the 21st century. However, long before the age of Islamist terrorism, Western conception and representation of Muslims had already consigned them to the category of the East Oriental or Islamic world is produced by the narrative of Orientalism. It was at the end of World War 1 that the Middle East was created as an imaginative geography and people by others. The people were labeled as uncivilized, traditional, irrational and violent and almost similar to that way they were defined by Orientalism two centuries earlier. Meanwhile, many critical thinkers had warned their readers about Western hegemony and its attempt to confirm its power against others by trying to dominate their heart and minds. Third point, Islam as a violent religion. Western ethnocentric bias framed Islam inevitably as the primary reference for the cause of violence while the Middle East is a single doubt through the essentialized views of Islam as a violent religion. Religious extremism and violent practice of other religion rarely receive a similar critique. I wondered why the increasing literature on religious terrorism contained virtually nothing on the other religion. By singling out Islam as a violent religion, uncritical studies of terrorism do more harm than the good in understanding the cause of international terrorism. Next point, impact of asymmetrical exercise of the power, essentializing Islam and the Middle East in fact prevent many Westerns from understanding the complex cause of power struggles. Historical, political, social and ideological powers structures and exercise asymmetrically not only between regional states and the West but also between oppressive regimes and marginalized group. Without contextualizing this particular power structure it is difficult to understand what laws and individual or groups toward the use of violent tactics and joining terrorist groups and the last reason all Muslims as potential terrorists. In contemporary politics much of the Western media and right-wing popularies narrative continues editing rather simplistic views of Islam as a violent and backward religion and stereotypical image of Islam as irrational and grounds. On the one hand they create a false perception of the non-Muslims as rational, non-violent and peaceful beings. Such binary oppositions contribute towards right-wing popularies narratives and exclusionary politics of ordinary Muslims. Now I would like to critically reflect on the concept of the Islamic terrorism. The discourse of Islamic terrorism can be challenged and contended on the three main grounds. First the central levels and the narratives of the discourse unlike academic decode and intellectual credibility. Second the discourse is potentially biased and functions largely to reinforce existing power structure. Third in practice the discourse has a number of highly damaging consequences for both counter-terrorism and democratic culture. So now in in a description I'd like to say that how we can challenge the primary narrative it almost goes without saying that the most of its key terms, label assumptions and the narratives are highly problematic. From a analytical perspective and the Islamic terrorism discourse consists of a great many simplification, misconception and outrage fallacies. Second the politics of the Islamic terrorism discourse. Discourse and the knowledge it's produced is never neutral or objective. It always works for someone and for something. It is excised in social and political power. The discourse of Islamic terrorism similarly functions politically to refine hegemony power structures. Perhaps most importantly locating the source of terrorism in religious extremism functions to deny and obscure its political origin and the possibility that it is a response to specific western politics. Third the effects of the discourse. The Islamic terrorism discourse is providing harmful to community relations, public morality and the search for effective proportionate and legitimate responses to terrorist act. Westerns see Muslims as fanatical, violent, intolerant while many Muslims have an acute view of the West. There is also evidence that increased Islamophobia, radical profiling by the police and increase in faith head crimes particularly following the September 11 and London bombing has left many individual Muslims in Britain and the US feeling victimized or fearful. Now how we can reintegrate through the destruction of the myths, reintegration through the destruction of the myths. Islamic religious terrorism and defensive war against the West passes. The West world will face an enormous threat as Western countries will have domestic and external enemies. The clash of civilization will become a real possibility. It is a scenario to be avoided and the destruction of myth represents a necessary step for respecting the identities and learning to live together. Islamophobia is increasing in Western countries because nationalism started to identify Muslims with terrorists or at least to blame the Muslim community for everyday problems. This is the reason for destruction in the myths. The majority of the Islamic community is peaceful and it does not support the fake holy war but it wants its identity recognized and respected. It is why many Muslims do not like to be called moderates for fear of being seen or the poor western. Now I would like to explain or I'd like to share what Quran and the Prophet says about the terrorism. What Islam says about the terrorism. I would like to quote some ayat from the Quran. O Mankind, we created this first ayat is the description of the unification of the human being. O Mankind, we created you from a single pair of a male and a female and made you into a nation and tribes that we know each other not that we despise each other. We are really the most honored of you in the sight of the God. He who is the most righteous of you and God has full knowledge and is well acquainted with all things. If another ayat, if anyone still a person unless it be for murder or for spreading mischiefs in the land it would be as if he still the whole people and if anyone save a life it would be as if still the life of the whole people. So it is this narrow definition terrorism that implicates only individual and the groups that has caused Muslim to be associated with the acts of destruction and the terror as a result to become victims of hate violence and terror themselves. Sometimes the religion in Islam is level responsible for the acts of handful of Muslims and often they act as non-Muslims. So a sanctity of the human life another quote I'd like to take from the Quran takes not life which God has risked sacred except by the justice and the law thus does he commands you that he may learn wisdom. It means Islam considered all life for the sacred. However the sanctity of human life is accorded a special place. The first and foremost basic right of a human being is a right to live. The Holy Quran says if anyone slew a person unless it be for the murder or for spreading a mischief in the land it would be as if he slew the whole people and if anyone slew the life it would be as if saved the life of the whole people. Such in the value of the side a single human life that Quran equates the taking of even one human life unjustly with killing all humanity that's the Quran prohibit homicides in clear terms. Then ethics of war what Quran and what our prophet says even in a state of war Islam enjoys that one deals with the enemy globally on the battlefield. Islam has drawn a clear line of distinction between the combatants and the non-combatants of the enemy country as far as the non-combatants population is concerned such as the women children and the old and the informed etc. The instruction of the prophet are as follows don't kill any old person any child or any woman do not kill amongst in the monasteries or do not kill the people who are sitting in the place of worship worship. I would like to give an example of the prophet saints giving of the world a prophet saw the corpus of a woman lying on the grounds and observed. He said she was not fighting how then she came to be killed thus non-combatants are guaranteed security of life even if the estate is at the war in Islamic states. Now what is the concept of jihad as per Islam the word jihad comes from the root word jihad which means to struggle. So jihad is literally an act of struggling the prophet Muhammad see that the greatest jihad is to struggle with the insidious suggestions of one's own soul. The kill or the murder of your own evil which is inside you but jihad primarily refers to the inner struggle of being a person of virtue and submission to God in all aspects of life. Secondarily jihad refers to the struggle against injustice. Islam like many other religion allows for arms self-defense or retribution against tyranny exploitation and operation. The holy Quran says sorry holy Quran says and why should get and why should yet not fight in the cause of God and those who have been weak are irritated and oppressed men women and children whose whose cry is our Lord raised to us from this town whose people are oppressed and raised for us for the on one who will protect and raise for us from the on who will help. Does Islam enjoys upon its belief to strive or post in purifying themselves as well as in establishing peace and justice in the society. A Muslim can never be addressed when she sees injustice and oppression another her. Islam enjoys upon all Muslims who are actively to maintain balance with God created everything. Now history of the tolerance even western scholars have repudiated the myths of muslim cursing others to convert the this is uh lots of myths is they are that Islam has always converted other religions into islams. It's a great historian Dele Ore wrote history makes it clear how are that the legends of the fanatical muslims sweeping through the world and forcing Islam at the point of concord race is one of the most fantastically absorbed myths that historians have ever repeated muslims ruled Spain for roughly 800 years during this time and up until they were finally forced out the non-muslims they were alive and flourishing the holy Quran said let there be no compulsion in religion truth stands out clear from error however rejects evil and believes in God how uh graphs the most trustworthy handled and knows all things now Islam is the unifier not the distrail far from being a militant dogma Islam is a way of life that trends and race and ethnicity the holy Quran liquidity remind us of our common origin humankind we created you from a single pair of a male and a female and made you into nation and tribes that you may know each other not that he despised each other but i the most honor of you in the sight of the god is he who is the most righteous of you and god has full knowledge and is well acquainted with all things al-Quran so now uh losses we need to stop conflicting Islam with the terrorism uh so Islam cannot be reduced to a single idea so right wing commentators often make statement about the islams and muslims that are factually in current they don't nominate muslims and proclaim that islam is incompatible with western democratic values this is not at all true but islam cannot be reduced to a single theological framework or simplistic worldwide then muslims are often victims of the wahhabi extremism the next move from this right wing figures is you need to argue that wahhabism is the essence of islam that moderate muslims are just not following their own sacred taste they usually proceeds by cherishing verses from the Quran and historically nanishan proved that uh Muhammad was word lord this completely ignores the fact that they have been debate there have been debate for centuries within islams over the historical context interpretation and even accuracy of these terrific parts of the vast compulsion of islamic scripture taken by the wahhabis right wing extremism reams of islamist extremism by conflictive uh conflating wahhabism and western islams the far right is creating the interesting the strength of its only enemy alienating and harshing muslims in the west run risk of the ridiculizing some of them and making them argument that islam is incompatible with democracy and human rights suggests that wahhabi readings of islam is in fact the correct one this reinforce the clash of civilization thesis that argues that western and islam worldwide are fundamentally incompatible that they are uh destiny for perpetual conflicts last is the waste must reassess is narratives about islam it is natural to waste to understand the deeper root cause the christians massacre and the potential role played by islamic extremism but the culprits remain the same those who promote the idea that islam and liberal democratic values are incompatible in conclusion i would like to say could we have we have the globalized world with no discrimination and aggression such view of globalization requires all citizens of the world who have mutual understanding of their similarities with other humans and their need for the safety as human of different race religion and civilization it is important that we continue to learn from one another our glorious past as well as our pain in the process of this mutual dialogue all religious leaders and policymakers should attempt to carry on responsibility for the creation of a peaceful world muslim certainly carrying the heaviest load since islam has been consistently described as the epitome of radicalism terrorism and eating religion such a high-tech portrayal of islam does not accord with islamic teachings that promote tolerance and understanding of other religious beliefs language and civilization in the process it is important for muslims to re-intervid islamic teaching so that muslims combat the misuse of the quran and hadith in the name of religion as has been done by the global terrorist along with this attempt the change in the foreign policy and public opinion of the rest of the world would decrease the prejudice against islam and muslim last i would like to say that terrorism has no religion terrorists have no religion and they are friend of no religion everyone if you remember these things the world will be a global village and we can maintain the brotherhood among all the religions irrespective of religion thank you thank you if there is any question you can share or you can ask i'm open for the questions thank you mr baharul uh thank you for your talk we got to learn so many things uh at this juncture uh i just want to share what frederick niches said frederick niches a german philosopher he said that uh there is no truth but there are interpretations the world is a victim of interpretation for thousands and thousands of years history of human civilization we have interpreted re-interpreted and we allow ourselves to be victim of interpretations and reinterpretations and the clashes of ideologies right okay so we got to learn a lot from sir baharul uh so i open this platform for the questions uh if there are any questions uh we will welcome and sir is uh willing to answer please go ahead okay before they ask any question i want to ask one question to you sir please yeah throughout your uh uh speech lecture you have emphasized upon the fact that how frantic tech have been interpreted or reinterpreted or politically interpreted right so my question is that my question is that if the religious tech have been reinterpreted and reinterpreted in the political context and whose responsibility it is to introduce people to the truth whose responsibility it is it is a responsibility of people who are socially motivated intellectually motivated who whose hearts are full of compassion and those who dream about the world which is free of artificially created barriers but unfortunately this type of movement has not seen in the islam what is not take on it true sir because uh this is uh islam as i have mentioned that uh the starting of islam was uh very uh interesting and uh it has growth rapidly uh having our science uh research and all these things but suddenly islam has confined themselves into uh their own artificial ideology and they presume that they will run according to the uh uh history from where they have come they are they were not ready to accept the modernization or western developments they are not ready to accept the development which is going on in the other part of the world so this is another reason and they always try to uh suppress the moderate peoples that uh in the name of the quran that quran says these things quran has said these things so uh it is a very uh few numbers of the people those who are developing or uh literating or uh improving themselves for the western educations this is uh one of the reason that when somebody is coming and some political leader is using the quran and some uh uh nick-pick ticks of the uh quranic ayat into their political discussion so we become afraid the people become afraid okay quran says these things the quran is the uh uh originated from the allah so if there is a strong misconception that people are telling that this the quran uh is allah quran is an uh quote which will always help you to the way of life how you you have to spend the life in a in this world but we have a misconception that we would like to our lead our life as per the quran but we are not ready to accept what is actually going to uh happening in the world yes we cannot deny the paths of the quran we have to take the ethics from the quran alone with that we have to accept the modernization nowadays you'll see sir that that in islam uh islamic community of the muslim community the girls are not getting that much of status whereas the prophet has always fight for the girls education or the women education so there are the political leaders who are always misrepresenting representing the interpretation of the quran and hardly a very small number of people are aware of the quran in their own language even in our society also people are reading the quran in arabic but hardly a few number people can understand the meaning of the quran so what people are doing the our leaders they are always afraid or they're always try to surprise the people that you should not uh read the quran in other language so we need to spread those who are educated we need to spread that information and we need to educate ourselves the interpretation the original interpretation or the positive interpretation of the quran in our own language then only we can educate ourselves alone with that we have to educate ourselves in the modern or the western education and western development also so uh this is the initiative and education must be spreaded the people those who are uh have the opportunity or had the opportunity to develop uh ourselves with the modern education or uh we have the taste of the globalization we need to work on this marginalized class or the backward class of the islamic community to uplift them then only i think that we can uh spread the message of the true islam and uh the true meaning of the quran and we can stop the political leaders their misinterpretation of the quran okay i have written one portion and then how would you differentiate the terrorism from the sessionist and the segregated movement see terrorism in islam there was a movement when they have fight against the other religions especially the christians and jews and other things so that we cannot consider as an movement that was a fight sorry uh that that we can consider as a movement because on that night the people are attacking the muslims those who would like to unify it uh in the faith of the one really one religion or those who would like to accept the islam and all the time islam was spreading but we cannot consider terrorist activity as a movement this is a terrorism always a state-sponsored activity we always we have to remember a terrorism group is not a self-financed group they are always a politically influenced and politically financed the political leaders of the state is sponsoring them and they're using these groups for their own benefits so movement is always to achieve certain goal and that must be a noble goal but this terrorist activity never considered as a movement because a terrorism itself the word origin a created terror a movement cannot create a terror so there is a huge difference between self movement and the terrorist activity terrorist activities is always a negative sense it is always humanity and always at least other world of humanism sir thank you so much for your elaborate answer to question asked by matan abhive in 2018 i just want to inform you that ketsu college has organized one roundtable conference on religious intolerance and somewhere i feel that as madam abhive also said that we need to create platforms to break the barriers the man-made barriers and to bring the hearts together true sir we need to create more platforms for dialogues we need to create more platforms for understanding we need to create more platforms which will help us to find the solution rather than blindly criticizing right issues are there definitely issues are there so in this context let me ask you one question which is a very burning question in the context of islamic theology that is about the problem of bohavism yes i mean as far as the my knowledge goes that bohavism has become an instrumental ideology in encouraging terrorism right so how this bohavism came into being how this bohavism that radical became a radical face of islam right can you please elaborate on it and how to tackle this theological challenge yes thank you thank you for this question sir actually sir the bohavism concept has been originated by islam is fighting with the other religions in their initial stages so on their time prophet has declared war it's a declared war against the christians or the jews those who are attacking the muslim religion and they were targeting the muslims and after that word this they were the part of that this war and from there the bohavism concept has been originated now after the war the bohavists are thinking that this anybody who is a non-muslim or who is not the believer of the islam is the enemies of the islam even they are targeting the muslims those who are not fit in the bohavists so it is not like that bohavism is targeting only the non-muslim they are targeting targeting the muslims also so the war has been ended even at the time of the Muhammad but bohavists are continuing that word against this present scenario against the non-muslims or against every religious peoples in the present society so they are believing into their ideology that war is still going on but there is no war in the 21st century the war against war to save the islam has been declared by the prophet and has been ended by the prophet during the lifetime of the prophet so the bohavists are not ready to accept that concept that war has been stopped but they are believing that yes war is still going on how long we will be surviving and how long we will be in this arc we don't want to let others to live in this arc this is a wrong conception this is a movement this is the wrong movement or the wrong things generated into the ideology of the bohavists okay sir there is one more question coming yes i know sir in your opinion on distinguished statement of the honorable bombay high court that tablighi jamaat where is kept courted can you connect this blame of the tablighi with islamophobia no sir in this concept i don't like i even i personally i would like to refer this matter because we are discussing about the terrorism and this islamophobia tablighi jamaat is a propaganda used by i would like to quote the bombay high court that it is a propaganda used by the political leaders to defame that the foreigners those who have been detained by the Mumbai police so here we are discussing about the terrorism and terrorism is against the state and yes this may be a reason which will generate some sort of hatred among the peoples of the muslims which will help us to believe in the bohavi concept or the extremist concept they can convince the people that you see how how the islam is treating in india you can join us we can fight for the jihad which is completely wrong jihad is fight against yourself your ideals which is inside you jihad is to eradicate your negative thinking wrong thinking jihad in a some in one ayat Quran has mentioned you can declare the jihad as an holy war that war does not mean against the human being against the humanity the war is against yourself you have to declare war against yourself that is jihad so i don't think i've known it to refer this tablighi jihad concept bombay high court has elaborately to the point has sought out or shows that whatever the propaganda has been spread during that tablighi jihad it is completely wrong so and interestingly i would like to share one my personal opinion this controversial topics people are not willing to discuss but in an open platform see here we are having few number of people but everybody is watching everybody is knowing that fact but people are not ready to come forward to ask ocean why this is happening either it is a muslim or either it is a non-muslim no people are coming forward we are discussing this thing at our home inside the room that stereotype concept we have to break we have to come out and we have to ask why only islamic terrorism why terrorism will be connected with the this islam the islamic people or the other people the people need to come forward and ask the ocean those who are writing islamic terrorism or using this narrative islamic terrorism that terrorism with islam muslim and all these things everyone is in every religion everyone is not a criminal criminals have no religion criminals have no ideology they are simply doing the act which is against the humanity so muslim non-muslim everyone need to come the world need to the a global place where everybody can survive everybody can leave with the concept of brotherhood we have to confine our religion as a my personal thinking we should not make it a public in a public we should be brother and we should focus on the brotherhood this is my concept very well very well your points are well taken sir are there any other question because i really i really doubt that this topic you know will if we discuss in any other platform so since we have resource personnel since we have expert in the field take an opportunity and please ask questions yes ask any question any question i don't mind ask any question right clarify your doubts yes i like what you spoke about stereotypes we all are victims of stereotypes yes at our home at our home only sir yes yes yes and we need to break that thing from our home we need to start the journey from our home we should not discuss the things only among our family members we should discuss with our friends in the outside the home so the people those who are afraid to discuss about this topic they will get some energy okay we will be the part of this discussion only this way only we can start that movement that religion has nothing to do with the terrorist activity or extremist activity that is well taken and understandable my question is that why is it such a movement for reforms have not been initiated you know in the in the Islamic world of course you have already partially answered that yes sir that you know there are there are powerful political leaders there are ulemas the clerics and they are they are they have a very good influence over the society and my question is that somewhere society has to rise somewhere the the truth of light shall power in in the society that is that is the way to grow that is the way to evolution then how it is going to happen in the Islamic society when will it happen and who will take it what what is your view as a young representative of your religion or young representative of your society how do you propose that Muslims or Islamic society should free from its own mumbo jumbo yes sir so sir thank you sir so in in my personal experience and after recensing on the Islamic terrorism the Islam at present time Islam is facing one weakness that is the education you'll see comparison to other religion in Islam education yes we are considering ourselves the so-called education in if somebody is having a knowledge gaining knowledge from the madrasa or other things we are considering ourselves as an education educations no we have to educate ourselves from a modern technological development modern educational concepts and we have to read other religion also number one number two we have to break the stereotypes that that if we are performing damas if we are reading the Quran if we are following the hadith and this sunnat we will be having the jannat so jannat is another things we need to work on this earth when our almighty has sent us to this earth every person has been sent by the god in this earth with a particular purpose and the all this purpose the first and foremost purpose is the humanity you need to spread the humanism brotherhood into the society number two number three that we need to this concept of this so-called madrasa and all these things must be really good through the western education or the developed education of a society number three every muslim person should raise their voice whenever they are facing any injustice among themselves either it is from islam itself or any other religion four the judiciary also take necessary steps to stop this or to break these stereotypes or whenever there are any media or any other print media or any media or any electronic media or the political leaders are using these so-called stereotypes or so-called words which will directly defame the islam or any other religion we need to stop these things so i think in this way and another things more representation in the politics is very important especially muslim women should take part in the politics actively muslim women and muslim women with highly qualified qualifications and they need to take part in the politics because we are even the arabic countries are also transforming into the democratic countries though we are living in the 21st century there are lots of muslim countries those who are in a democratic country but few arabic countries those who are ruled by the sultan or so-called kings so here also if we can convert or we can implement the democratic concept participation of every caste creed muslim communities male female from every age also they need to participate in the politics because it is the legislature who is framing the rules so they have to frame the rules which and which they have to frame the rules and they can make the policies which can uplift the backward muslims and through this way we can remove this so-called islamophobia or this kind of stereotype concepts and another one is the muslims should take part in the judiciary as well because judiciary has a great role to play the legalization of the concepts and the proper implementation of the policies or making the rules the legislature sometimes making the rules but due to some pressure but it is not implementing so in this concept the judiciary can take part actively and raise the voice that why these things has not been implemented properly okay another question from my side since other questions are not coming actually i just want to i'm going to get every advantage hello oh harish go ahead please go ahead please please yes just want to ask one question as you are saying that for very long that the muslim community has facing the challenges of non-getting education and not getting the privilege all sorts of education privilege so that they can bring themselves the thing is that when we have a just let me complete when we have a president of india a muslim appointed as a muslim who is a scientist and educationist and everything so we cannot say that the muslims are not getting the privilege to get educated the only thing which they are lacking is that guidance proper guidance and this guidance is where they are so they are the i am sorry to say but the thing is that whenever we for so long we need these teachers this mullahs these pundits and also in my religion also in pundits and mullahs or malanas and all these we still we need them to teach us what our religion is saying for if these things continue we are not able to really make the society a very better society because each and every one in this society is going through following the chain of the of the pundits and all these religious leaders so-called religious leaders but nobody is caring that yes we must take the book read it whether it's kura, gita, anything we have to take it and read it and make it properly to understand themselves that yes this is wrong and this is right we have to make up our mind that yes this is a this is wrong and this is right now secondly you have previously you have said that the nationalism the concept of nationalism should be if the concept of nationalism is there you cannot take a religion and religious nationalism is going to destroy the religious faith and Quran and everything and even the religious i like to tell you one thing the thing is that we must avoid the law whatever the government is but that secondly you have the concept of you have the concept of getting the remedies in every in every country living korea and you are not living in a korea and something else some other rigid governmental society you are living in a democracy so you have a remedy that is court and you have a remedy that is your fundamental right to protest but if you are going and saying that my religious in an harm and where religious is getting the some of the other killings and i'm not able to speak in a democratic world if you are seeing that it's really a shocking now thirdly if you if you say that the religious the many of the society cannot able to say the really not able to raise their voice in front of the religious leaders sorry to say that if you cannot able to raise your voice at that moment of time you have no right to say that yes your religious is in harm you are getting discriminated you are getting attacked by any other religion because always remember one thing a religious reader if tells you that the other religion is harming you and the other religious teaching is not as so appropriate and the other religion is making you the discrimination and other thing then i really want to tell you that you must change the gurus which you are following in spite of that that yes following and believing their teachings which we are keep on doing for a very long time thank you for your thank you okay sir i would like to answer you four four points first of all first of all you have asked about the interpretation of the Quran i think in my discussion i've already discussed the Quran has been read out by the Muslim in Arabic i have already suggested during my presentation even the answering on koshats that Quran should be read out by the own language so the people can understand so the Muslim can understand and they can interpret by themselves number one number two i am not asking that the people are not getting justice yes everyone is getting justice in my suggestion is the representation in the legislation and the judiciary of the Muslims i am not talking about the India i am talking about the whole world so if we are having more representation in the legislation and the judiciary so they can be an inspiration for the other Muslims number three that the remedy yes i am not discussing about this miss talking about that the people are afraid of the discussion yes people are not are discussing the mainstream things if i will take that the Bombay High Court judgment where this thing is going on during public a jamal entire media has covered that things but unfortunately today there is no coverage so it's just an example don't take it otherwise so my concept is that if the people are talking these things about the Islam or about any religion not only Islam about any religion in a public place it will be and warning to the political leader also they will be afraid or they will be think twice before making any wrong statement before the public because political leaders think people are not talking publicly so they think they are afraid of so that propaganda will be break down and last thing yes sir everyone is getting remedy there are countries where people are not getting remedy and we know who is getting the remedy who can reach to the court but the question is how many people can reach to the court unless and unless and until you cannot reach to the court the remedy is the court is not able to provide the remedy my recommendation is if we can educate ourselves we can encourage ourselves we can implement every policy through the last man of the world then the people will self-generate it what is ajihad is telling which i have quoted that we have to kill our even along with educate ourselves my recommendation is if every community is educating themselves they are know about the rights and duties and they know how to get that their right to be protected then they can come to the court if you take any country not how many percentage of people are able to reach to the court those who are coming to the court they are getting justice they're getting remedy i'm not denying their thanks my message is how to bring that uh their court class people to come to the upfront and sir every country is having the policies even i have also agree but i'm not denying that thing i'm telling that the islam or every religion should accept the policies and should upgrade them for getting better justice and better facilities thank you sir but the biggest remedy you already got in our constitution that to write to vote and every five year you got that remedy to change who you are sir sir you and me everyone knows what is the harsh reality of our voting voting day is celebrated voting day is celebrated as a holiday in india and because of our carelessness so we have to we have to spread the message that this is your right this is the weapon please use it please use it how many percentage of people are casting their votes sir that's true obviously also then 64 percent okay sir okay okay sir thank you so much sir sir there is one more thing waiting for you and this question has come by Padma bin sultana and is saying that thank you sir for your wonderful presentation my question to you on the Padma bin sultana asked as far as i know there are two types of jihad defensive and aggressive jihad is it right sir if right then explain it kindly so see other the question about you know the aggressive and defensive you have no idea about it so can you please explain all of them yes sir aggressive jihad and defensive jihad see this is sir to some extent i would like to refer our IPC IPC we are having general explanation clause where we have a right to defense here defensive jihad is that defensive jihad is something like that if somebody is harming you you have every right to protect yourself and other in IPC also we are having our right we can utilize this general exceptions these things if somebody is harming you you can save yourself for that reason you may go for harming that harm may be hard or grievous or even the murder also and this is our defensive aggressive jihad is to control our anger to control our means which is inside us that is aggressive jihad defensive is external to or is the external enemies which will harm you not in the name of religion not in the name of any other thing which will directly harm your human body when you are resisting and you are protesting that is called the defensive jihad you are defending yourself and aggressive jihad is always to kill your inner enemies okay thank you for your answer sir and i will be taking two more questions please sir only two questions is there any other question you know then i will ask my one question one question is that when you think about arrested terrorists yes like like take an example of it okay there are various examples that the terrorists have been arrested by the armed forces right in other parts of world also yes and the psychological profile of the terrorist now listen to me very carefully the psychological profile of the terrorist have proved that he has been heavily indoctrinated due to religious you know i call it mumbo jumbo i don't believe it's a philosophy but i call it mumbo jumbo the interpretation of religion so he he has been injected with the thoughts of selective interpretation of religion and we are talking about islam islamic terrorism so my question is that how would you propose to reform those terrorists how do you propose to clean their minds of course terrorism is a crime against humanity not just a crime within the jurisdiction of one country or another country terrorism has been identified clearly by various international jurisdiction that it is a crime against humanity is a international crime now the question is somebody wants to reform or rather there is a policy of reformation you know of surrender terrorists right islamic terrorists so how would you propose to reform their minds which is already being lettered due to mumbo jumbo of selective interpretation of islam you will take on it thank you sir so first of all sir whenever our armed forces is arresting a muslim terrorist so called muslim terrorist they are naming it as an islamic terrorism so it is not like that terrorism is confined into islam only other religious groups is also there so whenever they are arresting any person they are not telecasting or they are not protecting that they have arrested same x religion y religion z religion only if our terrorist is a muslim then they are naming the islamic terrorism number two if you see the uh profile or the background of the terrorist say for example sir if we take the ajmal kassab see they they are struggling they are having a five or four members in the society in their family they are unable to feed them so that this this extremist group or this terror organization is targeting those people those who are very poor they are living in a poverty second they are having very limited education for they are ready to do anything for feeding their family so they are targeting these those people and they are motivating or they are brainwashing so for brainwashing them with the negative thoughts so we need to first identify sir whenever our armed forces or anywhere in the world a person has been arrested they should not represent that terrorist or a terrorist group in the name of religion first second we need to educate we need to again and again i'm telling sir we need to educate that groups and especially sir young age in young age it is very easy it is the psychological uh psychological it has been proved in our young age or the age uh from teen to uh young in that time our uh brain is uh working in this way that we are ready to do whatever we'd like to do so in that time if somebody would like to inject the negative things and they are showing certain fake uh uh dreams that yes if you're doing this thing you're doing in the name of religion if you're doing these things you will get uh the janath the who's who is waiting these are all nonsense bogus things has been spread by these our so-called extremist groups or the uh amulas so what they have to do basically we have to do or take care of that young minds that should they should not be diverted in the name of the religion so special care need to be taken to the uh specially young minds those who are uneducated those who are struggling for jobs those who are uh living in the poverty and those who are having a huge burden uh into their shoulder to take care of their uh families if there is a if there are no more questions oh yes please go ahead uh sir you have just said that um forces are predicting that these are projecting their religion before uh whenever they arrested any muslim they project their religion i'm really sorry to say that no armed i have listened each and every armed forces conference whenever they arrest any any person any terrorist they have never ever say that uh it's a islamic uh terrorist they have never quoted that itself they only said that the name of the person they have never said because in manipur area also our armed forces have killed many many terrorists they have only stated the name of those terrorists but never said that they belong to a hindu they belong to a muslim community or any other company that sir i would like to counter your statement there are a number of cases where the statement has been given if any incident occurs there is a linkage of the islamic groups for the islamic group it already signifies that islam uh has been already um is broadcasted that sorry to say i have not countered uh so sir not only islam sir i am against the disposer of the religion of any criminal because the criminal doesn't have any religion that thing is right that many of the uh yes sir thank you thank you so much yes both of your things are well taken and uh yes it has been a wonderful session and uh i am really happy that uh finally the world the world will strive for the peace whether you are hindu whether you are muslim whether you are christian whether you are a seeker whether you are a case you have every right to see the world which is full of peace compassion justice equality liberty and also fraternity i am a follower of jesus christ and i understand the value of universal brotherhood so let us let us pray that uh henceforth in our life we will not discriminate anybody in the name of caste religion next or gender let us create more bridges let us create more bridges let us create more relations let us understand we all are human beings there will be differences there will be disturbances but at the end we all are one we all are children of god at the end we all are children of god sir marul islam thank you so much and your participants thank you so much for your participation thank you so much it's really great honor and her sir thank you so much for uh uh pointing uh and uh countering my points it's really great discussion hope you don't mind and i believe in only only one religion in this earth that is the brotherhood sir we have to work on the brotherhood not the establishment of any religion the religion always divide us the religion always create confusions only the brotherhood friendshipness that will be the only religion in the society through which we can live long and we can make our universe as a uh i mean heaven yes sir true thank you thank you so much and thank you so much thank you so much thank you