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Quran Account Inc. Quarterly, Vol. 28, No. 1 March-2009








By Allah's Grace, this issue of the Bulletin will reach a total of 7,516 Muhtadoon (converts to Al Islam); this is the total num­ber since the project started in February 1985. During the last three months 70 Muhtadoon have enrolled in the project

Because of the cost and the great demands, the organization cannot fill the needs of each and every request, and in some cases suggest that new Muhtadoon seek help from other Islamic organizations.



الطفيل بن عمرو

الصحابي الجليل

Al-Tufail ibn Am’r

(The following is to share with you the writing of a Muslim Mu'min; may Allah bless the writer, whose name is not published, in compliance with the policy of this publication. This writing has been edited extensively)

At-Tufail ibn Amr was the chief of the Daws tribe in pre-Islamic times, he was a distinguished Arab notable known for his manliness as known then.  He fed the hungry, comforted those in distress and granted asylum to refugees. He was also keenly interested in literature  and was himself a sharp and sensitive poet capable of expressing the most delicate emotions. 

Tufail left his village in Tihama (in the southerly part Arabian peninsula) and set out for Mecca. This was at a time when the struggle between the noble Prophet and the disbelieving Quraish was already at its height. Each wanted to gain support for his cause and recruit helpers. The Prophet (pbuh) sought help from his Lord. His weapons were  faith and truth. The disbelieving Quraish opposed his message, and attempted to keep people away from  it by all the means possible. 

Tufail found himself entering this battle without any preparation or warning. He did not come to Mecca to get involved in it.  Indeed he was not aware of the struggle that was taking place. 

Let Tufail himself take up the story from this point on: 

“I approached Mecca. As soon as the Quraish leaders saw me, they came up to me and gave me a most hearty welcome  and accommodated me in a grand house. Their leaders and notables then gathered and said: 

"O Tufail, you have come to our town. This man who claims to be a Prophet has ruined our authority and shattered our  community. We are afraid that he would succeed in undermining you and your authority among your people just as he has  done with us. Don't speak to this man. On no account listen to anything he has to say. He has the speech expression of a wizard,  causing division between father and son, between brother and brother and between husband and wife." 

They went on telling me the most fantastic stories and scared me by recounting tales of his incredible deeds. I made up my  mind then not to approach this man, or speak to him, or listen to anything he had to say.” 

The following morning, Tufail continued, “I went to the Sacred Mosque to make Tawaf around the Ka`ba as an act of worship to the idols to which we made pilgrimage. I inserted a piece of cotton in my ears out of fear that something of the speech of  Muhammad would reach my hearing. As soon as I entered the Mosque, I saw Muhammad standing near the Ka`ba. He was praying  in a fashion quite different from our prayer. His whole manner of worship was different. The scene captivated me. His  worship made me tremble and I felt drawn to him, despite myself, until I was quite close to him. 

Not withstanding the precaution I had taken, God willed that some of what he was saying should reach my hearing and I  heard a speech that was so beautiful that I said to myself, "What are you doing, Tufail? You are a perceptive poet. You can  distinguish between the good and the bad in poetry. What prevents you from listening to what this man is saying? If what  comes from him is good, accept it, and if it is bad, reject it." 

I remained there until the Prophet left for his home, Tufail then said. I followed him as he entered his house, and I entered also and said, "O  Muhammad, your people have said certain things to me about you. By God, they kept on frightening me away from your  message, so much so that I even blocked my ears to keep out your words. Despite this, God caused me to hear something of it and I  found it good. So tell me more about your mission." 

The Prophet (pbuh) did so and recited to me Surah Al-Ikhlaas and Surah Al-Falaq. I swear by God, I had never  heard such beautiful words before. Neither was a more noble or just mission ever described to me. Thereupon, I stretched  out my hand to him in allegiance and testified that there is no deity but Allah and that Muhammad is the messenger of Allah.  This is how I entered Islam.”

I stayed on, Tufail continued, for some time in Mecca learning the teachings of Islam memorizing parts of the Quran. When I decided to return  to my people, I said, "O RasooluLlaah. I am a man who is obeyed in his tribe. I am going back to them and I shall invite them to  Islam . . ." 

When I returned to my people, my father, who was quite old then, came up to me and I said, 'O Father, let me relate my  news to you. I am no longer from you in faith, nor are you of me.'' 

"Why so, son?" he asked.  "I have accepted Islam and now follow the religion of Muhammad, peace and blessings of God be upon him," I replied. 

"My son," he said, "your religion is my religion." 

''Go and wash yourself and cleanse your clothes," I said. "Then come back so that I teach you what I have learned."  This the old man did, and I explained Islam to him and he became Muslim. 

"Then came my wife and I said, "Let me relate my news to you. I am no longer of you in faith, nor are you of me." 

"Good heavens! Why so?" she exclaimed.  "Islam has separated us," I explained. "I have become a Muslim and follow the religion of Muhammad."  I explained.

"Your religion is my religion," she replied. 

'Then go and purify yourself, not with the water of Dhu Shara, the idol of the Daws, but with pure water from the mountain. " 

"Good Gracious! Don’t you fear anything from the idol Dhu Shara?" 

"Damn Dhu Shara. I told you, go and wash there, far away from people. I guarantee you that this dumb stone won't do a  thing to you." 

She went and washed herself and when she returned I explained Islam to her and she became Muslim. I then invited the Daws tribe as a whole to become  Muslims. They were all slow in responding. 

"What have you left behind?' the Prophet asked me. 

"Hearts with veils over them obscuring the Truth, and firm disbelief. Sin and disobedience have won over the Daws." 

The Prophet thereupon stood up, made Wudu and prayed with his hands raised to the heavens. Abu Hurayrah remarked,  "When I saw the Prophet like this, I was afraid that he was praying against my people and that they would be destroyed." 

But the Prophet, upon whom be peace, prayed, "O Lord, guide the Daws, guide the Daws, guide the Daws." Then he turned  to me and said: 

"Go back to your people, befriend them, treat them gently and invite them to Islam." 

I stayed in the land of the Daws inviting them to Islam until after the Hijrah of the Prophet to Medina and after the battle of  Badr, Uhud and Khandaq had taken place. Then I went to the Prophet. With me were eighty families who had become  Muslims and who were strong in their faith. The Prophet was pleased with us and he gave us a portion of the booty after the  battle of Khaybar. We said to him, "O RasoolulLaah, make us the right wing of your army in every battle and make our efforts  acceptable." 

Tufail stayed with the Prophet until the liberation of Mecca. After the destruction of the idols there, Tufail asked the  Prophet to send him to put an end to the worship of Dhu-l Kafayn, the chief idol of his people. The Prophet gave him  permission. 

Back in Tihama among the Daws, men, women and children of the tribe had gathered and were agitated , if not frightened that the idol was  going to be burned. They were waiting to see if a catastrophe would befall Tufail should he harm their idol Dhu-l Kafayn. Tufail approached  the idol with the worshipers around it. As he set fire to it, he proclaimed: 

"O Dhu-l Kafayn, of your worshipers I certainly am not. 

Fire have I inserted into your heart." 

Whatever shirk remained in the Daws tribe went up in the flames that burned the idol. Thus the whole tribe became Muslims. 

Tufail remained a lieutenant of the Prophet until the noble messenger passed away. Tufail then placed himself in the service  of the Khalifa Abu Bakr. During the Riddah wars, he led a contingent of his people against the  impostor Musailema. 

In the battle of al-Yamamah that followed, the dear companion of the Prophet, Tufail ibn Amr fought hard with all his heart, and he fell  as a martyr on the battlefield.



The Muslim Ummah and its Unity

The following Khutba was delivered at the Islamic Education Center, Potomac MD by Maulana Akbarian. It may be used as a sample by any would-be Imam for Salat Al-Jumu'ah. Similar Khutbas will follow in the forthcoming Bulletins of Affiliation.

Let us hold to Taq’wa, which means piety and righteousness, and to revere Allah and obey His Divine Commands! Let us choose wisely in this life and heed the consequences of our choices for the hereafter. May Allah provide us with the spirit of righteousness and obedience to Him as best means for our salvation.
An extremely important issue in Islam is unity (Tawhid). The main principle of the Islamic Message was the Oneness of Allah (Tawhid). This means to believe that there is but One God who is the only Authority, and we are to keep that in our minds all the time, and in all our affairs. Allah has condensed the religion as a whole in one sentence when He said in Surah 41 (Fussilat), Ayah 30:

إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ

As to those who say Our Lord is Allah and, further Stand steadfast and are upright:

Upon them do angels often descend, [saying]:

Fear not, nor be grieved, but receive the Glad Tidings of Paradise which has been Promised to you…”

Think of Allah before anything you say and do, or before any relationship you make; for Allah is our Lord. The Prophet (pbuh) succeeded in creating universal brotherhood based on faith, which vigorously substituted the old blood-ties and tribal loyalties as previously taken to be the norm. Thus the Muslim Ummah (the Muslim community as a fabric of society), with its principles of internal solidarity, was brought into being under the Prophet’s hands after a good deal of struggle. It underwent further important developments later on to include incorporation of non-Arabs within the Islamic society.

In his remarkable Farewell Speech the Prophet spoke of principles that summed up all developments underlying the Islamic movement. The principles paid special attention to, a) human rights, b) social justice, c) economic justice, d) righteousness, and e) solidarity.

Unity of the Ummah is a principle of utmost importance. Allah (swt) says in Quran in this relation Surah 3 (ِِAali-Imran), Ayah 103:

وَاعْتَصِمُواْ بِحَبْلِ اللّهِ جَمِيعًا وَلاَ تَفَرَّقُواْ وَاذْكُرُواْ نِعْمَتَ اللّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاء فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا وَكُنتُمْ عَلَىَ شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُم مِّنْهَا كَذَلِكَ يُبَيِّنُ اللّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ

Hold firmly to the Rope of Allah, altogether, and be not divided.

And remember Allah’s favor on you, when you were enemies but He joined your hearts together so by His Grace you became brethren,

and you were on the brink of a pit of fire, then He saved you from it.

Thus does Allah make His signs clear to you: that you may be Guided.”

Then in Surah 7 (al-A’raaf), Ayah 157 Allah tells us that the Message of the Prophet can be outlined in the following manner:

  1. Allah’s mercy will be awarded to the pious who have the fear of Allah in their hearts, and

  2. To those who give what is due to the poor and needy, and

  3. To those who also believe in what Allah revealed to them, and

  4. To those who also follow the Prophet (pbuh)

    1. Who can neither read nor write, and

    2. Whose teachings they will find in their [Ahlul Kitab’s] books, and

    3. Who [the Prophet] enjoins the good and forbids what is evil.

    4. Who [the Prophet] came to relieve their burdens that were put on them in the previous Messages.

The Holy Quran also emphasizes in Surah 7 (al-A’raaf)), Ayah 158:

قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللّهِ إِلَيْكُمْ جَمِيعًا الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالأَرْضِ لا إِلَـهَ إِلاَّ هُوَ يُحْيِـي وَيُمِيتُ فَآمِنُواْ بِاللّهِ وَرَسُولِهِ النَّبِيِّ الأُمِّيِّ الَّذِي يُؤْمِنُ بِاللّهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ

Say (O Muhammad): “O Mankind! I am sent unto you, as the Messenger of Allah,

to whom belongs the Dominion of the heavens and the earth; There is no God but He.

It is He who gives life and death.

So believe in Allah and His messenger, the unlettered Prophet, who believes in Allah and His words:

Follow him, so ye may find Guidance”

By studying the Shari’ah we will find that morals constitute its core. And this was declared when the Prophet (pbuh) said: (Safinatul Bihaar, Abbas al-Qummi, Vol. 1, Page 411.)

إنّی بعثت لاتمم مکارم الاخلاق

I was sent to instill (complete) the finest of morals.

Besides, Allah has described the Prophet with the most excellent morals.

Every ruling in Shari’ah (to deem an act lawful or unlawful) represents an ethical principle. Allah has described the Muslims as kind and merciful among themselves on the one hand, and severe against the heathens (unbelievers) on the other hand. The Holy Quran tells us in Surah 48 (al-Fat’h), Ayah 29:

مُّحَمَّدٌ رَّسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاء عَلَى الْكُفَّارِ رُحَمَاء بَيْنَهُمْ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا…

Mohammad is the Messenger of Allah, and the ones truly with him,

are firm against the disbelievers, compassionate amongst one another.

You see them in Rukoo and Sujood, seeking Grace from Allah and His Goodly Pleasure…”

The general message and the role of the Messenger (pbuh) were told in the Quran in Surah 3 (Aali-Imran): Ayah 164:

لَقَدْ مَنَّ اللّهُ عَلَى الْمُؤمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولاً مِّنْ أَنفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُواْ مِن قَبْلُ لَفِي ضَلالٍ مُّبِينٍ

Verily Allah has conferred grace on the believers, when He sent among them a Messenger from among themselves, rehearsing unto them the Signs of Allah, and sanctifying them, and instructing them in Scripture and Wisdom, While before that they had been in flagrant error”.

We have to know our responsibilities towards our religion and apply them. We have to consolidate the Islamic doctrine in our souls and the souls of our children by reciting the Word of God and teaching them the Holy Book and its wisdom, for every Muslim is a messenger in his own household. Any negligence in playing this role is negligence in performing one’s duties.

Islam is not the responsibility of religious scholars alone. Islam is the responsibility of every Muslim, male or female. We also have to safeguard the Muslim state of affairs, especially Muslim unity. The detractors of Islam and its enemies seek to exploit our differences to the point where we accuse one another of disbelief. But Allah has guided us to the way we can resolve our differences as in Surah 4 (al-Nisaa), Ayah 59:

… فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللّهِ وَالرَّسُولِ …

“…and if you differ in anything among yourselves, refer it to God and His Messenger…”

Islamic unity does not mean we ought to stop being Shi’a or Sunni. Islamic unity means we should meet on common grounds and discuss the differences and find a solution. And if the basis of the Shi’a-Sunni differences is the Imamah, then let us go back to how the champion of Muslim unity, Imam Ali (a.s.), dealt with this issue. He said:

والله لأسلمنّ ما سلمت امور المسلمین ولم یکن فیها جور إلاّ علیّ خاصة

I will be in peace as long as the affairs of Muslims are safe and at peace,

even though I am the one who is wronged in particular.

[meaning it is OK as long as the Ummah is safe]”

Imam Ali (a.s.) considered himself responsible for protecting the Muslims as a wholesome unit. Therefore, if we want to emulate him, we must safeguard this unity and protect Islam, especially in these critical times.

For the end of the 1st part of the Khutba, read Surah Al-Asr, take a short intermission, then start the 2nd part of the Khutba with a short Du’aa.

Allah had thoroughly prepared Prophet Muhammad (pbuh) before He commanded the message of Islam. For the forty years before he became a Messenger, Muhammad (pbuh) was under the spiritual care and education of God. Muhammad (pbuh) was faultless in every aspect of his personality and nobody ever accused him of any lie or deviation. Although the heathen Meccan community of that time was a community of the few rich belligerent and egotistical (versus the majority of poor and destitute), Muhammad (pbuh) was held in the highest regard by all. That is because of the goodness of his character, even though he was of limited means and an orphan, which were regarded as a source of disrespect in those days.

The Messenger (pbuh) was in sympathy with the poor, weak, and disadvantaged, he respected them and gave them solace. Allah says in the Quran, Surah 18 (al-Kuh’f), Ayah 28:

وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَن ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا

And contain thyself with those who call on their Lord morning and evening, seeking His Countenance, and let not your eyes pass beyond them; seeking the pomp and glitter of this life; nor pay heed to him whose heart was rendered heedless of our remembrance, who follows his own lust and whose case has been abandoned”.

Thus, the Prophet (pbuh) had to deal arduously against arrogance and oppression, the oppression of the rich to the poor, of the strong to the weak, and of the powerful few against the multitude of ordinary weak people. The glorious Quran tells us that the weak should not surrender to, nor accept the oppression, of the arrogant. The Holy Quran says in Surah 4 (al-Nisaa), Ayah 97:

إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلآئِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُواْ فِيمَ كُنتُمْ قَالُواْ كُنَّا مُسْتَضْعَفِينَ فِي الأَرْضِ قَالْوَاْ أَلَمْ تَكُنْ أَرْضُ اللّهِ وَاسِعَةً فَتُهَاجِرُواْ فِيهَا فَأُوْلَـئِكَ مَأْوَاهُمْ جَهَنَّمُ وَسَاءتْ مَصِيرًا

Behold! When angels take the souls of the sinners they will ask: In what plight were you? They answer: “Weak and Oppressed were we in the earth.” [The angels] will say: “Wasn’t God’s earth spacious enough for you to move yourselves from evil?” Such men will find their abode in hell, —What a wretched refuge!

According to the teachings of Islam in Quran and Hadith we cannot accept arrogance, cruelty, or oppression in any place. Islam invites all Muslims to be cognizant about the rights of others, Muslims or non-Muslims. Islam is against any tyranny or corruption in any form. There is no difference between black and white, Arab and non-Arab, east and west.

Imam Al-Saadiq was reported to have said: (Al-Saadiq, Section of Sayings, Published by Islamic reference CD.)

  • Whoever knows Allah should fear Him; and whoever fears Allah should abstain from life’s lustful [carnal] passions.

  • Indeed, the intensity of worship leads to the intensity in fear of Allah, glory be to Him. Allah (swt) says:

Verily the ones who fear Allah are the ones possessed of knowledge.”

And Allah says:

Fear not the people but fear Me”.

Allah also says:

Whoever practices Taq’wa, Allah will make for him an outlet."

  • The love of honor and the love of Allah do not come together in the heart of the God-fearing person.

Finally, let us read Surah Al-Nasr with a short Du’aa to close the Khutba.


Qurans with translation and commentary by Yusuf Ali are available by now. They are hard bound and in beautiful Medina script, for a total of $15.00 per copy, (this includes the $5.00 shipping charges).

To order, the prisoners should write to:

Quran Account Inc.

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6407 Tuckerman Lane

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A book containing 40 Khutbas of Jumu’ah has been published; written and arranged by Dr Hashim. These Khutbas were delivered by Dr Akbarian in the IEC. The book comes in 258 pages, of highly educational value and is highly recommended. Cost $10.00+$3.00 for shipping=$13.00.

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  1. Madh'habs #1 Development and Evolution

  2. Madh'habs #2 Congenial Coexistence

  3. Madh'habs #3 Ah'kaam of Salat

  4. Madh'habs #4 Hadith: Analysis and Overview

  5. Nahjul Balaaghah #1 An Overview

  6. Nahjul Balaaghah #2 About Ahlul Bayt

  7. The Quran refers to Ahlul Bayt

  8. Prophet (pbuh) Muhammad (pbuh) refers to Ahlul Bayt

  9. Karbala: Chain of Events

  10. Marriage and Family In Islam


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Web Site on the Internet

A web site is available on the internet, was published by Dr. Hashim on August 1, 2005.

The address is www.islamicbooks.info. It consists of the following:

  1. Series of Islamic Books for Beginners

  2. Madh’habs: A Shi’a Sunni Dialogue

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The site is user friendly, contains beginner, mid-level, and advanced material. The added links will give you advanced level information about Quran, Hadith, and numerous other subjects. English, as well as other languages. Material is suitable for research, writing articles, as well as general information about Islam. Visits to this site reach 3,000 to 3,500 for each month, and the number of unique visitors has reached a grand total of 10,916 as of 1-31-09.



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The following is correct answers to the multiple choice questions that appear in this issue of the Bulletin of Affiliation. Brothers and sisters do your own grading. Don't send the answers to anyone, please.










































































































Please write your letter in Ink. Many letters come to us written in pencil (which are very hard to read). Write clearly, spaced every second line, in ink, and state what you want clearly. Make sure you write your address inside the letter too. This will remove any trouble in understanding your request.




  1. What is meant by goodness of character?

    1. Way you act according to your common sense.

    2. Way your friends act.

    3. Way you think according to the Hadith.

    4. Way to apply the Divine Commands.

  2. What is meant by goodness of character?

    1. Way you act according to your common sense.

    2. Way your friends act.

    3. Way you think according to the Hadith.

    4. Way to apply the Divine Commands.

  3. What is meant by goodness of character?

    1. Way you act according to your common sense.

    2. Way your friends act.

    3. Way you think according to the Hadith.

    4. Way to apply the Divine Commands.

  4. Will attempting to achieve our intentions be far better than having intentions without action?

    1. Yes, of course this is obvious.

    2. Not always + c.

    3. Depends on how a person regards his/her intentions.

    4. a and c above.

  5. The Holy Quran teaches that the true winner is the one who has purified himself. What is the first step towards purifying ourselves?

    1. Being good to our parents.

    2. Solemn intention to follow Allah's commands.

    3. Follow Allah's commands often.

    4. Follow the example of Prophet Muhammad.

  6. "A truly pure heart with good measure of mercy will lead to the Garden of Bliss." Is that part of being a good Muslim?

    1. Yes, since this is a Hadith.

    2. Yes, since it is in the Quran.

    3. Yes, since it is both in the Quran and a Hadith.
    4. Yes, it is a good saying by my dad.

  7. "A truthful tongue is the best. It can lead to the least degree of trouble." Why is it hard to be truthful most of the time?

    1. It may be embarrassing.

    2. It may hurt someone's feelings.

    3. It is more fun not to be truthful.

    4. a and b above.

  8. Prophet Muhammad (pbuh) urges the Muslims to be straightforward. Why not cheat sometimes?

    1. Cheating is wonderful.

    2. Cheating is destructive.

    3. By cheating, a person cheats himself.

    4. b + c, it is very harmful.

  9. What kind of trouble can we have if we cheat?

    1. Hurt ourselves.

    2. Hurt others + a.

    3. Hurt society sometimes + b.

    4. Can become richer + all above.

  10. "The truth leads to virtue, and virtue leads to Heaven." What does that mean?

    1. Only virtuous people deserve Heaven.

    2. Virtue is an Islamic integrity, truth is virtue.

    3. Part of virtue is the truth.

    4. All the above.

  11. What is virtue?

    1. Applying the Divine Commands.

    2. Applying only the Sunnah.

    3. Goodness of character.

    4. To be absolutely in the way of Allah.

  12. In any profession, being honest is a very high quality. Is honesty part of virtue?

    1. Major component of virtue.

    2. Minor component.

    3. Virtue is honesty itself.

    4. No relation.

  13. What can happen if we are dishonest?

    1. Hurt or damage others.

    2. Often hurt ourselves.

    3. People lose confidence and trust in us.

    4. All the above.

  14. Prophet Muhammad (pbuh) urges us to be kind, and so does the Quran. Why should we be kind?

    1. Kindness is a mark of faith.

    2. Kindness is a component of godliness.

    3. Kindness springs from love + the above.

    4. Kindness is done to gain respect of others.

  15. What is so important about kindness and love?

    1. Kindness in words reaps good feeling.

    2. Meanness can undermine good relationship.

    3. Kindness in deeds benefits everyone + a & b.

    4. a and b.

  16. How loving can we be towards the orphans and the needy?

    1. Should be very loving + b and c.

    2. Orphans and the needy should not be the target of ridicule.

    3. Understand their predicament and act accordingly.

    4. We can give them enough care + c.

  17. How important is it to be loving, kind and helpful?

    1. Though important, but more said than done.

    2. More said than practiced + a.

    3. Fairly important.

    4. Important, only sometimes.

  18. What is wrong with being arrogant?

    1. Arrogance is a form of conceit.

    2. Arrogance hurts other peoples' feelings.

    3. Arrogance puts excessive value to personal attitude.

    4. It is against kindness + all above.

  19. How does it feel to be arrogant?

    1. As if with a touch of temporary insanity.

    2. Temporary bigness.

    3. Being inconsiderate of others.

    4. Discourtesy + a and b above.

  20. What is meant by "Humility and Courtesy are acts of Piety"?

    1. To be pious a person reaches the heights of faith.

    2. True humility is hard, that is why it is an act of piety.

    3. Humility comes through inheritance + a.

    4. All the above except c above.
  21. Why is modesty the source of virtue?

    1. Because you lose your sense of conceit.

    2. Because you lose your sense of identity.

    3. Because modesty is humility.

    4. All the above.

  22. What is wrong with greed?

    1. Greed is a source of ambition and greatness.

    2. Greed is a source of potential destruction of others.

    3. Greed may have no limits.

    4. Often greed goes too far + b and c.

  1. What troubles can a greedy person have?

    1. Hurts others, sometimes very much.

    2. Hurts himself & others depending on kind of greed.

    3. Hurts Islam.

    4. Most people are greedy, no trouble at all.

  2. Why not be cruel?

    1. Cruelty makes us get ahead.

    2. Cruelty hurts, sometimes greatly.

    3. Cruelty usually is destructive.

    4. Islam is against cruelty + b and c above.

  3. Should we sometimes encourage cruelty?

    1. Cruelty is like conceit both are discouraged by Islam.

    2. Cruelty often comes from anger + a.

    3. There is nothing wrong with cruelty, it should be encouraged.

    4. To show how big we are, we should be cruel.

  4. Prophet Muhammad (pbuh) said "The best Jihad is when you stand up for the truth in the face of a malicious ruler." How is that?

    1. It is easy to speak up in such a situation.

    2. It is very hard to speak up in such a situation.

    3. It might be life threatening to do so.

    4. All of the above.

  5. "He will be rewarded he who will suppress his anger." Why did the Prophet (pbuh) say that?

    1. You are less likely to do something rash when calm.
    2. Thinking well leads to good planning or relationships.

    3. Allah does not like angry people.

    4. Allah promised THAWAAB + a and b in such situations.

  6. "He is not strong or powerful he who runs people down." Why did Prophet (pbuh) say that?

    1. Criticism is practiced more by psychologically weak people.

    2. Running people down is cowardly in a way.

    3. Criticism hurts peoples' feelings.

    4. All above + it leads to retaliation.

  7. "Envy eats up good deeds." What did Prophet Muhammad mean by that?

    1. Envy is destructive, will cost the person demerits.

    2. Envy will reduce the value of the person.

    3. a and b above + yet not all envy is bad.

    4. a and b above + all envy is bad.

  8. In which situations is it good to be envious?

    1. A well learned person in Islam.

    2. a above + who reads the Quran well.

    3. a above + who fights for Islam.

    4. a above + he who works for Islam valiantly.

  9. Is it fair to make fun of others? How does the Quran see that?

    1. It is fun sometimes.

    2. The Quran prohibits us from that since it hurts others.

    3. Islam requires us to respect others + b.

    4. I'll die if I don't make fun of others.

  10. What does Islam say about ridiculing other people?

    1. Islam is against injury, it prohibits us from that.

    2. Islam is for the individual's rights + a above.

    3. Islam does not care either way about that.

    4. Islam cares for the rich and powerful.

  11. "A good Muslim is he from whose tongue and deeds other Muslims have been spared." What does this Hadith teach us?

    1. A good Muslim does not hurt others by what he says or does.
    2. A good Muslim is the builder and the promoter of goodness.

    3. A good Muslim keeps his mouth shut + b.

    4. A good Muslim hardly does anything.

  12. "To abuse a Muslim is evil, and to fight him is unbelief." What does this Hadith teach us?

    1. The high level of Islamic behavior + b and c.

    2. The love that should prevail among Muslims.

    3. The brotherhood among the Muslims.

    4. Only in theory, cannot be practiced.

  13. What have you done for Islam?

    1. I am too young, done nothing.

    2. I am too young, intend to do many good things.

    3. I'll do nothing, Islam will do it by itself.

    4. Someday I will do something.

  14. How will the Islamic world be if Muslims carry on their responsibilities?

    1. Ideal, attractive, superb.

    2. No different than at the present time.

    3. Will be just OK.

    4. The whole world becomes Muslim.

  15. If disagreement shows up among Muslims, what are we supposed to do?

    1. Favor the strong party to gain favors.

    2. Make peace to gain attention.

    3. Make peace for the sake of Allah.

  16. Judge justly, punish the arrogant party. Why does the Holy Quran command us to promote the noble cause of Muslim brotherhood?

    1. Allah wants goodness to prevail in the society.

    2. Goodwill among men is fundamental in Islam.

    3. It has a great benevolent feeling among Muslims.

    4. All the above.

  17. What kind of charity is good in your eyes?

    1. Helping others when they ask us to do so.

    2. Helping others when help is needed.

    3. Help can be material or through deeds + b.

    4. Only if I want to help.

  18. Is it good to brag about the charity you give?

    1. No, it is better not to talk about it.

    2. It is good to do so.

    3. b + how else will people know about it.

    4. Just mention it in passing.



2009 United Way—C.F.C. Donations

Please Designate Your CFC Gift to

X # : 8864: Islamic Service Mission, Inc.

Islamic Service Mission, Inc., Box 4543, Silver Spring, MD 20904, (Federal Tax Exemption ID # 52 1677456) is working for Human Health and Welfare by helping to feed, clothe and educate the most needy and to uplift the morals locally, nationally and internationally, regardless of Creed, Color, Race, national Origin or Ethnic backgrounds as commanded by God (Allah) in the Great Quran. It has no Management or Overhead Expense (0.5%). All money received are spent for the most needy. Phone: (301)625 3051, Fax:(301)622 4744. Website:




  • The mind of a wise man is the safest custody of secrets;

  • Cheerfulness is the key to friendship;

  • Patience and forbearance will conceal many defects.

  • Avarice is disgrace;

  • Cowardice is a defect;

  • Poverty often disables an intelligent man from arguing his case;

  • A poor man is a stranger in his own town;

  • misfortune and helplessness are calamities

  • Patience is a kind of bravery;

  • To sever attachments with the wicked world is the greatest wealth;
  • Piety is the best weapon of defense.



One sublime attribute of Allah (swt) appears in this issue of the Affiliation, and will continue to do so until all 99 are fully described.


He is the Abaser and the Exalter.

Allah Most High is the one who raises His creatures to honor and fame and who can cast them down to be the lowest of the low. Often this action of the Creator is manifested in the states of those who do not recognize Allah, refuse to obey His rules, and exalt themselves in arrogance, becoming tyrants who dismiss the rights of others. The one abased by Allah can only be raised by Him.

Allah is merciful. Such treatment may shake the heedless out of their sleep. Then, although painful, the state of abasement at the hand of al-Khafidh becomes a great gift for the one who wakes up and sees the hand that raises and the hand that lowers.

Know that although it is Allah who exalts and abases, the cause is always you. In His mercy, He delays His harsh lessons so that you may realize yourself and change your ways. Do not feel secure, for your state, your actions both material and spiritual, unmistakably will always result in the terrible abasement or the rewarding exaltation.

Allah exalts those who have the conduct of angels, who have sweet tongues, who prefer to give rather than receive, who hide the faults of others instead of criticizing, who build instead of destroying, who are strong yet gentle. He exalts them, enlightening their hearts with faith, knowledge and truth, and makes His creatures love and respect them. As long as they persist in their enlightened way, Allah further heightens their state.

But those who refuse to acknowledge the purpose of their creation, letting their egos ride them and lead them astray into lies and cheating, setting traps for each other, fighting each other shamelessly ─these are the unfaithful ones who are like animals dressed up in the fine clothes of kings. They make a lot of noise and raise a lot of dust; in that they attract attention, but they are no more than dogs fighting for a bone.

Allah the Abaser strips them of their fine clothes and shows their real shape. It is hoped they will learn; it is hoped they will serve as lessons to others.

Abd al-Khafidh protects himself and others from abase­ment. The protection of Allah's servant from influences which cause degradation is an opportunity to see the Truth.

Abd al-Rafi’ sees the magnificence of the Creator in the created, including in himself, and with this rising into high levels of consciousness, comes closer to Allah. He is exalted, and in turn he exalts others who are worthy. He who tries to rise does so because he wishes and begs to reach Allah's Beneficence. Often he in whom the name al-Rafi`, the Exal­ter, is manifest, also receives the expression of Allah's attrib­ute of al-Rahim, the Beneficent; beneficence comes through him to all around him.


  • Whoever possesses the following three qualities will have the sweetness (delight) of faith: 1) The one to whom Allah and His Apostle become dearer to him than anything else, 2) Who loves a person and he loves him only for Allah's sake, 3) Who hates to revert to disbelief as he hates to be thrown into the fire.”

SAYINGS OF IMAM AL-Jawaad, the 9th Imam

  • Love is attracted due to three traits: being just in social dealings, assisting others in hardships and having a pure heart.

  • Four things are required to do anything: health, independence, knowledge and divine assistance


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