The SIMPLE inside TRUTH - Jamiat Ahle Hadees Jamiat-e-Ahle Hadees Hind Ahle Hadees Manzil 4116, Urdu Bazar , Jama Masjid, Delhi-1 10006 Ph: 011-23273407 Fax: 01 1-23246613 websit:

"THE SIMPLE TRUTH" October, 2013 (3)

inside

04 Editorial

05 Guidance from the Glorious Qur'an

06 Pearls from the Holy Prophet

07 Islamic Feature: The Miracle andChallenge of The Quran

09 Islamic Feature: The Prophet gavethe World A Comprehensive Book

12 Islamic Feature: The Spirit of Tol-erance in Islam

15 Islamic Feature: Passage of TimeThrough the Ages

17 Islamic Feature: Seeking IslamicKnowledge- A life-Long Obligation

19 Islamic Feature:The Phenomenaof Genetic Programme, Life,Death and Soul

24 From Darkness to Light: If Jesushas already died for all of our sins,why not sin?

27 Islamic Feature: The Miracle ofPositive Thinking

29 Book Review

The

SIMPLE

TRUTHMONTHLY

Chief Editor

Asghar Ali Imam Mahadi Salafi

Editor

Dr. Abul Hayat Ashraf

Publisher

Khawaja Md. Qutbuddin

Address:

Markazi Jamiat-e-Ahle Hadees Hind

Ahle Hadees Manzil

4116, Urdu Bazar, Jama Masjid,

Delhi-110006

Ph: 011-23273407

Fax: 011-23246613

websit: www.ahlehadees.org

E-mail: [email protected]

October, 2013

Vol. No. 7 Issue No. 10


Recently, UP Chief Minister Akhliesh Yadav, in a

written reply to a question raised in the assembly,

informed the House that between 15 March 2012

and 31 December 2012 there were some big com-

munal violence at places like Mathura, Bareilly and

Faizabad. “Communal violence also took place at

Partapgarh; Ghaziabad, Sambhal, Bijnore,

Allahabad, Meerut, Muzaffar Nagar, Kushinagar,

Lucknow, Sitapur, Bahraich, Sant Ravidas Nagar

and Moradabad.

These many incidents of communal violence in

the State, especially the latest riots in Muzaffar-

Nagar, in less than a year speak volumes about

the administration failure and ineffectiveness of

the UP government.

This phenomenon is not a new one. After inde-

pendence, the role of administration and police

have started becoming partisan. The research

of Dr. V.N.Rai, police officer of repute, showed

that no violence can go on unless the adminis-

tration, political forces included, wanted it that

way. The major blame has to go to the commu-

nal forces. Which not only kept on spreading

canard’s against the minority community and

some of the elements used communal violence

to polarize the community along religious lines.

We think the communal politics has become a

tool of winning elections. The BJP is desperate

to get maximum seats out of 80 Lok Sabha seats

COMMUNAL VIOLENCE

IN U.P.

in the 2014 elections. There has been steep

decline for the BJP in the state since 1998. In

1998 the party was on the top with maximum

57 seats. Notably, the number of seats came

down to 10 in 2009. In a period of one decade

BJP’s vote share declined, from 36 percent to

17 percent. Hence BJP is looking forward to

keep the pitch of political pot boiling at regular

interval to polarize the masses ahead of the gen-

eral elections next year.

The polarization along religious lines did help the

communal forces to consolidate themselves in the

social, political and electoral arena. Many a politi-

cian from other parties also sometimes used vio-

lence to either retain power or to come to power.

Therefore, it is necessary to take measures to

derecognize political parties playing the communal

card and to strip individuals doing communal poli-

tics. We demand from the Central as well as the

State governments to deal with such elements and

situations firmly in order to maintain peaceful at-

mosphere in the country. It is upon government to

provide security to all its citizens and prevent clashes

before they take place.

However, people of Uttar Pradesh deserve all

praise for avoiding a possible communal rift

in the state by not getting tempted by the buzz

orchestrated by political leaders and fascist

powers in the State.

Editorial


“Say: “Surely, if men and jinn were to get

together to produce the like of this Quran,

they will never be able to produce the like of

it, however they might help one another”

(Sura Bani Israeel, 17:88)

The proof of the Holy Quran is in its own beauty

and nature, and the circumstances in which it

was promulgated. The world is challenged to

produce a Book like it and has not produced

one. It is the only revealed Book whose text

stands pure and uncorrupted today.

This verse of the Holy Quran is the Word of

God. On earlier three occasions (2:23-24,

10:38 and 11:13) and later in 52:33-34 evidence

to this effect has been put forward with suffi-

cient arguments. The first argument is that the

Holy Quran is miraculous in respect of its lan-

guage, style, manner of argument, content, and

the information it provides relating to the realm

that lies beyond the ken of sense-perception.

The unbelievers had claimed that the Holy Quran

had been authored by an individual, but the fact

is that even if all human beings and even Jinn

were to combine their efforts, they would still

not be able to produce a Book of the Quran’s

magnitude; Seconds, it is pointed out that

Prophet Muhammad (S.A.W.) did not emerge

on the public scene from nowhere. He had lived

THE WORD OF GOD

Guidance from the Holy Quran

for a full 40 years amidst his people. Did the

unbelievers ever hear from him anything that

would bear the least resemblance to the Holy

Quran in style, approach and content? Now,

since that was definitely not the case, how could

they explain how such a phenomenal change had

suddenly came about in the Prophet’s discourse,

in his language, diction, ideas, in formation,

mode of thinking and style of expression? How

was he able to present something as excellent

and exalted as the Holy Quran? Third, people

were also reminded that Muhammad (S.A.W.)

had expressed himself on many subjects as well

as recited to them verses from the Holy Quran.

The fact that the Quranic verses were so vary

different in language and style, from his own dis-

courses, even though both were verbalized by

him, was and is still evident today.

In short, in reply of kuffar, that “how do we

know that there is revelation, and that it is from

Allah?” Here is a concrete test. The Teacher of

Allah’s Truth has placed before you many Suras.

Can you produce one like it? If there is anyone

besides Allah, who can inspire spiritual truth in

such noble language, produce your evidence.

Or is it that your doubts are merely argumenta-

tive, refractory, against your own inner light, or

conscience?


1. Hazrat Ibn ‘Umar and Hazrat Ayesha

(R.A.A.) relate that the Holy Prophet (S.A.W.)

said: “Angel Gabriel kept exhorting me about

(obligation towards) the neighbour, so much so

that I imagined that he might be included as one

of the heirs (Bukhari and Muslim)

2. Hazrat Abu Zarr (R.A.) relates that the Holy

Prophet (S.A.W.) relates that the Holy Prophet

(S.A.W.) said: “O Abu Zarr! When you pre-

pare soup put a little more water in it, and see if

your neighbour needs some. (Muslim)

3. Hazrat Abu Hurairah (R.A.) relates that the

Holy Prophet (S.A.W.) declared: “By Allah!

His faith is incomplete,” “By Allah! He is not

a perfect Muslim,” By Allah, he does not be-

lieve” . He was asked: “O Messenger of Al-

lah! Who is he” He said: “One whose

neighbour is not immune against his mischief”

(Bukhari and Muslim)

4. Hazrat Abu Hurairah (R.A) relates that the Holy

Prophet (S.A.W.) said: “O Muslim women! Do

not consider your neighbours despicable even

though she may send you a piece of goat’s shank

as present.” (Bukhari & Muslim)


Holy Prophet (S.A.W.) said: “Let no neighbour

RIGHTS OF THE NEIGHBOUR

Pearls From the Holy Prophet

forbid his immediate neighbour placing his

rafter on his own wall”. Hazrat Abu Hurairah

added: “Now I see you turning away from

this, but I shall continue to proclaim it”

(Bukhari and Muslim)


Holy Prophet (S.A.W.) said: “One who believe

in Allah and the Day of Judgement must not cause

hardship and inconvenience to his neighbour; and

he who believes in Allah and the Last Day must

respect his guest; and he, who believes in Allah

and the Day of Judgement must speak well or

keep quiet.” (Bukhari and Muslim)

7. Hazrat Ayesha (R.A.A.) relates that she

asked the Holy Prophet (S.A.W.) “I have two

neighbours, to whom shall I send a present?

“He said: “To the one whose door is nearer

to yours”. (Bukhari)

8. Hazrat Abdullah Ibn ‘Umar (R.A.) relates

that the Holy Prophet (S.A.W.) said: The best

friend in the sight of Allah is he who is the

well-wisher of his companions, and the best

neighbour is one who behaves best towards

his neighbours”. (Tirmizi)

vvv


Dr. Keith L. Moore is a Professor of Anatomy

and Cell Biology, University of Toronto, Canada.

He is a world renowned scientist and a distin-

guished researcher in the fields of anatomy and

embryology, he has published more than 150 re-

search articles, chapters and books in this field.

He is the author of several medical textbooks,

such as the widely acclaimed The Developing

Human: Clinically oriented Embryology,

Before We Are Born, and Clinically Oriented

Anatomy. He has also recently co-authored

Qur’an and Modern Science, Correlation

Studies. Dr. Moore is the recipient of numer-

ous awards and honors, including, in 1984, the

J.C.B. Grant Award, which is the highest honor

granted by the Canadian Association of Anato-

mists. He has served in many academic and

administrative positions, including the President

of the Canadian Assosiation of Anatomists,

1968-1970. Let us see what Dr. Moore’s opin-

ion is on the scientific statements regarding em-

bryology to be found in the Qur’an:

Dr. Moore was contacted by a Muslim scholar

by the name of Abdul-Majeed Azzindani. He

was asked to participate in a three-year study

THE MIRACLE AND CHALLENGE

OF THE QUR’AN

By: Mohammad Rawat

of around 25 verses of the Qur’an and the

Sunnah (sayings of Prophet Muhammad), which

speak about embryology, and to determine the

their correspondence to modern scientific dis-

coveries. Dr. Moore’s conclusion regarding this

matter was: “For the past three years, I have

worked with the Embryology Committee of

King Abdulaziz University in Jeddah, Saudi

Arabia, helping them to interpret the many state-

ments in the Qur’an and the Sunnah referring to

human reproduction and prenatal development.

At first I was astonished by the accuracy of the

statements that were recorded in the seventh

century C.E., before the science of embryology

was established.

Although I was aware of the glorious history

of Muslim scientists in the 10th century C.E.,

and of some of their contributions to Medi-

cine, I knew nothing about the religious facts

and beliefs contained in the Quran and Sunnah.

It is important for Islamic and other students

to understand the meanings of these Qur’anic

statements about human development, based

on current scientific knowledge. The interpre-

tations of the “verses” in the Qur’an and the

Sunnah, translated by Shaikh Azzindani, are

Islamic Feature


to the best of my knowledge accurate.” (From

the Foreword of the Developing Human:

Clinically oriented Embryology, third edi-

tion, by Dr. Keith L. Moore.)

The Qur’an and the Sunnah of the Prophet

Muhammad (S.A.W.) provide a very detailed

description of the microscopic development of

the human embryo from a mere sperm drop up

to the stage of a completely formed human be-

ing. It is well known that microscopes were not

developed until the 16th century C.E., and even

at that time were very crude in design.

Zacharias Janssen is credited with having in-

vented the compound microscope in about

1590. With it, remarkable scientific discoveries

were made in the 17th and 18th centuries. The

Dutch naturalist Anthony Van Leeuwenhoek

produced lenses powerful enough to prove that

many tiny creatures are not spontaneously gen-

erated but come from eggs.

Before this period, theories on human repro-

duction ran rampant. Some scientists believed

that the menstrual blood itself developed into

the fetus.

Later on, a new theory was developed wherein

the sperm drop was popularly believed to con-

tain a completely developed miniature human

(homunculus) which later grew to the size of a

baby. The science of embryology as we know

it today did not discover many of the detailed

aspects of human development which are taken

for granted today until only about 20 years ago,

or 1973 to be precise.

Now we must ask the question: where did

Muhammad (S.A.W.) get such detailed

knowledge of the microscopic development

to the human embryo in the 6th century C.E.

without a microscope, technical training, a

laboratory of any kind, or even the ability to

write his own name? The only logical conclu-

sion is that it came from the one Who created

mankind, God Almighty!

Prof. Moore has since given numerous lec-

tures on the topic of embryology in the

Qur’an. He is quoted in one of these lectures

as saying: “It is clear to me that these state-

ments must have come to Muhammad from

God, or Allah, because most of this knowl-

edge was not discovered until many centu-

ries later. This proves to me that Muhammad

must have been a messenger of God.

Prof. Moore was so impressed with the

Qur’anic classification of the stages of de-

velopment of the human embryo, that he sug-

gested the adoption of the Quranic system in

place of the system currently in use by scien-

tists today.

Prof. Moore said: “Because the staging of the

human embryo is complex owing the continu-

ous process of change during development.

It is therefore suggested that a new system of

classification could be developed using the

terms mentioned in the Quran and the Sunnah.

The proposed system is simple, comprehen-

sive, and conforms with present embryologi-

cal knowledge.” (Cont on Page:30)


Auron ka hai payaam aur, mera payaam aur

hai/ Isqh key dardmand ka tarz-e- Kalaam

aur hai! (Iqbal)

The Prophet, Sallallahu Alaihi was Sallam, also

gave the world a perfect book- a manual as it

were that contains his major teachings. He

claimed it was God’s direct word revealed to

him through an angel.

He called the book the Quran-Reading or

Something to Read. And so did the book itself

refer to itself. That is the name God Almighty

Himself gave that book.

To this day, hundreds of millions of Muslims

continue to read this book everyday and tens of

millions can recite it verbatim from cover to

cover from memory even today.

The simple and incontrovertible fact is that

there is no other book in the world that quite

fist this profile.

The world must know these basic historic truths

and facts about the Prophet, (S.A.W.). And

the world must thereafter openly and unambigu-

ously acknowledge the fact that these truths in-

deed did happen in historic time and space.

Thereafter, the world is free to accept or reject

the Prophet (S.A.W.) as God Almighty’s final

THE PROPHET GAVE THE WORLD

A COMPREHENSIVE BOOK

By. Syed Husian Pasha

Messenger on earth. According to the system

of thought, belief and behaviour preached and

practiced by the Prophet (S.A.W.) it is a right

given to all human beings by their maker and

master, God Almighty himself: the right to ac-

cept or to reject. The right to dissent. The right

to say no. It is a God-given right, so far Islam is

concerned.

This Was Before Magna Carta and the

American Constitution:

And this was centuries before there was a Ma-

gna Carta, even though the Magna Carta only

secured certain rights for the nobles against the

king and did not include the common people.

And this was more than a 1000 years before

there was an American Declaration of Indepen-

dence or the American Constitution with refer-

ences to certain inalienable rights that all human

beings were guaranteed by their creator, whom

God Almighty had created as equal, even though

these did not include the Blacks, the slaves, the

“Indians” and the women.

And this was again 1000 years before there was

a French Revolution, which finally did away

with the pernicious Western Christian doctrine

of the Divine Right of Kings, that had been

practiced by the followers of the pope until that

Islamic Feature


time, with its clarion call of the fundamentally

Islamic notions of liberty, equality and fraternity

for all human beings, even though these grand

ideas quickly fizzled out in practice.

And this was way before Johns Locke and

Milton propounded their ideas of human liberty,

which often pointedly left out the Catholics in

practice.

So, the world should have known and the world

must openly acknowledge that it was the

Prophet, (S.A.W.) who really introduced some

of the most important human rights and free-

doms in this world more than a 1000 years be-

fore anyone else ever woke up to them.

Only Man in History:

The Prophet (S.A.W.) was the Perfect practi-

tioner and exemplar of the Deen he preached.

You want to call it “religion,” go ahead and call

it religion. But he and his God called it Deen

and that is good enough for me.

It is worth asking here, who in the world, other

than the Prophet (S.A.W.) ever preached a

complete Deen, way of life or “religion” as some

of you insist on calling it?

Doesn’t that tell you something about the man?

It sure says something about you and me if we

can discover this and then simply shrug our

shoulders and walk away.

And then the next question: Who in the world,

other than the Prophet (S.A.W.) ever practice

all, or most, or even a sizable chunk of what

they preached?

But with the Prophet (S.A.W.) the equation was

quite simple: What he preached, he also prac-

ticed in every single instance.

No exception!

Is this the Man You Want to Malign?

If this is the man you want to malign and attack

and insult, just because he is not your man, I am

almost tempted to say, go right ahead and do it.

Because, with that kind of brazen contempt for

truth and human greatness at its best and high-

est, you are dealing directly with God and his

wrath, and you are not dealing with ordinary

human beings.

With that kind of anti-truth, anti-fact attitude,

you are not insulting the Prophet (S.A.W.) you

are directly insulting and attacking God Almighty

Himself. And God Almighty is perfectly capable

of taking care of Himself.

Islam in theory I:

Now let us turn attention to some of the specif-

ics of Islamic theory and practice. Once again,

as I said earlier, by theory I mean words, state-

ments and professions, while by practice I mean

actual actions.

There are two ways to judge whether or not a

faith or a “religion” uses violence in its service:

(a) Precept.

(b) Practice.

If you are a follower of the Pope and you want

to know what your own “religious” texts tell you

how to treat your enemy, read the Old Testa-

ment and then compare it with the Quran. That


should give you a comparative perspective on

both Islam and your own religion.

Below are few examples of the Quran’s posi-

tion on the subject of how to treat other peoples,

nations, societies, cultures and religions of the

world. You are on your own to find parallels in

the Bible.

•Quran forbids aggression in all forms.

•Qur’an forbids aggression even under provo-

cation.

•Quran forbids gratuitous violence in all cases

and under all circumstances.

•Quran forbids injustice even against those who

have wronged you.

•Quran forbids oppression under all conditions.

•Quran forbids excesses even in war.

•Quran mandates proportionality in retribution

and revenge.

•Quran makes forgiveness a higher virtue.

Islam in Theory II:

And here are just a handful of examples of

Quran’s position on the subject of coercion and

compulsion in matters of faith:

Qur’an declares categorically;

“There is no compulsion in faith:

Quran demands: “Are you going to force them

to become believers?

Quran tells the Prophet (S.A.W.) to tell those

who reject his message: “I don’t worship. Nor

shall you worship what I do. So, you follow your

way and I shall follow mine.”

Now tell me the truth, knowing full well that God

is our witness, when did you ever hear or read

language this clear and this categorical in its re-

jection of coercion? And just where did you hear

or read it?

The right and proper thing to do for everyone is

to go back to their own respective “religious”

texts and other ancient texts and see what they

have to say on these subjects, making sure these

texts are at least 1400 years old.

A Practical Way Forward:

There is more where these examples came from.

So, here is a practical way forward for every-

body, and here is what truly honest and God-

fearing people can do:

Put the Quran in one column.

Put your own religious text in another column.

Track the two together like a good computer

would do.

The see what each source has to say on the

question of violence.

That means look at the theory and look at the

practice of each side Christianity and Islam,

Christians and Muslims. And then decide hon-

estly, with God as our witness, who is really

teaching and practicing what.

Then believe what you want, do what you want.

Did you know this is almost a direct echo from

the words of the Quran in paraphrase?

If, on the other hand, you have a better for-

mula to resolve some of these issues honestly

and peacefully, put it forward and let us talk

about it.


Intolerance is on the increase in the world to-

day. It is causing death, genocide, ethnic cleans-

ing, violence, religious persecution as well as

confrontations on different social and economic

levels. Sometimes it is racial and ethnic, some-

times it is religious and ideological, sometimes it

is political, economic or social. In every situa-

tion it is evil and painful.

Intolerance comes from fear, greed, ignorance,

false pride and arrogance. We must remove in-

tolerance from our societies and from the world.

I would like to say few things about the Islamic

spirit of tolerance.

“Tolerance” literally means “to bear”. As a con-

cept it means “respect, acceptance and appre-

ciation of the rich diversity, world’s cultures,

forms of expression and ways of being human.”

In Arabic it is called: tasamuh.

There are also other words that give similar

meanings, such as hilm (forbearance) or Afw

(pardon, forbearance) or safh (overlooking, dis-

regarding). In the Persian and Urdu languages,

we use the word rawadari which comes from

rawa meaning to hold. Thus it means to hold

something acceptable or bearable.

Tolerance is a basic principle of Islam. It is a

religious, and moral duty. It does not mean “con-

THE SPIRIT OF

TOLERANCE IN ISLAM

By Dr. Muzammil H. Siddiqi

cession, condescension or indulgence”. It does

not mean lack of principles, or lack of serious-

ness about one’s principles. Sometimes it is said,

“People are tolerant of things that they do not

care about.” But this is not the case in Islam. In

Islam we do care about our principles, but we

do not impose them upon others. We do no

believe in coercion and compulsion. The Islamic

position is very similar to what is proposed in

the UNESCO’s charter on tolerance. It says:

“Consistent with respect for human rights, the

practice of tolerance does not mean toleration

of social injustice or the abandonment or Weak-

ening of one’s convictions. It means that one is

free to adhere to one’s own convictions and

accepts that others adhere to their. It means

accepting the fact that human beings, naturally

diverse in their appearance, situation, speech,

behaviour and values, have the right to live in

peace and to be as they are. It also means that

one’s views are not to be imposed on others.”

Tolerance comes from our recognition of:

õThe dignity of the human beings,

õ the basic equality of all human beings,

õ universal human rights,

õ fundamental freedom of thought, conscience

and belief.

Islamic Feature


The Quran speaks about the basic dignity of all

human beings. The Prophet (S.A.W.) spoke

about the equality of all human beings, regard-

less of their race, colour, language or ethnic

background. The Shariah recognizes the rights

of all people to life, property, family, honour and

conscience.

Islam emphasizes the establishment of equality

and justice, both of these values cannot be es-

tablished without some degree of tolerance. Is-

lam recognized from the very beginning the prin-

ciple of freedom of belief or freedom of reli-

gion. It said very clearly that it is no allowed to

have any coercion in the matters of faith and

belief. The Quran says, “There is no compul-

sion in religion.” (2:256) If in the matters of

religion, coercion is not permissible, then by im-

plication one can say that in other matters of

cultures and worldy practices it is also not ac-

ceptable. In Surah al-Shura Allah says to the

Prophet (S.A.W.), “If then they turn away,

We have not sent thee as a guard over them.

Your duty is but to convey (the Message).”

(42:48) In another place Allah says, “Invite

(all) to the Way of your Lord with wisdom

and beautiful preaching; and argue with them

in ways that are best and most gracious. Your

Lord knows best, who have strayed from His

Path, and who receive guidance.” (16:125)

Further He says to the Believers, “Obey Allah,

and obey the Messenger, and beware (of evil);

if you do turn back, know then that it is Our

Messenger’s duty to proclaim (the Message)

in the clearest manner.” (5:92) Or one can

read, “Say: ‘Obey Allah, and obey the Mes-

senger: but if you turn away, he is only re-

sponsible for the duty placed on him and you

for that placed on you. If you obey him, you

shall be on right guidance. The Messenger’s

duty is only to preach the clear (Message).

(24:54) All these verses give this important point

that do not coerce to them in the most cogent

and clear way, invite them to the truth and do

your best in presenting and coveying the mes-

sage of God to humanity, but it is up to them to

accept or not to accept. Allah says, “And say,

‘The truth is from your Lord, so whosoever

wants, let him believe and whosoever wants

let him deny.” (18:29)

The question then comes, “If Allah gave choice

to believe or not to believe, then why did He

punish the people of Prophet Nuh, the Aad, the

Thamud, the people of Prophet Lut, the people

of Prophet Shu’aib and Pharaoh and his fol-

lowers? The answer is in the Quran itself. Allah

says, “Thus is the chastisement of your Lord

when he chastised the communities while

they were oppresssors. Indeed, His chastise-

ment is grievous and severe. (11:102: see also

18:59; 28:59) Those people were not punished

simply because of their disbelief. They were

punished because they had become oppressors.

They committed aggression against the righ-

teous, and stopped others to come to the way

of Allah. There were many in the world who

denied Allah, but Allah did not punish every-

one. The punishment for disbelief will be in

the Hereafter. In this world Allah has tested

everyone by giving them the freedom of

choice. Those who deny faith will be punished

in the Hereafter. A great scholar Ibn Taymiyah

said, “The states may live long despite their

people’s unbelief (kufr), but they cannot live long

when their people become oppressors.”

Another question is raised about Jihad. Some

people say, “Is it not the duty of Muslims to


make Jihad? But the purpose of Jihad is not to

convert people to Islam. Allah says, La ikraha

fi al-din, no compulsion in religion. (2:256).

The real purpose of Jihad is to remove injustice

and aggression. Muslims are allowed to keep

good relations with non-Muslims. Allah says,

“Allah does not forbid you that you show

kindness and deal justly with those who did

not drive you out from your homes.” (60:8)

Islam teaches that fighting is only against

those who fight. Allah says, “Fight in the

cause of Allah (against) those who fight you,

but do no transgress limits; for Allah does

not love transgressors.” (2:190)

Islam may tolerate anything, but it teaches zero

tolerance for injustice, oppression, and violation

of the rights of other human beings. Allah says

“And why should you not fight in the cause of

Allah and of those who, being weak, are ill-

treated (and oppressed)? Men, women, and

children, whose cry is: “Our Lord! Rescue

us from this town, whose people are op-

pressors; and raise for us from Thee one

who will protect; and raise for us from Thee

one who will help!” (4:75)

Islam teaches tolerance on all levels: individual,

collective. It should be a political and legal re-

quirement. Tolerance is a value and a duty that

upholds human rights, pluralism (including cul-

tural pluralism), and the rule of law.

The Quran says very clearly: “To every People

have We appointed rites and ceremonies

which they follow, let them not then dispute

with you on the matter, but do invite (them)

to your Lord: for you are assuredly on the

Right Way. If they do wrangle with you, say,

‘God knows best what it is you are doing.”

“God will judge between you on the Day of

Judgment concerning the matters in which

you differ.” (22:76-67)

There are many levels of tolerance:

a)Between family members, between husband

and wife, between parents and children, be-

tween siblings etc.;

b)Tolerance between the members of the com-

munity: tolerance in views and opinions, toler-

ance between the Madhahib (religions);

c)Tolerance between Muslims and the people

of other faiths (interfaith relations, dialogue and

cooperation); and

d)Tolerance between various ethnic groups,

races, colours and linguistic groups.

Muslims have been generally very tolerant

people. Our history is full of examples of toler-

ance, consideration and kindness. We must

emphasize these virtues among us and in the

world today. Tolerance is needed among our

communities: We must foster it through deliber-

ate policies and efforts. Our centres should be

multi-ethnic. We should teach our children re-

spect of each other. We should not indulge in

stereotypes about other countries, races and

cultures. We should have more exchange visits

and meeting with each other.

Even marriages should be encouraged among

Muslims of different ethnic groups.

With non-Muslims we should have dialogue and

good relations. We should informa them about

our faith and religious positions very clearly. We

do not have to compromise on our principles,

but we must not condemn and abuse others and

their views. We believe that the truth will finally

prevail, but we need patience and we must work

with wisdom and compassion.


Chapter 103 in the Quran is tilted “Al-Asr”. It

is a small Chapter with only three verses, but it

conveys a very profound reminder. The equiva-

lent English translation of the Arabic title is “Pas-

sage of Time through the Ages”.

It tells us precisely how susceptible human be-

ings are to suffering terminal loss if they do not

spend their time properly, and how they can

avoid such loss by investing it wisely. Chapter

Al-Asr categorically states:

1. By the token of Time through the ages.

2. Verily man is in loss.

3. Except such as have Faith, and perform

good deeds, and join together in the teaching of

Truth, and of Patience and Constancy”.

Witness of Time:

Time is the most precious resource human be-

ings have. We hear expressions such as “time is

money” and “time is wealth” from people who

truly understand its value.

Time searches out and destroys everything ma-

terial known as the aging process. No one in

the secular literature has expressed the tyranny

of “never resting Time” better than Shakespeare

in his sonnet 5 and his sonnet 12. If we merely

run a race against Time, we shall lose.

PASSAGE OF TIME THROUGH

THE AGES

AL-ASR IN QUR’ANIC ARABICBy. Akhtar H. Emon

Only the spiritual part of us has the potential to

conquer Time.

Its supply is defined and limited. The maximum

time available to us is our human lifespan, the

duration of which is not precisely known for any

individual. Its end may come unannounced,

whether we are ready or not. It is truly a non-

renewable resource! Every moment gone is

gone forever. It can never be brought back or

repeated and we cannot stop it. Whether we

utilize it for our advantage or not it passes away,

and passes away swiftly.

Just look at the second hand on your watch,

where every tick signals moments of time gone

forever. And this ticking watch is only a crude

indicator of the speed with which all time is

passing. In this day and age we know that light

travels 186, 000 miles a second, while a com-

puter during that same second executes millions

of instructions.

Now imagine a continuous stream of millisec-

onds moving as bright blur along and electronic

ticket-tape; that’s an idea of the speed at which

we move toward the end of our time our death.

Clearly, our success depends on how judiciously,

effectively and efficiently we utilize our time. The

better a person is at this, the more successful

and achiever he or she is. The weaker the one

Islamic Feature


is in the skills of time utilization, the bigger is his

or her liability.

The time that has passed becomes history. The

history of nations is remembered and recorded

so that future generations can learn lessons from

it. The Quran also reminds about the fate of pre-

vious nations for the same purpose. This Chap-

ter shows that people who do not use their lim-

ited but precious time properly, are utter losers.

In Arabic, Al-Asr refers both to the fleeting na-

ture of time (how quickly it is passing) and to

the passed time that has become history. The

historical aspect of time provides us with the

evidence that God always deals with communi-

ties of people precisely according to their col-

lective behavior. Those nations who did good

deeds flourished and prospered. Those who

were bad, corrupt or unjust were losers.

Those societies lost their peace and order as a

consequence of their bad behavior. Conse-

quently, they became weak, fell apart, or were

overrun by others.

Time’s fleeting nature reminds us that we have

been put on this earth to be tested for a lim-

ited period, and this limited period is swiftly

passing.

Thus, we must live our lives the way our Lord

wants us to live. Any moments not spent in obe-

dience to the Divine Law, are opportunities

wasted forever. Those who continue discarding

these opportunities are destined to be the “utter

loser.” From this point of view, we are like stu-

dents taking a test. The time a student does not

spend in focusing on the test questions, is time

wasted, which will result in loss of grades. Our

situation is even more precarious because we

do not even know how soon our death may ter-

minate this which is our life. We may never have

an opportunity to make up for the lost time.

The swift passage of time also underscores an-

other point. In this brief life we have on earth, a

wise person endures the temporary difficulties

of living according to God’s commandments,

thereby accumulating huge rewards for a never

ending life in the Hereafter. On the other hand,

a “loser” or time-waster, falls for transitory grati-

fication and deprives himself or herself of eter-

nal success.

The means of Salvation:

From this same small Chapter, we learn that to

avoid being “losers,” we need to:

1.Spend our time in ways and in pursuits that

are aligned with our Islamic Faith as a complete

way of life;

2.Perform Actions that are positive, construc-

tive and conducive to attaining personal, moral

and spiritual excellence; as well as those that

lead to growth and improvement for society.

3.Working together in promoting Truth which

includes our Faith and good actions, as well

as fairness, justice and truth; and encourage

each other to fulfill our obligations and respon-

sibilities.

4.Remain consistent and constant in performing

the above three elements, while encouraging one

another to do the same.

All four factors are critical for one’s success and

very much interrelated and interdependent.

²²²


Some people are misled by their own wrong

presumption. There are those who keep pre-

suming that they have adequate Islamic knowl-

edge. Hence, they remain complacent and no

longer attach the least importance to seeking

knowledge about Islam. Even if a learning op-

portunity comes to them, they fail to grab it and

just shrug it off or shy away from it.

Unfortunately, failure to realise that seeking Is-

lamic knowledge is an “individual obligation”

(Fardh Ain) of all Muslims, men and women

alike, would certainly be exacerbated the dis-

mal ignorance of such Muslims about the teach-

ings of their religion.

But the questions are: do they really properly

understand the different injunctions and pro-

hibitions imposed by Allah on them? Are they

sure that they have got the correct Islamic

knowledge of the rudimentary Islamic teach-

ings at least?

Apparently, the manifest and usual reason given

by such people is that they hardly have time to

learn, owing to the hectic schedules of their

daily job routines. This is undeniably true, of

course. But nonetheless, and it seems ironic,

you often see a plethora of people go about

SEEKING ISLAMIC KNOWLEDGE

A LIFE-LONG OBLIGATION

By. Marganie Mohammad

other meaningless and in consequential

activites which are not in any way even re-

lated to their jobs and which could not give

them instantaneous benefits.

However, when it comes to spending even a

small portion of their time and efforts in doing

righteous deeds, such as learning pursuits, they

would try their best to come up with any reason

if only to elude doing that particular act of wor-

ship. Moreover, many people could endure sit-

ting with their friends continuously for several

hours discussing insignificant matters, or having

fun during which time the name of Allah is not

even mentioned and they do not feel the pas-

sage of long hours being immersed in such time-

wasting spree. But sitting even just for half an

hour listening to Islamic lectures and discussions

is often considered boring by them which could

make them restless and uneasy.

True to the words of the Holy Prophet

(S.A.W.) when he said: “Two kinds of favour

which most people are deceived of: good

health and (vacant) time”. What they have

failed to discern is for any moment they spend

in the way of seeking knowledge they are

being rewarded by Allah and He is pleased with

Islamic Feature


them. Besides, seeking knowledge is a lifelong

obligation of every Muslim.

In Saudi Arabia, the opportunity to learn about

Islam stands clear of any hitch and continues to

beckon the expatriate workers to seize it.

The different Islamic Dawah centres operating

under the supervision of the Ministry of Islamic

Affairs, Endoment, Propagation and Guidance

in many cities in Saudi Arabia are keeping their

doors wide open to welcome expatriates

whether they are non-Muslims, neo Muslim or

born Muslims. Those willing to understand Is-

lam properly and bolster their Islamic properly

and bolster their Islamic knowledge are wel-

come to visit them.

These centres offer lectures in different lan-

guages, such as English, Filipino, Thai, Urdu,

Malayalam, Singhalese etc. They have compe-

tent workers and instructors who would ex-

plain various Islamic topics including the Fri-

day sermons in different languages spoken by

the expatriates. However, dropping in these

centres, one would find that it’s the Muslim

converts who usually fill these centres. Born

Muslim expatriates seem to be depriving them-

selves of this opportunity of only a handful of

them are visible there although these centres

are meant for all expatriates irrespective of

their nationalities and languages.

This golden opportunity to augment their Islamic

knowledge in its different fields, such as Islamic

aqeeda, Islamic jurisprudence, exegesis of the

Glorious Quran, Hadith of the Holy Prophet

(S.A.W.), history of his life and his noble com-

panions and Arabic language through these

learning centres blow-by-blow may just pass in

vain and they may not be able to come across it

again. When they are back in their respective

countries of origin, they certainly will not find

the same environment, the same climate, the same

competent teachers and the same opportunity

of learning.

These fields of knowledge are the ones that give

essence and meaning to the life of Muslims as

an entity created by Allah with only one pur-

pose to worship Him Alone. Moreover, these

are the fields of knowledge that could best serve

Muslims in the life hereafter and salvage them

from Hellfire and bring about their admittance

into endless bliss in Paradise.

How fortunate the seekers of knowledge nowa-

days who no longer experience a great deal of

hardship because of modern teachnology as in

stark contrast to Abdul Ayyub Al-Ansari who

traversed the distance between Madina and

Egypt on the back of a camel if only to meet

Uqba Ibn Amir just to get a Hadith from him.

HAJJ PILGRIMGE“Behold the first House (of Prayer)

established for mankind is the one at

Makkah: it is full of blessing and a center of

guidance for the whole world. In it there are

clear signs and the station of Ibrahim;

whoever enters it becomes secure.

Pilgrimage to the House is a duty owed to

Allah by all who can make their way to it. As

for those who refuse to follow His command,

surely Allah does not stand in need of

anything”. (Al-Quran, 3:96-97).


Although recognition of the significance of DNA

in describing gene, designation of codon and

characterization of genomes of various spe-

cies including man have gone a long way in

understanding the phenomenon called life, it

still remains a mystery to human intellect. It

may be reminded that we have not defined

‘life’ even when we search for life on other

planets. The search for extraterrestrial life will

be greatly benefited if we have a clear under-

standing of the kind of life we are familiar with

on this planet. The phenomena of life, death,

genetic programme and soul can be explained

through a hybridization of the Quranic mes-

sages with scientific knowledge and consid-

ering the universe as a computer system de-

signed by Allah (Wahid, 1998).

It is now well established that a genetic

programme exists in all living beings and it is

responsible for the life processes and biological

activities. In sexually reproducing organisms, for

example, these activities include biological func-

tions starting from the formation of fertilized egg

(the zygote) through development of a full-

grown individual to death of the organism. All

through the lifespan of the individual, the genetic

programme also takes care of the maintenance

of the system (repair of damages, resistance

THE PHENOMENA

OF GENETIC PROGRAMME, LIFE ,

DEATH AND SOULBy. P.A. Wahid

against diseases, etc.), stipulates its behavioural

pattern, food habit, etc. If we consider a bio-

logical system comparable to a computer sys-

tem, the genetic programme would constitute

its software. The phenomenon of life can there-

fore be defined as the manifestation of the ex-

ecution of the genetic programme in a living sys-

tem. The genetic programme in computer par-

lance may be defined as sets of instructions

(commands) in the right sequences to execute

varius bioprocesses and tasks mentioned above.

The contention that DNA structure (genome

composition) constitutes the genetic programme,

implies that millons of instructions (commands)

and their sequences which in fact from the ge-

netic programme, are the properties of a chemi-

cal structure. Although such a notion is nurtured

to account for the phenomenon of life, no-cor-

respondence of genomic identity with genetic

programme is becoming increasingly evident

from several investigations. Some of these are:

a) Genome is treated synonymously with per-

sonal identity. But the sameness of genome (a

chemical structure) is not found to result in

sameness of persons. For instance, monozygotic

twins, cloned plants and animals are all supposed

to have identical genomes as that of their re-

spective parents. But the individuals developed

Islamic Feature


within each of these categories are unquestion-

ably distinct from one another.

b) Studies at the molecular level fail to demon-

strate the expected correspondence between

changes in genome composition and the changes

in the organism in accordance with the Darwin-

ian notion of descent with modification from a

common ancestor”. Evolution by DNA muta-

tion is largely uncoupled from morphological

evolution (Raff and Kaufman, 1983). The most

spectacular example of this is the morphologi-

cal dissimilarity of humans and chimpanzees

despite a 98.7% similarity in their DNA (Wells,

2001). The differences in traits, characteristic

in traits, characteristic behaviour and capabili-

ties between human species (Homo sapiens)

and chimpanzee are far greater than the small

degree of sequence divergence (1.3%) could

account for. Further, the human gene count is

only 35,000 that is much less than that of simple

creatures like the lowly worm (C. elegans). With

the advent of cloning, in which new progenies

are produced by ‘reprogramming’ the genome

of somatic cells from an adult donor, the differ-

ences between genomes and individuals are

becoming even more evident. These revelations,

a direct contribution of the recombinant tech-

nology, cast doubt on the very idea that genome

is the chemical equivalent of genetic programme.

c) We also find that a genome is capable of pro-

ducing two or more different biological systems

without the need for any mutation. Consider the

insect world. We observe in life cycle of an in-

sect, stages or more correctly biosystems that

are totally different and independent of each

other. For instance, the larval and adult stages

of a butterfly are two living systems which have

nothing in common but are different in every re-

spect, be it anatomical, physiological or func-

tional. They are self-sufficient and self-sustain-

ing biosystems in their own right, produced from

a single genetic programme. In terms of a chemi-

cal structure (genome), it is tantamount to ex-

hibiting two contrasting properties by the same

compound. The development of two morpho-

logically, physiologically and functionally differ-

ent systems from a single genetic programme

(genome) is akin to NaCI showing different

properties at different points of time. Such tem-

poral differences in properties cannot be attrib-

uted to a chemical structure.

d) Remarkable similarities are observed in di-

verse species. Species like bee and bat are so

different but yet have a common characteristic

wings, and they can fly. Their wings are quite

different but they perform the same function. In

contrast, the nature of movement of a bat and a

whale is quiet different. Bats fly and whales swim,

yet the bones in a bat’s wing and a whale’s flip-

per are strikingly similar structures performing

different functions (Wells, 2001). The former

similarity is termed analogy, and the latter as

‘homology’ by anatomist Richard Owen in 1843.

Well’s (2001) also observed that Charles Dar-

win explained homology in bats and whales be-

cause they inherited these features from a com-

mon ancestor. If this explanation suits this case,

it does not apply to other structural similarities.

For example, the eye of a mouse is structurally

similar to the eye of an octopus, yet their com-

mon ancestor did not possess such an eye. Ironi-

cally, the post-Darwinian phylogenetic definition

of homology that features are homologous if and

only if they are inherited from a common ances-


tor, contradicts Darwin’s own argument for evo-

lution since it requires that a common ancestry

be established (or assumed) before features can

be called homologous (Wells, 2001).

e) Ether treatment of fly embryos with normal

gene for wing development can lead to the de-

velopment of a second pair as though they pos-

sessed the mutant form of the gene (Hall, 1992).

Flies with a mutant form of the eye gene fail to

develop eyes; but if eyeless flies are bred for

many generations, some of their descendants will

develop eyes in spite of the fact that they still

retain the mutant form of the gene. As the prop-

erties of a chemical are determined by its struc-

ture, this assumption implies that the genetic

programme forms the properties of the DNA

structure. The experimental evidence on the

other hand clearly shows that the property of

DNA is to synthesize proteins whose amino acid

compostion is decided by the base sequence of

DNA. This function alone is to be considered

as the property of DNA structure. A gene (a

piece of DNA strand in the genome) thus shows

its chemical property as any other chemical struc-

ture in the cell does. What constitute a genetic

programme are the commands and instructions,

their sequences and their timings for develop-

mental and post-developmental phases of the

organism as well as information such as instincts,

etc. These instructions and information cannot

be explained in terms of the properties of any

chemical structure not only because of the dis-

crepancies and anomalies of the kind mentioned

above but because of other reasons as well. All

efforst so far made to produce life from chemi-

cally synthesized structures such as DNA as well

as from dead tissues (through culture) have been

unsuccessful. If a chemical structre encodes the

genetic programme, it would have been pos-

sible to produce life from it. Secondly, a virus

has either DNA or RNA but yet it is not a free-

living organism. Growth and multiplication of the

particle can occur only if it gets hooked on to

specifion of a living host cell’s DNA. Further,

certain mutations are repaired in the cell. Is it

possible to explain that a chemical structure

(DNA) is ‘aware’ of the change in its constitu-

tion and it reverts itself to the original structure?

One of the characteristics of the chemical struc-

ture is the fixity of their properties. If the genetic

programme (and hence life) is attributed to a

chemical structure, it will not be possible to ex-

plain the phenomenon of death as it amounts to

the loss of properties (life processes) of the

chemical structure at certain point of time. At

the instant death occurs, DNA structure in ev-

ery cell of the body is in tact but still, the organ-

ism loses its properties and becomes no longer

living. If genetic prgoramme were a property of

a chemical structure, the structure would have

continued to show that property so long as it

remains unaltered.

The underlying assumption that a genetic

programme encoded in a chemical structure (ge-

nome) directs embryonic development has been

seriously questioned by developmental biolo-

gists (Wells, 1992). Goodwin (1985) noted that

“genes are responsible for determining which

molecules an organism can produce” but “the

molecular composition of organism does not in

general determine their form”. In a critique of

the notion of genetic programme, Nijhout

(1990) concluded that “the only strictly cor-

rect view of the function of genes is that they


supply cells, and ultimately organisms, with

chemical materials.

These observations strongly support the argu-

ment that genetic programme is not the prop-

erty of any chemical structure. It should be

delinked from DNA structure and treated as a

separate entity. The contention that genetic

programme has existence independent of DNA

leads to the inevitable question as to how does

it exist in the cell? To quote Wells (1996), if

similar genes can determine, radically dif-

ferent structures, then those genes are not

really determining the structures at all but

may be funcitioning as binary switches be-

tween alternate developmental fates with the

information for the resulting structures re-

siding elsewhere (emphasis added). It may be

existing as stored matter in certain storage de-

vices possibly chromosomes. This is much simi-

lar to the mechanism of programme and data

storage in our machines, When a programme

or information is stored in our computers, it does

not form an integral part of the chemical struc-

ture of the storage device. The natural evidence

of scuh a mechanism for storage can be found

in the example of brain memory. Human brain

stores data and information without affecting any

chemical structure. The genetic programme (the

unseen component or the software) of a

biosystem would also have been stored in the

cell by the same divine mechanism as brain stores

information. The term ‘gene’ is to be redefined

in this context to mean a ‘programme bit’ rather

than a segment of any chemical structure. It is a

bio-term applicable only to living systems. A liv-

ing cell may be correspondingly considered as

a biochip. Going by this argument, all the chemi-

cal structures including DNA my be considered

to have been produced in the cell based on the

genetic programme for its execution. This would

also imply tha all the chemical structures in the

body singly or in combination constitute the

hardware of the system (Wahid, 1998).

The human genome has been labeled the “Book

of Man” (Nelkin and Lindee, 1995). The hu-

man genome sequence is what dictates our hu-

manness, the blueprint of human nature at the

individual and species levels. In an excellent ar-

ticle “Essays on Science and Society: Is the ge-

nome the secular equivalent of the soul"? Alex

Mauron of Bioethics Research and Teaching

Unit, University of Geneva, compared the con-

cept of genome with the metaphysical idea of

soul (Mauron, 2001). The human soul was

viewed as encapsulating the human essence. He

also cited an earlier thinking in this line by Max

Delbruck a twentieh century pioneer of molecu-

lar biology, who noted how the notion of a ge-

netic programme (borrowed by molecular bi-

ologists from the fledgling Computer Sciences)

had an uncanny kinship with Aristotelian con-

cept of eideos the organizaing principle inherent

in very living thing. Aristotle and medieval phi-

losophers such as Thomas Aquinas regarded the

concept of eidos as closely connected with the

notion of a forma or soul which was believed to

shape matter into the recognizable form of a liv-

ing organism. Forma was seen as imbuing an

organism with individual characteristics as well

as the essence of that species. Thus plants were

viewed as having a vegetative soul, animals a

sensitive soul, and humans an intellectual soul.

This concept of forma still operates in contem-


porary bioethical debates about when a human

embryo achieves personhood.

The ‘Ruh’ mentined in the Quran in several

places (Q. 15:28-29) may be considered as the

general term for divine software (Wahid, 1998)

while, ‘Nafs’ indicates either the human individual

(i.e, the biological system with the software) or

the software (genetic programme) alone de-

pending on the context. The problem faced in

science in defining life and death can be effec-

tively solved if these phenomena are explained

in the light of the Quranic pointers. Considering

‘soul’ (the unseen component of a living sys-

tem) as the spiritual equivalent of the genetic

prgramme, the software or the

Microbioprogramme (Wahid, 1998), the phe-

nomenon of life can be defined as the manifes-

tation of the execution of the genetic programme

(Microbioprogramme or the soul). Death can

be therefore explained as the removal of the

software from the body in accordance with the

Quran. The holy Quran informs us that at the

time of death the soul of the individual is re-

moved (Q. 6:93). In effect, the genetic

programme is deleted from the cell memory. A

dead body is thus comparable to a computer

without software. The system has been deprived

of its software and hence in spite of the exist-

ence of all the hardware components (including

DNA structure), the body is incapable of ex-

ecuting its life functions.

This view also supports the argument that a

chemical structure such as DNA is not the soft-

ware (genetice programme) as all the chemical

structures are tact in the cells of the body at

the time of death but yet, it loses ‘life’. The

testability of this argument lies at least in two

predictions; a) life will never be produced in

the laboratory from pure chemicals or from

dead matter; it can only be copied from a liv-

ing thing to another, b) the phenomenon of

death will remain unexplained so long as

chemical structure (e.g, DNA) is considered

the genetic Programme.

Science and religion operate in the domains of

their own. Neither of them can give us a com-

plete and holistic knowledge, but certainly a ra-

tional combination of the Quran and science can.

The need for religio-scientific dialogue is becom-

ing more and more relevant and important to

remove the impasse between religion and sci-

ence. Needless to say the alienation of one by

the other also affects the advancement of our

knowledge of the universe in its totality.

(From Page 28)

on the way towards positive thinking and

behaviour. It is never too late. Soon your life

will turn into a fascinating, wonderful journey.

Wake up every morning with the thought that

something beautiful is about to happen.

Let’s welcome each day with a smile and bid it

farewell with a smile. We thank Allah for His

blessings. Take advantage of our positive en-

ergy and employ them in doing well in this life

and prepare for the next life which is eternal.

Let’s learn, read and after that, we will find the

entire universe will extend to us its heart and the

whole world will hug us with its beauty...

Subhaan Allah!

There is something beautiful in life. You just have

to discover it. Be positive and you will find it.


“… and then, when Youri Gagarin came back

to the earth, glorious as he was, surrounded by

thousands of people who wanted to see the hero

of the day, an old babushka came to him and

asked:

“My son, have you then seen God in Heavens?”

I still see, as if it were just yesterday, my mother

standing in the kitchen telling me this popular

story, smiling at me I was eight or nine years of

age smiling at the simple little old babushka who

for sure had no idea that the one who believed

in God would never ever be able to become a

pioneer or a “komsomolez”. Such a shame for

the poor!

This is how I grew up. Pioneers, red flags, athe-

ism, father Stalin, father Lenin, endless chain of

other “fathers”. Easter … well yes, there still

was a kind of Easter. We painted eggs and found

it very exciting but we were forbidden to tell

about it at school (the same reason the desired

title of a pioneer which unless would have been

difficult to obtain).

And then everything changed. “Fathers” were

“defathered” and the whole country started

to search for new idols. Easy money, busi-

ness, western goods. Freedom, freedom and

IF JESUS HAS ALREADY DIED FOR

ALL OF OUR SINS, WHY NOT SIN?

By. Elena Shromova

freedom again. Church slowly gained power,

slowly became in.

I can only say from that time that this mass church

euphoria did not touch me at all. Well, the façade

became more beautiful, more attractive, more

fashionable but it still did not give answers to

the very essential questions. As my logic just

refused to accept the idea of God having a son

and I did not see other ways rather than church

and Christianity I questioned the whole exist-

ence of life after death, the meaning of life, the

meaning of myself in this world.

This was probably the time when I unconsciously

started to search for God, I wanted deadly to

find answers to my questions. I could not live

just like that, just exist without any purpose as it

seemed to me. At times I had an indescribable

fear of death. It was almost a depression.

At these moments I would ask myself again and

gain, well, suppose you will have a happy life

according to the standards: loving husband,

lovely children, good job, good friends, and then

you die would anything from your whole life have

any meaning? Your children and grandchildren

will also one day be gone. The Earth, The Cos-

mos, everything will one day be gone. Why do

I live then? Why making efforts? Where is this

From Darkness to Light


line of what is right and what is wrong? Why

being good? Why being bad?

Curiously enough I could never utter the phrase:

I don’t believe in God. I just could not. I felt

that I did believe. Whenever somebody asked

me about religion, I would almost panic and de-

pending on a person asking would either say

that was a very personal question or I would

start a discussion which would practically al-

ways end up with even more questions. The

concept that I should believe without question-

ing did not satisfy me at all. I could not feel any-

thing when my questions stayed unanswered.

Now I understand how desperatedly I wanted

to love God then, I wanted to feel and to be-

lieve and to be sure and to live in peace.

During my whole five years at the University, I

just once came across a bit closer to the word

“Islam”. We had a subject, something, like the

“History of Religion”. One of the textbooks

contained the following phrase “… and it is writ-

ten in the Quran: Kill the disbelievers…” (At-

Tawabah 9:5) I remember I was shocked and

I said to myself if had ever chosen a religion

then not Islam. But Allah knows best!

After finishing University in Russia I went to

continue my studies in Germany, al-hamdu lillah!

I come from a very distant part of Russia, the

Far East. We are almost the end of the country,

the last point before China. Japan, Korea and

China are nearer to my native town than Mos-

cow. 10,000 kilometres was my journey to

Hanover. 10,000 km to get to know and to love

Allah and Islam Is not it a wonder? Is not a

great mercy? Sub'han Allah!

When I look back now, I see so many small

things which like parts of a puzzle give now a

full picture of my journey. My first year in

Hanover-too busy with my studies, learning

German and adjusting myself to a new environ-

ment to occupy myself with existential problems.

Like a small drop in the sea of busy life, I re-

member talking to a student from Turkey. He

was not really a very religius person, but this

is a thing which still fascinates me about Mus-

lims: sometimes even a non-practising person

carries unconsciously a certain feature of a

good Muslim, if it is for generosity,

hospitablity, honesty, or just a firm belief that

there is a God, often Forgiving, most Merci-

ful, a belief which seems odd in the western

consume obsessed society.

So one day we talked about religions and I

came up with my usual unanswered questions

which almost always blocked the entire fur-

ther discussion. I just could not understand

the concept of sin in Christianity. How can a

priest forgive a sin? How could he know if I

was sincere in my repenting? So I can actu-

ally sin everyday and go to the priest every-

day? And if Jesus (Peace be to him) has al-

ready died for all of our sins, why not sin?

The student from Turkey was calm and quiet

and then said: “In Islam we say that every per-

son is born like a clean sheet of paper. Ev-

erything that you do in your life is written down

on that sheet and it is up to Allah alone to

forgive or not.”

I was fascinated. For the first time the dis-

cussion did not have a dead end, I found an


answer to my question. I was so confused

before and just a simple phrase made things

so clear and logical and free for understand-

ing and feeling.

But at that point I did not go further in learning

something else about Islam… I bought a book

about the life of Prophet Muhammad (S.A.W.)

and went to France for a language course. The

course was good, the book was even better! I

wanted to learn more.

That was quite a difficult year as I got very ill

and had to be operated. But in everything is

Allah’s supreme Wisdom. I was very lonely and

I had fear of operation but this was the point

where I started to think more and more about

God. Al-hamdu lillah, everything went fine and

somehow I became another person after that.

Everything that happened after is just a logical

consequence. I think at that point in my heart I

was already a Muslim.

For my studies I had an Italian private teacher

for almost a year but through all the problems I

lost the contact. So after having recovered I

decided to continue my Italian lessons and

started to search for a new teacher. One day I

picked up a telephone number out of a dozen

of offers which one can find on an information

desk in a University. I dialed the number and a

very nice Italian woman told me that she would

be happy to give me lessons and was not very

expensive. We arranged a place to meet and

then she told me she would b easy to be recog-

nized because she was wearing a scarf.

A scarf?! Well, I was surprised, but I thought

she was probably an Italian of Arabic origin or

something like that. I have never talked to a

woman wearing a scarf in my life. I just thought

of some of those girls whom I have seen now

and then and who seemed to be Europeans

wearing scarves. I always thought they were not

much educated and that they did all their men

wanted them to do. Well, I did not know much

about Islam and had my own westernized ideas

of how a woman should present herself.

And then I met Nura, AL-HAMDU LILLAH.

His meeting changed my whole life. I saw this

woman, an Italian convert to Islam, very well-

educated, intelligent, beautiful, with bright

sense of humour and wearing a scarf! She had

light, light in her face coming from inside,

Masha Allah! My world was changed. I un-

derstood how prejudiced I was. We started

our lessons, but, to tell the truth, we talked

more about Islam than learning Italian, al-

hamdu lillah!

And then I read the Quran. And I asked myself

why did not I do this before. This should have

been the first step.

I was crying of happiness and joy because I

understood at once, from the first pages, this

is the truth, this is what I was searching for,

this is the answer and the guidance and I don’t

have to fear any more. These words went di-

rectly into my heart and I felt peace. Life has

a meaning and I can do a lot to fulfil this mean-

ing, Insha Allah.


Thinking positive can work miracles. You may

have been told to “guard your thoughts, but felt

the advice to be pointless. After all, your thoughts

are private. How can they possibly affect some-

one else? The fact is, thoughts do seem to boo-

merang in some mysterious ways. Science has

not found a way to measure them as they have

invisible sound waves.

In order to understand how positive thinking

works, and how to use it efficetly, it is important

to understand the power of negative thinking.

“Negative thoughts and tensions are like birds.

We cannot stop them from flying near us but,

we can certainly stop them from making a nest

in our mind”.

The mind can be directed towards positive

thinking or negative thinking. The power to

thought is neutral. The way one thinks deter-

mines whether the results are positive and ben-

eficial or negative and harmful. It is the same

about energyacting in different ways.

Persistent inner work can change habits of

thought. You must be willing to put energy and

time to avoid negative thinking and pursue

positive thinking, in order to change your

mental attitude.

THE MIRACLE OF POSITIVE

THINKINGShahnaaz Bemath

Think of those things which are true, hones,

just, pure, lovely in other words, fill your mind

with noble, good thoughts, leaving no room

for negative ones to take root. Always think

good about others.

The Noble Messenger of Allah (S.A.W.) re-

ported that Allah, The Most Wise, said: “I treat

my servant as he thinks of Me” (Bukhari/Mus-

lim). In other words, Allah Ta’ala treats His ser-

vant in the way he thinks of Allah, what he hopes

from Him and how he sets his hopes in Him.

So, Those who come postitive with a great hope

to the door of Mercy of the Almighty Creator

will, Insah Allah, not return empty handed.

The most powerful weapon you have at your

disposal is du’a (supplication). Use it most of-

ten. The basis of Supplication is to lift ourselves

and our situations to Almighty Allah. It is an in-

ner act of visualization. A further step is to con-

template on the beautiful teachings of Islam. This

involves controlling and directing our thoughts.

A simple way to think of this is to imagine your

mind to be like a garden. That garden can be

spoilt and overrun by negative and destructive

thought (weeds), or it can become an abode of

peace and harmony by the cultivation of flow-

ers (uplifting thoughts).

Islamic Feature


“Your minds is a garden. Your thoughts are the

seeds. You can grow flowers. Or You can grow

weeds.”

Are you prone to depression? Do you see your

life as a hopeless mess… Do you consider your-

self a failure? If you do, then you will close your

mind, see no opportunities, will behave and re-

act in such ways as to repel people and oppor-

tunities. You will let the power of negative think-

ing rule your life. Try replacing such negative

thoughts with positive ones. Talk to your be-

loved Allah. Allah did not create a lock without

a key, and Allah did not give you problems with-

out solutions. Trust Him!

While recognizing these problems, picture your-

self as mastering each one. Visualize yourself

handing each situation creatively, being a suc-

cess; gradually allowing your given potential to

blossom.

The beloved Messenger of Allah (S.A.W.) ad-

vised us: if you look forward to good things, it

will happen In Sha Allah.

Thinking positive is a very important in Islam.

Always think that Allah has a plan for you. If

something goes wrong, it will lead you to some-

thing good. He is working things out for you,

teaching you, guiding you, even if you do not

feel it. Have faith and be ever-thankful. Where

faith and hope grows, miracles blossom.

At first, this kind of thought control may seem

like an inner game but you will be surprised at

how, slowly but surely, your outer circumstances

begin to change. For thought precedes action

and the right thoughts precede a chain of good

actions. Destructive thoughts, on the other hand,

act as poisoning agents. They embitter and limit

the thinker, preventing him or her from devel-

oping good relationship, because others sense

the wrong thoughts telepathically and shy way

from such persons instinctively.

Conversely, if you greet people with thought that

they will probably be nice to know, such a posi-

tive thought will affect their response. If you are

afraid of someone, replace that fear with a

thought which recognizes that the person’s given

potential “core” is probably hidden under lay-

ers of unhappiness and ask that his or her true

self be given a chance to manifest.

A friend was once terribly upset because some-

one was spreading false rumours about her. She

could not deny the rumour publicly. All she could

do was pray for the woman, try to think about

her charitably and visualize her acting differently.

She did this consistently for some weeks. One

day, unexpectedly, the woman phoned her to

apologise and say she’d been mistaken.

Subhaan Allah! It seemed like a miracles. Life

has many different chapters for us. One bad

chapter dose not mean the end of the book.

Be positive and keep your faith in Allah. Once

we function in harmony with Allah’s beautiful

laws of love compassion and forgiveness and

this includes spreading good, true and beau-

tiful thoughts and forgiving people our lives

will flower as they were meant to.

“Think positive, Think different. Dot not waste

your precios energy on negative thoughts.”

Decide that from today, form this very moment,

you are leaving negative thinkig behind, and

starting (Cont on Page 23)


Title: Valuable Thoughts in Memorable Words

(English)

Author: Zaidur Rahman

Published by: Qalamkar Parishad 10, Star

Residency, Idgah Hills, Bhopal-462001

First Edition: June 2013

Pages: 70

Price: Rs 60= 00

Author’s Address: House No.03, Kankjole Ps:

Kotalpokhar, Distt: Sahibganj, Jharkhand-

816101

Email: [email protected]

Mob: 9545767938

Available at: New Crescent Publication Co.

2035 Mumtaz Building

Qasimjan Street, Ballimaran

Delhi-110006 (India)

In each and every period, the Muslim poets

have written poetry in the praise of Allah, called

Hamd and delineating the qualities of His Last

Prophet (S.A.W.) called Naat.

BOOK REVIEW

The book Valuable thoughts in Memorable

Words is written by a young poet and author.

The author, Zaidur Rahman, a highly qualified

youngman obtained Fazeelat from Jamia

Islamia Sanabal, New Delhi; M.A. from

Jamia Millia Islamia New Delhi and other pro-

fessional qualifications from various institu-

tions of higher learning.

The book contains 42 short but inspirational

poems. The author's diction is in accordance

with the grandeur of the subject. What strikes

most is the depth of thought. Zaidur Rahman

knows very well what are the well marked

limits of eulogy in Islam. The author does not

disappoint the literary critics in this regard.

He knows his limits. The Last Prophet

(S.A.W.) himself has warned to that effect in

a well known Holy Tradition.

In a short but interesting preface of the book,

the author while describing the aims to compile

the book, writes: “the intention of this precious

literary work is to serve the world, making the

readers able to know, understand and enjoy this

world in the positive and the optimistic ways I

have also added some poems based on Islamic

Book Review


teachings and thought. They express the reality

of Islam, the dignity in Islam and the universal

peace in Islam”

The author as a student of various Institutions

of Higher Learning has always seen the students

debating productively and enthusiastically on

different lines. But when it comes to Islamic

topics all become tight-lipped or ultimately say

how one can prop-up Islamic values in this

hi-tech era. This made the author to write the

poems and how his outcome in the form of a

book is before you. The more one goes

through the pages of the book the greater his

enthusiasm becomes. At the end of the book

one finds himself in deep meditation, thinking

of his contribution towards Islamic identifi-

cations and values through his daily activities.

The literary world would ill-afford to ignore

Valuable Thoughts in Memorable Words.

The book is a complete source of inspiration

and enlightens how to build Islamic attitude,

knowledge and skills.

I recommed all especially the youngsters to

go through the book with an eye on becom-

ing a torch bearer of positive thinking.

(Dr. Abul Hayat Ashraf

Editor The Simple Truth)

µµµ

(From Page No.8)

When Dr. Moore first presented his findings in

Toronto it caused quite a stir throughout

Canada. It was on the front pages of some of

the newspapers across Canada.

One newspaper reporter asked Professor

Moore, “Don’t you think that may be the Arabs

might have known about these things-the de-

scription of the embryo, its appearance and how

it changes and grows? Maybe there were not

scientists, but maybe they did some crude dis-

sections on their own-carved up people and ex-

amined these things”. Professor Moore imme-

diately pointed out to him, however, that he had

missed a very important point. All of the slides

of the embryo that Dr. Moore had based his

study upon had come from pictures taken

through a microscope. He said, “It does not

matter if someone had tried to discover embry-

ology 14 centuries ago, they could not have seen

it! Dr. Moore taunted, “Maybe 14 centuries ago

someone secretly had a microscope and did this

research, making no mistakes anywhere. Then

he somehow taught Muhammad and convinced

him to put this information in his book. Then he

destroyed his equipment and kept it a secret

forever? Do you believe that? You really should

not unless you bring some proof because it is

such a ridiculous theory.”

When he was asked “How do you explain this

information in the Qur’an? Dr. Moore’s reply

was, “It could only have been divinely revealed.”

Documents

The SIMPLE inside TRUTH - Jamiat Ahle Hadees Jamiat-e-Ahle Hadees Hind Ahle Hadees Manzil 4116, Urdu Bazar , Jama Masjid, Delhi-1 10006 Ph: 011-23273407 Fax: 01 1-23246613 websit: