 I pay my thanks to United States Institute of Peace and its President, Executive President, and my brother, Dr. Kamarul Hoda, and all audience who are joining me in this session. I would like to start my talk from the first point, and that is the concept of jihad. There are certain terms, certain words which have been hijacked by the extremists and terrorists, and they misinterpret them and try to radicalize the Muslim youth in particular, and other Muslims in general through radicalistic and extremistic wrong interpretation of those concepts and wrong interpretation of some of the verses of Quran and traditions of the Holy Prophet, taking them out of the context and misusing and misapplying them. That's why through their efforts, the youth who are accessible to them or those who are influenced by them, they try that they may parrot some verses and some traditions, and they may frequently use some words of jihad, of martyrdom, of Khilafah, of Islam, Darul Harb, Darul Islam, these kind of terms. Putting them together, then they have developed an ideology with the wrong claim that this ideology is Islam or this originates from the text of Quran or text of the tradition of Prophet Muhammad, peace be upon him. So crux of our talk today is that this claim is totally a wrong accusation against Islam. This is baseless, and this ideology of terrorists and extremists has absolutely no link and no connection, no legitimacy with Islam and Islamic teachings and the classical interpretations of Islamic authorities. After this brief introductory talk, I would like to, I don't like to go into the matters which are commonly known and I would be leaving certain things for you, taking the concept of jihad. When this world is uttered or it is heard, an image of killing, fighting, combating automatically because of their wrong activities and wrong interpretations, this image emerges in the minds. My first point which I am going to elaborate is that the word jihad and the term jihad does not include any kind of meaning of killing or torturing or fighting or combating. This world is free from these meanings. It means just an extreme exertion, effort, struggle for any good cause. If we go into the Quranic studies, we find there are 35 verses of Holy Quran in total which include the commandment of jihad or the world of jihad in any form of its derivatives. It can be jahadah, it can be jahid, it can be jahadah, it can be jahidun, any derivative. There are total of 35 verses which include the commands of jihad, commandments of jihad. So out of these 35 verses, 31 verses have absolutely no mentioning of fighting anywhere. I mean neither in the text nor in the context. There are three ways of determining the meaning or implication or significance of a particular commandment through a verse. Either you understand some commandment or teaching or injunction through the text of the verse or you try to understand that concept through the context or you try to understand sometimes through historical context which were what were the historical circumstances when this commandment was revealed at what time, which date, what year, in which particular situation and what was the intention. So historical background, text, context or historical background. 31 verses out of 35 which mention the commandment of jihad. They have no mentioning directly or indirectly. No mentioning of fighting and combating. Even I'm talking of a defensive warfare or a lawful and just war. No, absolutely there is no mentioning of fighting either. Number two, I would like to explain one thing even before this point keeping in mind and that is that there is not a single verse in Holy Quran starting from the first chapter ending up to the last chapter of one nas, al-Fatiha to one nas. I have not been able to find a single verse in the Holy Quran where self-defense was prohibited. Taking up arms was prohibited. Standing up for your own resistance against oppression was prohibited. There was no permission for self-defense. Even at that particular time the verses of jihad were there. I would just quote the reference for your further studies. Those verses which were revealed in Holy Quran in Meccan time is one of them is al-Furqan, verse number 52, second Surah An-Kaboot verse 6, third again Surah Al-An-Kaboot verse 8, Surah Al-An-Kaboot verse 69 and chapter Luqman verse 15. I just quote as a sample one or two out of them. Holy Quran says, You should perform a very big jihad. So performance of very big jihad, great jihad. This was commanded by Almighty God in Mecca when Muslims were not allowed to touch any arm or they were not allowed to stand up for their self-defense or they were not allowed to resistance against oppression. Even then the commandments of great jihad were there in Mecca. This is an evidence more than enough and very ample evidence to establish the fact that jihad does not necessarily include even the war of defense. Although it is included in the broader term of jihad but it does not necessarily mean. Jihad was revealed much more earlier than the command of the permission of self-defense war and the lawful defensive wars were granted. So if this is the case then we have to understand then what does jihad mean when this was the commandment in Meccan period where your resistance against oppression was prohibited and you were not allowed to raise the arms. So what was the meaning of jihad in Quran and what the same meaning will continue till today? So jihad has as far as its meanings are concerned it has five dimensions of its meaning. The first meaning and that is the greatest of the jihad actions. The great jihad, the biggest jihad it has spiritual dimension. It is known as jihad bin nafs and that is your struggle for self-purification. It is a fight against your evil wishes of your lower self to purify your inner self, to make a person a good moral and ethical personality who could work for the sake of Allah who could get rid of arrogance, of greed, of lies, of aggression, aggressive attitudes, negative propensities and who could work for the betterment of humanity and the society and for himself too. This is purely spiritual dimension, no link with arms. Second dimension of its meaning is intellectual dimension, academic and intellectual. In intellectual dimension of jihad the word ijtihad has emerged. And ijtihad and mujtahid is a scholar, is a great jurist, an expert of juristic sciences who can derive and deduct the legal values and meanings from the old basis and who can apply according to the changing and newly emerging situations of modern times. So mujtahid and ijtihad from jihad means connecting the past with the future through academic and intellectual and juristic efforts, purely in academic and juristic work. It is jihad bil ilm and jihad bil fiqh. Third is social dimension and this is jihad bil amal. This can be political, this can be social, this can be cultural, this can be educational. Anyway, this is for the social reforms of the society to purify the society from social evils, to eradicate the corruption from the society and all kind of evil attitudes of human behavior individually at first level and collectively at this third level. So these works of social reforms and political, democratic struggles, political struggles, peaceful struggles all come within the range of ambit of jihad bil qaul and amr bil maruf and nahi and ilmunkar to promote the good and to abstain from evils. This is social dimension. Third is jihad bil mal. It is financial dimension of the world jihad, concept jihad. This is just an act of charity and Quran has emphasized on particularly two areas of jihad. The first jihad, the purification of self, lower self, spiritual one and the socio-economic one, the financial. Most emphasis in Quran has been given on these two. And there is a full-fledged surah, a chapter of Quran which explains this concept and it is said that even negation of act of charity is negation of deen, a wholesome of the deen. Spending the money to remove economic deadlock of the poor, spending your own economic resources to provide the facility to alleviate the poverty from the society, the work which is being done by the charitable organizations in the western country, the Muslim country, by the UN know whatever to help humanity out and take it out from the financial crisis for struggle for equitable distribution of wealth and to provide them all facilities and privileges of the life as human beings. This is jihad. So Quran says, So Quran says, Have you seen a person, Holy Prophet, have you seen the person who totally rejects deen of Islam? The rejecter or nullifier of the deen. Have you seen that person? Then Quran answers. The person who nullifies, the person who rejects the deen religion of Islam is the one who does not do anything for the betterment of orphans, who does not provide food to orphans, who does not work to alleviate the poverty in the life of the poor, yatama and masakeen, the orphans and the poor communities. Those people who do not work for their economic betterment and welfare, these are the people who are nullifier or rejecter of the faith. So this act of charity, this is jihad bilmal. This is one of the best jihads. And the fourth, fifth dimension is the defensive dimension, fifth one. Only that is the defensive dimension, where if you are attacked and of course no need to explain it, then there is a bar of self-defense, a defensive bar. As a student of law and as a humble student of international law, I can say this, declare this fact with full confidence that as far as my studies throughout my life are concerned, I have not seen a minor difference between the definition of a lawful war or jihad or qital, just war, which is known as qital. According to Islam, and the definitions and conditions given by the UN Charter, it is exactly the same concept, same definition with same conditions. No difference in the only difference is the term, the word, the jihad or qital is the word in Arabic language and we say just wars and lawful wars right from the time of Aristotle till today's UN Charter's time. Throughout the history, concept of just wars and lawful wars has been existing continuously in every era of human history. The same is the concept now, according to Islam. We will come to that, but this is the defensive dimension of jihad. When Holy Prophet, peace be upon him, migrated to Medina, two verses were revealed in order to provide the permission of lawful self-defense war, lawful and just defensive wars, two verses. First was revealed in first year of migration, so these are two where the commandments of fighting are available, the basic commandments, remaining are addition to that, further explanation, further interpretation, they are further classes, basic two articles which provide the permission of fighting. One is in Surah Al-Hajj verse number 39 and chapter number 22, chapter 22 verse 39, the words are It is stated that now the permission is granted to take up the arms and to fight those who have already imposed war on you because you have been wronged, you have been oppressed, because an act of aggression has been committed to you. So now today the permission of armed resistance for your self-defense is given to you. This is the first verse. Look into the words. Uzzina, permission is granted. Lillazina, only to those, against whom an aggression and war has been already imposed. Why? Because they have been an act of aggression and act of militancy, act of terrorism, act of killing, act of attack has been already committed on them. So now they can resist for their self-defense. This is the foundational article of Jihad. In the meaning of tathal, I mean the self-defense. Not the four meanings I have already explained. This was the first year of Hijrah because the state had come into existence. This is a very interesting point which I will elaborate here. And maybe very few scholars would have mentioned this, but I have not seen in any book any scholar. This is a very significant point. Since when Holy Prophet was in Makkah, there was no Islamic state there. That's why nobody was allowed to stood up with arms for armed conflict, to resist with arms. When he migrated to Medina, Islamic state came into existence. He was head of the state through the constitution when he made the alliance with the Jewish tribes and their allies and he was selected or appointed as the head of the state. And the constitution of Medina was given. As-Sahifa, first constitution. Since he was the head of the state and state was already in power. That's why standing up for resistance against the oppression was allowed. And defensive war was allowed. Because state was already there. So this difference of Makkah and Medina period explains the fact that in any case, even if it is defensive war, no person as individual, no community collectively, no organization, not a community, on their own they cannot even wage a defensive war. War is a privilege or prerogative or a lawful right of the state. No organization, no person has an authority or privilege to wage wars and declare it's a terroristic acts as jihad. So it was not done by Holy Prophet and his companions. How can it be legalized or it can be legitimate for organization existing nowadays claiming their criminalistic and terroristic activities as jihad. This is totally against the teachings and the practice and conduct of Holy Prophet. Second verse was revealed which is the foundational, second article, foundational article of jihad in the meaning of Qital, the word Qital. Lawful, just defensive war. And that was again in Surah Al-Baqarah, this is Medina chapter, verse number 190. Al-Baqarah chapter number is 2. 2, verse number 190. Again we can point it into the world. The words are Waqatilu. Sometimes the people, they just take a few words from a verse. Sometimes they take the verse out of the context and they use specific words for their own meaning. There may be some Muslim terrorists or there may be some of the western scholars or orientalist who have not full grasp and comprehension on the subject. Both sides. So Quran says Waqatilu, Fee Sabeelillah, Alladheena yuqatilu nakum Wa laa taa tadu Inna Allah laa yuhibbul motadeen. This is the second foundation, two verses. Quran says this was revealed in seventh year of migration. It means now already 20 years had passed after the promulgation of Islam and after the announcement of his prophet, pronouncement of his prophethood and starting of the commencement of revolution of Quran. 13 years of Meccan, seven years of Medina and Pirat, 20 years had passed when the command of defensive war was revealed. Only three years were left of holy prophet's life. Command for defensive war. And this was revealed with a particular historical context. I will come to that, inshallah, quickly. When the Treaty of Peace was breached by the Meccans, only as a result of the breach of Treaty of Peace, Treaty of Hudaibiya, which was a 10 years agreement of Novar, 10 years Novar pact, was done and signed by the Meccans and Medina and the Biori prophet. And the Meccans breached their Treaty of Peace within one year. This was the historical background when war of defense was allowed for the Muslims as a state. And whenever there was a war of defense, it was fought by the state. It was between state to state. And another point very significant which we need to keep in our mind is that all more than 60 wars or fights or military expeditions were taken up where the Medina and Medina states or the Muslims, they participated in wars. But none of them was in advance. None of them was in offensive. All wars were fought against Medina state and Prophet of Medina, mostly on the border of Medina. And always Holy Prophet of Islam and his companions and Muslim army was on defensive. The very first war of Badr was fought near Medina. He was on defensive. Second war in second year was fought on the border of Medina. Even now, Ohad is two years away from the Holy Mosque city itself, downtown of Medina, on the border. Third war of trench was fought on the border of Medina when the Meccan army was about to enter into Medina and Holy Prophet and companions dug a trench to stop their entry. So all of the wars were fought on the borders of Medina. Even as a self-defense or as a pre-emptive war in defense where it was clear the certain tribe was about to attack on Medina. So he fought again for defense as a preemption when it was very clear that they are being under attack. So these are all the provisions which are authorized by UN Charter. Authorized by UN Charter. So this verse was revealed in seventh year of Hijrah where it stated, You may fight in the way of Allah. The word in the way of Allah is misinterpreted or exploited. When it is said, Fisabilillah in the way of Allah, it means just cause, just for good cause, not for expansionistic objectives, just for Allah's player for just cause. And you may fight those, those who are already fighting against you, those who have already imposed a war on you. So fight in defense. Even in war of defense, you are not allowed to transgress the limits. Transgression is prohibited. Transgression means even during the warfare in the battlefield, during the warfare, you can't kill the women. This is a categorical in Bukhari, Muslim, and hundreds of the books of Hadith and traditions. I have mentioned all these references in my books, in my Patwa word, everywhere. No need to refer it again. So women are totally prohibited. You can't kill the women during the warfare. You can't kill the children. You can't kill the kids. You can't kill the priests, pastors, bishops, religious leaders of the Jewish or Christian or other faith. You can't kill the farmers. You can't kill the agricultureist, the farmers, the growers. You can't kill the business community because they provide economy, livelihood to the society. You can't kill the traders. You can't kill diplomats and envoys and ambassadors. These are categorical injunctions of holy prophet, not only in one single book, in hundreds of the books, in hundreds of Hadiths, the literature is full of these references. And the same was the practice of the guided caliphs in the time and afterwards, in the Khilafat-e-Rashidah and afterwards. You can't demolish the churches. You can't demolish the houses. You can't burn the trees. You can't kill the animals without accepting the need of food. Even during warfare in the land of your enemy, you can't attack on civilian population. You can't attack on non-combatants. These are the rules of lawful warfare, lawful jihad. You can't attack the civilian. So if the holy prophet and all the four guided caliphs and Quran and the sunnah of prophet and all classical authorities without any dispute in 1400 years, whether they are Hanafis or Malikis or Shafi or Humbelis or Jafaris, there is no dispute on this point. So no one is allowed to attack on non-combatant. Even during the warfare with the state of war, the non-combatant civilian population belonging to a state or country which you are fighting or they are fighting on you. Even then you are not allowed to kill them. So where does we get place for the suicide bombings on civilian population and the terroristic attacks on the civilian population and attacks on the night times and on twin towers and on embassies and everywhere and napping them and killing them, all these acts are just criminal acts, anti-Islamic acts, anti-Quranic acts, but they have unfortunately hijacked and they create news and news make the minds. Then the views come on the news and these things make the mindset. So now coming to... So concluding this aspect, fighting in self-defense or fighting against aggression and persecution, another condition is very important and that is that fighting, lawful fighting in defense should be in a just proportion, la-ta-ta-do, proportionality. You can't transgress the limits. There should be a just proportionality and a moral conduct of war, as I mentioned some of the things, categorical letters and instructions were issued in written form by Holy Prophet and the Caliphs, but these things are prohibited. You can't do that. And fighting for restoration of peace and harmony and in spite of the war, lawful warfare, the truths and treaties of peace are to be honored. The Muslims were and are, according to Quran and Sunnah, not allowed to break or to breach treaties. In any case, these were the main conditions. Now where this mentality has come from, this mentality, terrorist mentality, I have mentioned in my fatwa, in my edict, and it is very clear, very significant aspect, that this is not Islamic mentality, this is Kharejait mentality. Of terrorism is just a legacy, a continuity of Kharejait. Who were Kharejaits? Briefly speaking, that was the first terrorist group emerged in the history of Islam in the period of fourth guided caliph, Sayyidina Ali. The fourth guided caliph during his caliphate, Sayyidina Ali. The first terrorist group, they took up the arms and raised a slogan, We want the rule of God on the earth. Same is the slogan being raised now. We want to establish a caliphate worldwide. We want to establish the rule of God. We want to establish the command of Quran, the whole democratic world, western world, Muslim countries, they are following the west, all these are kafirs. So the slogan was given by Kharejaits. And there I have compiled a book of hadiths on Kharejaits. And there are one more than 100 traditions of holy prophet. And all of them are very authentic, highly authentic from Bukhari, Muslim, Abu Dawud, Tirmazi, Nassai, Ibn Majah, all six books. And majority of all those hadiths come from Bukhari, Muslim, Mutafakala, Unanimous, they agreed upon. No weeks rank. Holy prophet declared these Kharejaits that they would be out of the ambit of Islam. He declared clearly they would go out of the ambit of Islam. They would have no link with my ummah and my religion. And I would have no link with them. And holy prophet mentioned specific signs of Kharejait terrorists. I would like to mention a few so that the case comes clear in our mind. I will just mention the signs. With all references are in Bukhari and Muslim. And Abu Dawud and Tirmazi and Nassai, Seha, Sitta, the six highest ranking books of hadiths, and particularly Bukhari, Muslim, Mutafakala, agreed upon. The first sign given by holy prophet about the Kharejait terrorists and companions fought them. They terminated them. The first war of terror was fought by Islam against terrorists. First war of terror. And it continued in first two centuries. In first two centuries. It started in the days of Sayyidina Ali, the fourth guided caliph. So war of terror against the terrorists is a continuity of Islamic teachings. Islamic injunctions. This is what holy prophet has commanded. Signs were given. Abu Dawud said, they will be young in age. The terrorists, Kharejait terrorists. You can see, whenever you catch them, they are youth. Ahadathul Asnan. It is in Bukhari Muslim. No need to quote references again. I have explained 98% all of these signs are from Bukhari and Muslim Mutafakala. They will be young in age. Ahadathul Asnan are the worlds of holy prophet. Number two, they will be brainwashed. Sufaha ul Ahlam. The second term has been used by holy prophet. You see how prophecies of holy prophet are applied correctly and truly in today's khaykh. Number third holy prophet said, they will have thick, uncapped beards. Balki, thick, uncapped beards. Kassul lehiya. They will wear their lower garments high upon their legs. Mushammerul Izar. So these terms indicate their extreme religiosity. They will seem extremely religious in their appearance. In the recitation of Quran, in their praying, in their slogans. And holy prophet said, they will emerge from the east. I am just giving the text. No need of any interpretation. They will emerge from the east. Yakhru junaasun min qibaleil mashrik. They will emerge from the east. This is again in Bukhari and Muslim. And then holy prophet said, that the faith will go out of, they will go out of the ambit of faith in Islam. And they will very extreme in practice of religions and slogans of religions. Yata ammakuna wa yata shaddaduna fiddin. Tashaddud, extremism in deen. They will be extremists. The word tashaddud, extremism has been used in the hadiths of holy prophet. And holy prophet said, they will quote Quran. And they will think as if these verses are revealed in their favor. But in reality, these verses would be against them. Evidences against them. Then holy prophet said, yakhru juna min ahsanin nasi qawla. Yakhru juna min qawla khair al-bariya. Their slogans will seem very impressive and very popular or attractive to a common Muslim. Same is happening today. They speak in a way, common Muslim is influenced. Muslim governments are doing nothing. We are being wronged. Governments are not taking care of the Muslim community. So aggression, act of aggression is being committed against us in these parts of the world. So we are under obligation. The burden comes on our shoulder to stand up and defend Islam and defend the Muslim community. Very beautiful words, beautiful appealing sentences and slogans. This is what holy prophet said. Their slogans, their talk, their speech would appeal common people. They will refer from Quran and Hadith, but the wrong references. And holy prophet said, they will speak good things, but they would be the worst of the whole creation. Shahrul khalki wal khaleeka. Holy prophet said, then they will kill the people. They will block the ways and roads. They will kill the people. They will murder the people. Their practice would be the bloodshedding. So all these Ahadiths and holy prophets said, fighting against them, war against their terror. Anybody who participates, fight against them would be rewarded on the day of judgment. So war against terror is the sunnah of Prophet Muhammad peace be upon him and the sunnah of the companions and injunction of Islam. One may say that these kharejites was a particular group which appeared in the days of the caliphate, fourth caliph, and they can say that they continued into first two centuries. What is the link of the two days terrorist with the kharejite philosophy or kharejite existence? So that would be wrong. Holy prophet said, they will keep on appearing and emerging throughout the history from time to time, from century to century. Holy prophet mentioned, he said more than twenty times they will keep on. Whenever they will appear, they will be cut off, they will be terminated. Whenever they will appear, in a particular time, they will be terminated. And he repeated the words, he said they will appear and emerge in the history more than twenty times. And the last group of kharejite terrorists will appear with anti-Christ. They will be the followers and they will be the friends and army of, the army of anti-Christ, the Jal. So they will keep on emerging in the history till anti-Christ appears in the world. It means till the day of judgment they will continue appearing. So it means this is the textual connection of the, these terrorists of today, they are not only connected with the kharejites. No, they are actually kharejites. A continuity, as Holy Prophet said, that they will keep on emerging and re-emerging from time to time till the appearance of anti-Christ. All scholars and jurists and authorities on aqida and faith and theology, they have defined the world al-khawarij kharejite, including Imam Aajjuri or Shahristani in al-Miral van-Nihal, including Allah ibn Taymiyyah, including Imam Nabawi, Imam Asqalani, even up to the scholars of India, old scholars, Allama Shabir Ahmad Usmani, all throughout the history they have been defining who the khawarij are. They say that the kharejites are not to be confined with that particular historical group which appeared in the days of Caliphate, the 4th Caliph. No. Ashwahuhum, all those people who believe in ideology of killing the mankind and considering their killing lawful or those who fight against the governments and take up the arms and rebel against the states and they considered the bloodshed lawful for them because of their ideology. Those who think that we are here only to enforce the rule and command of God on the earth and then they kill the people considering, listen, all scholars say that all these people are kharejites. So kharejite was not only a one group, it is a continuum groups till the day of judgment. Now very important thing coming towards last two things briefly. There is another confusion which is normally and frequently used by the terrorists, by the extremist people and they quote a verse of Holy Quran from Subha Tawba, chapter 9 verse 5. And the same verse has created some confusion with some western authors and writers and they say this is ayatu saif, the verse of sword. All those references there were 70 to 120 verses banning taking up arms in Meccan period when the permission of self-defense came, self-defense and defense against your aggression and all these things. So the extremist people and the terrorist and some of the western writers who are again confused and have no clarity on the subject. So they say that this verse Surah At-Tawbah verse 5 ayatu saif repealed all verses which were revealed for self-defense and this was the verse just to kill the non-Muslims. And the terrorists of today, the kharejite terrorists, they take wrong benefit and they exploit the meanings of this verse, take it out of the context, misinterpret it. So I want to clarify this misunderstanding from both sides, from the Muslim side and from the western side. So now I am analyzing this verse of sword ayatu saif. This verse is verse number 5 in chapter 9. So we have to be very clear that we can't segregate a particular verse taking out of the context and then interpreting it in a specific situation. No, we have to try to understand every single verse in the full context of Quran and in the historical background in which it was revealed. So this is a verse of chapter 9. This Surah is known as Surah Al-Bara'ah Surah At-Tawbah and Surah Al-Bara'ah. This is the chapter of renunciation, absolution. This was revealed in 9th year of Hijrah, 9th year of Holy Prophet's migration. That's why they say this was the last verses and they have revealed all verses of peace and commandments of treaties and commandments of self-defense. It has become an absolute mandatory on the Muslim mazal la s-saqra only saying just to kill the non. This is biggest silly thing to say. The terrorists are using this word. Biggest silly argument of the terrorists. This whole chapter was revealed in 9th year of migration and it's the first word is that the treaty of peace which was made in Hudabiyah in 6th of Hijrah when Holy Prophet went there with 1500 companions and he was not allowed to enter Makkah and this situation ended up on a treaty of peace. It trues for 10 years. No war trues. So there was a specific condition article in that treaty, written article that neither Makkah nor Madinah would attack on each other nor their allies and none of these two states Makkah or Madinah would be allowed to help any ally in order to attack on Madinah or attack on the allies of Madinah. The same way Madinah would not be allowed to help their ally in order to attack the ally of Makkah. So this was the comprehensive treaty for 10 years, no war. What happened soon after this treaty took place one year before there were, Banu Bakr was a very big tribe among the allies of Makkahs and there was a big tribe Banu Khuzaaah he was allies of Madinah, Madinah. So Banu Bakr attacked, breaching the treaty of peace Banu Bakr attacked on Banu Khuzaaah and committed a grave act of killing massacre public massacre mass killing in Makkah and Makkah provided them the arms the money and they physically participated in this attack and killing. So the Makkahs breached the treaty of peace by this attack and a collective act of killing of tribe Banu Khuzaaah. So the treaty of Udaibiyah was breached this surah chapter 9 was revealed in this context historical context to announce up till this time the breach of treaty was done by the Makkahs now Quran is declaring annulment or renunciation that treaty of peace which was done in Udaibiyah under which both sides were bound and responsible not to wage war against each other or against their allies now baraatum minallahi wa rasooli God and his prophet are announcing that that treaty has been renunciated, cancelled now there is no liability on both sides this is an announcement of no liability is remaining after the breach has taken place by the Makkahs this was the whole surah number 2 next verse important is adhanum minallahi wa rasooli second verse we will come to verse number 5 adhanum minallahi wa rasooli then holy or God commanded holy prophet since the treaty has been breached there should be no warfare unless it should be properly publicly announced so second verse and third verse they include the public announcement of the breach of treaty and the both parties have come out of their responsibility because of the Makkahs breach of treaty second is adhanum minallahi wa rasooli so it is announced that the treaty is now no more in existence after this the next thing which was done that is verse number 4 and it is stated verse number 4 that those who have breached the treaty but still there are some tribes they were allies allies of Makkahs they have not yet breached so Quran says they are allies those allies who have not participated in the breach so the treaty of peace would remain intact and applicable as far as those tribes are concerned because they are peace loving tribes so madina will honor the treaty for them this was the third article then fourth article was only those Makkahs and allies who initiated the war against madina and madinah allies since they particularly they have breached the treaty so this renunciation and annulment of treaty would effect only their position no would be they were no more under guarantee because they have breached article number 4 and 5 and ultimatum was given even after breach of trust we will not fight against you in spite of your breach 4 month ultimatum was given and in Quran it comes 4 months were given to them as ultimatum in the same way as UN gives ultimatum to iraq and many other countries those who breach abuse human rights and violate the treaties of peace ultimatum for 4 months was given and stated we are giving you the month, period of 4 months so that you may come back to peace again you may restore the peace you may revise your policy if the treaty of peace is restored and policy of peace is again made so these are 4 months are given for peace making there will be no war and even after 4 months if you don't revise the policy and still you prepare attacking on us in verse number 5 this was revealed then you are allowed to fight them as a defensive bar and this was again as a defensive bar and some people among the terrorists they think and some misunderstanding in the west they think as if this verse repealed all verses which were communicated before that is wrong this verse did not repeal any verse this verse just repealed the treaties which were already breached by the meccans this was the abrogator or repealer of the treaties between Madina and Makkah and this was not repealer of the verses all commandments of Quran remain the same for defensive bar ending into and this is reported by Abdullah ibn Abbas says the same thing at the haqman Muzahim says the same thing Ali bin Abi Talha says the same thing that even they say this verse of sword elaborates that you cannot take the sword up against those people who have not breached the the treaty of peace so it was still for those who are peace loving countries and those who are not going to attack you you can't war any kind of you can't fight them in your defense and again if there a war is going on the same verse told tells in verse number 6 if a war is going on and a state of war is restored even during warfare during warfare it is said if any person non-combatant belonging to a state which you are fighting which is fighting you if that non-combatant comes to you you are under an obligation to provide peace and security to him verse number 6 soon after immediately after the first verse 5 said that you are under an obligation to provide safety and security to all non-combatants so this is the Quranic explicit commandment to provide safety and security to all non-combatants up to verse number 12 again said only fight them who commit aggression on you who fight you who impose war on you accept those people who stick to their agreement of peace don't fight them this is verse number 12 of the same chapter so this was an analysis of the whole subject of the verse of known as verse of sword just within one minute now after exploiting all these concepts the last point which is being misused and wrongly interpreted by misusing and hijacking the concept of jihad and all these they what do they say they declare the whole world as dar ul harb abode of war and they say we are under obligation to fight them irrespective muslim, non-muslim, america, u.s. they say abode of war this is against Quran and sunnah the basic relationship between the muslim countries and non-muslim countries is not the relationship of war it is the relationship of neutrality whole world originally on the basic original relationship with muslim countries are neutral countries these are known as abode of neutrality dar ul hayad relationship of al muhaia that neutrality if they fight you they become abode of war directly military to military not the society if they enter into a treaty of peace they become dar ul ahad abode of treaty if they establish a friendly relation with you and made an agreement conciliation of stopping the war they become dar ul sul abode of conciliation and by this way today u and no has taken place of all these Quranic commandments because of a multinational treaty through u and no every state every single member of u and no enter into a multinational international treaty of peace u and no has become the treaty maker peace maker for the whole world so every single country muslim and non-muslim is bound according to the u and charter so all countries of the world are become dar ul ahad under u and no and the injunctions of Quran and sunnah and Islam of dar ul ahad are same as ending remarks all jurists imam abu hanifa, imam tahawi imam sarahsi, imam qasani and imam and humbly and shafi and maliki scholars imam imam shafi they agreed on this idea that the word dar ul islam does not mean the land of islam or abode of islam this is wrong translation dar ul islam means abode of peace and every country where the people living there are free in they have security of life of property of wealth of religion of culture getting benefit freedom everywhere those countries are dar ul islam means countries of peace so particularly the muslims of this world neither any individual or organization has a right to declare any act as jihad or wage war or number two the whole world the injunctions of Quran and the sunnah teaching world has become dar ul ahad similar to dar ul islam or directly the abode of peace so nobody has a right to fight against anyone unless you and no decides or the state decides as a defensive war between state to state and these are the things resistance collective resistance against an oppression so these are the basic concepts that we should misinterpreted and hijacked by the terrorist we need to be clear on these concepts so I have tried to convey my message of peace and message of counter terrorism and clarification of the concept of Islam and reclaiming the terms back from the terrorist back to Islam I hope almighty god will help us in understanding more and more each other thank you we're here now at the question and answer session so if you can just align we have a mic on the left side and on the right side and when you have a question just if you could just identify yourself and if you have an affiliation that would be helpful too we'll start with my left are you alright thank you very much shake that was very inspirational I'm Steve Sawmel I coordinate an interfaith group in the DC area and I'd like to ask you a two part question in Israel Palestine the Palestinians have no state no recognized state yet they're occupied and I'm wondering what your advice to Palestinians would be who feel so oppressed what recourse do they have because from your definition they do not have recourse to Jihad secondly in the New York Times today it's reported that the Palestinian negotiator Erika is saying that with the settlement renewal that he feels they should go to the United Nations to be recognized as a state the Palestinians yet this article also says that the Arab states America and the Arab states advise against doing that and I'd like to know your opinion thank you thank you very much answering the second question first I would endorse this recommendation that they should go to United States United Nations to be recognized by the state by United Nations as a state so that they may get the powerful rights and privileges according to the United Nations Charters secondly even if there is no state for example to exercise the right of Jihad in the form of self defense even then what is happening even then in any case the worst comes to worst no one is allowed to commit suicide bombing against civilian population they are israelites or they are american, they are British or they are europeans nobody is allowed to commit suicide bombing on non-combatant civilians nobody is allowed to commit terroristic acts on civilian population because this act was prohibited even during warfare as I already explained so the acts which were being taken up and given the name of Jihad itself they are crimes according to Islamic teachings because their voice politically peacefully they should use the peaceful, political constitutional, international means and ways through the arab states Islamic state, through the united through the UNO and whatever is possible they can do but if there are for example two states when Israel or any other neighboring state fight so militaries have always right to fight each other or whatever not the organizations they are not allowed they can get recruited in the army they can get recruited in the military properly and they should fight as military men against the militaries in the battlefield but killing the jewish community or killing the christian community or killing the muslim community or the human communities those who are non-combatants and those who are civilians in any circumstance thank you but the lawful defense not killing of non-combatants but lawful defense you are saying palestinians could join an army what are you saying about specifically the palestinians if they want to do they would have become a proper part of the army join a proper part of the army so that they may as a military proper military as recruitment so that they may do whatever they want to do according to a state if state announces a war then they would be a part of the army of a particular state if certain state allow and if they want to do something on their own so this is not allowed then they have to act upon the conduct of prophet peace be upon him which he adopted in the first 14 years of mecca same situation was there there were lot many muslims in mecca who did not migrate along with him to medina in mecca and as I mentioned they were being killed they were act of persecution and cruelty and killings were being committed against them everything was being done Qun'an mentioned in Surah An-Nisa the whole situation has been prescribed in Surah An-Nisa but even these 13 days everything was being done but none of the companions took arm against the syrian population of mecca neither holy prophet allowed any group to go and take revenge because they are killing our muslim brothers in mecca so this was the situation in mecca in mecca so this was always the step was taken as a self defense or against aggression by the state now the situation has changed since the international treaty has been done through UNO the best way is to come politically to use their constitutional right to talk of human rights come to UNO and develop their political pressure as a community through the states through the world so their united nations through the proper constitutional international law means they should take certain steps in any case whatever happens worst comes to us no organization or group is allowed to take up arms and kill the non-combatant civilians thank you thank you Kamar Sheikhul Islam I've had the privilege of listening to you for the third time this time so I'm going to introduce you to the questions which are interlinked but before I mention the questions let me compliment you on this a combination of this articulation which is very spirited combined with the logic which is irrefutable I think that combination is rare and please accept my heartfelt compliments for that my question is when you lay down the principles the conditions under which self defense there are very very very high principles involved apart from the very obvious of not killing women children, old men and so forth and priests and protecting churches and so forth they're also protecting the environment trees, animals and so forth one is a matter of curiosity to what extent did the Geneva convention and the new charters actually derive from some of the Islamic principles laid out in the Quran 1400 years ago number one my second question which is linked to this is about the Kharejites it's extremely intriguing because the projection or rather the proclamation that this will occur again and again until the antichrist comes along and the definitions given and the kind of people they're going to be seems to be pretty much identical to what's going on today now I am a retired director of operations of the World Bank so my own bent is towards the development side rather than the destructive side of reconciliation if you like something which all parties talk about by I think very insufficient action is taken in that regard is there any injunction given the fact that a lot of the recruitment the Taliban and the other people is on the basis of people coming from marginal areas poverty, lack of voice and so forth deprived of something or the other under which they turn towards these extreme practices of the Kharejites is there something in the Quran which says how we can change the hearts and minds before these people actually make the change to these directions thank you very much again answering your second question first because I forgot what your first question was then when I finish the answer then I'll ask again briefly so just you can give me a hint so there is definitely a positive injunction in Holy Quran and in Prophet Sunnah to change their hearts and minds so that they may get rid of these criminalistic or terroristic activities and they may think toward the developmental aspect to win their hearts the Quranic words which reference to Muallafatul Qulub the words of Sadaqat, the words of charity a specific portion was fixed for winning the hearts of the people so that their mindsets are changed Muallafatul Qulub it continued so the money was spent on them to take them away from poverty and the Baitul Mal it was ordained by the Holy Prophet and the caliphate that Baitul Mal was open for Jews and non-Muslims and Christians so that they also get the economic support not only the Muslims Muslims of course definitely but even non-Muslims so that they are supported socially and economically they are upgraded their economic deadlock is resolved they feel happy in a society, respectable place they can gain respectable place and that's why how through the social reforms educating them providing them economic necessities upgrading them their status this is how you change their mindset and win their hearts this is the Quran and same was the practice of Holy Prophet peace be upon him even in those days when Makkah was at war Makkah was not in the state of treaty it was in state of war and always planning fights and wars against Medina even in those days once there was a big Qahd a famine very big and it was reported to Holy Prophet peace be upon him Holy Prophet s.a.w two events he send a lot of gold and gold to Makkah and order Abu Sufyan to distribute this among the poor and he is distributing this among the poor of a state at war and second time he sent the money and to ask Abu Sufyan and one another leader of Makkah he refused to receive and Abu Sufyan received it and they distributed it among the poor of Makkahs non-believers and Mushriqin Makkahs they were distributed third time again the same thing the same to Holy Prophet s.a.w and he raised his hands and made supplication to almighty Allah so that almighty Allah gives reins to them and provide them economic prosperity so the best way is to provide economic prosperity to provide them education to take them out of the poverty to remove poverty alleviation act of charity was done for them so these things are necessarily required and these are the answers there is no ordinary way of terminating them but the other way is this through social reform providing them facilities this was what happened in war of Afghanistan initially when it was known as jihad when the Afghans were fighting against the russian occupation after 10 11 years war when everything was finished and russia was defeated everybody who put all these people in Afghan war and these people who are trained for 14 years to fight russia they were left on their own so there were no infrastructure no education, no economic support, no social support US came back and Saudi Arabia came back and Pakistan came back and I see all the three great muftis of the world who declared jihad the war of Afghanistan, the US Saudi Arabia and Pakistan and many countries of course the Afghans were fighting the war of independence but when it was fought everybody the mistake committed by US and all other partners of the western countries and muslim countries together was everybody left Afghanistan and those people were left nothing to do, they were neither engineers nor doctors, no infrastructure, no money no jobs, nothing finally what were they supposed to become terrorists, they took up arms and started fighting in Kashmir when those border was blocked for them, then they started fighting in Pakistan, they became sectarian terrorists and when sectarian terrorism was little bit curtailed then they started fighting in those particular areas where up till today the war of terror is going on so we have seen the results of not attending them providing them social things they are given by Quran and the sunnah what was your first yes yes I would say whatever UN Charter has given on the subject of war and peacemaking and Geneva convention whatever it has been given on the US on the peacemaking even the security council resolution when they were passed in 1990 then 1992 in case of Kosovo when there was permission was given to interference against the abuse of human rights all these developments up till today on the subject of war and peacemaking to me as a humble student of Islam and classical sciences and Islamic law they are absolutely in consonance with Quranic teachings and Islamic teaching I don't find any conflict in UN Charter and Geneva convention I won't say like this that they have derived this from Quran and sunnah this would be not fair to say but this is a development of collective conscience of humanity collective conscience of the countries they keep on whole world wars in the state of war there were centuries not only muslim world the Christian world was also the issues were resolved through wars this was the common international practice issue even the pagan society up till the medieval period the issues the conflicts were resolved through wars and fights before the first world war at the first world war and the league of nations that a time has come that we should try to resolve the disputes through peacemaking efforts and through dialogue and through communication and united nation finally came into existence so this is a collective development of communities but this is a chance that whatever is the result of collective development of communities is the same which was in junction which was educated and what was constructed what was instructed and what was revealed by Quran and holy prophet 1400 years before there is no conflict between the two yes you have a question thank you my name is Irfan Malik I am with Pakistan American public affairs committee and I want to thank Shea for coming visiting us in Washington DC and I pray and hope you can visit us more often I first came to know of your work when Christiana Amanpur interviewed you and ever since you know I've been following your work and I hope and pray that they are more like you my question is radicalization of the youth I think that's really the area of concern for Muslim Americans over here and probably for Muslims living in Europe as well and I wanted to know your organization or any other organization have programs for the youth where we can go or have messages that can be given to the youth through local imams through their parents or through the community leaders and you know if any of these programs either exist in USA or in Europe or in Lahore where you have your thank you very much my question please as far as other organizations are concerned you can find out their activities what kind of programs they are running they would be better in giving the answer and details as far as the Minhajul Quran organization our organization is concerned we have programmed and there is multi-dimensional programs going on on the radicalization one of the major event part of the regular program is Al Hidayah which takes place every year in England in Warwick University and next coming year in September there is going to be a gathering of about 15 to 20,000 youth in London, Wembley Hall probably anywhere in September you will know through the internet just on the radicalization and I arrange a camp for the youth of four days camp I stay there day and night and deliver my lectures eight hours a day four hours with question and answer in the morning four hours with question and answer in the evening and then every single day two to three scholars for their talks they are also invited from Arab world and English world so this is a four day continuous camp one thing then through literature we are trying to re-radicalize the youth this is a very big re-radicalization in the camp they will feel when they come only they can feel what they are receiving from here second big step which we have taken that is an establishment of university we have finished the dichotomy of the religious and secular education according to the old Islamic educational system we have abolished Madrasa systems we have taken the steps although I have established by the grace of God one university which is charted by the government of Pakistan includes all disciplines religious spiritual, social sciences and human sciences chemistry and economics and physics and mathematics and managerial sciences and computer sciences all relevant subjects as other universities with full-fledged disciplines you find and there we are concentrating on the religious sciences and spiritual sciences too as a combined discipline the youth they get up for tahajjud they live with vudu with evolution they have a very specific code of conduct and then they have their training camps for youth male and for females sometimes one week camp we organize in Pakistan and other countries too sometimes 15 days come sometimes one month camp just to de-radicalize youth and spiritualize the youth when I talk of de-radicalization I talk on three sides intellectual aspect the practical aspect and spiritual aspect so we we work on all three dimensions so annually there is another program of a takeoff under minhajul quran where 50 to 60,000 muslim or 80% out of them are youth 50 to 60,000 muslim stay with me for 10 days days and nights in a takeoff you know last 10 days of Ramadan and I deliver my training speech after salat to tarawi to tahajjud 5 to 6 hours every night then there is a 24 hour schedule full-fledged schedule for 10 days they get education they get properly motivated then they go with this message in the same way we have established halakat of zikr halakat of fikr and halakat of salutations darood so that we may spiritualize the people and take them away from extremistic tendencies then we have programs of literature dozens and many books on this kind of subject as I mentioned I've written khilafa and democracy small chapters and a big book in the way ishtihad spirituality this fatwa human rights non-muslim rights then we have established a big program of interfaith dialogue where I mentioned I think here or in the office where the Christians delegates come every year to minhajul quran and break their fast and we arrange dinner for them in the last fast of their religion and our mosque is open for the Christian delegates to pray according to their faith so we have set a model and we have a close interaction between our mosques minhajul quran and centers and churches and temples they come to us our people go there and we have joint sessions and joint walks and joint seminars there are many other and particularly here we have online programs online program of teaching of quran and teaching of islamic studies and there is a program online scholar scholar online I think it is weekly weekly scholar online so the people can join they are arranging in texas in various states of the US so people sit there and they give the subjects whatever they need and with full preparation one scholar either from Pakistan or from England or from other countries they deliver the talks and question answer to educate the people so according to the timings of those countries 24 hour programs are running online so alhamdulillah there are quite a few dozens of very humble efforts which we are trying to do to re-radicalize the youth I hope inshallah our humble efforts and efforts of all other organizations that people will bring good results thank you very much do you have any plan to introduce these programs in USA especially the youth camps and it can be done the youth camps can be done if some people organize so the youth camp can be done in USA it can be done three days youth camp if some people come out and they take responsibility of organizing so the same kind of camp for 1000, 1500, 2000, 3000 youth can be arranged in US too re-radicalization camp in US thank you very much thank you first let me thank you for this exceedingly thoughtful and informative discussion here today I think it's been helpful for everyone here in the room my name is David Hunziker and I'm from US United States Agency for International Development and I work in the office of conflict management and mitigation there and my question is focused on the substance of what you presented here today and what you present in the 600 page fatwa demonstrates the unanimity with which mainstream Islamic scholars and the mainstream Islamic community has viewed the use of violence its limits and when it's permissible when it's not permissible and given this unanimity over 1400 years in terms of how these things have been understood what is it today that has allowed for these concepts to be hijacked and what needs to be done beyond simply issuing a fatwa that basically draws from all of these traditions I mean looking through your fatwa I see that you're not just drawing on one tradition you're drawing on that the interpretations of the Hadith scholars you're not just Hanafi scholars Shafi scholars others what needs to be done to take this a step further to empower scholars to get this message that has been agreed upon for so long out to a broader audience and be more broadly implemented in order to take back the dialogue thank you the actual text of fatwa has yet to come for you to study whatever you have seen that is the brief summary I look briefly at the Urdu version I understand that Arabic enough to take out the pieces but this is under print I hope next month the whole Arabic English text of fatwa would be in your hands and the Arabic text would also be in your hands the next two months I agree with your analysis the only problem is what we are supposed to do that the terrorists, extremists, the radicals they are always active that's why they are activists and the mainstream Islam the Muslim scholars they are always silent because they are peaceful and the peace is never active it remains inactive silent dormant so the majority of Muslim Ummah they have isolated themselves from ongoing problems of the society we need to activate them so that their voice becomes vocal their voice becomes loud they are heard and they should stand up collectively and actively to condemn that all these activities being done by a very handful of terrorist people that is not Islam which as I have explained and other authorities have been saying and scholars they need to be vocal and loud major role I have been saying the same thing for the last 30 years but I was also unheard this is not a new thing which I have said I wrote more than 15 books on these subjects from early 19 to last year 5, 6, 7 books on human rights different non-Muslim rights, children rights human rights common human rights animal rights on subjects non-violence interfaith harmony as I mentioned Khilafa and democracy and these subjects but I was also unheard this was just fortunate that when I issued this fatwa maybe because of this term or a very clear-cut categorical absolute condemnation of terrorism without any if and but and without conditionality it was picked up and media received it very nicely and I am thankful thankful for that because they made it popular and this voice then approached everywhere and people started thinking whatever we have been listening from that side that is not Islam there is something else so the only basic thing is we have to propagate thousands of websites are being run by activists radicals, terrorists and extremists and there may be very few websites being run by the mainstream Muslim scholars talking of peace, moderation compassion mercy, love, brotherhood and integration so we have to run more and more websites so that this voice we heard these messages are conveyed so we have al-amdu lila put everything on the websites we are making small 10 minutes talks and speech we are arranging seminars workshops on these subjects so we need workshops on this subject we need more integration we need more propagation we need to be more active and to make this voice be heard all over the world so that the western and eastern people may understand that certain person or certain organization they are not either authorities nor representatives of Islam and they hijack these terms because they create news and views, nuisance nuisance always create news and peaceful people since they remain silent they never create news so you have to speak loudly, speak up loudly so that your voice is heard everywhere and you are properly represented the only way is being active thank you I think we have a lot from you and we will be four o'clock there is one question I have before we break which is within your fatwa there is a question of whether you are calling the khawaraj, the contemporary terrorist kufr disbelievers are you calling them non-muslims disbelievers or transgressors could you elaborate that because this is a bone of contention from those who read this fatwa in the original Urdu and then the abridged version in English has tried to do some justice but are you calling the contemporary terrorist and all those organizations that we identify al-qaida, lashkar taliban and all these other are you saying they are disbelievers or non-muslims what is their status this is very important question very interesting I am thankful to you that you put this question to me the thing is that we have to understand this topic jurisprudentially and exegetically according to the exegetical principles of Quran and jurisprudential principles of Islamic law I have said in this fatwa and what I am saying what I consider is that killing of human beings it possesses two kinds of status this act possesses two kinds of status or two kinds of position there are two positions one is just an act of killing there are lot many murderers who kill innocent people out of anger the tribes families they kill they kill by mistake unintentionally they kill intentionally so just an act of killing first of all Quran says if anybody kills any person no qualification of being muslim no condition any person maybe muslim or non-muslim the word nafsan means any person muslim or non-muslim if anybody kills him or her then he will be considered as if he has killed the whole of humanity this is the first basic article from which I am deriving now the act of killing has two positions legally speaking one is just an act of killing without any particular ideology or theology so this act of killing is known as haram forbidden so any killer he is a criminal he is committing a haram act a forbidden act second position of act of killing is under a particular ideology to kill a person or to kill a community or to kill a group of persons either by suicide bombings or by terroristic attack in any way to kill certain people muslim or non-muslim with an intention with a faith with an ideology that this killing is lawful the first killer is killing a man but he thinks that I am doing a he knows that he is committing a crime that is haram unlawful forbidden but second category is that if somebody or some people is killing with an ideology that this act is lawful or we are under an obligation to kill them or this act of killing would take us to heavens instead of taking us to hellfire we are going to heavens and getting 70 virgins and if we are killed in suicide bombing then we are martyrs so with this whole mind set an ideology if somebody kills he becomes a kafir he becomes a disbeliever he becomes a disbeliever so this is not only stated by me this is an agreed upon exegetical and jurisprudential principles quoted by the scholars and all exegetical specialists and the first reference which I will quote here I mentioned is the imam of ahlu sunnah in third century he was organized and compiled the science of aqidah he has categorically written in his ta'wilah in his book of tafsir that the one who the one who the one who bloodshed is one thing and and considering it that it is halal it is permissible or obligatory he said he is a disbeliever since the kharejites what would we say very specific term which we would follow the term used by holy prophet peace be upon him holy prophet did not say that those kharejites because of these they would become kafir he didn't use the word kafir he said they said they will go out of the ambit of Islam they will go out of the ambit out of the cycle of Islam they will go out of my umma so they would have no link with Islam and no link with my umma and they would be liable to death punishment and the people who will terminate them and fight them those terrorists he will get the reward as if he fought the nation of aad and samud so here we will use the term which used by holy prophet that they are out of the ambit of Islam they are not muslims they are not muslims they are out of the ambit of Islam we will use the terms used by holy prophet sallallahu alaihi wa sallam and the fourth aspect there were two views among the jurists and muhaddisin and scholars two views i have given the full summary here some scholars all of the scholars and jurists agree upon the punishment or termination of the kharjai terrorists none of them has given any degree less than capital punishment for a terrorist kharjai terrorist this is a unanimous in all schools of law and muhaddisin and mufas sireen the specialist authorities of hadis and authorities of tafsir exeges but there were two views what would we say them they would be kafirs or they would be known as mughat the rebels although they are liable to be terminated but what would be their title majority of islamic scholars including imam bukhari and imam ajuri and qazi ayahs and imam nabawi and imam ghazali all these scholars majority overwhelming majority they have been declaring their act kafir and there were very few scholars among the muhaddisin and very few scholars who have declared them mughat rebels instead of saying them disbelievers they said they are liable to be despot punishment and to be terminated but their technical title would be like mughat liable to be fought with they would be technically known as rebels and majority have been saying that they go out of the ambit of islam and they have declared their act as kafir but as community they are not said that they are kafir their act is kafir and they act of disbelief and they become disbelievers according to the commandment of holy prophet but as community these are the slims these are the limitation combining both views but majority go to their kafir very few scholars gave them the mughat and rebels thank you is there a follow up? the follow up to the final question can you come use the microphone so we can hear you appropriately thank you thank you for that very important clarification I thank you for your prior remarks in the western media the characterization of the group of terrorists that you describe is usually islamist islamic extremists it still makes them sound makes it sound as though they are in the ambit of the prophet's community yes yes so if you were to use english words to describe such people and for our own use in describing them what would your recommendation my thought has been to say that they are pseudo islamists they are pretend or fake islamic muslims I agree with your view I won't say them islamists this is a wrong term and this term islamic activity saying them islamists or islamic terrorists this legitimizes them and this provides them an islamic foundation and islamic legitimacy the world islam in any form islamic or islamist should be removed from them the terrorists have no religion they should be just known as terrorists criminals killers enemies of humankind so the world terrorist is more than enough when you bracket it with islamist or islamic they gain many sympathies from lot of youth who are accessible to be radicalized so they they gain lot of sympathizers then they become jihadis so this is the western media by giving the term islamist to them in fact this helps them provides them strength so I think this world islam should be totally removed from them as if there is any terrorist in India we never say Hindu terrorist if there is anyone in Christian world we never say Christian terrorist we never say jewish terrorist because islam christianity, judaism hinduism all religions bible holy Quran and no religion every book teaches extremism or terrorism every religion has come here for peace so we have to remove every kind of religious title with them no connection of islamist and islamic just terrorists so that they may be known as criminals unanimously known as criminals for the whole of mankind and terrorists is sufficient my recommendation thank you very much