Newsletter (15th Mar’13 – 31st Mar’13)

Fortnightly Newsletter

(16th March'13 - 31st March`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 Die


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
*  Democracy &



*  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

Establishment of khilafah?




Is it the responsibility of Muslims to establish Khilafat?



It is a long and complicated discussion but what I understood from history and many authentic scholars.....Real khilafat (Administration point of view)) was only 40 yrs after Rasool Allah (PBUH), then there was only kingdom or monarchy..

Our Muslim historians just not to be embarrassed in front of non Muslims, tried to prove that Omayed, Abbassi and Osmania Khilafat were real "khilafat".

In reality it was totally wrong, the only truth that yes ! we got some pocket kings, in between, who ruled like real "khalifa", but very few.

So this is our history , now after 1400 yrs we could establish a khilafat is "dewanay ki dream". (by the way , it is my dream also, as I am also deewana). So almost impossible.

Now as human , yes! we are and we can live as khalifa of Allah in this world.



There are some Muslim scholars who think that each and every Muslim has been asked by Islam to strive to establish an Islamic state in case Islam does not reign supreme in the country he is living in.

It needs to be appreciated that Muslims are not required by their religion to fulfill any such obligation. Some religious scholars do present the example of the Prophet Muhammad (sws) and say that since he had established an Islamic state in Arabia, Muslims, wherever they are, should follow his example. In this regard, it is submitted that neither did the Prophet (sws) ever undertake the task of establishing an Islamic state nor was he ever directed by the Almighty to do so. The truth of the matter is that it is the Almighty Who according to His established practice regarding His Messengers took matters in His own hand in the time of the Prophet Muhammad (sws) and bestowed him and his nation the supremacy of Arabia.

Scholars who are of the opinion that Muhammad (sws) strove to establish an Islamic state in Arabia typically present the following verse in support of their view:


هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ(٩:٦١)

It is He Who has sent his Messenger [–Muhammad–] with Guidance and the Religion of Truth that he may proclaim it over all religions, even though the Idolaters may detest [this]. (61:9)

On the basis of the phrase “all religions”, it is understood that the followers of Islam must struggle for its dominance in their respective countries and territories.

An analysis of the context of this verse shows that it belongs to the class of directives that relate to the established practice of the Almighty regarding His Messengers (rusul) according to which a Messenger (rasul) always triumphs over his nation:


إِنَّ الَّذِينَ يُحَادُّونَ اللَّهَ وَرَسُولَهُ أُوْلَئِكَ فِي الأَذَلِّينَ كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ(٥٨: ٢٠-١)

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)

Muhammad (sws) was also informed that he would triumph over his nation. He and his Companions (rta) were told that they would have to fight the Idolaters of Arabia until the supremacy of Islam was achieved therein and that these Idolaters should be informed that if they did not desist from their evil ways they too would meet a fate no different from those of the other nations who denied their Messengers:


قُلْ لِلَّذِينَ كَفَرُوا إِنْ يَنتَهُوا يُغْفَرْ لَهُمْ مَا قَدْ سَلَفَ وَإِنْ يَعُودُوا فَقَدْ مَضَتْ سُنَّةُ الْأَوَّلِينَ وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلَّهِ (٨: ٣٨-٤٠)

Say to the Disbelievers that if they now desist [from disbelief] their past would be forgiven; but if they persist, the punishment of those before them is already [a warning for them]. And fight against them until there is no more persecution and prevails there the religion of God. (8:38-40)

Consequently, it is to be noted that the word al-mushrikun (the Idolaters) is used in 61:9 quoted above. The Qur’an uses this word specifically for the Idolaters of Arabia of the Prophet’s times. As a result, “all the religions” in the conjugate clause can only mean all the religions of Arabia at that time. So, the verse has no bearing on Muslims after the times of the Prophet (sws).

Therefore, striving to achieve the political supremacy of Islam is not any religious obligation of a Muslim, let alone waging jihad to achieve this supremacy. The verses from which this obligation has been construed specifically relate to the Prophet Muhammad (sws).




  Pause and Ponder


Islamic Change and Revolution

I have my concerns about the method for the achievement of Islamic change and revolution. As it is clear that in a democratic society, any change will be possible only when majority approves of it. If the majority of Pakistan does not support then, according to the democratic spirit, the Islamic revolution cannot take place. This is the major point which contradicts the Islamic spirit in this regard. In the perspective of Islam, one has to invite for the change whether or not the majority approves of it and supports it. 

Secondly, the main aim of an Islamic struggle should be to present true Islamic teachings, no matter if the people accept it or not. A Muslim is only responsible to preach and elucidate Islam regardless whether people accept it or not because this is not in the hands of the preacher. Why is the Jamā‘at-i-Islāmī just using the democratic means to come into power? If by preaching Islam in a true Islamic manner, the Jamā‘at is not be able to get into power, it will not be a problem at all. It can at least justify its standing on the Day of Judgment. Many Prophets in history were not able to come into power as their people did not place credence to their message. These Prophets have surely done their duties in a true manner and they never used any unislamic way just to come into power. I hope you understand my concerns. I am a well wisher of religious parties but I just wish that I be clarified about the issues I discussed.



The term Islamic revolution has been coined in this age and probably it was the reaction of the downfall of Muslim empires. We do not find any trace of this term in the early days of Islam. The mission and basic concern of all the prophets were to show humanity the right path and guide them how to attain eternal success. As far as this mission and purpose is concerned the last Prophet Muhammad (sws) also is no exception.

I no doubt agree to the crux of your comments but I would surely like to add the following.

Democratic way has nothing unislamic in it. The political system of Islam revolves round the shūrā (consultation body); and shūra may take on styles and patterns depending upon the socio-cultural and geographical aspects of a Muslim community.

Nowadays elections and other related means are nothing but to elicit the opinion of the majority and majority has the authority to rule.

The duty of religious parties as well as other political parties is simply to present their manifesto before the masses and the rest is up to the latter; these parties should avoid and shun all unfair means for mustering support for their stance. 

Mind making and Islamic training of the masses is another thing and no doubt it should be the first step. The practical way for these political parties is to form a separate preaching wing for the purpose and this wing should continue its struggle regardless of what happens on the political stage. 

You are right that ‘public acceptance’ is no criterion for doing a virtue or preaching what is good. We will only be asked by the Almighty whether we did what we could. Our duty begins with sincere struggle and ends with it. The rest is up to the addressees and they will be asked about the message they received. We should move towards right objectives in the appropriate manner. If sincere struggles bear no fruit we should remain content that we have done our duty. And God will accept the same from us, inshā Allāh.


Siddiq Bukhari






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