MEEZAN - Preamble - Part 71 - The True Religion - Javed Ahmed Ghamidi

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.