ASK GHAMIDI LIVE Episode-2 ONLINE Q&A with Javed Ahmed Ghamidi.
[Faisal Haroon] Salamalaikum Your host Faisal Harun
is back again at your service
We have with us Janab Javed Ahmed Ghamidi Sahab.
This is the 2nd Web Conference of Ask Ghamidi Live.
And as you are aware the objective of this Web conference
is to provide an opportunity for the people across the world
to ask their questions directly from Ghamidi Sahab.
Before we formally start the proceedings of this conference
I would like to draw your attention to some of the important points.
The first thing is that
a good many persons have registered themselves for this,
and due to the scarcity of time,
it will be difficult to have everyone's question Live here.
We have a list of registered users from which
and without any pre-screening or discrimination,
we will give you, as per the date and time of registration
the opportunity to ask your questions from Ghamidi Sahab
Therefore, the most important point is when the time comes
you will have 20 seconds to ask your question and I would request you
to kindly ask just one question.
If you wish to express some feelings that you may have,
or wish to convey your Salam to him, then there isn't any harm in it,
if you exceed your time by 8 to 10 secs. it isn't an issue at all.
However, we must keep in mind that
the name that is displayed in the profile for the 'ASK GHAMIDI' app.
the same name gets displayed in Zoom.
Hence if you wish to change your name displayed in Zoom,
then please Right Click on your name to Rename it.
With this, we formally start this Conference in the name of Allah,
Bismillahir Rahmanir Rahim, Salam Alaikum Ghamidi Sahab.
[Javed Ahmed Ghamidi] Wa Alaikum Assalam.
[Faisal] Sir, we give 3-4 a few minutes for the participants to log in,
in the meantime, with your permission may I present a question to you?
[Ghamidi] Please go ahead.
[Faisal] 'Ana' which we translate as 'ego',
is it, in essence, a bad thing,
and our aim should be to eradicate it from the root in our personality?
Or is its use, or its use at the wrong time turns it into an evil thing.
And a secondary question associated with it is the prejudices,
or biases that are there, are these 'Ego' too, in another form?
Or these, in essence, develop from a different source?
[Ghamidi] Allah (swt) has created humans as an extraordinary creature.
If we see them in comparison to all other creatures,
then it is a Masterpiece of the Creation of Allah (swt).
Obviously, man is a conscious being, hence this greatness, and significance
of this aspect of his Creation, is understood by himself as well.
Therefore, an element of self-awareness
and self-consciousness for this always remains inside him.
If it remains within a limit then it is nothing bad,
however, this feeling if left untamed then goes beyond
to form such an egotism that is considered fit for condemnation.
The same is the situation for arrogance, there too,
a person considers himself greater, however, compared to whom?
From among the creatures present in the world,
obviously, human beings have a superiority over them.
However, if that superiority
turns into a feeling of superiority against Allah,
or against the truth, then it is Shaitanat (Devilry).
Therefore in the Quran, it was said about Iblees that
when it was demanded of him that he bows to an inferior Creation
by the Command of Allah, so he declined.
The words are "Aba Wa Astakbar".
That he considered himself superior.
This act of feeling superior actually becomes the basis of destruction.
Since human beings should always remain balanced with respect to two aspects.
With regard to his Creator, i.e. there is no comparison at all.
He is the Master of the universe,
the Creator and Controller of the systems of this universe,
and our status is that of an insignificant Creature.
And second is, the Truth that is revealed by Allah (swt),
or when that Truth establishes somewhere in the world,
in challenge to that.
Hence when the Prophet (pbuh) was asked,
that we have an aesthetic sense too,
we love to see things as beautiful and with perfection
we like to see them intrinsically beautiful,
we long to look presentable and handsome to others.
We live and dress well, then he said, "Allahu Jameel Wa Yuhibbul Jamal".
'Allah (swt) is beautiful and loves beauty.
This isn't arrogance.
After this was asked what is arrogance? He said, "Ghamtun Naas Wa Batarul Haqq".
"To despise people and to stand against Truth".
This is in fact the thing that should be called condemnable egotism.
As it is the false expression of the self.
And this has been declared by Allah (swt) as a huge crime.
Hence it was announced that camel may pass through the eye of a needle,
however, an arrogant, consumed with false self-pride
and haughtiness cannot enter Jannah.
So with this, we should seek refuge from Allah,
however, selflessness, self-respect and a special type of pride
are the protective attributes
of the intellectual and physical existence of human beings.
there is nothing in them which can be condemnable.
[Faisal] Thank you very much,Sir.
So we now move forward to the questions.
The first question that we have is from Ahmed Shoeb Sahab.
Ahmed Shoeb Sahab, I am unmuting your Mic.
You may go ahead with your question.
[Ahmed Shoeb] As Salam Alaikum, Sir.
My question refers to your lectures in Mizan Al-Hikmah
which discusses Iman on Allah, you had said that the intellect says
that the Creator of this Universe does not need anything.
My question will be clear from the analogy that
if we consider ourselves as ants on paper,
i.e. that paper will be our Universe,
then we will feel that the Entity that is writing does not require anything.
However, in fact, he is a needy person who writes that.
Hence my question is it possible or can we establish that
the Creator of this Universe, in reality, does not need anything?
Or will we come to know of it in the Akhirah?
[Ghamidi] There are just two aspects of our knowledge.
One is, how something should be in our imagination?
So when we think of this great universe,
where the distances, as per our science, have gone into light-years,
where its greatness is just beyond the realms of human knowledge,
One who is the Creator of such a Universe
ought not to need anything of whatever kind.
And if He really does need anything,
then it will be something which is even superior to Him and as a consequence
that superior thing would become His Creator,
and then this chain will become infinite.
Hence, the intellect tells us that if we have to accept and believe in a Creator,
then this attribute should be present in Him.
As far as the matter of intellect goes,
from the things it experiences, it can say that those exist,
however, the things which are intellectually derived
or inference is made, there, the maximum it can say is that
"This is how it should be". This is in line with His Glory,
if such a thing is accepted,
then the logical consequence should only be this.
The intellect cannot supersede this.
Post this, if we get some news from somewhere,
Hence the chain of the Prophets started by Allah,
and made us aware about Himself, about His attributes, and His ways,
then He said that all of us are needy
in respect to Allah (swt)
and Allah is indifferent to all such things.
Hence the Surah which is called "The heart of the Quran"
it was announced there, "Neither is His (Lord) peer
nor is any entity made out of Him".
"Neither He is from some entity, and He is "As Samad"
"independent of everything", however, "Everything is dependent on His Support".
After the acquisition of this knowledge,
the heavenly Revelation confirmed that concept of our intellect.
This is what we believe.
However, all the realities will unravel only in the Akhirah.
[Faisal] InshaAllah. The next question is from Muhammad Abdullah Sahab.
Muhammad Sahab I am unmuting your Mic.
you may go ahead with your question.
[Muhammad Abdullah] As Salam Alaikum,
to maintain the foundation of the family after the marriage.
And before the marriage through Sadd-e Zariya
restrictions have been imposed on free relationship between man and woman.
The question is if a class of people exist
who have no aim to lay the foundation of a family,
or to give birth and bring up another human being,
and through Science it is possible these days to 100 % avoid this,
then the question is, for the people
who nurture such kinds of ideas, what is the reason still
for the imposition of these restrictions? Thank you.
[Ghamidi] For human beings when laws are legislated
at the international level, or at the National level,
or for a particular Group, then those are not legislated
keeping in view the exceptions. When we form laws that
all the people would drive on the left side,
then we cannot permit a person just for the sake of displaying
his skills that he drives the vehicle on the right side,
and say that look I drove and showed that there wasn't any accident that took place.
The collective laws are always legislated in general.
They are made "Ala Sabili Taghleeb",
i.e. those are legislated looking into the general conditions.
If there are some exceptions in the laws,
for them, principles have been stated in the Quran.
That some person became restless,
then there would be exception in Prohibition
and if some person has difficulty then there would be concessions in Ibadah.
These are the principles.
At the level of Group, collection, National or International level,
none of the laws are formulated keeping exemptions in mind.
[Faisal] Thank you very much, Sir.
Rafia Khwaja Sahiba, I am unmuting your Mic. You may ask your question.
[Rafia Khwaja] As Salam Alaikum, Ghamidi Sahab.
Ghamidi Sahab, my question is that Islam came
to abolish slavery so why didn't the Prophet (pbuh) free Maria Kibtiya
in his lifetime and why did the Prophet (pbuh)
and the Khulfa-e Rashideen (The four Rightly Guided Khalifas)
practiced what Islam wanted to abolish? Thank you.
[Ghamidi] The methodology adopted in Islam was full of wisdom,
i.e. slaves were only made in the battles,
and there wasn't any concept of catching hold of an independent person
and making him a slave in the Arab land.
It was considered a big crime in those days too.
Hence there wasn't the question that an independent
person be made into a slave, albeit the prisoners of war were made slaves.
Hence Islam imposed Prohibition on it.
Hence in Surah Muhammad, Allah (swt) announced
before the occurrence of the first battle,
that if the prisoners of wars
are made captives, then "Fa Imma Mannam Ba'adu Wa Imma Fid'a",
there will be just two situations
either they will be made free out of good gesture.
Or 'Fidya' would be accepted. i.e. some recompense would be taken.
Or it may be that some prisoners are exchanged from either side,
or there might be some other form of exchange,
or it may be that some monetary ransom is accepted.
Hence, the starting point of slavery was nipped in the bud.
The existing slaves or the woman slaves,
for them the path to freedom wasn't opened in this manner.
Such an opening would have become oppression.
They were living human beings.
Those wouldn't have had any place to stay or sleep
and what they would do for their living?
That was left to them. And the instructions
were given to people that to treat them with the same
what you eat and drink and have the same
arrangements done for them which you do for yourselves.
Their self-respect was reinstated. Their names as slaves were changed.
These reforms were done.
Obviously, in one generation and the people who had been
existing from before, or came after being traded
at different places in the world, they had to hang on,
so they were left as such so as to allow an incremental change,
that slavery will gradually be made extinct.
There wasn't any measure required,
and any such step would have become quite difficult for them
and the State was not in a position that those people
who had paid money and spent their wealth to buy them,
to return their money for their freedom.
This was the wisest way, albeit in the end,
In Surah Noor, it was announced that all slaves whether
they are men or women, if they wish for their freedom
then they should prove that they are independently capable
of sustaining themselves,
then the people would be bound to make them free.
This method was adopted by Islam.
And during this gradual process, there wasn't any need for
any revolutionary measures. It would have set a bad example.
According to me, this is a point of deep research
that when Allah Himself wanted to end this evil,
then what wisdom He had adopted.
Out of which there wasn't any turmoil
or war as a consequence, and there wasn't the need
to make camps for them, there wasn't such pressure
on the Government,
and homeless people were not resplendent in lanes and bazaars
rather the door was shut upon with great tact,
and for the future, it was left to the situation.
Hence it is not a reality that except for the deviations
of the Monarchs when slavery ended in the world,
none of our societies had slavery at the time.
i.e. leave aside the Harems of Kings, and Nawabs as they were ready
to infringe upon all kinds of things, there are a lot of women of the Mughals
who remained Hindu and in spite of that
marriages took place with them. This wasn't done as per Islam.
Hence, the way adopted by Islam was perfectly effective
and the doors of slavery were shut,
and the opening of the path of freedom for men was also gradually opened.
[Faisal] Thank you, Sir.
The next question is of Ahmed Khan Sahab.
Ahmed Sahab, I am unmuting your Mic.
You may ask the question.
[Ahmed Khan] Assalam Alaikum Ghamidi Sahab.
[Ghamidi] Wa Alaikum As Saalam.
[Ahmed Khan] Ghamidi Sahab my question is related to the Quran.
I went through your translation and of your Ustaz Amin Ahsan Islahi.
Your translation of Surah Rahman for the Ayah
"Fabi Ayyi aalaai Rabbikuma Tukazzebaan",
is done a little differently, and the translation of your Ustaz
for almost every Ayah is different.
If the preceding Ayah is for 'Nemah' then the translation of
"Fabi Ayyi aalaai Rabbiku Maa Tukazzebaan",
is accompanied with 'Nemah' too. Sir, I would like to know,
how broad is its meaning, and what is the reason for so great a difference?
[Ghamidi] The word which has been used in the Arabic language
has such a broad meaning, and according to the context and the background,
it is used with different aspects.
Hence some people like Maulana Syed Abul Ala Sahib Maududi,
or my respectable Ustaz Imam Amin Ahsan Islahi,
they have used the method that in every place they have used a different word.
I feel that the word 'Shaan' in Urdu language possesses a similar broadness.
So for this word even though its broadness is not of that degree,
which is possessed by the word 'Ala',
however, this too, if you look at its usages
possesses a lot of expanse in itself.
Hence, I have preferred it, since there is a single word,
hence if is such a word is there in the Urdu language
which is nearly its counterpart, which nearly expresses the idea,
then that should be used,
both these approaches are absolutely fine,
and both can be adopted.
[Faisal] Thank you very much, Sir.
We move on to the next question. The next question is
from Nasar Ahmed Sahab. Nasar Sahab your Mic. is being unmuted.
You may ask your question.
[Nasar Ahmed] As Salam Alaikum, Ghamidi Sahab.
[Ghamidi] Wa Alaikum As Salam.
[Nasar Ahmed] I would quickly say my question as I have a request too,
I came across a Hadees, probably it is in Tirmidhi and Ibn-e Maaja,
and similar to it is found in Bukhari that it is better
to delay the Isha Salah, and what I have gathered till now
is whenever, the time for a Salah starts then
that is the most preferred time to offer it,
we should offer it at the earliest,
so please give some guidance about it.
And I request Faisal Sahab and your colleagues
and students that here we generally talk in the English language,
and our children are generally studying in the same language,
hence if some reading list is published for regular people
who do not wish to become Aalim rather just to train ourselves
by gathering information and knowledge,
hence if there is a reading list in the English language,
I saw just now that on kindle, "Islam a Comprehensive Introduction"
is available, so that is very good.
Hence If something is there of this sort please,
it would be great, Thank you.
[Ghamidi] The matter which you said in the end, its arrangement
is being done by this center
as well as by the Al Mawrid Institutes all over the world.
In Pakistan, Australia, and wherever they are,
you may contact them. As far as your question is concerned,
its answer is that the model set by the Prophet (pbuh),
is the best example for us in Ibadaat (worship),
and he preferred that there should be a delay in the Isha Salah,
its real objective is that it should be offered close to the time of sleeping.
So that our last activity for the day is the Ibadah of Allah.
Hence, it is 'Mustahab', a liked activity, a good thing.
The Prophet (pbuh) has liked it.
However, when it is time we may offer the Salah, there isn't any harm in it.
[Faisal] Thank you, Sir. Let me also tell you,
that you may visit Ghamidi.org/books
then the books available with us, where there are books
in English as well as in Urdu, and there are sections,
where you may visit the English Section to see the English books.
Other than this, if you wish to ask
some similar questions through the 'ASK GHAMIDI' app.
then you may do so, Insha Allah, we will try to help you out,
in the best possible way. We offer courses in English as well.
The Sunday School has English as its medium of teaching.
There are quite a number of things available, Insha Allah, we will try
to help out in whatever way possible.
We go on to the next question. The next question is from Shahid Ashrafi Sahab.
Shahid Sahab your Mic. is being unmuted,
please go ahead with the question.
[Shahid Ashrafi] As Salam Alaikum,
Ghamidi Sahab, my question actually relates to the last session.
And I still have some confusion about the slabs in Zakat,
especially about the slabs in the salary,
I viewed one of the lectures of Dr. Shahzad Sahab,
there he says that slab which is exempted
that is deducted and he says that the Zakah should be calculated
on the remaining amount. And you probably are of the opinion that
it should be on the total amount.
i.e. on the full salary. So please remove this ambiguity
and the second, if the zakat is to be paid on the full amount,
then the question is that
we pay the amount in our HSA account without having paid the tax,
we contribute there. Similar such things are also there.
Then in that case we would have already paid the Zakat
while we are still paying on the full amount.
So please explain this and if possible, can we have an exclusive program
arranged with respect to Zakat
then the confusion of many people can be removed through it.
Thank you.
[Ghamidi] As per my knowledge a lot of programs have been done.
However, since this is a practical issue, the questions keep surfacing.
The answer to your question is that this is a purely innovative opinion,
and such differences are natural and will exist.
Hence we should not be perturbed by it.
Allah (swt) has Himself left this avenue open for His Deen,
that some of the things are fixed and some have been left
for the human intellect that the people themselves fix them out.
Hence, some differences do take place there
and this has been the case right from the first day.
My inclination is towards the point which you stated,
therefore some person might say that there is a difficulty
surfacing for the people and since there isn't any explicit clarification
from the Prophet (pbuh) is not available from the Prophet (pbuh)
and we are carrying out 'Ijtejhad',
hence convenience has to be kept in focus while doing 'Ijtihad'.
Hence, on whatever we are satisfied we can act accordingly.
The point that has been fixed in Shariah is actually the code of conduct of Zakah.
That should never be infringed upon.
[Faisal] Thank you, Sir.
Muhammad Usman Sahab, it is your turn for the next question,
I am unmuting your Mic. please do go ahead with your question.
[Muhammad Usman] As Salam Alaikum,
my question is that Allah (swt) has never sent a compact Book on Islam,
for example your book 'Meezan'. Why hasn't He revealed such a Book?
Is the test of intellect aimed through it?
[Ghamidi] You have asked a very interesting question,
All the Books of Allah are compact, however, this is not His style.
In every era, the outlook of people, their approach
and understanding of things, keep changing.
According to this the Ulema present them accordingly,
this happens for every subject of study in the world.
If you have a glance at the Books of Allah then
Torah is a very compact Book on Law.
From the beginning till the end the Shariah or the Law
given by Allah (swt) to the Bani Israel has been stated there.
And it has been stated from both aspects,
i.e. the Divine Law of Allah (swt), that has been fully stated there,
and in the same way, the Law for Guidance
for the whole of humanity, that too has been fully stated.
More or less the same style is found there which is used by us.
i.e. the law has been elaborated in an orderly way.
As far as the Zabur (Psalms of David) is concerned,
the supplications are there. Those are exactly like,
I am stating without intending comparison, like an anthology of Ghazals.
Hence, the word 'Mazaamiir' (Psalms) has been used there.
Those are very beautiful Ghazals or very beautiful songs,
or you may say, very beautiful Dua and supplications,
when you read them, then everything is perfect in its place.
The same situation is of the Gospel, it could not be arranged,
had it been arranged by Allah (swt), then it would have been similar to it.
However, the style of the Quran is that
it is the Book of 'Inzaar' (Warning).
i.e. since the chain of Prophethood was about to end,
hence both the objectives have been fulfilled.
Its topic is Guidance, and that is under discussion.
However, its style is one of 'alerting', therefore this is its compactness.
My or somebody else's book cannot possess that compactness,
the compactness that is seen in it.
The work that legislations are separated out from it,
the discussions relating to 'Imaniyaat' (Belief and creed)
are taken out of it, this is the forte of Ulema
and they have always been doing it.
The Book of Allah should be a live Book addressing the human beings.
And that is the style of the Quran.
[Faisal] Thank you, Sir.
We move on to the next question,
The next question is from Zahid Gulkhan Sahab.
Zahid Gulkhan Sahab, your Mic. is unmuted,
you may ask your question.
[Zahid Gulkhan] Salam Alaikum Ghamidi Sahab.
[Zahid Gulkhan] My question is that
if someone wishes to become an Aalim of Deen,
[Faisal] Zahid Sahab would you speak a little louder, please.
[Zahid Gulkhan] My question is that
if someone wishes to become an Aalim of Deen,
then what should he do in places like India,
as here, if someone wishes to become an Aalim of Deen
then we have to go to a Madrasa of a particular Sect.
However, if one wishes to study the Deen as a whole,
then how is it possible, if you may suggest some Organization or method.
[Ghamidi] You learn Arabic language from any place,
have command over it to the best possible level,
the knowledges and arts, which have the status of the legacy of the Muslims,
learn the essential arts and sciences,
those can be learned from independent tutors.
That you may also learn from a Madrasa of Deen.
Since as far as sciences and the arts are concerned,
there isn't any question of sectarianism.
After this comes the stage where the Quran or the Hadees is learned or taught.
Therefore when we will have developed the fundamental capacity
then we with our determination can study both these things,
and understand them.
This methodology has been adopted by many scholars,
we too have adopted the same methodologies.
So you may follow them as well.
[Faisal] Thank you, Sir.
Let me just remind you that the names that
are there in the profile of ASK GHAMIDI,
the same name should be displayed on Zoom,
if those names aren't displayed so you may Rename them.
If your names are different then I would not know
whether you have logged in or not,
hence there is the possibility of your name being skipped by me.
Hence whatever name is there in the profile for ASK GHAMIDI,
the same name should be displayed in Zoom too.
The next question is from Usman Sadat Sahab.
Usman Sahab you may ask your question.
[Usman Sadat] As Salam Alaikum, Ghamidi Sahab.
[Ghamidi] Wa Alaikum As Salam.
[Usman Sadat] Sir, in your Tafseer Al Bayan,
'Ar Rahmanir Rahim' the Ayah of Surah Fatiha,
the meaning as given by Islahi Sahab which you have quoted,
then according to him, he has written that
in the vigor of Rahmaniat, He hasn't just Created this world,
rather He wasn't even unmindful of its Guardianship.
Hence, Sir, if we consider this Universe to be the creation of human beings
and talk then it is understandable that human being becomes emotional,
however, that Lord who is free from all such emotions and feelings,
is it appropriate to use such words for Him?
Hence the meaning which he has elaborated,
are those automatically meant by the words
or this formation of argument is as per their understanding? Thank you.
[Ghamidi] The image of Allah which the Quran has given,
is that of a live, permanent, lasting being.
There Allah (swt) expresses His Anger, Love, kindness.
An Entity comes forth in front of us, which is Living and to say that
Allah (swt) is an Entity that transcends all emotions,
then it would become the law of philosophers
or 'Illat -ul- Ilal' (Prime Mover).
Allah (swt) has expressed His sentiments in the Quran.
And has used the same words which are normally used among us.
Albeit, what is the nature of the sentiments
and how do they arise, among us obviously
those are quite imperfect, Allah (swt) is above this imperfection.
However, he is a living Entity, if you study the Quran sometimes,
then in multiple places, Allah (swt) has attributed this adjective to Himself,
Allah has said that He (swt) hates that person very much.
Or "He hates him" or "He loves it". So all these terms which are used
for the expression of emotions, have been used for Allah (swt) in the Quran.
There is no doubt in it, as far as the opinion is concerned that
what does the word 'Rahman' signifies,
is not an issue of understanding, rather the Arabic language makes it obvious.
i.e. whatever are the adjectives that exist in this form
there this intensity and passion is found,
that we may convert into a suitable word,
if there arises some misunderstanding with the word 'emotion',
then we may substitute it with passion, excitement, or fury,
or any term, hence the words that have been used by Allah (swt) for Himself,
if we look at them from the point of view of attributes,
are the same which we use for human beings.
And the words that are chosen for deeds are also the same.
Those which are used for human beings.
Hence there is no harm in it. Why has this been done?
Since we do not have the ability to imagine anything beyond it.
Hence our deeds, our attributes have been allegorically employed
to enable us to form a concept. And along with it,
the warning has been given that
these are 'Mutaashabihaat' (Meaning only known to Allah).
Do not speculate Allah's qualities based on your concepts.
However, just for understanding, I have used the method of simile,
which would enable you to form a concept of your own.
Hence, we are compelled to use the same words,
we do not have any other option other than it,
although we will clearly tell, "Laisa Kamislihi Shai".
No thing is like Allah at all.
[Faisal] Thank you Ghamidi Sahab.
We go on to the next question. The next question is of Mashud Irfan Sahab.
Mashud Sahab your Mic. is unmuted, you may go ahead with your question.
[Mashud Irfan] Salam Alaikum, Ghamidi Sahab.
[Ghamidi] Wa Alaikum As Salam.
[Mashud Irfan] Hope that you are hale and hearty.
My question is related to the Law for Inheritance.
And the question is we are aware that
when there are offsprings
as well as brothers and sisters of the deceased,
then the parents share is one-sixth,
however, if both are not alive then the father's share is two-third,
and the mother's share is one-third. And we know that
the basis given by Allah (swt) for Law of inheritance,
is 'Aqrabun Nafa', hence what is the reason that
in one situation the share of parents is equal
and in the other situation, the share of the father doubles
in comparison to the mother.
And in the end, I would like to say that
we sincerely love you and your efforts
and always make Dua to Allah to bestow you with the best of rewards
and let this noble work continue uninterruptedly.
Amen, Salamalaikum.
[Ghamidi] Thank you very much.
If you think a little, this point will be self-evident, like when we have offspring
then all our deepest feelings, wants and desires are related to him.
We see the future and believe that that strength
that we are to acquire has been achieved through offsprings.
If the offsprings are not there, then the same status
is assumed by brothers and sisters. However, if neither the offsprings
nor the brothers and sisters are there, then everything transfers to the parents.
And those responsibilities which the offsprings
or the brothers and sisters were to assume,
if you ponder a little then the same responsibilities are entrusted
according to the proximity of the benefts, to the father.
Hence, the nature of the share has been made similar to that of the offspring.
[Faisal] Thank you, Ghamidi Sahab.
We take on the next question.
The next question is from Fatima Khadijah Sahiba.
Fatima Sahiba your Mic. is unmuted, do go ahead with the question.
[Faisal] You will have a pop-up display where you have to unmute yourself.
We move along, the next question that we have is from Saira Qureshi Sahiba.
Saira Sahiba I am unmuting your Mic. please go ahead with your question.
[Saira Qureshi] Yes, Salam Alaikum.
[Ghamidi] Wa Alaikum As Salam.
[Saira Qureshi] I have to ask is what is the difference between Iblees and Satan?
Are they one and the same or are they different?
Or is the Iblees just one or is it in multiple numbers?
If it is single then how come that he is misleading
all the human beings of the world simultaneously,
or does he possess an especial ability for it?
Or if the Iblees exist in multiple numbers,
then had all these multiple numbers declined to prostrate before Adam?
Thank you very much?
[Ghamidi] Iblees is the title of Azazeel.
i.e. the Jinn that refused to prostrate before Adam.
He was just a single Jinn, Allah (swt) punished him for this refusal,
as a consequence of it, he became more arrogant and stood in challenge.
Therefore, he asked for time, to continue his mission.
Hence he keeps seeking followers in the same way, as the leaders do.
Hence the Quran has elaborated in another place that
he and his Race is carrying on with this work.
i.e. his followers, his offsprings, and those who tread the path shown by him.
Iblees is just one. Whether he is alive or dead we cannot say anything about it.
However, he continues his mission through his colleagues.
He never appears everywhere rather, those Satans or rebellious people
who are his followers whether they are among the Jinns or human beings,
they are the associates for his mission.
This too has been elaborated by the Quran itself,
There it has been said, "Innahu Yarakum Hua Wa Qabilubhu",
he and his fraternity, and in Surah Naas, is said, "Minal Jinnati Wannaas",
that his disciples are among the humans as well as among the Jin.
Like the missions of people continue in the world,
in the same way, his mission continues,
and his disciples, colleagues, and the people
who are involved in Satanic activities among Jinn and the human beings
who are doing this work and have been doing it ever since
the world came into existence and shall continue with it till Qiyamah,
as that is the allowed respite for him.
The word of Satan is in a way an adjective,
it can be used for every rebel, it may also be used for
human beings and for Jinn too, it may be spoken in the singular
as well as for dozens of people, this word has been used
for the human beings too in the Quran itself.
The rebels among Jinn, for them, it has been used too.
And most importantly, it has been used for the Iblees as well.
Hence, Satan is not the name of just one creature,
rather, for any creature who become rebellious,
it is an adjective, which may be used for him.
Albeit Iblees is the title of Azazeel.
[Faisal] Thank you, Ghamidi Sahab.
The next question is from my namesake Faisal Ahmed Sahab.
Faisal Sahab I am unmuting your Mic. You may ask your question.
[Faisal Ahmed] Yes, As Salam Alaikum, Sir.
[Ghamidi] Wa Alaikum As Salam.
[Faisal Ahmed] My question is
about the last video on the Return of Isa A.S.
Ghamidi Sahab, there you have read the Hadees
where its timing has been mentioned.
From what I have understood there are two fundamental objections that
we have to assume that
Qustuntania (Istanbul) will be recaptured once again.
i.e. it will get out of the hands of Muslims,
and the second question was that the era goes back to the ancient ways,
swords are begun to be used.
So these were the two objections that were understood by me.
So here for the second point which I was thinking that
the Prophet (pbuh) has stated, then obviously,
there wasn't any concept of the modern weaponry,
hence the words that were usual
or the weapons that were common,
in that terminology the message is given,
so can't we assume that swords imply the arms of those times,
or the spear that Hazrat Isa would use would actually not be a spear,
rather an arm of that period or he would not require it at all.
Even if I predict something for the future then
I will at the utmost say that there would be such a war in the future,
however, the arms that will be used then,
obviously, either I will use the common terms,
or take help from the words that are usual
for describing the weapons of today.
So can't we take it in this manner, can you please elaborate upon it?
Thank you very much.
[Ghamidi] How are we to interpret them or think upon them,
for it, you may please wait for the last episode.
Till now I have just explained that the Narrations that are in our view,
what are the different questions that arise about them?
I am yet to give a verdict, neither I have expressed my opinion about it.
I have been stating the reasons for my dissatisfaction.
You see, so and so, and such and such questions arise too,
so I have put forth the questions
and Insha Allah the episode that will be aired on this Friday
there the aspect from which the Quran looks at this matter,
that will come up and the arguments done by the people,
that I have to discuss a little,
and in the end, I will say as to
what should be the angle of perception for these Narrations?
[Faisal] Okay, Faisal Sahab
when the next episode of Response to 23 Questions is released,
you are in the App, so you will receive the notification InshaAllah.
We go on to the next question.
Osama Ahmed Sahab I am unmuting your Mic.
please go ahead with your question.
[Osama Ahmed] As Salam Alaikum, Sir. My query with you is
like there isn't any original Scripture available of the Quran,
which would have been written during the times of the Prophet (pbuh),
then the point that comes to mind is
whether the original Scriptures of Torah, Psalms,
and the Bible are available
or these too exist through the process of 'Ijma' and 'Tawatur'?
Since your point of view is that the Divine Scriptures
are available in their pure form, and the changes that
have taken place are only in the historical records.
Kindly do explain this point.
And secondly, in brief, please tell me
when will your Program "Zaawia-e Ghamidi" start once again?
Thank you very much , Sir.
[Ghamidi] Zaawia-e Ghamidi used to be a Program for the youth,
when I used to go to Pakistan, we used to have those sessions.
And its name had been given Zaawia-e Ghamidi by that organization.
Now if I ever go back Insha Allah ul Aziz,
as presently all travelling is restricted due to Covid,
then it is hoped that we shall meet them again
and hopefully, some more discussions would be communicated
likewise by them. It wasn't any specific program of mine.
Please repeat the first part of your question?
[Osama Ahmed] Sir, the original Scripture of the Quran is not available.
Then are the Psalms, Torah, and the Bible
do they exist in their original Scripture,
i.e. which was written
at the time when Hazrat Isa or Hazrat Musa had come.
Is there any such Scripture available?
Or these too, are communicated to us through the process of Ijma and Tawatur?
as the extent to which I understand, the Christians and the Jews
do not memorize them as the Muslims do?
So if this isn't the possibility, how then these Scriptures
are available in their pure form apart from the historical records,
which according to you have gone through changes? Sir.
[Ghamidi] The history that is available to us,
we can form opinions based upon them.
The words in which the Quran was revealed,
exactly in the same arrangement as given by Allah,
people memorized it, and the people started to write it as well.
The Prophet (pbuh) came to this world in the light of history.
The people all around were aware that a Prophet of Allah
has established a Sultanate, after him, that Sultanate extended
its boundaries to a large part of the world,
and then its continuity and succession was preserved.
So the situation here is this.
While to the extent the Bani Israel are concerned,
they had secured their history through writing their records and books.
And all of those are present in the collection of the Bible.
We may refer to them. However, their original language
or which we call as original Script, regarding them,
the researchers put forth their opinions,
if we wish to study them in brief then go through
the chapter of 'Belief in Books' in my book Meezan.
There I have stated these points. We do not have them
in their original form. Albeit this is quite clear that
they had been preserved in manuscript and transmitted from
generation to generation in the same way,
as the Quran has been transmitted.
i.e. the way implies that as it gets transmitted now in written form.
This is what we see in the collection of the Bible.
Their original texts became extinct in some period,
And now their translations exist.
These are the translations that we see now.
In English, and in Hebrew, and in Greek as well, all these are the translations.
Like the translation of the Quran started being done in the very beginning,
and in a lot many languages the translations are available,
hence there too, the translations are there.
When the translations come to us,
and the whereabouts of the original scripts
when we research into history we come to know,
that with Syedna Isa A.S. it happened that he could not arrange its written form
i.e. the people had just begun to start writing it based upon their memory,
and the stage of arranging was not reached
like the Quran was arranged by the Prophet (pbuh)
in the last two years in accordance to the Guidance of Allah.
And then the Qiraat took place of Arza-e Akhiraa,
and then it was handed over to a Sultanate,
which would take care of the work of publishing it across the world.
All this never happened there,
so his apostles transmitted those narrations in two's and four's
and then the people of the later times,
in the methodology of writing Seerah,
like the Hadees are written among us, wrote in that manner.
The tragedy with Torah has been that twice its pages
were destroyed into smithereens. People took it away,
the Bani Israel was made into slaves.
There had been subjected to great misery,
its mention is there in Surah Bani Israel,
so obviously when all these stages have occurred in their history.
and the age also is generally pre-historic,
now this is to be asked from them,
presently, we do not have any original text at the world level.
They also do not claim this. All these are just translations.
[Faisal] Thank you very much, Sir.
We move ahead, the next question is from Asdar Sahab,
Asdar Sahab I am unmuting your Mic.,
you may ask your question.
[Asdar] Salam Alaikum, my question is
before adopting a physical existence,
does the spirit has any gender or when it enters a body,
accordingly, it adopts a gender. i.e. when the spirit enters a body,
in the body, it grows and gets mature and strong.
And if it is so, then does this process stop after death,
i.e. when a minor dies, so that spirit remains a minor forever?
And the second thing is, as it is possible nowadays
if someone changes his/her sex, then what effect will it have on the spirit?
Thank you.
[Ghamidi] The information that we human beings have till now,
we guess from it that attributes of feminity
or masculinity is in the personality, you call it spirit or soul,
whatever we like, its expression takes place in the body
and the matter of changing the sex is similar,
i.e. the body is not compatible,
and at times through a surgical procedure that compatibility is developed.
That the real personality as it is apparent
from the psychological as well as from the scientific studies.
As nothing has been said from Allah (swt) in this regard,
hence nothing can be said with finality.
However, from the studies that we do or experience
from that it is apparent that all these attributes
and the awareness is found in the personality itself.
The body is given to it accordingly.
[Faisal] Thank you, Sir.
The next question we have is from Abdullah Rihan.
Abdullah Rihan Sahab your Mic. is unmuted,
please go ahead with your question.
[Abdullah Rihan] Salam Alaikum
My question pertains to the application
of the Law of Itmam-e Hujjat (The Completion of God's proof)
That when the followers of Syedna Isa A.S.
were given supremacy over those who had not accepted him,
then for those Jews on whom Syedna Isa A.S. himself
had not completed the Final Argument,
why the application of the punishment of Allah (swt) continues on them?
[Ghamidi] The first basic point should be understood that
the Itmam-e Hujjat done by Syedna Isa A.S.
as a consequence of it, two things were decided in the law.
For all the Prophets, these two points are fixed.
One is, that the people with Iman would get Salvation,
i.e. the Prophet (pbuh) and his Companions will achieve Salvation.
"Nunjil Mumineen". The Quran delivers it in this manner.
And those people who are deniers, on them, the Torment will be rained.
Regarding the Prophet, the Law has been decreed that
the execution of the Judgement can be in both forms,
i.e. in the presence of the Prophet (pbuh)
and after the death of the Prophet. i.e. after he is rescued and following it.
The Quran has worded this too.
"Imma Nuriyannaka Ba'azal Lazee Naaiduhum Au Natawaffi annak"
i.e. either I will send this in your presence or
I will award you death and post it, they will be taken care of.
There are just two punishments.
Either Capital punishment or the punishment of Subordination.
Hence the Bani Israel were given the punishment of Subordination,
i.e. those people who had denied Isa A.S.
And this punishment was meted out to them in the form of the attack of the Romans.
They were left totally subjugated, and their whole earlier status ended.
They were ousted from that position which they had been enjoying.
Initially, this subordination was of the nature that
on half of the part things were in their control,
however, everything was ended,
very severe punishment was meted to them in 70 C.E.
and as far as we know, Syedna Isa A.S. had lived up to 50 years
as we come to know from the Bible,
then within 10 -20 years of his ascent from the world
this severe punishment was given to them.
This is the other aspect of it. i.e. who is Bani Israel?
Bani Israel was the chosen nation of Allah.
Bani Israel is not the nation of Aad or Samud,
when they denied accepting Hazrat Isa, i.e. Bani Israel,
then for themselves, there has been a law decreed which exists in the Torah,
according to it the whole nation has been punished till Qiyamah,
if they wish to come out of that damnation,
then the moment every Jew reaches the age of maturity,
if he attends to the injustice and rebellion of the past,
then he/she would come out of it. This is the Decree of Allah (swt).
When the nations are punished, it is done in this manner.
The people who will be born in that nation,
when they will reach the age of maturity,
they have to adopt means to ward off that punishment.
Otherwise, that would be continuously be given
from generation to generation.
[Abdullah Rihan] Thank you.
[Faisal] The next question is of Abdur Rahman Mughal Sahab,
Abdur Rahman Sahab your Mic. is being unmuted,
you may ask your question.
[Abdur Rahman] As Salam Alaikum.
[Faisal] Wa Alaikum As Salam
[Abdur Rahman] The question was that I have understood this from your lectures
like in Surah Sajda you said that
first the animal existence of the human beings came into existence.
That chain continued and after that Hazrat Adam
was chosen and the soul of a human was blown into him.
Hence the question here was that in another place in Surah Aal-e Imran,
Allah (swt) said that the example of the Creation of Isa A.S.
is the same as that of Adam A.S.
Hence isn't there an apparent contradiction, please tell me about it?
The second is that you said that Adam A.S. wasn't ousted from Jannah,
it would perhaps be a garden in this world.
So you haven't written any proper detail of it,
so please elaborate upon it?
[Ghamidi] i.e. what is the reason to consider it a garden of Paradise?
When Allah (swt) is telling that the body was made ready inside the Earth.
It passed through so and so stages.
"After that, I gave birth to you here". In another place is described in detail
that "I unearthed you from this soil and into it you will go".
"From here only you will have risen in Qiyamah".
Then which Paradise? Paradise is yet to come into existence.
regarding Jannah, Allah (swt) has stated that
after the destruction of this world, the material that is scattered all around,
the material that you see, will be accumulated to form Jannah.
Hence there is no reason at all to consider that Jannah
as the Jannah which human beings would be given.
The word of Jannah in the Arabic language
and in the Quran, in multiple places,
has been used for the garden.
Hence it is used even for that Jannah and there too it means the Garden.
Gardens has been the term used. So this justification
should be given by those people who consider him
to be in some Heavenly Paradise
otherwise, in multiple places in the Quran it has been explained
that he was born in this world, here only the soul was blown,
and all the matters occurred here.
And the picture that has been drawn in Surah Taha,
clearly tells that it was a place in this world,
and it would be such a place where the human being
can initiate his life, since the human intellect
and awareness has to take effect gradually.
And after that the inventions would take place,
dresses would be worn, and then the facilities would develop.
Hence it should have been any such region where those
things are provided for which have been stated in Surah Taha,
"Annaka La Tajua Fiha Wala Tara Wala Tazmau Fiha Wala Tazha".
i.e. there would be such weather which would be absolutely moderate,
neither the thirst will disturb nor the sun would shine intensely,
the different foods would be available,
and the beginning obviously would be with fruits,
or in later periods the human beings would be hunting the animals.
So that is the picture in which i too see all this.
According to me, the arguments should be given by the people
who as they saw the word Jannah,
and in spite of seeing that this word has been used
in multiple places in the Quran for the garden.
For Jannah, the word 'garden' has been appropriated and used.
It is not that this word's original meaning is Jannah.
For Jannah, the specific words that are used are different.
And they haven't been used here. Hence according to me,
this is the appropriate explanation and this is quite justified.
Regarding the first part of your question I would like to state that
the point made there is that this human being
that had started from Adam A.S. how had it come into existence?
i.e. was it the father and mother in the beginning?
Hence the whole process has been indicated that we created from soil,
"Khalaqa Hum Min Turab", We had started its Creation from Soil,
And note how We took him through different stages for giving him birth,
so if this was easy for us, how come it was difficult to give birth to Isa.
Hence, according to me, this is what is implied by that allegory.
[Faisal] Thank you very much, Sir.
We go on to the next question, the next question is from
Shakir Muhammad Sahab.
Shakir Sahab your Mic. is being unmuted, you may ask your question.
[Shakir Muhammad] AsSalam Alaikum, Ghamidi Sahab.
My question is in relation to the Shariah of Allah.
like it is said that the Shariah of Allah keeps changing with every Prophet,
so along with it, the example is given like the way Musa A.S.
married to two sisters simultaneously,
and with the Prophethood of Hazrat Muhammad (pbuh)
that possibility was Prohibited.
Is this concept rightly understood as per the Shariah?
As Salam Alaikum. [Faisal] Wa Alaikum As Salam.
[Ghamidi] It hasn't been said anywhere
that with each Prophet the Shariah changes.
It has been said that
that the nations that have been given the Shariah by Allah (swt)
there are some changes that keep taking place with respect to
the situation of the time and for sake of testing.
It is not so. You see the Shariah which was given to Hazrat Musa
The Sharia that was given to Bani Israel that
was their Shariah for more or less two thousand years.
There nobody made any changes in it. To the point, their last Prophet, Isa A.S.
he also did not bring any new Shariah.
So this point is not correct that with each Messenger the Shariah changes.
As far as the point that the Shariah of the Torah
which, presently, is with us, and that of the Quran
there at least 90 to 95% complete conformity is found between them,
there isn't any difference,
where there are one or two inconformities,
we cannot say conclusively that those have reached to us
in their original form, or those have not reached us.
Or there has been some change in them influenced
by the opinions of some Fuqaha. When we see even our own Shariah
which has been given by the Quran or given by the Prophet Muhammad (pbuh),
so when those have been studied by the Fuqaha,
a few things have entered into it, which is quite natural in human work,
and which are not a part of the Shariah.
Perhaps such a situation should also be assumed for them,
except that there was something specific with Bani Israel
and when something specific for Bani Israel is there
it has been stated by the Quran itself.
It has been stated in the Quran that they had been the chosen race of Allah,
and being the chosen race, like for the Prophets,
there are some specific Commands, for them too, there are some specific Commands.
[Faisal] Thank you very much Ghamidi Sahab,
this brings us to the end of today's session for ASK GHAMIDI LIVE,
Once again I express my apology for those
who had registered again but did not have their turn.
InshaAllah it will be our sincere endeavor that
this chain continues further, and you are provided
an opportunity to register yourselves in ASK GHAMIDI APP
to meet him and have the chance again to ask Ghamidi Sahab your questions.
If you wish, you may also write your questions
and post them on ASK GHAMIDI APP.
We make a full effort to share with you the relevant video
or reference of a book of Ghamidi Sahab.
The objective of ASK GHAMIDI APP platform is that we form a community,
and the people world over learn and understand Deen
and wherever possible to get the guidance of Ghamidi Sahab.
All of us can enthusiastically participate in it,
and we may post whatever questions we have.
If someone else has a question and we have some knowledge of it
we may share some references of it or share some point of ours.
InshaAllah, I hope that this platform comes out to be really helpful for us.
With this, let me thank all of you, and specially Ghamidi Sahab for your time,
Do permit your host, InshaAllah if we live, we shall meet again,
take care of yourselves, Allah hafiz.