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Ask Ghamidi Live - Episode - 2 - Questions & Answers with Javed Ahmed Ghamidi

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    ASK GHAMIDI LIVE Episode-2
    ONLINE Q&A with Javed Ahmed Ghamidi.
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    [Faisal Haroon] Salamalaikum
    Your host Faisal Harun
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    is back again at your service
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    We have with us Janab Javed
    Ahmed Ghamidi Sahab.
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    This is the 2nd Web
    Conference of Ask Ghamidi Live.
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    And as you are aware
    the objective of this Web conference
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    is to provide an opportunity
    for the people across the world
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    to ask their questions
    directly from Ghamidi Sahab.
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    Before we formally start
    the proceedings of this conference
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    I would like to draw your attention
    to some of the important points.
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    The first thing is that
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    a good many persons have
    registered themselves for this,
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    and due to the scarcity of time,
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    it will be difficult to have
    everyone's question Live here.
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    We have a list of registered
    users from which
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    and without any
    pre-screening or discrimination,
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    we will give you, as per
    the date and time of registration
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    the opportunity to ask your
    questions from Ghamidi Sahab
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    Therefore, the most important
    point is when the time comes
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    you will have 20 seconds to ask your
    question and I would request you
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    to kindly ask just one question.
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    If you wish to express some
    feelings that you may have,
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    or wish to convey your Salam to
    him, then there isn't any harm in it,
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    if you exceed your time by 8 to 10 secs.
    it isn't an issue at all.
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    However, we must keep in
    mind that
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    the name that is displayed in the
    profile for the 'ASK GHAMIDI' app.
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    the same name
    gets displayed in Zoom.
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    Hence if you wish to change
    your name displayed in Zoom,
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    then please Right Click on
    your name to Rename it.
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    With this, we formally start this
    Conference in the name of Allah,
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    Bismillahir Rahmanir Rahim,
    Salam Alaikum Ghamidi Sahab.
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    [Javed Ahmed Ghamidi]
    Wa Alaikum Assalam.
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    [Faisal] Sir, we give 3-4 a few minutes
    for the participants to log in,
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    in the meantime, with your permission
    may I present a question to you?
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    [Ghamidi] Please go ahead.
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    [Faisal] 'Ana' which we
    translate as 'ego',
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    is it, in essence, a bad thing,
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    and our aim should be to eradicate it
    from the root in our personality?
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    Or is its use, or its use at the wrong
    time turns it into an evil thing.
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    And a secondary question
    associated with it is the prejudices,
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    or biases that are there, are these
    'Ego' too, in another form?
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    Or these, in essence, develop
    from a different source?
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    [Ghamidi] Allah (swt) has created humans
    as an extraordinary creature.
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    If we see them in comparison
    to all other creatures,
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    then it is a Masterpiece of
    the Creation of Allah (swt).
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    Obviously, man is a conscious being,
    hence this greatness, and significance
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    of this aspect of his Creation,
    is understood by himself as well.
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    Therefore, an element of
    self-awareness
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    and self-consciousness for this
    always remains inside him.
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    If it remains within a limit
    then it is nothing bad,
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    however, this feeling if left untamed
    then goes beyond
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    to form such an egotism that
    is considered fit for condemnation.
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    The same is the situation
    for arrogance, there too,
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    a person considers himself greater,
    however, compared to whom?
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    From among the
    creatures present in the world,
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    obviously, human beings
    have a superiority over them.
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    However, if that superiority
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    turns into a feeling
    of superiority against Allah,
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    or against the truth,
    then it is Shaitanat (Devilry).
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    Therefore in the Quran, it was
    said about Iblees that
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    when it was demanded of him
    that he bows to an inferior Creation
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    by the Command of Allah,
    so he declined.
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    The words are
    "Aba Wa Astakbar".
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    That he considered
    himself superior.
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    This act of feeling superior
    actually becomes the basis of destruction.
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    Since human beings should always remain
    balanced with respect to two aspects.
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    With regard to his Creator,
    i.e. there is no comparison at all.
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    He is the Master of the universe,
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    the Creator and Controller
    of the systems of this universe,
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    and our status is that of
    an insignificant Creature.
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    And second is, the Truth that
    is revealed by Allah (swt),
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    or when that Truth establishes
    somewhere in the world,
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    in challenge to that.
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    Hence when the Prophet (pbuh)
    was asked,
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    that we have an
    aesthetic sense too,
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    we love to see things as beautiful
    and with perfection
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    we like to see them
    intrinsically beautiful,
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    we long to look presentable
    and handsome to others.
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    We live and dress well, then he said,
    "Allahu Jameel Wa Yuhibbul Jamal".
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    'Allah (swt) is beautiful
    and loves beauty.
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    This isn't arrogance.
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    After this was asked what is arrogance?
    He said, "Ghamtun Naas Wa Batarul Haqq".
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    "To despise people and
    to stand against Truth".
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    This is in fact the thing that should
    be called condemnable egotism.
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    As it is the false
    expression of the self.
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    And this has been declared
    by Allah (swt) as a huge crime.
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    Hence it was announced that camel
    may pass through the eye of a needle,
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    however, an arrogant,
    consumed with false self-pride
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    and haughtiness
    cannot enter Jannah.
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    So with this, we should
    seek refuge from Allah,
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    however, selflessness, self-respect
    and a special type of pride
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    are the protective attributes
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    of the intellectual and physical
    existence of human beings.
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    there is nothing in them
    which can be condemnable.
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    [Faisal] Thank you very much,Sir.
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    So we now move
    forward to the questions.
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    The first question that we have
    is from Ahmed Shoeb Sahab.
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    Ahmed Shoeb Sahab,
    I am unmuting your Mic.
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    You may go
    ahead with your question.
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    [Ahmed Shoeb] As Salam Alaikum, Sir.
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    My question refers to your
    lectures in Mizan Al-Hikmah
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    which discusses Iman on Allah,
    you had said that the intellect says
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    that the Creator of this
    Universe does not need anything.
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    My question will be clear
    from the analogy that
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    if we consider ourselves
    as ants on paper,
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    i.e. that paper will
    be our Universe,
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    then we will feel that the Entity that
    is writing does not require anything.
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    However, in fact, he is a needy
    person who writes that.
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    Hence my question is it possible
    or can we establish that
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    the Creator of this Universe,
    in reality, does not need anything?
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    Or will we come to know
    of it in the Akhirah?
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    [Ghamidi] There are just
    two aspects of our knowledge.
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    One is, how something should
    be in our imagination?
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    So when we think of
    this great universe,
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    where the distances, as per our
    science, have gone into light-years,
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    where its greatness is just beyond
    the realms of human knowledge,
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    One who is the Creator
    of such a Universe
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    ought not to need
    anything of whatever kind.
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    And if He really does need anything,
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    then it will be something which is
    even superior to Him and as a consequence
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    that superior thing would
    become His Creator,
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    and then this chain
    will become infinite.
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    Hence, the intellect tells us that if we
    have to accept and believe in a Creator,
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    then this attribute
    should be present in Him.
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    As far as the matter
    of intellect goes,
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    from the things it experiences,
    it can say that those exist,
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    however, the things which
    are intellectually derived
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    or inference is made,
    there, the maximum it can say is that
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    "This is how it should be".
    This is in line with His Glory,
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    if such a thing is accepted,
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    then the logical consequence
    should only be this.
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    The intellect cannot
    supersede this.
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    Post this, if we get some
    news from somewhere,
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    Hence the chain of the
    Prophets started by Allah,
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    and made us aware about Himself,
    about His attributes, and His ways,
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    then He said that
    all of us are needy
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    in respect to Allah (swt)
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    and Allah is indifferent
    to all such things.
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    Hence the Surah which is called
    "The heart of the Quran"
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    it was announced there,
    "Neither is His (Lord) peer
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    nor is any entity
    made out of Him".
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    "Neither He is from some entity,
    and He is "As Samad"
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    "independent of everything", however,
    "Everything is dependent on His Support".
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    After the acquisition
    of this knowledge,
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    the heavenly Revelation confirmed
    that concept of our intellect.
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    This is what we believe.
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    However, all the realities will
    unravel only in the Akhirah.
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    [Faisal] InshaAllah. The next question
    is from Muhammad Abdullah Sahab.
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    Muhammad Sahab I am
    unmuting your Mic.
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    you may go ahead
    with your question.
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    [Muhammad Abdullah] As Salam
    Alaikum,
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    to maintain the foundation
    of the family after the marriage.
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    And before the marriage
    through Sadd-e Zariya
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    restrictions have been imposed on
    free relationship between man and woman.
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    The question is if a class
    of people exist
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    who have no aim to lay
    the foundation of a family,
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    or to give birth and bring up
    another human being,
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    and through Science it is possible
    these days to 100 % avoid this,
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    then the question is,
    for the people
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    who nurture such kinds of ideas,
    what is the reason still
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    for the imposition of these
    restrictions? Thank you.
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    [Ghamidi] For human beings
    when laws are legislated
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    at the international level,
    or at the National level,
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    or for a particular Group,
    then those are not legislated
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    keeping in view the exceptions.
    When we form laws that
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    all the people would drive
    on the left side,
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    then we cannot permit
    a person just for the sake of displaying
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    his skills that he drives the
    vehicle on the right side,
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    and say that look I drove and showed that
    there wasn't any accident that took place.
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    The collective laws are
    always legislated in general.
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    They are made "Ala Sabili Taghleeb",
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    i.e. those are legislated looking
    into the general conditions.
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    If there are some
    exceptions in the laws,
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    for them, principles have
    been stated in the Quran.
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    That some person
    became restless,
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    then there would be
    exception in Prohibition
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    and if some person has difficulty
    then there would be concessions in Ibadah.
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    These are the principles.
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    At the level of Group, collection,
    National or International level,
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    none of the laws are formulated
    keeping exemptions in mind.
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    [Faisal] Thank you very much, Sir.
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    Rafia Khwaja Sahiba, I am unmuting your
    Mic. You may ask your question.
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    [Rafia Khwaja] As Salam
    Alaikum, Ghamidi Sahab.
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    Ghamidi Sahab, my question
    is that Islam came
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    to abolish slavery so why didn't the
    Prophet (pbuh) free Maria Kibtiya
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    in his lifetime
    and why did the Prophet (pbuh)
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    and the Khulfa-e Rashideen
    (The four Rightly Guided Khalifas)
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    practiced what Islam
    wanted to abolish? Thank you.
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    [Ghamidi] The methodology adopted
    in Islam was full of wisdom,
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    i.e. slaves were only
    made in the battles,
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    and there wasn't any concept
    of catching hold of an independent person
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    and making him
    a slave in the Arab land.
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    It was considered a big
    crime in those days too.
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    Hence there wasn't the
    question that an independent
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    person be made into a slave, albeit the
    prisoners of war were made slaves.
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    Hence Islam imposed
    Prohibition on it.
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    Hence in Surah Muhammad,
    Allah (swt) announced
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    before the occurrence
    of the first battle,
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    that if the prisoners of wars
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    are made captives, then
    "Fa Imma Mannam Ba'adu Wa Imma Fid'a",
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    there will be just two situations
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    either they will be made
    free out of good gesture.
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    Or 'Fidya' would be accepted.
    i.e. some recompense would be taken.
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    Or it may be that some prisoners
    are exchanged from either side,
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    or there might be some
    other form of exchange,
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    or it may be that some
    monetary ransom is accepted.
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    Hence, the starting point
    of slavery was nipped in the bud.
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    The existing slaves
    or the woman slaves,
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    for them the path to freedom
    wasn't opened in this manner.
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    Such an opening would have
    become oppression.
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    They were living human beings.
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    Those wouldn't have had any
    place to stay or sleep
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    and what they would
    do for their living?
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    That was left to them.
    And the instructions
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    were given to people that
    to treat them with the same
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    what you eat and drink
    and have the same
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    arrangements done for them
    which you do for yourselves.
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    Their self-respect was reinstated.
    Their names as slaves were changed.
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    These reforms were done.
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    Obviously, in one generation
    and the people who had been
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    existing from before,
    or came after being traded
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    at different places in the world,
    they had to hang on,
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    so they were left as such so as to allow
    an incremental change,
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    that slavery will
    gradually be made extinct.
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    There wasn't any
    measure required,
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    and any such step would
    have become quite difficult for them
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    and the State was not in
    a position that those people
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    who had paid money
    and spent their wealth to buy them,
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    to return their money
    for their freedom.
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    This was the wisest way,
    albeit in the end,
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    In Surah Noor, it was announced
    that all slaves whether
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    they are men or women,
    if they wish for their freedom
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    then they should prove that
    they are independently capable
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    of sustaining themselves,
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    then the people would be
    bound to make them free.
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    This method was
    adopted by Islam.
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    And during this gradual process,
    there wasn't any need for
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    any revolutionary measures.
    It would have set a bad example.
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    According to me, this is a
    point of deep research
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    that when Allah Himself
    wanted to end this evil,
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    then what wisdom
    He had adopted.
  • 15:55 - 15:57
    Out of which there
    wasn't any turmoil
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    or war as a consequence,
    and there wasn't the need
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    to make camps for them,
    there wasn't such pressure
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    on the Government,
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    and homeless people were
    not resplendent in lanes and bazaars
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    rather the door was shut
    upon with great tact,
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    and for the future,
    it was left to the situation.
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    Hence it is not a reality
    that except for the deviations
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    of the Monarchs when
    slavery ended in the world,
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    none of our societies
    had slavery at the time.
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    i.e. leave aside the Harems of Kings,
    and Nawabs as they were ready
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    to infringe upon all kinds of things,
    there are a lot of women of the Mughals
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    who remained Hindu
    and in spite of that
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    marriages took place with them.
    This wasn't done as per Islam.
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    Hence, the way adopted by
    Islam was perfectly effective
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    and the doors of
    slavery were shut,
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    and the opening of the path of freedom
    for men was also gradually opened.
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    [Faisal] Thank you, Sir.
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    The next question
    is of Ahmed Khan Sahab.
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    Ahmed Sahab,
    I am unmuting your Mic.
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    You may ask the question.
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    [Ahmed Khan] Assalam
    Alaikum Ghamidi Sahab.
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    [Ghamidi] Wa Alaikum As Saalam.
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    [Ahmed Khan] Ghamidi Sahab my question
    is related to the Quran.
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    I went through your translation
    and of your Ustaz Amin Ahsan Islahi.
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    Your translation of Surah Rahman
    for the Ayah
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    "Fabi Ayyi aalaai Rabbikuma
    Tukazzebaan",
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    is done a little differently,
    and the translation of your Ustaz
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    for almost every Ayah is different.
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    If the preceding Ayah is for
    'Nemah' then the translation of
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    "Fabi Ayyi aalaai
    Rabbiku Maa Tukazzebaan",
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    is accompanied with 'Nemah' too.
    Sir, I would like to know,
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    how broad is its meaning, and what
    is the reason for so great a difference?
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    [Ghamidi] The word which has been
    used in the Arabic language
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    has such a broad meaning, and according
    to the context and the background,
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    it is used with different aspects.
  • 18:13 - 18:19
    Hence some people like
    Maulana Syed Abul Ala Sahib Maududi,
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    or my respectable Ustaz
    Imam Amin Ahsan Islahi,
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    they have used the method that in every
    place they have used a different word.
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    I feel that the word 'Shaan' in Urdu
    language possesses a similar broadness.
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    So for this word even though
    its broadness is not of that degree,
  • 18:42 - 18:44
    which is possessed by
    the word 'Ala',
  • 18:44 - 18:48
    however, this too,
    if you look at its usages
  • 18:48 - 18:50
    possesses a lot
    of expanse in itself.
  • 18:50 - 18:53
    Hence, I have preferred it,
    since there is a single word,
  • 18:53 - 18:57
    hence if is such a word is there
    in the Urdu language
  • 18:57 - 19:00
    which is nearly its counterpart, which
    nearly expresses the idea,
  • 19:00 - 19:02
    then that should be used,
  • 19:02 - 19:04
    both these approaches
    are absolutely fine,
  • 19:04 - 19:06
    and both can be adopted.
  • 19:06 - 19:10
    [Faisal] Thank you
    very much, Sir.
  • 19:10 - 19:13
    We move on to the next question.
    The next question is
  • 19:13 - 19:16
    from Nasar Ahmed Sahab.
    Nasar Sahab your Mic. is being unmuted.
  • 19:16 - 19:17
    You may ask your question.
  • 19:17 - 19:20
    [Nasar Ahmed] As Salam
    Alaikum, Ghamidi Sahab.
  • 19:20 - 19:22
    [Ghamidi] Wa Alaikum As Salam.
  • 19:22 - 19:25
    [Nasar Ahmed] I would quickly say my
    question as I have a request too,
  • 19:25 - 19:31
    I came across a Hadees, probably
    it is in Tirmidhi and Ibn-e Maaja,
  • 19:31 - 19:35
    and similar to it is found
    in Bukhari that it is better
  • 19:35 - 19:44
    to delay the Isha Salah,
    and what I have gathered till now
  • 19:44 - 19:46
    is whenever, the time for
    a Salah starts then
  • 19:46 - 19:49
    that is the most preferred
    time to offer it,
  • 19:49 - 19:51
    we should offer it at the earliest,
  • 19:51 - 19:53
    so please give some
    guidance about it.
  • 19:53 - 19:55
    And I request Faisal Sahab
    and your colleagues
  • 19:55 - 20:00
    and students that here
    we generally talk in the English language,
  • 20:00 - 20:03
    and our children are generally
    studying in the same language,
  • 20:03 - 20:08
    hence if some reading list
    is published for regular people
  • 20:08 - 20:12
    who do not wish to become Aalim
    rather just to train ourselves
  • 20:12 - 20:14
    by gathering information
    and knowledge,
  • 20:14 - 20:18
    hence if there is a reading list
    in the English language,
  • 20:18 - 20:23
    I saw just now that on kindle,
    "Islam a Comprehensive Introduction"
  • 20:23 - 20:26
    is available, so that is very good.
  • 20:26 - 20:28
    Hence If something is
    there of this sort please,
  • 20:28 - 20:30
    it would be great, Thank you.
  • 20:30 - 20:33
    [Ghamidi] The matter which you said
    in the end, its arrangement
  • 20:33 - 20:36
    is being done
    by this center
  • 20:36 - 20:40
    as well as by the Al Mawrid
    Institutes all over the world.
  • 20:40 - 20:44
    In Pakistan, Australia,
    and wherever they are,
  • 20:44 - 20:49
    you may contact them.
    As far as your question is concerned,
  • 20:49 - 20:54
    its answer is that the model
    set by the Prophet (pbuh),
  • 20:54 - 20:59
    is the best example for
    us in Ibadaat (worship),
  • 20:59 - 21:04
    and he preferred that there should
    be a delay in the Isha Salah,
  • 21:04 - 21:08
    its real objective is that it should be
    offered close to the time of sleeping.
  • 21:08 - 21:13
    So that our last activity for
    the day is the Ibadah of Allah.
  • 21:13 - 21:16
    Hence, it is 'Mustahab',
    a liked activity, a good thing.
  • 21:16 - 21:19
    The Prophet (pbuh) has liked it.
  • 21:19 - 21:24
    However, when it is time we may offer
    the Salah, there isn't any harm in it.
  • 21:26 - 21:28
    [Faisal] Thank you, Sir.
    Let me also tell you,
  • 21:28 - 21:31
    that you may visit
    Ghamidi.org/books
  • 21:31 - 21:33
    then the books available with us,
    where there are books
  • 21:33 - 21:36
    in English as well as in Urdu,
    and there are sections,
  • 21:36 - 21:39
    where you may visit the
    English Section to see the English books.
  • 21:39 - 21:41
    Other than this,
    if you wish to ask
  • 21:41 - 21:44
    some similar questions
    through the 'ASK GHAMIDI' app.
  • 21:44 - 21:47
    then you may do so, Insha Allah,
    we will try to help you out,
  • 21:47 - 21:50
    in the best possible way.
    We offer courses in English as well.
  • 21:50 - 21:52
    The Sunday School has English
    as its medium of teaching.
  • 21:52 - 21:56
    There are quite a number of things
    available, Insha Allah, we will try
  • 21:56 - 21:58
    to help out in whatever way possible.
  • 21:58 - 22:02
    We go on to the next question. The next
    question is from Shahid Ashrafi Sahab.
  • 22:02 - 22:04
    Shahid Sahab your
    Mic. is being unmuted,
  • 22:04 - 22:07
    please go ahead
    with the question.
  • 22:07 - 22:08
    [Shahid Ashrafi] As Salam Alaikum,
  • 22:08 - 22:14
    Ghamidi Sahab, my question actually
    relates to the last session.
  • 22:14 - 22:18
    And I still have some
    confusion about the slabs in Zakat,
  • 22:18 - 22:22
    especially about the
    slabs in the salary,
  • 22:22 - 22:26
    I viewed one of the lectures
    of Dr. Shahzad Sahab,
  • 22:26 - 22:31
    there he says that slab
    which is exempted
  • 22:31 - 22:34
    that is deducted and he says
    that the Zakah should be calculated
  • 22:34 - 22:40
    on the remaining amount.
    And you probably are of the opinion that
  • 22:40 - 22:43
    it should be on
    the total amount.
  • 22:43 - 22:47
    i.e. on the full salary.
    So please remove this ambiguity
  • 22:47 - 22:51
    and the second, if the zakat
    is to be paid on the full amount,
  • 22:51 - 22:54
    then the question is that
  • 22:54 - 23:02
    we pay the amount in our HSA
    account without having paid the tax,
  • 23:02 - 23:07
    we contribute there.
    Similar such things are also there.
  • 23:07 - 23:11
    Then in that case we would
    have already paid the Zakat
  • 23:11 - 23:13
    while we are still paying
    on the full amount.
  • 23:13 - 23:18
    So please explain this and if possible,
    can we have an exclusive program
  • 23:18 - 23:21
    arranged with respect to Zakat
  • 23:21 - 23:25
    then the confusion of many
    people can be removed through it.
  • 23:25 - 23:26
    Thank you.
  • 23:26 - 23:30
    [Ghamidi] As per my knowledge
    a lot of programs have been done.
  • 23:30 - 23:36
    However, since this is a practical issue,
    the questions keep surfacing.
  • 23:36 - 23:41
    The answer to your question is that
    this is a purely innovative opinion,
  • 23:41 - 23:46
    and such differences
    are natural and will exist.
  • 23:46 - 23:49
    Hence we should not
    be perturbed by it.
  • 23:49 - 23:52
    Allah (swt) has Himself left this
    avenue open for His Deen,
  • 23:52 - 23:56
    that some of the things are
    fixed and some have been left
  • 23:56 - 24:00
    for the human intellect that
    the people themselves fix them out.
  • 24:00 - 24:03
    Hence, some differences
    do take place there
  • 24:03 - 24:05
    and this has been the case right
    from the first day.
  • 24:05 - 24:09
    My inclination is towards
    the point which you stated,
  • 24:09 - 24:13
    therefore some person might say
    that there is a difficulty
  • 24:13 - 24:17
    surfacing for the people and since
    there isn't any explicit clarification
  • 24:17 - 24:20
    from the Prophet (pbuh)
    is not available from the Prophet (pbuh)
  • 24:20 - 24:21
    and we are
    carrying out 'Ijtejhad',
  • 24:21 - 24:25
    hence convenience has to be
    kept in focus while doing 'Ijtihad'.
  • 24:25 - 24:29
    Hence, on whatever we are
    satisfied we can act accordingly.
  • 24:29 - 24:34
    The point that has been fixed in Shariah
    is actually the code of conduct of Zakah.
  • 24:34 - 24:38
    That should never
    be infringed upon.
  • 24:38 - 24:39
    [Faisal] Thank you, Sir.
  • 24:39 - 24:43
    Muhammad Usman Sahab, it is
    your turn for the next question,
  • 24:43 - 24:47
    I am unmuting your Mic. please
    do go ahead with your question.
  • 24:47 - 24:49
    [Muhammad Usman] As Salam Alaikum,
  • 24:49 - 24:54
    my question is that Allah (swt) has never
    sent a compact Book on Islam,
  • 24:54 - 24:59
    for example your book 'Meezan'.
    Why hasn't He revealed such a Book?
  • 24:59 - 25:05
    Is the test of intellect
    aimed through it?
  • 25:05 - 25:10
    [Ghamidi] You have asked a
    very interesting question,
  • 25:10 - 25:15
    All the Books of Allah are
    compact, however, this is not His style.
  • 25:15 - 25:19
    In every era, the outlook
    of people, their approach
  • 25:19 - 25:23
    and understanding of
    things, keep changing.
  • 25:23 - 25:26
    According to this the Ulema
    present them accordingly,
  • 25:26 - 25:30
    this happens for every
    subject of study in the world.
  • 25:30 - 25:33
    If you have a glance at the Books
    of Allah then
  • 25:33 - 25:37
    Torah is a very
    compact Book on Law.
  • 25:37 - 25:40
    From the beginning till the end
    the Shariah or the Law
  • 25:40 - 25:45
    given by Allah (swt) to the Bani Israel
    has been stated there.
  • 25:45 - 25:47
    And it has been stated
    from both aspects,
  • 25:47 - 25:52
    i.e. the Divine Law of Allah (swt),
    that has been fully stated there,
  • 25:52 - 25:56
    and in the same way,
    the Law for Guidance
  • 25:56 - 25:59
    for the whole of humanity,
    that too has been fully stated.
  • 25:59 - 26:05
    More or less the same style is
    found there which is used by us.
  • 26:05 - 26:08
    i.e. the law has been
    elaborated in an orderly way.
  • 26:08 - 26:12
    As far as the Zabur
    (Psalms of David) is concerned,
  • 26:12 - 26:15
    the supplications are there.
    Those are exactly like,
  • 26:15 - 26:20
    I am stating without intending comparison,
    like an anthology of Ghazals.
  • 26:20 - 26:25
    Hence, the word 'Mazaamiir' (Psalms)
    has been used there.
  • 26:25 - 26:29
    Those are very beautiful Ghazals
    or very beautiful songs,
  • 26:29 - 26:32
    or you may say, very beautiful
    Dua and supplications,
  • 26:32 - 26:36
    when you read them, then
    everything is perfect in its place.
  • 26:36 - 26:40
    The same situation is of the Gospel,
    it could not be arranged,
  • 26:40 - 26:46
    had it been arranged by Allah (swt),
    then it would have been similar to it.
  • 26:46 - 26:49
    However, the style of
    the Quran is that
  • 26:49 - 26:51
    it is the Book
    of 'Inzaar' (Warning).
  • 26:51 - 26:55
    i.e. since the chain of Prophethood
    was about to end,
  • 26:55 - 26:58
    hence both the objectives
    have been fulfilled.
  • 26:58 - 27:02
    Its topic is Guidance, and
    that is under discussion.
  • 27:02 - 27:08
    However, its style is one of 'alerting',
    therefore this is its compactness.
  • 27:08 - 27:12
    My or somebody else's book
    cannot possess that compactness,
  • 27:12 - 27:15
    the compactness that is seen in it.
  • 27:15 - 27:19
    The work that legislations
    are separated out from it,
  • 27:19 - 27:23
    the discussions relating
    to 'Imaniyaat' (Belief and creed)
  • 27:23 - 27:25
    are taken out of it,
    this is the forte of Ulema
  • 27:25 - 27:27
    and they have
    always been doing it.
  • 27:27 - 27:33
    The Book of Allah should be a live
    Book addressing the human beings.
  • 27:33 - 27:35
    And that is the
    style of the Quran.
  • 27:35 - 27:38
    [Faisal] Thank you, Sir.
  • 27:38 - 27:40
    We move on to the
    next question,
  • 27:40 - 27:43
    The next question is
    from Zahid Gulkhan Sahab.
  • 27:43 - 27:46
    Zahid Gulkhan Sahab,
    your Mic. is unmuted,
  • 27:46 - 27:48
    you may ask your question.
  • 27:49 - 27:51
    [Zahid Gulkhan] Salam
    Alaikum Ghamidi Sahab.
  • 27:51 - 27:53
    [Zahid Gulkhan] My
    question is that
  • 27:53 - 27:56
    if someone wishes to
    become an Aalim of Deen,
  • 27:56 - 27:59
    [Faisal] Zahid Sahab would
    you speak a little louder, please.
  • 27:59 - 28:00
    [Zahid Gulkhan] My
    question is that
  • 28:00 - 28:02
    if someone wishes to
    become an Aalim of Deen,
  • 28:02 - 28:04
    then what should he do
    in places like India,
  • 28:04 - 28:07
    as here, if someone wishes to
    become an Aalim of Deen
  • 28:07 - 28:10
    then we have to go to
    a Madrasa of a particular Sect.
  • 28:10 - 28:14
    However, if one wishes to
    study the Deen as a whole,
  • 28:14 - 28:20
    then how is it possible, if you may
    suggest some Organization or method.
  • 28:20 - 28:22
    [Ghamidi] You learn Arabic
    language from any place,
  • 28:22 - 28:27
    have command over it
    to the best possible level,
  • 28:27 - 28:31
    the knowledges and arts, which have
    the status of the legacy of the Muslims,
  • 28:31 - 28:35
    learn the essential
    arts and sciences,
  • 28:35 - 28:38
    those can be learned
    from independent tutors.
  • 28:38 - 28:41
    That you may also learn
    from a Madrasa of Deen.
  • 28:41 - 28:45
    Since as far as sciences and the arts are
    concerned,
  • 28:45 - 28:47
    there isn't any question of sectarianism.
  • 28:47 - 28:52
    After this comes the stage where the
    Quran or the Hadees is learned or taught.
  • 28:52 - 28:55
    Therefore when we will have
    developed the fundamental capacity
  • 28:55 - 29:00
    then we with our determination
    can study both these things,
  • 29:00 - 29:01
    and understand them.
  • 29:01 - 29:04
    This methodology has been
    adopted by many scholars,
  • 29:04 - 29:06
    we too have adopted
    the same methodologies.
  • 29:06 - 29:09
    So you may follow them as well.
  • 29:09 - 29:11
    [Faisal] Thank you, Sir.
  • 29:11 - 29:15
    Let me just remind you
    that the names that
  • 29:15 - 29:17
    are there in the profile
    of ASK GHAMIDI,
  • 29:17 - 29:19
    the same name should be
    displayed on Zoom,
  • 29:19 - 29:23
    if those names aren't displayed
    so you may Rename them.
  • 29:23 - 29:26
    If your names are different
    then I would not know
  • 29:26 - 29:28
    whether you have
    logged in or not,
  • 29:28 - 29:31
    hence there is the possibility of
    your name being skipped by me.
  • 29:31 - 29:34
    Hence whatever name is there
    in the profile for ASK GHAMIDI,
  • 29:34 - 29:36
    the same name should
    be displayed in Zoom too.
  • 29:36 - 29:38
    The next question is
    from Usman Sadat Sahab.
  • 29:38 - 29:41
    Usman Sahab you
    may ask your question.
  • 29:41 - 29:44
    [Usman Sadat] As Salam Alaikum,
    Ghamidi Sahab.
  • 29:44 - 29:47
    [Ghamidi] Wa Alaikum As Salam.
  • 29:47 - 29:50
    [Usman Sadat] Sir, in your
    Tafseer Al Bayan,
  • 29:50 - 29:52
    'Ar Rahmanir Rahim'
    the Ayah of Surah Fatiha,
  • 29:52 - 29:56
    the meaning as given by Islahi Sahab
    which you have quoted,
  • 29:56 - 29:59
    then according to him,
    he has written that
  • 29:59 - 30:02
    in the vigor of Rahmaniat,
    He hasn't just Created this world,
  • 30:02 - 30:04
    rather He wasn't even
    unmindful of its Guardianship.
  • 30:04 - 30:08
    Hence, Sir, if we consider this Universe
    to be the creation of human beings
  • 30:08 - 30:11
    and talk then it is understandable
    that human being becomes emotional,
  • 30:11 - 30:14
    however, that Lord who is free from
    all such emotions and feelings,
  • 30:14 - 30:17
    is it appropriate
    to use such words for Him?
  • 30:17 - 30:20
    Hence the meaning
    which he has elaborated,
  • 30:20 - 30:22
    are those automatically meant
    by the words
  • 30:22 - 30:27
    or this formation of argument is
    as per their understanding? Thank you.
  • 30:27 - 30:31
    [Ghamidi] The image of Allah
    which the Quran has given,
  • 30:31 - 30:36
    is that of a live, permanent,
    lasting being.
  • 30:36 - 30:44
    There Allah (swt) expresses
    His Anger, Love, kindness.
  • 30:44 - 30:49
    An Entity comes forth in front of us,
    which is Living and to say that
  • 30:49 - 30:53
    Allah (swt) is an Entity that transcends
    all emotions,
  • 30:53 - 30:55
    then it would become the
    law of philosophers
  • 30:55 - 30:58
    or 'Illat -ul- Ilal' (Prime Mover).
  • 30:58 - 31:01
    Allah (swt) has expressed
    His sentiments in the Quran.
  • 31:01 - 31:06
    And has used the same words
    which are normally used among us.
  • 31:06 - 31:09
    Albeit, what is the nature of
    the sentiments
  • 31:09 - 31:11
    and how do they arise,
    among us obviously
  • 31:11 - 31:16
    those are quite imperfect,
    Allah (swt) is above this imperfection.
  • 31:16 - 31:20
    However, he is a living Entity,
    if you study the Quran sometimes,
  • 31:20 - 31:27
    then in multiple places, Allah (swt) has
    attributed this adjective to Himself,
  • 31:27 - 31:31
    Allah has said that He (swt)
    hates that person very much.
  • 31:31 - 31:36
    Or "He hates him" or "He loves it".
    So all these terms which are used
  • 31:36 - 31:42
    for the expression of emotions, have
    been used for Allah (swt) in the Quran.
  • 31:42 - 31:47
    There is no doubt in it, as far as
    the opinion is concerned that
  • 31:47 - 31:51
    what does the word
    'Rahman' signifies,
  • 31:51 - 31:58
    is not an issue of understanding, rather
    the Arabic language makes it obvious.
  • 31:58 - 32:01
    i.e. whatever are the adjectives
    that exist in this form
  • 32:01 - 32:05
    there this intensity
    and passion is found,
  • 32:05 - 32:09
    that we may convert
    into a suitable word,
  • 32:09 - 32:12
    if there arises some misunderstanding
    with the word 'emotion',
  • 32:12 - 32:17
    then we may substitute it with
    passion, excitement, or fury,
  • 32:17 - 32:23
    or any term, hence the words that have
    been used by Allah (swt) for Himself,
  • 32:23 - 32:25
    if we look at them from
    the point of view of attributes,
  • 32:25 - 32:28
    are the same which
    we use for human beings.
  • 32:28 - 32:32
    And the words that are chosen
    for deeds are also the same.
  • 32:32 - 32:34
    Those which are used
    for human beings.
  • 32:34 - 32:38
    Hence there is no harm in it.
    Why has this been done?
  • 32:38 - 32:43
    Since we do not have the ability
    to imagine anything beyond it.
  • 32:43 - 32:47
    Hence our deeds, our attributes
    have been allegorically employed
  • 32:47 - 32:51
    to enable us to form a concept.
    And along with it,
  • 32:51 - 32:53
    the warning has been given that
  • 32:53 - 32:56
    these are 'Mutaashabihaat'
    (Meaning only known to Allah).
  • 32:56 - 32:59
    Do not speculate Allah's qualities based
    on your concepts.
  • 32:59 - 33:02
    However, just for understanding,
    I have used the method of simile,
  • 33:02 - 33:06
    which would enable you to
    form a concept of your own.
  • 33:06 - 33:10
    Hence, we are compelled
    to use the same words,
  • 33:10 - 33:12
    we do not have any
    other option other than it,
  • 33:12 - 33:16
    although we will clearly tell,
    "Laisa Kamislihi Shai".
  • 33:16 - 33:21
    No thing is like Allah at all.
  • 33:21 - 33:23
    [Faisal] Thank you Ghamidi Sahab.
  • 33:23 - 33:26
    We go on to the next question. The
    next question is of Mashud Irfan Sahab.
  • 33:26 - 33:30
    Mashud Sahab your Mic. is unmuted,
    you may go ahead with your question.
  • 33:30 - 33:32
    [Mashud Irfan] Salam
    Alaikum, Ghamidi Sahab.
  • 33:32 - 33:34
    [Ghamidi] Wa Alaikum As Salam.
  • 33:34 - 33:36
    [Mashud Irfan] Hope that
    you are hale and hearty.
  • 33:36 - 33:39
    My question is related to
    the Law for Inheritance.
  • 33:39 - 33:41
    And the question is
    we are aware that
  • 33:41 - 33:43
    when there are offsprings
  • 33:43 - 33:46
    as well as brothers
    and sisters of the deceased,
  • 33:46 - 33:48
    then the parents share is one-sixth,
  • 33:48 - 33:52
    however, if both are not alive
    then the father's share is two-third,
  • 33:52 - 33:55
    and the mother's share is one-third.
    And we know that
  • 33:55 - 33:59
    the basis given by Allah (swt)
    for Law of inheritance,
  • 33:59 - 34:01
    is 'Aqrabun Nafa', hence
    what is the reason that
  • 34:01 - 34:04
    in one situation the share
    of parents is equal
  • 34:04 - 34:08
    and in the other situation,
    the share of the father doubles
  • 34:08 - 34:09
    in comparison to the mother.
  • 34:09 - 34:12
    And in the end,
    I would like to say that
  • 34:12 - 34:15
    we sincerely love you
    and your efforts
  • 34:15 - 34:18
    and always make Dua to Allah
    to bestow you with the best of rewards
  • 34:18 - 34:20
    and let this noble work
    continue uninterruptedly.
  • 34:20 - 34:21
    Amen,
    Salamalaikum.
  • 34:21 - 34:22
    [Ghamidi] Thank
    you very much.
  • 34:22 - 34:30
    If you think a little, this point will be
    self-evident, like when we have offspring
  • 34:30 - 34:35
    then all our deepest feelings, wants
    and desires are related to him.
  • 34:35 - 34:39
    We see the future and believe
    that that strength
  • 34:39 - 34:42
    that we are to acquire has
    been achieved through offsprings.
  • 34:42 - 34:45
    If the offsprings are not there,
    then the same status
  • 34:45 - 34:49
    is assumed by brothers and sisters.
    However, if neither the offsprings
  • 34:49 - 34:54
    nor the brothers and sisters are there,
    then everything transfers to the parents.
  • 34:54 - 34:57
    And those responsibilities
    which the offsprings
  • 34:57 - 34:58
    or the brothers and sisters
    were to assume,
  • 34:58 - 35:02
    if you ponder a little then the same
    responsibilities are entrusted
  • 35:02 - 35:05
    according to the proximity
    of the benefts, to the father.
  • 35:05 - 35:10
    Hence, the nature of the share has been
    made similar to that of the offspring.
  • 35:10 - 35:13
    [Faisal] Thank you, Ghamidi Sahab.
  • 35:13 - 35:15
    We take on the next question.
  • 35:15 - 35:18
    The next question is from
    Fatima Khadijah Sahiba.
  • 35:18 - 35:24
    Fatima Sahiba your Mic. is unmuted,
    do go ahead with the question.
  • 35:29 - 35:37
    [Faisal] You will have a pop-up display
    where you have to unmute yourself.
  • 35:42 - 35:52
    We move along, the next question that
    we have is from Saira Qureshi Sahiba.
  • 35:52 - 35:57
    Saira Sahiba I am unmuting your Mic.
    please go ahead with your question.
  • 35:58 - 36:00
    [Saira Qureshi] Yes, Salam Alaikum.
  • 36:00 - 36:02
    [Ghamidi] Wa Alaikum As Salam.
  • 36:02 - 36:07
    [Saira Qureshi] I have to ask is what is
    the difference between Iblees and Satan?
  • 36:07 - 36:09
    Are they one and the same
    or are they different?
  • 36:09 - 36:14
    Or is the Iblees just one or is it
    in multiple numbers?
  • 36:14 - 36:17
    If it is single then how
    come that he is misleading
  • 36:17 - 36:20
    all the human beings
    of the world simultaneously,
  • 36:20 - 36:22
    or does he possess
    an especial ability for it?
  • 36:22 - 36:25
    Or if the Iblees exist
    in multiple numbers,
  • 36:25 - 36:29
    then had all these multiple numbers
    declined to prostrate before Adam?
  • 36:29 - 36:31
    Thank you very much?
  • 36:32 - 36:36
    [Ghamidi] Iblees is the
    title of Azazeel.
  • 36:36 - 36:43
    i.e. the Jinn that refused
    to prostrate before Adam.
  • 36:43 - 36:52
    He was just a single Jinn, Allah (swt)
    punished him for this refusal,
  • 36:52 - 36:57
    as a consequence of it, he became more
    arrogant and stood in challenge.
  • 36:57 - 37:05
    Therefore, he asked for time,
    to continue his mission.
  • 37:05 - 37:11
    Hence he keeps seeking followers
    in the same way, as the leaders do.
  • 37:11 - 37:15
    Hence the Quran has elaborated
    in another place that
  • 37:15 - 37:18
    he and his Race is
    carrying on with this work.
  • 37:18 - 37:24
    i.e. his followers, his offsprings, and
    those who tread the path shown by him.
  • 37:24 - 37:30
    Iblees is just one. Whether he is alive
    or dead we cannot say anything about it.
  • 37:30 - 37:34
    However, he continues his
    mission through his colleagues.
  • 37:34 - 37:41
    He never appears everywhere rather,
    those Satans or rebellious people
  • 37:41 - 37:46
    who are his followers whether they
    are among the Jinns or human beings,
  • 37:46 - 37:48
    they are the associates
    for his mission.
  • 37:48 - 37:51
    This too has been
    elaborated by the Quran itself,
  • 37:51 - 37:56
    There it has been said,
    "Innahu Yarakum Hua Wa Qabilubhu",
  • 37:56 - 38:02
    he and his fraternity, and in Surah Naas,
    is said, "Minal Jinnati Wannaas",
  • 38:02 - 38:06
    that his disciples are among
    the humans as well as among the Jin.
  • 38:06 - 38:09
    Like the missions of people
    continue in the world,
  • 38:09 - 38:11
    in the same way,
    his mission continues,
  • 38:11 - 38:14
    and his disciples, colleagues,
    and the people
  • 38:14 - 38:19
    who are involved in Satanic activities
    among Jinn and the human beings
  • 38:19 - 38:22
    who are doing this work and have
    been doing it ever since
  • 38:22 - 38:25
    the world came into existence
    and shall continue with it till Qiyamah,
  • 38:25 - 38:28
    as that is the allowed
    respite for him.
  • 38:28 - 38:33
    The word of Satan is in a
    way an adjective,
  • 38:33 - 38:36
    it can be used for every rebel,
    it may also be used for
  • 38:36 - 38:43
    human beings and for Jinn too,
    it may be spoken in the singular
  • 38:43 - 38:47
    as well as for dozens of people,
    this word has been used
  • 38:47 - 38:50
    for the human beings too
    in the Quran itself.
  • 38:50 - 38:53
    The rebels among Jinn,
    for them, it has been used too.
  • 38:53 - 38:57
    And most importantly,
    it has been used for the Iblees as well.
  • 38:57 - 39:01
    Hence, Satan is not the name
    of just one creature,
  • 39:01 - 39:05
    rather, for any creature
    who become rebellious,
  • 39:05 - 39:08
    it is an adjective, which
    may be used for him.
  • 39:08 - 39:11
    Albeit Iblees is
    the title of Azazeel.
  • 39:12 - 39:14
    [Faisal] Thank you, Ghamidi Sahab.
  • 39:14 - 39:19
    The next question is from my
    namesake Faisal Ahmed Sahab.
  • 39:19 - 39:24
    Faisal Sahab I am unmuting your Mic.
    You may ask your question.
  • 39:24 - 39:26
    [Faisal Ahmed] Yes, As Salam Alaikum, Sir.
  • 39:26 - 39:28
    [Ghamidi] Wa Alaikum As Salam.
  • 39:28 - 39:29
    [Faisal Ahmed] My question is
  • 39:29 - 39:34
    about the last video
    on the Return of Isa A.S.
  • 39:34 - 39:37
    Ghamidi Sahab, there
    you have read the Hadees
  • 39:37 - 39:39
    where its timing has been mentioned.
  • 39:39 - 39:42
    From what I have understood there
    are two fundamental objections that
  • 39:42 - 39:43
    we have to assume that
  • 39:43 - 39:46
    Qustuntania (Istanbul)
    will be recaptured once again.
  • 39:46 - 39:48
    i.e. it will get out of
    the hands of Muslims,
  • 39:48 - 39:51
    and the second question was that
    the era goes back to the ancient ways,
  • 39:51 - 39:54
    swords are begun to be used.
  • 39:54 - 39:57
    So these were the two
    objections that were understood by me.
  • 39:57 - 40:01
    So here for the second point
    which I was thinking that
  • 40:01 - 40:04
    the Prophet (pbuh) has stated,
    then obviously,
  • 40:04 - 40:06
    there wasn't any concept
    of the modern weaponry,
  • 40:06 - 40:08
    hence the words that
    were usual
  • 40:08 - 40:12
    or the weapons
    that were common,
  • 40:12 - 40:15
    in that terminology
    the message is given,
  • 40:15 - 40:19
    so can't we assume that
    swords imply the arms of those times,
  • 40:19 - 40:24
    or the spear that Hazrat Isa
    would use would actually not be a spear,
  • 40:24 - 40:29
    rather an arm of that period
    or he would not require it at all.
  • 40:29 - 40:32
    Even if I predict something
    for the future then
  • 40:32 - 40:35
    I will at the utmost say that
    there would be such a war in the future,
  • 40:35 - 40:37
    however, the arms that
    will be used then,
  • 40:37 - 40:40
    obviously, either I will use
    the common terms,
  • 40:40 - 40:43
    or take help from the words
    that are usual
  • 40:43 - 40:46
    for describing the
    weapons of today.
  • 40:46 - 40:50
    So can't we take it in this manner,
    can you please elaborate upon it?
  • 40:50 - 40:51
    Thank you very much.
  • 40:51 - 40:56
    [Ghamidi] How are we to interpret
    them or think upon them,
  • 40:56 - 41:01
    for it, you may please wait
    for the last episode.
  • 41:01 - 41:05
    Till now I have just explained that the
    Narrations that are in our view,
  • 41:05 - 41:09
    what are the different questions
    that arise about them?
  • 41:09 - 41:13
    I am yet to give a verdict, neither
    I have expressed my opinion about it.
  • 41:13 - 41:15
    I have been stating the
    reasons for my dissatisfaction.
  • 41:15 - 41:19
    You see, so and so, and such
    and such questions arise too,
  • 41:20 - 41:23
    so I have put forth the
    questions
  • 41:23 - 41:27
    and Insha Allah the episode
    that will be aired on this Friday
  • 41:27 - 41:30
    there the aspect from which
    the Quran looks at this matter,
  • 41:30 - 41:33
    that will come up and the arguments
    done by the people,
  • 41:33 - 41:35
    that I have to discuss a little,
  • 41:35 - 41:38
    and in the end,
    I will say as to
  • 41:38 - 41:41
    what should be the angle of
    perception for these Narrations?
  • 41:41 - 41:43
    [Faisal] Okay, Faisal Sahab
  • 41:43 - 41:50
    when the next episode
    of Response to 23 Questions is released,
  • 41:50 - 41:54
    you are in the App, so you
    will receive the notification InshaAllah.
  • 41:54 - 41:56
    We go on to the next question.
  • 41:56 - 41:59
    Osama Ahmed Sahab I
    am unmuting your Mic.
  • 41:59 - 42:01
    please go ahead with your question.
  • 42:04 - 42:07
    [Osama Ahmed] As Salam Alaikum, Sir.
    My query with you is
  • 42:07 - 42:11
    like there isn't any original
    Scripture available of the Quran,
  • 42:11 - 42:14
    which would have been written during
    the times of the Prophet (pbuh),
  • 42:14 - 42:16
    then the point that comes
    to mind is
  • 42:16 - 42:19
    whether the original Scriptures
    of Torah, Psalms,
  • 42:19 - 42:21
    and the Bible are available
  • 42:21 - 42:25
    or these too exist through
    the process of 'Ijma' and 'Tawatur'?
  • 42:25 - 42:28
    Since your point of view
    is that the Divine Scriptures
  • 42:28 - 42:32
    are available in their pure form,
    and the changes that
  • 42:32 - 42:35
    have taken place are only
    in the historical records.
  • 42:35 - 42:37
    Kindly do explain this point.
  • 42:37 - 42:39
    And secondly, in brief,
    please tell me
  • 42:39 - 42:44
    when will your Program
    "Zaawia-e Ghamidi" start once again?
  • 42:44 - 42:45
    Thank you very much , Sir.
  • 42:46 - 42:51
    [Ghamidi] Zaawia-e Ghamidi
    used to be a Program for the youth,
  • 42:51 - 42:56
    when I used to go to Pakistan,
    we used to have those sessions.
  • 42:56 - 43:00
    And its name had been given
    Zaawia-e Ghamidi by that organization.
  • 43:00 - 43:03
    Now if I ever go back
    Insha Allah ul Aziz,
  • 43:03 - 43:06
    as presently all travelling
    is restricted due to Covid,
  • 43:06 - 43:09
    then it is hoped that
    we shall meet them again
  • 43:09 - 43:13
    and hopefully, some more
    discussions would be communicated
  • 43:13 - 43:18
    likewise by them. It wasn't
    any specific program of mine.
  • 43:18 - 43:22
    Please repeat the
    first part of your question?
  • 43:23 - 43:28
    [Osama Ahmed] Sir, the original Scripture
    of the Quran is not available.
  • 43:28 - 43:31
    Then are the Psalms, Torah, and
    the Bible
  • 43:31 - 43:33
    do they exist in their
    original Scripture,
  • 43:33 - 43:35
    i.e. which was written
  • 43:35 - 43:38
    at the time when Hazrat Isa or
    Hazrat Musa had come.
  • 43:38 - 43:40
    Is there any such
    Scripture available?
  • 43:40 - 43:44
    Or these too, are communicated to us
    through the process of Ijma and Tawatur?
  • 43:44 - 43:48
    as the extent to which I understand,
    the Christians and the Jews
  • 43:48 - 43:52
    do not memorize
    them as the Muslims do?
  • 43:52 - 43:55
    So if this isn't the possibility,
    how then these Scriptures
  • 43:55 - 44:01
    are available in their pure form
    apart from the historical records,
  • 44:01 - 44:04
    which according to you
    have gone through changes? Sir.
  • 44:05 - 44:08
    [Ghamidi] The history that
    is available to us,
  • 44:08 - 44:10
    we can form opinions
    based upon them.
  • 44:10 - 44:14
    The words in which
    the Quran was revealed,
  • 44:14 - 44:19
    exactly in the same
    arrangement as given by Allah,
  • 44:19 - 44:24
    people memorized it, and the
    people started to write it as well.
  • 44:24 - 44:28
    The Prophet (pbuh) came
    to this world in the light of history.
  • 44:28 - 44:34
    The people all around
    were aware that a Prophet of Allah
  • 44:34 - 44:39
    has established a Sultanate,
    after him, that Sultanate extended
  • 44:39 - 44:42
    its boundaries to a large
    part of the world,
  • 44:42 - 44:46
    and then its continuity
    and succession was preserved.
  • 44:46 - 44:49
    So the situation here is this.
  • 44:49 - 44:52
    While to the extent
    the Bani Israel are concerned,
  • 44:52 - 44:57
    they had secured their history through
    writing their records and books.
  • 44:57 - 45:01
    And all of those are present
    in the collection of the Bible.
  • 45:01 - 45:05
    We may refer to them.
    However, their original language
  • 45:05 - 45:09
    or which we call as original Script,
    regarding them,
  • 45:09 - 45:12
    the researchers put
    forth their opinions,
  • 45:12 - 45:15
    if we wish to study them
    in brief then go through
  • 45:15 - 45:21
    the chapter of 'Belief in Books'
    in my book Meezan.
  • 45:21 - 45:23
    There I have stated these points.
    We do not have them
  • 45:23 - 45:28
    in their original form.
    Albeit this is quite clear that
  • 45:28 - 45:31
    they had been preserved in
    manuscript and transmitted from
  • 45:31 - 45:33
    generation to generation
    in the same way,
  • 45:33 - 45:36
    as the Quran has been transmitted.
  • 45:36 - 45:41
    i.e. the way implies that as it
    gets transmitted now in written form.
  • 45:41 - 45:44
    This is what we see
    in the collection of the Bible.
  • 45:44 - 45:50
    Their original texts became
    extinct in some period,
  • 45:50 - 45:52
    And now their translations exist.
  • 45:52 - 45:54
    These are the translations
    that we see now.
  • 45:54 - 45:59
    In English, and in Hebrew, and in Greek
    as well, all these are the translations.
  • 45:59 - 46:02
    Like the translation of the Quran
    started being done in the very beginning,
  • 46:02 - 46:05
    and in a lot many languages
    the translations are available,
  • 46:05 - 46:08
    hence there too, the
    translations are there.
  • 46:08 - 46:10
    When the translations
    come to us,
  • 46:10 - 46:13
    and the whereabouts of the
    original scripts
  • 46:13 - 46:17
    when we research into history
    we come to know,
  • 46:17 - 46:24
    that with Syedna Isa A.S. it happened
    that he could not arrange its written form
  • 46:24 - 46:29
    i.e. the people had just begun to start
    writing it based upon their memory,
  • 46:29 - 46:32
    and the stage of arranging was not
    reached
  • 46:32 - 46:34
    like the Quran was arranged
    by the Prophet (pbuh)
  • 46:34 - 46:39
    in the last two years in
    accordance to the Guidance of Allah.
  • 46:39 - 46:41
    And then the Qiraat took
    place of Arza-e Akhiraa,
  • 46:41 - 46:44
    and then it was handed
    over to a Sultanate,
  • 46:44 - 46:48
    which would take care of the work
    of publishing it across the world.
  • 46:48 - 46:49
    All this never happened there,
  • 46:49 - 46:54
    so his apostles transmitted
    those narrations in two's and four's
  • 46:54 - 46:56
    and then the people
    of the later times,
  • 46:56 - 46:58
    in the methodology
    of writing Seerah,
  • 46:58 - 47:03
    like the Hadees are written
    among us, wrote in that manner.
  • 47:03 - 47:06
    The tragedy with Torah has been
    that twice its pages
  • 47:06 - 47:11
    were destroyed into smithereens.
    People took it away,
  • 47:11 - 47:14
    the Bani Israel was
    made into slaves.
  • 47:14 - 47:16
    There had been subjected
    to great misery,
  • 47:16 - 47:19
    its mention is there
    in Surah Bani Israel,
  • 47:19 - 47:22
    so obviously when all these
    stages have occurred in their history.
  • 47:22 - 47:26
    and the age also is generally
    pre-historic,
  • 47:26 - 47:29
    now this is to be asked
    from them,
  • 47:29 - 47:33
    presently, we do not have any
    original text at the world level.
  • 47:33 - 47:37
    They also do not claim this.
    All these are just translations.
  • 47:37 - 47:43
    [Faisal] Thank you
    very much, Sir.
  • 47:43 - 47:46
    We move ahead,
    the next question is from Asdar Sahab,
  • 47:46 - 47:48
    Asdar Sahab I am
    unmuting your Mic.,
  • 47:48 - 47:50
    you may ask your question.
  • 47:50 - 47:57
    [Asdar] Salam Alaikum,
    my question is
  • 47:57 - 48:00
    before adopting a
    physical existence,
  • 48:00 - 48:04
    does the spirit has any
    gender or when it enters a body,
  • 48:04 - 48:08
    accordingly, it adopts a gender.
    i.e. when the spirit enters a body,
  • 48:08 - 48:13
    in the body, it grows and
    gets mature and strong.
  • 48:13 - 48:17
    And if it is so, then does this
    process stop after death,
  • 48:17 - 48:23
    i.e. when a minor dies, so that
    spirit remains a minor forever?
  • 48:23 - 48:27
    And the second thing is,
    as it is possible nowadays
  • 48:27 - 48:31
    if someone changes his/her sex, then
    what effect will it have on the spirit?
  • 48:31 - 48:33
    Thank you.
  • 48:33 - 48:36
    [Ghamidi] The information that
    we human beings have till now,
  • 48:36 - 48:41
    we guess from it that
    attributes of feminity
  • 48:41 - 48:45
    or masculinity is in the personality,
    you call it spirit or soul,
  • 48:45 - 48:50
    whatever we like, its expression
    takes place in the body
  • 48:50 - 48:53
    and the matter of
    changing the sex is similar,
  • 48:53 - 48:56
    i.e. the body is not compatible,
  • 48:56 - 49:01
    and at times through a surgical procedure
    that compatibility is developed.
  • 49:01 - 49:04
    That the real personality
    as it is apparent
  • 49:04 - 49:09
    from the psychological as well
    as from the scientific studies.
  • 49:09 - 49:13
    As nothing has been said from
    Allah (swt) in this regard,
  • 49:13 - 49:16
    hence nothing can
    be said with finality.
  • 49:16 - 49:20
    However, from the studies
    that we do or experience
  • 49:20 - 49:23
    from it is apparent that
    all these attributes
  • 49:23 - 49:28
    and the awareness is
    found in the personality itself.
  • 49:28 - 49:30
    The body is
    awarded accordingly.
  • 49:30 - 49:33
    [Faisal] Thank you, Sir.
  • 49:33 - 49:36
    The next question we have
    is from Abdullah Rihan.
  • 49:36 - 49:39
    Abdullah Rihan Sahab
    your Mic. is unmuted,
  • 49:39 - 49:41
    please go ahead
    with your question.
  • 49:41 - 49:43
    [Abdullah Rihan] Salam Alaikum
  • 49:43 - 49:46
    My question pertains
    to the application
  • 49:46 - 49:49
    of the communication for
    Itmam-e Hujjat (The Final Argument).
  • 49:49 - 49:51
    That when the followers
    of Syedna Isa A.S.
  • 49:51 - 49:55
    were given supremacy over
    those who had not accepted him,
  • 49:55 - 49:59
    then for those Jews on whom
    Syedna Isa A.S.himself
  • 49:59 - 50:02
    had not completed
    the Final Argument,
  • 50:02 - 50:08
    why the application of the punishment
    of Allah (swt) continues on them?
  • 50:08 - 50:13
    [Ghamidi] The first basic point should
    be understood that
  • 50:13 - 50:19
    the Itmam-e Hujjat done by
    Syedna Isa A.S.
  • 50:19 - 50:24
    as a consequence of it,
    two things were decided in the law.
  • 50:24 - 50:27
    For all the Prophets,
    these two points are fixed.
  • 50:27 - 50:31
    One is, that the people with
    Iman would get Salvation,
  • 50:31 - 50:36
    i.e. the Prophet (pbuh) and his
    Companions will achieve Salvation.
  • 50:36 - 50:39
    "Nunjil Mumineen". The
    Quran delivers it in this manner.
  • 50:39 - 50:45
    And those people who are deniers,
    on them, the Torment will be rained.
  • 50:45 - 50:49
    Regarding the Prophet,
    the Law has been decreed that
  • 50:49 - 50:54
    the execution of the Judgement
    can be in both forms,
  • 50:54 - 50:56
    i.e. in the presence of
    the Prophet (pbuh)
  • 50:56 - 51:02
    and after the death of the Prophet.
    i.e. he is taken out and following it.
  • 51:02 - 51:04
    The Quran has worded this too.
  • 51:04 - 51:09
    "Imma Nuriyannaka Ba'azal Lazee
    Naaiduhum Au Natawaffi Annak"
  • 51:09 - 51:13
    i.e. either I will send this
    in your presence or
  • 51:13 - 51:16
    I will award you death and post
    it, they will be taken care of.
  • 51:16 - 51:18
    There are just
    two punishments.
  • 51:18 - 51:22
    Either Capital punishment or
    the punishment of Subordination.
  • 51:22 - 51:26
    Hence the Bani Israel were given
    the punishment of Subordination,
  • 51:26 - 51:29
    i.e. those people who
    had denied Isa A.S.
  • 51:29 - 51:35
    And this punishment was meted out to them
    in the form of the attack of the Romans.
  • 51:35 - 51:40
    They were left totally asunder, and
    their complete status had ended.
  • 51:40 - 51:44
    They were ousted from the
    which position they had been enjoying.
  • 51:44 - 51:47
    Initially, this subordination
    was of the nature that
  • 51:47 - 51:50
    on half of the part
    things were in their control,
  • 51:50 - 51:52
    however, everything was ended,
  • 51:52 - 51:56
    very severe punishment was meted
    to them in 70 C.E.
  • 51:56 - 52:02
    and as far as we know,
    Syedna Isa A.S. had lived up to 50 years
  • 52:02 - 52:04
    as we come to know
    from the Bible,
  • 52:04 - 52:08
    then within 10 -20 years of
    his ascent from the world
  • 52:08 - 52:14
    this severe punishment
    was given to them.
  • 52:14 - 52:18
    This is the other aspect of it.
    i.e. who is Bani Israel?
  • 52:18 - 52:22
    Bani Israel was the
    chosen nation of Allah.
  • 52:22 - 52:26
    Bani Israel is not the nation
    of Aad or Samud,
  • 52:26 - 52:30
    when they denied accepting
    Hazrat Isa, i.e. Bani Israel,
  • 52:30 - 52:36
    then for themselves, there has been
    a law decreed which exists in the Torah,
  • 52:36 - 52:41
    according to it the whole nation
    has been punished till Qiyamah,
  • 52:41 - 52:44
    if they wish to come
    out of that damnation,
  • 52:44 - 52:48
    then the moment every Jew
    reaches the age of maturity,
  • 52:48 - 52:52
    if he attends to the injustice
    and rebellion of the past,
  • 52:52 - 52:56
    then he/she would come out of it.
    This is the Decree of Allah (swt).
  • 52:56 - 53:00
    When the nations are punished,
    it is done in likewise manner.
  • 53:00 - 53:03
    The people who will be
    born in that nation,
  • 53:03 - 53:05
    when they will reach
    the age of maturity,
  • 53:05 - 53:08
    they have to adopt means
    to ward off that punishment.
  • 53:08 - 53:11
    Otherwise, that would
    be continuously be given
  • 53:11 - 53:13
    from generation to generation.
  • 53:13 - 53:15
    [Abdullah Rihan] Thank you.
  • 53:15 - 53:20
    [Faisal] The next question is
    of Abdur Rahman Mughal Sahab,
  • 53:20 - 53:22
    Abdur Rahman Sahab
    your Mic. is being unmuted,
  • 53:22 - 53:24
    you may ask your question.
  • 53:24 - 53:31
    [Abdur Rahman]
    As Salam Alaikum.
  • 53:31 - 53:33
    [Faisal] Wa Alaikum As Salam
  • 53:33 - 53:37
    [Abdur Rahman] The question was that
    I have understood this from your lectures
  • 53:37 - 53:40
    like in Surah Sajda you said that
  • 53:40 - 53:45
    the animal existence of the
    human beings came into existence.
  • 53:45 - 53:48
    That chain continued
    and after that Hazrat Adam
  • 53:48 - 53:51
    was chosen and the soul
    of a human was blown into him.
  • 53:51 - 53:55
    Hence the question here was that
    in another place in Surah Aal-e Imran,
  • 53:55 - 53:59
    Allah (swt) said that
    the example of the Creation of Isa A.S.
  • 53:59 - 54:02
    is the same as that of Adam A.S.
  • 54:02 - 54:06
    Hence isn't there an apparent
    contradiction, please tell me about it?
  • 54:06 - 54:10
    The second is that you said that
    Adam A.S. wasn't ousted from Jannah,
  • 54:10 - 54:12
    it would perhaps be
    a garden in this world.
  • 54:12 - 54:15
    So you haven't written
    any proper detail of it,
  • 54:15 - 54:17
    so please elaborate upon it?
  • 54:17 - 54:21
    [Ghamidi] i.e. what is the reason to
    consider it a garden of Paradise?
  • 54:21 - 54:26
    When Allah (swt) is telling that the
    heart was made ready inside the Earth.
  • 54:26 - 54:27
    He passed through
    so and so stages.
  • 54:27 - 54:32
    "After that, I gave birth to you here".
    In another place is described in detail
  • 54:32 - 54:36
    that "I unearthed you from this
    soil and into it you will go".
  • 54:36 - 54:39
    "From here only you
    will have risen in Qiyamah".
  • 54:39 - 54:42
    Then which Paradise?
    Paradise is yet to come into existence.
  • 54:42 - 54:45
    regarding Jannah,
    Allah (swt) has stated that
  • 54:45 - 54:49
    after the destruction of this world,
    the material that is scattered all around,
  • 54:49 - 54:57
    the material that you see, will be
    accumulated to form Jannah.
  • 54:57 - 55:00
    Hence there is no reason at all
    to consider that Jannah
  • 55:00 - 55:04
    as the Jannah which
    human beings would be given.
  • 55:04 - 55:06
    The word of Jannah
    in the Arabic language
  • 55:06 - 55:08
    and in the Quran,
    in multiple places,
  • 55:08 - 55:10
    has been used for the garden.
  • 55:10 - 55:13
    Hence it is used even for that Jannah
    and there too it means the Garden.
  • 55:13 - 55:19
    Gardens have been termed.
    So this justification
  • 55:19 - 55:21
    should be given by those
    people who consider him
  • 55:21 - 55:23
    to be in some Heavenly Paradise
  • 55:23 - 55:26
    otherwise, in multiple places
    in the Quran it has been explained
  • 55:26 - 55:30
    that he was born in this world,
    here only the soul was blown,
  • 55:30 - 55:32
    and all the matters
    occurred here.
  • 55:32 - 55:35
    And the picture that has
    been drawn in Surah Taha,
  • 55:35 - 55:39
    clearly tells that it was
    a place in this world,
  • 55:39 - 55:42
    and it would be such
    a place where the human being
  • 55:42 - 55:45
    can initiate his life,
    since the human intellect
  • 55:45 - 55:49
    and awareness has
    to take effect gradually.
  • 55:49 - 55:52
    And after that the inventions
    would take place,
  • 55:52 - 55:55
    dresses would be worn, and
    then the facilities would develop.
  • 55:55 - 55:58
    Hence it should have been
    any such region where those
  • 55:58 - 56:02
    things are provided for which
    have been stated in Surah Taha,
  • 56:02 - 56:07
    "Annaka La Tajua Fiha Wala Tara
    Wala Tazmau Fiha Wala Tazha".
  • 56:07 - 56:11
    i.e. there would be such weather which
    would be absolutely moderate,
  • 56:11 - 56:14
    neither the thirst will disturb nor
    the sun would shine intensely,
  • 56:14 - 56:16
    the different foods would
    be available,
  • 56:16 - 56:19
    and the beginning obviously
    would be with fruits,
  • 56:19 - 56:23
    or in later periods the human beings
    would be hunting the animals.
  • 56:23 - 56:26
    So that is the picture which
    I fit this into to see.
  • 56:26 - 56:29
    According to me, the justifications
    should be given by the people
  • 56:29 - 56:32
    who as they saw
    the word Jannah,
  • 56:32 - 56:34
    and in spite of seeing that
    this word has been used
  • 56:34 - 56:37
    in multiple places in
    the Quran for the garden.
  • 56:37 - 56:41
    For Jannah, the garden
    has been lifted and used.
  • 56:41 - 56:45
    It is not that this word's
    original meaning is Jannah.
  • 56:45 - 56:48
    For Jannah, the specific words
    that are used are different.
  • 56:48 - 56:51
    And they haven't been used here.
    Hence according to me,
  • 56:51 - 56:55
    this is it's the appropriate
    explanation and this is quite justified.
  • 56:55 - 56:59
    Regarding the first part of your
    question I would like to state that
  • 56:59 - 57:02
    the point made there
    is this human being
  • 57:02 - 57:07
    that had started from Adam A.S.
    how had it come into existence?
  • 57:07 - 57:10
    i.e. was it the father
    and mother in the beginning?
  • 57:10 - 57:14
    Hence the whole process
    has been indicated that I had from soil,
  • 57:14 - 57:18
    "Khalaqa Hium Min Turab", I had
    started its Creation from Soil,
  • 57:18 - 57:22
    And note how I took him through
    different stages for giving him birth,
  • 57:22 - 57:27
    so if this was easy for me, how come
    it was difficult to give birth to Isa.
  • 57:27 - 57:31
    Hence, according to me, this
    is what is implied by that allegory.
  • 57:31 - 57:33
    [Faisal] Thank you very much, Sir.
  • 57:33 - 57:36
    We go on to the next question,
    the next question is from
  • 57:36 - 57:38
    Shakir Muhammad Sahab.
  • 57:38 - 57:41
    Shakir Sahab your Mic. is being
    unmuted, you may ask your question.
  • 57:41 - 57:44
    [Shakir Muhammad] AsSalam
    Alaikum, Ghamidi Sahab.
  • 57:44 - 57:48
    My question is in relation
    to the Shariah of Allah.
  • 57:48 - 57:55
    like it is said that the Shariah of Allah
    keeps changing with every Prophet,
  • 57:55 - 58:01
    so along with it, the example
    is given like the way Musa A.S.
  • 58:01 - 58:05
    married to two sisters
    simultaneously,
  • 58:05 - 58:08
    and with the Prophethood
    of Hazrat Muhammad (pbuh)
  • 58:08 - 58:13
    that possibility was Prohibited.
  • 58:13 - 58:16
    Is this concept rightly understood
    as per the Shariah?
  • 58:16 - 58:19
    As Salam Alaikum.
    [Faisal] Wa Alaikum As Salam.
  • 58:19 - 58:21
    [Ghamidi] It hasn't been said anywhere
  • 58:21 - 58:23
    that with each Prophet
    the Shariah changes.
  • 58:23 - 58:25
    It has been said that
  • 58:25 - 58:28
    to the nations that have been given
    the Shariah by Allah (swt)
  • 58:28 - 58:31
    There are some changes that keep
    taking place with respect to
  • 58:31 - 58:34
    the situation of the time
    and for sake of testing.
  • 58:34 - 58:38
    It is not so. You see the Shariah
    which was given to Hazrat Musa
  • 58:38 - 58:40
    The Sharia that was given
    to Bani Israel that
  • 58:40 - 58:43
    was their Shariah for more
    or less two thousand years.
  • 58:43 - 58:48
    There nobody did any change in it.
    To the point, their last Prophet, Isa A.S.
  • 58:48 - 58:51
    he also did not bring
    any new Shariah.
  • 58:51 - 58:55
    So this point is not correct that with
    each Prophet the Shariah changes.
  • 58:55 - 58:59
    As far as the point that
    the Shariah of the Torah
  • 58:59 - 59:04
    which, presently, is with us,
    and that of the Quran
  • 59:04 - 59:08
    there at least 90 to 95% complete
    conformity is found between them,
  • 59:08 - 59:10
    there isn't any difference,
  • 59:10 - 59:13
    where there are one
    or two inconformities,
  • 59:13 - 59:16
    we cannot say conclusively
    that those have reached to us
  • 59:16 - 59:18
    in their original form,
    or those have not reached us.
  • 59:18 - 59:20
    Or there has been some
    change in them influenced
  • 59:20 - 59:24
    by the opinions of some Fuqaha.
    When we see even our own Shariah
  • 59:24 - 59:27
    which has been given by the Quran
    or given by the Prophet (pbuh),
  • 59:27 - 59:29
    so when those have been
    studied by the Fuqaha,
  • 59:29 - 59:33
    a few things have entered into it,
    which is quite natural in human work,
  • 59:33 - 59:36
    and which are not
    a part of the Shariah.
  • 59:36 - 59:40
    Perhaps such a situation should
    also be assumed for them,
  • 59:40 - 59:43
    except that there was something
    specific with Bani Israel
  • 59:43 - 59:46
    and when something specific
    for Bani Israel is there
  • 59:46 - 59:49
    it has been stated
    by the Quran itself.
  • 59:49 - 59:53
    It has been stated in the Quran that
    they had been the chosen race of Allah,
  • 59:53 - 59:56
    and being the chosen race,
    like for the Prophets,
  • 59:56 - 60:02
    there are some specific Commands, for them
    too, there are some specific Commands.
  • 60:02 - 60:05
    [Faisal] Thank you very
    much Ghamidi Sahab,
  • 60:05 - 60:11
    this brings us to the end of today's
    session for ASK GHAMIDI LIVE,
  • 60:11 - 60:13
    Once again I express my
    regret for those
  • 60:13 - 60:16
    who had registered again
    but did not have their turn.
  • 60:16 - 60:18
    InshaAllah it will be our
    sincere endeavor that
  • 60:18 - 60:21
    this chain continues further,
    and you are provided
  • 60:21 - 60:24
    an opportunity to register yourselves
    in ASK GHAMIDI APP
  • 60:24 - 60:29
    to meet him and have the chance
    again to ask Ghamidi Sahab your questions.
  • 60:29 - 60:32
    If you wish,
    you may also write your questions
  • 60:32 - 60:35
    and post them on ASK GHAMIDI APP.
  • 60:35 - 60:39
    We make a full effort to share
    with you the relevant video
  • 60:39 - 60:44
    or reference of
    a book of Ghamidi Sahab.
  • 60:44 - 60:50
    The objective of ASK GHAMIDI APP
    platform is that we form a community,
  • 60:50 - 60:59
    and the people world over
    learn and understand Deen
  • 60:59 - 61:03
    and wherever possible to
    get the guidance of Ghamidi Sahab.
  • 61:03 - 61:06
    All of us can enthusiastically
    participate in it,
  • 61:06 - 61:08
    and we may post
    whatever questions we have.
  • 61:08 - 61:11
    If someone else has a
    question and we have some knowledge of it
  • 61:11 - 61:15
    we may share some references
    of it or share some point of ours.
  • 61:15 - 61:19
    InshaAllah, I hope that this platform
    comes out to be really helpful for us.
  • 61:19 - 61:26
    With this thanking all of you,
    and specially Ghamidi Sahab for your time,
  • 61:26 - 61:30
    Do permit your host, InshaAllah
    if we live, we shall meet again,
  • 61:30 - 61:32
    take care of yourselves,
    Allah hafiz.
Title:
Ask Ghamidi Live - Episode - 2 - Questions & Answers with Javed Ahmed Ghamidi
Description:

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Video Language:
Urdu
Duration:
01:01:53

English, British subtitles

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