Newsletter (16th July’13 – 31st July’13)

Fortnightly Newsletter

(16th July '13 - 31st July`13)

Compiled by: Azeem Ayub



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





Mosques have a compelling influence in the Muslim society. Considering this extraordinary importance of the Mosque pulpit, the Prophet (sws) set the rule that none other than the heads of the state and their viceroys may lead the Friday Congregation and deliver sermon on the occasion. The service cannot legitimately be assumed by an individual on his own accord. However, when the ruler is not able to fulfil his duty in this regard, under a valid excuse, individual scholars can take his stead and lead the congregation and deliver the sermon that too with the express will and permission by the authorities.

This norm established by the last Messenger of God indeed indicates that, in the true religion of God, the hub of the authority is the mosque. There is no Pope in Islam. Nor a Brahman. Muslims choose their political leadership and expect from their rulers to lead the worship rites and rituals. This abolishes difference between religion and politics forever.

The caliphate established and run by the pious Companions (rta) of the Prophet (sws) followed this sunnah with all its spirit and in perfect grandeur. The saddest tragedy in the Muslim ummah did not, however, wait long. Marred by unworthy deeds, the subsequent rulers were no longer able to face the public in the weekly congregations. They had to relinquish the pulpit of the mosques to the clergy. A direct consequence of this failure on the part of the rulers has been that the religion was denuded of its grandeur and politics its beauty. The party that merited honour and prosperity has remained subservient for centuries. Contrarily, the party which should have remained subservient to has got out of line to the extent that any effort to bend it down to its original position is feared to face myriad problems. Mosques are now fortresses controlled by the sects. The leaders of such sects occupying the fortresses safely hurl stones at one another. The facility of the pulpit on the Friday Congregation yields great power to the clergy. Our society has reaped a strong faction of the professional clergymen which is literally a black spot on Muslim scholarship. When directed at the opponents the tongues of the clergy spawn poisonous snakes which shower lethal secretion. Every caller to the truth falls victim to them. They spare no one. Research and education is always their most favourite victims. Mosques are open and accommodating for only the preaching of heresies and sectarianism. They are mostly closed to the propagators of the pure message of the religion based on the Qur’ān and the Sunnah. It has been made impossible for a true and honest scholar of Islam to make the mosque a centre of his preaching and fulfil his duty to propagate the religion under the command of God.

This awful misery prevailing in our mosques is appreciated by all possessed of understanding. Correction and reforms are possible. But the only way to achieve this is to adopt the Sunnah of the Prophet (sws) introduced in the beginning of this essay. A positive effort in that front, in my view, requires the following gradual steps:

1. The headquarters of all the administrative units in the country are shifted to the central congregational mosques in the locality. Administrative units are decided and categorized keeping in consideration the objective that the central congregational mosque in a locality fulfils all the needs and requirements of the local populace.

2. Offices and courts necessary for an administrative unit are set up beside the mosque in every centre.

3. In the central and provincial capitals one particular mosque is declared the central congregational mosque.

4. The head of the state takes the responsibility to deliver the Friday Sermon and lead the congregation in the main mosque of the central capital. Similarly, in the provincial capitals, the governors lead the prayer and deliver the sermon. In the small administrative units, the representatives of the state and government officials discharge this duty.

5. Friday congregations are banned in any other mosque.

6. Government should manage and administer the mosques.

7. Every scholar is given the right to hold classes and gathering in the mosque with a view to educate and train the masses and deliver sermon of moral and religious teachings according to his understanding and views.


(Translated by Tariq Mahmood Hashmi)


Author: Javed Ahmad Ghamidi




In this Issue

* Mosques!

Read & Reflect
* How to Improve
   our Daily Prayers?


 Debate & Discuss
Discussion Forum:
    Norms of Gender

 return to the top ^

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

 return to the top ^ 


Pause & Ponder
*  The Status of the
     Taravih Prayer



*  Successful






















Read and Reflect


How to Improve our Daily Prayers?


Following are a number of tips that will be useful for those who are interested in improving their daily prayers. It should be emphasized that these are all based on practical experiences and are not derived from the Qur’ān, Sunnah or Hadīth, although many of them are supported by these sources Nevertheless, to the best of my understanding none of the following is opposed to or in conflict with the Qur’ān or Sunnah.

1. There is a vast difference between a prayer which is offered on time and one that is delayed. No matter how effective the postponed prayer is, we can be assured that it could be many times more effective if we offered it on time. Part of improving and purifying our soul is to allow the prayer to interrupt our daily affairs rather than allow our daily affairs to interrupt our prayer times.

2. We should let our life (e.g. daily affairs) be oriented around our prayer. Instead of thinking that life is spending 24 hours a day during which we offer 5 prayers, we should consider that life is 5 prayers a day in the middle of which we are living.

3. We should not mind our daily work to be interrupted by prayers; rather we should be keen on interrupting it with prayers (of course when this can be done with no undesired consequences for yourself or others). What is one of the most enjoyable things that we do not like to be interrupted from? Watching a movie? Being with friends? Playing games? Studying Islam? Debating with others? We should improve our spiritual position and make our selves less relying on worldly affairs by willingly interrupting these affairs with an on-time prayer. We need to recite the prayer with its normal speed and with full concentration on these occasions. On the other hand, when there is really an important task that is needed to be done promptly, if possible, we should still offer the prayer on time but make it as short as possible. We will gradually get used to offering prayers even if they fall in the middle of our tasks without losing our concentration when we come back to them. We will find that this can also bring some blessings in the task we are engaged in.

4. Optional prayers (nafal) have many effects on one’s soul. Two of these effects are:

a. They can be seen as a practice and a rehearsal for the obligatory prayer much like the practice we do for our exam or for a sports match.

b. They compensate for obligatory prayers which are not offered in a proper manner.

It has been practically proved that offering a routine amount of optional prayers every day eventually has a significant effect in improving our daily obligatory prayers. (The emphasis is on “routine amount” not “extensive amount”)

5. Although it is not obligatory, but in order to improve our prayer, it is always better to refresh our ablution even if it is still valid from our last prayer.

6. Ablution is primarily for physical cleansing. I think it is also a symbol of our spiritual cleansing. Try to feel this. For example when washing our face we may also intend to purify our face (including eyes, mouth) from any sinful and useless act. The same can be said for the hands and feet. When wiping our head we may also intend to purify our self from any sinful or useless thoughts.

7. When we make your ablution, it is like brushing our teeth. We won’t eat chocolate immediately after brushing teeth. So we should not engage our selves in worldly affairs (good or bad) after making ablution. We should go directly to offer our prayer.

8. There are a number of milestones in our prayer that can take us from a spiritual state to an improved spiritual state. It is helpful to be aware of the ascending transmission of our spiritual condition throughout these points in our prayer: 

Commence the prayer with takbīr

This is a stage in which we are saying a temporary good bye to the outside world and is the point from which direct communication with our Creator will begin. It is like shutting down the door to any disruptions and disturbance in the way of our communication with our lord. It is interesting that the movement of hands at this stage (from ears down) is very much inline with this intention.

Arriving at the words: iyyāka na‘budu wa iyyaka nasta‘īn

In Sūrah Fātihah, we start our prayer by addressing God in the third person. The first place we address God as the second person is when we say the above words. We should consider this as the point where we reach the climax of what we want to achieve by reciting Sūrah Fātihah in our prayers. We need to make this phrase the warning and awakening signal in the prayer so that when you we them we feel compelled to focus more. If we feel like it, we can repeat the phrase till we are satisfied (there is no problem in doing so from the point of view of sharī‘ah).

Kneeling (Ruku‘)

Kneeling is a sign of doing away with our selfishness after appreciating the presence of a superior and glorious Being. Idealistically going to the kneeling position should be regarded as a natural reaction to a stronger feeling of humility in front of our Creator. In other words, one should reach a stage in which one finds no other choice but to kneel in front of the superior and glorious Being in front of him. Of course, not everyone can reach this level of prayer. However, even being aware of this will help to work towards that level.


Prostration is a higher degree of humility before Allah. Here, even kneeling is not enough to show the humble feelings of a Muslim. Falling on the ground in the state of prostration is the only way to express this level of humility. All that was said above about kneeling applies here but on a much greater scale.


We should not take the last part of our prayer lightly. Tashahhud is in fact the concluding part of the prayer. After a divinely guided spiritual journey, we are now renewing our allegiance to Allah and His messenger. This (if done correctly) can have a tremendous effect on reinforcing our faith. Once we do this and finish our prayer, potentially we can start our life afresh as a better person.

9. Prayer is talking to Allah.  We normally dress decently when speaking to another person. So we must do our best when we want to talk with Allah. Our attire should be decent and clean. Our hair should be combed. It is preferable that we brush our teeth and moderately perfume ourselves. All this will help us believe and appreciate that we are going to enter into a dialogue rather than talking alone to our own selves.

10. The entire earth has been made a worshipping ground for Muslims. When the prayer time comes and we are not at a convenient or private place, it may be wise to wait till we get to a comfortable place to pray. However, to work on our faith and strengthen it, it is also good to carry on with our prayers in the first possible place (being in a park, a corner of a street or a shop, a peaceful area at the work place - if there are no prayer rooms). Of course this is with the condition that (if applicable) the owner of the place does not mind our praying at his/her place and also that our prayer in public does not cause any inconvenience or annoyance to the people present. In any case, if we wait to reach a more appropriate place, this should only be for the sake of having a better prayer and not because of being shy or lazy.

11. Like an airplane that needs to speed down the runway before taking off, our spirits too need preparation for reaching their maximum capacity in getting closer to Allah. Saying iqāmah with concentration and doing istigfār before the prayer can be considered as part of this preparation.

12. While in the standing position of the prayer, we should not take away our eyes from the place of prostration. In the sitting position, we must not take away our eyes from our knees or the pointed finger (of course unless we are saying salām). This will help us focus and help bring more respect and humility within the prayer.

13. We should always try to avoid making excessive movements during the prayer. If we need to move our hands (for instance to scratch the face), we should do so with humility and respect in order not to disturb the very formal atmosphere that is established. This might further help us find ourselves in the presence of God.

14. One of the things that prevents us from making the most out of our prayer is that the prayer become a ritual habit for us. To avoid this, we need to bring some variation in the prayer every now and then, like reading another version of tashahhud or reading a new sūrah after Fātihah or shortening or lengthening one of the rukū‘ and/or prostration.

15. In general and as a routine, we should make the prayer a little bit longer than what we would consider a comfortable length of prayer. However, we need to keep in mind the previous point regarding shorter prayers. It is sometimes very helpful (for an improved prayer experience) to temporarily change the routine and to offer the prayer faster (or much faster) than usual.

16. The rather short pause after rukū‘ before going to prostration and the one between the two prostrations are very important. These can help us appreciate the different stages of the prayer that we are going through (refer to point 8). It is narrated that the Prophet (sws) used to stay for a while in these postures.

17. In the prayer, we enter into a dialogue with God. Like any dialogue, our focus should be on the other side of the dialogue (God) and not the means of dialogue (words uttered). We must not concentrate on the words, we must concentrate on the one for whom these words are uttered for then the concentration on words will naturally follow. When we are talking with a person, we automatically say speak without too much attention to the words we utter. It is the appreciation that the person is listening to us that makes us use appropriate words and not the other way round. The same analogy can be found in prayers. The best focus in the prayer is one where we are focusing on the fact that God is present and is hearing what we are saying. If, instead of this, we only try to focus on the words we utter, we will end up finishing the prayer without really feeling that we actually talked with someone. 

18. Following from the previous point, we should not worry about a few gaps in our concentration and should stick to the main focal point. We need to make sure that we are not focusing on concentration, but that we are focusing on God.

19. Relevant to the above, and in particular if we do not understand the Arabic, we need to know the meaning of the words we are saying. However, it should be noted that the prayer is not the place for practicing the meanings of the words. This should be done when we are not praying.

20. The prayer is not an opportunity to read the Qur’ān beautifully. We should avoid giving even minor attention to this aspect. Humility is the main point in offering the prayer which is not necessarily the same as reading the Qur’ān beautifully. Of course, there is nothing wrong with reading beautifully; it is in fact highly recommended. The point, however, is that it is not the aim of offering the prayer and it should not be the main point of attention in the prayer. Interestingly enough, the most beautiful recitations are those that come naturally when one feels humility during the prayer.

21. Unless we are in congregational prayer, we need to avoid being in a disruptive place.

22. The Qur’ān says that the prayer restrains people from shameful (fahshā) and unjust (munkar) deeds. Two lessons can be learnt from this:

a. If we can offer the prayers with a clear conscience while being in a state of sin, then our prayer is not a satisfactory prayer.

b. We must avoid shameful and unjust deeds to be able to have better prayers.

23. The relationship between hypocrisy and the prayer is like the relation between fire and water. One of the signs of hypocrisy could be that we feel that our prayers in the presence of others are better than those offered alone. The real amount of our progress in prayers is what we can feel when praying alone and not what we feel when praying in the presence of others.

24. It is highly recommended that the obligatory prayers should be offered in congregation. Some of the above points might be irrelevant to a prayer that is offered in congregation. Nevertheless all the above equally apply to the optional prayers.

Abdullah Rahim




  Debate and Discuss


Discussion Forum: Norms of Gender Interaction

Bringing Friend Home?


I work during the day. Recently I went home during lunch to pick something up I forgot. A friend from work went with me. She walked into our flat with me.

Later on my mother-in-law complained and said this friend of mine should have knocked even if she entered with me.

Is this really necessary?


I think to some extent your mother in law is right. I see knocking at the door as a method to inform the house members that someone else wants to enter and asking for the permission.

The point is why anyone needs this permission, what I think, someone may be is in some position where he/she does not like to come in front of anyone else. Knocking at the door provides him/her the time. May be someone wants to cover her face/head.... ( thats just an example )

Now, as you are the family member. Rules for you are obviously different. May be your husband (assuming you are female ) does not wants to come in front of anyone in shorts or without shirt but he can come in front of you in that state.

May be, your friend should have waited outside for a while and once you are sure that everything is fine inside house, you can call her inside then.

This is only my personal view and I am not explaining any rule of Shariah, which I don't think I am in position to do so. So, its not necessary for you to agree with all this.

I hope I have made my point clear.

Jhangeer Hanif (Moderator)
What I see is that your mother in law must have felt uncomfortable to see the guest barge in unexpectedly. To find one of our family members come home at a some unepected moment is but little problem.

However, to meet a guest when we have not been given some time to prepare yourself causes us some irritation. Knocking at the door is to actually allow the residents to prepare themselves for the prospective guest.

Shukran for your comments.

I would have accepted it as such if it wasn't that she doesn't request my husband's friends to do the same. It has happened several times that I was wearing PJs and then he brings friends home without warning.

Jhangeer Hanif (Moderator)
You are right. We usually relate our actions and decisions to what is already in practice.

However, I would suggest that sometimes we need to gauge others' actions too whether they are morally and socially appropriate. If they are not, we can advise them too to mend their ways. I mean instead of following suit, we need to remain in the right side and ask others (our friends, husband, wives and relatives) to correct their behaviour.

I think the best should have been if you informed your mother-in-law that you had a friend with you. Since you brought a friend (guest) then that is your responsibility. Because you have to try not to make any of the parties uncomfortable, not your mother-in-law (because someone she did not expect came) nor your friend.

As-Salaamu Alaikum,
I think that if either you or your husbands friends come home with either of you, out of respect for each other as well as others of the family. your friends should wait outside for the approval to enter.

Quran has demanded from us to take permission before entering to anyone's house (for details see Surah Noor 24:27-29) But in the above case a friend, who was a lady, was coming in with a person of that house, so she has her permission with herself. However Quran has also told us that it is better to Say Salam to the people of house where one is living while one enters from outside (24:61). Actually, the Salam is a miled permission in itself as this way one informs the people at home that one has come back now. Therefore the demand of that old lady was not totally wrong.

However That husband must inform his wife & other ladies at home before bringing in his friends. That is compulsory.




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

The Status of the Taravih Prayer
Posted on: Wednesday, September 16, 2009 - Hits: 567


What is the significance of the ‘Tarāvīh’, which the devout say in the Ramadān?


To the less-informed Muslims, Tarāvīh prayer is additional, almost obligatory prayer prescribed specially for the holy month of Ramadān. Anybody who does not say them in congregation, it is generally believed, loses a good share of the Ramadān’s blessings. As a result, Muslims throng the mosques for the Ishā’ prayer and make sure that they manage to endure twenty additional rak‘ah every night. The Huffāz, however, gifted with the extraordinary ability of briskly uttering the Message of God in the most incomprehensible manner, squeeze long passages into as short duration as possible. Completing the recitation of the Holy Book at least once during these prayer is also considered an important part of this formality, making the Huffāz a highly sought-after group as the Ramadān approaches near.

The reality, however, is that the Tarāvīh prayer is neither obligatory nor is it supposed to be said by all means after Ishā in congregation. It is, as is evident from the Sunnah of the Prophet (sws), nothing but Tahajjud, the late-night prayer, allowed for the common Muslims to be said in the early part of the night during the Ramadān. The Prophet (sws) it appears, never said this prayer in the earlier part of the night. In one of the Ramadān night’s, however, he came out into the mosque to say his Tahajjud prayer and did so thrice in successive nights. He was joined in by his followers, who grew in number each successive time. On the fourth night, an even larger number waited vainly -- only to see him at the Fajr prayer. He informed his followers that he had deliberately kept himself from saying prayer in the mosque, lest people should take it as binding on them.

It appears that people who were not used to saying Tahajjud regularly (as is evident from the Qur’ān that there was a group which did not) and some others who perhaps found praying in the later part of the night during the Ramadān impracticable because of the time-involving task of preparing Sehrī, got permission from the Prophet (sws) to say it in the early half. It seems, moreover, that people formed many small groups to say this prayer in congregation. The practice continued till the caliphate of ‘Umar (raa), who found the plurality of congregational prayer led by the loudly reciting Imāms, scattered in the confines of the mosque, much to the dislike of his sensitive religious taste. He lost no time in asking the people to pray behind one Imām. Later, one night, impressed on witnessing the disciplined congregation behind a single Imām, he remarked: ‘What a fine innovation is this!’ Of course, the statement was induced by the fact that even though the arrangement was apparently an innovation, it was, nevertheless, in complete consonance with the Sunnah of the Prophet (sws) -- his practice which continued for three days running. ‘Umar (raa) is also reported to have remarked on that occasion thus: ‘That (the prayer which is said alone in the later part of the night) is indeed superior to the one they are saying instead’.

We may conclude from the above that the Tarāvīh prayer has no distinct status -- it is only the Tahajjud prayer allowed to be said earlier during the Ramadān. As such, it is clearly not binding on the Muslims, though the blessings of the Ramadān clearly add to its significance. Tahajjud, the night prayer, however, is far more preferable, whether in Ramadān or otherwise. A Muslim should therefore try to say these night prayer regularly at least in the Ramadān and recite the Qur’ān slowly and clearly to facilitate maximum understanding while praying. If, owing to some difficulty which may include the fact that very little of the Qur’ān is committed to memory, Tahajjud is not possible, then he should seek to find a mosque to say his Tarāvīh prayer after Ishā where the Imām is doing justice with the Book of Allah with proper recitation.

Completing the recitation of the Qur’ān at least once in these night prayer is, of course, no religious obligation. The Qur’ān can be completed many times by reciting it on occasions other than prayer.


Dr Khalid Zaheer






Successful Participants


ID Course Country Grade
10628 Belief in God USA B
11878 Belief in God UK C
11892 Belief in God USA A+
11987 Belief in God USA C+
10628 Belief in the Hereafter USA C
11892 Belief in the Hereafter USA D+
11892 Belief in the Prophets USA A
11892 Family and Marriage: Related Issues USA B+
9307 Family and Marriage: Related Issues USA A+
11787 Family and Marriage: Related Issues India C+
11987 Introduction to the Hadith USA D+
11923 Islamic Customs and Etiquette Egypt E+
11987 Islamic Customs and Etiquette USA E+
11923 Norms of Gender Interaction Egypt E+
11318 The Prayer Italy A+
11987 The Prayer USA D+
11987 The Religion of Islam USA D+
11892 Understanding Islamic Dietary Laws USA B
11987 Understanding Islamic Dietary Laws USA B+



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