Newsletter (1st Feb’13 – 15th Feb’13)

Fortnightly Newsletter

(1st February'13 - 15th February`13)

Compiled by: Azeem Ayub



In the Name of Allah,
the Most Gracious,
the Ever Merciful



When Death shall Die


We are all born to die. Death is the greatest and perhaps the most neglected reality of life. Some fleeting moments and then off we go. We may fall to the deception of this transience -- but not for long: the dawn of life relentlessly gives way to the dusk of death everyday only to herald the advent of a new dawn, a new life. The process continues and life goes on under the shadow of death. Inexorable is this practice, unrelenting this law.

And then one day, the glorious sun and the milky moon, the dazzling stars and the stormy seas –would also meet their fate:

At the time [O People!] when the sky is rent asunder, and when the stars are scattered, and when the seas burst forth, and when the graves are opened, at that time each one [of these people who have wronged their souls] will come to know what he has sent forward and what he has left behind. (82:1-5)

And then, as this verse says, man would be made to stand before his Lord. He who was vanquished by death would now forever be free from its claws: ‘Death shall be no more: death thou shalt die’.

But realize he should: Death he may have overcome – but now he would face a dilemma more critical: the blissful life of Paradise or the torment of Hell.

Before such a time comes, would that we all remember that on that fateful day:

The disbeliever would cry out: ‘Would that I were dust’. (78:40)


Shehzad Saleem


Topic URL:


In this Issue

* When Death shall


Read & Reflect
* Subject Matter of
    the Holy Qur'an


 Debate & Discuss
Discussion Forum:
    The Directives of

 return to the top ^

Express & Explain
* General Discussion
    regarding the
    Existence of God

 return to the top ^ 


Pause & Ponder
*  Does the Qur'an
   contain Guidance
   for Everything?



*  Courses on
    Surah  Maun,
    Surah Quraysh
    Surah Feel


*  Successful



Read and Reflect


Subject Matter of the Holy Qur’an



Javed Ahmad Ghamidi

(Tr. by Tariq Hashmi)


A very basic fact regarding the Holy Qur’ān – one that can be very easily detected by a more general reader of the book- is that it introduces propositions, believing in which and meeting the requirements entailed by such a belief decide the question of man’s success in the afterlife. It is only these propositions the Qur’ān aims at proving through psychological, natural and historical evidence. It is only these facts the Qur’ān calls the human beings to submit to, warns them regarding the consequences of rejecting them and explains what entails professing faith in them. The Book does not deal with anything beyond these points. Though at times it refers to the laws of the physical, world in order to explain these facts without contradicting the reality, yet the discoveries in the realm of physics made thus far and the ones which human intellect is bound to penetrate in future, are not discussed in the Qur’ān at all. Such knowledge is not the subject of the Qur’ān in any way.


But alas, during the course of Muslim history, people have repeatedly failed to acknowledge this true position of the Book. Consequently we see that they first imposed a premise external to the Qur’ān on it proposing that being divine in origin, the Book must moderate all the possible human disciplines. Having imposed such a condition on the Book they tried to base all the human disciplines in it. Therefore, this endeavour led them discover the illusions of Greek philosophy from its verses at one time and to ground the current scientific knowledge in its text at another. At one time, the prevalent knowledge of medical science and theories of astrology and astronomy were extracted from its verses and the mention of the atomic bomb and man’s conquest of Moon at another. In such adventures they opted to ignore grossly all rules of linguistic expression of the Book and the bright light of the context of its verses. 


All this trouble owes itself to the erroneous conclusions about the Book. They failed to grasp the fact that the Lord has blessed mankind with intellect before He revealed the Book to them. Just like this Book is a blessing of God bestowed upon them so is the intellect a manifestation of His profound generosity. Therefore, the Book does not concern the matters in which intellect suffices as a guide for them. Similarly in matters the Book deals with, the intellect, when functional, is compelled to submit to its dictates.


The fact also holds true in the case of the teachings of the Prophet (sws). He has explained this reality to his adherents in no unclear terms. The Mother of the Faithful, Ḥaḍrat Ā’ishah narrates that when the Prophet (sws) noticed people engaged in cross fertilizing the date palms trees he said: “It would be better if this exercise is abandoned.” Consequently, the people did not cross fertilize the dates palm trees that year. As a consequence the produce dropped considerably. The people mentioned the state of affair to the Prophet (sws) who responded: “You understand these matters better than me. I have come to explain to you the religion of God. Therefore, turn to me for guidance only in religious matters.”1


If we really intend to be guided by the Holy Qur’ān we are obligated to turn to it for guidance in nothing except the religious truth and facts. We may not knock at but our intellect in matters such as how to carve a bed out of wood to avail us a comfortable sleep and how to conduct research on the heavenly bodies. It is an unquestioned fact that intellect has never failed us in its own spheres.

The Holy Qur’ān has been revealed to make plain to us what we are expected to believe in and what to practice in order to please God in the life of this world. We should bend our desires to submit to the dictates of the Book rather than basing our cherished concepts and issues in its verses. The Almighty has repeatedly explained in the Holy Qur’ān that making our desires submit before its dictates is crucial to seeking its guidance. It is but possible that one desire to seek the foundation of the worldly disciplines and fields of knowledge in this book alone yet his desire cannot alter the fact to a slight degree that this book deals only and only with the kind of knowledge upon which our afterwordly salvation depends.


(Translated from Maqāmāt by Tariq Mahmood Hashmi)




Read URL:

1. Abū al-Husayn Muslim ibn al-Hajjāj, Al-Jāmi‘ al-sahīh, 2nd ed. (Riyād: Dār al-salām, 2000), 1038-1039, (nos. 6127, 6126, 6128).


  Debate and Discuss


Course Forums: The Directives of Jihad


Topic: Forcing to Islam, Right or Wrong?



This course said that the Almighty's scheme in this world is to test man by giving him the right to freely chose his religion. Can u please provide me with verses from the Qur'an or Hadiths that led to this conclusion? Another thing, it says that Jihad to spread the truth or force Islam on others isn't our job but that of the prophets b/c unbelievers deliberately deny it. Again, i need to be provided with verses or ahadiths that led to this conclusion.


And my question here is, forcing Islam by persecution or any other violent way on other non-Muslims right or wrong? Please use verses or ahadiths to prove it. Me personally, i think its wrong but i see a lot of people in the Muslim world that try to force Islam on non-Muslims through violent ways and consequently tarnish Islam's image. And i can't stop wondering as to where they got the idea that they need to force it on others. Furthermore, can Jihad apply from Muslims against other Muslims that persecute non-Muslims ? Thanks, your answers will be much appreciated!


AbdullahRahim (Moderator)

Thanks for your question.


1. The verse 2:256 sets a general rule about freedom of choice when it comes to religion. Every other verse and every Hadith has to be seen and interpreted with this verse (as a principle) in mind:


"There is no compulsion in relation to His religion: The right path has now become completely distinct from the erroneous ones. Therefore, whoever rejects the arrogant [Satan] and believes in God, he indeed has gripped a firm handle that shall never break apart. And God is all-hearing, all-knowing." (2:256)


Accordingly, no one can attempt to force others into Islam. Those Muslims who believe otherwise should explain how they justify their belief in the light of the above verse of the Qur'an. Also rationally they need to justify how it is possible to call some one Muslim when the person only behaves like a Muslim to remain safe and unharmed while in his heart he is not convinced about Islam.


2. You asked for an evidence from the Qur'an that says "Jihad to spread the truth or force Islam on others isn't our job but that of the prophets b/c unbelievers deliberately deny it".


The module does not say that. It says:


"once the truth is communicated to the addressees of a Messenger to the extent that none of them is left with an excuse to deny it and they still deliberately deny it, then they are punished in this very world by the Almighty in either of the following two ways:


i. through natural calamities like storms and earthquakes

ii. through the swords of the believers".


The Jihad you are referring to is not to force people to religion, but is in fact the punishment of God that is taken place through the swords of believers, after giving enough ultimatum, against people who are convinced about the truth but do not accept it because of their arrogance.


With regard to Jihad (that in this context basically means attempting to kill others), we first need to bear in mind a general rule of the Qur'an about killing:


"Whoever killed even a single soul - not being a punishment of murder neither that of spreading unrest in the land - is as if he killed the whole of mankind." (5: 32)


Accordingly only two reasons for killing can be justified, these are punishment of murder and punishment of those who spread unrest in the land.


While Jihad against persecution can be justified in the light of the above rule, Jihad to force them to accept a religion will not be online with the above.


Therefore any one who claims that we can kill people in an attempt to force them to accept religion needs to justify how this can be seen as punishment for either unjust murder or spreading unrest in the land, referring to verse 5:32.


There can only be exception from the above rule for those who have special permission from God to carry out Jihad for another reason (other than curbing persecution).


This special permission is only given to the Prophet (sws) and his companions:


If you read the beginning of the Sura of Taubah you will see how the verses in this particular chapter of the Qur'an (as an example) relate to the time and the direct addressees of the Prophet (sws).


Again if any one claims that these verses are addressing all Muslims of all time then the burden will be on him to reason how he has come to this conclusion.


It is referring to this very rule of God's punishment through his Messengers (and his direct followers) that we read in the Qur'an:


"Indeed those who are opposing Allah and His Messenger are bound to be humiliated. The Almighty has ordained: ‘I and My Messengers shall always prevail’. Indeed Allah is Mighty and Powerful. (58:20-1)




“Fight them and God will punish them with your hands.” (9:14)


3. The word “Fitna” that is used in the Qur'an has a general meaning of “persecution”. Therefore we do not have any reasons to introduce limiting conditions for Jihad against persecution, on the basis of people involved being Muslims or Non-Muslims.


Yes even if a non-Muslim group is being persecuted by Muslims, other Muslims with the directive of their respective state may start Jihad against those oppressing Muslims.


Please do let me know if this needs further clarification.





As I have read in the Jihad reading that a Muslim state can wage war against a state which is causing violence and oppression to the human beings anywhere in the world to protect and support the oppressed. It sounds like this itself will create more violence and war where war has also been commercialized for selling and buying war equipment as a business. We see today that there are other ways of stopping oppression and war in the world for example by calling out world peace summits and conferences for dialogue and finding alternatives in order to reach an agreed peaceful way out.


Just like there was a time when beating a spouse was a norm of the society and culture in order to keep the peace and stability in the family, husband would beat wife and wife's brothers would beat husband-even today it happens in many places including Pakistan and India- but today in an educated and groomed society there are many alternatives for both the spouses to come to an agreed plan where both the parties assess their attitude and intentions for the peaceful running of this small but most important individual state of a family in a society as a whole.






Express and Explain:


General Discussion Forum:

Arguments regarding the Existence of God




Dear Mr. Hanif


Existence does not necessarily have to be physical. As regards Mermaids, their existence is imaginary or fictional. Thus if it has a name it exists.


Secondly, denial does not mean that that particular thing does not exist. One shall have to provide the prove for the denial. Physical existence is an attribute. So far it seems Mermaids do not have that attribute. Their existence is fictional. Can you deny the fictional existence of Mermaids?


Thirdly, Allah is The Creator of Universe and Claims to be so. I have not heard of anyone claiming to be the creator of The Creator. Answer shall be provided when the question arises.



This is your reply to Mr. Hanif but I would like to present my comments on your reply and I hope you wont mind.




Dear Mr. Hanif
You Said:
Existence does not necessarily have to be physical. As regards Mermaids, their existence is imaginary or fictional. Thus if it has a name it exists.

I agree with you on that, existence doesn’t necessarily has to be physical since their are many non-physical elements which have existence but they are invisible for us.
As far as Mermaids are concerned, no doubt they are considered to be fictional and imaginary but if it has a particular name, it doesn’t necessarily mean that they exists, take an example of Aliens, they have a name but so far their existence is just a hypothesis and their are no explicit evidence which could really prove their existence.

You Said:
Secondly, denial does not mean that that particular thing does not exist. One shall have to provide the prove for the denial. Physical existence is an attribute. So far it seems Mermaids do not have that attribute. Their existence is fictional. Can you deny the fictional existence of Mermaids?

I agree with you, denial doesn’t mean that a particular thing does not exist but if it does exists then their has to be some explicit evidences which should prove its existence.

You said:
Thirdly, Allah is The Creator of Universe and Claims to be so. I have not heard of anyone claiming to be the creator of The Creator. Answer shall be provided when the question arises.

According to my limited knowledge, we have not heard anyone claiming to be a Creator of the Creator but history tells us that during the period of Pharaoh, People of Egypt use to worship him since he use to claim that he was (Naoozubilah) God and he gives life and death to people but he never provided any strong evidences to prove himself as God but still people use to blindly worship him because they feared his power of kingdom.

Their were several people who claimed to be Gods but how would you convince an atheist that their is no God but Allah (swt)?



So you agree that denial does not mean that a particular thing does not exist. Thanks for accepting my point.

Allah is The Creator of the universe.

In the known history I have not been able to find anyone other that Allah who claimed to be the creator of the universe. If you know someone kindly introduce it to me.

People have been worshiping many imaginary gods since the beginning of the time but have you ever heard any of them making any such claim.


Main Entry: alien
Function: noun
Date: 14th century

1 : a person of another family, race, or nation
2 : a foreign-born resident who has not been naturalized and is still a subject or citizen of a foreign country; broadly : a foreign-born citizen
3 : extraterrestrial

Main Entry: alien
Pronunciation: ‚†-l‡-„n, ‚†l-y„n
Function: adjective
Etymology: Middle English, from Middle French, from Latin alienus, from alius
Date: 14th century

1 a : belonging or relating to another person, place, or thing : strange b : relating, belonging, or owing allegiance to another country or government : foreign
2 : differing in nature or character typically to the point of incompatibility
synonyms see extrinsic
–alien£ly adverb
–alien£ness \-l‡-„n-n„s, -y„n-n„s\ noun

Main Entry: alien
Function: transitive verb
Date: 14th century

1 : alienate, estrange
2 : to make over (as property)

Above are the meaning of the word Alien from the Merriam-Webster Collegiate dictonary.



This is in reply to your question "who created Allah?"

My answer is that if it is created then it is not Allah.

Allah is the Supreme Creator.

I must say that I have not read through the other area where this topic was discussed, but I wanted to make just a couple of comments. Denial does not take away existence, and for me, atheists that I have known in college, affirm Allah's exists in their very denial. Because if something is nonexistence then there is no reason to deny it. One can only deny something, but cannot deny nothing. This is my opinion.

Also, I agree there are things that exist that are physical and intangible. Does courage not exist because we cannot see it or touch it? Does fear not exist although we cannot see it or touch it? How about love? How about thinking? Thoughts and memories are intangible, but we all know they exist. But again, it does depend on what type of existence is under investigation. We see the power and creations of Almighty Allah in everything and everyplace, and everyone. Allah created all things whether we choose to believe or not, it takes nothing away from the fact that He exists. May Allah guide us all.



Kindly go to Forums> History of Quran> Collection under Abu Bakar ( may Allah be pleased with him).


Jhangeer Hanif (modeator)

You write:

Existence does not necessarily have to be physical.


I think you want to say that existence does not have to be 'actual'. Because we know that mermaids do not actually exist; they are fictitious in contrast to reality. We are not taking about the nature of God's existence - spirirtual or physical; we are talking about whether it is actual or not. Hence when we talk about mermaids, we know that their existence is not actual or real. Is this the case with God?

You write:

Secondly, denial does not mean that that particular thing does not exist. One shall have to provide the prove for the denial. Physical existence is an attribute. So far it seems Mermaids do not have that attribute. Their existence is fictional. Can you deny the fictional existence of Mermaids?


In the second response, you are again confusing 'actual or real' with 'physical'. I am not talking about the nature of existence. I am talking about whether something really exists? Hence the stress is on real. I had written

About second argument, If someone denies the existence of mermaids, they are right in doing so. This does not prove the existence of mermaids - which no one has ever been foolish enough to profess. Does it?
I meant to say that their existence is not actual. So if someone denies that mermaid in reality does not exist, they would be right in doing so.

You write:

Thirdly, Allah is The Creator of Universe and Claims to be so. I have not heard of anyone claiming to be the creator of The Creator. Answer shall be provided when the question arises.

About the third argument, the atheist would simply say that I do not see him make such a claim. Because, if he were to see God as making a claim, he would not question his existence since it would have been empirical for him.





  Pause and Ponder

Does the Qur’ān contain Guidance for Everything?



I have heard a Muslim speaker say that the Qur’ān contains guidance on everything. He was speaking with reference to the following verse:

We did not leave anything out of this Book, then all will be gathered before their Lord [for judgement]. (6:38)



Whether the Qur’ān contains guidance on everything or not is another issue. However this much is certain that this verse cannot be presented in support of this popular view. The context of the verse shows that the verse has a specific connotation. I’ll try to explain it to you briefly.

6:37 says that the disbelievers demand that they be shown some sign that they profess belief. It is evident from later verses that the word ‘sign’ actually refers to the punishment the disbelievers were threatened with by the Prophet (sws) if they rejected him.

Say: ‘What do you think, if there come upon you the punishment of God, or the Hour [that you dread], would you then call upon other than God? -- [Reply] if you are truthful! ‘Nay, -- On Him would you call, and if it be His Will, He would remove [the distress] which occasioned your call upon Him, and you would forget [the false gods] which you join with Him!’ (6:40-41)

Consequently, the disbelievers have been quoted by the Qur’ān at many instances saying that they would like to see the punishment they are being threatened with in order to see whether Muhammad (sws) was a true messenger of God. At all such places, they are answered that if this sign is shown to them, then they would not be given any further respite -- they would be destroyed. So it is better that instead of demanding this ultimate sign, they pay heed to the numerous other signs found in abundance around them and within their own being.

This is precisely what has been stated in 6:37 and in the earlier part of 6:38:

They say: ‘Why is not a Sign sent down to him from his Lord?’ Say: ‘God has certainly power to send down a Sign: but most of them understand not. There is not an animal [that lives] on the earth, nor a being that flies on its wings, but [forms part of] communities like you. (6:37-8)

The disbelievers are told that God has all the power to send down such a sign, but most of them do not know its implications. For when such a sign is sent, it destroys the people. So instead of demanding such a sign, they should look around and they will find plenty of signs. If they contemplate even on the animals around them and on the birds above them they will find many lessons. They will find in the individual and collective lives of these species the manifestations of the Almighty’s mercy, power, providence and wisdom. These manifestations show that this world has been made for a specific purpose by the Almighty.

In other words the expression: ‘We did not leave anything out of this book’ if taken in context means that as far as signs to profess belief are concerned, this Book has plenty and that nothing has been left out of it. The verse does not imply that the Qur’ān contains guidance on everything.


Shehzad Saleem







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