Newsletter (16th Nov’13 – 30th Nov’13)

Fortnightly Newsletter

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

Compiled by: Azeem Ayub



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



… And the List is Unending!


We often become thankless to our Creator even though His favours abound. Even a very partial list of these favours would outdo a loss or deprivation we may be experiencing. It is just a question of opening our eyes to the world around us. We need to look at the shimmering sun whose warmth is so vital for life, the glittering stars which light up the heavens to show us the way, the towering mountains which maintain the balance of this earth, the rain which enlivens desolate terrains; the bustling day which dawns to herald new opportunities in life, the serene night which alights to provide us with peaceful slumber, and still closer … the selfless mother who is an embodiment of affection for her children, the tireless father who sweats for the family and dutiful children who are a bliss for their parents … and the list is unending!


And if this is not enough, we need to think of the mishaps we have been shielded from; tales of sorrow and sadness are writ large in our surroundings: every now and then, we hear of a young lady becoming a widow, a child being born handicapped, robbers looting the dowry of a poor girl, a sole bread-runner of a family being murdered on a trivial issue … and the list is unending!


Our souls should thus be drenched with gratitude and return favours we must in whatever form we can: remembering God in solitude to thank Him for His blessings, being kind to parents for love which is matchless and which cannot be repaid, spending on the indigent who are too shy to ask, bearing ourselves with humility which is not pretentious, controlling anger over the subservient who are too weak to speak out and … and … and even meeting others with a smiling face … and, of course, the list is unending!

 Prayer keeps away from Indecency and Evil

Author: Shehzad Saleem


Topic URL:

In this Issue

* .... And the List is

Read & Reflect
* Strategy of


 Debate & Discuss
Discussion Forum:
    Introduction to the

 return to the top ^

Express & Explain
* General Discussion
    Forum:  Prayer
    keeps away from
    Indecency & Evil

 return to the top ^ 


Pause & Ponder
*  Recitation for
    Departed Souls



*  Successful

Read and Reflect


Strategy of Preaching


Javed Ahmad Ghamidi

(Tr. by Shehzad Saleem)


 ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ وَإِنْ عَاقَبْتُمْ فَعَاقِبُواْ بِمِثْلِ مَا عُوقِبْتُم بِهِ وَلَئِن صَبَرْتُمْ لَهُوَ خَيْرٌ لِّلصَّابِرينَ (١٦: ١٢٥-١٢٦)

Call men to the path of your Lord with wisdom and kindly exhortation and debate with them in the most befitting manner. Indeed, your Lord best knows those who stray from His path and those who are rightly guided. And if you avenge, let this be commensurate with the wrong that has been inflicted upon you. And if you exercise patience, then this is the best way for the patient. (16:125-126)


 Although these verses address the Prophet (sws) and his Companions (rta), and as such primarily relate to the indhar of the Messengers, it is obvious that the directive stated in them is general and cannot be confined to them alone. Consequently, in all categories and types of preaching, these verses provide guidance regarding the strategy that needs to be adopted. If one deliberates on these verses, one can derive the following points regarding the guidance they provide us:

Firstly, wisdom, kindly exhortation and sound discussion should permeate the tone of this preaching. By wisdom (hikmah) is meant the arguments present in the verses and kindly exhortation and sound discussion means urging the adressees through sincere reminders. The implication is that whatever is presented should be supported by arguments and presented in the light of knowledge and intellect and one should not be aggressive and forceful in one’s presentation. One’s tone should reflect sincerity and affection. If the stage reaches that of debate and argument, then this should be done in a most befitting manner. If the opponent becomes hostile and antagonistic, then instead of responding in an even more belligerent manner, a true preacher should always remain polite and civilized.

Secondly, the responsibility of a preacher is that of preaching only: he should communicate the truth and elucidate it, and in no way show any slackness in urging and exhorting people towards it. If he discharges this responsibility in a befitting manner, he fulfills an obligation. It is the Almighty Who decides to give guidance to a person or to lead him astray. He knows full well those who have erred and also those who are rightly guided. He shall thus deal with a person in a manner he is worthy of. A preacher should not try to force the truth on others nor should he give verdicts about the fate a person shall meet in the Hereafter. This is the sole prerogative of the Almighty, and the only responsibility of a preacher is to communicate the truth, and he must not exceed this.


In the preaching of Muhammad (sws), this aspect is explained by the Qur’an in the following manner:


 إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَن يَشَاء وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ (٥٦:٢٨)

You cannot guide whomever you please: it is God who guides [according to His Law] whom He pleases and He best knows those who are guided. (28:56)


إِن تَحْرِصْ عَلَى هُدَاهُمْ فَإِنَّ اللّهَ لاَ يَهْدِي مَن يُضِلُّ وَمَا لَهُم مِّن نَّاصِرِينَ (٣٧:١٦)

If you are anxious about their guidance [it should remain clear to you], God does not guide those whom He [according to His law] leads astray, and God does not help such people. (16:37)


اتَّبِعْ مَا أُوحِيَ إِلَيْكَ مِن رَّبِّكَ لا إِلَـهَ إِلاَّ هُوَ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ وَلَوْ شَاء اللّهُ مَا أَشْرَكُواْ وَمَا جَعَلْنَاكَ عَلَيْهِمْ حَفِيظًا وَمَا أَنتَ عَلَيْهِم بِوَكِيلٍ (٦: ١٠٦-١٠٧)

herefore follow what has been revealed to you from your Lord. There is no god but Him, and ignore these polytheists, and [remember that] had God pleased, they would not have indulged in polytheism and [remember also that] We have not made you their keeper, nor are you their guardian. (6:106-107)


فَذَكِّرْ إِنَّمَا أَنْتَ مُذَكِّرٌ لَسْتَ عَلَيْهِمْ بِمُسَيْطِرٍ (٨٨ :٢١-٢٢)

[O Prophet!] keep reminding; you are only one who reminds; you are not one to force [your message] upon others. (88:21-22)


فَإِنَّمَا عَلَيْكَ الْبَلاَغُ وَعَلَيْنَا الْحِسَابُ (٤٠:١٣)

So your responsibility is only to communicate and it is Us who will take [their] account. (13:40)


Thirdly, if the addressees of preaching resort to oppression and inflict harm on the preacher, he is allowed to avenge it in a proportion commensurate with the harm inflicted while remaining within moral limits; however, in the eyes of God, it is better that a person bears this oppression without avenging it; he should not take any measure of revenge; neither should he change his stance after being overwhelmed with hardships. Those who show patience at these instances are promised great rewards. Not only will they face its good consequence in this world, they will also encounter good consequences in the Hereafter. At another instance, the Qur’an has urged the believers to refrain from avenging the harm inflicted on them, and, on the contrary, to display a befitting attitude:


وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ (٤١: ٣٤-٣٦)

And good and evil are not the same. Requite evil with good, and you will see that he who is your enemy will become your dearest friend. [And remember] none receives this wisdom except those who patiently endure and none receive it except those who are truly fortunate. If [in this matter] Satan tempts you, seek refuge in God. Indeed, He hears all and knows all. (41:34-36)


This endurance can only sustain in a person when at the very outset, preachers of Islam are fully aware of the fact that in this endeavour, there can be trials and tests in which a person is robbed of his wealth, orchards are destroyed, hardships are inflicted, limbs are severed and even life is lost. At times, evil tries to allure a preacher and at times intimidate him. Avarice and fear are used to divert him from the right path. At other times, he is put behind bars and subjected to cruel punishments which dislocates his joints; he is suspended in a muddy well; he is stoned to death right between the altar and the holy of holies, and his head is cut and presented to dancing girls.


Preachers should have faith that the Almighty Who has blessed them with guidance and imposed the responsibility of preaching upon them, will definitely help them in hardships and difficulties:


وَمَا لَنَا أَلاَّ نَتَوَكَّلَ عَلَى اللّهِ وَقَدْ هَدَانَا سُبُلَنَا وَلَنَصْبِرَنَّ عَلَى مَا آذَيْتُمُونَا وَعَلَى اللّهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ (١٢:١٤)

And why should we not trust in God, when He has already guided us to our paths? We will endure your persecution patiently and [we know that] in God should all the trusting put their trust. (14:12)


It is these three points which form the basis of the strategy in preaching religion. The last of these two do not require much explanation; however, while presenting one’s message with wisdom and with kindly exhortation certain aspects – the source of which is the example set by the prophets – should be kept in consideration. In the following pages, these shall be discussed in detail.


Read URL:

  Debate and Discuss

Discussion Forum: Introduction to Hadith  

Topic: Module 1: Analysis of the Hadith

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

In my opinion if a hadith is not opposing the Qur'an, Sunnah and common sense then we should accept the hadith. just for example: I have heard that the Hadith about getting knowledge even if u have to go to china is a Da‘if hadith but I don't see any reason that why one should reject this hadith.
As far as second question is concerned, I think that if a Hadith is confirmed that it is saying of Prophet (peace be upon him) or some known act of the Prophet then this becomes absolute truth. The main challenge is to declare some particular hadith that this is a saying / act of the beloved Prophet ( peace be upon him ) & once if it is accepted by all the scholors I think one should consider such a hadith as an absolute truth.

Tariq Hashmi
Suppose a hadith is declared sahih by the scholars and it does not contradict the Qur'an or the Sunnah or the common sense will it be considered absolute truth. In your response you said 'yes.' Most scholars do not hold this view. They think that individual reprots never provide absolute source of knowledge for there are many inherent problems in such a report for example the narrator could not correctly hear the speaker, failed to understand what the speaker meant, or did not know the background of the conversation and ended in misinterpreting the saying, could not retain complete picture and passed on with additions and omitting from the account. Therefore, we practice on the facts reported after much analysis for the religion is the most serious concern of a believer. We do not believe that the report is 100% correct and accurate mention of the prophetic saying or act.

I think that we should accept the hadith which is declared by the scholars and it does not contradict the Qur'an or the Sunnah or the common sense because these are the sayings of the Holy Prophet (peace be upon him) and being Muslim it is impossible that we don't look for the sayings of the Holy Prophet (peace be upon him).
If we say that even a hadith is declared sahih by the scholars, that is not an absolute truth, what I think is that we are opening a door of refusing the Ahadith and people like me who don't have much knowledge will start using the Ahadith according to their own understanding which can cause some serious problems in Islam.
Most important, we know ALLAH because the Prophet (peace be upon him) told us so then how can we say that his sayings are not absolute truth provided that is accepted by the scholars specially when the science of accepting or rejecting a hadith is so much developed that there is no need of any change in it.
If the Ahadith are not considered as 100% correct, then what I believe that it will be almost impossible to practice even the basics of Islam and life would become very difficult.
If I am wrong in my opinion, I hope someone will correct me. 
However, it is not Biddah. I'd like to know how do you define Biddah?

Is it not an established fact that us as human beings are capable of making the most serious of mistakes? If so, would you then not agree that to accept as absolute truth the narrations of various individuals (who are capable of making mistakes) is contrary to common sense.
On the other hand, if we were to pretend that the Sahih Hadiths are absolute truths only to avoid confusion and misdemeanor amongst Muslims, would we not be guilty of the same crime as those who changed the Hadiths and made them up purely to bring people into Islam?
I do not think it is suggested that our Prophet (pbuh) may have made mistakes but rather the narrators.
I agree with the views of the Scholars who do not accept Sahih Hadiths as absolute truth for the reasons mentioned above.

Topic URL : 



Express and Explain:


 General Discussion Forum:
Prayer keeps away from Indecency and Evil


[29: 45]: Surely prayer keeps (one) away from indecency and evil.

Does it also mean that ‘despite offering prayers, anyone who is indecent and does the evil deeds, his/her prayers is not being accepted by Allah’?

Thanking in anticipations!


ibrahim (Moderator):

No, it does not mean. This Verse Just means that the Prayer has the Potential to do So Provided it is offered in the best possible way.


I am very much grateful to brother ibrahim for your kind reply!



Successful indeed are the believers, Who are humble and content in their prayers, And who shun vain conversation, Who are active in deeds of charity; And who guard their modesty -

And those who are keepers of their trusts and their covenant, And who (strictly) guard their prayers;- These are the heirs ,Who will inherit Paradise: they will dwell therein (for ever).

Amin Ahsan Islahi writes in Tadabur ul Qur'an The success mentioned here is the eternal and everlasting success, that is the only true success and should be the goal of every true believer. In the second verse the word " khusooh" is used for namaz. This is in reference to the true spirit of namaz. When a person bows in namaz in front of Allah, not only should his physical being bows but his heart should too. In the namaz of a true believer, every action of namaz should vow for the humbleness of the person towards Allah.

Islahi states that a namaz that is performed with "Khusooh" , has a profound effect on that person.. It protects that person from indulging in useless conversations and activities. It is a constant reminder 5 times a day of his obligations towards his Creator and the Day of Judgment In surah Ankaboot Allah has said " Namaz stops a person from vulgar and unpleasant things".

Islahi states that in the start the Qur;an delinates the effects of "Khusooh" of namaz on a believer and the verses 8-11 highlight the advantages of guarding the namaz. Namaz is a flower of Paradise, it truely is the guardian of the entire Faith.. It is through namaz that all good deeds under divine guidance progress, without namaz our religion is like a tree stem devoid of any greenary or signs of life.

He further adds, it is one of the essential pre requisites for entering the ultimate Paradise. i.e Jannat ul Firdaus.





  Pause and Ponder

The Significance of the Fortieth Year of One’s Life
Posted on: Thursday, April 01, 2010 - Hits: 3


There is a verse in the Qur’ān which says that before the age of forty we are not responsible for our deeds. Does that mean we will all go to heaven if we die before forty?



No I am afraid this is not the correct conclusion. If the style, stress and context of the verse (46:15) are given due consideration, it means that till forty years, if a person is living in a bad society or in the worst of circumstances, the Almighty will treat him leniently as far as his religious responsibilities are concerned. However, after this age no allowance will be given to him if he still remains indifferent.


The real age in which one’s responsibilities start is the age of one develops the cognisance of good and evil. This is different for different people and varies in the circumstances they live in. Forty years, it seems, is the last limit of attaining this cognisance fully. This also does not mean that it is forty years for every person. It means that, in human beings in general, this is the latest age by which a person should mend his ways.




Shehzad Saleem







Successful Participants


ID Course Country Grade
11923 Arrangement of the Qur'an Egypt D+
11860 Belief in God USA C+
11921 Belief in the Hereafter USA D+
11424 Belief in the Prophets USA C+
11892 Family and Marriage: Core Issues USA B
9390 Family and Marriage: Related Issues Germany B+
11168 Hajj and 'Umrah Canada B+
11892 Introduction to the Hadith USA C
8290 Islamic Customs and Etiquette USA C+
11892 Islamic Customs and Etiquette USA C
11892 Norms of Gender Interaction USA A
9307 Preaching Islam USA A
11892 Preaching Islam USA B
11917 The Directives of Jihād Netherlands A
11892 The Prayer USA C



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