It is because, for the longest time (likely 300-400 years), Islam, Deen, way of Islamic life, Islamic knowledge was top-down. Meaning, there were few intellectual, qualified Islamic scholars whose work it was to disseminate this knowledge to the public. A large part of that was by demonstrating through their own character and life. And somewhere, they faltered, and assumed their positions to be "positions of power over people". Islam does not provide for any such Leadership. The Caliphate of Hz. Umar RZ is a shining example of "Leadership without absolute authority" and he (RZ) held himself to the same standards, that he implied on people. Those standards were The Noble Quran and The Noble Prophet's SAWS way of life. That's it.
2/2 - By according *absolute* power to the Almighty & His Word, a man actually becomes an 'ideal'. Someone who people look up to, to follow. Not because 'he' is great. It is because the "way" he follows, is the way of The Noble One SAWS. And *only* The Almighty Allah SWT is Great. All human beings falter. And we seek forgiveness from our own faults, our own mistakes, our own oppressions on our own Nafs. May He SWT have Mercy on all Mankind. Aameen.
Timestamps to help the viewers. Please keep in mind that they are AI generated. 00:00:00 In this section, Javed Ahmed Ghamidi discusses the transmission of knowledge through the concept of Sunnah. He mentions that the majority of Muslim scholars accept and propagate the means of transmission of knowledge. He provides excerpts from renowned scholars such as Imam Shafi'i and Imam Ibn-e Hazm, who emphasize the importance of perpetual adherence and consensus in the transmission of reports. Ghamidi highlights that the companions of the Prophet (pbuh) played a crucial role in transmitting the knowledge of the Deen, and this knowledge was further disseminated by subsequent generations of Muslims. Overall, he emphasizes the significance of Sunnah in understanding and practicing the teachings of Islam. 00:05:00 In this section, Javed Ahmed Ghamidi discusses the concept of Sunnah and its transmission through generations. He explains that the transmission of Sunnah occurs from one group to another, from one generation to the next, and from one region to another. Ghamidi emphasizes the importance of accepting this knowledge and extracting religious truths from it, as it is believed to be a certain source of truth. He states that there is no disagreement among Muslims regarding the necessity of deriving knowledge of the Deen (religion) from this transmitted information. Ghamidi highlights that this widespread transmission of Sunnah by a large and diverse group of Muslims further supports its validity and reliability. 00:10:00 In this section, Javed Ahmed Ghamidi explains the concept of Sunnah and how it serves as a source of knowledge for Muslims. He emphasizes that the Quran, which was brought by Prophet Muhammad (pbuh), is transmitted through the Sunnah, specifically the "Khabar-e Mutawatir" or the widely transmitted news. This news assures us that the Quran given by the Prophet is authentic and has been passed on from generation to generation. Ghamidi also highlights that the Sunnah provides information about other aspects of Islam, such as the specific number of times and rakats for Salah (prayer) and the directives of Zakah (charity). While some principles of these practices are mentioned in the Quran, the Sunnah provides the detailed guidance. Ghamidi concludes by mentioning his book 'Al Fisal', where he has discussed these issues in detail. 00:15:00 In this section, the speaker discusses the concept of "Burhaan" or demonstration, as a means of proving the truthfulness of news acquired through "Tawatur" or continuous transmission. The speaker argues that this form of knowledge, which is acquired through our senses and is considered necessary, is not something new introduced by religion, but rather a source of knowledge that has existed since before. The Quran, according to the speaker, draws attention to these existing sources of knowledge and urges people to make use of their reasoning and senses. The speaker emphasizes that when the Quran mentions the need for written books or traditions to support arguments, it is not introducing new sources, but rather referring to the existing sources of knowledge. Overall, the speaker highlights the importance of recognizing and utilizing the various sources of knowledge that have always been available to humanity. 00:20:00 In this section, the speaker discusses the concept of mutawatir knowledge, which refers to information that is transmitted through consensus and perpetual adherence. He gives examples of how this type of knowledge is widely accepted and trusted, such as knowing that the House of Allah is in Makkah or that certain cities exist even though we may not have seen them ourselves. The speaker emphasizes that many aspects of our daily lives and understanding, including language, history, and the existence of renowned scholars, are derived from this mutawatir knowledge. Ultimately, he argues that there is no need for further research or doubt regarding such widely accepted and transmitted information. 00:25:00 In this section of the video, the speaker discusses the concept of Khabar-e Mutawatir, which refers to knowledge that is transmitted through news and becomes a source for historical events and information. He explains that this source of knowledge is how we learn about various historical figures, empires, wars, and books. The speaker argues that if someone denies the knowledge acquired through Khabar-e Mutawatir, it is equivalent to denying the knowledge acquired through our senses. He emphasizes the importance of accepting this source of knowledge and recognizing the passage of time and history. 00:30:00 In this section, the speaker discusses the concept of receiving knowledge through Tawatur, which means that information is transmitted through a large group of people or a community. He explains that when a large number of individuals from different regions concur on a piece of information, it is unlikely that they would all agree on a lie. Therefore, this transmission of knowledge through Tawatur is considered a reliable source. The speaker cites the views of Ibn-e Hazm and Allama Aamidi, who both emphasize the certainty of knowledge acquired through Tawatur. They argue that when such widespread agreement occurs, it confirms that the information has been seen or heard by those transmitting it, thus establishing certain knowledge. 00:35:00 In this section, Javed Ahmed Ghamidi discusses the concept of necessary knowledge, which is defined as knowledge that does not require reflection or reasoning. He provides examples such as the existence of cities, knowledge about past nations, historical figures like kings and prophets, and famous experts in various fields. Ghamidi emphasizes that this necessary knowledge is ingrained in every mature person and does not need to be acquired through external means. It is unquestionable knowledge that is accepted by everyone. This type of knowledge, referred to as "Ilm-e Zururi," forms the basis for understanding and acknowledging important historical and factual information. 00:40:00 In this section, Javed Ahmed Ghamidi discusses the concept of Sunnah, which he explains as a form of knowledge similar to the knowledge acquired through our senses. He emphasizes that this knowledge, known as "Mutawatir Akhbaar" or news perpetually adhered to, is transmitted through generations by a large group of people and does not require reasoning or debate. Ghamidi states that this knowledge, which includes the teachings of the Prophet Muhammad (pbuh) and the consensus of the Ummah, is of great significance and denying it is equivalent to denying basic realities. He further explains that when news is mutawatir, meaning reported consistently by numerous sources throughout history, it becomes an undeniable truth, just like the knowledge gained through our senses. Ghamidi presents the views of various scholars to support this understanding and asserts that this form of knowledge has been established as conclusive evidence for all humanity until the Day of Judgment. 00:45:00 In this section, the speaker emphasizes the importance of recognizing the knowledge of the entire Ummah and how renowned scholars discuss the point of receiving the Deen from the Prophet (pbuh). It is highlighted that this source of knowledge not only relates to matters of religion but also helps in understanding the truths of the world. The speaker concludes by expressing gratitude for the time spent and promises to continue the discussion in the future.
فقہا و محدٹین سے عامدی جی کا اصل اختلاف حدیٹ سے ٹابت احکام کا ھے فقہا حدیٹ سے ٹابت احکام کو ( زائد از قرآن) مستقل بالڈات مانتے ھوے واجب کہتے ھیں جبکہ غامدی جی ان احکام کو تفہیم و تبین مانتے ھوے اصل پر مبنی فرع قرار دیتے ھیں اصل سے مراد کتاب و سنت ھیں 1:00
All you need to do is wait until the end of this TOPIC, when questions that are raised on the topic will be presented by Hassan Ilyas. You'll get your answers.
@@muhammadalifaruqi1928 why I can not apply it know. Are you afraid or do u think that I have not studied the subject.or u think I have to just listen and rep at like ghamdi tap decoders.
Yes you can, and when you do you will find out that it does not apply to it. The concept of his return is based on interpretations of some ahadith and of the Quran, not on tawatur. And those ahadith and ayaat of the Quran are available and can be discussed. You can watch the videos in this series (Episodes 27 to 33) pertaining to this topic where it was discussed in detail.
do please tell me what those imam says which u quoted in suunat part 4 video explaining ijmmah and tawater did they say that nabi Isa(as) will return and who go against that ijmah and tawatur should same words which these imam used to describe such people applies to them or not.
جاوید غامدی روایتی اسلام کا پرچار کرتے ہیں جس میں محمد رسول کی ذات کو دین کا ماخذ سمجھاجاتا ہے اور رسمی عبادات یعنی نماز، روزہ، حج وغیرہ کو دین کی بنیاد مانا جاتا ہے۔ اسلئے دین کا علم روایات پر مبنی ہے نہ کہ قرآن پر۔ اس نظریہ سے قرآن محض ان رسومات کی نشاندہی کرتا ہے لیکن عملی تفصیلات رسالت مآب کی روایات سے ملتی ہیں ۔ یعنی دین کا مقصد خدا کو پرستش یا پوجا پاٹ سے خوش کرنا ہے تاکہ وہ ہمارے گناہوں کی بخشش کردے۔ یہ اسلام کا تصور آج مسلمانوں میں عام ہے جوکہ قرآن کو چھوڑ کر غیر قرآنی ذرائع کو دین کا منبع سمجھتے ہیں۔ حالانکہ یہ تصور قرآن میں کہیں نہیں ملتا۔ نہ تو وہاں سنت محمدی کا ذکر ہے، اور نہ ہی عبادتی رسومات کو دین کی بنیاد کہا گیا ہے۔ قرآن تو خود کو اللہ کی ہدایت، جو مکمل، مفصل، محفوظ اور لا متضاد پیش کرتا ہے۔ یہاں تو دین کا مقصد خدائی قانون کے مطابق ایک اجتماعی نظام کو وضع کرنا ہے جس میں انسانی زندگی کی نشوونما ہو سکے۔ تاکہ دنیاوی زندگی کی کامیابی آخرت کی کامیابی کا سبب بن سکے۔ غامدی کے مطابق مذہبی روایات حضرت ابراہیم نے شروع کیں لیکن بعد میں عربوں نے انھیں بھلا دیا، پھر آخری نبی نے انھیں دوبارہ اجاگر کردیا۔ لیکن اس کے برعکس قرآن کہتا ہے کہ حضرت محمد کو پہلے انبیاء کی تعلیمات کا کچھ علم نہیں تھا۔ اور انھیں حکم دیا گیا کہ صرف اسکی پیروی کریں جو علم وہی سےان پر نازل ہوا، یعنی قرآن۔ اسلئے غامدی کے خیالات قرآن پر مبنی نہی بلکہ ان روایات یا احادیث پر جو پیغمبر کے 300 سال بعد لکھی گئیں اور سنی سنائی باتوں سے اخذ کی گئیں۔ اسلئے ان کی حجت قرآن سے نہیں بلک تیسری صدی کے کسی امام کے حوالے سے ہوتی ہے۔ یہ اصرار کرتے ہیں کہ وہ روایات جو نسل در نسل منتقل ہوئی بالکل باعتبار ہیں اور ان میں کوئی تضاد نہیں۔ جبکہ مسلمان معاشرے میں روزمرہ کا اختلاف انہی باتوں پر ہے کہ فلاں سنت کا صحیح ثبوت کیا ہے۔ اور اسی بناء پر مسلمان آج کئی فرقوں میں بھٹے ہیں۔ مگر قرآن تو ہمیں روایات کی اندھی تقلید اور مذہبی پیشواؤں کی پیروی پر متنبہ کرتا ہے کیونکہ وہ خود کو اور دوسروں کو بھی گمراہ کرتے ہیں۔
There's an obvious problem in Ghamidi's categorisation of sources of knowledge - whilst direct observation is universally accepted as a reliable source, no rational person can accept that knowledge passed-on through generations of people is as reliable. After all, the second source is called tradition and the world is full of diverse traditions, all contrary to each other but held strongly by each community. You cannot make a special case for Muslims in this regard. Jews, Christians and Hindus all believe their traditions are faithfully transmitted by their people. Thank God for Qur'an's guidance that actually tells us to question ancestral traditions for they could wrong or misled.
These are two separate things. A nation "claiming" that a certain thing has been passed down faithfully from generations is not the same as being able to actually prove or visualize the transmission (I.e. you need to be able to prove that from it's beginning till now there has always been tawatur in it, one of the conditions of which is that there must be so many people who are impossible to unite on a falsehood). The latter has occurred in the case of the transmission of the Quran and Sunnah, whereas the examples of the other people that you have given are not analogous. That being said, I think it is reasonable to say that as long as the lack of faithful transmission cannot be proven, there is no reason to disbelieve the traditional transmission of history of a nation, as long as it does not contradict the fundamentals of reason or the word of God as available to us via the Quran.
Dear ghamidi sahab, Today with reference to your explanation, you have prooved yourself that all those ( Tawatara Akhbaar) with regards to Karbala and what would had happened after battle and what Ubaid ullah ibn ziyad did with The family of Rasool ALLAH( S.A.W) was all true. But in your lecture ,you denied and didn't support those ethics and sources . If you finally accepted this way ,can you revist your opinion on that?
So y did not understand the meaning of majority and continuty. In that matter there r 2 explaination and 2 r with a lot of majority. How will u differentiate right or wrong. Here there is only one destination and tht lead to prophet(pbuh)
Summary of your argument is that knowledge of tradition passed on by successive generations of muslims is as reliable as direct observations with your eyes and ears. Really? Then you must allow the same standards knowledge to other religious communities - for example, generations of Christians have passed on the belief that Jesus was the son of God who died on the cross for the sins of the world.
Javed Ghamidi proclaims that Prophet Muhammad’s is our primary source of knowledge about the Islam and worship rituals such as prayers, fasting and hajj are “the foundation of Deen.” In other words, the Qur’an just serves as a reminder pointing to these traditions which are to be found in the Prophet’s sunnah. This is a typical view of traditional muslims who have set aside the Qur’an and taken “ghair Qurani” sources as the primary source of a religion which is pre-occupied with worship rituals and duas for salvation. However, such a view is not supported by the Qur’an which declares itself to be the only source of guidance for mankind, complete in every detail, without contradictions and preserved from human corruption. Nowhere does the Qur’an mention “sunnah of the Prophet”, nor that worship rituals are the foundation of Islam. According to Ghamidi, such traditions were started by Prophet Abraham but had become lost or corrupt with time, so Prophet Muhammad came to revive them. But the Qur’an does not support this view- it tells us that Prophet Muhammad had no knowledge of the teachings of previous Prophets or Books and he was told to follow ONLY what was revealed to him. Ghamidi’s only authority for such claims are imams from the 3rd century or self-styled scholars who quote hadith books based on hearsay passed down from generation to generation. Ghamidi insists that such “knowledge” in completely reliable and without contradictions. However, anyone who’s grown up in a Muslim community will know about the constant arguments over practical details of ritual acts of worship such as prayer and fasting and what makes them valid or invalid. All the religions claim to pass on traditions of their ancestors yet they all have a different version of “the truth”. Muslim themselves are divided into many sects depending on which traditions they follow. However, the Qur’an warns us against blind-following of traditions or “holy men” who only serve to mislead themselves and others.
شُکر اُس رَب کا کہ جس نے مُجھ ناچیز کو استادِ محترم جیسی عظیم نعمت سے نوازا! 😍 💕
اللہ تعالٰی غامدی صاحب کو جزاے خیر عطا فرمائے اور لمبی عمر عطا فرمائے صحت اور ایمان کے ساتھ آمین
جب استاذ محترم کا نیا ویڈیو اپلوڈ ہوتا ہے تو کلک کرنے میں جو مزا آتا ہے وہ لفظوں میں بیان نہیں کیا جا سکتا۔ آج ایک اور علمی باب کا اضافہ ہوگا۔
Bhai aaap Deobandi maktab sy taaluq rekty hn
Meri bhi yahi halat ha
Best effort GOD bless you all 💕
Masha Allah
Time has changed, now peoples wants to see open debates on Islam and prophet character and hadeeses and quran.
People are doing this all the time and they can do it
Just find the authentic source and reference when you do and in that sense time has not changed
It is because, for the longest time (likely 300-400 years), Islam, Deen, way of Islamic life, Islamic knowledge was top-down. Meaning, there were few intellectual, qualified Islamic scholars whose work it was to disseminate this knowledge to the public. A large part of that was by demonstrating through their own character and life. And somewhere, they faltered, and assumed their positions to be "positions of power over people". Islam does not provide for any such Leadership. The Caliphate of Hz. Umar RZ is a shining example of "Leadership without absolute authority" and he (RZ) held himself to the same standards, that he implied on people. Those standards were The Noble Quran and The Noble Prophet's SAWS way of life. That's it.
2/2 - By according *absolute* power to the Almighty & His Word, a man actually becomes an 'ideal'. Someone who people look up to, to follow. Not because 'he' is great. It is because the "way" he follows, is the way of The Noble One SAWS. And *only* The Almighty Allah SWT is Great. All human beings falter. And we seek forgiveness from our own faults, our own mistakes, our own oppressions on our own Nafs. May He SWT have Mercy on all Mankind. Aameen.
ماشاللہ جزاکاللہ بہت خوب
Timestamps to help the viewers. Please keep in mind that they are AI generated.
00:00:00 In this section, Javed Ahmed Ghamidi discusses the transmission of knowledge through the concept of Sunnah. He mentions that the majority of Muslim scholars accept and propagate the means of transmission of knowledge. He provides excerpts from renowned scholars such as Imam Shafi'i and Imam Ibn-e Hazm, who emphasize the importance of perpetual adherence and consensus in the transmission of reports. Ghamidi highlights that the companions of the Prophet (pbuh) played a crucial role in transmitting the knowledge of the Deen, and this knowledge was further disseminated by subsequent generations of Muslims. Overall, he emphasizes the significance of Sunnah in understanding and practicing the teachings of Islam.
00:05:00 In this section, Javed Ahmed Ghamidi discusses the concept of Sunnah and its transmission through generations. He explains that the transmission of Sunnah occurs from one group to another, from one generation to the next, and from one region to another. Ghamidi emphasizes the importance of accepting this knowledge and extracting religious truths from it, as it is believed to be a certain source of truth. He states that there is no disagreement among Muslims regarding the necessity of deriving knowledge of the Deen (religion) from this transmitted information. Ghamidi highlights that this widespread transmission of Sunnah by a large and diverse group of Muslims further supports its validity and reliability.
00:10:00 In this section, Javed Ahmed Ghamidi explains the concept of Sunnah and how it serves as a source of knowledge for Muslims. He emphasizes that the Quran, which was brought by Prophet Muhammad (pbuh), is transmitted through the Sunnah, specifically the "Khabar-e Mutawatir" or the widely transmitted news. This news assures us that the Quran given by the Prophet is authentic and has been passed on from generation to generation. Ghamidi also highlights that the Sunnah provides information about other aspects of Islam, such as the specific number of times and rakats for Salah (prayer) and the directives of Zakah (charity). While some principles of these practices are mentioned in the Quran, the Sunnah provides the detailed guidance. Ghamidi concludes by mentioning his book 'Al Fisal', where he has discussed these issues in detail.
00:15:00 In this section, the speaker discusses the concept of "Burhaan" or demonstration, as a means of proving the truthfulness of news acquired through "Tawatur" or continuous transmission. The speaker argues that this form of knowledge, which is acquired through our senses and is considered necessary, is not something new introduced by religion, but rather a source of knowledge that has existed since before. The Quran, according to the speaker, draws attention to these existing sources of knowledge and urges people to make use of their reasoning and senses. The speaker emphasizes that when the Quran mentions the need for written books or traditions to support arguments, it is not introducing new sources, but rather referring to the existing sources of knowledge. Overall, the speaker highlights the importance of recognizing and utilizing the various sources of knowledge that have always been available to humanity.
00:20:00 In this section, the speaker discusses the concept of mutawatir knowledge, which refers to information that is transmitted through consensus and perpetual adherence. He gives examples of how this type of knowledge is widely accepted and trusted, such as knowing that the House of Allah is in Makkah or that certain cities exist even though we may not have seen them ourselves. The speaker emphasizes that many aspects of our daily lives and understanding, including language, history, and the existence of renowned scholars, are derived from this mutawatir knowledge. Ultimately, he argues that there is no need for further research or doubt regarding such widely accepted and transmitted information.
00:25:00 In this section of the video, the speaker discusses the concept of Khabar-e Mutawatir, which refers to knowledge that is transmitted through news and becomes a source for historical events and information. He explains that this source of knowledge is how we learn about various historical figures, empires, wars, and books. The speaker argues that if someone denies the knowledge acquired through Khabar-e Mutawatir, it is equivalent to denying the knowledge acquired through our senses. He emphasizes the importance of accepting this source of knowledge and recognizing the passage of time and history.
00:30:00 In this section, the speaker discusses the concept of receiving knowledge through Tawatur, which means that information is transmitted through a large group of people or a community. He explains that when a large number of individuals from different regions concur on a piece of information, it is unlikely that they would all agree on a lie. Therefore, this transmission of knowledge through Tawatur is considered a reliable source. The speaker cites the views of Ibn-e Hazm and Allama Aamidi, who both emphasize the certainty of knowledge acquired through Tawatur. They argue that when such widespread agreement occurs, it confirms that the information has been seen or heard by those transmitting it, thus establishing certain knowledge.
00:35:00 In this section, Javed Ahmed Ghamidi discusses the concept of necessary knowledge, which is defined as knowledge that does not require reflection or reasoning. He provides examples such as the existence of cities, knowledge about past nations, historical figures like kings and prophets, and famous experts in various fields. Ghamidi emphasizes that this necessary knowledge is ingrained in every mature person and does not need to be acquired through external means. It is unquestionable knowledge that is accepted by everyone. This type of knowledge, referred to as "Ilm-e Zururi," forms the basis for understanding and acknowledging important historical and factual information.
00:40:00 In this section, Javed Ahmed Ghamidi discusses the concept of Sunnah, which he explains as a form of knowledge similar to the knowledge acquired through our senses. He emphasizes that this knowledge, known as "Mutawatir Akhbaar" or news perpetually adhered to, is transmitted through generations by a large group of people and does not require reasoning or debate. Ghamidi states that this knowledge, which includes the teachings of the Prophet Muhammad (pbuh) and the consensus of the Ummah, is of great significance and denying it is equivalent to denying basic realities. He further explains that when news is mutawatir, meaning reported consistently by numerous sources throughout history, it becomes an undeniable truth, just like the knowledge gained through our senses. Ghamidi presents the views of various scholars to support this understanding and asserts that this form of knowledge has been established as conclusive evidence for all humanity until the Day of Judgment.
00:45:00 In this section, the speaker emphasizes the importance of recognizing the knowledge of the entire Ummah and how renowned scholars discuss the point of receiving the Deen from the Prophet (pbuh). It is highlighted that this source of knowledge not only relates to matters of religion but also helps in understanding the truths of the world. The speaker concludes by expressing gratitude for the time spent and promises to continue the discussion in the future.
Jazakallah brother❤❤❤
ALLAH.PAAK..AAPKO..JAZAAYE.KHAIR..ATAA..KAREY../BAHUT..BAHUT..
SHUKRIYA../.KOLKATA..INDIA..
Thanks sir
Welcome Ustaad e Mohtaram! Jeetey rahen sehat k sath!!
بڑی دیر کردی مہربان آتے آتے ۔
اتنا انتظار نہ کرایا کریں ۔ پلیز
4 th part of sunnat...very wonderful session...May Allah grant him a long life..
فقہا و محدٹین سے عامدی جی کا اصل اختلاف حدیٹ سے ٹابت احکام کا ھے فقہا حدیٹ سے ٹابت احکام کو ( زائد از قرآن) مستقل بالڈات مانتے ھوے واجب کہتے ھیں جبکہ غامدی جی ان احکام کو تفہیم و تبین مانتے ھوے اصل پر مبنی فرع قرار دیتے ھیں اصل سے مراد کتاب و سنت ھیں 1:00
❤Allah slamat raky ye Dua ha hmare.❤
ماشاءاللہ
Wonderful
good
Excellent
Jazak ALLAH khairan 🇵🇰🇵🇰🇵🇰 11/ Nov /24 ❤😍❤
♥️♥️♥️
Can I apply this rule on The subject of return of Nabi Isa.........do I need to say anything more?
All you need to do is wait until the end of this TOPIC, when questions that are raised on the topic will be presented by Hassan Ilyas. You'll get your answers.
@@muhammadalifaruqi1928 why I can not apply it know. Are you afraid or do u think that I have not studied the subject.or u think I have to just listen and rep at like ghamdi tap decoders.
Yes you can, and when you do you will find out that it does not apply to it. The concept of his return is based on interpretations of some ahadith and of the Quran, not on tawatur. And those ahadith and ayaat of the Quran are available and can be discussed. You can watch the videos in this series (Episodes 27 to 33) pertaining to this topic where it was discussed in detail.
do please tell me what those imam says which u quoted in suunat part 4 video explaining ijmmah and tawater did they say that nabi Isa(as) will return and who go against that ijmah and tawatur should same words which these imam used to describe such people applies to them or not.
Janab ilyas sahab ,today your mentor speaks genuine .
It.means what he always denied and afraid to support about karbala waqia ,what is your opinion
Plz Sir Illyas sahb Respectfullly
Hadees e Amar py detailed discussion ho jaye
جاوید غامدی روایتی اسلام کا پرچار کرتے ہیں جس میں محمد رسول کی ذات کو دین کا ماخذ سمجھاجاتا ہے اور رسمی عبادات یعنی نماز، روزہ، حج وغیرہ کو دین کی بنیاد مانا جاتا ہے۔ اسلئے دین کا علم روایات پر مبنی ہے نہ کہ قرآن پر۔ اس نظریہ سے قرآن محض ان رسومات کی نشاندہی کرتا ہے لیکن عملی تفصیلات رسالت مآب کی روایات سے ملتی ہیں ۔ یعنی دین کا مقصد خدا کو پرستش یا پوجا پاٹ سے خوش کرنا ہے تاکہ وہ ہمارے گناہوں کی بخشش کردے۔ یہ اسلام کا تصور آج مسلمانوں میں عام ہے جوکہ قرآن کو چھوڑ کر غیر قرآنی ذرائع کو دین کا منبع سمجھتے ہیں۔ حالانکہ یہ تصور قرآن میں کہیں نہیں ملتا۔ نہ تو وہاں سنت محمدی کا ذکر ہے، اور نہ ہی عبادتی رسومات کو دین کی بنیاد کہا گیا ہے۔ قرآن تو خود کو اللہ کی ہدایت، جو مکمل، مفصل، محفوظ اور لا متضاد پیش کرتا ہے۔ یہاں تو دین کا مقصد خدائی قانون کے مطابق ایک اجتماعی نظام کو وضع کرنا ہے جس میں انسانی زندگی کی نشوونما ہو سکے۔ تاکہ دنیاوی زندگی کی کامیابی آخرت کی کامیابی کا سبب بن سکے۔
غامدی کے مطابق مذہبی روایات حضرت ابراہیم نے شروع کیں لیکن بعد میں عربوں نے انھیں بھلا دیا، پھر آخری نبی نے انھیں دوبارہ اجاگر کردیا۔ لیکن اس کے برعکس قرآن کہتا ہے کہ حضرت محمد کو پہلے انبیاء کی تعلیمات کا کچھ علم نہیں تھا۔ اور انھیں حکم دیا گیا کہ صرف اسکی پیروی کریں جو علم وہی سےان پر نازل ہوا، یعنی قرآن۔ اسلئے غامدی کے خیالات قرآن پر مبنی نہی بلکہ ان روایات یا احادیث پر جو پیغمبر کے 300 سال بعد لکھی گئیں اور سنی سنائی باتوں سے اخذ کی گئیں۔ اسلئے ان کی حجت قرآن سے نہیں بلک تیسری صدی کے کسی امام کے حوالے سے ہوتی ہے۔ یہ اصرار کرتے ہیں کہ وہ روایات جو نسل در نسل منتقل ہوئی بالکل باعتبار ہیں اور ان میں کوئی تضاد نہیں۔ جبکہ مسلمان معاشرے میں روزمرہ کا اختلاف انہی باتوں پر ہے کہ فلاں سنت کا صحیح ثبوت کیا ہے۔ اور اسی بناء پر مسلمان آج کئی فرقوں میں بھٹے ہیں۔ مگر قرآن تو ہمیں روایات کی اندھی تقلید اور مذہبی پیشواؤں کی پیروی پر متنبہ کرتا ہے کیونکہ وہ خود کو اور دوسروں کو بھی گمراہ کرتے ہیں۔
There's an obvious problem in Ghamidi's categorisation of sources of knowledge - whilst direct observation is universally accepted as a reliable source, no rational person can accept that knowledge passed-on through generations of people is as reliable. After all, the second source is called tradition and the world is full of diverse traditions, all contrary to each other but held strongly by each community. You cannot make a special case for Muslims in this regard. Jews, Christians and Hindus all believe their traditions are faithfully transmitted by their people. Thank God for Qur'an's guidance that actually tells us to question ancestral traditions for they could wrong or misled.
These are two separate things. A nation "claiming" that a certain thing has been passed down faithfully from generations is not the same as being able to actually prove or visualize the transmission (I.e. you need to be able to prove that from it's beginning till now there has always been tawatur in it, one of the conditions of which is that there must be so many people who are impossible to unite on a falsehood). The latter has occurred in the case of the transmission of the Quran and Sunnah, whereas the examples of the other people that you have given are not analogous. That being said, I think it is reasonable to say that as long as the lack of faithful transmission cannot be proven, there is no reason to disbelieve the traditional transmission of history of a nation, as long as it does not contradict the fundamentals of reason or the word of God as available to us via the Quran.
Oral tawatur has no value
Dear ghamidi sahab,
Today with reference to your explanation, you have prooved yourself that all those ( Tawatara Akhbaar) with regards to Karbala and what would had happened after battle and what Ubaid ullah ibn ziyad did with The family of Rasool ALLAH( S.A.W) was all true.
But in your lecture ,you denied and didn't support those ethics and sources .
If you finally accepted this way ,can you revist your opinion on that?
So y did not understand the meaning of majority and continuty.
In that matter there r 2 explaination and 2 r with a lot of majority.
How will u differentiate right or wrong.
Here there is only one destination and tht lead to prophet(pbuh)
Summary of your argument is that knowledge of tradition passed on by successive generations of muslims is as reliable as direct observations with your eyes and ears. Really? Then you must allow the same standards knowledge to other religious communities - for example, generations of Christians have passed on the belief that Jesus was the son of God who died on the cross for the sins of the world.
No, as far as I understood it, that's not the argument. Please see my reply to your other comment.
Javed Ghamidi proclaims that Prophet Muhammad’s is our primary source of knowledge about the Islam and worship rituals such as prayers, fasting and hajj are “the foundation of Deen.” In other words, the Qur’an just serves as a reminder pointing to these traditions which are to be found in the Prophet’s sunnah. This is a typical view of traditional muslims who have set aside the Qur’an and taken “ghair Qurani” sources as the primary source of a religion which is pre-occupied with worship rituals and duas for salvation.
However, such a view is not supported by the Qur’an which declares itself to be the only source of guidance for mankind, complete in every detail, without contradictions and preserved from human corruption. Nowhere does the Qur’an mention “sunnah of the Prophet”, nor that worship rituals are the foundation of Islam. According to Ghamidi, such traditions were started by Prophet Abraham but had become lost or corrupt with time, so Prophet Muhammad came to revive them. But the Qur’an does not support this view- it tells us that Prophet Muhammad had no knowledge of the teachings of previous Prophets or Books and he was told to follow ONLY what was revealed to him. Ghamidi’s only authority for such claims are imams from the 3rd century or self-styled scholars who quote hadith books based on hearsay passed down from generation to generation. Ghamidi insists that such “knowledge” in completely reliable and without contradictions. However, anyone who’s grown up in a Muslim community will know about the constant arguments over practical details of ritual acts of worship such as prayer and fasting and what makes them valid or invalid.
All the religions claim to pass on traditions of their ancestors yet they all have a different version of “the truth”. Muslim themselves are divided into many sects depending on which traditions they follow. However, the Qur’an warns us against blind-following of traditions or “holy men” who only serve to mislead themselves and others.
Mera ek sujhav rahega ki video ko edit kar ke aur chust bnaya jaye. kai bar kafi dohrao ho jate hain aur awam ki dilachaspi khatm hone lagti hai.
Masha Allah
Good
U made US wait for too long