The True Vision September Issue

On the fateful morning of September 11th 2000, in what at

� rst appeared to be a ‘freak’ accident, an aircra� crashed into

one of the Twin Towers of the Worlds Trade Centre in New York.

Reality was far more shocking and horrifying than any disaster

� ction Hollywood could produce. Minutes later another plane

crashed into the other tower and almost simultaneously another

slammed into the Pentagon in Washington, it was clear this was

no accident. Within an hour and these two iconic symbols of

global capitalism and he so-called ‘free world’ came crashing

down like carded wool.

On � ursday, July 7, 2005, will be remembered all over the

world for series of bomb attacks took place in the British capital,

London. � ese barbaric attacks le� behind them dozens of dead

and hundreds of injured, and went down in history as causing

terrible material and psychological damage.

� ese events were referred to as “Islamic terror”, in a manner

that deeply wounds the entire Islamic world. It creates severe

distress in the hearts of sincere believers, and lays blame on a

community numbering more than 1.5 billion. However a� er the

9/11 attacks, though the media tried to portray Islam as bar-

baric religion astonishingly more than 35000 Americans studied

Islam and reverted back to it. Speaking of the attacks on Islam,

the Imam Siraj Wahhaj made a comment that should indeed be

written in GOLD:

Eid Mubarak

WHAT’S INSIDE ?

“If they don’t attack us, we’ll grow. If they attack us, we’ll grow

even BIGGER” Allah says:

“And the disbelievers planned, but Allah planned. And Al-

lah is the best of planners.” [� e Glorious Qur’an- 3:54]

� ere is no room for the concept of terror in Islam and these

events have absolutely nothing to do with the Islam. When

we look at the Qur’an And Authentic Hadiths, which are the

sole sources of Islam, and at the practices of all Muslim rulers

throughout the history of the world, beginning with our Proph-

et , we can see the truth of this in all clarity.

Terrorism is a terrible plague that has infected the world for

[Continued to Page 5]

A note from the editor 2Eid ul � tr... 3Keeping ramadan spirits alive 7Divine wisdom behind diseases 9� e Ability to see the Signs of God 10Prepare now!!! 12Al Qur’an... 13Womenz vision 15Pearls of the Prophet 17You ask and the qur’an 18Kidz Vision 19Ask... 22

THE TRUE VISION

STUDENTS MONTHLY

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September 2010

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Assalamu alaikum wa rahmathullahi wa barakathuhu.

Yes, the blessed month Ramadan has ended. We saw people going to the hous-

es of Allah (Masjid) in groups and individually, and we saw them striving to per-

form the obligatory prayers on time and to give in charity, competing with one

another in doing good deeds. Undoubtedly the purpose for which Allah created

everyone was to worship Him Alone, to worship the Lord of the Worlds, with

no partner or associate. " is was achieved in the most beautiful manner during

Ramadan.

But what a# er Ramadan? Indeed, steadfastness a# er Ramadan and the recti-

$ cation of one’s statements and actions are the greatest signs that one has gained

bene$ t from the month of Ramadan and striven in obedience. " ey are tokens

of reception and signs of success. But if good deeds, charity, come to an end with

the end of Ramadan will it not be like deceiving the Lord?

Allah compares such a person and says:

“And be not like her who undoes the thread which she has spun, a� er it has

become strong..” [� e Glorious Qur’an 16:92]

No doubt that Allah can never be deceived, for He has perfect knowledge of

the secrets and what the hearts conceal.”

It was narrated from some of the Salaf-us-Salih (righteous predecessors) that

they used to pray to Allah for six months that they would live until Ramadan,

then they would pray for $ ve months a# erwards that He would accept it from

them.

Will Allah accept from us if we suspend fasting until next Ramadan, if we stop

praying at nights, if we stop being kind to others?... No, never.!

Ramadan is an opportunity for us to return to Allah with sincerity. However,

it is not a meager pit stop in a race of laxness and disobedience, but an impetus to

do good deeds continuously. Its passing should not witness the end of our exer-

tion in worship. Let us be warned of turning backward a# er having attained the

guidance.

Let us make the Quran and Sunnah as our guide lights and practice Islam as

much as possible and make our non-Muslim brothers and sisters of our country

see Islam in the lives of Muslims, then they will not require much persuasion to

accept the fact that Islam is the true religion and the best way of life.

Let us carry forward the lessons and blessings of Ramadan, Let us strive to

cultivate goodness and happiness on our way by spreading the message of peace

to our brethrens, and keep in our hearts the prayer of the believers:

“Our Lord, let not our hearts deviate a� er You have guided us, and grant us mercy from Yourself; indeed, You are the

Bestower!” [� e Glorious Qur’an 3:8]

-Editor

Eid is any day of gathering. It is derived from Aada (mean-

ing returned), because people return to it periodically.

Ibn`Aabidayn said:

“Eid days are thus named because Allah renews His

bounties in them; and He distributes His blessings to His

worshippers. � us on Eid ul Fitr, He permits them to eat

a� er having been restrained from food; and He requires

paying sadaqatul-� tr (the charity of breaking the fast) to

the needy.”

“And on Eidul-Adha, He permits the completion of Hajj

(pilgrimage) with the � nal tawaf (circulating around al-

Ka’bah); and He requires o� ering sacri� ces and distribut-

ing their meat, etc.”

“Also, it is customary for people to be joyful, happy, and

to rejoicing during the Eid days.”

Two Eids: A Mercy from Allah

Anas reported that upon arriving in al-Madinah, the

Prophet found its people celebrating two days whose sig-

ni! cance was held over from the Jaahiliyyah. " e Prophet

said:

When I came upon you, you had two days that you con-

tinued to celebrate from the Jaahiliyyah; indeed Allah has

substituted them for you with what is better: the day of Sac-

ri! ce and the day of Fitr (breaking the fast).

Shaykh Ahmad `Abdur-Rahman al-Banna said:

“(� ey are better because,) the day of Sacri� ce and that

of Fitr are legislated by Allah, and are His choice for His

creatures. � ey follow the completion of two of the great-

est pillars of Islam, Hajj (pilgrimage) and Fasting. On these

days, Allah forgives those who performed Hajj and who

fasted, and He sheds mercy on all of His obedient creatures.

On the other hand, the days of Nayruz and Mihrajan

were devised by the people of those times, because of good

weather or other passing qualities.

� e di� erence between the two cases is apparent for

whoever ponders upon this.”

Completeness and perfection of the Deen:

By Allah’s blessing and mercy, Islam contains the complete

and perfect guidance for humanity. Allah said:

“� is day I have perfected your religion for you, have

completed my favor upon you, and have chosen for you Is-

lam as your religion.” [� e Glorious Qur’an 5:3]

Islam did not neglect any information needed by people

to achieve happiness and avoid harm, in all matters - small

or large. It informs them of all that would save them from the

Fire and let them into the Gardens in the Herea# er. " is was

the mission of all of the prophets, as declared by Muhammad

:

“Never was a prophet before me, but he disclosed to his

people what he knew to be best for them, and warned them

of what he knew to be evil for them.”

" is was the mission of the Final Messenger as well,

as he said:

“� ere is nothing that would bring you closer to Jannah

and farther from the Fire but it has been clari� ed [by me]

to you.”

EID

A mercy from Allah

Some mushrikun (idol worshipers) tried to mock Islam

by saying to Salman , “It seems as if your prophet has

taught you everything, even how to defecate!” Salman

responded with dignity:

“Yes indeed! He prohibited us from turning our faces or

backs to the Qiblah when defecating or urinating, from us-

ing the right hand to cleanse ourselves, from using less than

three stones to cleanse ourselves [in the absence of water],

and from using animal waste or bones to cleanse with.”

With His encompassing Wisdom, Allah made His Final

Revelation, Islam, a universal message for all peoples at all

times, without any distinction:

“We have not sent you [Muhammad] but to humanity at

large, to be a herald of glad tidings and a warner.”

[" e Glorious Qur’an 34:28]

Furthermore, this most important Message is preserved

intact through the centuries, as is clearly observed today by

any impartial examiner. ! is is a ful" llment of Allah’s prom-

ise:

“It is We indeed who have sent down the dhikr (the Mes-

sage), and it is We who shall surely guard it [from corrup-

tion].” [" e Glorious Qur’an 15:9]

Holidays: part of the complete Deen

Evidence from the Quran and the Sunnah clearly demon-

strates that the Eids are distinctive features for every nation.

Allah said:

“To every people we have appointed rites (of sacri# ce)

that they must observe.” [" e Glorious Qur’an 22:67]

From authentic hadiths that are cited above and subse-

quently, it is concluded that the Muslims have only three Eid

days, a weekly Eid (every Friday), and two annual Eids: al-

Fitr and al-Adha.

! us, the Eids are purely religious occasions for the Mus-

lims. ! ey are the only holidays in Islam, and were granted to

the Muslims by Allah. ! is indicates His great love and mer-

cy toward those who adhere to His blessed religion: Islam.

And when Allah, the most Generous, grants something,

he grants it complete and perfect. ! us, He granted us the

Eids, as well as instructions for celebrating them.

It becomes clear then that:

Allah alone has the right to prescribe Eids and to set their

dates.

Allah alone has the right to prescribe the manner of cel-

ebrating them.

Islamic concept of Celebrating:

Islam teaches Muslims how to celebrate the Eids. On these

days, the Muslims take a bath and wear their best clothes.

Even though fasting is not permitted on the Eid days, yet,

the major part of the celebration is not eating or drinking -

rather, it is a prayer that brings Muslims together to remem-

ber Allah’s bounties and celebrate His glory and greatness.

! e Eids and their celebration in Islam carry a distinctive

meaning and spirit. ! ey are totally di# erent from the cel-

ebrations in other nations and cultures.

For other nations, a holiday is a chance to immerse in

worldly pleasures, or to involve oneself in prohibited acts to

the utmost. Not so for Muslims!

For Muslims, the Eid is an occasion to increase in good

deeds. Each Eid marks the conclusion of an important wor-

ship, and the determination to continue in obedience and

submission to Allah.

In moments of extreme pleasure or sadness, a Muslim

never forgets his Lord’s greatness, might, glory, and watch-

fulness. A Muslim’s actions are always controlled by this con-

tinued remembrance and awareness.

! us the Eid is not an occasion to take a vacation from

Islamic responsibilities and commitments or to waste time

and money in extravagance. It is not “fun for the sake of fun”.

Rather, it is controlled and directed rejoicing that is of ulti-

mate and de" nite bene" t for the Muslim.

! e Eid is a chance to multiply good deeds by bringing

happiness and pleasure to the hearts of other Muslims, by

helping and supporting the poor and needy, and by getting

involved in pastimes that emphasize the strong and serious

Islamic character.

We conclude then that:

Islam contains the complete and perfect guidance for hu-

manity. [Continued to page 22...]

[From Page 1]

hundreds of years. Even though actions may di� er from

country to country, all terrorist organizations aim at defense-

less civilians and send their messages by way of these people.

! ousands of people have lost their lives in attacks against

Muslims in India over the years.

In the terrorist attack in Oklahoma in the USA 167 people

were savagely slaughtered, 19 of them children.

A fanatical Jew who opened a hail of " re on Muslims pray-

ing in a mosque in Palestine caused the deaths of 29 people.

Terrorist attacks both great and small have for years been

perpetrated in France, Spain, the Philippines, Japan and Ire-

land.

One could go on. However, the entire world came face to

face with terror in 2001. In the wake of the attacks against

two major cities in the USA which led to the deaths and inju-

ries of thousands of people, the concept of “terrorism” began

to be debated from then. ! at was because that attack had

been carried out at an unexpected time, against a country

regarded as the world’s only superpower, and in a totally un-

foreseen manner. ! e attack created an air of fear and panic

all over the world, especially in America.

Islam opposes terror attacks and the killing of the inno-

cent. All forms of terrorist attack are roundly condemned

in Islam. According to the Qur’an, it is a great sin to kill an

innocent person, and anyone who does so will su� er great

torment in the Herea# er:

“If someone kills another person-unless it is in retali-

ation for someone else or for causing corruption in the

earth-it is as if he had murdered all mankind. And if any-

one gives life to another person, it is as if he had given life

to all mankind. Our messengers came to them with clear

signs, but even a� er that, many of them committed out-

rages in the earth.” [� e Glorious Qur’an- 5:32]

! is verse equals the killing of one innocent to slaughter-

ing all of humanity. Another verse expresses the importance

of human life:

“� ose who do not appeal to any other deity besides Al-

lah [alone]; nor kill any soul whom Allah has forbidden

[them to] except with the right to do so; nor fornicate. Any-

one who does so will incur a penalty.

[� e Glorious Qur’an- 25:68]

Any Muslim who believes in Allah with a sincere heart,

who scrupulously abides by His verses and fears su� ering in

the Herea# er, will avoid harming even one other person. He

knows that the Lord of In" nite Justice will suitably reward

him for all his deeds. In one of the hadith, our Prophet

listed the kinds of people who are not pleasing to Allah:

“� ose who act cruelly and unjustly in the sacred lands,

those who yearn for the ways of the ignorant, and those

who wrongly shed human blood.” [Sahih Bukhari]

Terror Will Disappear When People Come to

Live by the Moral Values of Islam

In the Qur’an (32:9), Allah reveals that He has breathed

into man, the soul (created by Allah for that person); And

He gave hearing (ears), sight (eyes) and hearts. And that He

has raised man in ranks on Earth (Qur’an, 6:165). One of the

most important di� erences between man and the animals is

that man was created with both earthly desires and with a

conscience. Every person possesses desires that incite him

to evil, along with a conscience that inspires him to avoid

it. Alongside such pleasing moral attributes inspired by that

conscience-love, sacri" ce, compassion, humility, a� ection,

honesty, loyalty and kindness-he also possesses destructive

and undesirable tendencies, stemming from his earthly de-

sires. ! e believer can distinguish between right and wrong

and opt for what is morally right. Strong belief in and fear

of Allah, faith in the Herea# er, powerful fear of the end-

less torments of Hell and a yearning for Paradise all keep

the temptations of his earthly desires at bay. ! erefore, he

always behaves well towards people, is forgiving, responds

to wickedness with good, assists those in needs, and shows

compassion, love, a� ection and tolerance.

On the other hand, those who listen to their earthly

desires turn to violence and to all forms of wickedness in-

stead of their consciences. ! ey become loveless, aggressive

people who easily hurt others without the slightest pang of

conscience. Having no fear of Allah, they do not practice

the morality of religion. Nothing can stop them from com-

[Islam- Not the source of Terrorism...]

mitting crimes. Someone who doesn’t heed the voice of his

conscience can easily turn to crime when on his own, or sur-

rounded by people of like mind. � at being the case, a model

of society emerges which is composed of individuals who

lie when necessary, have no hesitation about making unjust

pro� ts, and feel no unease about oppressing the weak. It is

clear that physical precautions and measures will bear no

fruit in a society which has no fear of Allah and which has

lost its spiritual values. Islam, on the other hand, commands

a person to refrain from evil, even if he is all alone, even if

nobody will punish him for his evil deeds. It is evident that

a person who knows that he will be called to account in the

presence of Allah for his every deed, his every decision and

his every word, and that he will be suitably rewarded for

these in the eternal life of the Herea� er, will scrupulously

avoid committing evil.

Terrorist organizations can’t possibly have any place in

a society whose people avoid evil of their own free will.

Where religion’s morality prevails, problems that give rise

to organizations supporting the use of violence will disap-

pear naturally. If the whole society possesses superior virtues

like honesty, sacri� ce, love and justice, there can be no place

for such things as poverty, unequal distribution of income,

injustice, the oppression of the weak, or limitations on free-

doms. On the contrary, a social order will emerge that meets

the wants of the needy; where the wealthy protect the poor

and the strong, the weak; where everyone can enjoy the very

best health care, education, and transport systems. � ere,

tolerance and understanding will dominate the relationships

between di� erent ethnic groups, religions and cultures.

For these reasons, proper morality is the key to solving so

many social problems. � e source of that key, in turn, is the

Qur’an, which Allah has revealed as a GUIDE for Mankind.

Allah reveals,

“Why were there not people with good sense among the

generations of those who came before you, who forbade

corruption in the earth…”

[� e Glorious Qur’an- 11:116].

Believers should possess the good sense that Allah de-

scribes in the verses. While terrorists hope to achieve their

aims by violence, believers know that true success can be

achieved only by clinging tightly to the religion of Allah, and

acting accordingly. � is is Allah’s promise to all His believing

servants, which will de� nitely come true.

Terrorist ideology is built on sand. Its foundations can

easily be swept away by mobilizing a proper education cam-

paign. Believers must explain that these ideas are wrong and

that no idea can prevail by means of violence, oppression and

cruelty; and despotism can never bring about beauty. Sincere

believers in all parts of the world can help to end the igno-

rance that breeds terrorism by igniting the truth of Islam and

by searching for solutions, writing books and articles, pro-

moting educational activities and disseminating their own

cultural heritage. � e prevalence of tolerance, peace and se-

curity on the Earth, as commanded by Allah, will make ter-

rorism disappear into the pages of history forever. Adopting

a defeatist, pessimistic attitude in the face of terror is unac-

ceptable. Our hope is that this su� ering will not be repeated,

and that all measures will be adopted to that end.

May Allah have mercy on the families of those who died

in those hateful attacks, and may He heal the injured and

guide them.

All the articles being published in this Magazine are solely based on the views and perspectives of

the respective authors. So none of the articles should be considered as the views and perspectives of

the magazine. � e articles may or may not be copyrighted by the respective authors.

-Editor

10 tips to help you keep those Ramadan habits

Ramadan was great! Some started praying � ve times a day

on time. Some touched the Quran. Some started remember-

ing Allah. But once the blessed month is over we fear, -the

momentum -drive and -motivation will fade out. We will be

worried that this good habit might not last.!

But it doesn’t have to be that way. In fact, a number of

psychologists agree that a person needs about three weeks

to develop a good habit. If you’ve been praying regularly,

fasting, controlling your temper, trying to be more patient,

or keeping any other good habit during Ramadan, you’re al-

most sure, Insha Allah, to keep up with it a� erwards. � at’s

How islam is the natural religion with practical solutions to

human problems.

Nonetheless, we all slip up. As well, the drive that pushes

us to do good in Ramadan is usually not as strong the rest

of the year. Here are a few things you can do to maintain the

good habits you picked during Ramadan:

1. Make Dua:

It was Allah who gave you the ability to keep the good

habit in Ramadan, and only He can help you maintain it af-

terwards. Make Dua that Allah helps you not only keep the

habit, but that He accepts it and makes it a way for you to

grow in closeness to Him.

2. Make it a habit:

If you want to keep good habits, you’ve got to make sure

they remain part of your daily schedule. For instance, fast-

ing. Did you know that the Prophet encouraged fasting

on Mondays and � ursdays? He said: A man’s deeds are re-

ported (to Allah) on Mondays and � ursdays and I prefer

that I should be fasting when my deeds are reported (Tir-

midhi).

� is is a great way of maintaining the habit so you’re not

rusty by next Ramadan.

Or for example, were you extra generous during Rama-

dan? Well, maybe you can portion out a set amount of your

weekly or monthly paycheck to a charitable cause to main-

tain the habit of giving.

Make the habit part of your daily and weekly schedule.

� e point is to keep the action in practice, and of course gain

rewards from Allah.

3. ! ink about your day each night:

Evaluating ourselves, our intentions, words and actions,

every night is a very good way to maintain good habits.

Self-evaluation doesn’t only help you see where you are

and where you’ve got to go. It’s also a great reminder of what

you were supposed to do and didn’t.

Add a question or two (or three or four) about your spe-

ci� c habit into a daily self-evaluation questionnaire. Ask

yourself, for instance, how o� en did I pray today? What was

the quality of my prayer? Did I pray on time? etc. � ese serve

to remind you to keep up the habit and do better next time.

4. Evaluate yourself weekly:

� is helps you see the bigger picture. You’ll be able to eval-

uate on a more long-term level how well you’ve been keep-

ing your habit in practice. You can do the same thing on a

monthly and yearly basis.

For those who are really into the technical aspect of self-

evaluation, maybe you can make a graph to help you chart

how well (or not so well) you’ve been keeping up with your

good habit.

Keeping Ramadan Spirits Alive

5. Get a friend to help:

What are friends for anyway? If you’ve got a close friend

you feel you can share your new habit with, let them join you

in keeping up with it and keeping tabs on you while they’re

at it. � is will not only encourage you, but Insha Allah, it’ll

deepen your brother/sisterhood as well.

Alternatively, look for groups where you can maintain the

habit. If, for instance, you memorized Quran regularly in

Ramadan and want to keep the habit, join an Islamic study

circle focused on memorization.

6. Don’t fall apart once you make one mistake:

� e beauty of Tawbah (repentance) in Islam, is that Allah

blesses us with this opportunity to return back to Him a! er

doing something wrong. We should remember that we are

humans and that we will err. Only Allah is Perfect.

� is is why, for instance, if we were able to pray on time

all through Ramadan, but become slack a! erwards, we must

realize it, seek Allah’s forgiveness sincerely, and try our best

to get back on track, asking Allah to help us.

We should not give up trying to pray on time just because

we have missed doing so on a couple of occasions.

7. Ask yourself WHY you kept the habit:

Niyyah or intention is a key to Allah’s acceptance of our

good deeds. If we developed a habit to impress others, for

instance, we may be able to keep the momentum for a while,

but most probably it’ll wear out a! erwards.

But if we maintained a habit sincerely for the sake of Al-

lah, Insha Allah, not only will we be rewarded for it, but our

intention will help us maintain the necessary motivation to

continue to do good.

8. Don’t expect the same results:

If you were ready to spring out of bed in anticipation for

Fajr during many of the days of Ramadan, but " nd your-

self barely waking up for the prayer a! erwards, don’t be sur-

prised, but don’t become slack either.

Good habits are o! en easy to maintain in Ramadan, the

blessed month. � e hard part is doing so a! er the “high” of

Ramadan. � is is where you’ll have to work hard to force

yourself to maintain your habit, whether it’s waking up for

Fajr, not smoking, eating less, being more patient, etc.

Be thankful when you’re able to maintain your habit and

think about practical things you can do to keep it up on a

regular basis.

9. Work your way up slowly:

Aisha(ra) reported that the Prophet said: Do good

deeds properly, sincerely and moderately, and remember

that you shall enter Paradise only through Allah’s Mercy, and

also remember that the most beloved deed to Allah is that

which is regular and constant even if it is little [Bukhari].

� e wisdom in this Hadith is tremendous and it is one way

of keeping up good habits you have picked up in Ramadan.

For example, let’s say you were motivated to read Quran

for half-an-hour on a daily basis in Ramadan. But now that

it’s over, you feel sluggish, lazy and want to give it up. Yet, you

had wanted to maintain this habit a! er the blessed month

was over.

Instead of trying to read Quran for the same amount of

time, reduce the time period to as much as you are initially

able to do, even if it’s just ten minutes a day.

If you keep up this ‘ten minutes a day’ habit, Insha Al-

lah, you will see the amount of Quran you read will increase

slowly but gradually, perhaps even surpassing your Rama-

dan maximum in the long-term, Insha Allah!

10. Don’t give yourself the option:

What makes you get up for work in the mornings, no mat-

ter how tired you are? What makes you drag yourself out of

a warm bed on a cold morning to get ready for school? It’s

the fact that you have no option, and you know that there are

negative consequences to not going to work (you’ll be " red)

or school (you’ll fail).

Use the same kind of psychology on yourself when it

comes to maintaining your good habit. Tell yourself, for in-

stance, that Allah will be very angry with you if you do not

pray Fajr, no matter how cold your room is on a frosty De-

cember morning. � at in turn can lead to more bad deeds,

which could lead to decreased faith, and a downward spiral

in your life. And Allah can punish you in various ways in this

world as well as the next for not praying. You could lose your

job; you could have a family crisis, etc.

Divine wisdom behind diseases

Divine wisdom behind diseases

People who live in the societies of ignorance continually

make plans for the future and hope these plans proceed as

they desire. � is being the case, an unexpected disease or

some accident throws their life into complete disarray, since

such incidents were not incorporated into their future plans.

While they are enjoying good health, many of them never

think that such incidents-even though it happens to thou-

sands of others every day-could happen to them.

� at is why, when confronted with such unexpected in-

cidents, the ignorant people immediately become insolent

towards their Creator. � ey contradict the fact of destiny

and say, “Why has this happened to me?” for people who are

far from possessing the morality commanded in the Qur’an,

tend not to put their trust in God at times of sickness or ac-

cident, or to seek the good in what befalls them.

Such people, who do not grasp the reality of destiny, as-

sume that it is merely the viruses or microbes that cause a

sickness. Similarly, when they are involved in a tra� c acci-

dent, they assume it is the driver of the other car that caused

the accident. However, the truth is otherwise. Each disease-

producing agent, such as a microbe or bacteria, or anything

that causes harm to man, are, in actuality, creatures created

by God as a cause. None of them are “haphazard” causes;

they all act under the control of God. Man is vulnerable to

microbes because God wills it so. If a man becomes seri-

ously ill due to a virus, it happens because this is within the

knowledge of God. If a car hits a person, leaving him disa-

bled, this is also an event that has come into being by God’s

Will. No matter how one strives to avoid them, he can never

alter the course of these happenings; not even a single one of

them. He cannot remove a single moment from his destiny,

because, fate is created as a whole. For a person who submits

himself to the All-Mighty God, and who trusts in His in� nite

wisdom and mercy, an accident, disease or another adversity,

is a temporary trial that leads to ultimate bliss.

It is the good moral qualities that a person adheres to in

such circumstances that is important. Diseases and accidents

are the incidents in the face of which believers have the op-

portunity to show forth their patience and good morals, and

through which they can draw nearer to God. In the Qur’an,

God discusses diseases while relating the importance of pa-

tience through such times:

“... � ose with true righteousness are those who believe

in God and the Last Day, the angels, the Book and the

prophets, and who, despite their love for it, give away their

wealth to their relatives and to orphans and the very poor,

and to travellers and beggars and to set slaves free, and who

attend to their prayers and give alms; those who honour

their contracts when they make them, and are steadfast in

poverty and illness and in battle. � ose are the people who

are true believers. � ose are the people who go in fear of

God.” [� e Glorious Qur’an 2:177]

A person confronted with a physical dilemma must keep

in mind that it is a trial for him, and that it is only God Who

brings about diseases and their cures. � is is the reasoning

necessary for maintaining a proper moral attitude. A person

bene� ts from thinking about the good and divine purpose in

the disease he su! ers, or an accident he might be involved in,

even though he may not be able to grasp them immediately.

It may be that he must go through a temporary di� culty,

but that, in the herea" er, as a servant who has wholeheart-

edly submitted himself to his Lord, he will be rewarded with

in� nite bliss.

We all need to keep in mind, however, that it is essential to

recognize this fact deep in our hearts and to maintain high

morals immediately a" er being confronted with a similar in-

cident. For this end, we need to know that all diseases are

created for a purpose. If God were to will it, a person would

never become sick or feel pain. But, if a person is a# icted

with such a trial, then he must be aware that it is for a pur-

pose, helping him to grasp the transience of this world and

the in� nite might of God.

Say: “Praise be to Allah. He will show you His Signs and

you will recognise them. Your Lord is not heedless of any-

thing you do.” [� e Glorious Qur’an- 27:93]

In today’s society, people assess the Qur’an very di� erently

from what is the real purpose of its revelation. In the Islamic

world, in general, very few people know the contents of the

Qur’an.

Some Muslim people o� en hang the Qur’an on the walls

of their houses within a decorative cover and elderly people

read it from time to time. � ey assume that the Qur’an pro-

tects those who read it from “misfortune and trouble”. Ac-

cording to this superstition, they consider the Qur’an a sort

of amulet against misfortunes.

� e Qur’anic verses, however, inform us that the purpose

of the Qur’an’s revelation is entirely di� erent from what is

mentioned above. For instance, Allah says:

“� is is a communication to be transmitted to mankind

so that they can be warned by it and so that they will know

that He is One God and so that people of intelligence will

pay heed.” [� e Glorious Qur’an- 14:52]

In many other verses, Allah emphasises that one of the

most crucial purposes of the Qur’an’s revelation is to invite

people to ponder.

In the Qur’an, Allah invites people to reject blindly ac-

cepting the beliefs and values society imposes on them and

to ponder by pushing aside all the prejudices, taboos and

constraints on their minds.

Man must think on how he came into being, what is the

purpose of his life, why he will die and what awaits him af-

ter death.! He must question how he himself and the whole

universe came into existence and how they continue to exist.

While doing this, he must relieve himself of all constraints

and prejudices.

By thinking, while isolating his conscience from all social,

ideological and psychological obligations, the person should

eventually perceive that the entire universe, including him-

self, is created by a superior power. Even when he examines

his own body or any other thing in nature, he will see an

impressive harmony, plan and wisdom at work within its de-

sign.

At this point again, the Qur’an guides man. In the Qur’an,

Allah guides us as to what we should re" ect on and inves-

tigate. With the methods of re" ection given in the Qur’an,

he who has faith in God will better perceive God’s perfec-

tion, eternal wisdom, knowledge and power in His creation.

When a believing person starts to think in the way shown in

the Qur’an, he soon realises that the whole universe is a sign

of God’s power and art, and that, “nature is a work of art, not

the artist itself ”. Every work of art exhibits the exceptional

skills of the one who has made it and conveys his messages.

In the Qur’an, people are summoned to contemplate nu-

merous events and objects that clearly testify to the existence

and uniqueness of God and His attributes. In the Qur’an,

all these beings that bear witness are designated as “signs”,

meaning “tested evidence, absolute knowledge and expres-

sion of truth”. � erefore, the signs of God comprise all the

beings in the universe that disclose and communicate the

being and attributes of God. � ose who can observe and re-

member will see that the entire universe is only composed of

the signs of God.

The Ability to see the

Signs of God

� is, indeed, is the responsibility of mankind; to be able

to see the signs of Allah... � us, such a person will come to

know the Creator who created him and all other things, draw

closer to Him, discover the meaning of his existence and his

life and so prosper.

Each thing, the breaths a human takes, political and so-

cial developments; the cosmic harmony in the universe, the

atom, which is one of the smallest pieces of matter, is each

a sign of God and they all operate under His control and

knowledge, abiding by His laws. Recognising and knowing

the signs of God calls for personal e� ort. Everyone will rec-

ognise and know the signs of God in accordance with his

own wisdom and conscience.

Undoubtedly, some guidelines may also help. As the � rst

step, one can investigate certain points stressed in the Qur’an

in order to acquire the mentality that perceives the whole

universe as an articulation of the things created by Allah.

Signs in nature are emphasised in the Glorious Qur’an:

“It is He who sends down water from the sky. From it

you drink and from it come the shrubs among which you

graze your herds. And by it He makes crops grow for you

and olives and dates and grapes and fruit of every kind. .

� ere is certainly a sign in that for people who re� ect. He

has made the night and the day subservient to you, and the

sun, the moon and the stars, all subject to His command.

� ere are certainly signs in that for people who use their

intellect. And also the things of varying colours He has cre-

ated for you in the earth. � ere is certainly a sign in that

for people who pay heed. It is He who made the sea sub-

servient to you so that you can eat fresh � esh from it and

bring out from it ornaments to wear. And you see the ships

cleaving through it so that you can seek His bounty, and so

that perhaps you may show thanks. He cast � rmly embed-

ded mountains on the earth so it would not move under

you, and rivers and pathways so that perhaps you might be

guided, and landmarks. And they are guided by the stars. Is

He Who creates like him who does not create? So will you

not pay heed? [� e Glorious Qur’an- 16:10-17)

In the Qur’an, Allah invites men of understanding to think

about the issues which other people overlook, or just dismiss

using such barren terms as “evolution”, “coincidence”, or “a

miracle of nature”.

In the creation of the heavens and the earth, and the alter-

nation of night and day, there are Signs for people of intelli-

gence: those who remember God standing, sitting and lying

on their sides, and re! ect on the creation of the heavens and

the earth:

“Our Lord, You did not create this for nothing. Glory be

to You! So guard us from the punishment of the Fire. [� e

Glorious Qur’an- 3: 190-191]

As we see in these verses, people of understanding see the

signs of Allah and try to comprehend His eternal knowledge,

power and art by remembering and re! ecting on them, for

Allah’s knowledge is limitless, and His creation ! awless.

For men of understanding, everything around them is a

sign of this creation.

Allah Warns:

“And those who disbelieve and deny Our signs - those

will be companions of the Fire; they will abide therein eter-

nally.” [� e Glorious Qur’an 2:39]

To read "THE TRUE VISION Students Monthly"

magazine online.

Just visit: www.sala� mangalore.org/magazines.html

[You are requested to act upon the contents of this letter]

� e great journey Ticket: One-way (return ticket not available)

Cost: Absolutely free

Reservation: Con! rmed

Eligibility: Tickets will be issued to the following:

Name: Child of adam

Identi! cation: Piece of clay

Address: Surface of the earth

Details of journey: Departure point: Anywhere on earth

Destination: Second world

Hotel to be temporarily accomodated: Two metres space

Duration: Few seconds or few minutes

Time of departure: Time of death

Important instructions: All pass engers are requested to keep in mind that the tickets are Nonnegotiable and nontransferable. " erefore eve-

ryone must be ready and keep an eye to the pilot of the plane -the angel of death.

For more information, read instructions to be found in the Holy Qur’an and the Sunnah (tradition of Prophet

Muhammad ). You can also consult the learned ulema. It is important this is done as soon as possible. You are reminded

no oxygen mask will be given as it is not required, in fact your respiratory system will be closed down before the journey

begins.

Luggage: Even though each plane carries only one passenger, restrictions are imposed on the luggage that can be taken with

you. You are allowed to carry 5 meters of white clothes and small amount of cotton. " e real luggage must be good deeds,

good conduct, time spent in inviting mankind to good deeds and prohibiting evil, knowledge obtained and used properly,

children raised and educated to be good muslims. Apart from these and luggage of these types, other luggage will be at your

own risk.

" ere is no need for any boarding pass, passport or other travel documents, just get ready. To get ready attendance

of the 5 daily prayers in the masjid or with jamma’at is highly recommended.

Study the Qur’an and the Sunnah and put them into practice.

� is ticket may be called in at any time so PREPARE NOW!

Prepare Now!!!

If we are like most Muslims, we probably have a copy

of the Qur’an somewhere in our home. We may not know

where it is, but that is only because we never needed to look

for it. Most o� en, it occupies the top shelf in any stack of

books (ensuring maximum accessibility!), or found wrapped

in multiple layers of decorated cloth (ensuring optimum vis-

ibility!). More likely than not, it’s the one book with the most

dust on it and the one we are least likely to pick for our night-

time reading. � ere is a reason we treat this ‘holy book’ in

such a disgraceful manner: we do not know why we have it

and why we need it in the � rst place.

By our indi� erence, we have ignored its awesome power

to change people and transform societies. By our misguided

love for the physical Book, we have made it “untouchable”,

suitable only for occasional mouthing of its syllables, but

otherwise to be stored away. By our overemphasis on minute

details, we have erected barriers between the Qur’an and

ourselves, counting on someone else to tell us how to under-

stand it, so that we hardly ever interact with it personally!

� e Qur’an as Reality:

“Allah! None has the right to be worshipped but He, the

Ever Living, the One Who sustains and protects all that ex-

ists. It is He Who has sent down the Book (the Qur’an) to

you (Muhammad ) with truth, con" rming what came

before it.” [# e Glorious Qur’an- 3: 2-3]

For those who heard it for the � rst time from the lips of

the Prophet , the Qur’an was a living reality. � ey had no

doubt that, through him, Allah was speaking to them. � eir

hearts and minds were therefore seized by it. � eir eyes over-

" owed with tears and their bodies shivered. � ey found each

word of it deeply relevant to their concerns and experiences,

and integrated it fully into their lives. � ey were completely

transformed by it - both as individuals and as a community

- into a totally new, alive and life-giving entity. � ose who

grazed sheep, herded camels and traded petty merchandise

became the shepherds and leaders of mankind!

How do we make the Qur’an, again, a living, relevant force,

as powerful for us now, 1430 years away, as it was then? Only

by entering the world of the Qur’an as if Allah were speaking

to us through it now and today, and by ful� lling the neces-

sary conditions for such an encounter.

Encountering the World of the Qur’an:

Firstly, then, we must realize what the Qur’an, as the word

of God, is and what it means to us, and bring all the rever-

ence, love, longing, and will-to-act that this realization de-

mands. Secondly, we must read it as it asks to be read, as

Allah’s Messenger instructed us, as he and his Companions

read it. � irdly, we must bring each word of the Qur’an to

bear upon our own realities and concerns by transcending

the barriers of time, culture and change.

� e New World that Awaits You:

As you come to the Qur’an, you come to a new world. No

other venture in your life can be so momentous and crucial,

so blissful and rewarding, as your journey to and through

the Qur’an. It is a journey that will take you through the end-

less joys and riches of the words that your Creator and Lord

AL QUR’AN: Your gateway to a new world

has sent to you and all mankind. Here you will � nd a world

of untold treasures of knowledge and wisdom to guide you

on the pathways of life, to mould your thoughts and actions.

In it, you will � nd deep insights to enrich you and steer you

along the right course. From it, you will receive a radiant

light to illuminate the deeper reaches of your soul. Here you

will encounter profound emotions, a warmth to melt your

heart and bring tears running down your cheeks.

Undertaking the Journey:

To remain determined and steadfast on our road to its

discovery, and to derive the maximum bene� t from our un-

dertaking of studying the Qur’an, we must approach it with

certain convictions.

First, our lives will remain meaningless and ruined unless

they are guided by the Qur’an, the word of God.

Second, the Qur’an, being the eternal guidance given by

the Ever-living God, is as relevant for us, today; as it was

fourteen centuries ago, and will remain so forever.

! ird, we almost have a right, in some sense and measure,

to receive its blessings today as its � rst believers did; provid-

ed, of course, that we come to it and move in it in a manner

that may entitle us to share its rich harvest.

Fourth, every Muslim has a duty to devote himself to

reading, understanding, memorizing and implementing the

Qur’an.

Fi" h, one must abandon oneself totally, in thought and

deed, to whatever the Qur’an has to o! er. Any pride, arro-

gance, sense of selfsu" ciency, reservation, or ingenuity that

can mistakenly be read into it, is fatal to its understanding

and would shut the door to its blessings.

Sixth, the path of the Qur’an is the path of self-surren-

der, of practising what it tells you, even if one learns only

one Verse. One Ayah learnt and acted upon is better than a

thousand explained beautifully but which do not impart any

beauty to the reader’s life. Obedience, a# er all, is the real key

to understanding.

Living the Qur’an

Reading the Qur’an will be of little bene� t to you, it may

even bring misery and harm, unless you, from the � rst mo-

ment, begin to change and reconstruct your life in total sur-

render to God who has given you the Qur’an. Without the

will and striving to act, neither the states of heart and enrap-

tures of the soul, nor the ecstasies of mood, nor intellectual

enrichment will be of any use to you. If the Qur’an does not

have any impact upon your actions and if you do not obey

what it enjoins and avoid what it prohibits, then you are not

getting nearer to it.

Reading the Qur’an should induce faith inside your heart;

that faith should shape your lives. It is not a gradual piece-

meal process, by which you � rst spend years reading the

Qur’an, then understanding it and strengthening your faith,

and only then act upon it. All things take place simultane-

ously: as you hear or recite the words, they kindle faith inside

you; as you have faith inside you, your life begins to change.

What we must remember is that to live by the Qur’an re-

quires a major decision on our part: we have to completely

alter the course of our life, irrespective of what may be the

dominant thought-patterns around us, or what our society

may be dictating, or what others may be doing.

$ is decision requires major sacri� ces. But unless we, as

believers in the Qur’an being the word of God, are prepared

to take the plunge, not much good will come out of the time

spent with the Qur’an.

“O people! � ere has come to you an exhortation from

your Lord - a healing for what is in the hearts, a guidance

and a mercy for the believers. Say: In this bounty of Allah,

and in His mercy, in it, let them rejoice!”

[� e Glorious Qur’an- 10: 57-8]

Let us rejoice then and re-acquaint our selves with Allah

through His Book.

Sallallahu ‘alaihi wa sallam-

“May peace and blessings of Allah be upon him”

Alayhissalaam-

“Peace be upon him”

Radhiallahu ‘anhu-

“May Allah be pleased with him.”

Rahimahullah-

“May Allah have mercy on him”

One day the Angel Jibril told Prophet about Hafsah(ra):

“She is an o� en fasting and worshipping lady and she

will be your wife in Paradise too.” [Mustadrak Al-Hakim

4/15]

Hafsah(ra) was the daughter of Umar Faruq(RA), and the

niece of another famous Sahabi, ‘Uthman bin Maz’un(RA).

Her uncle from the paternal side was Zayd bin Khattab. ‘Ab-

dullah bin Umar was her brother.

Hafsah(ra) was an extremely religious lady who used to

spend her time in prayer and fasting. An excellent writer and

orator, an ardent follower of Islam.

Hafsah(ra) had such noble qualities and such an amiable

nature that ‘A’ishah (ra) remarked that among wives of the

Prophet only she could compare with her. Her life is ex-

emplary, brought up as she was by a Companion of the cali-

bre of Umar bin Khattab .

Hafsah(ra) was born in the family of a great warrior

and wrestler, Umar bin Khattab who was well known for his

martial skills. In her growing years she was brought up in

an Islamic environment, both her parents and her aunts and

uncles having already reverted to Islam. When she was old

enough, she was married to Khanis bin Huthafah As-Sahmi.

He was in# uenced by the teaching of Abu Bakr Siddiq

and had accepted Islam.

Due to worst cruelty and oppression, Khanis had to mi-

grate to Al-Madinah with his wife. He was welcomed by

Rafa’h bin ‘Abdul Munthir and stayed in his house as his

guest.

Both Khanis and Hafsah(ra) loved the new life in Al-Ma-

dinah. Hafsah(ra) made special arrangements to memorize

the Ayat of the Quran as and when they were revealed. $ en

she would give deep thought and attention to the meaning

and interpretation of the Ayat. Her husband meanwhile was

enthusiastically preparing himself for Jihad and improving

his martial skills. He was constantly alert to the movements

of the enemy and was ever ready to meet them head on.

News came that the Quraysh of Makkah, a% er making

elaborate preparations for a war to wipe out the Muslims,

were marching towards Al-Madinah under the leadership of

Abu Jahl.

$ e Muslims under the leadership of the Prophet ,

practically unarmed, reached Badr and set up camp taking

control of the only source of water. All they had with them

was their strong faith in the Allah.

Khanis bin Huthafah , Umar Faruq and the mater-

nal and paternal uncles of Hafsah(ra) and her cousin were

all part of this courageous band. Her husband was deter-

mined to win the battle for Allah and bring to dust the pomp

and grandeur of Abu Jahl’s forces. Finally the forces met and

Khanis bin Huthafah went tearing through the ranks of

the enemy. He was seriously wounded, but most of the lead-

ers of the disbelievers were killed, and Islam triumphed. It is

one of the greatest battles fought in history where a handful

of unarmed and outnumbered men routed a powerful and

well-equipped army.

When Hafsah(ra) heard of her husband’s heroic deeds she

was very happy, and praised his valour in battle; but she also

realized that in this condition he would need the best care

possible. She immediately recited the Ayah of Surat Al-Anfal

which were revealed in connection with the Battle of Badr,

“Allah made it only as glad tidings, as that your hearts

be at rest therewith. And there is no victory except from

Allah. Verily, Allah is All-Mighty, All-Wise.” [! e Glorious

Qur’an 8:10]

$ ese Words of the Allah Almighty promising victory in-

spired her and she happily turned to the task of nursing her

husband back to health. But it was not to be, for he was to

be blessed with an exalted position. A few days later he suc-

cumbed to his injuries and joined the ranks of those who are

blessed with eternal life. When the Prophet heard of his

passing away he arranged for him to be buried in Jannatul

Baqi, next to the uncle of Hafsah(ra) ; he personally led the

funeral prayers. Hafsah(ra) was, naturally, grief stricken, but

being a true believer she respectfully submitted to the Will of

Allah. She turned towards her Maker and courageously gave

herself even more to prayer and meditation. She was at this

time barely twenty-one years old.

For her father it was very painful to see his daughter in

this state. Her silent courage under these circumstances,

her patient prayers and her study of the Quran irradiated

her countenance with a spiritual beauty and innocence, but

there was also a sadness because of the harsh loneliness that

had become part of her life. A� er deep thought Umar Faruq

decided to approach ‘Uthman bin A! an , whose wife

Ruqayyah(ra) the Prophet’s daughter, had passed away. He

thought that sharing a common bond would help to allevi-

ate their sorrow in losing worthy spouses. So, having taken

this decision he went direct to ‘Uthman . A� er the formal

greeting and expression of condolences on his wife’s death

he broached the topic closest to his heart. ‘Uthman low-

ered his eyes and then a� er a few moments pause, he said he

needed time to think it over.

Umar Faruq met him again a� er a few days and asked

him if he had thought over the proposal. ‘Uthman an-

swered that he was not presently planning on marriage.

From there he went to Abu Bakr Siddiq and o! ered him

his daughter in marriage. He too lowered his gaze and did

not answer him. Imam Bukhari in his book of Hadith, As-

Sahih Al-Bukhari, has given a whole chapter to the topic of

an honorable man o! ering his sister or daughter in marriage.

Umar Faruq was very upset because both the men he

approached had either avoided or refused marriage to his

daughter. He was con" dent of a willing and joyful accept-

ance but things turned out otherwise. He was very upset and

worried at the turn of events; in a sense it was an a! ront to

him and his position as a sincere defender of the faith. Peo-

ple, he thought, would consider it an honor to have an al-

liance by marriage with him. With this grievance he went

to the Prophet and explained to him the position he

found himself in. # e Prophet smilingly answered that

he should neither grieve nor worry, and Allah willing he

would " nd a man better than ‘Uthman for Hafsah(ra)

and ‘Uthman in turn, would " nd for himself a better woman

than Hafsah(ra).

Umar Faruq was pleased on hearing this from the

Prophet himself, but also a little perplexed over who such

a man could be? A few days later the Prophet married his

daughter, Umm Kulthum(ra) to ‘Uthman . Umar Faruq

realized that one part of the prediction had come true,

but he continued to puzzle over the second half of the state-

ment. Who could possibly be a better man than ‘Uthman

? # en the Prophet proposed marriage to Hafsah(ra)

. Umar Faruq could not believe his ears; his daughter

would have the honor of joining the select band of women

who were known as the Mothers of the believers! ‘A’ishah

(ra) and Sawdah (ra) were already part of the Prophet’s

household. It seemed too good to be true. # us Hafsah(ra)

was joined in marriage to the Prophet in the 3rd year af-

ter Hijrah, before the Battle of Uhud. She was about twenty-

two years old at the time. On seeing o! his daughter to her

husband’s house, Umar Faruq told her that she should

never try to compete with ‘A’ishah (ra), who was the Proph-

et’s favorite and better than her in many respects. He said

she should respect her sincerely and live happily as a mem-

ber of the " rst and foremost family.

[Continued to next issue...]

South Karnataka Salafi Movement (R) promotes Islamic Da’wah - the proper presentation, understanding and

appreciation of Islam, as well as removing misconceptions about Islam - amongst less aware Muslims and non-

muslims.

Visit: www.sala� mangalore.org

Some poor people came to the Prophet and said, “The wealthy people will get higher grades and will

have permanent enjoyment and they pray like us and fast as we do. They have more money by which they per-

form the Hajj, and ‘Umra; ! ght and struggle in Allah’s Cause and give in charity.”

The Prophet said, “Shall I not tell you a thing upon which if you acted you would catch up with those

who have surpassed you? Nobody would overtake you and you would be better than the people amongst whom

you live except those who would do the same. Say “Sub-han-Allah”, “Alhamdu-lillah” and “Allahu Akbar” thirty

three times each after every (compulsory) prayer.”

[Bukhari :: Book 1 :: Volume 12 :: Hadith 804]

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Sabiha sai! , Ghaziabad

‘I appreciate the magazine because Its a better way to reach people who are away from Islam & its teaching. “ To make them understand what is Islam? Whats Islam say about humanity? How islam is the solution for humanity? So keep up the good work and I pray to almighty Allah to make your task easy & bless with his Jannah. AMEEN. Zubair Shaikh -Pune (Maharashtra)

‘Masha Allah. It was a thought provoking Issue specially for non muslims. Subtly answering alot of questions abt life, death, God, Religions and why Only Islam. Also topic of Ramdan was covered beautifuly pointing out all farz n sunnahs.’

Sakinah Muslimah, Mumbai

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Forward it to us or Mail us at : [email protected]

Due to space constraints, we could not include all the feed-

backs that we received. Jazakumullahu Khair.

8) What happened to the previous nations

when they disobeyed Allah?

“So We punished each (of them) for his sins; of them were

some on whom We sent Hasib (a violent wind with shower

of stones) (as on the people of Lut (Lot) , and of them were

some who were overtaken by As-saihah (torment – awful

cry. (as � amud or Shuabs people), and of them were some

whem We caused the earth to swallow (as Qarun (Korah),

and of them were some whom We drowned (as the people

of Nuh (Noah), or Firaun (Pharaoh) and his people). It was

not Allah Who wronged them, but they wronged them-

selves.” [� e Glorious Qur’an- 29:40]

9) Does Allah guard and save the Quran from

corruption?

“Verily, We, it is We Who have sent down the Dhikr (i.e.

the Quran) and surely, We will guard it (from corruption).”


10) Who should we worship?

“Verily! I am Allah La ilaha illa Ana (none has the right

to be worshipped but I), so worship Me, and perform As-

Salat (Iqamat-assalat) for My Remembrance.”


11) What is the religion of Allah?

“Truly, the religion with Allah is Islam. � ose who were

given the Scripture (Jews and Christians) did not di" er

except, out of mutual jealousy, a# er knowledge had come

to them. And whoever disbelieves in the Ayat (proofs, evi-

dences, verses, signs, revelations, etc.) of Allah, then surely,

Allah is Swi# in calling to account.” [� e Glorious Qur’an- 3:19]

12) What is the religion accepted by Allah?

“And whoever seeks a religion other than Islam, it will

never be accepted of him and in the Herea# er he will be

one of the losers.” [� e Glorious Qur’an- 3:85]

13) Where does the Quran come from?

“Likewise Allah, the All-Mighty the All-Wise sends Rev-

elation to you (O Muhammad ) as (He sent Revelation

to) those before you.” [� e Glorious Qur’an- 42:3]

“(Say (O Muhammad ) “Shall I seek a judge other

than Allah while it is He Who has sent down unto you the

book (the Quran), explained in detail.” � ose unto whom

We gave the Scripture (the Taurat (Torah) and the Injeel

(Gospel) know that it is revealed from your Lord in truth.

So be not you of those who doubt.”


14) Why did Allah send messengers?

“We sent no Messenger, but to be obeyed by Allah’s

Leave.” [� e Glorious Qur’an- 4:64]

15) Do we have to believe in all the messengers?

“� e Messenger (Muhammad ) believes in what has

been sent down to him from his Lord, and (so do) the be-

lievers. Each one believes in Allah, His angels, His Books,

and His Messengers. (� ey say), “We make no distinction

between one another of His Messengers” – and they say,

“We hear and we obey. (We seek) Your Forgiveness, our

Lord, and to You is the return (of all).”


Al-Bukhari narrated that Abu

Hurayrah said:

“! e Messenger of Allah ap-

pointed me to guard the Ramadan

zakaah. Someone came and started tak-

ing some of the food. I grabbed hold of

him and said, ‘I am going to take you to

the Messenger of Allah !’

He said, ‘Let me be, for I am in need

and I have children and am in great

need.’ So I let him go. ! e following

morning, the Prophet said, ‘O Abu

Hurayrah , what did your prisoner

do last night?’ I said, ‘O Messenger of

Allah , he complained of being in

great need and having children to look

a# er, so I took pity on him and let him

go.’ He said, ‘But he was lying, and he

will be back.’ So I knew that he would

come back, because of what the Mes-

senger of Allah had said.

I lay in wait for him, and he came

and started taking some of the food.

I grabbed hold of him and said, ‘I am

going to take you to the Messenger of

Allah !’ He said, ‘Let me be, for I

am in need and I have children. I will

not come back again.’ So I took pity

on him and let him go. ! e following

morning, the Prophet said, ‘O Abu

Hurayrah , what did your prisoner

do last night?’ I said, ‘O Messenger of

Allah , he complained of being in

great need and having children to look

a# er, so I took pity on him and let him

go.’ He said, ‘But he was lying, and he

will be back.’

So I lay in wait for him on the third

night, and he came and started taking

some of the food. I grabbed hold of

him and said, ‘I am going to take you

to the Messenger of Allah ! ! is is

the third and last time. You said that

you would not come back, then you did

come back.’

He said, ‘Let me go, and I will teach

you some words by which Allah will

bene$ t you.’ I said, ‘What are they?” He

said, ‘When you lie down in your bed,

recite Aayat al-Kursiy, “Allaah! Laa il-

aaha illa Huwa (none has the right

to be worshipped but He), the Ever

Living, the One Who sustains and

protects all that exists…” [" e Glori-

ous Qur’an 2:255] until the end of the

verse, then you will have a protector

from Allah and no shaytaan (devil) will

come near you until morning comes.’

! en I let him go.

! e following morning, the Prophet

said, ‘What did your prisoner do

last night?’ I said, ‘O Messenger of Al-

lah, he claimed that he would teach me

some words by which he said Allah

would bene$ t me, then I let him go.’

He asked, ‘What are they?’ I said,

‘He told me, when you lie down in your

bed, recite Aayat al-Kursiy, from the

beginning to the end of the verse, “Al-

laah! Laa ilaaha illa Huwa (none has

the right to be worshipped but He),

the Ever Living, the One Who sustains

and protects all that exists…” [" e

Glorious Qur’an 2:255].

And he told me, you will have a

protector from Allah and no shaytaan

(devil) will come near you until morn-

ing comes.’

And they [the Sahabah ] were al-

ways keen to do good.’ ! e Prophet

said: ‘He indeed told you the truth, al-

though he is a liar. Do you know who

you have been speaking with for the

past three nights, O Abu Hurayrah

?’ I said, ‘No.’ He said, ‘! at was a shay-

taan (a devil).’”

The Liar who

told the Truth

1. Major di� erence between Islam and most

other religions

All religions basically exhort mankind to be righteous and

eschew evil. But Islam goes beyond that. It guides us towards

practical ways of achieving righteousness and eliminating

evil from our individual and collective lives. Islam takes into

account human nature and the complexities of human soci-

ety. Islam is guidance from the Creator Himself. � erefore,

Islam is also called the Deen-ul-Fitrah (the natural religion

of Man).

2. Islam commands us to shun robbery and

also prescribes method of eleminating robbery

a. Islam prescribes method of eliminating robbery

All major religions teach that the! is an evil act. Islam

teaches the same. So what is the di" erence between Islam

and the other religions? � e di" erence lies in the fact that

Islam, besides teaching that robbing is evil, shows a practical

way of creating a social structure in which people will not

rob.

b. Islam prescribes Zakaat

Islam prescribes a system of Zakaat (obligatory annual

charity). Islamic law prescribes that every person who has a

saving that exceeds the nisaab level i.e. more than 85 grams

of gold, should give 2.5% of that saving every lunar year in

charity. If every rich person in the world gave Zakaat sin-

cerely, poverty will be eradicated from this world. Not a sin-

gle human being would die of hunger.

c. Chopping o� the hands as punishment for robbery

Islam prescribes chopping o" the hands of the convicted

robber. � e Glorious Qur’an says in Surah Maidah:

“As to the thief, male or female, cut o� his or her hands:a

punishment by way of example, from Allah, for their crime:

and Allah is Exalted in power, full of wisdom.” [� e Glori-

ous Qur’an 5:38]

� e non-Muslim may say, “Chopping o" the hands in this

20th century? Islam is a barbaric and ruthless religion!”

d. Results achieved when Islamic Shariah Implemented

America is supposed to be one of the most advanced coun-

tries in the world. Unfortunately it also has one of the highest

rates of crime, the! , and robbery. Suppose the Islamic sha-

riah is implemented in America i.e. every rich person gives

Zakaat (2.5% of his savings in charity above 85 grams of gold

every lunar year), and every convicted robber has his or her

hands chopped o" as a punishment. Will the rate of the!

and robbery in America increase, remain same or decrease?

Naturally it will decrease. Moreover the existence of such a

stringent law would discourage many a potential robber.

I agree that the amount of the! that takes place in the

world today is so tremendous that if you chop o" the hands

of all the thieves, there will be tens of thousands of people

whose hands will be chopped o" . � e point here is that the

moment you implement this law the rate of the! will decline

immediately. � e potential robber would give it a serious

thought before jeopardizing his limbs. � e mere thought of

the punishment itself will discourage majority of the rob-

bers. � ere will barely be a few who would rob. Hence only a

few person’s hands would be chopped o" but millions would

live peacefully without fear of being robbed.

Islamic Shariah is therefore practical, and achieves results.

3. Islam prohibits the molestation and rape of

women. It enjoins hijaab and prescribes capital

punishment for a convicted rapist.

a. Islam prescribes method of eliminating molestation and

rape. All the major religions declare the molestation and rape

All religions teach men to be righteous, then why follow only Islam?

ASK

All religions basically teach followers to do good deeds.

Why should a person only follow Islam? Can he not follow any of the religions?

? Dr. Zakir Naik

of women as grave sins. Islam teaches the same. What then

is the di� erence between Islam and the other religions? � e

di� erence lies in the fact that Islam does not merely preach

respect for women, or abhor molestation and rape as serious

crimes, but also gives clear guidance as to how society can

eliminate such crimes.

b. Hijaab for men

Islam has a system of hijaab. � e Glorious Qur’an ! rst

mentions hijaab for the men and then for the women. Hijaab

for the men is mentioned in the following verse:

“Say to the believing men that they should lower their

gaze and guard their modesty: that will make for greater

purity for them: and Allah is well acquainted with all that

they do.” [� e Glorious Qur’an 24:30]

� e moment a man looks at a woman and if any brazen

or unashamed thought comes to his mind, he should lower

his gaze.

c. Hijaab for women

Hijaab for women is mentioned in the following verse:

“And say to the believing women that they should lower

their gaze and guard their modesty; that they should not

display their beauty and ornaments except what (must or-

dinarily) appear thereof; that they should draw their veils

over their bosoms and not display their beauty except to

their husbands, their fathers, their husbands’ fathers, their

sons....” [� e Glorious Qur’an 24:31]

� e extent of hijaab for a woman is that her complete

body should be covered. � e only part that can be seen, are

the face and the hands up to the wrists. If they wish to cover,

they can even cover these parts of the body. However some

Islamic scholars insist that even the face should be covered.

d. Hijaab prevents molestation

� e reason why Allah has prescribed Hijaab for the wom-

en is given in the Qur’an:

“O Prophet, tell your wives and your daughters and the

women of the believers to bring down over themselves

[part] of their outer garments. � at is more suitable that

they will be known and not be abused.” [� e Glorious

Qur’an 33:59]

� e Qur’an says that Hijaab has been prescribed for the

women so that they are recognized as modest women this

would prevent them from being molested.

e. Example of twin sisters

Suppose two sisters who are twins and who are equally

beautiful, walk down a street. One of them is wearing the

Islamic Hijaab i.e. the complete body is covered except for

the face and the hands up to the wrists, and the other twin

is wearing a mini skirt or shorts. Around the corner there is

a hooligan who is waiting for an opportunity to tease a girl.

Who will he tease? � e girl wearing the Islamic Hijaab or

the girl wearing the mini skirt or shorts? Dresses that expose

more than they conceal, are an indirect temptation to the

opposite sex for teasing, molestation and rape. � e Qur’an

rightly says that the hijaab prevents women from being mo-

lested.

f. Capital punishment for rapist

� e Islamic shariah prescribes capital punishment for a

convicted rapist. � e non-Muslim may be horri! ed at such

a stringent punishment in this age. Many accuse Islam of

being ruthless and barbaric. I have asked a common ques-

tion to hundreds of non-Muslim men. Suppose God-forbid,

some one rapes your wife, your mother or your sister and

you are made the judge. � e rapist is brought in front of you.

What punishment would you give him? All of them said, “we

would put him to death.” Some went to the extent of saying,

“we would torture him to death”, If your wife or your mother

is raped you want the rapist to be put to death. But if some-

one else’s wife or mother is raped, capital punishment is a

barbaric law. Why the double standards?

g. U.S.A. has one of the highest rate of Rape

� e United States of America is supposed to be one of the

most advanced countries of the world. An F.B.I report in the

year 1990 says that 1,02,555 cases of rape were reported. It

further says that only 16% of the cases of rapes are reported.

� us, in order to know the actual number of rapes that took

place in 1990, the reported ! gure should be multiplied by

6.25. We get a total of 6,40,968 rape cases that took place

in the year 1990. If the total is divided by 365 the number

of days in a year, we get an average of 1,756 rape incidents

everyday.

Later another report said that an average of 1900 cases of

rape are committed in U.S.A every day. According to Nation-

al Crime Victimization Survey Bureau of Justice Statistics (U.

S. Dept. of Justice) in 1996 alone 3,07,000 cases of rape were

reported. Only 31% of the actual cases of rape were reported.

� us, 3,07,000 X 3.226 = 9,90,322 rapes took place in 1996.

� at is, an average of 2,713 cases of rape took place every-

day in America in 1996. Every 32 seconds one rape is taking

place in America. Maybe American rapists got bolder. � e

FBI report of 1990 continues and says that out of the rape

cases that were reported only 10% of the rapist were arrested,

that is only 1.6% of the actual rapes committed. Out of those

arrested, 50% were let free before the trial. � is would mean

that only 0.8% of the rapists faced a trial. In other words if

a person commits 125 rapes the chances that he will get a

punishment for rape is only once. Many would consider

this a good gamble. And the report says that of those people

who faced trial 50% received sentences of less than a year’s

imprisonment though the American law says rape carries a

seven year sentence of imprisonment. For a rapist, the judge

is lenient to � rst time o� enders. Imagine a person commits

125 rapes and the chances of being convicted is only once,

and 50% of the time the judge will grant leniency and give a

sentence of less than a year!

h. Results achieved when Islamic Shariah Implemented

Suppose the Islamic shariah is implemented in America.

Whenever a man looks at a woman and if any brazen or una-

shamed thought comes to his mind, he lowers his gaze. Every

woman wears the Islamic Hijaab, that is the complete body is

covered except the face and the hands upto the wrists. A" er

this if any man commits rape, he gets capital punishment.

� e question is, will the rate of rape in America increase,

will it remain the same or will it decrease? Naturally it will

decrease. Islamic Shariah gets results.

4. Islam has Practical Solutions for the Prob-

lems of Mankind

Islam is the best way of life because its teachings are not

doctrinaire rhetoric but practical solutions for the problems

of mankind. Islam achieves results both at the individual and

collective levels. Islam is the best way of life because it is a

practical, universal religion not con� ned to any ethnic group

or nationality.

Islam did not neglect any information that would be need-

ed by people to reach happiness and to avoid harm, in all

matters, whether minute or large.

Islam is the only guidance tailored for all peoples at all

times.

Islam has been preserved, and will remain intact through

the ages, as the only true guidance capable of helping and

saving people.

[From page 4] [Eid...]

To err is human. Let us know if you ! nd any mistakes in our issues so that we can correct the other readers as well.

Corrections in Ramadan Special Issue:

Page 28: It should be ‘[� e Glorious Qur’an 37:102]’ instead of ‘[� e Glorious Qur’an 102:7]’

Page 89: In 5th Point It should be ‘[� e Glorious Qur’an 6:151]’ instead of ‘[� e Glorious Qur’an 51:56]’

Sorry for the Corrections. Jazakallah Khair for correcting us.

� e Prophet Muham-

mad said: “Everyday

two angels come down

from Heaven and one

of them says, ‘O Allah!

Compensate every per-

son who spends in your

cause, and the other

angel says, ‘O Allah!

Destroy every miser’”

[Sahih Bukhari Vol:2,

Hadith: 522

Send your Donation to:

THE TRUE VISION Students MonthlyTrue Publications (R), Near International Islamic Center, Masjid-un-noor Complex, Hampankatta, Manga-

lore-1, O! ce: 0824-4253891, Mobile: 9902055667, 9964373035, e-mail: [email protected]

Non pro� table charity Trust:

Isn’t Jihad a rebellion

against non-Muslims???

Doesn’t the Qur’an direct to

kill the non-Muslims at sight???

No!!! Jihad means ‘to strive’ or ‘to struggle’.

All the e� orts for leading a pious life and to propagate Islam are Jihad.

� e main weapon for Jihad is nothing but The Glorious Qur’an

No!!! � ere is a direction to kill enemies at the warfront and it is applicable only at the warfront under the

leadership of the Islamic Nation. � is is is not an exhortation to kill any of the religious sects or innocent

civilians, Childrens. � e command to annihilate the enemy is normal in any war and such commands and

orders, excusively for warfront, can be found even in the books and scriptures of other religions!

“Permission [to � ght] is given to those against whom war is being wrongfully waged and verily,

Allah is able to give them (believers) victory; � ose who have been expelled from their homes

unjustly only because they said: “Our Lord is Allah.”...” [� e Glorious Qur’an 22:39,40]

“And � ght in the way of Allah those who � ght you, but transgress not the limits. Truly, Allah

likes not the transgressors.” [� e Glorious Qur’an 2:190]

“But if they incline to peace, you (also) incline to it, and (put your) trust in Allah. Verily, He is

the All-Hearer, the All-Knower.” [� e Glorious Qur’an 8:61]

“So obey not the disbelievers, but strive against them (by preaching) with

the utmost endeavour, with the Quran. ” [The Glorious Qur’an- 25:52]

When the freedom of worship, for living according to Islam, and its propagation are obstructed, the

armed struggle for the liberation under the leadership of the Islamic Nation is also called Jihad.

But racial struggles can never be called Jihad.

Jihad is not a rebellion against non-Muslims, but a struggle for the religious freedom.

THE TRUE VISION Students MonthlyTrue Publications (R), Near International Islamic Center,

Masjid-un-noor Complex, Hampankatta, Mangalore-575001

O" ce: 0824-4253891, Mobile: 9902055667, 9964373035

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