Meezan - Preamble - Part - 71, The True Religion.
Lecture No. 14. - Javed Ahmed Ghamidi
dated 04 - 10 - 2002
[Javed Ahmed Ghamidi] Gratitude is only for God, the Lord of the Cosmos,
and may His peace and mercy be on Muhammad, the trustworthy.
I seek refuge with God from the accursed Devil.
In the Name of God, the Most Gracious, the Ever Merciful.
Ladies and Gentlemen, we had carried out a brief study
of the opinions from the early scholars to the later ones
regarding the verse related to Shahadah in Surah Baqarah.
If we summarize the entire discussion, then the first point is that
there wasn't any disagreement on the point that
the word 'Vasat' here refers to the finest.
That which is moderate, is balanced, just, and the best.
This was expressed by people from different aspects.
The second point is that among the Salaf,
rather, if we say that
the exegeses that were written in our tradition after the 4th and 5th centuries,
as I generally use the term 'Salaf' for the Companions and the Tabae'een,
so, this shouldn't create any misunderstanding,
we do not have any information from them.
The exegeses that were written after the 3rd and 4th Centuries,
there, on the basis of a Narration
the meaning of the verse has been understood.
i.e., it has been more or less agreed upon with slight differences that
here it has been stated that this Ummah will bear witness
on all the other Ummahs. This was one aspect of it,
and the second aspect was that the Narration which has been stated,
is that on the Ummah of Nuh A.S.,
and from that too, the people have speculated that
the name is mentioned just to offer an example,
in fact, they would be made to stand witness against all other nations.
And in the later books, the Narration was quoted
with this generalization.
Therefore, those who interpret it in this way,
they relate it to the witness in the Qiyamah.
And interpret it more or less with the same meaning which
is apparent from the Narrations.
The fact is that reaching to the present age,
i.e., approximately in the 200-300 years period,
the works that were carried out on the Quran among us,
there, its relation has more been largely used
to specify the communication of the Deen to the people.
i.e., now the matter with regard to Hereafter
hasn't even been mentioned in some instances.
People haven't even mentioned it,
while some have mentioned it [like Ustaz Imam has mentioned it too].
So, he did it from the aspect that
when this Ummah will communicate the Deen to the world,
then on this very basis,
it will bear witness in the Hereafter as well that
it has conveyed the Deen.
Hence, he connected this with the witness in the Qiyamah.
In essence, it is about bearing witness in the world itself.
What is the bearing of the witness?
It is communicating the Deen.
It is more or less agreed that the meaning of bearing witness here
refers to the preaching of the Deen to the people.
The Dawah and the teachings of the Deen is conveyed to the people.
And along with the preaching and the Dawah of the Deen,
as the Deen is possessed by this Ummah,
so, it has not only preserved the Deen
rather, it has also safeguarded it from distortion.
i.e., this is the aspect which has been highlighted.
Therefore, see that Zamakshari has ... as he was a great expert of the language,
so, he has debated the issue of 'Ala' mentioned in it.
I wish to present this discussion to you.
He has a very special style of it,
i.e., when he finishes stating the meaning of a verse,
he says, "if you were to say this, then I would say this."
This is his style of writing.
He says, "Fa In Qulta Fa Halla Qila Lakum Shaheedan Wa Shahadatuhu
lahu ... Alaihim"
i.e., you may ask why 'Shaheedal Lakum' wasn't said.
To provide witness by someone
the preposition of 'Laam' is used in Arabic language,
he asks, 'Why this wasn't said?'
Although the point is absolutely clear that the witnessing will be for them,
it won't be against them.
"Wa Shahadatuhu Lahum la Alaihim"
Firstly, this is said and then he says
that he will explain the meaning of 'Ala' as it is used here.
He says, "Qultu" 'In answer to this question I would say
"Lamma Kaana Shaheed Karrakeeb Wal Muhaiyman Alal Mash'hood Lahu"
'One who witnesses actually preserves his witnessing',
for example, If I see an incident of murder,
so, when I have seen that murder, I am a witness of that witnessing.
Thus, I am the one who is safeguarding that testimony.
That incident is preserved inside me.
I would state that, hence, he says that 'Ala' is in this sense here,
since the thing which is witnessed is
"Lamma Kaana Shaheed Karrakeeb Wal Muhaiyman Alal Mashood Lahu"
The one witnessing something is actually the preserver of that witness,
he has preserved that witness. To state this he says,
"Jii'a bi kalmatil Istilla" for this the preposition 'Ala' is used.
This is his explanation. This is one point.
Following this, the next point is that the providing of witness,
to state in front of the people, to preach the Deen,
this meaning assumes predominance. And it is said that
this is the responsibility as well as the
description of the position given to the Ummah.
i.e., it is the description of position is with regard to
the position on which you are deputed to.
Obviously, that fulfillment of the rights of that position
will take place only when
the responsibility of preaching is fulfilled.
So, the responsibility of preaching is that
the Deen is conveyed completely and faithfully,
and a better model is set for it in the world.
i.e., this is the conclusion of all these opinions.
Now before presenting my point of view,
though I have said this earlier too,
I am a humble student of the Deen, and my opinion,
as this is a daring thing since I disagree with the opinion
held by our elders of the past and the present.
This is a scholarly opinion which you should listen to
and if you find it reasonable, you may accept it.
And if it sounds unreasonable then you may keep contemplating,
and it is possible that I also realize my mistake.
I would like to mention a few things with regard to these opinions.
The first point is that, here it is said that 'Vasat' means the finest.
I do not object to it with regard to the language or the lexicon.
Like the word 'Vasat' is used in its literal meaning,
i.e., to be in between two things,
likewise, it is used in the sense of 'finest' too in the Arabic language.
This is its figurative counterpart
and this meaning does exist in the ancient Arabic language,
in the Quran too as well as in the language of the Arabs.
I do not have any difference of opinion here.
However, the question that arises is that here for this Ummah,
since, everyone is interpreting it as Ummah in this case,
in what sense has it been called the finest?
One meaning of finest can be that it is in possession of the finest Deen.
People have interpreted it in this manner too.
i.e., the Deen this Ummah has is the finest.
According to me, this is completely against the text of the Quran.
Every Ummah had the finest Deen.
i.e., prior to it, with regard to the Deen of Allah,
we have read the verse of the Quran
"Shara'a Lakum Minad Deen Maa Wassa Bihi Nuham
Wallazee Au Haina Ilaika"
'I have given the same Deen to you'.
"Shara'a Lakum Minad Deen" I have given the same Deen to you,
"Maa Wassa Bihi Nuham" the entire history is being told,
'The Deen I gave to Noah' "Maa Wassa Bihi Nuham
Wallazee Au Haina Ilaika"
i.e., neither that Deen is different from that given to Noah,
and nor "Wallazee Auhaina Ilaika" 'which was revealed upon you'.
"Wa Maa Wassaina Bihi Ibrahim Wa Musa Wa Isa"
'And that which We gave to Ibrahim earlier,
and to Musa and to Isa' Peace be upon them.
How did this misconception grow among the people?
This according to my humble view was
due to a misunderstanding of a verse of the Quran by the people.
It is the verse of Surah Al Maida,
"Al Yauma Akmaltu lakum Deenakum Wa Atmamtu Alaikum Nimati"
i.e., it was stated in the Quran, 'Today we have completed your Deen
and completed Our Blessing upon you'.
The people thought that the Deen that Allah had started revealing
since Adam A.S. was a defective Deen,
and that has been completed upon our Prophet (pbuh).
Obviously, in this regard, now the Deen of Islam has become the finest.
According to me this isn't the meaning of the verse.
The meaning of the verse is that when the Quran began to be revealed,
Allah had started elaborating His Deen.
When that Deen reached its completion through the Quran,
so, the concluding verse is that the Deen
which We had started to reveal has reached its completion this day,
"Akmaltu Lakum" 'Is completed this day'
"wa Alaikum Nimati" 'And the Blessing
which We had to complete upon you has today been completed'.
It means that the decision We made to give you the Guidance of the Deen
has reached it completion today'.
"Wa Radiitu Lakumul Islama Deena" 'And this is Islam itself,
this had been the Deen of all the Prophets (pbut),
and this is the one We have chosen for you'.
So the verse is not stating that
the Deen of the earlier Prophets was defective,
and this is the perfect Deen. You must have seen 'Nabi-e Kaamil'
'Deen-e Kaamil' are common terms among us.
Every Prophet is a complete Prophet.
And the Deen of Allah has always been complete.
i.e., if we start arguing, I can cite many instances in the Quran
where the Quran has very clearly stated it.
i.e., this isn't an issue at all,
so, what is the reason for the emergence of this issue?
People have tried to highlight one aspect of the finest Deen is
that the Deen given by the Jews and the Christians
had been distorted by them. Is this point taken?
How can we be better in this regard?
We have distorted it as well.
We too aren't lagging behind much in this regard.
So, if the point is made that
they had distorted and deviated from their Deen but you won't,
so in this respect too we do not become the finest Ummah.
i.e., the treatment done to their Deen by the Christians and the Jews,
we have done more or less the same with our Deen.
i.e., I can say this with regard to the state of the Ummah.
A person can intervene in this and say that
the aim is to tell that We have safeguarded our Book for you.
If this was so, then it could have been said directly.
The reason is that there isn't a connection between this
and being the finest Ummah. i.e., if we are the finest purely
due to Allah's (swt) safeguarding His Book for us.
Hence, it should have been said,
'We have safeguarded our Book for you,
hence, the witness of God would remain established with it.
Thus, the finest can have only one meaning.
The other meaning of finest can be that
it is said that this Ummah is finest with respect to its virtues and character.
i.e., with regard to the following of the Deen.
i.e., the religion is the finest, I think I don't need to elaborate on this!
So, in what respect is it the finest?
The condition of this Ummah is right in front of our eyes,
and this didn't happen just today, i.e., this history can also be narrated.
i.e., what are the issues which have afflicted it.
From which aspect is it the finest Ummah?
To evade this argument the people have adopted
this meaning of the verse - that you should become the finest Ummah.
Okay, this is right, i.e., this may be true
however, who would impose this connotation into the words of that verse?
The verse is stating that you are the finest Ummah.
This is being stated, i.e., it is giving a certificate
that you are the finest Ummah.
Now if it is to be stated that this Ummah has to be the finest,
then this cannot be the style of expression.
i.e., this point should have been stated in some other manner.
This is one point. Now if the word 'Vasat' is taken
in the meaning of 'Finest',
then I do not have an objection on it
in terms of language or in terms of the lexicon.
However, what does it imply, i.e., the meaning it contains should be clear.
[Participant] It may be due to the fact that
the Prophet (pbuh) is the leader of the Prophets,
or he has been appointed and sent as 'Mercy to all the world',
and since our Prophet is the finest among all,
[Ghamidi] Where is it mentioned that he is the finest?
The case that you have built, you will have to establish it first.
[Participant] This is the overall concept that forms.
[Ghamidi] There are very many concepts and those too which we are criticizing.
However, you'll have to justify your idea with reference to a verse from the Quran or a Hadees.
There isn't any such thing, rather, the Quran quite contrary to this states
that We have given superiority to all Prophets over each other.
The superiority exists from different aspects.
Some had it with some respect and this has been addressed by the Quran,
It has been made a topic in Surah Baqarah,
it tells us that We have given some superiority to each Prophet from some or another angle,
and then their virtues have been mentioned.
i.e., We gave him the honor of speech,
We have confirmed Isa with the Holy Spirit,
and equipped him with exceptional Miracles and Signs.
In hadees, the Prophet (pbuh) has himself stated that
I have been made superior to other Prophets in six ways.
i.e., it isn't 'Kulli Fazilat' ... it is a famous incident,
and reported in Ahadees,
that the Muslims argued with regard to their Prophet at some place,
It happens that the people are quite sentimental
with regard to their Prophets or religious leaders.
They claimed that he was superior to Younus A.S.
The Prophet warned them not to indulge in such talks, 'Younus is my brother'.
Never ever try to make me superior to other Prophets.
Hence your premise is not correct, and if you wish to discuss this point,
I will do it, however, this is not correct.
The point from where the people have deduced it,
there is a famous Narration, "Ana Sayyidu Wulde Adam Wala Fakhr",
Some people have deduced from this.
However, if some among you will ask for the reasoning,
I will tell him the right interpretation of it.
The case is baseless and totally against the Quranic text.
Therefore, this cannot be an aspect of it.
And even if we suppose for a while that our Prophet is the finest,
still, how do we become the finest by extension?
The reason is that we have to strive on the basis of our knowledge and action themselves.
So, what is the implication of taking the meaning of 'Vastan' as the finest?
It is possible that after my investigation
some among you might come up with a possible meaning of it.
If it comes, we will have a look at it, however, I didn't quite understand it.
Now, the second point is that
I have told you that the Shohadah Alan Naas in Arabic language,
which has been said,
so, whoever studies this scheme in the Arabic language,
he very well knows that if witnessing is in someone's favor
then the word would be 'Shahood',
and if the witnessing is to be against someone
then the word would be 'Shahidtu Ala'.
I have told you the meaning of Shahadah.
There is no doubt that Shahadah means witnessing.
What Shahadah does is similar to the topic of: what does a seal do?
i.e., it does not require one to study the Arabic language.
A person can make out its meaning.
This meaning wasn't considered at all.
i.e., you saw it in all the people that with regard to the word Shahdah
i.e., if Shahadah has been taken in the meaning of preaching,
why then the word Shahadah is used in place of preaching?
This question arises ... justice is not done being to the word.
And not only that, along with it justice is also not done to the preposition 'Ala'.
i.e., the meaning people are describing, it seems that
they have taken the word Shahadah,
and this I am saying with due apologies that
as I might have made a mistake in understanding it,
i.e., it seems that the word Shahadah is being used as the word
of preaching without any consideration whatsoever.
And neither are they doing justice to the preposition 'Ala'.
And the explanation which Zamakshari has done that debate
cannot be done with you people.
Had Zamakshari been here, I would have raised questions on his explanation.
i.e., what is the point in unnecessarily complicating a simple thing?
If I a safeguard a testimony,
okay, so it is vigilance on the witness,
however, the words Alan Naas are used here ... i.e., if it is accepted,
then Alan Naas following the word Shahadah,
instead of on the people or against the people,
then the word 'witnessing' should be there.
"Li Takunu Shohadaa Alal Mashood Lahu"
that should have come here, this wasn't said here.
Then how 'Ala' has occurred?
For example, they present the example of
"Wallahu Ala Kulli Shayin Shaheed"
however, its meaning is completely else.
The topic is different, a word anyway is used from different perspectives.
The meaning of saying "Ala Kulli Shaiyin Shaheed" is different,
'He sees everything' is meant there.
And the word Shahadat is used in this meaning.
'Shahida' in Arabic is used in the meaning of witness
as well as for being present and seeing.
So, the word wasn't used in this meaning.
For example, if we have to say in Arabic that I was present there,
then it would be said "Kuntu Shahidan",
I was present there. Actually the one present
in a way sees things, and becomes a sort of witness.
Hence, it is one way of using the word in its wider meaning.
Hence in "Wallahu Ala Kulli Shaiyin Shaheed"
the word is not in the meaning of witnessing.
Allah is vigilant over everything, Allah sees everything,
i.e., He is present at the spot. This would be its meaning.
Now, let us move ahead. The meaning that is in
"Li Takunu Shohada Alan Naas" the same meaning should obviously be in
"Yaqunur Rasoolu Alaikum Shaheeda",
i.e., it cannot happen that you take one meaning
of the word in one place and the other meaning at other place.
The meaning we will take one, with the same meaning we will take the other too.
The verse is like this, if you speak this in Urdu too,
'So that you become witness upon the people or witness against the people
and the Messenger bears witness against you or upon you'.
So, there can't be two meanings of the same word,
we have to have one meaning of it.
The meaning there would be meaning taken here.
Like I have clarified this point about the Prophet (pbuh) in Surah Muzammil
i.e., it has specially been stated, "Shahidan Alaikum",
he has been addressed and said this.
According to me, these are the issues which develop
with regard to the applications of the words.
i.e., if this point is accepted then these issues arise
with regard to the applications of words.
Now let us keep aside the application of words for the moment,
and just take a glance at the Narration.
i.e., obviously, a question can be asked that
when the Prophet (pbuh) has explained this verse,
then who is Tom, Dick and Harry to explain the same.
As far as the Narration goes,
I have said that it need not be made the topic of discussion as
it is absolutely clear, and that I will tell you as we go ahead
and explain the Narration, i.e., what was the Narration?
And this would also give us an idea of the misgivings a narration can have.
i.e., what was the point, and the narrator is the same,
i.e., Narration is of Abu Sa'eed Khudri R.A.
and how the issues arise in it through other chains of the narrations.
What issues developed in the 3rd and the 4th Chain?
You also saw that since it is the explanation of the verse,
so, by the time it reached Tabari
it had been converted into the Shahadah of all Ummahs.
i.e., the Narration is the same,
however, it has been forwarded as a riwayat bil maa'na,
i.e., understanding the topic and the meaning of it,
irrespective of the words used, the narrator has the right to report it.
The Experts of Hadees accept this method.
Obviously, understanding the topic,
and the point is justified, the reason for it is that a person
cannot repeat the exact words, i.e., I do not have objection on it,
However, whatever is its outcome, let me say that
it has happened in the case of this Narration too.
You have seen that the same narration and with the same Chain,
Abu Saeed al-Khudri's narration has come at two places in Musnad Ahmad bin Hanbal,
in one place the entire sentence is found missing,
while it is there in the second one.
And as it reached Tabari, the Narration happened to take the form we saw.
What in essence is the Narration and what does it mean?
Take it the way it is? Like it is narrated.
i.e., the nation of Nuh A.S. will refuse to recognize,
so the question arises is what does the nation of Nuh imply?
The first question that comes up is this.
If the nation refers to the nation which drowned,
so, will it dare to deny?.
i.e., they met the Divine Punishment in the world
after the conclusive proof of God's truth was presented to them.
You have read the details of that torment in the Quran,
that even with regard to Nuh's son, it was said that no, you won't be saved today!
i.e., this is a very great event of the manifestation of the Divine punishment.
Okay, let us suppose that the nation refuses to recognize their prophet,
we know from the clear statements of the Quran that
nations which undergo 'Itmam-e hujjat' (Conclusive Proof of God's Truth)
for them the Qiyamah is not the Day of Judgement.
i.e., they face the worldly punishment immediately after Itmam-e hujjat,
it has been stated by the Quran in Surah Muminoon,
and it is stated that they won't have accountability in Qiyamah,
"Yuradduna Ila Ashaddil Azaab" the only difference will be that
on that day, their torment would be increased.
Hence, for whom is "Yaumal hisaab"?
When you would question, I will elaborate it from the Quran.
I have stated it too, if you remember,
probably the Narrations related to Barzakh,
while teaching those, I remember I had explained it some years back.
So, as far as this is concerned, this too isn't a question.
Okay, let us assume that for a while, following that, Allah (swt)
states in the Quran that when the nations would decline,
and would deny it, then what would happen?
'We would make their hands and their tongues give testimony".
'They would speak on their own'.
The Quran has stated it,
i.e., the situation that the deniers would face.
So, we are asked to believe, as per this narration, that nation would decline,
and following that the methodology that Allah (swt) would adopt,
just look at how weak it is?
i.e., this Ummah would be raised, and their reply would be that
this was told by the Messenger to us, or that
Allah (swt) had told, or we learnt about it from the Book of Allah (swt).
So, Allah Himself is telling us,
i.e., the interesting point is that after saying that the Book of Allah has told us,
the witness would be established.
And Allah (swt) Himself would be seated in on His Majestic Throne,
yet the witness is not being established.
i.e., in fact, the Ummah would have stood up and said,
'We have ourselves seen Hazrat Nuh,
(the point might not be clear), then there was a point in it?
i.e., this Ummah will be made to stand and witnesses that
they have themselves seen Nuh A.S. communicating this message.
Hence, they are liars, and are talking nonsense.
What will it say, God has told us,
so, God is telling them. The testimony, logically becomes absurd.
[Participant] There would be a Divine aura,
the court of God would be in progress,
and what we used to hear that Truth would speak for itself,
in such a situation a nation would start lying!
[Ghamidi] They would start telling lies!
It would be a very daring thing to do.
[Participant] There would be a separate punishment for it.
[Ghamidi] So, if the Narration is taken at face value,
everything in it seems crooked.
No doubt, it is a Narration from Bukhari.
This Narration has been included by Imam Bukhari in his Sahih,
and even Ibn-e Maaja has included it,
and has come in Musnad Ahmed bin Hanbal through two chains.
However, it is not clear in any way.
if it is in that way, I will tell you, according to me the Narration is correct.
And I will explain its meaning,
[Participant] We can't let it go.
[Ghamidi] If it is understood, then you should recognize it.
People say about me that I deny Hadees,
although the reality is that
for the Ahadees which were absolutely meaningless,
I have made a scholarly attempt to decipher their meaning,
and bring some semblance in them.
We shall deal with it afterwards.
In the way that the people are stating this Narration,
i.e., this would happen in Qiyamah,
that is neither understood in the light of the Quran nor through common sense.
i.e., neither the common sense nor the statements of the Quran
are ready to accept it.
This has been discussed in the Quran,
i.e., some people would dispute this.
Allah (swt) would say, okay, your hands and feet would now bear testimony.
i.e., the resources God will use at that time to bring about witnesses,
and in comparison to that, this indirect way of drawing out the witnesses,
this doesn't make any sense at all.
If any of you could understand this, you are welcome to convince me about it.
However, the reality is that
I do not understand from any angle of it
I have contemplated on this Narration very much,
like it is generally taken is above my understanding.
This is the case with the Narration. Now when the situation is this,
so my point of view for this Ayah and this Hadees,
I will state that in brief.
Therefore, the reason for all this detailed talk is not that
I have a penchant for saying something new.
These are the issues, i.e., the problems are posed,
if we agree with the early scholarly tradition, there are certain issues in it,
and if the words of modern scholars are taken into consideration,
then there are some issues with them, that of language and narrative
so, let us now move on to understand the verse.
Reading it once again, "Wa Kazaalika Ja'alnaakum Ummatam Vasatal
Li Takunu Shohadaa Alan Naas Wa Yakunur Rasoolu Alaikum Shaheedah"
The first word to consider is 'Kazaalik'
'Similarly', what does it mean?
When you read this Surah you will know that in this Surah,
i.e., if a general study is carried out by a person,
then he would not have any doubt in it.
Here the Itmam-e Hujjat has been carried out on the Jews.
Surah Baqarah is the Surah of Itmam-e Hujjat on the Jews,
there are 39 introductory verses,
and then with "Yaa Bani Israel Uzkuru Nimaati Yallati Anamtu Alaikum"
the chain of narrative begins, and upon reaching till this point,
Allah has completed the conclusive proof of His truth in every way.
i.e., their entire history has been narrated,
and the treatment they meted out to the Prophets (pbut)
has been stated, and after the completion of this,
the announcement is made that they have ruined the original Deen-i-Ibrahimi.
And We have decided to revive it once for all.
This has been stated previously.
For that, We have sent this Messenger,
and We are declaring Baitullah as the Qibla,
as that is the original one.
This too was said prior to it.
And this Deen, i.e., the real Deen-i Ibrahimi
there the entire discussion was on Deen-i Ibrahimi,
the entire account of the lives Syedna Ibrahim and Syedna Ismael is foregrounded,
and it is told that We are reviving it and now you are being removed,
and like We have revived Baitullah as the Qibla once again,
similarly, the Blessing of the Deen has been taken back from you
and has been handed over to them.
the Position you enjoyed, i.e., that Position was that of Shahdah,
i.e., "Kazaalika Ja'alnaakum Ummatam Vasata"
'The Israelites held the position of 'Shahadah' as a nation'.
The Quran has stated this.
This has also been stated in various other places in the Quran.
Do understand a bit of its history.
i.e., now there can very well be a point of difference with regard to this history
between two researchers, however, in ancient scriptures,
and the history of the world that has reached us,
whatever has come before us, and what we see from the Quran itself,
I am stating what I have understood from my own research on it.
The Quran tells us that Allah (swt) began this world with Syedna Adam A.S.
There are clear indications in the Quran that Allah gave him His Guidance,
and he was deputed to the rank of Prophethood.
i.e., Allah (swt) had chosen him, and not only was he the first human being,
through him the beginning of Guidance for Humanity was also ensured.
As the Quran states that there had been an entire phase
beginning from Adam A.S. and up to Nuh A.S.,
and on the generation of human beings during Nuh A.S.
the conclusive Proof of God's truth was established by Nuh A.S.,
and this has been elaborately narrated in many places in the Quran.
i.e., the period that went by since Syedna Adam A.S.
is better known to the Almighty. however, we learn from the Quran too
that the first 'Itmam-e hujjat' by a Messenger
took place with Syedna Nuh A.S.
This is described by the Quran. The guidance of the Prophets
used to come, they must have kept coming.
However, Allah (swt) had ... on the entire nation that was existing at that time,
sent the punishment, and when it happened is not known.
i.e., the period of Syedna Nuh A.S. is not ascertained,
it might be in thousands or hundreds of thousands ago,
i.e., we are totally unaware about it.
The first conclusive proof of God's truth was given by Syedna Nuh A.S.
and the details of which has already been explained to you by me.
while I was elaborating to you the law of Itmam-e hujjat.
i.e., Allah through His Messengers,
after the establishment of conclusive proof of His truth,
carries out the process of awarding of
Reward and Punishment in the world itself.
This had for the first time ever taken place during the times of Syedna Nuh A.S.
You will find in multiple places,
in Surah Aaraaf the Quran begins from this point,
i.e., We sent Nuh and that reward and punishment had taken place
on a very large scale, the Deluge became proverbial in the world.
If you read the Surah Nuh, the complete details of it have been narrated.
Allah (swt) has stated the summary in Surah Nuh.
i.e., such a Dawah was given, such was the nation,
such polytheistic tendencies had developed among them,
and the names of all those idols have also been mentioned.
Nuh A.S. came to them and gave them the conclusive proof of God's truth
and told them that there could be two repercussions of it,
i.e., if you do not accept it, then you will perished in this world itself.
And if you accept it, "Yursilis Samaa Alaikum Midrara"
'Then God will shower His unlimited Blessings upon you'.
Like it has been the Law of Allah (swt),
And he would bestow 'Istikhlaaf' (Heirship) upon you.
i.e., you will remain established in the world,
and you will have authority here. They had denied it outrightly,
following which Nuh A.S. raised his hands in supplication,
and then the Quran states that "Ughriku Wa Udkhilu Naara"
i.e., they were drowned and thrown into hellfire.
i.e., this you may read in Surah Nuh in the Quran,
and his full Dua has also been quoted there.
The first Itmam-e hujjat in this world had taken place through him.
I am using the term Itmam-e Hujjat in a special connotation of it.
i.e., through the means of the Messengers.
Then we come to know from the history of the world
and especially from the Bible where there are many references to it.
In The Book of Ezekiel and especially the Revelation of John The Divine Arif,
and according to me its attribution to Syedna Yahya was correct.
i.e., in that Revelation.
There the narrative goes on to us as well,
i.e., the appointment of the Messenger (pbuh),
and how his nation achieves dominance,
that we would discuss some other time.
We learn from it that Syedna Nuh had three sons, Saam, Haam and Yaafit.
This world history is an established fact.
i.e., the number of people who could board the Ark,
so, Allah (swt) began humanity anew with them.
It was the beginning of the second phase.
So, among his three sons, one was drowned,
and the three which were Mumineen (believers),
and they had witnessed the entire incident.
And among the three sons,
we learn from the history of Saam, Haam and Yaafit that
the human generations that followed were their offspring.
i.e., the present human beings in the world
are the descendants of Saam, Haam and Yaafit.
The descendants of Haam are the inhabitants of Africa,
Saami (Semites) are the people of the Middle East,
and the children of Yaafit, according to the Bible,
are the inhabitants of Moscow, Tobolsk and Central Asian races.
When this human race multiplied starting from Saam, Haam and Yaafit,
then Yaafit (Japeth), the third one had two sons, Yaajuj (Gog), and Maajuj (Magog).
through which the races of central Asia spread across the world.
i.e., they spread through Central Asia followed by their
migration to various islands.
There are reasons for people migrating to far off places.
If I start discussing the reasons behind such migrations,
it is an issue of history, the resources dry out, resulting in migration.
And generally, the reason for migration to far off places are 'crimes'.
i.e., if we study the world history, we learn that a person commits a crime,
the judgement for punishment is passed,
he is to be hanged on the next day, so the person escapes.
And then he goes to such far off place,
i.e., often we see what was the reason to go and settle in a frozen place.
Likewise, love too has been a reason for it.
If a relationship is forbidden, then people leave,
the only option is to migrate as the tribe won't accept it.
This oppressive society has existed since time immemorial.
In conclusion, this is a topic, the reasons are various,
sometimes the civilization reasons are there
and the circumstances that are there,
the famines, complete destruction of a place,
and such things also become a reason for migrating to far off lands.
The descendants of Gog and Magog constitute people from Moscow, Tobolsk,
these are actually the names of sons of Gog and Magog.
Yaaban, which is the present day Japan, these are recognized facts of history.
These owe their names to them. The grandchild of Syedna Nuh
is the one whose name is 'Misr', the one on whose name is modern day Egypt.
There are various similar names, if I go into its detail then
the discussion would become lengthier.
The descendants of Haam have spread towards Africa,
Saam has in the middle east, and the offspring of Yaafit
has moved to Central Asia.
Now, the Semite races were chosen by Allah (swt) for Prophethood gradually.
i.e., after Syedna Ibrahim A.S., you may understand it this way that
Prophethood remained in his family, this is known history,
and in this known history,
the descendants of Syedna Ibrahim which was raised through Syedna Musa A.S.
i.e., the Bani Ishaaq, and this is the entire narrative of Surah Baqarah.
i.e., this generation which was raised of the Bani Ishaaq,
and this constitutes a whole law which
the Quran narrates beautifully in Surah Teen.
i.e., we learn from the Quran that Allah (swt)
established one "Dainunat" (Reward and Punishment),
i.e., the Divine establishment of a minor Doomsday for them.
To Conclusively prove the Qiyamah,
i.e., one final Day of Judgement would be there and this is a short demontration of it.
Such a doomsday was established through the Messengers for their respective nations.
Like it was established through Syedna Nuh for his nation.
If you read Surah Aaraaf or Surah Qamar, the Quran tells his entire story,
or for example through Saleh, or through Syedna Hud,
or through Yunus, or the way we see the Bible,
the Israelites were repeatedly told not to repeat
the story of Suddum and Umura,
the Punishment of Hazrat Lut's nation had occurred there.
Hence, these are the manifestations of 'Dainunat' upon different nations.
And it has been stated by the Quran very beautifully and with great elaboration.
And one Dainunat, as per the Quran, was established for
the descendants of Ibrahim A.S. i.e., this Dainunat was spread
over hundreds of years of history.
Now, I have to elaborate a little here.
i.e., what is the methodology adopted by Allah (swt)
for the rise and fall of nations in the world?
The methodology of the rise and fall is exactly the same which
Allah (swt) adopts to bestow various abilities,
wealth and power among his servants.
I am not discussing this at present.
i.e., what methodology is that?
That should be left aside.
The law as stated by the Quran with regard to the Aal-e Ibrahim,
is that We tested Syedna Ibrahim in various ways.
And he passed through an exceptional trial.
The words of the Quran are, "Ibtilaa Ibrahima Rabbuhu bi Kalimaat
fa Atammma Hunna",
i.e., 'That servant of God passed the test in the last degree'.
When he qualified it fully, then Allah (swt) said that
the reward of it is now I am designating you
with religious leadership as head of this nation.
"Jaailuka Linnaasi Imaama" He replied "Wa min Zurriati"
And my children? Allah (swt) replied,
"Laa Yunaalu Ahdiz Zaalimeen"
'Your children would receive the leadership',
'However, if they become oppressive then I will snatch it from them'.
This is the first generation
which has been given the leadership based upon merit.
i.e., the power and the position of leadership in the world.
And they i.e., the nation of Ibrahim has been rewarded with a high rank,
and based on Merit, it was taken back too.
"La Yunaalu Ahdiz Zaalimeen" The law has been stated.
Now this order had begun from Yousuf A.S.
i.e., when the grandson had received the authority over Egypt,
and he accompanied his parents there.
The entire kingdom was transferred to him.
And then through Syedna Musa A.S., he was given the Torah,
and then Allah (swt) says that He decided to raise them through Musa A.S.
i.e., Syedna Ibrahim's descendants were positioned in the position of Shahadah.
i.e., Bani Ishaaq, the Quran states that only the Bani Ishaaq
among the descendants were deputed
under the leadership of Syedna Musa A.S.
When they were deputed on the rank of Shahadah,
then it was decided about the Prophets (pbut) that
after Syedna Musa, there won't be a period without a Prophet.
i.e., when a nation has to proceed from one generation to another,
and Allah is designating with this responsibility,
then the beginning was made with the Messenger
and the end was also with a Messenger,
i.e., Syedna Isa A.S., and in between "Kaffaina Mim Baadihi bir Rasul"
so, in Arabic is said, keeping something happen back to back,
you must have heard the couplet
"Maikade Mein Sheikh ke Rubar Kafa Baithe the hum"
you must have heard this?
i.e., 'The Sheikh-e Masjid (Imam) was sitting in the Maikhana (Pub)
and was enjoying the style of the one serving the drink too,
had a glass of drink in his hand, and perhaps he didn't realize
I was seated back to back with him'.
This is the same 'Kifa'. "Wa Kaffaina Mim Ba'adihi Bir Rusul"
Post that Allah (swt) deputed on the position of Shahadah,
and then one after another He sent Prophets to them.
When they believed in their Prophets,
like, in the times of Samuel, like in the times of 'Judges',
like in the times of Joshua, or during the times of Solomon and David,
hence, Allah (swt) bestowed them with higher ranks
in accordance with the same law.
And when they did not listen,
then Allah (swt) under the same law of "Laa Yunaalul Ahdiz Zaalimeen"
brought them disgrace. He gave them the punishment in the world.
This Punishment to the Christians,
after conclusive proof of God's truth by Isa A.S.
the same method was applied for them as well.
And the same methodology was adopted for the nation
of Hazrat-e Ibrahim A.S. too.
i.e., the second branch of Ishmaelites.
This is stated by Surah Teen, "Wat Teen Waz Zaitun
Wa Ture Sineen Wa haazal baladil Ameen
Laqad Khalaqnal insaana Fi Ahsani Taqweem
Summa Radadnahu Asfala Saafileen Illal Lazeena Aamanu Wa Aamilus Saalihaat
Falahum Ajrun Ghairu Mamnun"
i.e., Teen o Zaitun is that same Mount, it is very much mentioned in the Bible,
when Syedna Isa came from Nazerath,
he called the donkey near this Mount Zaitun (Olive),
and there is a famous incident about the donkey,
when you ever read the Bible you would come across it,
that fetch it from such a settlement.
The village where he is staying is Teen,
and it is on the same Mount.
Bait Fije (Fig) which in English is called Fig, and which is Injeer in Urdu,
i.e., the people have done its translation.
He had stopped over this place.
When after the last conclusive proof of God's truth,
he went to the same Mount Olive,
and the final supplication was also made on this Mount Olive by him.
Allah (swt) has raised him from this very place.
i.e., whatever took place with him,
was given death and raised up happened on this very mountain.
This is the Symbol of the Dainunat of Syedna Isa A.S.
The sequence adopted is from lower to higher,
"Wat Teen Waz Zaitun"
one, i.e., the Teen (The Fig) and Zaitun (Mount Olive)
provide testimony.
"Wa Ture Sineen", i.e., 'Syedna Musa A.S.
began his prophetic journey from there',
"Wa Haazal Baladil Ameen"
'And this is the one for Ismaelites'.
i.e., "Haazal baladil Ameen" 'This city of Makkah,
all these bear witness that
"Laqad Khalaqnal Insaana Fi Ahsani Taqweem"
'We have for these people',
this is Arabic, and here these humans isn't referring to all human beings,
'We have created them',
so, from whichever place these people have taken birth in,
from "Tur-e Sina, from Teen and Zaitun,
and from this "Baladi-Ameen",
which was begun by Syedna Ismael A.S.,
then "Fi Ahsani Taqweem"
'So, as per their moral structure, they were of the best kind'.
And then, in accordance with the same principle,
when they did not follow the law of Allah (swt)
then "Summa Radanaahu Asfala Saafileen".
'Then they fell into the worst depths',
and this happened with all of them.
There is a history of the misguidance that Christians fell into,
the history of the misguidance of Jews is existing,
and there is a history of the misguidance that Ishmaelites fell into.
This is what happened after that.
Now the Quran says,
"Illal lazeena Aamanu Wa Aamilas Saalihaat Falahum ajrun Ghairu Mamnun"
'The 'Dainunat' that was established in the world',
i.e., We provided 'Ahsan-e Taqweem' on merit,
and on merit We put them into 'As Falas Saafileen'.
Never think that when they fall into 'Asfalas Saafileen',
then for these few good individuals among these nations,
that have been the victim of the Torment that befell their nation,
no, but the reward is preserved for them in Qiyamah.
"Illal lazeena Aamanu Wa Aamilus Saalihaat Falahu Ajrun Ghairu Mamnun",
'We have stored a reward unimaginable for them in Qiyamah'.
This Dainunat is spread all over history.
What actually is the Dainunat?
The recompense in Qiyamah would be on the basis of
virtuous and meritorious deeds.
Isn't it so? Now look at the next verse.
"Fa Ma Yukazzibuka Ba'adu Biddeen"
Now looking at this Dainunat which is spread over
thousands of years, after learning it from history
'which is the thing which can be falsified in Qiyamah?'
"Fa Ma Yukazzibuka Ba'adu Biddeen Alaisallahu Bi Ahkamil Haakimeen?"
'When God did make merit as the basis,
was it not done in the best possible way?
i.e., was there any defect in it?'
This is the statement of what was the Dainunat of Syedna Ibrahim A.S.?
And how did it take place?
That is the part of this Dainunat of Syedna Ibrahim A.S.
where his entire race was deputed in the position of Shahadah.
And as I have said, as the matter rested on the people to witness Deen,
hence Allah (swt) backed it up with Prophets one after another.
And the moment they would be deputed
then obviously it was to carry out this work.
If you read about them in the Book of Ezekiel,
then we come to know that
one huge responsibility given to the Israelites was,
mind you, the Israelites,
i.e., on whom would they provide the Shahadah?
A very big responsibility entrusted was that
the son of Syedna Nuh A.S.
Yaafit, his offspring, due to the same reasons,
through this intermediate region through which
the message is being conveyed, Africa and Asia is under discussion,
through which the Dawah of Prophets is reaching there.
Yaafit's offspring have migrated into Central Asia,
and then you note that it is stated in the Quran,
'We directed them to go to Gog and Magog
and convey to them the message that has been given to you.
i.e., they are being told to rise and bear witness on those nations.
i.e., they are being raised for the Shahadah upon Israelites.
How much did they rise to the situation?
They never arose for this objective.
Whenever the efforts were made for raising them,
they faltered, and its detail has been stated in Surah Baqarah in the Quran.
And it is said that we have taken this away from you totally on the basis of merit.
i.e., this designation of the Israelites for bearing witness
has been taken away. And what will happen after it being taken away?
In the same way, similar to Our deputing them
in the Position of Shahadah,
"Ja'alnaakum" 'We have deputed you'.
Who is the 'you' impllied here?
This has been elaborated by the Quran that it implies the Ishmaelites.
i.e., who are they? They are the children of Syedna Ismael.
In Surah Baqarah it were the Israelites who were suspended,
"Ya Bani Israel azkuru Nimatiallahallatii",
refers to their beginning. When this stage has been completed
then it was said that like We did to the children of Ibrahim,
i.e., the children of Ishaaq, one branch of it.
The race comprised two sons, like through the Deen of Ibrahim,
"Fa Man Raghiba An Millati Ibrahim"
keep that entire narrative in mind, i.e., they forsake this Baitullah too,
they deviated from this Deen as well,
then We reinstated the original Qibla, and for this Qibla,
i.e., the incident has been stated by the Quran,
i.e., We told Ibrahim to go on to that barren valley and settle Ismael there.
That became a settlement and Baitullah was built there.
Its entire history has been narrated by the Quran.
"kum" does not imply you or me, I wish to say that it does not mean 'us',
who is "kum"? The kum is for Ishmaelites,
and the Quran has repeated the same verse
similar to the way it expands its point,
it has repeated the same verse in Surah Hajj.
Look how it clarifies this point.
Surah Hajj is the 22nd Surah of the Quran.
In the very end is stated,
And this Surah is revealed in the backdrop of Hijrah,
See, "Wa Jaahidu Fillahi Haqqa Jihaadih"
i.e. the Ishmaelites have been addressed and said,
it becomes clear that the address is for Ishmaelites,
"Wa Jaahidu Fillahi Haqqa Jihaadi"
'Arise with this Dawah in the path of Allah
like this ought to be arisen for'
'Arise', "Huwajtabaakum"
'You have been chosen after the suspension of the Israelites'.
"Wa Ma Jaala Alaikum fid Deeni Min Haraj"
'The hardships that had deveoped in their Deen due to them,
have been removed from your Deen'.
"Millata Abiikum Ibrahim"
'The Deen in which you have been established
is the Deen of your father Ibrahim'.
i.e., these words show that Ibrahim is the father of our Deen.
"Hua Sammaa kumul Muslimeen"
This Judaism and Christianity are the products of this nation
while He had named you Muslims.
"Min Qablu" For the branch of Israelites too,
"Wa fi haaza" 'And for you too'.
"Li Yakunur Rasoolu Shahedan Alaikum"
'and all this was to conclude at this point that
the Messenger would witness against you',
"Wa Takunu Shohadah Alan Naas"
'And You would provide witness to the others'.
i.e., the 'kum' has been elaborated by the Quran at this point.
And then comes "Fa Aqimus Salata Wa Aatuz Zakata"
exactly the same words of the Ayah,
so, these according to me are the Ishmaelites,
i.e., the Israelites have been removed,
and the announcement is done for the leadership of Ishmaelites.
'Ummatan Wasatan' is the next word, after the word is 'Kazaalik'
followed by 'Ja'alnaakum'. This point I have discussed earlier
in the chapter on Usool-u Mabaadi that either the addressee of the Quran
would be Israelites or the Ishmaelites,
"kum" when it would used the pronoun of addressing,
or the believers of those times,
or the Messenger of Allah or they would be the hypocrites,
or the idolators or the People of the Book.
You and I would come later on,
it is in fact the narrative of the Messenger, the Ishmaelites,
I have said this that the Quran has stated it that
"Li Abihi Millatukum Ibrahim" it is the race of your father Ibrahim,
which is being addressed. And on the same law of Dainunat,
"Ummatan Vasatan", 'You are the Nation in between',
i.e., the Messenger on that end, and on this end are the rest of the people.
i.e., it is used exactly in its literal meaning.
It is exactly used in the meaning of Vasat for the Ishmaelites.
"Li Takunu Shohadah Alan Naas"
'Now you would provide the conclusive proof of Deen to the rest of the world'.
"Wa Yakunar Rasulu Alaikum Shahidaah"
'And the Messenger would establish the proof of God's religion upon you'.
According to me, this is the meaning of the Ayah.
Now, as the time has exhausted,
we will discuss the rest of its applications in the next lecture.
If some questions with regard to the present discussion are there,
they are welcome.
[Participant] Shahahdat Alan Naas, that part is undoubtedly for Ishmaelites,
[Ghamidi] Have you understood this Ayah?
[Participant] I think that the questions are there,
but your presentation isn't complete,
only then we can go ahead with questions.
[Ghamidi] Yes, and we are running out of time as well.