Newsletter (1st February’14 – 15th February’14)

Fortnightly Newsletter

(1st February '14 - 15th February`14)

Compiled by: Azeem Ayub



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



Birth Control


Children are born with the directive of God; however, the process adopted by God in this regard is not that He sends down a child directly from the heavens in whatever number He wishes for whichever parent He intends. Children are born through the means of human beings and through their intention, decision and initiative. Regarding human beings it is common knowledge that their Creator has blessed them with intellect and cognizance and also endowed them with the freedom to exercise their will. It is a requirement of both these bestowals of God that before taking any decision a person must evaluate its consequences, understand the matter in the light of knowledge and intellect and then take any step. We may understand this through the example of a gardener.


The Almighty has said: أَأَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ (٥٦٦٤) .1 The implication of this verse is that it is not human beings but God Who makes an orchard bear fruit and a harvested land bear produce. But does this mean that the task of a gardener is only to spew seeds or sow plants? Everyone will answer this question in the negative and say that it is the gardener’s responsibility to evaluate whether he can bear the expenses and other needs that involve sowing, looking after trees and taking their fruit to the market? Has he prepared the land? Has he left the requisite space while planting trees? Does he have enough information about the demand of the fruits of these trees in the market? It is after evaluating all these factors should he decide what to plant and when to plant and whether he should even proceed with planting or not. People debate whether birth control is allowed or prohibited whereas just as assessing all these factors is essential for a farmer, it is similarly essential for the parents to asses them. If a farmer does not take them into consideration, he will end up facing the consequences and if parents also do not give them due importance, they too will face the consequences. Our society is replete with such examples.


Thus before planning for a child, parents should see whether the mother can bear it or not. Does her health allow her to produce and nurture an offspring? Can she spare time from taking care of any previous child to take up this new responsibility? Keeping in view their circumstances, do parents have the time, opportunity and essential means for the upbringing of the child and the essential finances to educate them? If the answer to all these questions is in the negative, then parents should restrain themselves or adopt various means of birth control; however, they should never plan a child.


Nevertheless, this does not mean that our decision can impede any decision of God. If His wisdom requires that a child must be born, then it shall be born. This strategy of ours is to follow the law of God and not to impede His decision. Diseases come with God’s permission yet if guidelines that safeguard health are not followed then the general law and practice is that diseases shall afflict people. Cure is in the hands of God, but if remedies are not sought, then the general law and practice is that sickness will increase. Sustenance is also in the hands of God yet the general law and practice is that it is acquired if one strives for it. This world works on achieving goals through the means provided and God has been given the understanding to use these means to his advantage. In many matters, the fate ordained by God relates to our intentions, decisions and the practical steps we take. ‘Umar (rta) while commenting on running away from a place afflicted with plague is reported to have said: “We are going from the fate of God towards the fate of God.” When once the Prophet (sws) was asked about a method of birth control, he directed the attention of the questioner towards this very reality. It is narrated by Abū Sa‘īd al-Khudrī (rta) that the Prophet is reported to have said:


مامن کل الماء يکون الولد، واذا اراد الله خلق شيئ لم يمنعه شيئ

Every sperm does not produce a child; but when God decides to give birth to something no one can stop Him.2


(Translated by Dr Shehzad Saleem)




Author: Javed Ahmad Ghamidi




1. Do you nourish the cultivated land or We? (56:64)

2. Muslim, no. 1438.

In this Issue

* Birth Control

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


 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
*  Istikharah &


*  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


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

Istikharah and Frightening Dreams


After doing istikharah, if a person sees a frightening dream he will most probably link it to an indication from God that he should not do what he is planning to do (whatever that may be ). But if common sense tells him to do whatever he is thinking about, then what should a person do? People say that because now you have been given the answer in your dreams it would be incorrect to do something against what the Almighty has suggested. In other words, what should a person do if for instance his dreams tell him not to do that thing but knowledge, common sense and experience tell him to go for it?



People generally think that only through dreams does one get an indication of Allah’s will after doing istikhārah. It is because of this misconception that they think that an indication through a dream is the only way to know the Almighty’s will in a particular matter. Actually, there are a number of ways in which this indication can come. Dreams are just one of these. There may be several ways. For example, circumstances sometimes become more clear so that a person is able to judge for himself. Similarly, someone might just come along and help a person in his decision. Likewise, the Almighty may directly guide a person by giving him an inner indication.

However, whatever be the source, it is imperative that an indication which is against divine revelation and sense and reason should not be accepted. One should always act according to one’s common sense, since this sense is the foremost guidance provided by the Almighty to man. Generally, dreams help us in deciding when there is an indication from no other source. Again, what is interpreted from them should not refute knowledge, common sense or experience, if it is to be accepted and if it does refute any of these bases, then that interpretation must be ignored.


Shehzad Saleem






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History of the Qur'an




Interpreting the Qur'an




Introduction to the Hadith

Saudi Arabia



Norms of Gender Interaction




The Religion of Islam




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Saudi Arabia



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