The Concept of Doomsday in islam May 16, 2009

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1. 0:14 If you read Hadith literature, you will find that there are hundreds and hundreds of Hadiths that tell us about Qiyamah, that is, If you read Hadith literature, you will find that there are hundreds and hundreds of Hadiths that tell us about Qiyamah, that is, ☆
2. 0:34 Doomsday. Doomsday. ☆
3. 0:38 Then there are a number of Hadiths that are like predictions. Then there are a number of Hadiths that are like predictions. ☆
4. 0:47 They predict about the Qiyamah. They predict about the Qiyamah. ☆
5. 0:51 One such Hadith is One such Hadith is ☆
6. 0:55 in one of such Hadiths Prophet of Islam has said, "When Doomsday comes near, the door of Tawbah will be closed." in one of such Hadiths Prophet of Islam has said, "When Doomsday comes near, the door of Tawbah will be closed." ☆
7. 1:22 jab qayamat qareeb aayegi to tauba ka darwaza band ho jayega. When Doomsday comes near, جب قیامت قریب آئے گی تو توبہ کا دروازہ بند ہو جائے گا۔ When Doomsday comes near, ☆
8. 1:37 the door of Tawbah will be closed. the door of Tawbah will be closed. ☆
9. 1:43 People generally take it in literal terms. People generally take it in literal terms. ☆
10. 1:51 And when you take it in literal terms, this Hadith becomes mysterious. It means that mysteriously the door will be closed in the sky. And when you take it in literal terms, this Hadith becomes mysterious. It means that mysteriously the door will be closed in the sky. ☆
11. 2:06 But this is not the meaning of the Hadith. But this is not the meaning of the Hadith. ☆
12. 2:11 As a principle, I would like to say to you that there is no mysterious thing in Islam. As a principle, I would like to say to you that there is no mysterious thing in Islam. ☆
13. 2:22 Islam is completely a scientific religion. Every teaching of Islam is logical, rational, and scientific. Islam is completely a scientific religion. Every teaching of Islam is logical, rational, and scientific. ☆
14. 2:33 Nothing is mysterious. Nothing is mysterious. ☆
15. 2:38 So this Hadith is also not a mysterious Hadith. Then what is the meaning of this Hadith So this Hadith is also not a mysterious Hadith. Then what is the meaning of this Hadith ☆
16. 2:47 ? It means that in the later period of history, people will develop ? It means that in the later period of history, people will develop ☆
17. 3:05 a lifestyle, such a lifestyle that will serve as an obstacle towards Tawbah. a lifestyle, such a lifestyle that will serve as an obstacle towards Tawbah. ☆
18. 3:24 And I think that now that day has come. And I think that now that day has come. ☆
19. 3:29 We are living in an age where it is very clear that the door of Tawbah is closed. We are living in an age where it is very clear that the door of Tawbah is closed. ☆
20. 3:40 In what sense? Tawbah means In what sense? Tawbah means ☆
21. 3:47 today I was listening to the radio. today I was listening to the radio. ☆
22. 3:54 There was a counselor who was speaking about the problem of modern people There was a counselor who was speaking about the problem of modern people ☆
23. 4:06 . He used the term "laser activities." Laser activities. . He used the term "laser activities." Laser activities. ☆
24. 4:17 So I think basically it is laser activities that have closed the door of Tawbah. So I think basically it is laser activities that have closed the door of Tawbah. ☆
25. 4:27 People are engaged in laser activities. What it means, laser activities People are engaged in laser activities. What it means, laser activities ☆
26. 4:36 ? Every time people are busy in family affairs, in job, in business, in shopping, in outing, in ? Every time people are busy in family affairs, in job, in business, in shopping, in outing, in ☆
27. 4:52 idle activities, laser activities. So these people have no time to think about themselves. idle activities, laser activities. So these people have no time to think about themselves. ☆
28. 5:06 The source of Tawbah is introspection. Tawbah means repentance. And the source of repentance is introspection. The source of Tawbah is introspection. Tawbah means repentance. And the source of repentance is introspection. ☆
29. 5:20 When you have time to think about yourself, about Muhasabah, that is, introspection, then your mind becomes repentant. When you have time to think about yourself, about Muhasabah, that is, introspection, then your mind becomes repentant. ☆
30. 5:37 But now people are busy every time, every moment. Every time there is telephone, mobile, and friends, and shopping, But now people are busy every time, every moment. Every time there is telephone, mobile, and friends, and shopping, ☆
31. 5:55 and party, and hotel, and outing, job, and business, every time people are busy. and party, and hotel, and outing, job, and business, every time people are busy. ☆
32. 6:04 So when they are busy every time, they have no time for introspection. So due to this kind of activities, mostly people are engaged in laser activities. So when they are busy every time, they have no time for introspection. So due to this kind of activities, mostly people are engaged in laser activities. ☆
33. 6:21 Laser activities. So in such a situation, people have no time for introspection. And where there is no introspection, there is no repentance, there is no Tawbah. Laser activities. So in such a situation, people have no time for introspection. And where there is no introspection, there is no repentance, there is no Tawbah. ☆
34. 6:35 This is the meaning of that Hadith. Now, what to do in such a situation? This is the meaning of that Hadith. Now, what to do in such a situation? ☆
35. 6:46 We have to We have to ☆
36. 6:50 be alert. We have to rethink about our lif be alert. We have to rethink about our lif ☆
37. 6:59 e. We have to revise our lifestyle every day and night. Every day e. We have to revise our lifestyle every day and night. Every day ☆
38. 7:11 we have to we have to ☆
39. 7:15 introspect every day about our time, in what activities we spent our time this day. introspect every day about our time, in what activities we spent our time this day. ☆
40. 7:26 We have to maintain a diar We have to maintain a diar ☆
41. 7:29 y. Diary means Muhasabah, introspection. Diary is a simple way of introspection. y. Diary means Muhasabah, introspection. Diary is a simple way of introspection. ☆
42. 7:39 So when you maintain a diary So when you maintain a diary ☆
43. 7:43 and you write down every day and you write down every day ☆
44. 7:46 your activities, then you can your activities, then you can ☆
45. 7:52 read out those pages read out those pages ☆
46. 7:56 and then find out and then find out ☆
47. 7:59 whether I spent my time in what is called laser activities or in needful activities. whether I spent my time in what is called laser activities or in needful activities. ☆
48. 8:10 It's very important. I think that Doomsday is not very It's very important. I think that Doomsday is not very ☆
49. 8:23 far from us. far from us. ☆
50. 8:31 All the signs of Doomsday All the signs of Doomsday ☆
51. 8:36 I see every day, signs of Doomsday, every day. And any time we will face that day that we call Doomsday. I see every day, signs of Doomsday, every day. And any time we will face that day that we call Doomsday. ☆
52. 8:51 Because in the Qur'an, there is a verse, Because in the Qur'an, there is a verse, ☆
53. 8:58 "La taatikum illa baqta." Doomsday will come suddenly. Suddenly. "La taatikum illa baqta." "La taatikum illa baqta." Doomsday will come suddenly. Suddenly. "La taatikum illa baqta." ☆
54. 9:10 Qiyamah will come suddenly, just like an earthquake. Earthquakes come suddenly. I think that this world that was created by God is governed by the law of natu Qiyamah will come suddenly, just like an earthquake. Earthquakes come suddenly. I think that this world that was created by God is governed by the law of natu ☆
55. 9:29 re. The whole world is governed by the law of nature. Law of nature means cause and effect, principle of cause and effect. re. The whole world is governed by the law of nature. Law of nature means cause and effect, principle of cause and effect. ☆
56. 9:38 There is called principle of causation. The whole world is There is called principle of causation. The whole world is ☆
57. 9:46 governed by the law of causation. Everywhere there is cause and effect, cause and effect. The only exception is earthquake. governed by the law of causation. Everywhere there is cause and effect, cause and effect. The only exception is earthquake. ☆
58. 9:58 Scientists don't know what is the cause of effect, cause and effect of earthquake. Recently, you know there was an earthquake in Scientists don't know what is the cause of effect, cause and effect of earthquake. Recently, you know there was an earthquake in ☆
59. 10:11 Italy. In Italy, it erupted suddenly. Italy. In Italy, it erupted suddenly. ☆
60. 10:19 Suddenly. No prediction was possible. Suddenly. No prediction was possible. ☆
61. 10:24 So I think that earthquake is a sign of Doomsday, of Qiyamah. When the Qur'an tells us that Doomsday will come to you suddenly, So I think that earthquake is a sign of Doomsday, of Qiyamah. When the Qur'an tells us that Doomsday will come to you suddenly, ☆
62. 10:39 so earthquake is an example. How a thing like Qiyamah will come suddenly. so earthquake is an example. How a thing like Qiyamah will come suddenly. ☆
63. 10:47 You can see an earthquake. You can see an earthquake. ☆
64. 10:51 So it means that So it means that ☆
65. 10:55 Qiyamah or Doomsday will come to you suddenly, just like an earthquake. Qiyamah or Doomsday will come to you suddenly, just like an earthquake. ☆
66. 11:03 So we call it a fourth, that kind of lifestyle, that kind of laser activities which So we call it a fourth, that kind of lifestyle, that kind of laser activities which ☆
67. 11:19 serve as serve as ☆
68. 11:28 an obstacle. an obstacle. ☆
69. 11:32 So we have to rethink. We have to reassess. We have to replan our life. There is no option for us. So we have to rethink. We have to reassess. We have to replan our life. There is no option for us. ☆
70. 11:44 No option. No option. ☆
71. 11:50 So this Hadith that So this Hadith that ☆
72. 12:00 which I have cited earlier, that when Doomsday comes near, the door of Tawbah will be closed. which I have cited earlier, that when Doomsday comes near, the door of Tawbah will be closed. ☆
73. 12:18 So we have to refrain ourselves from that kind of lifestyle which amounts to closing the door of Tawbah. So we have to refrain ourselves from that kind of lifestyle which amounts to closing the door of Tawbah. ☆
74. 12:31 It's very important. And when I today listened to that program on radio, that laser activities, so all the people are engaged in laser activities. It's very important. And when I today listened to that program on radio, that laser activities, so all the people are engaged in laser activities. ☆
75. 12:48 I think that I think that ☆
76. 12:52 95% of our activities are laser activities, not need-based activities. 95% of our activities are laser activities, not need-based activities. ☆
77. 13:08 Then the other point is that Then the other point is that ☆
78. 13:14 people generally face some negative experiences. They become sad. Every day I receive some telephone or some letter. people generally face some negative experiences. They become sad. Every day I receive some telephone or some letter. ☆
79. 13:28 They ask this question, "How to get rid of this negative thinking They ask this question, "How to get rid of this negative thinking ☆
80. 13:38 ?" So this kind of thing also is an obstacle of repentance and Tawbah. So I will remind you that ?" So this kind of thing also is an obstacle of repentance and Tawbah. So I will remind you that ☆
81. 13:52 a British historian, Arnold Pineby, he was born in 1889 a British historian, Arnold Pineby, he was born in 1889 ☆
82. 14:04 . He was a British, and he was born in 1889. So he, after a long study, published a book, A Study of History, in 12 volumes. . He was a British, and he was born in 1889. So he, after a long study, published a book, A Study of History, in 12 volumes. ☆
83. 14:21 In this book, he says that after the study of human events, I have gathered that life is full of challenges. In this book, he says that after the study of human events, I have gathered that life is full of challenges. ☆
84. 14:38 There is no escape from challenge. There is no escape from challenge. ☆
85. 14:43 No escape from challenge. You cannot have a life where there is no challenge. No escape from challenge. You cannot have a life where there is no challenge. ☆
86. 14:52 But he says that But he says that ☆
87. 14:56 challenges are of two kinds: Crippling Challenge and Non-Crippling Challenge. challenges are of two kinds: Crippling Challenge and Non-Crippling Challenge. ☆
88. 15:06 He categorizes challenges into two kinds: Crippling Challenge and Non-Crippling Challenge. He categorizes challenges into two kinds: Crippling Challenge and Non-Crippling Challenge. ☆
89. 15:15 So he says that So he says that ☆
90. 15:20 Crippling Challenge is a problem, but Non-Crippling Challenge is a blessing. Crippling Challenge is a problem, but Non-Crippling Challenge is a blessing. ☆
91. 15:31 When the challenge is Non-Crippling nature, then it serves as a When the challenge is Non-Crippling nature, then it serves as a ☆
92. 15:42 stepping stone for your progress because challenge enhances your creativity. stepping stone for your progress because challenge enhances your creativity. ☆
93. 15:52 Challenge makes your mind more active. Challenge makes your mind more active. ☆
94. 15:59 So you become a hero. You meet that challenge, and then you get success. So you become a hero. You meet that challenge, and then you get success. ☆
95. 16:08 Only Crippling Challenge is a problem. But this historian was born in 1889. Only Crippling Challenge is a problem. But this historian was born in 1889. ☆
96. 16:19 But now, after this historian, there were so many researchers, so many researchers. And now the minds of those researchers have been changed. But now, after this historian, there were so many researchers, so many researchers. And now the minds of those researchers have been changed. ☆
97. 16:34 During those days, there was a concept that disabled persons--at airports and everywhere you can see disabled persons During those days, there was a concept that disabled persons--at airports and everywhere you can see disabled persons ☆
98. 16:52 --then, after some researchers, this concept was changed. And they adopted another idea that physically challenging--this was the second stage. --then, after some researchers, this concept was changed. And they adopted another idea that physically challenging--this was the second stage. ☆
99. 17:12 But now they abandoned this term also. But now they abandoned this term also. ☆
100. 17:20 Now they don't use disabled persons. Also, they don't use physically challenging. Now they have adopted another. Now they don't use disabled persons. Also, they don't use physically challenging. Now they have adopted another. ☆
101. 17:32 And the latest term used in this regard is differently abled. And the latest term used in this regard is differently abled. ☆
102. 17:43 Differently abled. In another perspective, layer. Differently abled. In another perspective, layer. ☆
103. 17:48 So this is the recent research in this regard. So those persons who were So this is the recent research in this regard. So those persons who were ☆
104. 17:57 regarded as disabled--so according to the recent research, they are not disabled. They are differently abled. regarded as disabled--so according to the recent research, they are not disabled. They are differently abled. ☆
105. 18:11 So in such a world, we have no excuse. No excuse. So in such a world, we have no excuse. No excuse. ☆
106. 18:19 We cannot put any excuse before God Almighty. We cannot put any excuse before God Almighty. ☆
107. 18:27 So I am giving you two lessons today. One, diffuse your tension. So I am giving you two lessons today. One, diffuse your tension. ☆
108. 18:39 Find some formula of diffusion. Find some formula of diffusion. ☆
109. 18:46 In every situation, there is some formula by which you can diffuse your tension. In every situation, there is some formula by which you can diffuse your tension. ☆
110. 18:57 Always live in positivity. Always, always, always. Always live in positivity. Always, always, always. ☆
111. 19:05 There is an abundant formula of diffusing. So learn the art of diffusing rather than living in tension. There is an abundant formula of diffusing. So learn the art of diffusing rather than living in tension. ☆
112. 19:18 This is my first lesson to you This is my first lesson to you ☆
113. 19:24 so that you make some time for introspection, for some time for repentance so that you make some time for introspection, for some time for repentance ☆
114. 19:32 . If you used to live in tension, in distress, then you have no time for reassessment, for revision, . If you used to live in tension, in distress, then you have no time for reassessment, for revision, ☆
115. 19:48 for for ☆
116. 19:51 repentance, for introspection. It is a great, great loss for any person. repentance, for introspection. It is a great, great loss for any person. ☆
117. 20:02 The other advice I am giving you is that don't take disability as an excuse. The other advice I am giving you is that don't take disability as an excuse. ☆
118. 20:14 No disability is an excuse. In every situation, it is recent research, latest research. No disability is an excuse. In every situation, it is recent research, latest research. ☆
119. 20:26 It is the latest research that disability is also another kind of ability. This is the latest research. It is the latest research that disability is also another kind of ability. This is the latest research. ☆
120. 20:38 That idea is now abandoned that was prevalent during Arnold Pineby. Now the latest idea is That idea is now abandoned that was prevalent during Arnold Pineby. Now the latest idea is ☆
121. 20:51 that every disability is a new kind of ability. that every disability is a new kind of ability. ☆
122. 20:56 So why So why ☆
123. 21:00 pessimism? Why despair? Why tension? So as a Mumin, as a Dai, both pessimism? Why despair? Why tension? So as a Mumin, as a Dai, both ☆
124. 21:13 kinds of persons are very important. kinds of persons are very important. ☆
125. 21:17 If you take yourself as a Mumin, as a believer, or you take as a Dai in both the situations, these two formulas are very, very important. If you take yourself as a Mumin, as a believer, or you take as a Dai in both the situations, these two formulas are very, very important. ☆
126. 21:29 Very, very important. Very, very important. ☆
127. 21:32 This formula will save you from being a victim of tension, victim of despair, and also victim of pessimism. This formula will save you from being a victim of tension, victim of despair, and also victim of pessimism. ☆
128. 21:49 So this is the thought of the day. And now you can share anything that you have in your mind. So this is the thought of the day. And now you can share anything that you have in your mind. ☆
129. 22:14 Rana, there is a mention in the Qur'an for God, the Lord of Two East and Lord of Two West. What does this mean? Rana, there is a mention in the Qur'an for God, the Lord of Two East and Lord of Two West. What does this mean? ☆
130. 22:25 According to the observation, it does not mean that, in fact, there are so many Mashik al-Magh According to the observation, it does not mean that, in fact, there are so many Mashik al-Magh ☆
131. 22:34 rib. No. As we see, there is sometimes the sun rib. No. As we see, there is sometimes the sun ☆
132. 22:43 sets here and then sometimes here, sometimes here. That is due to the rotation of the Earth sets here and then sometimes here, sometimes here. That is due to the rotation of the Earth ☆
133. 22:51 . So here, the Qur'an refers to the rotation of the Earth as an axis by referring to visible phenomena. . So here, the Qur'an refers to the rotation of the Earth as an axis by referring to visible phenomena. ☆
134. 23:08 This phenomena is visible that the sun changes its place at the time of rise and setting. This phenomena is visible that the sun changes its place at the time of rise and setting. ☆
135. 23:24 So the Qur'an refers to the visible phenomena, and then he wants to So the Qur'an refers to the visible phenomena, and then he wants to ☆
136. 23:33 refer to the real fact, that is, the rotation of the Earth on its axis. That is very exceptional. refer to the real fact, that is, the rotation of the Earth on its axis. That is very exceptional. ☆
137. 23:42 In the whole universe, there are numerous, numerous, numerous planets, numerous stars. But this kind of rotation, you cannot find in any planet, in any stars. In the whole universe, there are numerous, numerous, numerous planets, numerous stars. But this kind of rotation, you cannot find in any planet, in any stars. ☆
138. 23:55 So rotation on axis. So it is a very strange type of phenomena in the whole universe. Exception. So rotation on axis. So it is a very strange type of phenomena in the whole universe. Exception. ☆
139. 24:05 So exception means planning. So exception means planning. ☆
140. 24:11 Exception means planning. So if there is planning in this universe, it means that there is a planet. Exception means planning. So if there is planning in this universe, it means that there is a planet. ☆
141. 24:21 And where there is a planet, there is God. And where there is a planet, there is God. ☆
142. 24:25 Is this clear? Is this clear? ☆
143. 24:30 Rana, so the East that you are referring to here is you are saying that the Earth rotates on its axis. There is double rot Rana, so the East that you are referring to here is you are saying that the Earth rotates on its axis. There is double rot ☆
144. 24:40 ation. Double rotation. One revolves around the orbit and one at its axis. So double rotation. Double rotation is very exceptional in the universe. ation. Double rotation. One revolves around the orbit and one at its axis. So double rotation. Double rotation is very exceptional in the universe. ☆
145. 24:51 So it changes its position. Position is not So it changes its position. Position is not ☆
146. 25:03 the position that is referred to here in this verse. It is exception. You see this exception. the position that is referred to here in this verse. It is exception. You see this exception. ☆
147. 25:09 How is this exception possible in this world? Where there is exception, there is planning. Where there is planning, there is a planner. Where there is a planner, there is God. How is this exception possible in this world? Where there is exception, there is planning. Where there is planning, there is a planner. Where there is a planner, there is God. ☆
148. 25:21 In fact, it is In fact, it is ☆
149. 25:28 an argument toward the existence of God. Rana, I did not understand what does Two East here me an argument toward the existence of God. Rana, I did not understand what does Two East here me ☆
150. 25:37 an? You said that basically, it talks about the Earth being an exception because it has double rotation. It rotates on its orbit and on its axis. an? You said that basically, it talks about the Earth being an exception because it has double rotation. It rotates on its orbit and on its axis. ☆
151. 25:48 So here, it is talking about the exception that if there is such a big plan, then there has to be a planner behind it. And that planner is God. So here, it is talking about the exception that if there is such a big plan, then there has to be a planner behind it. And that planner is God. ☆
152. 25:57 But I could not understand why did God refer here in the words as Two East and But I could not understand why did God refer here in the words as Two East and ☆
153. 26:05 Two West? God refers to visible phenomena. But in fact, God is referring to the real fact that the Earth is an exception. Two West? God refers to visible phenomena. But in fact, God is referring to the real fact that the Earth is an exception. ☆
154. 26:19 I think North and South are also taken in there. Two East and Two West. West. I think North and South are also taken in there. Two East and Two West. West. ☆
155. 26:30 Then they become four. North, South, East, West. Then they become four. North, South, East, West. ☆
156. 26:34 Dr. Sahib is saying that North and West are also taken into account. North and South. North and South are also taken into account while mentioning these Two East and Two West. Dr. Sahib is saying that North and West are also taken into account. North and South. North and South are also taken into account while mentioning these Two East and Two West. ☆
157. 26:46 nahi dekhen har saal aap dekhte hain ke nikalne aur doobne ki jagah badalti rehti hai. Aisa nahi ke jahan se aaj nikla, wahan se chaar minute ke baad bhi nikle. نہیں، دیکھیں، ہر سال آپ دیکھتے ہیں کہ نکلنے اور ڈوبنے کی جگہ بدلتی رہتی ہے۔ ایسا نہیں کہ جہاں سے آج نکلا، وہیں سے چار منٹ کے بعد بھی نکلے۔ ☆
158. 26:59 To rabbul mashariq wal magharib, suraj ke nikalne ki jagah badalti hai, suraj ke doobne ki jagah badalti hai. Kyun? Woh rotation ki wajah se. تو رب المشارک والمغارک، سورج کے نکلنے کی جگہ بدلتی ہے، سورج کے ڈوبنے کی جگہ بدلتی ہے۔ کیوں؟ وہ rotation کی وجہ سے۔ ☆
159. 27:16 It is a visible phenomena that the sun changes its place of setting and rising. It is a visible phenomena that the sun changes its place of setting and rising. ☆
160. 27:29 In fact, God is referring to the real thing. That is exception. In fact, God is referring to the real thing. That is exception. ☆
161. 27:38 Although the Qur'an refers to the change in position, but in fact, it is referring to that exception that Although the Qur'an refers to the change in position, but in fact, it is referring to that exception that ☆
162. 27:52 proves the proves the ☆
163. 27:53 existence of God. mein bas itna samajh lein ke refer kiya gaya hai ke both se East aur both se West. lekin asal cheez woh nahi hai. existence of God. میں بس اتنا سمجھ لیں کہ refer کیا گیا ہے کہ both سے East اور both سے West۔ لیکن اصل چیز وہ نہیں ہے۔ ☆
164. 28:02 woh toh dikhai deta hai, is liye asal cheez jo hai woh exception hai. وہ تو دکھائی دیتا ہے، اس لیے اصل چیز جو ہے وہ exception ہے۔ ☆
165. 28:09 That is a relative thing because the sun does not change its position. That is a relative thing because the sun does not change its position. ☆
166. 28:19 In fact, in reality, it is simply we see like this. So the fact which God is referring to is exception. In fact, in reality, it is simply we see like this. So the fact which God is referring to is exception. ☆
167. 28:37 Is it clear? Is it clear? ☆
168. 28:39 There are verses in the Qur'an that ask for a man or a woman who steals cut off their hands as a punishment. But if they repent and reform, then God will turn to them mercifully. There are verses in the Qur'an that ask for a man or a woman who steals cut off their hands as a punishment. But if they repent and reform, then God will turn to them mercifully. ☆
169. 28:53 Deep was asking. Rana, I was asking that once you cut off the hands, then how will they only cut? Deep was asking. Rana, I was asking that once you cut off the hands, then how will they only cut? ☆
170. 29:04 Then how will God show mercy? Then how will God show mercy? ☆
171. 29:09 This lie is not simply by stealing. No. This lie is not simply by stealing. No. ☆
172. 29:16 un ka is ka jo translation kiya hai abu ul ma'eed ul abadi ne bohat acha kiya hai. chota aur choti ke hath kaat do. yaani jo jis ki woh woh ban gayi ho. ان کا اس کا جو translation کیا ہے ابو المعید العبادی نے بہت اچھا کیا ہے۔ چوٹا اور چوٹی کے ہاتھ کاٹ دو۔ یعنی جو جس کی وہ وہ بن گئی ہو۔ ☆
173. 29:28 habit ke sab kuch kar ke dekh liya, sab kuch kar ke dekh liya, chorta hi nahi hai. woh chota aur choti. Habit کہ سب کچھ کر کے دیکھ لیا، سب کچھ کر کے دیکھ لیا، چھوڑتا ہی نہیں ہے۔ وہ چوٹا اور چوٹی۔ ☆
174. 29:35 First of all, you will do the work. You will persuade him for a long time, for a long time. First of all, you will do the work. You will persuade him for a long time, for a long time. ☆
175. 29:46 But when you see that he is not accepting your advice and he becomes a permanent danger for the society, to save the society, we will punish that person. But when you see that he is not accepting your advice and he becomes a permanent danger for the society, to save the society, we will punish that person. ☆
176. 29:59 Here we have two options. Here we have two options. ☆
177. 30:02 Either we leave society in a permanent danger or we have to give a deterrent punishment for that person. Either we leave society in a permanent danger or we have to give a deterrent punishment for that person. ☆
178. 30:14 It is a very, very exceptional position after a long period of persuasion, a long period of It is a very, very exceptional position after a long period of persuasion, a long period of ☆
179. 30:30 counsel counsel ☆
180. 30:31 ing. Resort to this punishment. You can see the Islamic history. Perhaps only few people were. ing. Resort to this punishment. You can see the Islamic history. Perhaps only few people were. ☆
181. 30:43 Once they know their hands are going to be cut, they don't do all these things. Stealing and all these things. But Rana, God has given leverage to humans. Once they know their hands are going to be cut, they don't do all these things. Stealing and all these things. But Rana, God has given leverage to humans. ☆
182. 30:57 Means that repentance can be at any moment. They live the life. Means that repentance can be at any moment. They live the life. ☆
183. 31:03 haan toh isi liye dekhein. And also freedom. You know tarjuma kiya hai? chota aur choti. bohat dinon tak in ko samajhate raho. ہاں تو اسی لیے دیکھیں۔ And also freedom. You know ترجمہ کیا ہے؟ چوٹا اور چوٹی۔ بہت دنوں تک ان کو سمجھاتے رہو۔ ☆
184. 31:13 isi liye poori history mein. habitual thi. habitual thi. habitual chora hi nahi ja raha. toh ab society ko bachao ya is ko bachao. masla yeh ban gaya. اسی لیے پوری history میں۔ Habitual تھی۔ Habitual تھی۔ Habitual چھوڑا ہی نہیں جا رہا۔ تو اب society کو بچاؤ یا اس کو بچاؤ۔ مسئلہ یہ بن گیا۔ ☆
185. 31:23 poori history mein aik do aadmi ka hath katta gaya hoga. پوری history میں ایک دو آدمی کا ہاتھ کٹا گیا ہوگا۔ ☆
186. 31:28 poori history mein. I think this is also practiced in Saudi Arabia where a convict is caught, then they are not given a second chance or a third chance. پوری history میں۔ I think this is also practiced in Saudi Arabia where a convict is caught, then they are not given a second chance or a third chance. ☆
187. 31:39 They simply. Saudi Arab mein yaani chori hai hi nahi. aik ka hath kaat ke sab ko rok diya. They simply. سعودی عرب میں یعنی چوری ہے ہی نہیں۔ ایک کا ہاتھ کاٹ کے سب کو روک دیا۔ ☆
188. 31:51 Deterrent punishment. Deterrent punishment. It is a deterrent punishment. Deterrent punishment. Deterrent punishment. It is a deterrent punishment. ☆
189. 31:57 Maulana, Surah Hajj. One thing is we have appointed for every community ways of worship to observe. مولانا، سورہ حج۔ One thing is we have appointed for every community ways of worship to observe. ☆
190. 32:08 Let them not dispute with you on the matter. Please clarify this. Let them not dispute with you on the matter. Please clarify this. ☆
191. 32:16 There was some dispute when Islam introduced There was some dispute when Islam introduced ☆
192. 32:27 a form of Hajj that was not prevalent in the past. So people were used to doing Hajj with the other form. a form of Hajj that was not prevalent in the past. So people were used to doing Hajj with the other form. ☆
193. 32:40 So they were quarreling. So they were quarreling. ☆
194. 32:44 It is not correct because they feel that their form was Ibrahimi form. It is not correct because they feel that their form was Ibrahimi form. ☆
195. 32:54 And this was innovation. So this verse means that avoid And this was innovation. So this verse means that avoid ☆
196. 33:04 the controversy. Because at that time, there was controversy. Now, there is no controversy. the controversy. Because at that time, there was controversy. Now, there is no controversy. ☆
197. 33:12 So it was a temporary phase. It was a temporary phase. So in such a situation when people are So it was a temporary phase. It was a temporary phase. So in such a situation when people are ☆
198. 33:26 quarreling, so you have no option other than to avoid, to ignor quarreling, so you have no option other than to avoid, to ignor ☆
199. 33:36 e So this was the meaning of this verse. Maulana, kal jo aap ne hadith batai thi, bohat ziyada, bohat hi ziyada hilane wali hadith. e. So this was the meaning of this verse. مولانا، کل جو آپ نے حدیث بتائی تھی، بہت زیادہ، بہت ہی زیادہ ہلانے والی حدیث۔ ☆
200. 33:50 Namaz ke foran baad aap ne bataya tha, mujhe achaanak zehn mein aaya hai ke. Bataiye. Aap ne namaz, maghrib ki namaz ke foran baad, achaanak aap ne kaha ke mujhe aisa lag raha hai ke qayamat ki ab ek hi nishani baqi reh gayi hai. نماز کے فوراً بعد آپ نے بتایا تھا، مجھے اچانک ذہن میں آیا ہے کہ۔ بتائیے۔ آپ نے نماز، مغرب کی نماز کے فوراً بعد، اچانک آپ نے کہا کہ مجھے ایسا لگ رہا ہے کہ قیامت کی اب ایک ہی نشانی باقی رہ گئی ہے۔ ☆
201. 34:05 Ab final, final nishani. اب فائنل، فائنل نشانی۔ ☆
202. 34:07 Aur woh bohat jald aanay wali hai. To aap ne bataya tha ke woh hadith mein aaya hai ke qayamat is waqt tak nahi aayegi اور وہ بہت جلد آنے والی ہے۔ تو آپ نے بتایا تھا کہ وہ حدیث میں آیا ہے کہ قیامت اس وقت تک نہیں آئے گی ☆
203. 34:19 ke jab tak do baray Muslim group aapas mein larein ge nahi. Aur dono ka claim ek hi hoga, aur dono ek hi jagah ke rehne wale honge. کہ جب تک دو بڑے مسلم گروپ آپس میں لڑیں گے نہیں۔ اور دونوں کا کلیم ایک ہی ہوگا، اور دونوں ایک ہی جگہ کے رہنے والے ہوں گے۔ ☆
204. 34:30 To aap ne kaha tha ke is se meri samajh mein aaya achaanak, is se murad Taliban aur Pakistan. Aur bohat jald in dono ka woh hoga, aur is ke baad qayamat. تو آپ نے کہا تھا کہ اس سے میری سمجھ میں آیا اچانک، اس سے مراد طالبان اور پاکستان۔ اور بہت جلد ان دونوں کا وہ ہوگا، اور اس کے بعد قیامت۔ ☆
205. 34:43 Islamabad mein ka data alert tha. Mujhe lagta hai ke woh jo hadith mein hai ke do baray Muslim, Muslim ka word bhi hai, Muslim, do Muslim groh larein ge. اسلام آباد میں کا ڈیٹا الرٹ تھا۔ مجھے لگتا ہے کہ وہ جو حدیث میں ہے کہ دو بڑے مسلم، مسلم کا ورڈ بھی ہے، مسلم، دو مسلم گروہ لڑیں گے۔ ☆
206. 34:55 To yehi do Muslim hain, Afghani aur Pakistani. تو یہی دو مسلم ہیں، افغانی اور پاکستانی۔ ☆
207. 35:00 Ye larein ge, aur aur is ke baad qayamat ki qayamat hai. یہ لڑیں گے، اور اور اس کے بعد قیامت کی قیامت ہے۔ ☆
208. 35:06 Yaani ye ye final woh hai, kya kahein ge aap? Final sign. Final sign, aakhri nishani. یعنی یہ یہ فائنل وہ ہے، کیا کہیں گے آپ؟ فائنل سائن۔ فائنل سائن، آخری نشانی۔ ☆
209. 35:15 Maulana, phir to bohat qareeb hai. Woh woh bata dijiye, Maulana, jo aap ne aaj bataya tha hum logon ko, Al-Fadl al-Mardooda wali baat. مولانا، پھر تو بہت قریب ہے۔ وہ وہ بتا دیجیے، مولانا، جو آپ نے آج بتایا تھا ہم لوگوں کو، الفضل المردودہ والی بات۔ ☆
210. 35:23 Haan, dekhein, in Bible, there is a word rejected silver, rejected silver. ہاں، دیکھیں، ان بائبل، دیر از ا ورڈ ریجیکٹڈ سلور، ریجیکٹڈ سلور۔ ☆
211. 35:36 So yani Jewish community, are children of Israel, became rejected silver, yani unwanted silver. سو یعنی جوئش کمیونٹی، آر چلڈرن آف اسرائیل، بیکم ریجیکٹڈ سلور، یعنی ان وانٹڈ سلور۔ ☆
212. 35:49 So God sent Muhammad (PBUH), God, yani kya kahein ge, depose them from their position, yani before the advent of Muhammad. سو گاڈ سینڈ محمد صلی اللہ علیہ وسلم، گاڈ، یعنی کیا کہیں گے، ڈیپوز دیم فرام دیر پوزیشن، یعنی بیفور دی ایڈونٹ آف محمد۔ ☆
213. 36:09 Jewish community was the, was the divine community, appointed by God. جوئش کمیونٹی واز دا، واز دا دائی کمیونٹی، اکاؤنٹ اپوائنٹمنٹ بائی گاڈ۔ ☆
214. 36:18 but when they became, yani when they, after the, after the generation, when the generation, yani reach to the final stage, بٹ وین دے بیکم، یعنی وین دے، افٹر دی، افٹر دی جنریشن، وین دی جنریشن، یعنی ریچ ٹو دا فائنل سٹیج، ☆
215. 36:34 god declared that now you are rejected silver, al fazl al mardooda. so then god almighty send Muhammad sallallahu alaihi wasallam. گاڈ ڈیکلیئرڈ دیٹ ناؤ یو آر ریجیکٹڈ سلور، الفضل المردودہ۔ سو دین گاڈ المائٹی سینڈ محمد صلی اللہ علیہ وسلم۔ ☆
216. 36:48 now Muslims have rejected silver, ناؤ مسلمز ہیو ریجیکٹڈ سلور، ☆
217. 36:54 account to my assessment, now Muslim community, or ummat Muhammad is a degenerated community, in complete sense of the word. اکاؤنٹ ٹو مائی اسیسمنٹ، ناؤ مسلم کمیونٹی، اور امت محمدی از ا ڈی جنریٹڈ کمیونٹی، ان کمپلیٹ سینس آف دا ورڈ۔ ☆
218. 37:09 and they became the rejected silver. but now, as Muhammad sallallahu alaihi wasallam, khatam un nabiyyin, no new nabi is going to come. اینڈ دے بیکم دی ریجیکٹڈ سلور۔ بٹ ناؤ، ایز محمد صلی اللہ علیہ وسلم، خاتم النبیین، نو نیو نبی از گوئنگ ٹو کم۔ ☆
219. 37:23 so now the option is not to send new nabi. no, is not option. now the option is surah israfil, at that time, before god almighty. سو ناؤ دا اپشن از ناٹ ٹو سینڈ نیو نبی۔ نو، از ناٹ اپشن۔ ناؤ دا اپشن از سورہ اسرافیل، ایٹ دیٹ ٹائم، بیفور گاڈ المائٹی۔ ☆
220. 37:39 this was, this option was open to send a new nabi, new prophet. so god send a new, new prophet. but now, that option is not open. دس واز، دس اپشن واز اوپن ٹو سینڈ ا نیو نبی، نیو پرافٹ۔ سو گاڈ سینڈ ا نیو، نیو پرافٹ۔ بٹ ناؤ، دیٹ اپشن از ناٹ اوپن۔ ☆
221. 37:51 no nabi is going to come. نو نبی از گوئنگ ٹو کم۔ ☆
222. 37:54 so the the only available option is to, to kya kahein, qayamat. and the world. سو دا دی اونلی اویلیبل اپشن از ٹو، ٹو کیا کہیں، قیامت۔ اینڈ دا ورلڈ۔ ☆
223. 38:04 and the world, qayamat. so its very very dangerous situation, very very dangerous situation. اینڈ دا ورلڈ، قیامت۔ سو اٹس ویری ویری ڈینجرس سچوئیشن، ویری ویری ڈینجرس سچوئیشن۔ ☆
224. 38:15 we cant wait for new nabi because there is not option. وی کینٹ اوئیٹ فار نیو نبی بیکاز دیر از ناٹ اپشن۔ ☆
225. 38:23 neither Muslims, na non Muslims, are responding positively. haan, they have their own view points, their own ideologies, which have become an obstacle to understanding this message. نیدر مسلمز، نہ نان مسلمز، ار ریسپانڈنگ پازیٹیولی۔ ہاں، دے ہیو دیر اون ویو پوائنٹس، دیر اون ائیڈیالوجیز، وچ ہیو بیکم این ابسٹریکل ٹو انڈرسٹینڈنگ دس میسج۔ ☆
226. 38:39 account to my assessment, Muslims have reached to, Muslim degeneration has led, has reached to the, to the last extent. اکاؤنٹ ٹو مائی اسیسمنٹ، مسلمز ہیو ریچ ٹو، مسلم ڈی جنریشن ہیز لیڈ، ہیز ریچ ٹو دا، ٹو دا لاسٹ ایکسٹینٹ۔ ☆
227. 38:53 now Muslims are degenerated lot. so what is the option? except qayamat. when new property is not option, then the other option is qayamat. ناؤ مسلمز ار ڈی جنریٹڈ لاٹ۔ سو واٹ از دا اپشن؟ ایکسیپٹ قیامت۔ وین نیو پراپرٹی از ناٹ اپشن، دین دی ادر اپشن از قیامت۔ ☆
228. 39:08 do today, for what purpose? this will, god will continue. for what purpose? ڈو ٹوڈے، فار واٹ پرپس؟ دس ول، گاڈ ول کنٹینیو۔ فار واٹ پرپس؟ ☆
229. 39:18 its very important, what I have said early, is very important that tauba ka darwaza band ho jayega. yani life style itna deterioration aa jayega, اٹس ویری امپورٹنٹ، واٹ ائی ہیو سیڈ ارلی، از ویری امپورٹنٹ دیٹ توبہ کا دروازہ بند ہو جائے گا۔ یعنی لائف اسٹائل اتنا ڈیٹوریشن آ جائے گا، ☆
230. 39:32 itna distraction par jayega. distraction, distraction, distraction. admi sochega nahi, na repentance hai, na introspection hai. اتنا ڈسٹریکشن پڑ جائے گا۔ ڈسٹریکشن، ڈسٹریکشن، ڈسٹریکشن۔ آدمی سوچے گا نہیں، نہ ریپنٹنس ہے، نہ انٹروسپیکشن ہے۔ ☆
231. 39:44 to kya hai? kis liye dunya? kis liye rahe? تو کیا ہے؟ کس لیے دنیا؟ کس لیے رہے؟ ☆
232. 39:48 main to ek bhi insan nahi dekhta jo sachay maano mein tauba kare. tauba means, yani tauba ka matlab yeh hai ke admi tarp uthe bilkul. میں تو ایک بھی انسان نہیں دیکھتا جو سچے معنوں میں توبہ کرے۔ توبہ مینز، یعنی توبہ کا مطلب یہ ہے کہ آدمی تڑپ اٹھے بالکل۔ ☆
233. 40:00 yeh nahi ke tauba, tauba, tauba. that is ridiculous. یہ نہیں کہ توبہ، توبہ، توبہ۔ دیٹ از ریڈیکولس۔ ☆
234. 40:08 to ab time, admi ke paas time nahi. jisko main kahoon, is milta hoon. bhai, hamare paas time nahi hai. time nahi تو اب ٹائم، آدمی کے پاس ٹائم نہیں۔ جس کو میں کہوں، اس ملتا ہوں۔ بھئی، ہمارے پاس ٹائم نہیں ہے۔ ٹائم نہیں ☆
235. 40:17 hai. time kis liye nahi hai? woh bohat acha word mujhe bola radio mein, leisure activities. to 95 percent leisure activities hoti hain. ہے۔ ٹائم کس لیے نہیں ہے؟ وہ بہت اچھا ورڈ مجھے بولا ریڈیو میں، لیزر ایکٹیویٹیز۔ تو 95 پرسنٹ لیزر ایکٹیویٹیز ہوتی ہیں۔ ☆
236. 40:29 ek senior lady bol rahi thi, counselor thi woh, ke log jo hain, ziyada tar leisure activities mein hotay hain. ایک سینئر لیڈی بول رہی تھی، کونسلر تھی وہ، کہ لوگ جو ہیں، زیادہ تر لیزر ایکٹیویٹیز میں ہوتے ہیں۔ ☆
237. 40:38 jab leisure activities mein admi busy ho jaye to there is no time for introspection. جب لیزر ایکٹیویٹیز میں آدمی بزی ہو جائے تو دیر از نو ٹائم فار انٹروسپیکشن۔ ☆
238. 40:44 and where there is no introspection, there is no tauba. And where there is no tauba, deen yani why God will continue this world? اینڈ ویر دیر از نو انٹروسپیکشن، دیر از نو توبہ۔ اینڈ ویر دیر از نو توبہ، دین یعنی وائی گاڈ ول کنٹینیو دس ورڈ؟ ☆
239. 40:55 for what purpose? Because of these leisure activities, you know, their mind set has changed. Hmm, now if we make them realize, or we could point out their فار واٹ پرپس؟ بیکاز اف دیز لیزر ایکٹیویٹیز، یو نو، دیر کل مائنڈ سیٹ ہیز چینجڈ۔ ہمم، ناؤ اف وی میک دیم ریلائز، اور وی کوڈ پوائنٹ آؤٹ دیر ☆
240. 41:09 mistakes. Dekhein, main aap ko zaati example deta hoon aap ko. Zaati kya duniya hai? Aaj kahan hai? Ek Musalman ki meri property hai, Aligarh mein, gaon mein. مسٹیکس۔ دیکھیں، میں آپ ذاتی ایگزامپل دیتا ہوں آپ کو۔ ذاتی کیا دنیا ہے؟ آج کہاں ہے؟ ایک مسلم کی میری پراپرٹی ہے، عالمگڑھ میں، گاؤں میں۔ ☆
241. 41:20 To is mein maine wahan baagh lagwaya tha. Meri apni jo property hai, meri, mere bhaiyon ki. To meri family ke ek aadmi ne 29 peR jo hai, us ko qabza kar liya, fencing kar ke تو اس میں میں نے وہاں باغ لگوایا تھا۔ میری اپنی جو پراپرٹی ہے، میری، میرے بھائیوں کی۔ تو میری فیملی کے ایک آدمی نے 29 پیڑ جو ہے، اس کو قبضہ کر لیا، فینسنگ کر کے ☆
242. 41:37 . To maine yahan se kehwaya ke in se keh do ke agar woh Quran haath mein le kar keh dein ke yeh 29 peR mere hain, 29 tree, aam ke aam ke tree thay, to main un ko de doon ga, ۔ تو میں نے یہاں سے کہلوایا کہ ان سے کہہ دو کہ اگر وہ قرآن ہاتھ میں لے کر کہہ دیں کہ یہ 29 پیڑ میرے ہیں، 29 ٹری، عام کے عام کے ٹری تھے، تو میں ان کو دے دوں گا، ☆
243. 41:51 kuch nahi karoon ga. Quran haath mein le kar keh dein ke yeh mere hain. Jante hain kya kaha unhon ne? Quran is mein, is maamle mein kahan se aa gaya? کچھ نہیں کروں گا۔ قرآن ہاتھ میں لے کر کہہ دیں کہ یہ میرے ہیں۔ جانتے ہیں کیا کہا انہوں نے؟ قرآن اس میں، اس معاملے میں کہاں سے آ گیا؟ ☆
244. 42:01 Quran is mein kahan se aa gaya? قرآن اس میں کہاں سے آ گیا؟ ☆
245. 42:04 To ab, ab qayamat aur kab aaye gi? Woh yahi to qayamat ka time hai. Ek Musalman yeh keh raha hai ke Quran is mein kahan se aa gaya? Isi liye main kehta hoon ke degeneration ki aakhri had aa gayi hai. تو اب، اب قیامت اور کب آئے گی؟ وہ یہی تو قیامت کا ٹائم ہے۔ ایک مسلمان یہ کہہ رہا ہے کہ قرآن اس میں کہاں سے آ گیا؟ اسی لیے میں کہتا ہوں کہ ڈی جنریشن کی آخری حد آ گئی ہے۔ ☆
246. 42:20 Yeh mera personal experience hai. To main bhool bhala diya. Maine ek dum, maine aag band kar li ke jao, abhi jo chahe karo. Hatta ke main abhi gaya tha gaon par, hamare Aqwan sahib bhi hamare saath thay. یہ میرا پرسنل ایکسپیرینس ہے۔ تو میں بھول بھلا دیا۔ میں نے ایک دم، میں نے اگ بند کر لی کہ جاؤ، ابھی جو چاہے کرو۔ حتی کہ میں ابھی گیا تھا گاؤں پر، ہمارے اقوان صاحب بھی ہمارے ساتھ تھے۔ ☆
247. 42:30 Wahan main gaye hi nahi, baagh dekhne nahi gaya. وہاں میں گئے ہی نہیں، باغ دیکھنے نہیں گیا۔ ☆
248. 42:34 Shayad tum bhi thay? Ji. Hum wahan gaye hi nahi, baagh dekhne mein gaye hi nahi. شاید تم بھی تھے؟ جی۔ ہم وہاں گئے ہی نہیں، باغ دیکھنے میں گئے ہی نہیں۔ ☆
249. 42:45 Maulana, as you said that the Jewish community was the dying community, and then Prophet Muhammad came. What happened to Hazrat Isa? He came off to that? مولانا، ایز یو سیڈ کہ وہ جوئش کمیونٹی واز دا ڈائی کمیونٹی، اینڈ دین پرافٹ محمد کیم۔ واٹ ہیپن ٹو حضرت عیسی؟ ہی کیم اف ٹو دیٹ؟ ☆
250. 42:55 Kya kaha unhon ne? Yahood, Yahood community was the dying community, and then after that, you mentioned Prof کیا کہا انہوں نے؟ یہود، یہود کمیونٹی واز دا ڈائی کمیونٹی، اینڈ دین افٹر دیٹ، یو مینشن پراف ☆
251. 43:03 et Muhammad came. So she is saying what happened to Isa? Isa? No, I got the answer. Yahood Nasara dono ke liye. Hmm, nahi, Maulana, woh clear ho gaya. ٹ محمد کیم۔ سو شی از سینگ واٹ ہیپن ٹو عیسی؟ عیسی؟ نو، ائی گاٹ دا انسر۔ یہود نصاری دونوں کے لیے۔ ہمم، نہیں، مولانا، وہ کلیئر ہو گیا۔ ☆
252. 43:14 Achha, achha, theek hai. What is as? Dekhein, ek baat main bata doon ke Isa kis liye aaye thay? Ek hi purpose tha un ka, Jewish community ko expose karna. اچھا، اچھا، ٹھیک ہے۔ واٹ از ایز؟ دیکھیں، ایک بات میں بتا دوں کہ عیسی کس لیے آئے تھے؟ ایک ہی پرپس تھا ان کا، جوئش کمیونٹی کو ایکسپوز کرنا۔ ☆
253. 43:27 Bas aap Bible ko parhiye, jo Gospels hain, chaar Gospels, بس آپ بائبل کو پڑھیے، جو گاسپلز ہیں، چار گاسپلز، ☆
254. 43:33 ek dum clear rahe ke woh aaye thay expose karne ke liye ke tum log Khuda ke deen par nahi ho. Bhara hua hai un ke, un ke jo is mein, un ke jo woh hain, sermons se ke woh Jewish, ایک دم کلیئر رہے کہ وہ آئے تھے ایکسپوز کرنے کے لیے کہ تم لوگ خدا کے دین پر نہیں ہو۔ بھرا ہوا ہے ان کے، ان کے جو اس میں، ان کے جو وہ ہیں، سرمن سے کہ وہ جوئش، ☆
255. 43:51 Jewish ke liye aaye thay, aur Jewish mein aaye thay, woh khud bhi Jewish family mein thay. To un ko expose karne ke liye, this same only purpose. جوئش کے لیے آئے تھے، اور جوئش میں آئے تھے، وہ خود بھی جوئش فیملی میں تھے۔ تو ان کو ایکسپوز کرنے کے لیے، دس سیم اونلی پرپس۔ ☆
256. 44:08 Un ko sirf, yani aath aadmi, gyarah aadmi kitne saath diya tha? Unhon ne gyarah aadmi. Bible to yeh kehti hai ke jab, jab woh crucifixion hua na, woh bhi bhaag gaye, chhod kar, Hazrat Isa ko chhod ke bhaag gaye. ان کو صرف، یعنی اٹھ آدمی، گیارہ آدمی کتنے ساتھ دیا تھا؟ انہوں نے گیارہ آدمی۔ بائبل تو یہ کہتی ہے کہ جب، جب وہ کروسیفیکشن ہوا نا، وہ بھی بھاگ گئے، چھوڑ کر، حضرت عیسی کو چھوڑ کے بھاگ گئے۔ ☆
257. 44:25 Yaani Bible mein yeh chupa hua hai. Yaani woh jo mile thay, aath ya das ke aadmi, woh chhod ke bhaag gaye. Kya matlab? یعنی بائبل میں یہ چھپا ہوا ہے۔ یعنی وہ جو ملے تھے، اٹھ یا دس کے آدمی، وہ چھوڑ کے بھاگ گئے۔ کیا مطلب؟ ☆
258. 44:34 Akele reh gaye. اکیلے رہ گئے۔ ☆
259. 44:36 Itna zyada degeneration ho chuka tha un ka. Un ka woh hai, bohat hi ajeeb ke ana اتنا زیادہ ڈی جنریشن ہو چکا تھا ان کا۔ ان کا وہ ہے، بہت ہی عجیب کہ انا ☆
260. 44:48 zamarnakum famar aqastum, war dabnakum famab qastum. Bohat hi ajeeb hai yeh. Yeh bilkul main is ko parhta hoon to main ro parta hoon. Yeh Hazrat Masih ka hai, Hazrat Masih ka. زمرناکم فما رقستم، وردبناکم فما بقیتم۔ بہت ہی عجیب ہے یہ۔ یہ بالکل میں اس کو پڑھتا ہوں تو میں رو پڑتا ہوں۔ یہ حضرت مسیح کا ہے، حضرت مسیح کا۔ ☆
261. 44:57 Ana zamarnakum famar aqastum, war dabnakum famab qastum. انا زمرناکم فما رقستم، وردبناکم فما بقیتم۔ ☆
262. 45:03 Is ka translation yeh hai ke اس کا ٹرانسیشن یہ ہے کہ ☆
263. 45:10 main ne bansuri bajai, magar tum ne raqs nahin kiya. main ne noha kiya, magar tum roye nahin. matlab, jahannum se daraya, aur tum roye nahin. میں نے بانسری بجائی، مگر تم نے رقص نہیں کیا۔ میں نے نوحہ کیا، مگر تم روئے نہیں۔ مطلب، جہنم سے ڈرایا، اور تم روئے نہیں۔ ☆
264. 45:21 jannat dikhane dikhai tum ko, tum ko koi thral nahin aya. yeh tumhari halat hai, tum itne dead ho chuke ho. ana zamarnakum faman raqastum, waraddabnakum faman جنت دکھانے دکھائی تم کو، تم کو کوئی تھرل نہیں آیا۔ یہ تمہاری حالت ہے، تم اتنے ڈڈ ہو چکے ہو۔ انا زمرناکم فما رقستم، وردبناکم فما ☆
265. 45:35 baqaytum. how to speed up the da? Maulana, now that the time is very less. how what should CPS mission do? how to speed up the da work? you have to accelerate the present activities. بقیتم۔ ہاؤ ٹو سپیڈ اپ دی دا؟ مولانا، ناؤ دیٹ دا ٹائم از ویری لیس۔ ہاؤ واٹ شوڈ سی پی ایس مشن ڈو؟ ہاؤ ٹو سپیڈ اپ دی دا ورک؟ یو ہیو ٹو ایکسریریٹ دا پریزنٹ ایکٹیویٹیز۔ ☆
266. 45:47 no new activities is needed. we have to accelerate the present activities, including dua. نو نیو ایکٹیویٹیز از نیڈڈ۔ وی ہیو ٹو ایکسریریٹ دا پریزنٹ ایکٹیویٹیز، انکلوڈنگ دعا۔ ☆
267. 45:58 including dua. انکلوڈنگ دعا۔ ☆
268. 46:03 dua is very important. دعا از ویری امپورٹنٹ۔ ☆
269. 46:06 dua is a proof of your sincerity towards mad'u. دعا از ا پروف اف یور سنسیرٹی ٹورڈز مدعو۔ ☆
270. 46:14 dua establishes your sincerity towards mad'u. دعا اسٹیبلش یور سنسیرٹی ٹورڈز مدعو۔ ☆
271. 46:23 so basic thing is not that we, we may convert the whole world. there is not target. also is not possible. سو بیسک تھنگ از ناٹ دیٹ وی، وی میں کنورٹ دا ہول ورلڈ۔ دیر از ناٹ ٹارگٹ۔ السو از ناٹ پوسیبل۔ ☆
272. 46:33 the basic thing is to establish your sincerity in the or. دی بیسک تھنگ از ٹو اسٹیبلش یور سنسٹی ان دا اور۔ ☆
273. 46:41 this is the more important. we have to establish our sincerity to that. we, we yani we were engaged in this duty. دس از دا مور امپورٹنٹ۔ وی ہیو ٹو اسٹیبلش اور سنسیرٹی ٹو دیٹ۔ وی، وی یعنی وی ویر انگیج ان دس ڈیوٹی۔ ☆
274. 46:55 we discovered this. we did our utmost. we did our utmost. yes, this is the target. وی ڈسکورڈ دس۔ وی ڈیڈ اور ایٹ موسٹ۔ وی ڈیڈ اور ایٹ موسٹ۔ یس، دس از دا ٹارگٹ۔ ☆
275. 47:09 and this is the way, also the way of tazkiyah. through the or, understand? through introspection and the or, we, we develop our, our spirituality. اینڈ دس از دا وے، السو دا وے اف تزکیہ۔ تھرو دا اور، انڈرسٹینڈ؟ تھرو انٹروسپیکشن اینڈ دا اور، وی، وی ڈیولپ اور، اور سپرچویلٹی۔ ☆
276. 47:23 we develop our, our personality. وی ڈیولپ اور، اور پرسنیلٹی۔ ☆
277. 47:29 the work is not simply to convey the message to other people. that also very important in term of intellectual development, spiritual development. دا ورک از ناٹ سمپلی ٹو کنوے دا میسج ٹو ادر پیپل۔ دیٹ السو ویری امپورٹنٹ ان ٹرم اف انٹلیکچول ڈیولپمنٹ، سپرچول ڈیولپمنٹ۔ ☆
278. 47:46 so when you are engaged in the or, at the same time, you are, you are developing your personality. سو وین یو ار انگیج ان دا اور، ایٹ دا سیم ٹائم، یو ار، یو ار ڈیولپنگ یور پرسنیلٹی۔ ☆
279. 47:58 you are establishing your sincerity. you that you are duty bound person. you know the purpose, the principle of God. یو ار اسٹیبلشنگ یور سنسیرٹی۔ یو دیٹ یو ار ڈیوٹی باؤنڈ پرسن۔ یو نو دا پرپس، دا پرنسپل اف گاڈ۔ ☆
280. 48:11 you know the scheme of God. you are trying to implement that scheme. یو نو دا اسکیم اف گاڈ۔ یو ار ٹرائینگ ٹو امپلیمنٹ دیٹ اسکیم۔ ☆
281. 48:21 today concept of differently abled was very encouraging for, I think, all of us, because most of us are suffering from this feeling, this complex, that we don't have that ability, which other have in any one sense of the other. ٹوڈے کانسیپٹ اف ڈفرنٹلی ایبلڈ واز ویری انکریجنگ فار، ائی تھنک، ال اف اس، بیکاز موسٹ اف اس ار سفرنگ فرام دس فیلنگ، دس کمپلیکس، دیٹ وی ڈونٹ ہیو دیٹ ایبیلیٹی، وچ ادر ہیو ان اینی ون سینس اف دی ادر۔ ☆
282. 48:41 so we should discover our ability. سو وی شوڈ ڈسکور اور ایبیلیٹی۔ ☆
283. 48:46 we might be more able in some aspect than other. even disabled person have some ability in different term, differently abled. وی مائٹ بی مور ایبل ان سم اسپیکٹ دین ادر۔ ایون ڈس ایبل پرسن ہیو سم ایبیلیٹی ان ڈفرنٹ ٹرم، ڈفرنٹلی ایبلڈ۔ ☆
284. 49:01 so this concept or this research is very important to die. also very, very important. no one can say that I cannot do the or. سو دس کانسیپٹ اور دس ریسرچ از ویری امپورٹنٹ ٹو دائی۔ السو ویری، ویری امپورٹنٹ۔ نو ون کین سے دیٹ ائی کین ناٹ ڈو دا اور۔ ☆
285. 49:15 everyone is able in this term and that other term, in this way and other way. ایوری ون از ایبل ان دس ٹرم اینڈ دیٹ ادر ٹرم، ان دس وے اینڈ ادر وے۔ ☆
286. 49:25 everyone, everyone, everyone. ایوری ون، ایوری ون، ایوری ون۔ ☆