Newsletter (1st Nov’13 – 15th Nov’13)

Fortnightly Newsletter

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

Compiled by: Azeem Ayub



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



When Death shall Die


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

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

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

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

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

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

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


Shehzad Saleem


Topic URL:

In this Issue

* When Death shall

Read & Reflect
* The Religion of

 Debate & Discuss
Discussion Forum:
    Islamic Customs & Etiquette

 return to the top ^

Express & Explain
* General Discussion
    Establishment of

 return to the top ^ 

Pause & Ponder
*  Recitation for
    Departed Souls




*  Successful

Read and Reflect


The Religion of Islam


Javed Ahmad Ghamidi

(Tr. by Shehzad Saleem)


The Sources of Religion

Islam is the guidance which was first inspired by the Almighty in human nature and after that it was given by Him with all essential details to mankind through His prophets. Muhammad (sws) is the last of these prophets. Consequently, it is now he alone who in this world is the sole source of this religion. It is only through him that man can receive divine guidance and it is only he who, through his words, deeds or tacit approvals, has the authority to regard something as part of Islam until the Day of Judgement.

From the Prophet Muhammad (sws), this religion has been given to the ummah through the consensus of his Companions (rta) and through their perpetual practice and recitation in two forms:


  1. The Qur’ān

  2. The Sunnah

1. The Qur’ān

Every Muslim knows that the Qur’ān was revealed by Allah to Muhammad (sws) – the last of the prophets – and it has since then remained with the ummah with the unanimous verdict from the ummah itself that it is this very book which was revealed to the Prophet (sws), and which his Companions (rta), through their consensus and through their perpetual recitation, delivered to the world without the slightest alteration.

2. The Sunnah

By Sunnah is meant that tradition of Prophet Abraham’s (sws) religion which the Prophet Muhammad (sws) instituted among his followers as religion after reviving and reforming it and after making certain additions to it.

There is no difference between it and the Qur’ān as far as its authenticity is concerned. Just as the Qur’ān has been received by the ummah through the consensus of the Prophet’s Companions (rta) and through their perpetual recitation, the Sunnah has been received by it through their consensus and through their perpetual practice and stands validated like the Qur’ān in every period of time through the consensus of the ummah.

The Essence of Religion

The essence of religion, in Qur’ānic terms, is ‘ibādah (worship) of God. Worship means humility and modesty. If this humility and modesty exists in a person with a true cognizance of the mercy, power, providence and wisdom of the Almighty then it is instrumental in totally humbling a person before Him with His great love and great fear. This humbling of a person before the Almighty is, in fact, an internal feeling. Remembering God, expressing gratitude to Him, fearing His displeasure, devoting one’s self to Him, showing trust in Him, submitting one’s self and all of one’s affairs to Him and pleasing Him at every step – all of these are the inner manifestations of this relationship between the worshipped God and His worshippers. In his external self, this humility and modesty appears in the external manifestations of worship: kneeling, prostrating, glorifying and praising the Almighty, supplicating before Him and devoting life and wealth for His pleasure. However, since a person is not mere beliefs; he also has a practical existence in this world, this worship relates to this practical existence as well and in this manner becomes inclusive of obedience. It now requires that a person’s outer self also bow before the Creator before Whom his inner self has bowed.

Definition of Religion

When “worship”, in order to fulfill the rights of the relationship between a servant and His Lord, prescribes metaphysical and ethical bases, determines rituals and stipulates limits, then in the terminology of the Qur’ān, this is called “religion” (dīn). The form of this religion which the Almighty has explained to mankind through His Prophets is called “the religion” (al-dīn) by the Qur’ān, and its followers are directed by the Qur’ān to fully adopt it in their lives and not create any divisions in it.

Contents of Religion

The metaphysical and moral bases of this worship which have been prescribed by religion are called al-Hikmah, and the rituals and limits prescribed for it by religion are called al-Kitāb by the Qur’ān. The latter is also called sharī‘ah, which means law.

al-Hikmah has always remained the same in all revealed religions; however, al-Kitāb has remained different due to evolution and change in human civilizations and societies.

A study of divine scriptures shows that the sharī‘ah constitutes the major portion of the Torah and the hikmah generally constitutes the Injīl. The Psalms are hymns which glorify the Almighty and are a forerunner to the hikmah of the Injīl. The Qur’ān was revealed as a masterpiece of literature comprising both sharī‘ah and hikmah giving warning to those who evade it and glad tidings to those who follow it.

al-Hikmah basically comprises the following two topics:


1. Faith

2. Morals and Morality


al-Kitāb comprises the following ten topics:


1. The Sharī‘ah of Worship Rituals

2. The Social Sharī‘ah

3. The Political Sharī‘ah

4. The Economic Sharī‘ah

5. The Sharī‘ah of Preaching

6. The Sharī‘ah of Jihād

7. The Penal Sharī‘ah

8. The Dietary Sharī‘ah

9. Islamic Customs and Etiquette

10. Oaths and their Atonement


This is all as far as the content of religion is concerned.


Read URL:


  Debate and Discuss

Forum: Islamic Customs and Etiquette

Module 1: Sneeze and the reply

Jhangeer Hanif (Moderator)

What is the ceremonial reply to a sneeze and what is the wisdom behind it?



Is it "Yarhamukallah", but I do not know the wisdom behind it.


Jhangeer Hanif (Moderator)

Do you know what the reply means?


Yarhamukallah is said to remind is that we will get blessings from Allah only when we are grateful for what we have. What an awesome thing to say! Growing up we always used to say "God bless you" with out thinking anything behind it.


Jhangeer Hanif (Moderator)

That's right. We need to ponder on what we are accustomed to do.



I thought "YURHAMAKALLAH" meant that you wished that person "RAHMA" , which is equivilent to peace/blessings. Please correct me if i am wrong.


Jhangeer Hanif (Moderator)

Actually, there are two things involved in case a person has a sneeze. One is that the person who sneezes says "Al-Hamdulillah" (Gratitude be to Allah) and the other is that the person who hears these words "Gratitude be to Allah" says: "Yarhamukallah" (Allah's mercy be upon upon) to the first person.

The response of the first person to a sneeze denotes that Allah will descend upon His mercy upon those who are grateful to Him. The second reply is actually to invoke the mercy of Allah for the one who is thankful to the Lord.



The reason for this thankfulness might be that when we sneeze , all the dust particles and germs sticked in our wind pipe (with cilia) are sneezed out......this is the great blessing of ALLAH that our windpipe become clean again..........therefore we should thank ALLAH for it....for greater rewards of following SUNNAH we can do it in Arabic (ALHAMDULILLAH) but otherwise can also say it in our native language (in my opinion) like 'Thank GOD'



A sternutation, sternutatory reflex or, more commonly known, sneeze is a semi-autonomous, convulsive expulsion of air from the nose and mouth. This air can reach speeds of 70 m/s (250 km/h or 155 MPH). Sneezes spread disease by producing infectious droplets that are 0.5 to 5 µm in diameter, about 40,000 such droplets can be produced by a single sneeze.[1]
Sneezing is generally caused by irritation and some times bacterial clog up in the throat, lungs or in the passages of the nose. Allergens such as pollens, pet dander, house dust mites, as well as non-allergenic particles are usually harmless, but when they irritate the nose the body responds by expelling them from the nasal passages. The nose mistakes strong odors, sudden chills, bright lights (see photic sneeze reflex), and even orgasms in some people for nasal irritants, and it tries to defend itself with a sneeze.

Itz really honest to thank Allah when we come across such a big event exposed by our body.





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

Recitation for Departed Souls


It is a common religious practice among the Muslims of our society to arrange a collective recitation of the Qur’ān for the benefit of a recently departed soul. Is it proper to do so?



Any religious practice which has no real basis in the Qur’ān and Sunnah of the Prophet, may Allah be pleased with him, is a bid`at ie a religious innovation which is a highly condemned transgression in Islam. The Prophet of Allah declared unequivocally:


"The most detestable of practices [in religion] are those innovated in it, and each innovation is a deviation [from the right path]." (Muslim, Kitaab-ul-Jum`a)


The authentic sources of the Sunnah suggest no indication of the existence of any practice of recitation of the Qur’ān to benefit the deceased during the days of the Prophet (sws), neither by an individual nor by a group of people collectively. Imam Shaf`i had, therefore, rightly pointed out:


"Had there been any virtue in practising it [recitation for the departed], they [the companions of the Prophet] would certainly have taken lead in adopting it", (Ibni Katheer, Sūrah Najm)


Recitation of the Qur’ān to benefit the dead is, therefore, unquestionably a bid`at. The Qur’ān, moreover, clearly states that in the life to come each soul would be rewarded or punished for its very own deeds:


"Man shall receive only that for which he strove." (53:39)


It is therefore, difficult to imagine how the benefit of recitation of the Qur’ān by someone living can be transferred to the account of someone dead? The very idea that the living can influence the record of performance of the dead seems alien to the spirit of Islam. The Qur’ān urges its believers to reform their conduct before it is too late ie before the inevitable moment of death arrives. The concept of transfer of credit of virtues, on the contrary, suggests that it is never too late: Even though you’d be dead, your record would be open for improvement. Anybody who holds this belief would, therefore, have hardly any urgency to reform before death, for death, after all, is not going to be, in his opinion, the end of the world for his deeds.


There is a tradition of the Prophet, may Allah be pleased with him, which says:


"When a person dies, his record is sealed except (for the credit he continues to receive) from three areas: philanthropic acts which continue to benefit others after his death, scholarly works which continue to enlighten others, and the prayers of pious children for the deceased." (Daarmi)


All the three possibilities of the post-death benefit mentioned in the tradition are in fact extensions of the deceased person’s very own acts. Philanthropic acts, of course, are initiated by the individual himself in his life time. Same is the case with the light of knowledge that continues to serve others. Prayers of the pious children too owe their origin to the expired individual’s own efforts in bringing them up to the standards of piety.


There is, therefore, no room for a credit accruing to an individual’s account of deeds because of an act not attributable to his own efforts. Transfer of credit of virtuous acts to the account of the dead, we may conclude, is an idea not consistent with Islamic teachings.




Dr Khalid Zaheer







Successful Participants


ID Course Country Grade
11787 Arrangement of the Qur'an India D+
11858 Arrangement of the Qur'an USA E+
11858 Belief in God USA D+
8487 Belief in God Macedonia A
10975 Belief in God Canada F
11787 Belief in the Hereafter India B
10975 Belief in the Prophets Canada F
11799 Family and Marriage: Core Issues UK D
9390 Family and Marriage: Core Issues Germany B
11787 Family and Marriage: Core Issues India B+
11688 Family and Marriage: Core Issues USA E+
11578 Interpreting the Qur'an Philippines B
11861 Islamic Customs and Etiquette USA D+
11886 Preaching Islam South Africa B+
8290 Preaching Islam USA D+
800 The Prayer UK B
7334 The Religion of Islam UAE B
800 The Religion of Islam UK C+
11861 The Religion of Islam USA B+
10975 Understanding Islamic Dietary Laws Canada F
11763 Understanding the Sunnah UAE F
1613 Understanding the Sunnah Pakistan A
11835 Adaab i Mu`asharat South Korea B+
8624 Nuzul-e-Qur'an Pakistan B+
11714 Ta'ruf i Hadith Pakistan D



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