Newsletter (1st Nov’15 – 31st Nov’15)


(1st Nov '15 - 30th Nov`15)

Compiled by: Azeem Ayub



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



The Power of One


At times we are too shy to take the initiative and too timid to take the first step. But experience shows that once a person is bold enough to break the ice, several people stand up by his or her side. These people are the silent majority who are silent because they need a forceful first voice. They do not have the guts and courage to speak out or take action unless they find someone taking the lead.

Such then is the power of one voice, one step, one initiative – one person.

People who are bold and courageous must realize that if they too sit back and ignore issues that need to be addressed or set right, then they are actually depriving the silent minority of the force to unite and make an impact. It is generally carelessness or, at times, a lack of concern which accounts for the disinterest of such bold people. They must realize that they are a special breed of people created by God to give voice to people who cannot speak for themselves.

We must also realize that this boldness should never lead to rashness and foolhardiness. Boldness at inopportune times becomes rashness and may actually become counterproductive. A bold and courageous person must be equally wise and prudent when the time comes to strike and take the initiative. Selecting the right moments and right situations are of paramount importance.

But when the right time arrives, a single person can move mountains!


Author: Dr Shehzad Saleem




In this Issue

* The Power of One

Read & Reflect
* The Sunnah: Which


 Debate & Discuss
Discussion Forum:
   Introduction to the


 return to the top ^

Express & Explain
* General Discussion
Wudu &

 return to the top ^ 


Pause & Ponder
*  The Only True



*  Successful


Read and Reflect


The Sunnah: Which Definition?


Abdullah Rahim

This article is based on an answer that I wrote for a question regarding the definition of Sunnah. In this writing I am comparing the implications of the way that Sunnah is defined traditionally with the way that it is defined in the Farahi school of thought.


One of the most popular traditional definitions of the Sunnah is as follows:


ما نقل عن النبي صلى الله عليه وسلم من قول أو فعل أو تقرير

What has been narrated from the Prophet (sws) in terms of saying (qawl), action (fi‘l) or approval (taqrîr).1


On the other hand, this is how the Sunnah is defined in the Farahi school of thought:


Those religious traditions of Prophet Ibrahim (sws) which Prophet Muhammad (sws), after revising and adding parts to them, established among his followers as religion, and reached us through the consensus of generations by their perpetual adherence to them.2


In the following paragraphs, I compare the implications of the above two definitions for Sunnah:


Implication 1

Traditional Definition: Although we know that human beings are prone to error and mistake, yet, when we make sure that the narrators of a Hadith are reliable we still have to assume that what they narrated was a word by word and an absolutely accurate transmission of the wording of the Prophet (sws) to us. This assumption of course cannot be held as a correct assumption, meaning, some of what is considered as Sunnah based on this definition, can be inaccurate or wrong.


Farahi School Definition: Since the method of transferring the Sunnah was by the practical adherence of the whole generation of Muslims to the Sunnah, therefore the possibility of making a mistake in understanding the Sunnah is zero. 



More read URL:



1. Dr. Mahmud Sa‘d, Al-Difa‘ ‘an al-Sunnah al-Nabawiyyah wa turuq al-istidlal, Majallah al-Buhuth al-Islamiyyah, 28:285

2. Javed Ahmad Ghamidi, Mizan (Islam: A Comprehensive Introduction), Tr. Shehzad Saleem, (Lahore: Al-Mawrid, 2014), 17-19.


  Debate and Discuss


Discussion Forum: Introduction to Hadith  

Topic: Module 1: Analysis of the Hadith

Tariq Hashmi
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:
Wudu and Blood



Is bleeding from a body part related to wudu (ablution)?

I have read in books and hear as well that if you bleed your Wudu becomes void. I haven't come across any hadith to support this view. On the other hand there is clear cut mention of the things invalidating wudu, passing urine, stool and wind, having sexual relationship with one's wife.

Volume 1, Book 4, Number 137:

Narrated Abu Huraira:

Allah's Apostle said, "The prayer of a person who does, Hadath (passes, urine, stool or wind) is not accepted till he performs (repeats) the ablution." A person from Hadaramout asked Abu Huraira, "What is 'Hadath'?" Abu Huraira replied, " 'Hadath' means the passing of wind from the anus."


Volume 1, Book 4, Number 179:

Narrated Zaid bin Khalid:

I asked 'Uthman bin 'Affan about a person who engaged in intercourse but did no discharge. 'Uthman replied, "He should perform ablution like the one for ar ordinary prayer but he must wash his penis." 'Uthman added, "I heard it from Allah's Apostle." I asked 'Ali Az-Zubair, Talha and Ubai bin Ka'b about it and they, too, gave the same reply. (This order was cancelled later on and taking a bath became necessary for such cases).

Infact I came across this narration in which intestines of a camel were placed on prophet (PBUH) while he was praying, but he continued his prayer.

Volume 1, Book 4, Number 241:

Narrated 'Abdullah bin Mas'ud:

Once the Prophet was offering prayers at the Ka'ba. Abu Jahl was sitting with some of his companions. One of them said to the others, "Who amongst you will bring the abdominal contents (intestines, etc.) of a camel of Bani so and so and put it on the back of Muhammad, when he prostrates?" The most unfortunate of them got up and brought it. He waited till the Prophet prostrated and then placed it on his back between his shoulders. I was watching but could not do any thing. I wish I had some people with me to hold out against them. They started laughing and falling on one another. Allah's Apostle was in prostration and he did not lift his head up till Fatima (Prophet's daughter) came and threw that (camel's abdominal contents) away from his back. He raised his head and said thrice, "O Allah! Punish Quraish." So it was hard for Abu Jahl and his companions when the Prophet invoked Allah against them as they had a conviction that the prayers and invocations were accepted in this city (Mecca). The Prophet said, "O Allah! Punish Abu Jahl, 'Utba bin Rabi'a, Shaiba bin Rabi'a, Al-Walid bin 'Utba, Umaiya bin Khalaf, and 'Uqba bin Al Mu'it (and he mentioned the seventh whose name I cannot recall). By Allah in Whose Hands my life is, I saw the dead bodies of those persons who were counted by Allah's Apostle in the Qalib (one of the wells) of Badr.

Any comments on this matter?



What is mentioned in Qur'an is about the state of menstruation , not to come to prayer in that state. similar has been applied to the bleeding from other parts of the body by mufaqeheen, whereas the former has been mentioned due to hygienic reasons. hence this can be debatable that why bleeding from other parts of the body should be considered as such. (you may post your question to for a scholarly reply)



Moreover mensuration state is not related to ablution, it's case of Purification (Taharat). Therefore, to me at least, bleeding don't looks having any connection with Wudu.




  Pause and Ponder


The Only True Religion


I was explaining Islam to a non-Muslim friend. He came up with a couple of questions that actually confused me as well. I have been told since I was a kid that Islam is one true religion and everything else is a lie. How can I be sure that it is not a man-made religion and it really is the truth? I have gone through the embryology example. Anything else that could prove the divine presence in holy Qur’ān?



In order to understand whether Islam is a man-made religion or not, one first needs to understand and appreciate what actually Islam means. Islam is the name of the religion that is embodied not only in the nature of a human being but in fact in the nature of everything in the world. Islam is therefore the religion of all the prophets of God. Islam in its conceptual meaning simply means to surrender to God and in its conventional meaning simply means a set of directives that set the person free from any other thing so that the person can surrender himself to God.

I think at least for a believer in God, the above definition of Islam, conceptual and conventional, should be acceptable.

The question then will be, how we can we make sure that the religion that the Qur’ān talks about is the same Islam that we introduced above. In other words, how we can make sure that the Qur’ān was not the work of a human being and was actually revealed by the Almighty Himself.

One way to answer this is to think what would be the other explanations (other than the belief that the Qur’ān is revealed by God). Other explanations need to be thought of only after appreciating the following facts (among many others):

1. The process of revelation of the Qur’ān extended 23 years during which the Prophet (sws) led a very adventurous and unsettled life.

2. Evident from the history and the Qur’ān itself, the style of the Qur’ān has a beauty and influential elegance that was unfounded in any Arab literature at the time. This was the reason that the “author” of the Qur’ān challenged its immediate addressees if they could produce anything like that.

3. While being a work that completed only in 23 years, there is a very solid and systematic link and correlation between the verses and their concepts throughout the Qur’ān (this I admit can only be appreciated by one who studies the Qur’ān in depth).

4. The Prophet (sws) was never known as a person who would be able to say poetic pieces or as a person of knowledge and reading. He was either almost illiterate or at least not a reader of any literary works.

5. The Prophet (sws) was a very successful and charismatic leader, in other words his life was not limited to uttering the verses of the Qur’ān.

6. The promises of the Qur’ān about the victory of Muslims and their prosperous life in this world and the perishing of their enemies came literally true despite all the apparently rational odds.

7. While the Qur’ān is inline with the previous divine scriptures, it provides some alternative explanations about the theological and historical aspects of the previous religions. These alternative explanations often sound more rational and intellectually superior than those that are offered by these scriptures or their followers.

Any one who intends to provide an explanation about the source of the Qur’ān needs to consider the above points in the process. I would like to argue that (at least for a person who believes in God and previous scriptures) the explanation that “the Qur’ān has been divinely revealed to the Prophet (sws)” matches all the above points perfectly and that no other explanation provides such a perfect match.




Abdullah Rahim







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