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Khuda se Mutaliq Sawalat aur Ilm al Kalam ka Jawab - Part 2 - Javed Ahmed Ghamidi

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    Khuda se Mutaliq Sawalat aur Ilm
    al Kalam ka Jawab - PART 2
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    by Jawed Ahmad Ghamidi
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    [Hassan Ilyas] Yesterday, I asked you a
    question related to hypothetical statements
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    that we use in relation to Allah,
    nauzubillah (I seek refuge with Allah)
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    That Allah can lie, or he can make a rock
    which even he can lift.
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    You detailed out your views on these
    kind of discussions.
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    There is a relative aspect and doubt, I
    want you to explain us in detail.
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    When you are in a discussion related to
    the existence of God,
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    the argument behind confirmation for
    God's being,
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    or the various aspects of atheism or
    agnosticism that are put forward.
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    It is said that you logically conclude
    the arguments with intellectual evidence.
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    And the other party to the discussion is
    puzzled with your style.
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    My question to you today is that,
    Even you include these
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    intellectual evidences and arguments in
    your discussions,
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    People often say that a conversation
    with Ghamidi Sahib is very rational,
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    logical, enlightened and intellectual.
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    So, even your paradigm answers
    these modern suspicion or doubt
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    by way of intellectual and logical
    arguments.
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    Then what about simple and inherent
    arguments given by the Quran
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    as you often say?
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    [Javed Ahmad Ghamidi] Don't you consider
    the inherent arguments given
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    by the Quran as logical?
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    What I had earlier mentioned was that,
    things that evolve from a specific
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    philosophical or logical background and
    people present these questions just to
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    ?? of the religion.
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    These are the things that clearly convey
    that your addressee does not have that
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    perceptive attitude to understand or dive
    into something of this imperative nature.
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    In that case you should follow ??
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    Arguments will be have there significance.
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    The Quran itself is an example of
    reasoning,
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    But what sort of argumentation?
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    I had explained that reasoning only.
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    I often present this reasoning, infact
    I have penned it down in my book Meezan.
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    If you read the topic of
    "Believe in Allah" in my book,
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    I have explained in detail that how
    Allah himself has presented arguments
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    on his own essence.
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    That is the argumentation that I term
    as Fitri "simple" reasoning.
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    The argumentation that is based on the
    intellect of common people.
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    Its evident that when we focus our
    attention towards God, and say that
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    look around the world, try to comprehend
    what is around you,
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    try to look at your own existence, try
    to understand how God has bestowed
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    different abilities and wisdom to
    different creatures in the world.
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    So, are they only trying to find reasons?
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    I was actually trying to explain the way
    of reasoning.
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    I have never said that you should
    accept the religious cases
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    without proper reasoning.
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    Rather, I was trying to throw light on
    how the Quran educates us
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    to find logic in the religion and
    religious affairs.
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    There are two types of things: the
    first one is the knowledge that is
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    limited to our own understanding, and
    the discussion of argument is either
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    based on observation or experience.
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    In fact this is also the way of
    argumentation
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    which is employed in the religion.
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    For instance, there are few things that
    have been prohibited in the religion.
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    Those things that have been prohibited in
    the religion and
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    why they have been prohibited in the
    religion.
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    If you want to base your argument on
    why certain things are prohibited
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    in the religion on experience or observation
    then you can do that.
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    Certain things are related to the world
    that is hidden from us and
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    we cannot see that, We cannot observe
    or experience it.
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    Similarly, same is the case with the being
    of God.
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    Because it is not possible the God can
    be shown to you or else you can
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    be called up into the heavens to observe
    God or his being.
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    So here in this case we can make
    logical conclusions.
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    How does the Quran educate us as
    to how we can make a
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    logical inference in relation to God.
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    The methods employed by our eminent
    Scholars and the experts of logic
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    do not relate to what has been
    mentioned in the Quran.
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    Of course I was not having a detailed
    discussion at that point in time you
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    had asked me a question and I was
    answering that.
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    In reality, ancient philosophy paved the
    way for discussions and
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    assumptions in this matter.
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    If you pay attention, modern
    science has rejected all of these.
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    These things were neither based
    on experience nor observation,
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    then what was the basis of
    these things.
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    For instance, look at the philosophy of
    idealism by Plato,
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    even Aristotle denied it immediately
    after him.
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    And he clarified that in the philosophy
    of idealism,
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    ideas or mental images are considered at
    par with reality.
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    If we try to culminate all the
    philosophies of metaphysics in one word,
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    then this is it (((?))).
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    In the philosophy of idealism, majorly
    mental state or circumstances are
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    considered as real.
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    And there has been such a logical
    connection among the mental state
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    and the reality which corresponds to that
    of a fictional author.
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    What does he do?
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    He creates the plot, circumstances out of
    his own intellectual imagination and
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    also tries to visualize the characters
    from his mental images and creates
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    such a mutual relationship that while
    we read a novel or a story we feel
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    like we are living a real world and
    all the characters in it are real.
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    Therefore, the philosophy of metaphysics
    which was even adopted by the masters
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    of Sufism was based on these fancy
    imaginative interpretations.
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    [Ilyas] Please elaborate about takhayul
    (imagination)?
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    [Ghamidi] Those things that do that
    encompass your experience or observation,
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    it is an imaginative world that you create
    on your own.
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    All of poetry is based on Takhayul
    (imagination).
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    Imagination has its own beauty, but
    only for poetry.
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    Not for the discovery of facts and
    reality.
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    So, when this method was adopted then
    these sort of logical questions were also
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    included in it, i.e. to measure the
    divinity of God.
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    To reproach the knowledge of God.
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    To connect the existence of God
    in retain to space and time.
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    I have quite often tried to throw some
    light and make people pay attention
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    to these sort of things.
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    "Ayaz Qadr-e-Khud Ba-Shanas"
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    The Quran has taught us a great lesson,
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    When people started to raise questions
    on a very serious issue then the Quran
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    gave a response to it in a conflux.
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    wama uteetum minal-ilmi illa qaleela
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    i.e religion never proclaims that
    "come we will show you God"
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    You would experience the divinity
    of God.
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    Or else come to us and we have the
    capability to let you observe
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    some of the attributes of Allah in
    the heavens.
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    We can inscribe the existence of God
    by way of a sketch in front of you.
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    None of this is real, rather the Quran
    clearly states that
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    Neither is none that can be compared
    with Allah,
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    And if there is none like him,
    Laysa kamithlihi shay'uw,
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    then how can you employ the
    concept of similitude?
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    And without presumption and similitude,
    how can you define something which
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    can neither be experienced or
    observed?
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    Therefore, the Quran has guided us that
    a person should be taught from a point
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    wherein he has developed the innate
    qualities of thinking about God.
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    Like his existence, creatures,
    existence of wisdom in the creatures,
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    manifestation of nature,
    manifestation of divinity,
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    manifestation of mercy in them.
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    When a person tries to see this
    world, the more he dives into it,
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    the sooner he accepts that there must
    be a creator of this world.
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    It is pertinent to mention that
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    "It does not mean that, there is
    a creator" but there should be creator.
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    Only after that the call of the
    Prophets make sense to him.
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    After that he comes to know about
    the inception, power, knowledge
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    of Allah, as there is no other
    intellectual method for it.
Title:
Khuda se Mutaliq Sawalat aur Ilm al Kalam ka Jawab - Part 2 - Javed Ahmed Ghamidi
Description:

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Video Language:
Urdu
Duration:
14:18

English subtitles

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