Ask Ghamidi Live - Episode - 1 - Questions & Answers with Javed Ahmed Ghamidi

ASK GHAMIDI LIVE Episode-1

Your host Faisal Haroon
is here at your service.

We have with us
Janab Javed Ahmed Ghamidi Sahab.

This is the first Web-Conference
of 'Ask Ghamidi Live',

which aims to provide an opportunity
to the people around the world

to ask their questions
directly from Ghamidi Sahab.

Before we start this Conference,
I wish to draw your attention

to a few important points.

First of all, a lot of people have
registered for this conference.

It is quite likely that
all those who have registered

might not get the opportunity
to put up their questions.

I have a list of all the
registered users,

out of which, I will, without
any pre-screening or discrimination,

in the sequence of date
and time of registration,

give people the chance
to ask their question from Ghamidi Sahab.

The important point in
this regard is that

the name which gets displayed
in the profile of 'Ask Ghamidi Live'

the same name is
displayed in Zoom too.

Hence if you wish to
change your name in Zoom,

it is simple, just Right-click
on your name and Rename it.

The second point is that when
your turn comes to ask the question,

you will have 30 seconds for it,
and I would request you

to please limit your
question to just one in number.

Therefore in the name of Allah
we begin this Conference,

Bismillahir Rahmanir Rahim,
Salam Alaikum Ghamidi Sahab.

[Javed Ahmed Ghamidi]
Wa Alaikum As Salam.

[Faisal] How are you doing today?
I am fine Alhamdulillah.

so it would take a couple of minutes
for all of us to log in.

I wish that all the participants
to login now, please.

In the meantime, if you permit me,
may I ask you a question?

[Ghamidi] Sure, please go ahead.

[Faisal] We have a lot of interaction
with the youth in 'Ask Ghamidi' ,

and apart from this, as we offer
courses for the Sunday School,

we see that youth are putting
their Islamic questions across,

Other than this, we offer
other courses,

hence the questions that
are asked by the youth

to clear their doubts.
From those questions,

we get an idea that MashaAllah
our youth is quite strong intellectually,

and they work really hard.
On one end, while the philosophy

of Post Modernism has been accepted,
and on the other hand,

the views on Atheism are popular,
while they are putting in their best

to understand Deen, work diligently on it
and try and learn the other viewpoints.

I wish that you give them
some guidance for the type of work

they should do or what are
the points with which

they should remain aware
so that it becomes easier

for them in their search for the
truth?

[Ghamidi] I have had discussions
on this topic dozens of times

When we wish to learn
or understand something,

then first we should try
to ascertain the original sources

for learning and understanding it.

It is possible that

a totally ignorant person
says something about science,

and a person forms a
wrong opinion about it.

If people sitting in a gathering
just for the sake of gossip communicate

some news and that creates
some misunderstanding.

Any person who is a serious
student will first of all decide

that if he/she has to learn
something or understand something

then what will be its source?

Those sources should be ascertained

If Deen is to be learned then
what are its sources?

And if some other science is to be
learned so what is its actual source?

First of all, this has to be decided.

They can be individuals
as well as books.

They can be some ancient science too.

However, it is very necessary to
ascertain the actual source.

Even in Science, Sociology and
Political Science as well

in every Science, the
first requirement is this.

The second thing is that

the concepts that have
been formed in a person,

be they religious,
or secular,

those should be kept aside while
starting the study of things.

It is quite difficult for a person

to unlearn the things

that he might have
known from before.

He does not shed
them away easily.

However, in terms of knowledge,
this is one of the pre requisites.

When we plan to study something,
then whatever we know about it

from before should be kept aside,
and then we should try to learn directly,

what are its premises and how
it has been stated?

What are its justifications?
What are the reasons behind them?

This second point is also
of absolute importance.

[Faisal] Are there any exercises for it,
like how should a human being achieve it?

Or just consciously, should
he be aware of the fact

that he has to unlearn
his previous notions?

[Ghamidi] Some things are known
to him, he is aware of them.

i.e. he knows and if he even
thinks of it for a moment

as to how he has learned it
then he will know the source

from where he has
heard, or understood it?

He should keep that aside
and the sources from which

he is learning now, reading, or
understanding now,

he should study them without
any bias. Try to learn them.

Hence the second
necessary thing is this.

The third is whenever we
shed away or adopt something,

it has some effects, a few things
in our lives are influenced by it.

So we should be ready for it.
i.e. with a concern toward consequences,

neither should we adopt
things or give them up.

Presuming that if I do away
with this then this will be its result

and if I accept it then
I will have to do this.

Till the time we are
not ready for it,

till then a human being cannot even
take a single step towards truth.

This is a necessary
and compulsory thing.

And the last thing is that
whatever we know,

in that, if we require some assistance,
i.e. to understand a book,

or to understand a point of view,

or to understand something written
by an ancient thinker, then

if we have to choose someone
from our contemporary age

then that selection should be done
after much deliberation.

We may listen and
read one and all.

However, we should check
who are the people of our age

for a particular branch of study,
whether it is the Science of religion

or for any other Science,
who in fact possess the learning

and knowledge acquired through
the same way as I had stated earlier.

You may agree
or disagree with them,

however, the best way to learn is to
choose the most suitable people for it.

And it is the
Sunnah of Allah (swt) that

He gives birth to
such people in every age.

These are the few things of which if
we take care then it is hoped that

the Allah would bestow His attention,
and we would understand the Right Path.

The Dua for us,
"Ihdinas Siratal Mustaqeem"

that we ask repeatedly rather
every day and in every Salah.

What is the reason?
The reason is the same that

neither it is so simple to
get the right path,

nor it is that simple
to remain steadfast on it.

Most of all, we should keep
making Dua to Allah,

that He holds the
hand of His servant.

[Faisal] Absolutely,
thank you very much,

a very valuable piece
of advice that you have given.

So now we move
towards the Questions.

The first question is from
Shahid Ashrafi Sahab,

Farhan Sahab, you may please unmute
the microphone of Shahid Ashrafi Sahab,

[Shahid Ashrafi] As Salam Alaikum.
[Ghamidi] Wa Alaikum As Salam.

[Shahid Ashrafi] My question
is with regard to Zakat.

I have some doubts regarding
your method for the calculation of Zakat

for the salaried persons.

One is, I doubt that I do
not know about the right structure,

and the second is, the
calculations that are done there,

whether it will be calculated
on the gross salary or not?

And one more thing that
I wish to ask about Zakat is that

in our place, we get the pre-tax
deductions made in reference to Health,

or for retirement, there
are pre-tax deductions,

will that be included in Zakat

or whether it will be considered like
a deduction from the total payable amount?

Saamalaikum.
[Ghamidi] Whatever your Company

or your Organization or the
Government if you are its employee,

if it has been kept aside for you,
in whatever form it is,

when you will receive it, the Zakat
will then be applicable to it.

At present, if it is deposited, and till
the time it remains parked like that,

then there would be some
rules and regulations

for its redemption to you,
you will get it accordingly.

Whenever you withdraw it partly
or when you get it on retirement,

or there are some
specific conditions,

the moment you will get it in hand,
the Zakat will become applicable on it.

The process for levying
Zakat on salary should be the same

which the governments
have fixed at the moment.

And every Government does
this in the case of Income Tax.

The rates for Gold
and Silver dates back to

the times of the Prophet (pbuh).
There is no reason for changing it.

The same should be carried on
in the future.

Hence, the rates for Zakat which
are to be fixed in the present times,

if those are collected by Governments
then they will be the ones to fix them.

So that which is presently fixed by them,
you may deduct accordingly.

And then the total income
that you have earned,

on that 10% Zakat will be imposed.
I have clarified this point earlier,

that if the Government or the State
has deducted some tax at the source,

then that can be
subtracted from it.

[Faisal] Thank you, Sir. The next
question is from Ahmed Khan Sahab,

Farhan Sahab can you
please unmute him.

[Ahmed Khan] Assalam Alaikum Ghamidi Sahab
[Ghamidi] Wa Alaikum As Salam.

[Ahmed Khan] My question is actually
related to an Ayah of the Quran,

perhaps it is from Surah
Nisa where Allah (swt) says,

"Married women are Prohibited for you,
except those who come in your ownership",

I wish to have some elaboration
of the point that

since they have come
in ownership

and yet she was married earlier,
so this point is not clear

from the moral aspect of it. If the
earlier marriage is nullified,

still, the point is not understood
from the moral point of view that

the marriage is forcefully made void.
Please do some elaboration of it

or possibly I might have made
some mistake in reading it as well.

[Ghamidi] If you wish to see
it in detail,

you may as well refer to it
in Tadabbur-e Quran

by our Ustaz Maulana
Ameen Ahsan Islahi.

However, I am giving a brief reply.
The women in Arabia

who were made captives in war,
regarding them

the custom there was that their
marriage used to be treated as nullified.

i.e. if they have gone
back, it was okay,

otherwise, if they wished to marry
someone on their own free will,

there wasn't any method of divorce.
Hence this practice was maintained.

It was not abolished,
till the time slavery

with regard to women made
captives in the war, was not abolished.

The earlier custom had continued.

i.e. their marriage was considered
automatically defunct.

Like among us,

when the Court awards decree, the
marriage nullifies without divorce.

So there when the war took place,
the women were captivated,

now they are free to choose
anyone for marriage.

[Faisal] Right Sir, the point is clear.

The next question is
of Afia Khan Sahiba,

Farhan Sahab, please
unmute Afia Khan,

For the people who tuned in late,
I wish to remind them that

the name which occurs
in the profile of Ask Ghamidi,

the same name should
necessarily be displayed in Zoom.

If you wish to change
your name in Zoom,

then please Right-click on
your name and rename it.

[Afia Khan] As Salam Alaikum.
I listened to a program of yours

where you had said that there
are some instances when it is forbidden

to ask Dua, one among
them is when we are in Ruku.

However, in another
program of yours,

you stated that among the
better instances for Dua

are the occasions of Ruku and Sajda.
So can you please clarify this point?

[Ghamidi] Sister, there has been some
mistake in your understanding.

This point might have been
mentioned for the time

of recital of the Quran.

The Quran should not be
read during Ruku and Sajda.

As regards the Dua,
we may ask Dua whenever

and wherever needed,
during Ruku or during Sajda

or in between the two Sajdas,
or after sitting in Qa'da for Al-Tahiyat.

Whenever we wish, rather,
even in the beginning of Salah

before reciting the Surah Fatiha.
After reading Surah Fatiha,

when we add an Ayah
or added some Aayaat,

following it, we can make Dua.
While standing in Salah we can make Dua,

on each and every
occasion Dua can be made.

There is no hindrance
in making Dua.

The Salah is basically a supplication,
we can make Dua,

supplicate, make remembrance of Allah,
or chant the names of Allah,

do whatever we wish, albeit,
whenever we wish to read the Quran,

it is read after Surah Fatiha. So
this was perhaps a mistake in listening.

[Faisal] The next question is
of Humayun Kamran Sahab.

Farhan Sahab, would
you please unmute him.

Humayun Sahab, while unmuting,

you will have a pop-up
displayed on your screen,

so please press
the Unmute button.

[Humayun Kamran] Yes, As Salam Alaikum.

I will try to complete my
question within 30 seconds.

Briefly, in a session of yours with
Muhammad Hassan Sahab,

in about the 25th or 26th Episode
of a 23 Questions session

while expressing your thoughts
on the reality of 'Iman Aur Aqeeda'

you said that
there is a difference between

Iman and certain knowledge.
There cannot be a debate on Iman,

however, there can be a debate
on certain knowledge.

There can be a difference
of opinion in its explanation,

elaboration, or understanding.
However the question that arises is

if a person declines to accept
even the certain knowledge,

so how will it work out in that case,
since in this too the question

that arises whether the Iman
remains constant all throughout?

If not, then why there can't be

a negation based on what is known from
isolated reports or from [inaudible]

[Ghamidi] The question is not fully clear.
i.e. the meaning of Iman is

the acceptance of those things that
have been declared by Allah (swt)

Or the Prophet of Allah (swt)

as absolutely essential and
a prerequisite for our salvation.

Those are just the five things.
To believe in Allah and His Angels,

to believe in the Prophets of Allah,
Books of Allah,

and to have Iman
on the Day of Aakhirah.

These are 'Imaniyaat', i.e. when a person
asks that he wishes to become a Muslim

or to enter into Islam,

then what are the
things he has to accept?

Therefore these are the points that
he has to accept.

Post this, Allah (swt)
has revealed the Book.

His Prophet has taught a lot of things.
So among those sayings,

the points which have
definitely been stated

are those in the Quran,
which cannot be doubted at all,

which has reached us
in the exact manner.

However, there might be differences
in its understanding and concept.

If some person says that
though this point

is mentioned in the Quran,
the Book of Allah,

and stated by Allah (swt) only,
however, I do not agree with it.

So the person is declining to
accept the very Book of Allah,

from among those 5 basic things
or rather going beyond it

and declining to accept Allah Himself.

Hence these two are
completely separate issues.

i.e. there might be a debate on
the understanding of some definite point,

i.e. how have you understood it..

The story of Zulqarnain has been
stated in the Quran,

the incident of Ashaab-e Kahf
has been stated in the Quran.

The anecdote in the Court of Syedna
Sulaiman

for the fetching of
the seat of the throne

of the Queen Bilquees
has been stated in the Quran.

Hence, there is absolutely
no doubt in their truth,

however, what actually
the incident is,

what are its details,
or the Aayaat related to them

mentioned in the Quran

whether you or I have
understood them correctly?

There might be
disagreement in them.

And based on these differences,

a person cannot be ousted
from the ambit of Islam.

[Faisal] Fine,
thank you very much.

The next question
is of Rafia Khwaja Sahiba,

Farhan Sahab would you
kindly unmute Rafia Khwaja.

[Rafia Khwaja] Salam
Alaikum Ghamidi Sahab.

[Ghamidi] Wa Alaikum As Salam.

[Rafia Khwaja] My question is do you
believe Sharia can be avoided

of it is 100% confirmed
by a stand that a divorcee

or a widow is not pregnant,
then you said there is no

'Iddat' (waiting period) required,
you also said that if fasting

in summer is not possible
for the elderly,

then they can fast in winter
though the Quran specifically says,

"Fasting is obligatory in Ramadan".
In both cases,

isn't Sharia being bypassed,
on the other hand,

women can become judges
of the Supreme Court

but their 'Gawahi'
(Witnessing) is only 50%.

Ghamidi Sahab how
would you explain all this?

[Faisal] The question is clear,
thank you.

[Ghamidi] The reply to the first
question is that the law for Iddat

has been told by Allah Himself
in the Quran that

if pregnancy is there then
there would be worry about Iddat,

'Irtiaab' implies that the possibility
of the birth of the child exists.

If there is no pregnancy,
the situation is free from it,

then the Quran itself says that
there isn't any 'Iddat'.

Therefore, examples for
the situation to be clear has been cited.

Hence in Surah Ahzaab,
it has been told that

if the consummation hasn't taken
place then there won't be any Iddat.

In the same way,
in matters of pregnancy,

all symptoms are ascertained,
then the period of pregnancy

has been declared as Iddat.
Hence, any question does not arise

to include something
of my own in Shariah.

The Shariah is being stated,
i.e. it is being explained

that 'Iddat' in Shariah
is in this manner.

Hence in Surah Talaq,
it is being told that

in such a case the Iddat
will be in this manner,

"In Ir Tabtum",
if there is some doubt on your part.

If there is no suspicion,
in both the situations,

then it is okay, after that
Iddat is not binding.

For Iddat to be binding,
there are two aspects,

one is, 'Deqaa' should not
be done by the lady

and the second is
if there has been a death

then it should be taken
care that the lady,

obviously, would not adorn
and present herself there.

If she leaves that house
and goes elsewhere

then the matter is different.

Hence things of these
kinds are related to etiquette,

in essence, the Iddat relates to the
conceiving of the child.

i.e. there should not be any ambiguity
with regard to the birth of the child.

There should be
any suspicion about it.

This imposition of this binding
of Iddat is basically for this reason.

And it is clear from the words of the
Quran that Iddat is basically

the time spent by the wife
for the husband.

i.e. it is the right of
the husband that

there does not remain any
suspicion with regard to his child.

Otherwise, this is the right of
the child as well, however,

especially the husband
who has married the lady,

Allah (swt) has established
his right over her.

It has been repeatedly stated
that if nothing of this sort exists

then you do not have
to go through Iddat as well.

The same point had been
elaborated by me

and I have said nothing
different from it.

[Faisal] It implies that this is not
the evolving of the Shariah.

[Ghamidi] The Shariah
has to be elaborated.

i.e. when Iddat will be recommended
in normal circumstances

then obviously Iddat is for
3 months or for three periods.

In the same way, if the lady
is widowed

then it is for 4 months
and ten days.

And when it is told that pregnancy is
there then the Iddat

is up to the pregnancy, if there
is the termination of pregnancy

after 4 days
then the Iddat will end.

And this will end for the divorcee
as well as for the widowed.

The Prophet (pbuh) himself after
the birth in case of Hazrat-e Sumaya R.A.

pronounced the end of Iddat
in spite of her being the widow.

Hence, this is the law for
Iddat which has been elaborated.

If people have not stated this law
completely then am I to be blamed for it?

[Faisal] Right Sir, thank you very much.

The second question
has slipped out of my mind.

[Faisal] one question
was permitted, so it is okay.

The next question is of
Muhammad Hassan Wadaich Sahab.

Farhan Sahab
kindly unmute him.

Hasan Wadaich Sahab you will have
a pop-up display on your screen,

you may please unmute yourself.

[Muhammad Hassan Wadaich] Salam
Alaikum. My question is

is the list of Sunnah which
has been compiled by you,

what are the principles
on which it is based?

Has it been sourced
from the corpus of Hadees,

or has been sourced from the
understanding of the Ulema of the Ummah?

Or is it from the induction from the
present practices of the Ummah?

If it is based upon the
understanding of the Ulema

or this has been continuing
in our academic tradition,

And the list of 26 things which
has been compiled by you,

if you have inferred from
there then on what basis

beard has been omitted from it?

[Ghamidi] Dear brother,
the book

in which this list is
mentioned on the 3rd page,

further ahead in it are mentioned
the principles for 'Taaeen-e Sunnah',

and those are
seven in number.

I have explained in elaborate
detail how the Sunnah has been fixed.

Hence if you have read that list
then read along a bit further,

those comprise just a
a couple of pages.

You please read that, the basis
their selection has been told there.

There wasn't any difficulty
at all in its selection process.

The Sunnah continued among the Muslims
by the Prophet's (pbuh) approval,

all of them have transmitted
through 'Ijma' (Consensus)

and 'Tawatur' (Perpetual adherence).
I never even felt the need to see

how has it been transmitted?
In the commands of Deen,

by separating 'Mustaqil Bizzaat'
and 'Ghair Mustaqil Bizzaat'

it is determined automatically.
i.e. those commands which are

in a continuation, consequence,
or expansion or innovative application

of some commands
which had existed earlier.

They should be separated.
And the Commands

which are 'Mustaqil Bizzaat'
they should be separated,

it gets determined on its own.
Hence there isn't any difficulty in it.

The principles that are given ahead
should be read, you will know them.

Here the understanding
has no role to play in it.

The Deen that has been
transmitted by the Prophet (pbuh),

if there is an understanding
of someone,

then it is just as much important
as my understanding of it,

or the understanding
of any third person.

Albeit, who has reported it,
if that has been reported

by the whole Ummah,
or it is transmitted

by one generation to the other,
and there has been an academic

consensus from all the various
sources of knowledge,

then obviously that is Deen.

In this way, we have received
the Quran, and similarly,

the Sunnah has been received.
Therefore this is the methodology

of seeing it and anyone's
understanding has no say in it.

[Faisal] Thank you very much, Sir.

The next question is
from Saira Qureshi Sahiba.

Request Farhan Sahab to unmute her,
Saira Sahiba, you may unmute yourself

through a pop-up
display on your screen.

[Saira Qureshi] Sir, Salam Alaikum.
[Ghamidi] Wa Alaikum As Salam.

[Saira Qureshi] I wish to ask you about
Purdah. Though you have discussed

it in detail and answered
innumerable questions.

However, confusion still
lingers on my mind

which is in Saudi Arabia
which is the center of Islam

and it is the land where
the Quran was revealed,

the people there were quite well
versed with the Arabic language,

and still are.
Why the Purdah

is adhered to there with such zeal?

And why its restrictions are
imposed with such strictness.

Thank you very much.

[Ghamidi] My sister,
why not ask them?

The religious thought which
is presently existing there

started in the last century.
Therefore, they have their own opinion,

their own point of view, and accordingly
they do whatever they are doing.

[Faisal] Thank you very much, Sir.

The next question is from Abdur
Rahman Mughal Sahab.

Farhan Sahab,
please unmute him.

Abdur Rahman Mughal Sahab there
will be a pop-up display on your screen,

where you can unmute yourself.

[Abdur Rahman Mughal] Salam Alaikum.
[Ghamidi] Wa Alaikum As Salam.

Ghamidi Sahab, there is a question,
when it is said that

we should especially pray to Allah, as
is His Right that we do Ibadah for Him.

On the other hand,
it is said that My servants

call me with fear and longing,
so how to differentiate here,

like calling with fear and
longing implies doing Ibadah for Him

and the second is,
you had stated a Narration

"Ashaabikan Najum", I had read
about it being a weak Narration.

[Faisal] Abdur Rahman
please limit yourself to one question.

So do tell me
about this too.

[Ghamidi] There has been some difficulty
in hearing the first question,

he is probably asking that the
Ibadah of Allah with fear and desire?

[Faisal] He is saying that the servant of
Allah does Ibadah with fear and desire.

[Ghamidi] "Yadwuna Rabbahum
Khaufam Wa Tama'a".

Whose fear it is?
It is the fear of Allah.

For whom is the Tama'a for?
Only with Allah.

i.e. for the pleasure of Allah,
to receive the Blessings of Allah,

the servant calls Allah,
makes Dua, supplications.

Dua is a form of worship,
rather it is 'Mukhul Ibadah',

the core of the Ibadah,
the presentation of a servant

of Allah in the form of lowly
and needy human being,

is the reality of Ibadah.
What is the reality of Ibadah?

Humility, lowliness,
i.e. I am destroying my 'self',

my ego in the Presence of Allah,
and be present with the feeling

of being the servant of His.

Hence the reality of Islam is precisely
this that we submit ourselves to Allah.

Since I am a meek person,
I have my needs as well,

and I have my wishes
and longings too.

And in the same way, I
develop anxieties and doubts.

This is what has been stated,
it has been told, that the servant

can never supersede his position
of being a slave.

and remembers himself in
the state of fear and want.

Hence, this is feeling of fear of Allah
and seeking only from Allah.

[Faisal] Thank you
so much, Sir.

Some viewers have tuned in late so
I would make a reminder to them

that the name which gets displayed
in the profile of Ask Ghamidi,

the same name should
get displayed in Zoom too.

Hence, if you wish to
change your name in Zoom,

then please do Right-click on
your name to Rename it.

The next question is
of Muhammad Abdullah Sahab,

Farhan Sahab please unmute him.
Muhammad Abdullah Sahab,

there will be a pop-up
display on your screen

and then you may
unmute yourself from there

and go ahead
with your question.

[Muhammad Abdullah] As Salam Alaikum.
[Ghamidi] Wa Alaikum As Salam.

[Muhammad Abdullah] First, many thanks
to you and the Center too.

My question is related to Purdah
where you said that

if the Ladies haven't
adorned themselves,

then if they do not have
a cover on their head

still, it is fine and okay.
My question is if they have adorned

and beautified themselves
if it is not done on the hair,

then what is the objective
or wisdom behind it

if they are fancily
dressed in clothes,

and the makeup is worn
on the hands,

then if the hands are made up
then how does this command

gets validated,
that Islam or Shariah requires them

to have a cover on their head?
Thank you.

[Ghamidi] I have told in good
detail in that discussion that

it has been commanded
to hide the adornments,

i.e. it has been said if the women have
decorated and adorned themselves,

then they should not exhibit them,
they should not make them public.

From it, an exception has
been made,

since whenever there is
a Command of Allah,

there He has stated the principle,
"La Yukkalefullahu Nafsan Illa Wusa'aha".

"We do not burden our servants
more than their capacities to bear it".

Hence if the hands and
the face are also commanded to hide,

then it will be quite difficult
therefore it was stated,

"Illa Ma'a Zahara Minha",
those parts which are

visible all on their own,
if those have been adorned

then it is not obligatory
to hide them.

Hence this full point had
been elaborated,

what is the doubt in it?

[Faisal] We move ahead.

The next question
that we have is from

Ammar Yasir Sahab, please
do unmute him,

Ammar Sahab there would be
a pop-up display on your screen,

you may unmute yourself
and go ahead with the question.

[Ammar Yasir] Sure, As Salam Alaikum.
[Ghamidi] Wa Alaikum As Salam.

[Ammar Yasir] I have a very
basic question that living in India,

where people are involved
in Shirk all around,

for example, all my friends
are Non-Muslims,

and the conditions are not so conducive
for the work of Dawah these days,

hence in this situation what
should be the style of functioning

of a Muslim to convey
across the message of Deen?

[Ghamidi] The conveying of the
message of Deen should be in the form

of giving them the Quran.

The translations of the Quran
should be made available.

We should tell our Ulema that
they should translate the Quran

in vernacular languages,
Now audio books

of the Quran may also be given,

the means for it have
been created by Allah,

those who cannot read,

for them this arrangement
should be done.

And then with complete civility,
like we draw the attention of our brother,

that we understand this, and
believe that this is the Book of Allah,

hence if you have leisure
then do go through it,

it is possible that through it some
realities do open up for you.

If someone with complete
sobriety is given such a Dawah,

or if he is presented in this way,
then it is possible too that

somebody shows the wrong attitude,
however,

most of them accept
it quite thankfully.

So this much is our responsibility
and not more than this.

[Faisa] Thank you very much, Sir.

The next question is from
Usman Sadat Sahab.

Usman Sadat Sahab there will be
a pop-up display on your screen,

please unmute yourself
and present your question.

[Usman Sadat] As Salam
Alaikum Ghamidi Sahab.

[Ghamidi] Wa Alaikum As Salam.
Sir, my question to you is

like the incident which happened
on the Motor-way,

there many other people
also made their comments,

and also the Ulema,
however, their approach towards

an issue or in identifying a problem,

does not mentally resonate
with many people,

although they are equipped
with the knowledge of the Quran

and Hadees too.
Hence my question is

along with the Quran and
Hadees

their lack of knowledge
of philosophy,

psychology, and Social Sciences,
is it the reason that

their ideas do not resonate,
although they are in possession

of the knowledge of the Quran.
Still, it doesn't.

Hence, is it necessary
to acquire the knowledge

of these sciences in the present times
to approach the people? Thank you.

[Ghamidi] It is necessary for all ages.
The Ulema of the Muslims

should develop an insight
and understanding of their times,

and the Deen is to be conveyed
to the people,

hence they should
understand people.

What a human being is?
What are his emotions like?

How do the circumstances that surround
him psychologically affect his reactions?

If we do not understand it,
rather go even beyond it,

understanding what is politics, society,
and what are the societal rules?

All these should definitely
be learned.

We don't have to
merely state the Deen,

rather we will have
to understand the people

to whom the Deen
is being taken across to.

Without understanding them
the Deen cannot be explained.

If the matter is limited to
what I just now said

about the Non-Muslims that
we just have to give them Quran,

the Book of Allah then
there wouldn't be any issue.

However, if some Aalim comments
on an existing situation,

and advises people
regarding some matter,

then he should necessarily
understand the nature of the issue

and its situation.
Whatever we will speak out,

how will it affect wider society?

If he does not do this
then there is a possibility that

he would discourage people with
respect to religion, Deen,

or the Book of Allah itself.
Hence it is necessary.

[Faisal] Thank you very much, Sir.
The next question is

from Nasar Ahmed Sahab,

Nasar Sahab, there would be a
pop-up display on your screen,

you may ask your question
by unmuting yourself.

[Nasar Ahmed] As Salam Alaikum.
[Ghamidi] Wa Alaikum As Salam.

[Nasar Ahmed] Ghamidi Sahab
my question is

with regard to the Revelation of
John The Divine.

What status does it have
among the revealed Books?

Is it a Book of Revelations? Was John
(Youhanna Arif) a Prophet or a Messenger?

And if it is to be read
then which is a good

translation along with
the Tafseer? Thanks.

[Ghamidi] Whatever translations of the
Bible are there are really good.

If you read it in English then
also good translations are there.

Now they have translated
in very easy language,

earlier King James was
the language of those times

or we can say the language
used there was more literary,

however, the newer translations
are quite simple,

read any one of those.

There have been
good translations in Urdu as well.

Earlier the translations
used to be for the King James Version,

now other than it,
several translations are available,

and they have greater
lucidity and flow,

as compared to
the Version of King James

rather they have more
books included in them.

It is the Ruya (Dream) of Syedna Isa A.S.
as is alleged, if you open it,

then in the very first sentence,
this has been stated,

that it is the Ruya
of Syedna Isa A.S.

This has been narrated
by Youhanna Arif,

This has been a tradition among
the Christians,

they say this about St. Paul too,
with the Guidance from the Holy Spirit,

the things which were told by
Isa A.S. were made to be re-written.

Hence this is their belief
about the Gospels,

and about St. Paul too
when they state his teachings

with reference to the religion
then they give the same justification,

hence irrespective of it,
it has been stated

in attribution to Syedna Isa A.S.,
we may read them

in the light of the Quran.
What revealed Scriptures

are there should be read in the light
of the last Book Quran of Allah,

so we can understand it up to a large
extent, nevertheless, it is a dream.

And we are aware that in dreams the
things shown are allegorical in nature.

Syedna Isa A.S. would talk in allegories.
If we read the present Testaments

there, examples have been
stated in multiple places.

Allegories have been made.

Hence it is not easy
to understand allegories.

This is what happens when
something is shown in dreams.

Obviously, the things
are allegorized,

and that which is shown,
there is an interpretation for it.

Hence, this is a difficulty, we may
see it in this manner,

otherwise, pick up any
commentary on Bible,

however, they aren't so good,
the maximum we can get there

is information
about the names,

we will know some
backdrop of the incidents.

Hence, in interpreting dreams, you will
yourself have to put in work.

[Faisal] Thank you
very much, Sir.

moving on, the next question
is from Ahmed Shoeb,

please unmute the
microphone of Ahmed Shoeb.

Ahmed Shoeb, on your screen,
will be a pop-up display,

you may please unmute
it to ask your question.

[Ahmed Shoeb] Salam Alaikum.
[Ghamidi] Wa Alaikum As Salam.

I heard your brief discussion
on 'Ilmul Kalam' that

a response to the question I sent,
and I agree with you completely.

I have one question.
How do we prove without Kalam

in the traditional light
of the Quran and keeping

our limits of knowledge in sight,
that God is not lying to us?

Because we do not have any way,
like how did the Prophet (pbuh) know,

that God wasn't lying to him when
He gave him revelation or anything?

Because there is no way
to this from the Quran,

if God is saying He is truthful,
what if He is lying,

when He says, "He is truthful"?

So how to solve this problem?

[Ghamidi] I could
not get the question?

[Faisal] He is saying that
without the help of Ilmul Kalam,

how can we establish
the fact Allah (swt) was not

lying to the Messenger of Allah while
sending the revelations and other things.

[Ghamidi] So how will it be
ascertained through Ilmul Kalam?

The fundamental question is
how do we believe in Allah

that He hasn't told any lie?

Basically, this same question
is asked on the Forum too.

i.e. whatever points are being
said, we are made the promise,

of Jannah, Jahannam,
who knows when we reach there

we realize that all were lies.

[Ghamidi] Fair enough, my dear
if all this is proven wrong

then how will Allah be proven true?
When we accept the Lord of this universe,

then would we like to hear about
our own moral self that we speak lies

or some other person is lying?
He is the Creator

and the Master of the Universe,
how can this be thought about him?

However, if according to you if this
intellectual possibility exists

then make Dua to
Allah that it happens to be true.

[Faisal] Let us move towards
the next question.

This question is from
Muhammad Usman Sahab.

Usman Sahab, there will be
a pop-up display on your screen,

you may unmute it
and ask your question.

[Muhammad Usman] Salam Alaikum
[Ghamidi] Wa Alaikum As Salam.

My question is also about the slab for
the calculation of Zakat on income.

Is this slab adjustable with the
conditions of the individual,

for example, if we have
more number of dependents,

then our taxable
income becomes less.

[Ghamidi] Regarding the slabs
I have said that

the slab for gold
and silver has been fixed

since the times of the
Prophet (pbuh).

Hence, there is no need for any change
in it and neither should it be done

However, if we fix a slab for
Zakat on the rest of the things

then its slab will
be fixed by the Government.

Basically, Zakat is the
Right of the Government.

Now, our Governments are neither
collecting Zakat in that manner,

nor do they have
any interest in it.

Hence, they have fixed
the slabs for Income tax.

According to me,
those should be adopted.

[Faisal] Right Sir,
thank you very much.

The next question with me
is from Zeeshan Tariq Sahab.

Zeeshan Tariq Sahab,
please unmute the pop-up display,

and go ahead with your question.

[Zeeshan Tariq] Salam
Alaikum Ghamidi Sahab.

[Ghamidi] Wa Alaikum As Salam.

[Zeeshan Tariq] My question is
one big reason,

which causes a difference in the
different translations of the Quran,

is the ascertaining of the fact as to
who is the real audience of the Surah?

A group thinks that probably
the addressee is the human being

of the present times,
whereas in your translation

the addressee of the same Ayah
is someone else,

like for the Ayah 284 of Surah
Baqra, and in Surah Ahzab,

is it not needed that the
translation of the Quran

should be in such a way that the reader
can easily ascertain the audience.

Though this point looks simple,

however the same becomes
a reason for huge mischief.

And some Ulema at times
do not avoid preferring Narrations

over the Quran as well.
Thank you very much.

[Ghamidi] Brother, I have tried this only.
Keeping the same principle in focus,

the translation of
Al Bayan has been done.

Rather, in the beginning of
every Surah it has been told.

At the beginning of every two
Surahs it has been told,

that which is the
audience of the Surah?

Whether the Quraish is the audience
or the Surah being revealed in Makkah,

or the people of the
Scriptures are the addressee,

or the Muslims are the addressee, or
the Prophet (pbuh) himself is addressed?

Hence it has been told as to
who is addressed in the Surah?

Then if there is any 'Iltifaat' (Change
in the Address) within the Ayah,

Iltifaat implies that normally the
addressing was continuing with Quraish,

however, stopping for some moments,
another group was addressed,

so that too has been indicated.
Generally, from the translation itself,

it has been tried to make it clear.
However, there still might remain

some query. For that,
you may refer to Al Bayan,

there in the footnotes,
every point has been clarified.

[Faisal] Thank you very much, Sir.

The next question is
from Rizwan Ali Sahab.

Rizwan Ali Sahab,
please unmute yourself

from the pop-up display that you will see
on your screen and ask your question.

[Rizwan Ali] As Salam
Alaikum, Ghamidi Sahab.

[Ghamidi] Wa
Alaikum As Salam.

Ghamidi Sahab actually
my question is

when we say that the complete Deen has
been stated in the Quran and the Sunnah.

And even if we remove the Narrations
which is a historical corpus, then too,

it does not make
a difference to Deen.

However, a doubt that arises
here is there are some Narrations

attributed to the Prophet (pbuh)
which have actually opened

some concealed
points of the Quran.

For example, the matter of
Prohibition for foster relationships,

or the forbiddance for bringing
together of the aunts and nieces'

of maternal and paternal sides.
Hence if we keep aside these Narrations

and claim that just on the basis
of the Quran and the Sunnah

the complete Deen exists in them
then I think that no Aalim

can reach these concealed points
had those Narrations not reached us.

Therefore how is
this doubt resolved?

[Ghamidi] This is your optimism
about the Ulema.

Why won't they be able to
to unravel those points?

The latent points have been unraveled
and understood by people,

the things that had not been
elaborated by the Prophet (pbuh)

have been elaborated by 'Fuqaha'
and there are many places

if we go through different Tafaseer,
what actually are the applications

or the differences of the Quran?
All those have been expounded.

And supposing that
the point did not unravel to us,

then the sky wouldn't have fallen, we
are responsible for our understanding,

If we get something by the understanding
and the insight of the Prophet (pbuh),

then we shall
be thankful to Allah.

If the same was understood
through an Aalim of the later times,

for that too we are thankful.
In the present times too,

there are dozens of
renowned Ulema,

had they not striven hard, we wouldn't
have reached several concealed points.

This will continue till Qiyamah, it
does not relate to one particular age,

hence the complete Deen has been
stated in the Quran and the Sunnah,

and we must strive to reach
its understanding.

And whereupon the
understandings are developed?

They are for concealed
or abstruse matters.

Those are for applications.
When something has been stated

then how far does its
light reach? It is for them.

Hence all our Ulema, whether
they are Fuqaha or Muffasireen,

they do the same work.

When I had my first introduction to
Imam Farahi's work,

this was way back in 1972 or 1973,
so at that time,

my condition was the same, that
if all these had not been there,

then I would not have known many
of the concealed points of the Quran.

This was my impression then.
And it had been an intense impression.

Therefore we should
take it in this manner.

If the Prophet (pbuh) had
clarified some point

and expounded its
underlying concepts,

explained the extent of its reach.
Hence, we received a blessing,

for which we shall be thankful.
If later on,

some Aalim has done
the same work,

we will thank Allah otherwise we
will understand it ourselves.

And supposing that there are some
latent points remaining till now,

which are yet to be
understood by the people,

then it isn't a big deal,
when we will understand

we shall bow our heads to them.
If those aren't understood,

we are not accountable for it,
we are not responsible for them.

A person is accountable
as per his/her understandings.

Perhaps you are not
aware of this issue,

on this point, there hasn't been any
dearth of discussion done by the Ulema.

And many of our Ulema,
the concealed points

which we consider as
clarified do not accept those.

Hence this goes on.

[Faisal] We move ahead, the next
question is from Irfan Chattha Sahab.

Irfan Sahab there would
be a pop-up display on your screen,

please do unmute it and
proceed with your question.

[Irfan Chattha] As Salam Alaikum.
[Ghamidi] Wa Alaikum As Salam.

Ghamidi Sahab, my question is that if
a Muslim who never tried to know

whether he is on
the Right Path or not,

he never tried to ascertain it,
however, he is following the Right Path,

and on the other hand,
suppose a Christian is there,

and he too never tried to know whether
he is on the Right Path or not?

Whatever he received from
his forefathers he acted upon it.

Now, both were having similar attitudes,
I wish to know, in the eyes of Allah (swt)

whether both of them are equal, or one
is superior to the other? Thank you.

[Ghamidi] Whatever I have understood,
the voice wasn't clear enough,

i.e. a person is on the Right Path but
he never endeavored to understand,

and the other person tries
yet is on the wrong path.

He is saying that there is a Muslim
and a Christian,

both are in the same condition.
i.e. they never tried to understand Deen,

however, they are
on the Right Path,

will there be a difference
made between them?

[Ghamidi] Never tried to
understand is actually our impression.

The question is what is the reality?
What lies on the inside?

i.e. for them did
religion really matter?

Did they seriously wish
to understand it?

Did they face some questions put up to
them and they had responded to them.

Did anxiety develop
in them or not?

There are so many questions that lie
behind your short and simple sentence.

Hence, the decision would be
made by the Creator of this Universe.

About what someone has done?

Hence my humble submission
in this respect is that

instead of comparing with the exterior
or what is apparent in people

we should look into our own
selves that what is our condition,

have we tried to understand,
has any question appeared to us,

so we should spend
more time on this.

It is very difficult to
understand people.

What were the situations
faced by a human being?

The stages through which
a person has gone through,

it often happens that
we have had some connection

with a person for years,
we talk and spend time with him as well,

however, only at some specific
point in time do we learn

of what he has been passing through?
What had been going on with him?

Hence what is apparent
and what we see

we keep comparing simple happenings
however, based on these

the realities do not change.

The point in principle is that
whatever awareness

and whatever knowledge has
been given to a person by Allah (swt)

accordingly, he or she
would be made accountable.

It has been stated as a principle
and a universal rule that,

"li Yabluakum Fi Ma Atakum", what
God has given,

accountability will
be on that only.

[Faisal] Great explanation, Sir.

Ahsan Iqbal Sahab,
your question comes next.

There would be a pop-up
display on your screen,

do unmute yourself
and please ask your question.

[Ahsan Iqbal] Salam
alikum Ghamidi Sahab.

[Ghamidi] Wa Alaikum As Salam.
My question is with regard to Purdah.

You had stated in one
of your sessions that

the word 'Hijab' or 'Purdah'
has not been used

in the full corpus of Hadees
and the Quran

in the context in which
it is used in our Fiqha,

however in one of the Ahadees
of Sahih Bukhari

Hazrat Ayesha R.A. states,
that during a Ghazwa (Battle)

when she was left behind,
she hid her face on seeing a Sahabi,

so in that Hadees,
she has used the word Hijab

and Jilbaab for the purpose
of hiding her face.

And probably you have also
said that the word of Jilbab

does not imply the
covering of one's face.

However, we come to know
from this Hadees that

Hazrat Ayesha had covered her face.
So please elaborate upon this.

[Ghamidi] Recently I have had a discussion
comprising several hours,

and connected with this topic,
the people who have objections

on some of my thoughts, I have
answered them in detail.

There has been a discussion
on each and every point.

I humbly submit, that if you have doubts
about it then please do listen to it.

As far as I remember,
if I am not mistaken,

then one full session had been on the
command of Hijab for Azwaj-e Mutaharrat.

It was made binding on them.
And all the words which have been used

have been used for them.
On the Ayah of Jilbab,

I remember at least two sessions
have been devoted to it

to explain the command it was enacting,
with what was it related to,

hence I request you to listen
to it and still,

if you aren't satisfied then I am
assuring you that

I am not a Prophet neither is
it obligatory to accept my point.

Do act according
to your understanding.

[Faisal] The videos which are being
referred to by Ghamidi Sahab,

are from the set of videos of 'Response
to 23 Questions' Series,

which are available in the app of Ask
Ghamidi as well as on Youtube.

So you may watch them.
And other than this

I suppose it is available
on Facebook too.

The next question we have is
from Samara Harun Sahiba,

Samara Sahiba you may ask your
question by unmuting your Mic.

[Samara Harun] Ji, Salam Alaikum Sir.
First of all, I pray for your health.

Since you have been a great
inspiration

and a source of our guidance
in the present times.

My question is that is it permissible
for a Muslim woman that

she makes a Will for
the donation of her organs,

for example eyes
and the heart.

Can a Muslim male also do this,
since the issue with the woman is that

some Na-Mahram might
have to handle the procedure.

Thank you.

[Ghamidi] Dear sister, the Mahram
and Na-Mahram issues

are only for the living.
Those are not connected with the organs.

Hence, if your some organ
or that from a male, or someone else's

can be used for the
benefit of some other person,

then it is a type of 'Infaq' (Charity).
I have written an article on it.

It is there in my
book 'Maqamat'.

And if there is difficulty
in reading in Urdu

then its translated
version is also there.

In the 'Selected Essays' that
article has been translated.

Whatever objections are done,
those have been answered there.

Do read that, according to me
like we can make a Will

on our wealth, likewise, we may
make a Will for our body as well.

Whatever has been said in this
regard or the Ulema have stated,

I have made my
comments on that.

[Faisal] If you visit ghamidi.org/books
(Ghamidi dot Org slash books)

then we will reach the bookstore
where we can refer to the books.

With this, we come to the end
of the time for this session.

This was the first
session of Ask Ghamidi Live

and my apologies to those
who had registered themselves,

but did not get their turn to ask.
However, I would like to assure you

of the fact that it will be our sincere
endeavor to continue this chain in future,

and inshaAllah further
sessions are organized

so that all of you get the
opportunity to ask your questions

directly from Ghamidi Sahab.
Other than this you may also

write down your questions
in the Ask Ghamidi App

and post them. And we try that
if there already exists some video

on a particular topic,
or some essay

or any reference of a book of his,
we can share those with you so that

the point of Ghamidi
Sahab is conveyed across.

The objective of the
'Ask Ghamidi' platform

is to give shape to such a community

where we, while interacting with
and cooperating with each other,

learn, understand,
and move ahead in Deen.

And as and when required, we can
have the guidance of Ghamidi Sahab.

So if we see that there is a question
that relates to some videos

already done by Ghamidi Sahab,
which is available here,

then we can share them. Or we may
also share some comments of ours.

Hence this being a
Community Platform,

we must take part
in it with enthusiasm.

Insha Allah, we hope that all
of us shall benefit from it.

With this, my heartfelt
thanks to all of you.

Thank you very much
Ghamidi Sahab for your time.

Do permit your host as of now,
we shall meet again inshaAllah.

JazakAllah,
Salam Alaikum.