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

ASK GHAMIDI LIVE Episode-2
ONLINE Q&A with Javed Ahmed Ghamidi.

[Faisal Haroon] Salamalaikum
Your host Faisal Harun

is back again at your service

We have with us Janab Javed
Ahmed Ghamidi Sahab.

This is the 2nd Web
Conference of Ask Ghamidi Live.

And as you are aware
the objective of this Web conference

is to provide an opportunity
for the people across the world

to ask their questions
directly from Ghamidi Sahab.

Before we formally start
the proceedings of this conference

I would like to draw your attention
to some of the important points.

The first thing is that

a good many persons have
registered themselves for this,

and due to the scarcity of time,

it will be difficult to have
everyone's question Live here.

We have a list of registered
users from which

and without any
pre-screening or discrimination,

we will give you, as per
the date and time of registration

the opportunity to ask your
questions from Ghamidi Sahab

Therefore, the most important
point is when the time comes

you will have 20 seconds to ask your
question and I would request you

to kindly ask just one question.

If you wish to express some
feelings that you may have,

or wish to convey your Salam to
him, then there isn't any harm in it,

if you exceed your time by 8 to 10 secs.
it isn't an issue at all.

However, we must keep in
mind that

the name that is displayed in the
profile for the 'ASK GHAMIDI' app.

the same name
gets displayed in Zoom.

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

then please Right Click on
your name to Rename it.

With this, we formally start this
Conference in the name of Allah,

Bismillahir Rahmanir Rahim,
Salam Alaikum Ghamidi Sahab.

[Javed Ahmed Ghamidi]
Wa Alaikum Assalam.

[Faisal] Sir, we give 3-4 a few minutes
for the participants to log in,

in the meantime, with your permission
may I present a question to you?

[Ghamidi] Please go ahead.

[Faisal] 'Ana' which we
translate as 'ego',

is it, in essence, a bad thing,

and our aim should be to eradicate it
from the root in our personality?

Or is its use, or its use at the wrong
time turns it into an evil thing.

And a secondary question
associated with it is the prejudices,

or biases that are there, are these
'Ego' too, in another form?

Or these, in essence, develop
from a different source?

[Ghamidi] Allah (swt) has created humans
as an extraordinary creature.

If we see them in comparison
to all other creatures,

then it is a Masterpiece of
the Creation of Allah (swt).

Obviously, man is a conscious being,
hence this greatness, and significance

of this aspect of his Creation,
is understood by himself as well.

Therefore, an element of
self-awareness

and self-consciousness for this
always remains inside him.

If it remains within a limit
then it is nothing bad,

however, this feeling if left untamed
then goes beyond

to form such an egotism that
is considered fit for condemnation.

The same is the situation
for arrogance, there too,

a person considers himself greater,
however, compared to whom?

From among the
creatures present in the world,

obviously, human beings
have a superiority over them.

However, if that superiority

turns into a feeling
of superiority against Allah,

or against the truth,
then it is Shaitanat (Devilry).

Therefore in the Quran, it was
said about Iblees that

when it was demanded of him
that he bows to an inferior Creation

by the Command of Allah,
so he declined.

The words are
"Aba Wa Astakbar".

That he considered
himself superior.

This act of feeling superior
actually becomes the basis of destruction.

Since human beings should always remain
balanced with respect to two aspects.

With regard to his Creator,
i.e. there is no comparison at all.

He is the Master of the universe,

the Creator and Controller
of the systems of this universe,

and our status is that of
an insignificant Creature.

And second is, the Truth that
is revealed by Allah (swt),

or when that Truth establishes
somewhere in the world,

in challenge to that.

Hence when the Prophet (pbuh)
was asked,

that we have an
aesthetic sense too,

we love to see things as beautiful
and with perfection

we like to see them
intrinsically beautiful,

we long to look presentable
and handsome to others.

We live and dress well, then he said,
"Allahu Jameel Wa Yuhibbul Jamal".

'Allah (swt) is beautiful
and loves beauty.

This isn't arrogance.

After this was asked what is arrogance?
He said, "Ghamtun Naas Wa Batarul Haqq".

"To despise people and
to stand against Truth".

This is in fact the thing that should
be called condemnable egotism.

As it is the false
expression of the self.

And this has been declared
by Allah (swt) as a huge crime.

Hence it was announced that camel
may pass through the eye of a needle,

however, an arrogant,
consumed with false self-pride

and haughtiness
cannot enter Jannah.

So with this, we should
seek refuge from Allah,

however, selflessness, self-respect
and a special type of pride

are the protective attributes

of the intellectual and physical
existence of human beings.

there is nothing in them
which can be condemnable.

[Faisal] Thank you very much,Sir.

So we now move
forward to the questions.

The first question that we have
is from Ahmed Shoeb Sahab.

Ahmed Shoeb Sahab,
I am unmuting your Mic.

You may go
ahead with your question.

[Ahmed Shoeb] As Salam Alaikum, Sir.

My question refers to your
lectures in Mizan Al-Hikmah

which discusses Iman on Allah,
you had said that the intellect says

that the Creator of this
Universe does not need anything.

My question will be clear
from the analogy that

if we consider ourselves
as ants on paper,

i.e. that paper will
be our Universe,

then we will feel that the Entity that
is writing does not require anything.

However, in fact, he is a needy
person who writes that.

Hence my question is it possible
or can we establish that

the Creator of this Universe,
in reality, does not need anything?

Or will we come to know
of it in the Akhirah?

[Ghamidi] There are just
two aspects of our knowledge.

One is, how something should
be in our imagination?

So when we think of
this great universe,

where the distances, as per our
science, have gone into light-years,

where its greatness is just beyond
the realms of human knowledge,

One who is the Creator
of such a Universe

ought not to need
anything of whatever kind.

And if He really does need anything,

then it will be something which is
even superior to Him and as a consequence

that superior thing would
become His Creator,

and then this chain
will become infinite.

Hence, the intellect tells us that if we
have to accept and believe in a Creator,

then this attribute
should be present in Him.

As far as the matter
of intellect goes,

from the things it experiences,
it can say that those exist,

however, the things which
are intellectually derived

or inference is made,
there, the maximum it can say is that

"This is how it should be".
This is in line with His Glory,

if such a thing is accepted,

then the logical consequence
should only be this.

The intellect cannot
supersede this.

Post this, if we get some
news from somewhere,

Hence the chain of the
Prophets started by Allah,

and made us aware about Himself,
about His attributes, and His ways,

then He said that
all of us are needy

in respect to Allah (swt)

and Allah is indifferent
to all such things.

Hence the Surah which is called
"The heart of the Quran"

it was announced there,
"Neither is His (Lord) peer

nor is any entity
made out of Him".

"Neither He is from some entity,
and He is "As Samad"

"independent of everything", however,
"Everything is dependent on His Support".

After the acquisition
of this knowledge,

the heavenly Revelation confirmed
that concept of our intellect.

This is what we believe.

However, all the realities will
unravel only in the Akhirah.

[Faisal] InshaAllah. The next question
is from Muhammad Abdullah Sahab.

Muhammad Sahab I am
unmuting your Mic.

you may go ahead
with your question.

[Muhammad Abdullah] As Salam
Alaikum,

to maintain the foundation
of the family after the marriage.

And before the marriage
through Sadd-e Zariya

restrictions have been imposed on
free relationship between man and woman.

The question is if a class
of people exist

who have no aim to lay
the foundation of a family,

or to give birth and bring up
another human being,

and through Science it is possible
these days to 100 % avoid this,

then the question is,
for the people

who nurture such kinds of ideas,
what is the reason still

for the imposition of these
restrictions? Thank you.

[Ghamidi] For human beings
when laws are legislated

at the international level,
or at the National level,

or for a particular Group,
then those are not legislated

keeping in view the exceptions.
When we form laws that

all the people would drive
on the left side,

then we cannot permit
a person just for the sake of displaying

his skills that he drives the
vehicle on the right side,

and say that look I drove and showed that
there wasn't any accident that took place.

The collective laws are
always legislated in general.

They are made "Ala Sabili Taghleeb",

i.e. those are legislated looking
into the general conditions.

If there are some
exceptions in the laws,

for them, principles have
been stated in the Quran.

That some person
became restless,

then there would be
exception in Prohibition

and if some person has difficulty
then there would be concessions in Ibadah.

These are the principles.

At the level of Group, collection,
National or International level,

none of the laws are formulated
keeping exemptions in mind.

[Faisal] Thank you very much, Sir.

Rafia Khwaja Sahiba, I am unmuting your
Mic. You may ask your question.

[Rafia Khwaja] As Salam
Alaikum, Ghamidi Sahab.

Ghamidi Sahab, my question
is that Islam came

to abolish slavery so why didn't the
Prophet (pbuh) free Maria Kibtiya

in his lifetime
and why did the Prophet (pbuh)

and the Khulfa-e Rashideen
(The four Rightly Guided Khalifas)

practiced what Islam
wanted to abolish? Thank you.

[Ghamidi] The methodology adopted
in Islam was full of wisdom,

i.e. slaves were only
made in the battles,

and there wasn't any concept
of catching hold of an independent person

and making him
a slave in the Arab land.

It was considered a big
crime in those days too.

Hence there wasn't the
question that an independent

person be made into a slave, albeit the
prisoners of war were made slaves.

Hence Islam imposed
Prohibition on it.

Hence in Surah Muhammad,
Allah (swt) announced

before the occurrence
of the first battle,

that if the prisoners of wars

are made captives, then
"Fa Imma Mannam Ba'adu Wa Imma Fid'a",

there will be just two situations

either they will be made
free out of good gesture.

Or 'Fidya' would be accepted.
i.e. some recompense would be taken.

Or it may be that some prisoners
are exchanged from either side,

or there might be some
other form of exchange,

or it may be that some
monetary ransom is accepted.

Hence, the starting point
of slavery was nipped in the bud.

The existing slaves
or the woman slaves,

for them the path to freedom
wasn't opened in this manner.

Such an opening would have
become oppression.

They were living human beings.

Those wouldn't have had any
place to stay or sleep

and what they would
do for their living?

That was left to them.
And the instructions

were given to people that
to treat them with the same

what you eat and drink
and have the same

arrangements done for them
which you do for yourselves.

Their self-respect was reinstated.
Their names as slaves were changed.

These reforms were done.

Obviously, in one generation
and the people who had been

existing from before,
or came after being traded

at different places in the world,
they had to hang on,

so they were left as such so as to allow
an incremental change,

that slavery will
gradually be made extinct.

There wasn't any
measure required,

and any such step would
have become quite difficult for them

and the State was not in
a position that those people

who had paid money
and spent their wealth to buy them,

to return their money
for their freedom.

This was the wisest way,
albeit in the end,

In Surah Noor, it was announced
that all slaves whether

they are men or women,
if they wish for their freedom

then they should prove that
they are independently capable

of sustaining themselves,

then the people would be
bound to make them free.

This method was
adopted by Islam.

And during this gradual process,
there wasn't any need for

any revolutionary measures.
It would have set a bad example.

According to me, this is a
point of deep research

that when Allah Himself
wanted to end this evil,

then what wisdom
He had adopted.

Out of which there
wasn't any turmoil

or war as a consequence,
and there wasn't the need

to make camps for them,
there wasn't such pressure

on the Government,

and homeless people were
not resplendent in lanes and bazaars

rather the door was shut
upon with great tact,

and for the future,
it was left to the situation.

Hence it is not a reality
that except for the deviations

of the Monarchs when
slavery ended in the world,

none of our societies
had slavery at the time.

i.e. leave aside the Harems of Kings,
and Nawabs as they were ready

to infringe upon all kinds of things,
there are a lot of women of the Mughals

who remained Hindu
and in spite of that

marriages took place with them.
This wasn't done as per Islam.

Hence, the way adopted by
Islam was perfectly effective

and the doors of
slavery were shut,

and the opening of the path of freedom
for men was also gradually opened.

[Faisal] Thank you, Sir.

The next question
is of Ahmed Khan Sahab.

Ahmed Sahab,
I am unmuting your Mic.

You may ask the question.

[Ahmed Khan] Assalam
Alaikum Ghamidi Sahab.

[Ghamidi] Wa Alaikum As Saalam.

[Ahmed Khan] Ghamidi Sahab my question
is related to the Quran.

I went through your translation
and of your Ustaz Amin Ahsan Islahi.

Your translation of Surah Rahman
for the Ayah

"Fabi Ayyi aalaai Rabbikuma
Tukazzebaan",

is done a little differently,
and the translation of your Ustaz

for almost every Ayah is different.

If the preceding Ayah is for
'Nemah' then the translation of

"Fabi Ayyi aalaai
Rabbiku Maa Tukazzebaan",

is accompanied with 'Nemah' too.
Sir, I would like to know,

how broad is its meaning, and what
is the reason for so great a difference?

[Ghamidi] The word which has been
used in the Arabic language

has such a broad meaning, and according
to the context and the background,

it is used with different aspects.

Hence some people like
Maulana Syed Abul Ala Sahib Maududi,

or my respectable Ustaz
Imam Amin Ahsan Islahi,

they have used the method that in every
place they have used a different word.

I feel that the word 'Shaan' in Urdu
language possesses a similar broadness.

So for this word even though
its broadness is not of that degree,

which is possessed by
the word 'Ala',

however, this too,
if you look at its usages

possesses a lot
of expanse in itself.

Hence, I have preferred it,
since there is a single word,

hence if is such a word is there
in the Urdu language

which is nearly its counterpart, which
nearly expresses the idea,

then that should be used,

both these approaches
are absolutely fine,

and both can be adopted.

[Faisal] Thank you
very much, Sir.

We move on to the next question.
The next question is

from Nasar Ahmed Sahab.
Nasar Sahab your Mic. is being unmuted.

You may ask your question.

[Nasar Ahmed] As Salam
Alaikum, Ghamidi Sahab.

[Ghamidi] Wa Alaikum As Salam.

[Nasar Ahmed] I would quickly say my
question as I have a request too,

I came across a Hadees, probably
it is in Tirmidhi and Ibn-e Maaja,

and similar to it is found
in Bukhari that it is better

to delay the Isha Salah,
and what I have gathered till now

is whenever, the time for
a Salah starts then

that is the most preferred
time to offer it,

we should offer it at the earliest,

so please give some
guidance about it.

And I request Faisal Sahab
and your colleagues

and students that here
we generally talk in the English language,

and our children are generally
studying in the same language,

hence if some reading list
is published for regular people

who do not wish to become Aalim
rather just to train ourselves

by gathering information
and knowledge,

hence if there is a reading list
in the English language,

I saw just now that on kindle,
"Islam a Comprehensive Introduction"

is available, so that is very good.

Hence If something is
there of this sort please,

it would be great, Thank you.

[Ghamidi] The matter which you said
in the end, its arrangement

is being done
by this center

as well as by the Al Mawrid
Institutes all over the world.

In Pakistan, Australia,
and wherever they are,

you may contact them.
As far as your question is concerned,

its answer is that the model
set by the Prophet (pbuh),

is the best example for
us in Ibadaat (worship),

and he preferred that there should
be a delay in the Isha Salah,

its real objective is that it should be
offered close to the time of sleeping.

So that our last activity for
the day is the Ibadah of Allah.

Hence, it is 'Mustahab',
a liked activity, a good thing.

The Prophet (pbuh) has liked it.

However, when it is time we may offer
the Salah, there isn't any harm in it.

[Faisal] Thank you, Sir.
Let me also tell you,

that you may visit
Ghamidi.org/books

then the books available with us,
where there are books

in English as well as in Urdu,
and there are sections,

where you may visit the
English Section to see the English books.

Other than this,
if you wish to ask

some similar questions
through the 'ASK GHAMIDI' app.

then you may do so, Insha Allah,
we will try to help you out,

in the best possible way.
We offer courses in English as well.

The Sunday School has English
as its medium of teaching.

There are quite a number of things
available, Insha Allah, we will try

to help out in whatever way possible.

We go on to the next question. The next
question is from Shahid Ashrafi Sahab.

Shahid Sahab your
Mic. is being unmuted,

please go ahead
with the question.

[Shahid Ashrafi] As Salam Alaikum,

Ghamidi Sahab, my question actually
relates to the last session.

And I still have some
confusion about the slabs in Zakat,

especially about the
slabs in the salary,

I viewed one of the lectures
of Dr. Shahzad Sahab,

there he says that slab
which is exempted

that is deducted and he says
that the Zakah should be calculated

on the remaining amount.
And you probably are of the opinion that

it should be on
the total amount.

i.e. on the full salary.
So please remove this ambiguity

and the second, if the zakat
is to be paid on the full amount,

then the question is that

we pay the amount in our HSA
account without having paid the tax,

we contribute there.
Similar such things are also there.

Then in that case we would
have already paid the Zakat

while we are still paying
on the full amount.

So please explain this and if possible,
can we have an exclusive program

arranged with respect to Zakat

then the confusion of many
people can be removed through it.

Thank you.

[Ghamidi] As per my knowledge
a lot of programs have been done.

However, since this is a practical issue,
the questions keep surfacing.

The answer to your question is that
this is a purely innovative opinion,

and such differences
are natural and will exist.

Hence we should not
be perturbed by it.

Allah (swt) has Himself left this
avenue open for His Deen,

that some of the things are
fixed and some have been left

for the human intellect that
the people themselves fix them out.

Hence, some differences
do take place there

and this has been the case right
from the first day.

My inclination is towards
the point which you stated,

therefore some person might say
that there is a difficulty

surfacing for the people and since
there isn't any explicit clarification

from the Prophet (pbuh)
is not available from the Prophet (pbuh)

and we are
carrying out 'Ijtejhad',

hence convenience has to be
kept in focus while doing 'Ijtihad'.

Hence, on whatever we are
satisfied we can act accordingly.

The point that has been fixed in Shariah
is actually the code of conduct of Zakah.

That should never
be infringed upon.

[Faisal] Thank you, Sir.

Muhammad Usman Sahab, it is
your turn for the next question,

I am unmuting your Mic. please
do go ahead with your question.

[Muhammad Usman] As Salam Alaikum,

my question is that Allah (swt) has never
sent a compact Book on Islam,

for example your book 'Meezan'.
Why hasn't He revealed such a Book?

Is the test of intellect
aimed through it?

[Ghamidi] You have asked a
very interesting question,

All the Books of Allah are
compact, however, this is not His style.

In every era, the outlook
of people, their approach

and understanding of
things, keep changing.

According to this the Ulema
present them accordingly,

this happens for every
subject of study in the world.

If you have a glance at the Books
of Allah then

Torah is a very
compact Book on Law.

From the beginning till the end
the Shariah or the Law

given by Allah (swt) to the Bani Israel
has been stated there.

And it has been stated
from both aspects,

i.e. the Divine Law of Allah (swt),
that has been fully stated there,

and in the same way,
the Law for Guidance

for the whole of humanity,
that too has been fully stated.

More or less the same style is
found there which is used by us.

i.e. the law has been
elaborated in an orderly way.

As far as the Zabur
(Psalms of David) is concerned,

the supplications are there.
Those are exactly like,

I am stating without intending comparison,
like an anthology of Ghazals.

Hence, the word 'Mazaamiir' (Psalms)
has been used there.

Those are very beautiful Ghazals
or very beautiful songs,

or you may say, very beautiful
Dua and supplications,

when you read them, then
everything is perfect in its place.

The same situation is of the Gospel,
it could not be arranged,

had it been arranged by Allah (swt),
then it would have been similar to it.

However, the style of
the Quran is that

it is the Book
of 'Inzaar' (Warning).

i.e. since the chain of Prophethood
was about to end,

hence both the objectives
have been fulfilled.

Its topic is Guidance, and
that is under discussion.

However, its style is one of 'alerting',
therefore this is its compactness.

My or somebody else's book
cannot possess that compactness,

the compactness that is seen in it.

The work that legislations
are separated out from it,

the discussions relating
to 'Imaniyaat' (Belief and creed)

are taken out of it,
this is the forte of Ulema

and they have
always been doing it.

The Book of Allah should be a live
Book addressing the human beings.

And that is the
style of the Quran.

[Faisal] Thank you, Sir.

We move on to the
next question,

The next question is
from Zahid Gulkhan Sahab.

Zahid Gulkhan Sahab,
your Mic. is unmuted,

you may ask your question.

[Zahid Gulkhan] Salam
Alaikum Ghamidi Sahab.

[Zahid Gulkhan] My
question is that

if someone wishes to
become an Aalim of Deen,

[Faisal] Zahid Sahab would
you speak a little louder, please.

[Zahid Gulkhan] My
question is that

if someone wishes to
become an Aalim of Deen,

then what should he do
in places like India,

as here, if someone wishes to
become an Aalim of Deen

then we have to go to
a Madrasa of a particular Sect.

However, if one wishes to
study the Deen as a whole,

then how is it possible, if you may
suggest some Organization or method.

[Ghamidi] You learn Arabic
language from any place,

have command over it
to the best possible level,

the knowledges and arts, which have
the status of the legacy of the Muslims,

learn the essential
arts and sciences,

those can be learned
from independent tutors.

That you may also learn
from a Madrasa of Deen.

Since as far as sciences and the arts are
concerned,

there isn't any question of sectarianism.

After this comes the stage where the
Quran or the Hadees is learned or taught.

Therefore when we will have
developed the fundamental capacity

then we with our determination
can study both these things,

and understand them.

This methodology has been
adopted by many scholars,

we too have adopted
the same methodologies.

So you may follow them as well.

[Faisal] Thank you, Sir.

Let me just remind you
that the names that

are there in the profile
of ASK GHAMIDI,

the same name should be
displayed on Zoom,

if those names aren't displayed
so you may Rename them.

If your names are different
then I would not know

whether you have
logged in or not,

hence there is the possibility of
your name being skipped by me.

Hence whatever name is there
in the profile for ASK GHAMIDI,

the same name should
be displayed in Zoom too.

The next question is
from Usman Sadat Sahab.

Usman Sahab you
may ask your question.

[Usman Sadat] As Salam Alaikum,
Ghamidi Sahab.

[Ghamidi] Wa Alaikum As Salam.

[Usman Sadat] Sir, in your
Tafseer Al Bayan,

'Ar Rahmanir Rahim'
the Ayah of Surah Fatiha,

the meaning as given by Islahi Sahab
which you have quoted,

then according to him,
he has written that

in the vigor of Rahmaniat,
He hasn't just Created this world,

rather He wasn't even
unmindful of its Guardianship.

Hence, Sir, if we consider this Universe
to be the creation of human beings

and talk then it is understandable
that human being becomes emotional,

however, that Lord who is free from
all such emotions and feelings,

is it appropriate
to use such words for Him?

Hence the meaning
which he has elaborated,

are those automatically meant
by the words

or this formation of argument is
as per their understanding? Thank you.

[Ghamidi] The image of Allah
which the Quran has given,

is that of a live, permanent,
lasting being.

There Allah (swt) expresses
His Anger, Love, kindness.

An Entity comes forth in front of us,
which is Living and to say that

Allah (swt) is an Entity that transcends
all emotions,

then it would become the
law of philosophers

or 'Illat -ul- Ilal' (Prime Mover).

Allah (swt) has expressed
His sentiments in the Quran.

And has used the same words
which are normally used among us.

Albeit, what is the nature of
the sentiments

and how do they arise,
among us obviously

those are quite imperfect,
Allah (swt) is above this imperfection.

However, he is a living Entity,
if you study the Quran sometimes,

then in multiple places, Allah (swt) has
attributed this adjective to Himself,

Allah has said that He (swt)
hates that person very much.

Or "He hates him" or "He loves it".
So all these terms which are used

for the expression of emotions, have
been used for Allah (swt) in the Quran.

There is no doubt in it, as far as
the opinion is concerned that

what does the word
'Rahman' signifies,

is not an issue of understanding, rather
the Arabic language makes it obvious.

i.e. whatever are the adjectives
that exist in this form

there this intensity
and passion is found,

that we may convert
into a suitable word,

if there arises some misunderstanding
with the word 'emotion',

then we may substitute it with
passion, excitement, or fury,

or any term, hence the words that have
been used by Allah (swt) for Himself,

if we look at them from
the point of view of attributes,

are the same which
we use for human beings.

And the words that are chosen
for deeds are also the same.

Those which are used
for human beings.

Hence there is no harm in it.
Why has this been done?

Since we do not have the ability
to imagine anything beyond it.

Hence our deeds, our attributes
have been allegorically employed

to enable us to form a concept.
And along with it,

the warning has been given that

these are 'Mutaashabihaat'
(Meaning only known to Allah).

Do not speculate Allah's qualities based
on your concepts.

However, just for understanding,
I have used the method of simile,

which would enable you to
form a concept of your own.

Hence, we are compelled
to use the same words,

we do not have any
other option other than it,

although we will clearly tell,
"Laisa Kamislihi Shai".

No thing is like Allah at all.

[Faisal] Thank you Ghamidi Sahab.

We go on to the next question. The
next question is of Mashud Irfan Sahab.

Mashud Sahab your Mic. is unmuted,
you may go ahead with your question.

[Mashud Irfan] Salam
Alaikum, Ghamidi Sahab.

[Ghamidi] Wa Alaikum As Salam.

[Mashud Irfan] Hope that
you are hale and hearty.

My question is related to
the Law for Inheritance.

And the question is
we are aware that

when there are offsprings

as well as brothers
and sisters of the deceased,

then the parents share is one-sixth,

however, if both are not alive
then the father's share is two-third,

and the mother's share is one-third.
And we know that

the basis given by Allah (swt)
for Law of inheritance,

is 'Aqrabun Nafa', hence
what is the reason that

in one situation the share
of parents is equal

and in the other situation,
the share of the father doubles

in comparison to the mother.

And in the end,
I would like to say that

we sincerely love you
and your efforts

and always make Dua to Allah
to bestow you with the best of rewards

and let this noble work
continue uninterruptedly.

Amen,
Salamalaikum.

[Ghamidi] Thank
you very much.

If you think a little, this point will be
self-evident, like when we have offspring

then all our deepest feelings, wants
and desires are related to him.

We see the future and believe
that that strength

that we are to acquire has
been achieved through offsprings.

If the offsprings are not there,
then the same status

is assumed by brothers and sisters.
However, if neither the offsprings

nor the brothers and sisters are there,
then everything transfers to the parents.

And those responsibilities
which the offsprings

or the brothers and sisters
were to assume,

if you ponder a little then the same
responsibilities are entrusted

according to the proximity
of the benefts, to the father.

Hence, the nature of the share has been
made similar to that of the offspring.

[Faisal] Thank you, Ghamidi Sahab.

We take on the next question.

The next question is from
Fatima Khadijah Sahiba.

Fatima Sahiba your Mic. is unmuted,
do go ahead with the question.

[Faisal] You will have a pop-up display
where you have to unmute yourself.

We move along, the next question that
we have is from Saira Qureshi Sahiba.

Saira Sahiba I am unmuting your Mic.
please go ahead with your question.

[Saira Qureshi] Yes, Salam Alaikum.

[Ghamidi] Wa Alaikum As Salam.

[Saira Qureshi] I have to ask is what is
the difference between Iblees and Satan?

Are they one and the same
or are they different?

Or is the Iblees just one or is it
in multiple numbers?

If it is single then how
come that he is misleading

all the human beings
of the world simultaneously,

or does he possess
an especial ability for it?

Or if the Iblees exist
in multiple numbers,

then had all these multiple numbers
declined to prostrate before Adam?

Thank you very much?

[Ghamidi] Iblees is the
title of Azazeel.

i.e. the Jinn that refused
to prostrate before Adam.

He was just a single Jinn, Allah (swt)
punished him for this refusal,

as a consequence of it, he became more
arrogant and stood in challenge.

Therefore, he asked for time,
to continue his mission.

Hence he keeps seeking followers
in the same way, as the leaders do.

Hence the Quran has elaborated
in another place that

he and his Race is
carrying on with this work.

i.e. his followers, his offsprings, and
those who tread the path shown by him.

Iblees is just one. Whether he is alive
or dead we cannot say anything about it.

However, he continues his
mission through his colleagues.

He never appears everywhere rather,
those Satans or rebellious people

who are his followers whether they
are among the Jinns or human beings,

they are the associates
for his mission.

This too has been
elaborated by the Quran itself,

There it has been said,
"Innahu Yarakum Hua Wa Qabilubhu",

he and his fraternity, and in Surah Naas,
is said, "Minal Jinnati Wannaas",

that his disciples are among
the humans as well as among the Jin.

Like the missions of people
continue in the world,

in the same way,
his mission continues,

and his disciples, colleagues,
and the people

who are involved in Satanic activities
among Jinn and the human beings

who are doing this work and have
been doing it ever since

the world came into existence
and shall continue with it till Qiyamah,

as that is the allowed
respite for him.

The word of Satan is in a
way an adjective,

it can be used for every rebel,
it may also be used for

human beings and for Jinn too,
it may be spoken in the singular

as well as for dozens of people,
this word has been used

for the human beings too
in the Quran itself.

The rebels among Jinn,
for them, it has been used too.

And most importantly,
it has been used for the Iblees as well.

Hence, Satan is not the name
of just one creature,

rather, for any creature
who become rebellious,

it is an adjective, which
may be used for him.

Albeit Iblees is
the title of Azazeel.

[Faisal] Thank you, Ghamidi Sahab.

The next question is from my
namesake Faisal Ahmed Sahab.

Faisal Sahab I am unmuting your Mic.
You may ask your question.

[Faisal Ahmed] Yes, As Salam Alaikum, Sir.

[Ghamidi] Wa Alaikum As Salam.

[Faisal Ahmed] My question is

about the last video
on the Return of Isa A.S.

Ghamidi Sahab, there
you have read the Hadees

where its timing has been mentioned.

From what I have understood there
are two fundamental objections that

we have to assume that

Qustuntania (Istanbul)
will be recaptured once again.

i.e. it will get out of
the hands of Muslims,

and the second question was that
the era goes back to the ancient ways,

swords are begun to be used.

So these were the two
objections that were understood by me.

So here for the second point
which I was thinking that

the Prophet (pbuh) has stated,
then obviously,

there wasn't any concept
of the modern weaponry,

hence the words that
were usual

or the weapons
that were common,

in that terminology
the message is given,

so can't we assume that
swords imply the arms of those times,

or the spear that Hazrat Isa
would use would actually not be a spear,

rather an arm of that period
or he would not require it at all.

Even if I predict something
for the future then

I will at the utmost say that
there would be such a war in the future,

however, the arms that
will be used then,

obviously, either I will use
the common terms,

or take help from the words
that are usual

for describing the
weapons of today.

So can't we take it in this manner,
can you please elaborate upon it?

Thank you very much.

[Ghamidi] How are we to interpret
them or think upon them,

for it, you may please wait
for the last episode.

Till now I have just explained that the
Narrations that are in our view,

what are the different questions
that arise about them?

I am yet to give a verdict, neither
I have expressed my opinion about it.

I have been stating the
reasons for my dissatisfaction.

You see, so and so, and such
and such questions arise too,

so I have put forth the
questions

and Insha Allah the episode
that will be aired on this Friday

there the aspect from which
the Quran looks at this matter,

that will come up and the arguments
done by the people,

that I have to discuss a little,

and in the end,
I will say as to

what should be the angle of
perception for these Narrations?

[Faisal] Okay, Faisal Sahab

when the next episode
of Response to 23 Questions is released,

you are in the App, so you
will receive the notification InshaAllah.

We go on to the next question.

Osama Ahmed Sahab I
am unmuting your Mic.

please go ahead with your question.

[Osama Ahmed] As Salam Alaikum, Sir.
My query with you is

like there isn't any original
Scripture available of the Quran,

which would have been written during
the times of the Prophet (pbuh),

then the point that comes
to mind is

whether the original Scriptures
of Torah, Psalms,

and the Bible are available

or these too exist through
the process of 'Ijma' and 'Tawatur'?

Since your point of view
is that the Divine Scriptures

are available in their pure form,
and the changes that

have taken place are only
in the historical records.

Kindly do explain this point.

And secondly, in brief,
please tell me

when will your Program
"Zaawia-e Ghamidi" start once again?

Thank you very much , Sir.

[Ghamidi] Zaawia-e Ghamidi
used to be a Program for the youth,

when I used to go to Pakistan,
we used to have those sessions.

And its name had been given
Zaawia-e Ghamidi by that organization.

Now if I ever go back
Insha Allah ul Aziz,

as presently all travelling
is restricted due to Covid,

then it is hoped that
we shall meet them again

and hopefully, some more
discussions would be communicated

likewise by them. It wasn't
any specific program of mine.

Please repeat the
first part of your question?

[Osama Ahmed] Sir, the original Scripture
of the Quran is not available.

Then are the Psalms, Torah, and
the Bible

do they exist in their
original Scripture,

i.e. which was written

at the time when Hazrat Isa or
Hazrat Musa had come.

Is there any such
Scripture available?

Or these too, are communicated to us
through the process of Ijma and Tawatur?

as the extent to which I understand,
the Christians and the Jews

do not memorize
them as the Muslims do?

So if this isn't the possibility,
how then these Scriptures

are available in their pure form
apart from the historical records,

which according to you
have gone through changes? Sir.

[Ghamidi] The history that
is available to us,

we can form opinions
based upon them.

The words in which
the Quran was revealed,

exactly in the same
arrangement as given by Allah,

people memorized it, and the
people started to write it as well.

The Prophet (pbuh) came
to this world in the light of history.

The people all around
were aware that a Prophet of Allah

has established a Sultanate,
after him, that Sultanate extended

its boundaries to a large
part of the world,

and then its continuity
and succession was preserved.

So the situation here is this.

While to the extent
the Bani Israel are concerned,

they had secured their history through
writing their records and books.

And all of those are present
in the collection of the Bible.

We may refer to them.
However, their original language

or which we call as original Script,
regarding them,

the researchers put
forth their opinions,

if we wish to study them
in brief then go through

the chapter of 'Belief in Books'
in my book Meezan.

There I have stated these points.
We do not have them

in their original form.
Albeit this is quite clear that

they had been preserved in
manuscript and transmitted from

generation to generation
in the same way,

as the Quran has been transmitted.

i.e. the way implies that as it
gets transmitted now in written form.

This is what we see
in the collection of the Bible.

Their original texts became
extinct in some period,

And now their translations exist.

These are the translations
that we see now.

In English, and in Hebrew, and in Greek
as well, all these are the translations.

Like the translation of the Quran
started being done in the very beginning,

and in a lot many languages
the translations are available,

hence there too, the
translations are there.

When the translations
come to us,

and the whereabouts of the
original scripts

when we research into history
we come to know,

that with Syedna Isa A.S. it happened
that he could not arrange its written form

i.e. the people had just begun to start
writing it based upon their memory,

and the stage of arranging was not
reached

like the Quran was arranged
by the Prophet (pbuh)

in the last two years in
accordance to the Guidance of Allah.

And then the Qiraat took
place of Arza-e Akhiraa,

and then it was handed
over to a Sultanate,

which would take care of the work
of publishing it across the world.

All this never happened there,

so his apostles transmitted
those narrations in two's and four's

and then the people
of the later times,

in the methodology
of writing Seerah,

like the Hadees are written
among us, wrote in that manner.

The tragedy with Torah has been
that twice its pages

were destroyed into smithereens.
People took it away,

the Bani Israel was
made into slaves.

There had been subjected
to great misery,

its mention is there
in Surah Bani Israel,

so obviously when all these
stages have occurred in their history.

and the age also is generally
pre-historic,

now this is to be asked
from them,

presently, we do not have any
original text at the world level.

They also do not claim this.
All these are just translations.

[Faisal] Thank you
very much, Sir.

We move ahead,
the next question is from Asdar Sahab,

Asdar Sahab I am
unmuting your Mic.,

you may ask your question.

[Asdar] Salam Alaikum,
my question is

before adopting a
physical existence,

does the spirit has any
gender or when it enters a body,

accordingly, it adopts a gender.
i.e. when the spirit enters a body,

in the body, it grows and
gets mature and strong.

And if it is so, then does this
process stop after death,

i.e. when a minor dies, so that
spirit remains a minor forever?

And the second thing is,
as it is possible nowadays

if someone changes his/her sex, then
what effect will it have on the spirit?

Thank you.

[Ghamidi] The information that
we human beings have till now,

we guess from it that
attributes of feminity

or masculinity is in the personality,
you call it spirit or soul,

whatever we like, its expression
takes place in the body

and the matter of
changing the sex is similar,

i.e. the body is not compatible,

and at times through a surgical procedure
that compatibility is developed.

That the real personality
as it is apparent

from the psychological as well
as from the scientific studies.

As nothing has been said from
Allah (swt) in this regard,

hence nothing can
be said with finality.

However, from the studies
that we do or experience

from that it is apparent that
all these attributes

and the awareness is
found in the personality itself.

The body is
given to it accordingly.

[Faisal] Thank you, Sir.

The next question we have
is from Abdullah Rihan.

Abdullah Rihan Sahab
your Mic. is unmuted,

please go ahead
with your question.

[Abdullah Rihan] Salam Alaikum

My question pertains
to the application

of the Law of Itmam-e Hujjat
(The Completion of God's proof)

That when the followers
of Syedna Isa A.S.

were given supremacy over
those who had not accepted him,

then for those Jews on whom
Syedna Isa A.S. himself

had not completed
the Final Argument,

why the application of the punishment
of Allah (swt) continues on them?

[Ghamidi] The first basic point should
be understood that

the Itmam-e Hujjat done by
Syedna Isa A.S.

as a consequence of it,
two things were decided in the law.

For all the Prophets,
these two points are fixed.

One is, that the people with
Iman would get Salvation,

i.e. the Prophet (pbuh) and his
Companions will achieve Salvation.

"Nunjil Mumineen". The
Quran delivers it in this manner.

And those people who are deniers,
on them, the Torment will be rained.

Regarding the Prophet,
the Law has been decreed that

the execution of the Judgement
can be in both forms,

i.e. in the presence of
the Prophet (pbuh)

and after the death of the Prophet.
i.e. after he is rescued and following it.

The Quran has worded this too.

"Imma Nuriyannaka Ba'azal Lazee
Naaiduhum Au Natawaffi annak"

i.e. either I will send this
in your presence or

I will award you death and post
it, they will be taken care of.

There are just
two punishments.

Either Capital punishment or
the punishment of Subordination.

Hence the Bani Israel were given
the punishment of Subordination,

i.e. those people who
had denied Isa A.S.

And this punishment was meted out to them
in the form of the attack of the Romans.

They were left totally subjugated, and
their whole earlier status ended.

They were ousted from that position which
they had been enjoying.

Initially, this subordination
was of the nature that

on half of the part
things were in their control,

however, everything was ended,

very severe punishment was meted
to them in 70 C.E.

and as far as we know,
Syedna Isa A.S. had lived up to 50 years

as we come to know
from the Bible,

then within 10 -20 years of
his ascent from the world

this severe punishment
was given to them.

This is the other aspect of it.
i.e. who is Bani Israel?

Bani Israel was the
chosen nation of Allah.

Bani Israel is not the nation
of Aad or Samud,

when they denied accepting
Hazrat Isa, i.e. Bani Israel,

then for themselves, there has been
a law decreed which exists in the Torah,

according to it the whole nation
has been punished till Qiyamah,

if they wish to come
out of that damnation,

then the moment every Jew
reaches the age of maturity,

if he attends to the injustice
and rebellion of the past,

then he/she would come out of it.
This is the Decree of Allah (swt).

When the nations are punished,
it is done in this manner.

The people who will be
born in that nation,

when they will reach
the age of maturity,

they have to adopt means
to ward off that punishment.

Otherwise, that would
be continuously be given

from generation to generation.

[Abdullah Rihan] Thank you.

[Faisal] The next question is
of Abdur Rahman Mughal Sahab,

Abdur Rahman Sahab
your Mic. is being unmuted,

you may ask your question.

[Abdur Rahman]
As Salam Alaikum.

[Faisal] Wa Alaikum As Salam

[Abdur Rahman] The question was that
I have understood this from your lectures

like in Surah Sajda you said that

first the animal existence of the
human beings came into existence.

That chain continued
and after that Hazrat Adam

was chosen and the soul
of a human was blown into him.

Hence the question here was that
in another place in Surah Aal-e Imran,

Allah (swt) said that
the example of the Creation of Isa A.S.

is the same as that of Adam A.S.

Hence isn't there an apparent
contradiction, please tell me about it?

The second is that you said that
Adam A.S. wasn't ousted from Jannah,

it would perhaps be
a garden in this world.

So you haven't written
any proper detail of it,

so please elaborate upon it?

[Ghamidi] i.e. what is the reason to
consider it a garden of Paradise?

When Allah (swt) is telling that the
body was made ready inside the Earth.

It passed through
so and so stages.

"After that, I gave birth to you here".
In another place is described in detail

that "I unearthed you from this
soil and into it you will go".

"From here only you
will have risen in Qiyamah".

Then which Paradise?
Paradise is yet to come into existence.

regarding Jannah,
Allah (swt) has stated that

after the destruction of this world,
the material that is scattered all around,

the material that you see, will be
accumulated to form Jannah.

Hence there is no reason at all
to consider that Jannah

as the Jannah which
human beings would be given.

The word of Jannah
in the Arabic language

and in the Quran,
in multiple places,

has been used for the garden.

Hence it is used even for that Jannah
and there too it means the Garden.

Gardens has been the term used.
So this justification

should be given by those
people who consider him

to be in some Heavenly Paradise

otherwise, in multiple places
in the Quran it has been explained

that he was born in this world,
here only the soul was blown,

and all the matters
occurred here.

And the picture that has
been drawn in Surah Taha,

clearly tells that it was
a place in this world,

and it would be such
a place where the human being

can initiate his life,
since the human intellect

and awareness has
to take effect gradually.

And after that the inventions
would take place,

dresses would be worn, and
then the facilities would develop.

Hence it should have been
any such region where those

things are provided for which
have been stated in Surah Taha,

"Annaka La Tajua Fiha Wala Tara
Wala Tazmau Fiha Wala Tazha".

i.e. there would be such weather which
would be absolutely moderate,

neither the thirst will disturb nor
the sun would shine intensely,

the different foods would
be available,

and the beginning obviously
would be with fruits,

or in later periods the human beings
would be hunting the animals.

So that is the picture in which
i too see all this.

According to me, the arguments
should be given by the people

who as they saw
the word Jannah,

and in spite of seeing that
this word has been used

in multiple places in
the Quran for the garden.

For Jannah, the word 'garden'
has been appropriated and used.

It is not that this word's
original meaning is Jannah.

For Jannah, the specific words
that are used are different.

And they haven't been used here.
Hence according to me,

this is the appropriate
explanation and this is quite justified.

Regarding the first part of your
question I would like to state that

the point made there is that
this human being

that had started from Adam A.S.
how had it come into existence?

i.e. was it the father
and mother in the beginning?

Hence the whole process has
been indicated that we created from soil,

"Khalaqa Hum Min Turab", We had
started its Creation from Soil,

And note how We took him through
different stages for giving him birth,

so if this was easy for us, how come
it was difficult to give birth to Isa.

Hence, according to me, this
is what is implied by that allegory.

[Faisal] Thank you very much, Sir.

We go on to the next question,
the next question is from

Shakir Muhammad Sahab.

Shakir Sahab your Mic. is being
unmuted, you may ask your question.

[Shakir Muhammad] AsSalam
Alaikum, Ghamidi Sahab.

My question is in relation
to the Shariah of Allah.

like it is said that the Shariah of Allah
keeps changing with every Prophet,

so along with it, the example
is given like the way Musa A.S.

married to two sisters
simultaneously,

and with the Prophethood
of Hazrat Muhammad (pbuh)

that possibility was Prohibited.

Is this concept rightly understood
as per the Shariah?

As Salam Alaikum.
[Faisal] Wa Alaikum As Salam.

[Ghamidi] It hasn't been said anywhere

that with each Prophet
the Shariah changes.

It has been said that

that the nations that have been given
the Shariah by Allah (swt)

there are some changes that keep
taking place with respect to

the situation of the time
and for sake of testing.

It is not so. You see the Shariah
which was given to Hazrat Musa

The Sharia that was given
to Bani Israel that

was their Shariah for more
or less two thousand years.

There nobody made any changes in it.
To the point, their last Prophet, Isa A.S.

he also did not bring
any new Shariah.

So this point is not correct that with
each Messenger the Shariah changes.

As far as the point that
the Shariah of the Torah

which, presently, is with us,
and that of the Quran

there at least 90 to 95% complete
conformity is found between them,

there isn't any difference,

where there are one
or two inconformities,

we cannot say conclusively
that those have reached to us

in their original form,
or those have not reached us.

Or there has been some
change in them influenced

by the opinions of some Fuqaha.
When we see even our own Shariah

which has been given by the Quran or
given by the Prophet Muhammad (pbuh),

so when those have been
studied by the Fuqaha,

a few things have entered into it,
which is quite natural in human work,

and which are not
a part of the Shariah.

Perhaps such a situation should
also be assumed for them,

except that there was something
specific with Bani Israel

and when something specific
for Bani Israel is there

it has been stated
by the Quran itself.

It has been stated in the Quran that
they had been the chosen race of Allah,

and being the chosen race,
like for the Prophets,

there are some specific Commands, for them
too, there are some specific Commands.

[Faisal] Thank you very
much Ghamidi Sahab,

this brings us to the end of today's
session for ASK GHAMIDI LIVE,

Once again I express my
apology for those

who had registered again
but did not have their turn.

InshaAllah it will be our
sincere endeavor that

this chain continues further,
and you are provided

an opportunity to register yourselves
in ASK GHAMIDI APP

to meet him and have the chance
again to ask Ghamidi Sahab your questions.

If you wish,
you may also write your questions

and post them on ASK GHAMIDI APP.

We make a full effort to share
with you the relevant video

or reference of
a book of Ghamidi Sahab.

The objective of ASK GHAMIDI APP
platform is that we form a community,

and the people world over
learn and understand Deen

and wherever possible to
get the guidance of Ghamidi Sahab.

All of us can enthusiastically
participate in it,

and we may post
whatever questions we have.

If someone else has a
question and we have some knowledge of it

we may share some references
of it or share some point of ours.

InshaAllah, I hope that this platform
comes out to be really helpful for us.

With this, let me thank all of you,
and specially Ghamidi Sahab for your time,

Do permit your host, InshaAllah
if we live, we shall meet again,

take care of yourselves,
Allah hafiz.