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AL BAYAN - Surah AL IMRAN - Part 10 - Verses 61 - 74 - Javed Ahmed Ghamidi

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    Al-Bayan, Discourses on the Qur'an
    Javed Ahmad Ghamidi
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    Surah Aal i Imran
    Aayaat 61 to 117.
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    Gratitude is only for God,
    the Lord of the World,
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    and may His peace and mercy
    be on Muhammad, the trustworthy.
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    I seek refuge with God
    from the accursed Devil.
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    In the Name of God, the Most Gracious,
    the Ever Merciful.
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    Ladies and Gentlemen, We are beginning
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    the study of Surah Aal I Imran from
    verse 61 in the Quran.
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    It is the last verse of that chain
    of narration
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    where the truth of Prophet Jesus
    has been manifested
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    upon the christians.
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    Muslims are made aware that this
    is the truth that Allah has clarified.
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    And after making explicit the point
    about the manner in which the jews
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    have conducted themselves with this
    emiment Prophet,
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    the Quran has thrown
    light on the nature of their crimes.
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    At a end of the discourse,
    the Quran said:
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    Faman haaajjaka feehi mim ba
    'di maa jaaa'aka minal 'ilmi
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    after you have received knowledge
    in this regard,
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    that is, the sort of knowledge that
    was discussed earlier.
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    The manner in which the Quran has
    explicated
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    the truth is referred to as Al-Ilm
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    You have received knowledge
    in this regard,
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    You can make an argument in
    the case
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    where you have not received knowledge,
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    where the truth has not
    manifested itself.
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    The Prophet (pbuh) is seemingly
    addressed in these verses;
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    if people still dispute with you after you
    have received knowledge in this regard.
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    In other words, You have received
    knowledge,
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    the truth has been manifested
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    even then if your addressees are
    not willing to listen to you.
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    Since, these are the people of the book,
    since they profess faith in Allah
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    and believe that one day they will
    be standing in the court of Allah,
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    all these things are there.
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    It is not that they are disbelievers
    or that they have doubts
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    about the existence of God.
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    They profess faith in his books,
    and his prophets
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    but they run away from the facts.
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    They are a Muslim community.
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    So, the Quran said that they profess
    faith in Allah,
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    so if they are not willing to accept
    truth, based on evidence,
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    the truth which has been explicated
    in great deal before them
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    then tell them: You people believe in God
    and so do we,
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    then let us put god in charge of
    this issue.
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    faqul
    then tell them:
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    ta'aalaw
    Come
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    nad'u abnaaa'anaa wa abnaaa'akum
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    then tell them: “Come, let us call our
    sons and your sons,
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    wa nisaaa'anaa wa nisaaa'akum
    our wives and your wives,
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    wa anfusanaa wa anfusakum
    our people and your people,
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    summa nabtahil
    then We pray together
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    fanaj'al la'natal laahi 'alal kaazibeen
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    Then We pray, suplicate and call down the
    curse of God on every liar.
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    In other words, we call down the
    wrath of Allah.
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    The matter has now boiled down to
    what is right and what is wrong
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    Now, if someone deliberately
    lies, then according to the Quran:
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    put God in charge of
    this issue.
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    This verse in the Quran
    is known as the Mubahala verse.
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    This is the same verses of the Quran,
    known as Mubahala verse
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    This verse is used to end the discussion.
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    Firstly, we saw that arguments were
    given, the truth was made explicit,
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    and then as a challenge it was said
    that we are confident about
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    the truth and soundness
    of our position.
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    And with this certainty we
    are asking you
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    to put God in charge of
    this issue.
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    It is verse showcasing weariness.
    An expression of dismay.
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    When the discourse is not settled
    through discussion,
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    then it is said that:
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    let us call our sons and your sons
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    our wives and your wives,
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    our people and your people, then
    We pray
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    and call down the curse of
    God on every liar.”
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    In other words, let us put God in charge
    of this issue.
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    Consequently, the Prophet (pbuh) is asked
    to convey this message.
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    The Prophet (pbuh) is asked to put an
    end to this debate with this proposition.
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    And then the Quran further
    reiterated:
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    Innaa haazaa lahuwal qasasul haqq;
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    There is no doubt that
    this is the whole truth.
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    This statement does not demand
    any rational deliberation.
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    Come and then pray to Allah
    to put an end to this matter.
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    He will decide In this world and the
    next.
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    wa maa min ilaahin illal laah;
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    There is no doubt that
    This is the whole truth
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    The truth is that there is no truth to
    the misconceptions
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    that you have about Jesus
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    There is no god but God.
    He is alone worthy of worship.
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    wa innal laahaa la Huwal 'Azeezul Hakeem
    It is God who is the Mighty, the Wise One.
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    Fa in tawallaw
    If they show indifference then,
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    if they are still unwilling to accept the
    truth then tell them:
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    fa innal laaha'aleemun bil mufsideen
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    If they show indifference then [their
    stubbornness
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    will become evident to people also]
    because God knows such mischief mongers.
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    Allah doest need to know these things.
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    But if they are unwilling to accept the
    truth then there will be consequences.
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    The result of putting the discussion to
    end in this style would be that
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    their stubbornness will become
    evident to people also.
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    They only want to stubbornly adhere
    to it in their false pride.
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    They are left with nothing substantial to
    say.
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    Divinity is only for God. Jesus (pbuh)
    or any person has no share in it.
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    Whatever status a Prophet has is on
    the basis of a servant and
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    a messenger of the Almighty.
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    The mistakes that they have made with
    respect to the facts
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    they have been adhering to we have
    manifested those
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    facts in their real shape and form.
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    Now you have received knowledge,
    you should pray together in this regard.
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    The Quran has said, while ending
    this discussion, the way we say that
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    let us put god in charge
    of this issue.
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    Come and let us pray and call
    down the curse of God on every liar
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    and let God declare his judgement.
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    There is no scope for rational
    argumentation between us.
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    We have reached the end of our discussion.
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    It is obvious that there could have
    been one possibility after that
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    where they would have said that
    they are really truthful,
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    that they are certain about their
    position.
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    Since you have put an end to
    this discussion here
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    then let us come and pray to Allah.
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    But we know from history that nothing
    of this sort happened.
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    A lot of stories have become commonplace
    with respect to this verse.
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    But if you locate it in the Quran and
    the manner in which it has been revealed
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    this is a statement to your brethren, to
    fellow believers,
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    those who believe in the same religion,
    those who have recieved His guidance,
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    they have received this statement which
    symbolises an end to this discussion
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    where they pray and call down the
    curse of God on every liar,
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    whether it is Us or Them.
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    This is the point where the
    discussion ends.
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    In a way, the Quran has ended the
    discussion on a point of certainty.
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    You cannot find any proof of it in
    any of the historical facts,
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    there was to response in this regard
    from the other side.
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    You cannot find an instance where in
    both of them came on the same table
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    put forward their views, or accepted the
    challenge or anything of that sort.
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    Rather the Quran is silent on this
    issue and there is no mention of it.
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    Since, the discussion was culminated by the
    Quran on this issue,
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    The Quran reiterated and carried on
    its mission,
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    Qul yaa Ahlal Kitaabi
    [Tell them]: “O People of the Book!
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    ta'aalaw ilaa Kalimatin sawaaa'im
    bainanaa wa bainakum
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    Come to what is common
    between you and us:
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    Is there a contradiction between us
    in principle with respect to Tawheed
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    which is the reason behind this debate?
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    If you read the Torah or the
    Gospel,
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    you will find out that they are
    proclaiming the oneness of God.
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    People are divided into numerous
    sects.
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    So, it is not as though they have
    conflicting opinions
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    on the conceptualisation of tawheed.
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    Is is not as if some of them have decided
    that they no longer accept tawheed.
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    If you talk to Deobandis, Barelvis or
    Ahl Hadees
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    or if you talk to people who have a
    different point of view,
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    all of them will tell you that they
    believe in the oneness of Allah.
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    So, the Christians and the Jews
    say the same thing.
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    Even today if you speak with the
    Jewish or Christian scholars,
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    they will insist that they accept the
    oneness of Allah.
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    Where does the problem lie?
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    In Muslim communities, sometimes
    the problem occurs due to certain
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    interpretations, or sometimes due
    to some narrations,
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    and sometimes owing to our prejudices
    we give rise to certain misconceptions
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    through which we make our
    own interpretations
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    in order to make room for our own
    misconceptions.
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    It was the same case with
    the philosophical theology
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    in the Christian tradition.
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    The conception that they had of Jesus
    or of Moses was not found in the Bible
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    or the Torah respectively which they
    then misunderstood.
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    Even today we have the collection of
    bible at our disposal.
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    And even today if you read it,
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    you will find that this statement which
    its mentioned in the Quran that
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    Come to what is common between you and us:
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    That point which is agreed upon by us and
    them.
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    What is that point?
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    allaa na'buda illal laaha
    that we will worship none but God,
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    wa laa nushrika bihee shai'anw
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    that we will associate none with Him,
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    wa laa yattakhiza ba'dunaa ba'dan
    arbaabam min doonil laah;
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    and that none of us shall make other
    deities besides God.
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    In other words, the Quran elaborated
    on this point.
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    There is only one God worthy of
    worship.
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    That we will worship none but God,
    That we will associate none with Him,
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    and that none of us shall make
    other deities besides God.
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    We should do nothing of the sort.
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    At another instance, the Quran instructs
    us to
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    call people towards God
    through wisdom and sound counsel.
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    So, the Quran has given this
    invitation in the same manner.
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    A special feature of this methodology
    of wisdom is that
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    if there is some commonality in views,
    between you and the interlocutor,
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    it should be used as a launchpad
    to start the discussion.
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    A person should not needlessly and
    recklessly present views
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    which are unique to him.
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    Thus the Qur’ān here has also
    adopted this method.
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    Since the People of the Book were
    recipients of divine guidance,
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    they were fully aware of the
    teaching of monotheism
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    and also claimed to be its
    vociferous advocates.
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    Very recently I went to Britain and the
    Christians were distributing
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    copies of Arabic translation of the
    Bible.
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    They were distributing it to spread the
    message.
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    I have it with me.
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    If you open it, its first page reads:
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    'We are the believers in one god alone.
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    They have marked out those passages
    in the Bible
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    where this point is made using the same
    set of words.
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    If you translate it in Arabic,
    it will read as following:
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    La illaha illalah
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    Hence, they mentioned it.
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    This is the extent to which
    they insist on it.
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    This teaching can be found in
    their books in quite clear terms.
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    If they had become incriminated
    with various forms of polytheism,
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    it was not because there was
    any room for it in their religion,
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    but it was through the path of religious
    innovation that they were led into it.
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    And, as the Quran said
    in the beginning of this chapter that
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    by following the mutashābihāt issues
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    Like the issues of the unseen world
    mentioned in the Quran,
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    which is planned for later.
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    People tend to misinterpret and take
    wrong implications out of these verses.
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    The Qur’ān called upon them to take
    heed of this commonality of tawhīd:
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    Muslims and Christians both believe
    that no one except God
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    should be worshiped nor partners
    be associated to Him and
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    nor anyone be regarded as the Lord.
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    So, the Quran said that this is a
    universal truth, a common ground,
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    a common factor, Muslims and Christians
    both believe in it.
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    Come and forsake that which you
    are practicing
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    in contradiction to this common factor.
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    They should be concordant with each other
    on this fundamental point.
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    The Qur’ān called upon them to
    analyze their beliefs
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    and such spurious beliefs
    which we have adopted against pure tawhid
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    should be discarded.
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    Here a specific mention of the fact that
    no deities besides God should be set up
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    refers to the authority (This point has
    been made explicit
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    in the Quran at another instance)
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    which the People of the Book had
    invested their clergy and ascetics
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    regarding what is prohibited
    and what is permissible.
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    Allah says that, in such an arrangement,
    the authority to decide
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    what is prohibited
    and what is permissible.
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    is with Allah alone,
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    It is nobody's business to command people
    regarding what is prohibited
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    and what is permissible.
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    the Qur’ān has clarified that
    investing someone
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    with such an authority is equivalent
    to make something as one’s Lord.
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    Discarding all such things,
    the Quran called upon them
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    to come to what is common
    between you and us:
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    fa in tawallaw
    But if they turn away even after this,
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    faqoolu
    say:
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    ish'adoo bi annaa muslimoon
    Bear witness, then, that we are Muslims.
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    The word 'we are muslims' has been
    used literally here.
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    The People of the Book should
    be witness to the fact that
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    Muslims have fulfilled their responsibility
    by communicating to them
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    that tawhīd is the real essence of Islam.
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    If a person deprives oneself of it,
    he can never reach the Almighty.
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    The People of the Book should be witness
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    to the fact that Muslims have
    testified to the truth of Allah.
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    So, they were called upon...
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    on first instance, arguments were put
    forth the entire reality of Jesus
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    was made explicit,
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    how the jews conducted themselves
    with Jesus was clarified
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    and then they were called upon
    to the commonality of tawheed
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    for which the arguments were
    already made
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    and the argumentation had reached
    such a point that
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    at the end of the discourse it was
    said that
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    if you really insist on something
    apart from this point
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    and if you really think that
    you are the carriers
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    of the word of Allah,
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    then let us sit together and pray
    for the curse of Allah upon the lies.
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    The invitation was concluded
    with this point.
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    This is the truth and let
    go of your stubbornness
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    and Come to what is common
    between you and us.
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    Yaaa Ahlal Kitaabi limaa tuhaaajjoona
    feee Ibraaheema
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    People of the Book! Why do you argue
    about Abraham?
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    Why would you present the name
    of Abraham (pbuh)
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    in support of your innovations and
    idolatrous views,
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    that you have made part of your
    religion?
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    Since Abarham is the leader of of all
    monotheistic traditions.
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    Things have begun from him only.
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    Both Jews and Christians believe
    in the apostleship of Abraham.
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    And they associate themselves
    with his message.
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    And when the Quran mentions Abraham
    and states that
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    your innovations were not part
    of Abraham's teachings.
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    He was the standard bearer of
    pure Tawhid.
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    And so they would start fighting them.
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    Yaaa Ahlal Kitaabi
    People of the book
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    imaa tuhaaajjoona
    feee Ibraaheema
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    Why do you argue about Abraham?
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    wa maaa unzilatit Tawraatu wal
    Injeelu illaa mim ba'dih;
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    even though the Torah and the Gospel
    were only revealed after him?
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    The Torah and the Gospel were
    not revealed before Abraham.
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    In fact, they were revealed much later
    after him.
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    Then how is it possible that the Torah
    and the Gospel stated something
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    which you interpreted and then
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    tried to present Abraham (pbuh) in
    support of those views.
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    It is not possible.
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    it is similar to a person interpreting the
    views of contemporary religious sects
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    and then ascribing those
    views to the Prophet (pbuh).
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    During the time of the Prophet (pbuh),
    there were no deobandis, or ahl-Hades
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    or Barelvis. His followers were given
    the name Muslim.
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    So, when you are ascribing
    a view to the Prophet (pbuh),
  • 17:06 - 17:10
    you can't try to present the Prophet
    in support of the views of your own sects.
  • 17:10 - 17:12
    These were a later development.
  • 17:12 - 17:15
    Here, the Quran used the same argument;
  • 17:15 - 17:17
    How is it possible?
  • 17:17 - 17:19
    Why do you argue about Abraham?
  • 17:19 - 17:21
    Why do you drag him
    in support of your innovations?
  • 17:21 - 17:25
    We couldn't comprehend this verse
    until we had a practical experience
  • 17:25 - 17:31
    where every group tries to prove that the
    Prophet (pbuh)
  • 17:31 - 17:35
    was a Hanafi or Shafei or Maliki
  • 17:36 - 17:39
    This is the situation upon which
    the Quran has commented
  • 17:39 - 17:42
    that people of the book it is
    such a stupid position.
  • 17:42 - 17:44
    limaa tuhaaajjoona feee Ibraaheema
  • 17:44 - 17:46
    How did Abraham become a part of this
    debate?
  • 17:46 - 17:50
    If you want to hold a conversation then
    talk about your innovations.
  • 17:50 - 17:53
    The Jews, Christians and the Idolaters–
  • 17:53 - 17:58
    all three would try to present Abraham
    (pbuh) in support of their errant views,
  • 17:58 - 18:01
    as he was considered their forefather.
  • 18:01 - 18:04
    Here the Qur’ān has referred
    to their dispute:
  • 18:04 - 18:08
    Just like I mentioned that the hanafis
    would claim that the Prophet (pbuh)
  • 18:08 - 18:12
    was a hanafi, the Shias
    would claim that the prophet was a Shia
  • 18:13 - 18:16
    the Sunni would claim that the
    Prophet (pbuh) was a Sunni.
  • 18:16 - 18:20
    When they are making these arguments they
    are basically claiming these things only.
  • 18:20 - 18:22
    The Quran said that both the Torah and
  • 18:22 - 18:25
    the Gospel were revealed centuries
    after him;
  • 18:25 - 18:27
    how could then Abraham (pbuh)
    be a Christian or a Jew?
  • 18:27 - 18:31
    What sort of a frenzy are you in?
  • 18:31 - 18:33
    You know that both the Torah and
    the Gospel
  • 18:33 - 18:35
    were revealed centuries after him.
  • 18:35 - 18:38
    afala ta'qiloon
    Then do you not understand even this?
  • 18:38 - 18:41
    They are not being able to
    grasp this simple fact.
  • 18:41 - 18:44
    afala ta'qiloon
    Then do you not understand even this?
  • 18:46 - 18:50
    Haaa antum haaa'ulaaa'i haajajtum
    feemaa lakum bihee 'ilmun
  • 18:50 - 18:54
    Indeed, you are the ones who have
    argued about things
  • 18:54 - 18:57
    of which you have some knowledge.
  • 18:57 - 19:01
    Those things of which you
    had some knowledge;
  • 19:01 - 19:03
    let's say we had a debate on the
    Torah or the Bible
  • 19:03 - 19:05
    and you argued about that.
    Tell us:
  • 19:05 - 19:09
    falima tuhaaajjoonaa feemaa
    laisa lakum bihee 'ilm;
  • 19:09 - 19:13
    Must you now argue about that of
    which you have no knowledge at all?
  • 19:13 - 19:20
    In other words, if a narration or a Hadith
    was being discussed, then
  • 19:20 - 19:24
    if you try to drag Abraham into this
    argument
  • 19:24 - 19:27
    what is the basis of this knowledge?
  • 19:27 - 19:31
    We could have discussed the knowledge
    that you possessed
  • 19:31 - 19:34
    or the arguments that your scholars
    or jurists were making
  • 19:34 - 19:37
    but why are you arguing about that
    of which you have no knowledge at all?
  • 19:37 - 19:41
    wallaahu ya'lamu wa antum laa ta'lamoon
  • 19:41 - 19:46
    And [in reality] God knows,
    but you know not.
  • 19:47 - 19:51
    The truth was made explicit by Allah.
  • 19:52 - 19:56
    And what is that truth?
    The truth is that:
  • 19:56 - 19:59
    Maa kaana Ibraaheemu
    Yahoodiyyanw wa laa Nasraaniyyanw
  • 20:00 - 20:03
    Abraham was neither a Jew nor a Christian;
  • 20:04 - 20:07
    This is a categorical truth.
  • 20:07 - 20:11
    One of the groups among you wants
    to prove that Abraham was one of them,
  • 20:11 - 20:12
    as I mentioned.
  • 20:12 - 20:16
    They are not going to say it outright
    but the truth is that
  • 20:16 - 20:20
    every group wants to present the
    prophets in support of their views.
  • 20:21 - 20:28
    So, the Quran said that has there
    been a confusion about this fact,
  • 20:28 - 20:32
    about the birth of Prophet Abraham.
    That he was born later?
  • 20:32 - 20:36
    This is a categorical truth that neither
    the Torah nor the Gospel were
  • 20:36 - 20:38
    revealed at that time.
  • 20:39 - 20:43
    So, the Quran said that And [in reality]
    God knows, but you know not.
  • 20:43 - 20:44
    Listen to the truth.
  • 20:44 - 20:48
    Maa kaana Ibraaheemu Yahoodiyyanw
    wa laa Nasraaniyyanw
  • 20:48 - 20:52
    Abraham was neither a Jew nor a Christian;
    Who was he?
  • 20:52 - 20:56
    wa laakin kaana Haneefam Muslimanw
    He was but a devout Muslim.
  • 20:57 - 21:03
    With utmost devotion he commenced a
    journey of Tawhid.
  • 21:03 - 21:07
    This was Abraham.
    Abraham was neither a Jew nor a Christian;
  • 21:07 - 21:11
    This is the same point which should
    be put across
  • 21:11 - 21:15
    to the groups in contemporary times
    that these innovations that
  • 21:15 - 21:18
    you consider religious commands and
    the sects that you consider the standard
  • 21:18 - 21:22
    of good and evil, the Prophet (pbuh)
    did not teach us any of these things.
  • 21:22 - 21:24
    The Prophet (pbuh) taught us the
    oneness of God,
  • 21:24 - 21:27
    and called us upon to become Muslims.
  • 21:27 - 21:30
    The Prophet (pbuh) did not call upon us
    to join certain sects or groups.
  • 21:30 - 21:33
    The Prophet (pbuh) has no connection with
    any of those groups.
  • 21:33 - 21:35
    The Prophet (pbuh) gave people the
    name of Islam.
  • 21:35 - 21:37
    He was but a devoted Muslim.
  • 21:37 - 21:40
    The Quran has argued with them along the
    same lines.
  • 21:40 - 21:44
    Maa kaana Ibraaheemu Yahoodiyyanw
    wa laa Nasraaniyyanw
  • 21:44 - 21:47
    Abraham was neither a Jew nor a Christian;
  • 21:47 - 21:51
    wa laakin kaana Haneefam Muslimanw
    he was but a devoted Muslim
  • 21:52 - 21:56
    Abraham (pbuh) was obedient to God and
    solely adhered to the path of the truth.
  • 21:56 - 21:57
    This is what Haneef refers to.
  • 21:57 - 22:01
    wa maa kaana minal mushrikeen
    And he was also not among the Idolaters.
  • 22:01 - 22:04
    The Jews, Christians and the Idolaters
    are three groups.
  • 22:04 - 22:09
    The Quran said that Abraham was neither
    a Jew nor a Christian nor an idolater.
  • 22:09 - 22:13
    Now, let me tell you who Abraham was
    really related to.
  • 22:13 - 22:17
    Innaa awlan naasi bi Ibraaheema
    lallazee nattaba 'oohu
  • 22:17 - 22:27
    Those who followed Abraham are more
    entitled to ascribe themselves to him
  • 22:27 - 22:30
    and adhered to the path of Abraham.
  • 22:30 - 22:34
    The Quran elucidated a principle here
    that Abraham's follower would be someone
  • 22:34 - 22:36
    who adheres to the path of Abraham
  • 22:36 - 22:39
    and not someone who is been captivated
    by his own innovations and his own sect.
  • 22:39 - 22:41
    after explicating this position in terms
    of a principle, the Quran said:
  • 22:41 - 22:43
    wa haazan nabiyyu
  • 22:43 - 22:47
    Only this Prophet (pbuh) is entitled [to
    this ascription] who is calling upon you
  • 22:47 - 22:52
    wallazeena aamanoo;
    and those who professed faith in him,
  • 22:52 - 22:55
    those who are the standard bearers
    of tawheed.
  • 22:55 - 22:59
    Hence, the Quran refuted their innovations
    and stated that
  • 22:59 - 23:03
    if someone is entitled [to this
    ascription], it is these people.
  • 23:03 - 23:09
    They are entitled to this ascription, as
    they are giving the right message of Islam
  • 23:09 - 23:13
    Not the ones who are associated with
    sectarianism or the ones
  • 23:13 - 23:15
    who are the standard bearers of polytheism
  • 23:15 - 23:18
    or the ones who are associating Abraham
    (pbuh) among jews and christians.
  • 23:18 - 23:22
    Only Abraham's followers are entitled
    to his ascription
  • 23:22 - 23:30
    and after that it is the Prophets who
    can claim entitlement to His ascription.
  • 23:30 - 23:34
    and those companions who have
    professed faith to the path of Abraham.
  • 23:36 - 23:38
    wallaahu waliyyul mu'mineen
  • 23:38 - 23:43
    and know that
    God is a companion of such faithful.
  • 23:44 - 23:48
    The Quran said it so beautifully that
    the basis for ascription to Abraham
  • 23:48 - 23:52
    is devoting yourself to Abraham's
    religion, his method and
  • 23:52 - 23:54
    his devotion to the oneness of God.
  • 23:54 - 23:58
    Abraham was but a devoted Muslim
    and he was also not among the Idolaters.
  • 23:58 - 24:00
    Abraham was neither a Jew nor a Christian;
  • 24:00 - 24:03
    Only these people are entitled
    to his ascription
  • 24:03 - 24:09
    And if their ascription is to Abraham
    and Abraham's relation is with God
  • 24:09 - 24:13
    then God's companionship will be
    reserved for those people
  • 24:13 - 24:15
    and not for you.
  • 24:16 - 24:20
    Look how beautifully the Quran has
    exposed
  • 24:20 - 24:23
    their claims of companionship with God:
    wallaahu waliyyul mu'mineen
  • 24:23 - 24:25
    and God is a companion of such faithful.
  • 24:25 - 24:27
    And what does 'a companion of such
    faithful' mean?
  • 24:27 - 24:29
    The implication is that if God is
    their guardian,
  • 24:29 - 24:32
    He will help them and also grant them
    dominance over their enemies.
  • 24:32 - 24:36
    This point has been made
    explicit in the Quran
  • 24:36 - 24:38
    right at the begining of its
    message in terms of
  • 24:38 - 24:42
    Abraham's religion, what he was the
    standard bearer of,
  • 24:42 - 24:44
    and the message that he brought
    with himself.
  • 24:44 - 24:46
    He called upon them to take heed tawhīd,
  • 24:46 - 24:48
    He was the standard bearer of Tawheed
  • 24:48 - 24:52
    Just as Abraham (pbuh) had no
    relation with Judaism and Christianity,
  • 24:52 - 24:56
    similarly, he (pbuh) had no relation
    with the Idolaters of Makkah.
  • 24:58 - 25:02
    the Idolaters of the Ismaeilites are not
    directly addressed in this sūrah.
  • 25:02 - 25:06
    As has been explained earlier, this sūrah
    is specifically addressed
  • 25:06 - 25:11
    to the People of the Book, in particular
    the Christians.
  • 25:12 - 25:15
    If the Idolaters are refuted in
    some of their views,
  • 25:15 - 25:17
    it is in a secondary capacity.
  • 25:17 - 25:19
    What is stated here is also stated
    in a secondary manner
  • 25:19 - 25:22
    and the need to mention it,
    as indicated earlier,
  • 25:22 - 25:25
    arose because just as the Jews and
    Christians would present
  • 25:25 - 25:28
    the name of Abraham in support of their
    innovations and deviant views,
  • 25:28 - 25:31
    in a similar manner, in fact even
    more vehemently,
  • 25:31 - 25:35
    the Idolaters of the Quraysh would
    present his name in their support;
  • 25:35 - 25:38
    they went as far as to claim that the
    people of the book
  • 25:38 - 25:41
    were followers of the later Prophets
  • 25:41 - 25:45
    but the religion they were following was
    inherited by them from Abraham (pbuh).
  • 25:45 - 25:48
    Due to this reason, the Quran includes
    them to make the entire point explicit
  • 25:48 - 25:52
    with respect to who Abraham was and
    the basis for any relationship with him.
  • 25:53 - 25:57
    This is in the nature of human beings that
    the way man is inclined towards religion
  • 25:57 - 26:02
    and the truth, he similarly engenders a
    relationship with the great personalities.
  • 26:02 - 26:06
    In our civilisation, the being and
    character of the Prophet (pbuh)
  • 26:06 - 26:08
    forms the basis of everything.
  • 26:08 - 26:12
    whatever point one has to prove he
    does it in relation to the Prophet (pbuh).
  • 26:12 - 26:14
    If someone has to claim an affiliation
    with Islam,
  • 26:14 - 26:16
    they do it vis a vis the Prophet (pbuh).
  • 26:16 - 26:20
    This was an opportunity to refute
    such misguided claims
  • 26:20 - 26:22
    which were made vis a vis the Prophets.
  • 26:22 - 26:26
    The Quran made explicit the
    truth behind the mission of Abraham
  • 26:26 - 26:29
    and then stated that only a
    true follower,
  • 26:29 - 26:31
    is entitled to ascribe themselves to him.
  • 26:31 - 26:35
    A devout muslim, adhering to the path
    of tawhid is entitled to ascribe themselves
  • 26:35 - 26:40
    to him and not someone who indulges
    in idolatry and religious innovations.
  • 26:40 - 26:45
    Waddat taaa'ifatum min Ahlil Kitaabi
    law yudil loonakum
  • 26:46 - 26:50
    O Believers, a group from among the
    People of the Book
  • 26:50 - 26:53
    desires to somehow make you
    deviate from the right path;
  • 26:53 - 26:58
    In other words, the people who
    pin point certain things.
  • 26:58 - 27:02
    On the one hand, you have the
    apostle of Allah,
  • 27:02 - 27:05
    who is calling upon you [towards Islam]
    with a revelation descending upon him.
  • 27:06 - 27:10
    But the common populace give attention
    to both sides.
  • 27:10 - 27:12
    Now, the Quran is addressing them:
  • 27:12 - 27:16
    [Believers!] a group from among the
    People of the Book desires ...
  • 27:16 - 27:20
    though it is a group which is doomed,
    a group which is adhering to evil
  • 27:20 - 27:24
    and is deliberately denying
    the truth
  • 27:24 - 27:29
    they desire to somehow make you deviate
    from the right path;
  • 27:29 - 27:32
    wa maa yudilloona illaaa anfusahum
  • 27:32 - 27:36
    and [in reality] they mislead
    none but themselves,
  • 27:36 - 27:40
    wa maa yash'uroon
    but they do not understand.
  • 27:41 - 27:44
    This method used by the Quran
    embodies such wistfulness.
  • 27:45 - 27:52
    Look, this group is well aware of the
    fact that they are on the side of evil.
  • 27:52 - 27:53
    and it is not only that but
  • 27:53 - 27:57
    the People of the Book desire to
    somehow mislead the Muslims
  • 27:57 - 27:59
    who are on the right path.
  • 27:59 - 28:01
    But do they not know that
    [in reality]
  • 28:01 - 28:03
    they mislead none but themselves,
  • 28:03 - 28:07
    They are further misled.
    wa maa yash'uroon
  • 28:07 - 28:08
    but they do not understand.
  • 28:08 - 28:13
    Yaaa Ahlal Kitaabi lima takfuroona
    bi Aayaatil laahi wan antum tashadoon
  • 28:13 - 28:17
    People of the Book! Why do you deny
    God’s revelations
  • 28:17 - 28:19
    when you have witnessed them!
  • 28:19 - 28:23
    It would have made some sense
    if someone else had denied the revelations
  • 28:23 - 28:25
    even though you are witnesses
    upon it.
  • 28:25 - 28:29
    The repetition in this sentence is to
    express reproach and yearning:
  • 28:29 - 28:32
    in spite of the fact that they are
    People of the Book
  • 28:32 - 28:35
    they are trying to mislead people.
  • 28:35 - 28:39
    Yaaa Ahalal Kitaabi lima
    talbisoonal haqqa bilbaatili
  • 28:39 - 28:43
    People of the Book! Why do you
    mingle truth with falsehood
  • 28:43 - 28:44
    wa taktumoonal haqqa
  • 28:44 - 28:47
    People of the Book! Why do you
    hide the truth
  • 28:47 - 28:50
    wa antum ta'lamoon
    when you know it well!
  • 28:50 - 28:52
    You know the truth.
  • 28:52 - 28:58
    This style of repetition of this word
    is to express reproach and yearning
  • 28:58 - 29:06
    about their pettiness in spite of the
    fact that the truth has been manifested.
  • 29:06 - 29:09
    Notice the reproach in these
    verses that:
  • 29:09 - 29:12
    People of the Book! Why do
    you deny God’s revelations
  • 29:12 - 29:15
    People of the Book!
    Why do you deny the truth
  • 29:15 - 29:16
    when you bear witness to them?
  • 29:16 - 29:18
    Why do you mingle truth with falsehood?
  • 29:18 - 29:21
    Why do you hide the truth
    when you know it?
  • 29:21 - 29:23
    Wa qaalat taaa'ifatum min Ahlil Kitaabi
  • 29:24 - 29:28
    And a group of the People of
    the Book says:
  • 29:28 - 29:33
    aaminoo billazeee unzila 'alal
    lazeena aamanoo wajhan nahaari
  • 29:33 - 29:35
    wakfurooo aakhirahoo la'alla
    hum yarji'oon
  • 29:35 - 29:41
    As it was mentioned earlier that
    they try to deviate the simple minded
  • 29:41 - 29:45
    among muslims from the right path.
  • 29:45 - 29:50
    Here, its form has been elucidated
    that one of their group says:
  • 29:50 - 29:54
    aaminoo billazeee unzila 'alal
    lazeena aamanoo wajhan nahaari
  • 29:55 - 29:57
    And a group of the People of the
    Book says:
  • 29:57 - 30:00
    “Believe in that which is revealed
    to believers in the morning
  • 30:00 - 30:01
    wakfurooo aakhirahoo
  • 30:01 - 30:03
    and deny it in the evening
  • 30:03 - 30:08
    la'alla hum yarji'oon. so that they
    may themselves abandon their faith.
  • 30:09 - 30:12
    Earlier, it was mentioned that
    they hide the truth.
  • 30:12 - 30:16
    This is a reference to the interpolations
    of the People of the Book
  • 30:17 - 30:22
    regarding the Baytul Haram,
    the chronicles of Abraham (pbuh)
  • 30:22 - 30:26
    and the predictions made by their
    Prophets
  • 30:26 - 30:28
    about the advent of Muhammad (pbuh).
  • 30:29 - 30:33
    The words 'wa antum ta'lamoon'
    (when you know it)
  • 30:33 - 30:36
    show that the
    scholars of the Jews
  • 30:36 - 30:39
    present in the time of the revelation of
    the Qur’ān
  • 30:39 - 30:41
    were aware of these interpolations.
  • 30:41 - 30:43
    Nothing was hidden from them.
  • 30:44 - 30:48
    And then later it was stated that they
    used a ploy.
  • 30:48 - 30:52
    What was the ploy they used so that
    they may themselves abandon their faith?
  • 30:52 - 30:56
    One of the tricks was that their leaders
    trained some of their people
  • 30:56 - 31:07
    to first openly declare faith in Islam so
    as to be regarded as Muslims and later ...
  • 31:07 - 31:10
    the use of the word 'night and day'
  • 31:10 - 31:12
    should not be understood in
    a literal manner.
  • 31:12 - 31:14
    It means doing someonthing in the
    morning
  • 31:14 - 31:15
    and then denying it at night.
  • 31:15 - 31:17
    It is usually said that when a person,
  • 31:17 - 31:18
    after committing any kind of mistake or
    crime, quickly repents from that work
  • 31:18 - 31:19
    Quran uses a similar idiom here.
  • 31:19 - 31:21
    What it means is that you should
    profess faith,
  • 31:21 - 31:22
    spend a few days with Muslims,
  • 31:23 - 31:26
    and then tell them that you have
    observed the faith up close
  • 31:26 - 31:28
    and the flaws has become clear.
  • 31:28 - 31:31
    and later dissociate themselves from it
    by recounting some flaws in this faith.
  • 31:31 - 31:35
    It is a very efficient method by
    which a common man
  • 31:35 - 31:37
    becomes confused about his
    religion.
  • 31:37 - 31:40
    That look, they are so sincere and honest,
    they professed faith in Islam,
  • 31:40 - 31:43
    had the claim been truthful,
    they would have stood by it.
  • 31:43 - 31:46
    One of the benefits of this trick
    would be to shake the faith of
  • 31:46 - 31:48
    the Muslims and even they
    would start to think.
  • 31:48 - 31:50
    It is obvious that they could not
    manage to deceive
  • 31:50 - 31:51
    the likes of Abu Bakr or Umar.
  • 31:51 - 31:55
    They would be induced to think that
    there indeed was some flaw in this faith
  • 31:55 - 31:57
    because of which the literati, who were
    well versed in religion,
  • 31:57 - 31:58
    had their own history,
  • 31:58 - 32:01
    find themselves repelled by it
    after drawing close to it.
  • 32:01 - 32:03
    Naturally, they would be induced to think
    that
  • 32:03 - 32:06
    there indeed must have been
    some flaw in this faith,
  • 32:06 - 32:10
    because of which the literati, who were
    well versed in religion,
  • 32:10 - 32:13
    find themselves repelled by it
    after drawing close to it.
  • 32:13 - 32:14
    which only suggests that
  • 32:14 - 32:16
    there indeed were some flaw in this
    faith.
  • 32:16 - 32:20
    If you read the Quran you will understand
    how different groups play their own part
  • 32:20 - 32:24
    to deceive someone of his faith and put
    them in a state of contention.
  • 32:24 - 32:28
    It is a ploy which they thought would
    be useful in this suburban settlement
  • 32:28 - 32:31
    so that they may themselves
    abandon their faith
  • 32:31 - 32:35
    The Quran unveiled this plot, and
    stated that this is what they had planned.
  • 32:36 - 32:40
    Wa laa tu'minooo illaa liman
    tabi'a deenakum
  • 32:40 - 32:43
    Believe in that which is revealed to
    believers in the morning and
  • 32:43 - 32:47
    deny it in the evening so that they may
    themselves abandon their faith
  • 32:47 - 32:49
    and then the Quran stated:
  • 32:49 - 32:52
    and do not listen to anyone except
    those of your own faith”
  • 32:52 - 32:57
    When you go to them, keep in mind to
    only listen to people from your own faith
  • 32:58 - 33:02
    This sentence is worthy of attention.
  • 33:03 - 33:09
    when religious leadership becomes
    stable
  • 33:09 - 33:15
    and religious innovations and such
    things become stimulating for people
  • 33:15 - 33:18
    then a truthful message arises
    as was the case here.
  • 33:18 - 33:20
    it is obvious that the earlier message
  • 33:20 - 33:22
    which was brought to us by other
    Prophets was the truth as well.
  • 33:22 - 33:26
    when innovations, misguidance,
    deviations became part of that message,
  • 33:26 - 33:29
    when tawhid was replaced by polytheism,
  • 33:29 - 33:33
    a number of misconceptions were created
    in relation to the religion.
  • 33:33 - 33:37
    The belief in Jesus's divinity and
    atonement came into being,
  • 33:37 - 33:40
    which is present right in front of us.
  • 33:40 - 33:44
    what happens when the Quran starts
    raising the curtain from these things
  • 33:44 - 33:45
    Now, what after that?
  • 33:45 - 33:48
    Then they say that the scholars of truth
    are among our group,
  • 33:48 - 33:51
    in fact the tradition of truth is also
    within our group.
  • 33:51 - 33:55
    There can be a possibility that a message
    can be heard and if there is something
  • 33:55 - 33:58
    worth appreciation, it can further be
    communicated to others
  • 33:58 - 34:01
    so that they can accept something
    that is reasonable.
  • 34:01 - 34:03
    Or the other method that the
    Quran states is:
  • 34:03 - 34:05
    Wa laa tu'minooo illaa liman tabi'a
    deenakum
  • 34:05 - 34:09
    and do not listen to anyone except
    those of your own group.”
  • 34:11 - 34:15
    and if you so much as show an inclination
    to listen to anyone
  • 34:15 - 34:17
    except those of your own faith,
    then you will be misguided.
  • 34:17 - 34:19
    there is no doubt about it.
  • 34:19 - 34:25
    Recently, I saw that our dar-ul-uloom
    gave a fatwa against 3 individuals.
  • 34:25 - 34:27
    it has already been published.
  • 34:27 - 34:32
    one among them is yours truly, another
    Dr. Israr Ahmad and then Dr. Zakir Naik.
  • 34:32 - 34:35
    A fatwa has been published
    against three of us.
  • 34:35 - 34:38
    The point that has been made in the
    fatwa is that
  • 34:38 - 34:42
    we should cross check their claims with
    our own religious scholars.
  • 34:42 - 34:44
    Accept their points only if they are in
    accordance
  • 34:44 - 34:46
    with the views of our own scholars
    reject their claims if they don't match
  • 34:46 - 34:48
    with the views of our own scholars.
  • 34:48 - 34:51
    This mindset has been described by
    the Quran in the following verse:
  • 34:51 - 34:54
    Wa laa tu'minooo
    otherwise, you are in the right.
  • 34:54 - 34:58
    you will say that the truth is not
    restrained in any one place.
  • 34:58 - 34:59
    All of us are human beings.
  • 34:59 - 35:01
    It is possible that we may have
    made a mistake
  • 35:01 - 35:04
    Go and listen to their point of view.
  • 35:04 - 35:07
    even we will accept it
    if there is some truth to it
  • 35:07 - 35:09
    they tell their people:
  • 35:09 - 35:12
    Wa laa tu'minooo illaa liman
    tabi'a deenakum
  • 35:12 - 35:15
    and do not listen to anyone except
    those of your own faith
  • 35:15 - 35:17
    now listen to the reply given by
    the Quran
  • 35:17 - 35:18
    qul
    Tell them [O Prophet!]:
  • 35:18 - 35:21
    innal hudaa hudallaahi
  • 35:21 - 35:23
    Guidance in reality is the
    guidance of God!
  • 35:23 - 35:24
    guidance is not with people.
  • 35:24 - 35:25
    qul innal hudaa hudallaahi
  • 35:25 - 35:28
    Guidance in reality is the
    guidance of God!
  • 35:28 - 35:32
    This statement was made in contrast to
    the corresponding verse that was to follow
  • 35:32 - 35:36
    in order to show how foolishly they
    act.
  • 35:36 - 35:40
    The actual verse corresponding with
    the previous verses of the Quran was:
  • 35:40 - 35:42
    do not listen to anyone except
    those of your own. Why?
  • 35:42 - 35:46
    ai yu'taaa ahadum misla maaa ooteetum
    mubaada
  • 35:46 - 35:50
    [so do not listen to it] lest such a thing
    which is bestowed on you
  • 35:50 - 35:53
    is bestowed on others
    aw yuhaaajjookum 'inda Rabbikum,
  • 35:54 - 36:00
    or that they dispute with you in
    your Lord’s presence.
  • 36:01 - 36:02
    qul
    Tell them:
  • 36:03 - 36:06
    innal fadla biyadil laah; you were
    given an office.
  • 36:06 - 36:08
    you were bestowed with a status,
  • 36:08 - 36:12
    an honour, Allah had given you a post,
    a responsibility.
  • 36:12 - 36:15
    God did not tie His hands.
  • 36:15 - 36:18
    Here, Allah referred to the first point
    when they said that
  • 36:18 - 36:20
    do not listen to anyone except
    those of your own faith
  • 36:20 - 36:21
    the Quran commented that
  • 36:21 - 36:22
    Guidance in reality is the guidance of God
  • 36:22 - 36:24
    guidance does not come from your
    own people or from others
  • 36:24 - 36:27
    then the Quran stated another point:
  • 36:27 - 36:31
    [so do not listen to it] lest such a
    status and honour
  • 36:31 - 36:35
    which is bestowed on you,
    here the curtain is raised from the hidden
  • 36:35 - 36:36
    it is actually us
  • 36:36 - 36:40
    [so do not listen to it] lest such a thing
    which is bestowed on you
  • 36:40 - 36:42
    is bestowed on others.
  • 36:43 - 36:45
    Here, their jealousy is being
    noted.
  • 36:45 - 36:47
    Here the Quran has said that
  • 36:47 - 36:51
    Tell them: “Grace, blessing, honour
    is in the hands of God
  • 36:52 - 36:55
    innal fadla biyadil laah; yu'teehi
    mai yashaaa'
  • 36:55 - 36:57
    He bestows it on whom He will.
  • 36:57 - 37:01
    wallaahu Waasi'un 'Aleem
    He is not a miser like you.
  • 37:01 - 37:05
    God is munificent and all-knowing.
  • 37:06 - 37:09
    Yakhtassu birahmatihee mai yashaaa'
  • 37:09 - 37:12
    He is merciful to whom He chooses;
  • 37:12 - 37:16
    wallaahu zulfadlil 'azeem
    His blessings are immense.
  • 37:17 - 37:20
    This is how the Quran has commented
    on their words,
  • 37:20 - 37:24
    this verse has other implications and we
    will discuss those implications
  • 37:24 - 37:26
    in the begining of our next session.
  • 37:26 - 37:29
    Now, listen to the simple translation of
    these verses.
  • 37:30 - 37:33
    Then if they still dispute with you
  • 37:33 - 37:36
    after you have received knowledge in
    this regard,
  • 37:36 - 37:40
    then tell them: “Come, let us call our
    sons and your sons,
  • 37:40 - 37:44
    our wives and your wives, our people
    and your people,
  • 37:44 - 37:49
    then We pray and call down the
    curse of God on every liar.”
  • 37:50 - 37:55
    This is the whole truth. There is no
    god but God.
  • 37:55 - 37:57
    Surely it is God who is the Mighty,
    the Wise One.
  • 37:57 - 38:00
    If they show indifference then
    [their stubbornness will
  • 38:00 - 38:04
    become evident to people also] because
    God knows such mischief mongers.
  • 38:05 - 38:07
    [Tell them]: “O People of the Book!
  • 38:07 - 38:11
    Come to what is common
    between you and us:
  • 38:11 - 38:14
    that we will worship none but God,
    that we will associate none with Him,
  • 38:14 - 38:19
    and that none of us shall make other
    deities besides God.”
  • 38:19 - 38:24
    If they turn away, say: “Bear witness,
    then, that we submit to God.
  • 38:24 - 38:28
    People of the Book! Why do you
    argue about Abraham
  • 38:28 - 38:32
    even though the Torah and the Gospel
    were only revealed after him?
  • 38:32 - 38:35
    Then do you not understand even this?
  • 38:35 - 38:38
    Indeed, you are the ones who have
    argued about things of which
  • 38:38 - 38:40
    you have some knowledge.
  • 38:40 - 38:44
    Must you now argue about that of which
    you have no knowledge at all?
  • 38:44 - 38:50
    And [in reality] God knows, but you
    know not.
  • 38:50 - 38:54
    Abraham was neither a Jew nor a Christian;
    he was but a devoted Muslim
  • 38:54 - 38:57
    and he was also not among the Idolaters.
  • 38:57 - 39:03
    Those who followed Abraham are more
    entitled to ascribe themselves to him.
  • 39:03 - 39:06
    After this, this Prophet is entitled
    [to this ascription]
  • 39:06 - 39:10
    and those who professed faith in him and
    God is a companion of such faithful.
  • 39:10 - 39:14
    [Believers!] a group from among
    the People of the Book
  • 39:14 - 39:17
    desires to somehow make you
    deviate from the right path;
  • 39:17 - 39:21
    and [in reality] they mislead
    none but themselves,
  • 39:21 - 39:24
    but they know not. People of the Book!
  • 39:24 - 39:28
    Why do you deny God’s revelations
    when you bear witness to them?
  • 39:28 - 39:34
    People of the Book! Why do you mingle
    truth with falsehood when you know it?
  • 39:34 - 39:38
    And a group of the People of the
    Book says:
  • 39:38 - 39:41
    “Believe in that which is revealed
    to believers in the morning
  • 39:41 - 39:45
    and deny it in the evening so that they
    may themselves abandon their faith
  • 39:45 - 39:48
    and do not listen to anyone except
    those of your own faith” –
  • 39:48 - 39:52
    Tell them [O Prophet!]: “Guidance in
    reality is the guidance of God!”
  • 39:52 - 39:56
    – [so do not listen to it] lest such a
    thing which is bestowed on you
  • 39:56 - 40:01
    is bestowed on others or that they dispute
    with you in your Lord’s presence.
  • 40:02 - 40:05
    Tell them: “Grace is in the hands of God:
  • 40:05 - 40:11
    He bestows it on whom He will. God is
    munificent and all-knowing.
  • 40:11 - 40:15
    He is merciful to whom He chooses;
    His blessings are immense.
  • 40:15 - 40:17
    I say this saying of mine, and
  • 40:17 - 40:20
    I seek forgiveness from Allah for me
    and for you and for all Muslims.
Title:
AL BAYAN - Surah AL IMRAN - Part 10 - Verses 61 - 74 - Javed Ahmed Ghamidi
Description:

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Video Language:
Urdu
Duration:
40:25

English subtitles

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