Fortnightly Newsletter (31st December '11 - 31st December`11)
	www.studying-islam.org	Compiled by: Azeem Ayub
	Reflection
In the Name of Allah, the Most Gracious, the Ever Merciful	Reason and Revelation   It is generally believed in our religious circles that the teachings and directives of Islam only appeal to our emotions and sentiments; they do not address our intellect and as such they have to be accepted and obeyed without question about the logic and philosophy behind them. The Asharites, the largest school of Muslim dialectics, also hold this view point.   This view seems to contradict the Qur’ān. The Qur’ān explicitly states that all Islamic beliefs and directives have sound reasons behind their inception and that they conform to the highest standard of rationality. Consequently, whenever the Qur’ān urges man to accept certain dogmas, it cites arguments to substantiate its claims. It warns those who evade and ignore its calls to use their faculty of reasoning instead of being a slave to emotions like hate and prejudice. In fact, a little deliberation shows that it wants us to obey certain religious commandments just because the Almighty has blessed us with the faculty of reasoning. Thus, a perfectly healthy person who is insane has been relieved from all religious responsibilities by Islam. In spite of being fit and healthy in all other respects, he has not been asked to say his prayer or fast, nor is he liable for punishment for any crime which he commits.   An important point which must be understood in this regard is that we are required to accept certain realities without observing them because their existence can logically be deduced. For example, we are not able to see God; the Day of Judgement too is as yet concealed from our eyes, nor have we witnessed Gabriel revealing the Divine Message to the Prophet (sws). Yet, we believe in all these because present in the Qur’ān, in our own intuition and in every phenomenon of nature are signs which testify that these realities are rationally proven facts. It is highly irrational on the part of man to demand a visual display of realities which though, unseen can be understood rationally. It is his misfortune that on the one hand when he delves deep in the domains of science he accepts certain realities which cannot be observed but the existence of which can be proven by other means, and on the other hand he adopts a completely different attitude when he comes across certain metaphysical realities of life.   In other words, some realities in which the Qur’ān asks us to believe are certainly beyond the perception of the senses but not beyond the perception of reason. Just as footsteps on sand testify beyond doubt that someone has gone past, likewise writ large on every object of this universe is that someone else also has just gone past and left an indelible expression of his own existence.     Author: Dr Shehzad Saleem   URL: http://www.monthly-renaissance.com/issue/content.aspx?id=1279
In this Issue
Reflections * Reason & Revelation
Read & Reflect * How to Improve our    Daily Prayers?
Debate & Discuss * Discussion Forum:     Norms of Gender     Interaction   Express & Explain *  General Discussion     Forum:  Establishment     of Khilafah?   Pause & Ponder: *  Duty to Parents &      Family   Announcements *  "Quran for All"      Series: Surah      Kawthar      Uploaded   *  Successful     Participants
	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 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.   Tashahhud 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. Author: Abdullah Rahim   URL: http://www.monthly-renaissance.com/issue/content.aspx?id=1034    return to the top ^
	Debate and Discuss:
	Discussion Forum: Norms of Gender Interaction Bringing Friend Home?   Sabihah 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?   atifrafi 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. Sabihah 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. Ibrahimblicksjo 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. YusufAbdulWahab 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. ibrahim 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. URL: http://www.studying-islam.org/forum/topic.aspx?topicid=1250&lang=&forumid=32   return to the top ^
	Express and Explain:
	General Discussion Forum Establishment of Khilafah?     aslammir Is it the responsibility of Muslims to establish Khilafat?   safimera 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.   StudyingIslamUK 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).   URL: http://www.studying-islam.org/forum/topic.aspx?topicid=3816&lang=&forumid=1    return to the top ^
	Pause and Ponder:
	Duty to Parents and Family Posted on: Tuesday, September 30, 2008 - Hits: 795   Question: My parents back in Pakistan, after the marriage of my sisters, are on their own now. I live in America with my wife and a son. Recently, I have decided to move back to Pakistan to better serve my parents. I also wish to raise my family in a country where I have a sense of religious and cultural belonging. All my Pakistani friends are discouraging me to move, but I have been ignoring them so far. The political situation in Pakistan is going from bad to worse. There is fear in the heart and logical reasoning in the mind. I feel that I am risking the lives of both my wife and my son for the duty towards my parents. Sometimes, I think of moving to a modern Islamic country such as Malaysia and bringing my parents there. But I know that my parents, at this stage of their lives, would not be able to assimilate to the norms of a new country and therefore, would mentally suffer. I am a man of justice. Please help me do justice to both my family and to parents simultaneously. Should I move to Pakistan or help my parents move to Malaysia where I could serve them while providing due care to both my wife and son?   Answer: Your predicament is shared by every second family in Pakistan whose children are living abroad. It is quite difficult to give a categorical opinion in this issue because of so many variable and, at times, uncontrollable factors. Additionally, each person and family is living in different circumstances. However, the bottom line is the same as what you have felt and understood. Parents in old age need to be repaid even though very partially by giving them time and attention, by serving them and being near them as much as is possible. Their emotional needs must be addressed by the children. Keeping this principle in mind you need to apply it in the best possible way – ideally the solution should serve the needs of your parents and also those of your wife and kids. But then, ideals are not always easy to come by and one may need to make a compromise. Settling in Pakistan or in Malaysia – are both good options. You should weigh them by judging your overall situation and that of your parents as well as your job prospects. wassalam Dr Shehzad Saleem   see: http://www.studying-islam.org/querytext.aspx?id=994    return to the top ^
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	Youtube Videos   English   Was Eve Created from Adam's Rib? (Some Misconceptions) The Names taught to Adam (sws) (Some Misconceptions) Allegation of telling Lies on Abraham (sws) (Some Misconceptions) Defamation of David (sws) (Some Misconceptions) Was Ayesha (rta) 9 years Old at the time of her Marriage? (Some Misconceptions) Urdu کیا حضرت عیسی (علیہ السلام) خدا کے بیٹے ہیں؟ (چند غلط فہمیاں) کیا حضرت آدم (علیہ السلام) کی پسلی سے حضرت حوا کی پیدائش ہوئی؟(چند غلط فہمیاں) حضرت آدم (علیہ السلام) کو سکھائے گیے نام(چند غلط فہمیاں) حضرت ابراہیم (علیہ السلام) پر جھوٹ بولنے کا الزام(چند غلط فہمیاں) حضرت داؤد (علیہ السلام) کی کردار کشی(چند غلط فہمیاں) Articles   English Globalization: An Analysis in Islamic and the Western Contexts Is Islamic law all about God's will? Explanation of a Qur’anic Verse (4:159) A Citizen of Paradise (Written on the Martyrdom of Dr Habib ur Rahman) Islamic or a Secular State in Pakistan? Urdu  محبوب کی محفل کو محبوب سجاتے ہیں  توہین رسالت کی سزا (٢) توہین رسالت کی سزا (١) (١) عورتوں کی تعلیم۔ (٢) کافر کی تعریف   QnA   English Doctors and the Punishment of Unintentional Murder Obligation to offer the Prayer in Congregation Mundane and Spiritual Activities Significance of the Worldly Life When Confronted with Differing Opinions   Urdu    نماز میں اختلافات  قبل از اسلام نماز نماز میں سلام اور تشہد میں انگلی اٹھانا موکدہ سنتیں  return to the top ^
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