Newsletter (1st Mar’13 – 15th Mar’13)
(3/16/2013)



Fortnightly Newsletter

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

 

www.studying-islam.org

Compiled by: Azeem Ayub

 

Reflections

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

 

 

The Key to Successful Marriage

 

Many of us tend to live in idealism. As marriage partners, we think that a marriage should never be marred by unhappy moments. Marital tensions should never come our way. The husband should always remain the sweetest creature on earth and the wife should always remain thankful to the husband. These are expectations all of us espouse. But the stark truth is bitter and sourer. Husbands are not sweet all the time and wives are not thankful all the time: husbands are dictatorial and bitter and wives unthankful and quarrelsome most of the time. Clashes between the spouses become a routine. Wives at times are so helpless that the only reason for them to put up with their husbands is the children. Those who are not helpless and can become financially independent often take the ultimate step of seeking divorce. Ever than before, today the institution of marriage is on trial and people are questioning the utility of getting married in the first place. To them, it brings more misery, suffering and despair than one can imagine. 

 

What then must be done!

 

The first step perhaps is to realize the fact that it is next to impossible that a marriage can be clash-free. Even spouses having the same interests and views cannot avoid quarrels and disputes. So first of all a strategy needs to be worked out that can resolve clashes every time they arise. It is the success or failure of this conflict-resolution strategy that can make a heaven or hell of marriage.

 

Here is a proposed strategy that can perhaps be considered as a starting point.

 

1. A husband should note down his own mistakes and shortcomings which he genuinely acknowledges as ones that may bother his wife. A wife in return should do the same.

 

2. A husband and wife should then note down each others’ mistakes and shortcomings not covered in the first list. This would constitute mistakes and shortcomings of one the other does not acknowledge as mistakes and shortcomings.

 

3. The lists should then be exchanged. Each of the two should now set about correcting the acknowledged mistakes and shortcomings. These mistakes will not go away overnight; however, the will to overcome them means that the job is half done. The next half is to hold oneself responsible each night before going to sleep for every outbreak of that mistake on that particular day and urging oneself to do better the next time.

 

4. In this regard, once the two know each others’ acknowledged mistakes and shortcomings one thing will happen or in fact should happen: each time there is an outbreak of some mistake, the one responsible for it should thoroughly apologize to the other and in fact ask him or her to give allowance and pray that this does not happen again; this will earn the one committing excess the sympathy of the other.

 

5. Once work is progressing steadily on this list, the other list should be taken up. Now this list would require some discussion between the two as it constitutes mistakes and shortcomings of a spouse which the other does not acknowledge. If the difference of opinion continues, it is best that both realize that they will keep discussing the differences at opportune moments and at the same time try to put up with one another’s shortcomings with patience and sympathy.

 

6. Besides the two lists just mentioned, a husband and wife should also make a third list: each should note down the qualities of the other. This list may also be exchanged. This will boost the confidence of both because of acknowledgment of the qualities of one another. One of the greatest reasons for clash and conflict is anger and frustration that may arise in one spouse for the other for various reasons. It is here that the utility of this third list lies. One’s first reaction to the emotions of anger arising within oneself should be to at once remember the qualities of one’s spouse and the benefits drawn from him or her.

 

These guidelines may help in improving marital ties and in understanding that the best way for peaceful co-existence and earning the respect of a marriage partner is to forgive and forget as far as possible. For this, we should remember that God graciously forgives us and we should in turn graciously forgive our offenders.

 

 
Author:
Dr Shehzad Saleem

 

Topic URL: http://www.monthly-renaissance.com/issue/content.aspx?id=1359

 

In this Issue

Reflections
* The Key to
    Successful
    Marriage

 

Read & Reflect
* Are Muslims a
    Single Nation

 

 Debate & Discuss
Discussion Forum:
    The Political
    Directives of Islam
 

 return to the top ^

Express & Explain
* General Discussion
    Forum:   
    Arguments
    regarding the
    Existence of God
 

 return to the top ^ 

 

Pause & Ponder
*  Democracy &
    Islam

  

Announcements

*  Courses on
    Surah  Maun,
    Surah Quraysh
    Surah Feel
    Launched

 

*  Successful
    Participants

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Read and Reflect

 

Are Muslims a Single Nation

 

Author

Javed Ahmad Ghamidi

(Tr. by Tariq Hashmi)

 

Man has an inherent sense of belonging to a nation defined by common colour, lineage, language, cultural tradition and geographical boundaries. All human beings are children of a single progenitor, Adam. Yet, the feeling for one’s blood relations is not extended to the entire mankind. This also holds true for one’s nation also. For man usually feels and expresses a sense of individuality with reference to not only his person, family, and the near relatives but also to his nation. He always desires to see his person, family, tribe and nation outdo all others in all aspects of life. It is actually this sense of self-identity which is translated into common society where men help each other in all human affairs. The Holy Qur’ān calls this phenomenon ta‘āruf (identity) and clarifies that the tribes and the clans are but a result of this.

 

Islam perfectly harmonizes its teachings with human nature; it is dīn-i fitrat, a religion matching the nature modeled by God. It recognizes natural urges of humans in this regard too. What it disapproves is conceited nationalist feeling. It disapproves of showing hatred for other nations instead of simply feeling for one’s nation. It targets curbing the tendencies to mark others as inferior and subjugate them, to usurp their rights, and to define one’s nation in terms of superiority and exaltedness and others in terms of lowliness, baseborn and insignificant. All the preceding characteristics of common nationalism are condemned by Islam as criminal ideals. However, Islam does not negate natural feelings for one’s nation. All the foundations of a modern nation usually defined in academic works on political science are acknowledged. Desires of nations to outdo one another in different fields and positive and balanced expression of such an ideal are acceptable. Muslim factions can claim self-identification on the basis of their original nation, demand certain rights as a distinct group, decide to establish their separate state on these very bases.

 

Seen in this perspective, the view that Islam does not acknowledge the usual foundations of a nation independent of other Muslim nations seems no more tenable. The Qur’ān does not, explicitly or implicitly, state that Muslims are a single nation or they should become one. The book acknowledges the possibility of different nations among the entire body of Muslims. The only thing that the Book stresses is that believers are a single brotherhood (inna mā al-mu’minūn ikhwah, 49:10). Thus according to the Book, Muslims are united by a religious brotherhood. Their unity and bond is not defined by nationalism. They are tied together by the Faith even if separated by dozens of political boundaries and distributed in a number of continents. Therefore, they can be expected, and in fact required, to take care of their religious brotherhood, help them in hard times, rescue them from oppression, prefer them for social and economic relationship, and keep doors open to them in all circumstances. They can, however, never validly be demanded to divorce their birth states, abandon their original national identities and form a single nation under a single Muslim state. The Qur’ān and sunnah allow them not only to form separate states but also to live in a non-Muslim state identifying themselves as part of that nation on the basis of common country, if they can follow the sharī‘ah openly and practice their religion freely.  

 

(Translated by Tariq Mahmood Hashmi from Ghāmidī’s Maqāmāt)

 

  Topic URL: http://www.monthly-renaissance.com/issue/content.aspx?id=1226

 

  Debate and Discuss

 

Discussion Forum: Understanding Islamic Political Directives  

Topic: Module 4: Democracy and Islam

Siddiq Bukhary(Moderator)
Why do you think it is necessary not to accept a hadith unless it meets the criteria ascertained by the scholars of the science of the hadith? Does a Hadith become absolute truth after it is rendered acceptable by the scholars of the science of Hadith?

perv1
None

saqi12345
Is it a comparison between contemporary western democracy and Islamic political system as outlined in the Quran and the Sunnah duly followed by four caliphs of Islam?

askhalifa
1. In Islamic political system, law making authority cannot cross the boundary of Quran and sunnah, where as there is no such restriction in democracy in general.

2. In Islamic political system choice of a ruler is based on consensus of either intellectuals or masses, where as in current democratic system choice of ruler is based on selection of majority.

perv1
1. Democracies are governed in general by constitution. In an Islamic system the Quran would form the constitution. If however the majority decided to have laws contrary to the Quran. Then it cannot be considered to be an Islamic state. Ultimately the majority have to decide whether they wish to live within Islamic bounds or not. As there is no compulsion in religion no one should force their will on the majority.

2.'In Islamic political system choice of a ruler is based on consensus of either intellectuals or masses, where as in current democratic system choice of ruler is based on selection of majority'

Democracy is based on consensus of the masses.

Who exactly are the intellectuals.

saqi12345
1. the views expressed by perv1 at point 1 is the correct stand on the issue.

2. the question raised by perv1 at point 2 is logical.

as per Islamic teachings, the principal "the system is based on consultation" has no discrimination of intellectuals and otherwise. matter of public interest will be decided by "the majority opinion of the masses" is the common point between Islam and democracy. however , the difference between the two systems is sufficiently covered at point 1 by perv1.

Siddiq Bukhary (Moderator)
Saqi has correctly summarised the subject . I hope, now there is no ambiguity in this matter.


 

 


 

 

Express and Explain:

 

General Discussion Forum:

Arguments regarding the Existence of God

 

 

aijaz47

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.

 

student1

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

 

quote:

 

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.

Comment:
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?

Comment:
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.

Comments:
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)?

 

aijaz47

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.

 

aijaz47
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.

 

aijaz47

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.


jxmedina
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.

 

aijaz47

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.

Comments:

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?

Comments:

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.
 

Comments:
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

 

Democracy and Islam


Question:
I think that there is no democracy in Islam. Islam is a complete way of life: its system and laws are given by Allah. How can we have the right to choose between man-made laws and God-revealed laws? However, I have seen people speaking of Islamic Democracy. Isn’t this a contradiction in terms?

 

Answer:

There are two basic aspects of democracy:

1. The process of electing representatives of the people to run the country.
2. The scope of legislation done in the parliament of a country by the elected representatives.
The first aspect is in complete harmony with the political law of Islam as mentioned in the Qur’ān:

The affairs of state of the believers are run by their mutual consultation. (42:38)

Keeping in view linguistic considerations, it is evident that a consensus or majority opinion of the Muslims can in no way be overruled. The Qur’ān has not said: ‘The believers are consulted in their affairs’; it has, on the contrary, declared: ‘Their affairs of state are run by their mutual consultation’. The style and pattern of the verse demands that an Islamic government should be established through the consultation of the believers, continue to exist on this basis and should cease to exist without it. It should conduct its affairs, in all cases, on the basis of a consensus or majority opinion of the believers.

As far as the second aspect is concerned, Islam imposes a broad restriction on it. The scope of legislation must never exceed the directives of the Qur’ān and Sunnah. According to the Qur’ān, Allah God and his Prophet (sws) are the final authority in the affairs of state. The head of an Islamic State or the members of its parliament have no right whatsoever to have a ruling in matters decreed by the Book of God or the Sunnah of the Prophet (sws). Their legislation and commandments can only be obeyed after obeying God and his Prophet (sws), and if they do not overrule or exceed the limits adjudicated by these authorities. Therefore, in an Islamic State no law can be enacted contrary to the Qur’ān and Sunnah or one which does not take into consideration the guidance provided by them. The believers indeed have a right to disagree with those in authority, but they can have no disagreement with God and His Prophet (sws). In fact, if such a situation arises even with those in authority, the decision must be made in the light of the Qur’ān and Sunnah. The Qur’ān says:

Obey God and the Prophet and those of you who are in authority, and if you disagree among yourselves in any matter, refer it to God and the Prophet, if you are believers in Allah and the Last Day. This is better and more seemly as regards the consequences. (4:59)

Therefore, it can be said that with this qualification, the political system of Islam resembles democracy in its essence.

wassalam


Dr Shehzad Saleem

 

see: http://www.studying-islam.org/querytext.aspx?id=983

 

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