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[Javed Ahmed Ghamidi] Gratitude is only
for God, the Lord of the Worlds.
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May peace and mercy be upon Muhammad,
His 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 Most Merciful.
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Ladies and Gentlemen, we are studying
Surah Tawbah from Ayah 61.
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I have already mentioned that up to the
end of this Surah
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the issue of the hypocrites is under
the discussion.
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This Surah is about the manifestation of
God's wrath, and reward and punishment.
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By the means of the Prophet, the dealing
of reward and punishment that happened
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for the people of Arab, that is detailed
in this Surah.
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And, as such it has become a microcosm of
Qayamah-i-Kubra, a miniature of Qayamah,
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which was unleashed unto Arab, and by
looking into its account we might learn
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that how things will be when the Lord of
the Worlds will do the Last Judgement.
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Those who rebelled against God, and made
polytheism their religion,
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their fate was narrated. Those who were
engaged in polytheism,
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and had been deceitful in their conduct
toward the religion,
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but used to identify themselves as
believers and proclaim faith in Tawhid,
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and believed in the Prophets—that is the
People of the Book—
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it was told how they would be dealt with.
Now, the hypocrites are under discussion.
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Then, those will be brought in discussion
who were sincerely devoted to the Prophet,
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but fell into a serious error. So, how God
dealt with them then.
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Evidently, it can be learnt from that how
such people will be dealt with in Qayamah.
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The conduct which the hypocrites followed
toward the Holy Prophet,
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that is being detailed by the Glorious
Quran without specifying anyone by name.
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Many such examples have passed earlier,
and among them was a big one that
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these hypocrites started such propaganda
about the Prophet that
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the collection from Zakah and Sadaqah that
are deposited in the state treasury
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that are not being spent justly. And, in
particular they intended to suggest,
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that they were ignored. The Glorious Quran
responded to that, and informed that
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the collections from Sadaqah, Zakah, and
others that are deposited in treasury—
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or as they are received by the treasury—no
one person has a right on them.
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Neither that can be spent to satisfy the
people's greed. These are trusted assets,
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and their expenditures are fixed. Then,
it was narrated what are that expenses.
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The government formed in the leadership
of the Prophet (Peace Be Upon Him),
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how is it spending the money received from
the people, we've discussed it in detail.
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In general view, this Ayah is from where
the expenditures of Zakah are derived.
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I have attempted to explain that the real
significance of the Ayah is not so,
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that it has been revealed to describe the
expenditures of Zakah.
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The real implication of the Ayah is, that
it has come to reveal,
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how the collections from Zakah are being
spent in the present context.
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But, in relation to that, another point
became clear as well,
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that what is the kind of responsibility
God has determined for the state,
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and where and how it can spend from
the treasury.
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After that, another conduct of theirs is
the point of discussion.
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God said: 'Wa minhumul lazina yu'zunan
nabiya wa yaquluna huwa uzun.'
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Among them are those who hurt the Prophet,
torment Him, with their tongue;
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and, they say, this Person is all ears.
Now, I have explained in the last session,
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though it is a remark of compliment and
one could say it in that sense,
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it can be used in a sarcastic manner, and
that the hypocrites used to do.
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Before this, it has been mentioned in
other Surahs as well that,
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by taking advantage of certain idioms of
manners and the aristocratic culture,
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they would ridicule, and had a disdainful
attitude toward the Prophet (pbuh).
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It is easier to do so as it is veiled, so
if one is asked or made accountable,
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as what is the meaning of your comment,
or what do you mean by saying this.
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Then, one has this liberty to explain it
that otherwise that he meant such and so,
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nevertheless it is obviously understood
what is being suggested.
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The Glorious Quran says, when they say
that this Person is all ears,
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if you see from one angle it would seem as
if, 'whoever approaches Him,
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says anything to Him, He listens to them
with care, attention and affection'.
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If the same remark is stated in a
different manner, it would mean as if,
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'He in fact does not possess any divine
insight, or any understanding of matters,
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nor He is able to judge things and people,
all He is just naive and simpleton,
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and would listen to anything said by
anyone, and would judge on that basis'.
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Thus, the same statement that had a
gracefulness about it,
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or could have been an eulogy for the
eminent personality of the Last Prophet,
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when the same is said from another point,
it becomes a ridicule, and disdainful.
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So, the Glorious Quran states what these
people say as that;
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now it responds to what they say, and look
at this how wonderfully it has done so—
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We have explained earlier as what they
suggested by 'this Person is all ears'—
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'qul uzunu khairil lakum yuminu billaahi
wa yuminu lil muminina
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wa rahmatul lil lazina aamanu minkum'.
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And, tell them, those ears for your good.
That it, do respond to them so.
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In the present times, the religious
extremists with regard to these issues
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have adopted a rhetoric of death threats.
But, look at here for a moment,
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how serious the insolence is! And, how
despicable the jeering is!
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And the Providence, the Knower of the
Hearts, is making the observation Himself!
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However, do note the commentary as well:
'qul uzunu khairil lakum'.
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And, tell them, they are for your own good
(i.e. the Prophet's ears).
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And, why do He listens to them?
Because His faith is in God,
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He trusts whoever is faithful to God, and
He is all-blessing for those who believe.
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So, this is how the Prophet's attitude is,
that constitutes his kind leadership,
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this is the conduct which is praised
elsewhere too, and it is said,
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that if a Prophet was rude or strict even
in the least, nobody would approach Him.
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Affection, kindness, mercy, trust in
friends and dear ones—
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as it has been said in a Hadith, that for
a good ruler, or leader, or guide,
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this is a most unbefitting attitude that
he finds fault with people.
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Rather he engages in good faith only. So,
the Glorious Quran has referred to that.
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I have written on this that this is a most
comprehensive response to the hypocrites—
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that they have been answered,
and with eloquence.
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For the matter, as they say He is all
ears, and that He is indeed. But why?
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If you hypocrites valued this merciful
and kind personality,
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then you would know that it is for your
own good that He is all ears, that is why.
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Listening to everything and responding to
it with affection—
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this conduct is for your good, for your
mercy. Anything good from your side,
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any news of your good deeds and goodwill,
He is always ready to listen that.
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So that it does not become an issue to win
the people's confidence,
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or, by believing in rumors, of hurting
the trust of a faithful companion.
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It is when something good, deed or will,
reaches to Him, then He thanks God.
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It is not that He is all ears to listen
about all your misdeeds and conspiracies,
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that whatever the inputs He thus receives
would be treasured as a souvenir.
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That is, He does not pay attention to
vices, but when it is something good—
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to be skeptical about it, to investigate
it further, to pick out faults within it—
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this is not the conduct of our Prophet.
If it is a good, then it is just so.
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In the regard of good, as it has been
related in narration,
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a Muslim by disposition is guileless, and
that is what one ought to be.
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But, it is not for the vice, but for the
good, so the people trust him.
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Thus was the response by God, and then
added: in who does He put His faith in?
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That is, in God, and those who are
the believers.
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He is all-blessing for those who have
truly put their faith in God.
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And, if you pay attention, those who are
true believers they deserve such trust,
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they should be given this confidence, and
they should be trusted as such.
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And, it is told, in them the Prophet puts
His trust, and listens to them.
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Here is a note on this: that if a news of
misdeed reaches Him from a nobody,
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then He doesn't just believe it—it is
specified whom He trusts.
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That if a news of misdeed reaches Him from
a nobody, He doesn't just believe it.
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He believes in God, and nevertheless He
trusts those who are the true believers.
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What has been reached from the Providence,
and from the believers, He does trust.
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Hence, when it is from them, He indeed
accepts it. He is not your ill-wisher.
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Instead, you could see, among you who have
accepted the faith in the right manner,
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for them He is all-blessing. Here, the
ethical arc of the Prophet's character,
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especially with regard to leadership, has
been so distinctly portrayed.
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God bless you, that by reforming yourself
you too can become deserving of His favor.
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That is, as you say that when this or that
person said such and so—
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the one suggested here was definitely
a believer, or a Companion of the Prophet—
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and He readily accepts them. And, then
you object that He doesn't trust you.
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So, thus God responded, if by reforming
yourself you become rightful in conduct,
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the blessing and affection others receive
from the Prophet can be given to you too.
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To note here, that in the Ayah, 'imaan' is
followed by both 'be' and 'laam'.
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'be' is meant for accepting the faith, and
'laam' is for just believing anybody,
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our translation is according to that. So,
'one who believes' is a different case,
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and 'to just believe' has a different
connotation. The same verb is used,
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but a change in conjunction or
preposition makes the difference.
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If 'amina bi' is said, then it means to
believe, to accept, to put faith;
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and if it is 'amina li', then it means
to accept any thing that is said.
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'Wallazina yuzuna rasul-allaahi lahum
azaabun aleem'.
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Afterward, it is said, having thus spoken
of the personality of the Prophet,
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as why and to whom He listens, do know
this as well that whatever you do—
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and do you even think for once?—this is
distressful and hurtful to the Prophet.
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To hurt as one as the Last Prophet of God!
And, you think it would be just excused?
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This will have consequences on the Last
Day, and do listen to what it is:
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those who hurt the Messenger will have
a grievous penalty.
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Thus, it was told that to hurt and trouble
a Messenger, that is a most serious sin.
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But as to its consequences, and to not
enable encroachment of religion and law,
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that will be revealed by God on
the Last Day.
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'walahum azaabun aleem', that means
grievous penalty. Excuse me!
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'Yahlifuna billaahi lakum liyurdukum'.
Before you, they swear by the name of God,
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so that they make you please. That is,
when some of their plots are exposed,
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any activity is being questioned, and some
conduct of their has raised suspicion,
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even common people begin to doubt
them.
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So, it is said, they swear by God to
please, to make themselves trustworthy.
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It is self-evident, as to why they had
adopted hypocrisy,
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because social and political conditions
changed. To maintain their status quo,
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to remain acceptable in public, and to
take benefit from whatever they could,
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it was inevitable to please the Muslims,
so they are trusted.
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So, it is told, whenever such a situation
arises, they come to you and swear by God,
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and their aim is to please the Muslims. On
this too, an excellent remark is made:
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'Wallaahu wa rasuluhu ahaqqu aiyurduhu
in kaanoo muminin'.
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Even if they are believers—for they claim
they have accepted the religion—
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it is befitting that they should please
Allah and His Messenger.
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That is, why do they come to you Muslims,
as what would happen by pleasing you?
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Pleasing and displeasing you are related
to the affairs of the world,
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and the religion is not an affair of the
world. It is for pleasing God,
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and its result would be declared on the
Day of Resurrection.
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And if they are indeed believers as they
claim in the name of God,
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they should have put their efforts in
pleasing Allah and His Messenger.
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But, instead of turning to God and
the Prophet (pbuh), they come to you.
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Here is one more interesting thing, though
it is said, 'Wallaahu wa rasuluhu ahaq',
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but when comes the verb of 'yurduhu',
it was not said as 'yuruduhu huma'.
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That is, it was not said to agree both,
for the pronoun is singular.
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I have noted here that the term used
is 'yurduhu',
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as God and the Prophet are mentioned
earlier but the pronoun here is singular,
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so it is meant as to please that one.
If we pay attention,
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this is a criticism on the conduct of
the hypocrites,
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as it hints to the fact that God and the
Prophet's approval is the same.
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Such eloquent and suggestive style has
been used on many occasions in the Quran,
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where just by a change in the pronoun or
diction, an important point is made.
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Here, the suggestion is that if you please
God, the Prophet is pleased too;
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and if you please the Prophet, then God is
pleased too, as both are one in this.
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'Gufta' oo Gufta' Allah Buwad'.
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Thus, if they were indeed believers, they
would turn to God and the Prophet,
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and not where as they have now, and it is
for in pleasing or displeasing Muslims,
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their worldly interests depend. God and
the Prophet, if they had true belief,
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would have the foremost recipients of
their attention, but they did not do so.
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So, if we review the statement, it does
criticize the conduct of the hypocrites.
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My mentor (Amin Islahi) writes, that often
a man's excuse for sin is his worst sin.
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If one is made aware of his sin, and one
tries to give pretext for that,
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and that consequently increased the sin
in its severity.
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So, often a man's excuse for sin is his
worst sin, worse than the actual sin.
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The means that hypocrites adopted to give
a pretext, that made them more culpable.
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If they were honest, truthful and right,
they'd try to please God and the Prophet.
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Ahead those will be discussed who were
indeed truthful, whose faith was firm,
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but they fell in serious error, as how was
their conduct, what means they adopted,
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from whom they sought approval and, when
they were caste out, how did they live—
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that is an extraordinary narrative. So, in
this Surah, they too will be discussed.
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The means that hypocrites adopted to give
a pretext, that made them more culpable.
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If they were honest, truthful and right,
they'd try to please God and the Prophet,
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instead of swearing falsely to prove their
innocence, and the Prophet as credulous.
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But, what were they doing?
They would approach to Muslims and say:
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the Prophet's displeasure is just for He
listens to anyone, but we are sincere.
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So, on one side, they would mock the
Prophet; on other, would please Muslims.
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This was such a malicious propaganda
against the Prophet,
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so that both the aims are achieved at
once: their interests remain protected—
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the people be pleased as well, if they
have any doubts that be dispelled—
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and the Prophet is targeted as well.
To achieve both these aims,
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that was the malicious plot, which is
exposed here in the Glorious Quran.
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God said: 'Alam yalamu annahu mai yuhaadi
dillaha wa rasulahu
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fa anna lahu naara jahannama khaalidan
fihaa; zaalikal khizyul azeem.'
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Don't they know for them who oppose God
and His Prophet, there is Fire of Hell,
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wherein they shall dwell forever?
This is such a terrible disgrace.
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The manner, in which I have translated it,
yet lacks to express the intensity here.
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'Alam yalamu annahu mai yuhaadi
dillaha wa rasulahu
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fa anna lahu naara jahannama khaalidan
fihaa'. Here, before 'fa anna lahu',
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a phrase has been added that needs to be
repeated for emphasis—'don't they know'.
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That, as if they don't know, for each line
of the Quran states this fact,
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that one ought to be firm on truth, then
mistakes would be pardoned,
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negligence would be excused, and your
repentance would be accepted as well,
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and God would clear your path, and you
would receive blessings on every step.
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But, if one is not firm on truth, then
even the mark on your forehead,
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a sign of constant prostration before
God, cannot save one from the Hell.
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The real point is, where does on stand in
one's Baatin (what is in the heart).
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God said, if you hypocrites really think
that you come to the mosque for prayers,
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and spend some for formality, and God
would be pleased to see that;
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God sees your Baatin as what is therein
for God and His Prophet—
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trust, love, faith and truth—this God
would see.
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Hence, those who oppose God and
the Prophet, and are their enemies,
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they do not know that a sort of
Qayamah is unleashed here,
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and what shall be its consequence?
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So, for them is the Fire of Hell, wherein
they shall dwell forever.
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Then, God said: 'zaalikal khizyul azeem.'
Here you hypocrites take it for trivial,
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but when the eternal punishment will be
revealed, it will be a terrible disgrace,
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and you cannot fathom it. Here, for the
students of Arabic, there is a note:
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in the Ayah, 'fa anna' is in conjunction
with 'fa annahu';
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and the term 'yuhadidi' describes that
conflict where one is a rival to other.
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So, a peculiar sentence is used here,
and it should be understood,
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for the grand style of the Ayah is not
felt without it.
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Afterward, as said that this is a terrible
disgrace, I have elaborated on this—
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as to however hard they are trying to save
themselves here from the disgrace—
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for the statement is made in a
comparative manner.
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And, why did they please Muslims? To save
themselves from disgrace in the world.
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So, for them, the disgrace in this world
was that important,
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that lest their hypocrisy be exposed and
they be suspected,
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and their public image be not sullied. So,
they are cautious for that in this world.
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But, however hard they are trying to save
themselves here from the disgrace,
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a disgrace worse than that awaits them
in the end. And, they should think,
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what plan do they have to save themselves
from that disgrace.
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They could deceive here, and those simple
folks among Muslims would believe them,
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and even some ten or twenty would support
them openly. But, what will they do there,
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where there hands and legs will betray
them, where God will reveal everything,
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and their records will be disclosed,
what would they do there?
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'Yahzarul munaafiquna antunaz zala alaihim
suratun tunabbi 'uhum bimaa fiqulubihim'
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The hypocrites are afraid lest a Surah is
revealed about them,
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that will unveil what is in their hearts.
So, what the Quran has done so far,
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that it's been making an indirect
commentary, without specifying anyone,
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and has been explaining everything in such
a way as by clarifying them by arguments.
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Thus, by taking an account of conduct in
Zaahir (the apparent) to guide in Baatin.
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So, it is said, what they fear, and give
justification of sorts to save themselves,
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for their issue as that they fear lest a
Surah is revealed about them,
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that will unveil what is in their hearts.
Here, too, certain stylistics are notable,
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especially for the students of Arabic.
Therefore, I have noted on this:
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The main phrase is: 'antunaz zala alaihim
suratun tunabbi 'uhum bimaa fiqulubihim'.
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The conjuction of 'ala' points here, that
it is 'tunaz zala alaihim', not 'ilaihim'.
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that 'tunaz zala' here is used as 'tuqra
alihim'. A verb has been incorporated,
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this is a stylistics of Arabic, as often
the conjunction is of different verb,
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that preposition or verb is elsewhere, and
the conjunction directs to that verb,
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the verb provides the meaning, and
by combining the both,
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using one conjunction and one verb, two
conjunctions and verbs are suggested.
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So, this stylistic feature has been used
at many occasions in the Quran,
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and it was a common usage for the
contemporary Arabic.
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That is, they should be read out it—not
that it is revealed but read to them too.
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Earlier it is said, the hypocrites in the
name of God try to win trust of Muslims.
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From all sides, they try to prove that
they are right, and their conduct as well.
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Here, its context has been related, that
their aim is to save worldly interests—
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they have public trust—and they think, by
swearing on God they make people believe,
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there will be no Surah revealed, and
they will remain untouched.
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So this backstory has been related in
Surah Tawbah as why this is happening.
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The tone and tenor is much different from
the earlier Surahs.
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For this is a Surah of finalization, and
so everything has been discovered,
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and the last warning is being given, thus
God's rhetoric is different too.
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Hence, the hypocrites fear if all their
secrets are exposed,
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that though much has already been revealed
who knows what Surah would come afterward.
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So, it is said, this is their fear, their
apprehension as why they swear by God.
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'Qulistahziu innallaaha mukhrijum maa tah
zarun.' Tell them, mock more for a while,
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and God will reveal what you fear, and
this is certain, there is sometime though.
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So, fool yourself till you can. God has
decided, and everything will be disclosed.
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Our session is over, this subject is to
be continued.
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'I say these words of mine, and
I seek Allah's forgiveness.'
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In the name of God, the Most Gracious,
the Most Merciful.
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[Hadith] 'An ibn-umar qala qala rasul-
allaahi salallaahu alaihi wasallam
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baistu baina yadissa bi saif hat-ta yu
badallahu wahduhu layushriku bihi shaiyyun
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innallaha ja ala rizqi tahta zilli rumhi
wa ja ala zillata wa saghaar
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ala man khaalifa amri wa man tashabbaha
bi qaumin fahuwa minhum.'
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It is narrated by Ibn Umar that,
the Prophet (pbuh) said,
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I have been sent with the sword before
Qayamah. This is the same issue as before,
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in other narrations, Surah Tawbah in
the Quran too relates this subject.
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The earlier prophets who were made God's
Messenger, they forewarned their people,
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and consequently the divine punishment
did come to them.
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The detail of that divine punishment has
been narrated at various occasions,
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as what happened with the people of Nuh,
and with those of Aad and Samud,
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and with the people of Shuaib, and with
other people too.
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But, in the case of the Last Prophet, the
divine punishment didn't come from Heaven.
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And, we have seen in this Surah before,
the Companions were told to let them know,
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that there are two ends: 'ai yusibakumul
laahu bi azaabim min indihi aw bi aydina'.
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That the punishment will come, either from
the Heaven or by our hands.
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So, in the case of the Last Prophet, men
were made the instrument of God's justice.
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As in the narration discussed previously
we noted, this fact was made distinct,
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this nation will be punished by those
among them who would be believers.
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It is narrated in an eloquent manner here,
that after the Prophet is Qayamah only,
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no other prophet or messenger would come
in between. By the means of the prophets,
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whatever God's dealings of reward and
punishment used to happen is now done,
-
and before Qayamah it is just the Last
Prophet who is sent with the sword,
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and, instead of divine punishment, His
deniers would be dealt thus.
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Then, is said: 'hat-ta yubadallahu
wahduhu layushriku bihi shaiyyun '.
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Apparently, a part of the statement, as
according to the grammar of Arabic,
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before 'hat-ta' is understood which is
guided by the previous one;
-
and, when deconstructed, the suggestion
is, 'I would fight by his means.'
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That is, the Last Prophet is sent with the
sword, so there will be war and conflict,
-
up to the point that the prayer of the
Only God is established in this land.
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So, the Prophet has been appointed
that, in the land of Arab,
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none shall be worshiped besides God.
This has been explained by the Quran as,
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'yaqunat din qulluhu lillah'. That, no
place for others in this land.
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And, this has been made definite till
Qayamah by the Prophet:
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'la ijtamihu dinaan fi jaziraatil arab'.
That is, in the Arabic peninsula,
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there will be no other faith. And, the
Last Prophet has come to ensure that,
-
that the Only God shall be worshipped in
this land, and none be associated Him.
-
Afterward, it is said: 'innallaha ja ala
rizqi tahta zilli rumhi'.
-
That, the fact is God has provided my
subsistence on the point of my spear.
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That is, the Muslims will only focus on
this end of the punishment,
-
and the Companions will travel to the
decided place,
-
and their spears would win them
subsistence.
-
Hence, the booty, gained at the end of
conflicts, as we read in Surah Fatah,
-
by using the term of 'spoils' it has been
explained that God has provided thus,
-
as He has given a great duty, and other
things come later.
-
So, if one wants to do trade, commerce or
farming, they could do so,
-
but that is not the priority here. Now,
the foremost thing is,
-
as you are the companions of the Prophet,
and in this hour of reward and punishment,
-
God has decided to punish the deniers by
your hands, that should be your concern.
-
Thus, their subsistence was provided in
that itself. It is described eloquently:
-
'ja ala rizqi tahta zilli rumhi'. And, God
has ensured my sustenance by the sword.
-
'wa ja ala zillata wa saghaar ala man
khalifa amri'.
-
And, those who disobey me, for them is
shame and subjugation.
-
That is, those who oppose the Prophet, if
they survived, they would subjugated,
-
as it is said in Surah Tawbah: 'hat-ta
yutul jizyata ai yadin wa hum saaghirun'.
-
So, the whole argument has been made here,
thus it is said that,
-
since these are bound to happen, men and
spies will be sent, there will be wars,
-
and do remember: 'man tashabbaha bi qaumin
fahuwa minhum.'
-
That, who will live among people as one of
them, will be counted as one of them.
-
So, whoever wants to be saved, must
testify his belief.
-
This should be kept in mind, in this final
hour, who will not declare his faith,
-
their fate will be the same as that of
the deniers and falsifiers.
-
It is from this topic here, that people
have taken out of the context,
-
and have applied it on the issue
of dressing and manners.
-
What actually has been explained here is,
now when spies will be sent—
-
as is instructed in the Quran too. As when
a man shows an Islamic manner,
-
as in conveying Salaam, so his faith
be acknowledged,
-
instead of replying him in 'lasta mumina'.
So, while Muslims were instructed,
-
others were asked that they express
their belief as such.
-
For if they continued as the same as
the polytheists and infidels,
-
they could meet the same end. There are
notes here on it that we should look into.
-
In relation to this point, the Prophet is
sent with the sword ahead of Qayamah,
-
'ahead of Qayamah' signifies here that He
is the Last Prophet.
-
For before Qayamah, the Completion of the
Proof should be done unto the whole world.
-
Why did God send His Last Prophet? To do
the Completion of Proof unto the world.
-
What else shall be discussed in Qayamah,
for the Completion of Proof is ultimate.
-
After that, it is said that He has been
sent with the sword, I have explained it.
-
For, like others, the people of the Last
Prophet weren't sent divine punishment.
-
Rather, the Prophet and His Companions
were ordered, that with their swords,
-
that they punish the deniers for
the latter's' sin.
-
This narration is from the Musannaf of
Ibn Abi Shaybah, reference no. 18833.
-
Different books of Hadiths have been
referred there as well,
-
you could look up them, and find this
narration there as well.
-
And, the suggestion that was made about
the land of Arab,
-
that in this land none shall be worshipped
except Allah, I have interpreted it as,
-
that it specifically means Arabia, that
God has made the center of Tawhid,
-
and is for the promotion of His Daawah.
It is not for the whole world.
-
It's only for the land of Arab, as said in
the Quran: 'yaqunat din qulluhu lillah'.
-
And, for that God's law is:
'la ijtamihu fihi dinaan'.
-
That is the law of God, and
the Prophet. has made it clear.
-
I have already mentioned that, what is
said by subsistence has been ensured so,
-
that is in the booty and spoils that would
be gained from those battles,
-
which would be fought after the Completion
of the Proof to exterminate the deniers.
-
These wars will happen, and in them God
will ensure their sustenance,
-
so nothing to worry, this a mission of
God, and He has made provisions for that.
-
And, the last point, that one who wont
separate him from deniers at this hour.
-
As said, who will live among people as one
of them, will be counted as one of them.
-
So, if one who wont separate himself from
deniers at this hour of the punishment,
-
he will meet the same end as ordered for
them in Surah Tawbah of the Quran.
-
It is noted because the punishment that
follows the denial of the prophets,
-
in that all the judgments are made in
Zaahir. And, it is asked of the believers,
-
they pronounce their faith and get away
from others.
-
So, this topic belongs to this context,
and has to be understood in such.
-
'I say these words of mine, and I seek
Allah's forgiveness.'
-
Now, a break for ten minutes, then
the question-answer session.
-
[Hassan Ilyas] In the name of Allah,
the most Gracious, the most Merciful
-
Assalamu Alaikum.
-
We are coming to you with this weekly
question and answer session
-
with Ghamidi Saab, directly from
Ghamidi Center, Dallas
-
Let us begin. Ghamidi Sahab, thank you
for your time.
-
In the previous session
we had begun this discussion.
-
Today we will continue with it further,
A big change in Saudi Arabia,
-
At the political stage of the world as
well as
-
in the backdrop of religious movements,
whatever identity that was there before,
-
we can clearly see a cultural shift,
a paradigm shift,
-
the State of Saudi Arabia has decided
that whatever had been its views,
-
those will not continue to remain
like that.
-
You had begun to express
your opinion on that topic.
-
Today we shall carry it on further,
do tell us that
-
Saudi Arabia had for a long enough time
not only tried to propagate
-
a religious thought, not
just at the State level
-
rather, throughout the world
rather implemented them practically
-
in their own country as well.
-
My first question today
to you is
-
whatever is our traditional
interpretation of Deen,
-
the corpus of 'Fiqh', what are the
rights of the State in those,
-
a practical picture and model
of it emerged in the case of Saudi Arabia,
-
it remained in effect for
almost a century,
-
what in your view is the reason
that they had implemented the Shariah,
-
however, the collective conscience
of the public
-
could not accept it mentally
but the moment this change has occurred,
-
almost all of them now
consider it a religious duty
-
to infringe upon those laws.
-
[Javed Ahmed Ghamidi] To expect a change
in the thoughts and nature of the people
-
using the Government
as a vehicle of change,
-
according to me is like
living in a fool's paradise.
-
This has never happened.
The Governments, the collective
-
organization,
the society, and the cultural traditions
-
may create an environment,
and that environment is at times
-
conducive to certain things,
however, religion conquers the hearts
-
and minds of people.
and that is, what it should be.
-
i.e. when I make the decision that
I have to accept Islam ...
-
I have clarified several times
that Islam does not mean
-
to accept a particular point of view,
rather the word itself implies
-
that in essence,
this is to surrender oneself
-
to the will of Allah (swt).
-
The point that is generally
stated by the people,
-
that Islam implies peace, is not correct.
i.e. Islam means to surrender onself.
-
To make oneself
obedient to the will of Allah.
-
This terminology has been stated
with reference to Syedna Ibrahim
-
"Aslamtu Li Rabbil Aalimeen".
i.e. the acceptance of my Lord,
-
to regard him as my Master,
Owner and the King of this Universe,
-
to bow to His Will, to spend
life seeking His Pleasure,
-
this cannot be achieved
with some physical law,
-
for this the process is the same which
have always been adopted by the Prophets,
-
i.e. we give Dawah to people, we preach,
we conquer their hearts and minds,
-
we reply to them with answers
to their questions,
-
and remove their suspicions,
and in spite of doing all these,
-
the maximum that
we can expect from it is
-
those people who get this point,
those who accept this teaching,
-
they would lead their
life in accordance to it.
-
So what do you think, the tens
of millions of the population,
-
that is present in the
Arabian peninsula,
-
and even in our country,
so is it just the Government
-
under whose command
the people follow Deen?
-
There are countless people, who
offer Salah and observe Sawm,
-
perform Hajj, try to maintain
themselves on moral principles,
-
they follow the commands of Allah
even in the most adverse of conditions.
-
In their solitude and in public they
keep an eye on the Commands of Allah.
-
Do these people carry out all this
due to some Government's orders?
-
There are doing it for Allah.
-
So, in essence, this is
the objective of Deen.
-
Hence, this should not give
rise to some big worry,
-
whatever was lying hidden
inside, actually has surfaced.
-
You are aware that even before
when people used to go there
-
and stay for years together,
they were familiar with
-
the internal affairs,
they were aware of the
-
situation inside people's homes,
in the same way, how do people
-
behave in their private life.
-
They used to say that this is in fact
an external imposition of a system,
-
and there is nothing more to it.
-
Hence, Islam, in essence,
depends on it.
-
That is a Dawah, a Message, it
does not need vehicles such as these.
-
It will reach its Dawah and its
Message on its own terms,
-
and will reach into the
depths of the heart.
-
"Wa Lillahil Hujjatul Baaligha",
-
'This is a Hujjat-e Baaligha from Allah',
and what are its target?
-
Those are the heart and the mind.
-
When those would be conquered,
then we will get the real picture.
-
And this point has also
been elaborated by the Quran that
-
even when the Prophets
had come down to the world,
-
they could never turn
whole countries
-
and the whole majority
into submission on this Deen.
-
Only a few in number were.
-
It has been stated at multiple places
that a small count of them are
-
those who accept these things.
-
Why, since we
accept this as a Deen,
-
there are some
consequences of it as well.
-
We have to pay a price for it.
And when we accept it practically,
-
and fulfill the practical
requirements of it,
-
for that as well, we pay a price.
-
Hence this is a world
of conflicting thoughts
-
in which the human being
has been sent.
-
Why should these
expectations be attached to it?
-
According to me
this isn't required at all.
-
The methodology that has
been taught to us by Allah
-
and Allah's Prophet is that
these things which the people
-
are claiming have appeared,
regarding these things,
-
since these are individual matters,
what education is being
-
received by a person,
or how is he driving a car
-
or what attire has he worn,
whether he listens to music or not,
-
all such things, for them
the method of preaching,
-
advising, teaching, transforming of their
hearts and minds should be adopted.
-
For them that Message of Deen,
i.e. Deen actually is the
-
purification of the heart,
of body, of morals,
-
of the intellect, and one's practices.
-
Therefore the Dawah for purification
should be continuously propagated,
-
hence the arrangement
that was done in Islam,
-
i.e. the Governments
would arrange every week,
-
i.e. once in a week on the pulpit
for Friday con
-
should advise and teach people.
-
You see where the mention of Juma occurs
in the Quran, there it is written
-
"Fas'au Ila Zikrillah",
-
People must move towards
the Remembrance of Allah,
-
so Allah should be remembered.
-
Reminders are to be given
for His Remembrance.
-
This is the right method.
The might of the Government
-
should be made use of such things
and this is the right
-
of the Government too,
those things which either relate
-
to the infringement of someone's Rights,
for providing justice to him, if
-
we use the power of the Law,
or to safeguard people from
-
someone's tyranny or oppression,
so that no injury is committed
-
against life, property, or honor.
-
And people do not wreak havoc on the life
of the people by misusing their power.
-
It is used for this purpose
and with regard to those things,
-
there aren't any changes made,
it still is the same.
-
[Hassan] Right. Okay, Ghamidi Sahab,
do tell us,
-
the religious Ulema among us,
do they idealize that
-
if our religious thoughts
have the access to the State level,
-
then the same religious interpretation
would be established at every place,
-
and the way the Ulema wish that
people accept the religious thoughts,
-
the same would be achieved.
-
Through the example of Saudi Arabia,
if we wish to understand from you,
-
that a specific point of view
was patronized at the level of the State,
-
and we saw that point
of view being propagated worldwide,
-
however, if the mind
of a person changes,
-
then everything starts reversing.
-
Hence with regard to strategy,
our religious Ulema idealize
-
or rather glamorize that
if a servant of Allah owns
-
that complete religious thought
then everything will transform.
-
How useful will this point
be in the practical field?
-
[Ghamidi] You see, from the
practical point of view,
-
it had been very effective.
And it always is very effective.
-
We know that whenever a
thought is politically dominant,
-
then it has far-reaching
consequences.
-
The Western thought, which
has some great virtues too,
-
however, its flaws remain concealed due
to its dominance at the gobal level.
-
Hence, if this happens
at the State level,
-
national or at the international level,
has its own effects.
-
There are very few people
who on the basis of intellect, knowledge,
-
or reasoning accept things.
-
For most people these (other) things
are influential.
-
You are aware that this has
happened in our history as well.
-
i.e. when our dominance
was established on a large scale
-
then how its effects
were seen in Iraq and Syria?
-
All these regions
were not of the Muslims.
-
The people here were
not the followers of Islam.
-
Their language and culture changed
and so did many other things.
-
These effects happened in India as well.
-
It happened in other
parts of the world too.
-
i.e. there cannot be two opinions
with regard to these effects.
-
The real question is
whether Islam wishes to make
-
use these effects in this manner?
No, it has set its limits.
-
And those limits are,
several things which are
-
related to individual matters,
there the attitude would
-
be of preaching and advising.
-
There is absolutely no right
given either in the Quran
-
or in any Hadees
for any Government.
-
This is a fulfillment of human liberty.
-
And it is such a thing which
if not kept in consideration
-
then it directly interferes
with Allah's Scheme of things.
-
And those things which
relate to the rights of people,
-
or which relate to the safeguarding of
people's lives, property, and honor,
-
this power may be used for such matters.
-
So it is the balance in this,
that takes us to the right destination.
-
When we become imbalanced
with respect to a particular point,
-
then apparently we might see it
making an exceptional impact,
-
however, that won't be real, and that
objective won't be achieved as well.
-
Hence, the way a person
starts sermonising that
-
people would manage to protect themselves,
they would guard their rights
-
through preachings and advice,
and the attitude regarding
-
the offenders is right that
they should be referred to
-
Psychiatric Clinics for their reformation.
-
Then this would be an attitude that lacks
balance.
-
This would be against
human psychology.
-
No State or System can work
successfully in this manner.
-
If we establish such a
Government or society,
-
which is neither even
sensitive on these matters,
-
which I stated just now,
i.e. redressal against
-
infringement of Rights
and against offenses on
-
lives, property, and honor.
-
Then we would find the
development of anarchy.
-
An environment of
lawlessness would develop,
-
the country would go to the dogs,
none would be ready to lend
-
their ears to anyone.
-
Hence this would be a lopsided
attitude or an extreme.
-
The second extreme is when
a Government surfaces
-
and considers its views, ideology,
and religious interpretations as correct,
-
and starts to impose them
by force on all people.
-
What would this result in?
-
This would result in that
for the time being we
-
would make them follow it,
however, underneath it, there would
-
be simmering lava.
-
And this will result in
constraints being made
-
on people's liberty, and freedom.
-
The natural virtues that
otherwise would have
-
developed in a person
and in an environment in which people
-
should listen to different thoughts
and the natural development of the
-
intellect will also come to a stop.
-
We have a similar experience in another
ideology which was not based on religion,
-
it was done in China and the erstwhile
USSR, and is even now being done
-
in various places.
-
So both these experiences
form the two extremes.
-
We should seek
refuge in Allah from both.
-
The point that has been taught
by Islam is that
-
for those things,
we would adopt the path of
-
mere preaching and advice
for matters relating to individual life.
-
And those matters where
others' rights are infringed upon,
-
or others are subjected
to oppression, tyranny or excesses,
-
there the power of the
the law would be made use of.
-
While discussing a topic
I have said this earlier as well,
-
that this balance can only be taught
by none other than the Book of Allah.
-
And those people who spend
their lives based upon
-
"Bighairi Hudam
Wala Kitabim Muneer"
-
And accordingly,
make decisions,
-
there both these extremes
do come into existence.
-
i.e. either that extreme
or this extreme,
-
this philosophy has also been
told to us that
-
a classless society would
come into existence,
-
people would against their nature
just shed away those practices.
-
And such a time is not a far cry,
just some environment
-
and some economic relationships
need to change over time,
-
however, history is chiding itself that
nothing of this kind can take place.
-
However, momentarily,
this picture was shown,
-
If we read the book 'Maho Saale Aashnaai'
by Faiz Ahmed Faiz,
-
and see the picture of the
paradise that he portrays to us,
-
there it seems that the dream
of human beings has come true.
-
However, when those iron curtains were
pulled down, the reality became evident.
-
Hence this implies that
it is the book of Allah
-
which in accordance
with the Scheme of Allah,
-
and as per the 'Fitrah' (Human Nature)
of a human being,
-
that Fitrah which has
been created by Allah,
-
which He has pronounced,
"Firat Allahillati fataran Naasa Ilaiha",
-
it is just the Book of Allah,
which can create that balance,
-
and this is not just a human thing, he
actually sways between the two extremes.
-
So in the way, a philosophy came
into existence in the last century,
-
and based upon that philosophy
two mighty empires had established,
-
rather a superpower was established,
such might was achieved,
-
so the foundations of that
philosophy were laid on imbalance,
-
measures against the human Fitrah
had been adopted in it.
-
Ultimately that philosophy
had to accept defeat.
-
And its spell vanished within a short
span of 60 to 70 years,
-
exactly the same situation will happen
in the states that are based on religion.
-
When new people would take birth,
the newer generations would appear,
-
when they will acquire education
and would come out of
-
their specific backdrops, they would be
equipped with ideas of liberty, freedom,
-
and they would form
opinion about things,
-
then such rebellions would surface,
like what we are seeing now.
-
Therefore, why can't we
adopt the path
-
which Allah and His Prophet
has guided us for,
-
there we can maintain a balance
in society for centuries.
-
Deviations would be found, all
these things would be there,
-
however, the methodology that
has been established by Allah (swt)
-
and His Prophet as his Sunnah,
if we keep that in focus, then we
-
would not meet such tragedies.
-
[Hassan] Right, Ghamidi Sahab,
we take this topic ahead,
-
please tell us that
when the Saudi Sovereign stated
-
his religious vision
about the Sultanate,
-
the two basic points were that
the legislations based upon the
-
Quran is possible
while there won't be any legislation
-
based on 'khabar-e Vaahid',
other than in the case that,
-
it reaches the level of 'Mutawatir'.
-
When this point came forward,
generally, people were
-
of the opinion, perhaps this is more
or less the same point
-
which is often and on
stated by Ghamidi Sahab.
-
on the authenticity
of Khabar-e Vaahid.
-
I wish to ask you that the religious
vision that has been presented,
-
does it hold any similarity or
resemblance to your point of view?
-
Or do you hold a
different point of view?
-
[Ghamidi] I do not have
any interest in such things.
-
These are people's decisions.
-
And I would like to clarify once
again that this is not my point of view.
-
[Hassan] Okay.
-
[Ghamidi] What I have always said is that,
our Deen has been received
-
by us in two forms.
-
One is the Quran,
which is the Book of Allah,
-
and the second is that
Sunnah which had been established
-
as the Sunnah of the Prophets,
which have been continued
-
further, after their affirmation
and confirmation by the Prophet,
-
there were some additions
and amendments and
-
some changes were made as well.
-
Both these things are our Deen, and how
have both these been transmitted?
-
Both have been transmitted
through 'Ijma And Tawatur'.
-
The Quran as well as the Sunnah
has been transmitted in this manner.
-
For this, neither were we
dependent on any research,
-
nor dependent on some group of
Aimma-e Rijaal (science of men/narrators)
-
Neither did we depend
on Bukhari or Muslim.
-
These are in fact being transmitted
over generations
-
through the 'Ijma' (Consensus)
and 'Tawatur' (Practice) of the Muslims.
-
And for this we have the
Conclusive Proof of God's Truth.
-
What is Allah's Deen?
It is the Quran and Sunnah.
-
Both these things
are totally ascertained,
-
The complete Deen
is contained in them.
-
We take them as the basis to
understand the complete Deen.
-
And we propagate them.
-
As far as Ahadees are concerned
it is the history of the Prophet (pbuh).
-
The Sahaba (Companions) of
the Prophet have seen and heard him,
-
and have reported them
further down the line.
-
Whatever comes to us on such occasions
is in fact the division of the Hadees.
-
i.e. with regard to Hadees the
discussions have started that
-
which among them are 'Ahad',
i.e. only one person is singly
-
narrating something,
which are the ones which
-
have narrators in a greater number,
and which are the ones which
-
can be termed as 'Mutawatir'.
-
Hence these are in fact discussions
and debates about the historical corpus.
-
It is an altogether different topic
if required we can
-
discuss it on some occasion.
-
However, my point of view
is quite clear and fixed that
-
Deen is in the Quran and the Sunnah,
whatever we get in Hadees are in fact the
-
understanding and manifestation of Deen,
it will be the reporting of the
-
life of the Prophet (pbuh),
it will be the Seerah and the
-
biography of the Prophet (pbuh).
-
And for such things the
primary source is Hadees,
-
we will refer to it, and as
far as the Deen is concerned,
-
it has along with its creed
and practices
-
been completely stated in
the Quran and the Sunnah.
-
This is quite a different issue.
-
[Hassan] Right, Ghamidi Sahab,
we move ahead.
-
Do tell us, you have, with regard
to the status of this land,
-
elaborated in detail to us
from the Quran itself
-
and the sayings of the
Prophet (pbuh) as well,
-
the question is, whatever,
is being seen in the Kingdom,
-
concerts, music, and dance events
are being inaugurated,
-
and similarly, international
celebrities are coming down,
-
all of it is happening which
takes place commonly
-
for entertainment in most countries,
so the point of view,
-
which you had stated about this region
and this land with regard
-
to its special status,
so whatever is taking place right now,
-
what should be the
attitude of the scholars?
-
Whether they should condemn
or make it permissible?
-
Can this be tolerated considering the special
sensitivity with respect to this land?
-
Or is it just for the 'Haramain'
(The Two Holy Masjids),
-
and outside it, they
do whatever they wish.
-
[Ghamidi] In the last session
this had been clarified,
-
i.e. one, there are the Haramain, or
we may say Mecca and Medina,
-
the status of these two cities in this
land is again quite special.
-
i.e. these two cities
hold the status
-
of the Center of God's Deen
in this whole universe.
-
These are the cities
of the two Masjids.
-
The one in Mecca is also Masjid-e Haram,
actually, that too is a Masjid which
-
was built by Hazrat Ibrahim.
-
We may say that the second
and the biggest phase of Prophethood,
-
and it may be called
the most distinct phase,
-
Syedna Ibrahim (pbuh) had
been its pioneer.
-
He built it. And the second Masjid
was built by the last Prophet of Allah.
-
Therefore the Prophethood
ended upon it.
-
These cities likewise should be
maintained as the cities of Deen.
-
with regard to their ambiance
and environment,
-
with regard to its teachings
and instructions,
-
if a person residing there
is not comfortable with its atmosphere,
-
it is an ambiance for 'Ibadah' (worship)
like we expect in a Masjid,
-
so the whole city should therefore
be in conformity with it.
-
This should be taken care of by the
Governments and the people as well.
-
If a person does not have
the capacity for patience
-
then he may move on to other cities.
-
This was regarding Harmain,
i.e. the status of Mecca and Medina
-
where the two Masjids are situated.
-
I am repeating again,
the decorum that we maintain for a Masjid,
-
the same decorum should
be in consideration for them.
-
The whole city should thrive
on those principles and facts,
-
should be maintained, and all those
things should be kept in consideration.
-
The rest of the Kingdom
has a general status.
-
However, that general status is special
as compared to the rest of the world.
-
Since there cannot be accommodated
anything except the Deen of Allah,
-
it implies that in totality,
the whole ambiance should be
-
in line with the Deen of Allah.
-
The ulema will draw attention too,
they would speak on it,
-
and advise as well. Now where the
limits have been crossed,
-
what can be tolerated,
and which will be subjects
-
made for preachings and advice,
all these topics can be
-
discussed, however,
in the general environment which prevails
-
in the whole of the Arabian Peninsula,
it is the demand of Deen,
-
that it should be of the dominance
and superiority of Deen.
-
This is the Center of our Deen.
-
[Hassan] Okay Ghamidi Sahab,
please do state,
-
when you say that
this whole region should
-
maintain such an environment,
so there are five other
-
countries in the region as well,
the United Arab Emirates,
-
Qatar, Oman, Kuwait,
all of these constitute the
-
Arabian Peninsula,
so the question that comes to mind,
-
as you often talk of democracy,
so if democracy is established
-
in this region
then the majority would
-
make decisions in their own way,
there are a lot of
-
requisites for a democracy,
there the opposition
-
is also present to criticize,
freedom of expression
-
thought and action exist too,
then how can the sanctity
-
of this region be maintained
when molded in the democratic system
-
of the present times.
-
[Ghamidi] We have to tell the people this,
that they must maintain this.
-
i.e. to maintain its sanctity
neither the Angels will come nor any
-
particular family would be called for.
The people will have to be talked to.
-
The Muslims that live there.
They will be told.
-
When their majority will accept it,
understand and take care of this,
-
then the environment will be maintained.
-
If it doesn't exist, we should study the
history of Bani Israel.
-
Palestine had the same status.
How did Allah (swt) deal with them?
-
Hence, this is not done,
that to maintain this the people
-
are deprived of their rights.
That their freedom is seized.
-
Or monarchy of a family
is imposed upon them.
-
Or a monarchy composed of a few
families is imposed upon them.
-
Whatever points are being expressed
that this is the requisite for Deen,
-
that Deen has given
this status to this land.
-
We have to maintain
the predominance of Deen over it.
-
Who is being told all this?
-
To the people who have
accepted Iman, Muslims.
-
So the more this will
happen among the Muslims,
-
accordingly, it will
have its manifestation.
-
And if this is not found
among Muslims,
-
then what do you think,
we won't let anything appear outside
-
while internally everything
would be going on.
-
[Hassan] Right, right,
Ghamidi Sahab.
-
The last question for today's session,
there were talks about
-
the banning of Tableeghi Jama'at,
and the reasons that
-
were presented were
that they are the people of Bid'at,
-
and their books contain Weak Narrations.
-
The question in principle to you is that
does it fall in the
-
jurisdiction of any State that
they, on the basis of people's
-
E'tiqaadaat (Religious creed),
put a restriction on
-
their arrival or departure,
and stop the promotion of someone's views,
-
and if there has been a ban
imposed on a harmless Jama'at
-
such as the 'Tableeghi Jama'at' in the
Muslim Kingdom, then how do you see this?
-
[Ghamidi] Wasn't there any ban for the
formation of any Jama'at?
-
i.e. 'Jama'ats' (Religious Groups) cannot
be formed in a Monarchy.
-
When the Jama'ats are formed,
or organizations are made,
-
then it is obvious that the monarchy
will feel threatened by it.
-
So, monarchy, in essence,
is not permissible.
-
The restrictions imposed by them,
obviously aren't permissible too.
-
So in our Deen, restrictions or ban
cannot be imposed
-
on someone's thought or point of view.
Albeit, we can caution people for
-
some Bid'at (Innovation in Deen)
or for a practice of Shirk (Polytheism).
-
Or the Governments elaborate
upon these realities
-
in the 'Juma Khutbah'
(Friday Sermon).
-
This is the Right of
every Government.
-
However, this will be achievable through
preachings and advice or recommendations.
-
there isn't any
question of banning it.
-
There it is not that this
restriction has been imposed now.
-
The restriction has
been there forever.
-
I had gone there for Hajj in
1987 for the first time,
-
then too it was clear to me that
though the people of Jama'at Islami
-
and Tableeghi Jama'at, and
the way friends get together,
-
or by using the word 'Friends',
it was done,
-
however, the systematic forming of a
Jama'at had never been permissible there.
-
I think that the point which is being
circulated is not correctly done,
-
i.e. in the Juma Khutba (Friday sermon)
for example, if the quotes
-
of Ulema (Religious Scholars)
or of Fuqaha (Experts on Islamic law)
-
are being told,
or their Fatwa (Decree)
-
is being stated,
then it is preaching and advice,
-
and nothing more than this.
-
The restrictions had been there
earlier and are there now as well.
-
It will stay as it is
till the time Monarchy exists there.
-
When the Democratic System would
be formed there based on
-
"Amrahum Shura Bainahum",
then such restrictions cannot be imposed.
-
[Hassan] Ghamidi Sahab,
we complete our time allocated,
-
the major change happening
in the Kingdom of Saudi Arabia,
-
and how it is perceived by Ghamidi
Sahab with regard to religion?
-
What is the religious point of view?
-
And what were the societal causes that
provided a catalyst for such a change?
-
We will be at your service again.
-
Thank you very much Ghamidi Sahab
for your time till now.
-
[Translated by Shoeb Khan
Edited by Faizan Rashid]