'READ'ccm-inc.org/iqra/uploads/issues/2006/06_04_apr.pdf'READ' 22 Rabi’-ul-Awwal 1427 April 21, 2006 Vol. 18 No. 4 Islam In Theory and PracTIce maryam Jameelah Asmâ-ul-Husnâ: Allâh’s

In the name of Allah, Most Gracious, Most Merciful

A Voice of the MusliM uMMAh

'READ'

22 Rabi’-ul-Awwal 1427 April 21, 2006

Vol. 18 No. 4

Islam In Theory and PracTIcemaryam Jameelah

Asmâ-ul-Husnâ : Allâh’s beautiful names and attributes

al-haadIyU The GUIde

Islam and arTIsTIc endeaVorIn the Western mind, artistic values are

independent and self contained. Beauty and morality do not necessarily have any connection with each other. The private life of the artist, no matter how immoral, is of no concern to the art-lover. Therefore it matters not in the slightest to him if an artist like Gauguin neglected his wife and children until thoroughly destitute, afterwards abandoning them, becoming a drunkard and eventually dying of syphilis from associating with prostitutes. Si nce this was allegedly for the sake of his “art,” the achievements of his “genius” virtu-ally nullify all his shortcomings. Anybody who disputes the fact that the pursuit of the artistic life, as the West understands it, degrades and ultimately destroys the human

personality need only read the biographies of the “Great Masters” of the Western art world. An outstanding illustration of one among numerous others is Irving Stone’s biography of Vincent Van Gogh - Lust for Life, and ponder the gradual deterioration of the character of a sensitive, gifted man who, after being disillusioned as a Christian minister, devoted his entire life to his art, then because this could not give him any true happiness or mental peace, is afflicted with insanity and at last in utter despair, commits suicide. Any psychiatrist who sees Van Gogh’s paintings created during the concluding five years of his life, with his trained eye can be certain beyond doubt that the artist was suffering from schizophrenia, the most common form of insanity. A mere glance at the backgrounds of those portraits and landscapes is sufficient proof of the diag-nosis. In contrast, his early paintings reveal a normal mind. This is no exceptional case but typical. The same despair and hopeless-ness characterized the lives of Toulouse de Lautrec, Cezanne, Modigliani, Oscar Wilde, Franz Kafka and a long list of others. Most were doomed to the most miserable lives

continued on page �

In This Issue...“ They Slew Him Not For Certain” ........2 Movement of the Finger in Tashahhud 6 Sawdah (Children’s story) ...................10 Shamaa-il: Humbleness .....................11 Q/A: The Prophet Answers ............12 Working Hard to Earn a Living ..........12 My Islam ............................................13

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Editorial


“They sleW hIm noT For cerTaIn”

This is “Easter egg hunt season”. The powerful media and those claiming to love Isa (Jesus - peace be upon him) are saturating the information highways and markets with such ferocity and such pa-gan festivity (The English name Easter is of uncertain origin; the Anglo-Saxon priest Venerable Bede in the 8th century derived it from the Anglo-Saxon spring goddess Eostre. (Encyclopædia Britannica, 2002)) that it is a miracle that anyone non-Muslim or Muslim still believes in the truth, “They slew him not for certain.” Many a Muslim who lacks the knowl-edge of the Qurân and the pronouncements of Allâh in this matter are ignorantly tak-ing part in these festivities in such a way which is tantamount to disclaiming their faith. This brief write-up is to open their eyes to be watchful of the dangers of being swept away in this flood of polytheism. We urge all Muslims and non-Muslims who are desirous of the truth to seek it in-telligently. One book that we recommend is, “Christ Crucified – Hoax Or History, or Crucifixion Or Cruci-fiction” by Ahmed Deedat (published by Islamic Propagation Centre International and available free through their website). We are constrained here by space to deal only with one aspect of this hoax (Garner Ted Armstrong “Was the Resurrection a Hoax” and Josh McDowell “The resurrec-tion of Jesus Christ is either one of the Most Wicked, Heartless, Vicious, Hoaxes ….. or the Most Fantastic Fact of History”). This is how one of the Gospel writers al-leges that Isa informs them of this “mir-acle”. “For as Jonah was three days and three nights in the whale’s belly; so shall the Son of man be three days and three

nights in the heart of the earth.” (Matthew 12:40). This allegation is repeated again thus. “(the Pharisees) said, Sir, we remem-ber that that deceiver said, while he was yet alive, ‘After three days I will rise again’.” (Matthew 27:63). Another Gospel writer also confirms this allegation, “And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and [of] the chief priests, and scribes, and be killed, and after three days rise again.” (Mark 8:31). All over the “Christian” world a long holiday is enjoined around Easter, begin-ning with what is called Good Friday. What makes Good Friday good? They say that because Christ died for their sins on that Day. All the sects of Christianity, bickering on every aspect of their faith, are nevertheless almost unanimous that “Jesus Christ had to have been in the tomb on Fri-day”, Friday night to be exact. When this claim is analyzed, it is the farthest thing from the truth. Let us divide the 24-hour day into day-part and night-part and reckon time exactly like Isa did, from sunset to sunset, unlike the heathen Romans from midnight to mid-night. ‘His people’, the Jews, at least some of them, to this day reckon the day from sunset to sunset, as do Muslims also. So the night-part comes first and then comes the day-part. Now evaluate the events as recorded by the Gospels of that “Good Friday” (day before the Passover). After Jesus had been apprehended and questioned during the night by the priests and other officials and Pilate, he is supposedly on the cross for about three hours or less on the day of Friday. “When Pilate therefore heard that say-ing, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gab-batha. And it was the day of preparation of the Passover, and about the sixth hour: and

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is published monthly by con-necticut council of masajid, Islamic center of hamden, Islamic center of connecticut, Islamic center of new haven, Faran club, United muslim masjid, Islamic society of Western connecticut, and Islamic center of new london.

maIlInG address:connecticut council of masajid

P.o. Box 4456, hamden, cT 06517Tel: (203) 562-2757

edITorIal commITTeeSister Aisha Sayed Alam (Cheshire)

Dr. Abdul Hamid (Hamden)Sister Bonnie Lynn Hamid (Hamden)

Dr. Shujaat Ali Khan (New York)

Layout/Mailing ............ Brother Nadeem Abdul Hamid


continued from page �he saith unto the Jews, Behold your King! (John 19:13-14). By the ninth hour Isa is supposed to have died (gave up the ghost). “And about the ninth hour Jesus cried with a loud voice, saying, “Eli, Eli, lama sabachthani?” that is to say, “My God, my God, why hast thou forsaken me?” Some of them that stood there, when they heard [that], said, this [man] calleth for Elias. And straightway one of them ran, and took a sponge, and filled [it] with vinegar, and put [it] on a reed, and gave him to drink. The rest said, “Let be, let us see whether Elias will come to save him.” Jesus, when he had cried again with a loud voice, yield-ed up the ghost.” (Matthew 27:46-50) At the sixth hour by Roman reckoning (meaning 12 noon) Jesus (peace be upon him) is before the Pilate and ninth hour (meaning 3 p.m.) Jesus is supposed to have “yielded up the ghost” (mean-ing died). For all their rush and hurry ‘his people” could not wash, shroud and carry him into the tomb before the sunset. At sunset the day changed to Saturday. “Jews, and Greeks counted a day from sunset to sunset” (Encyclopedia Britannica, 2002 Deluxe Edition). All the Christian sects are thus unani-mous that Jesus is supposed to be in the tomb on the night of Friday and on the day of Saturday and night of Saturday. But on Sunday morning, the first day of the week, when Mary Magdalene visited the tomb, she found the tomb empty. None of the 27 Books of the New Testament record the time of his exit from the tomb. Not a single writer of the 27 “tomes” was an eyewitness to his alleged “resurrection”. The only ones who could have told us, authoritatively, have been silenced, Joseph of Arimathaea and Nicodemus. Only they would have told us how they had taken their master soon after dark, soon after he was placed in the tomb, to a more congenial place

for rest and recuperation. It is truly amaz-ing how the only genuine witnesses have been silenced eternally. Could it be that these two and the true disciples at Jerusa-lem were preaching about “Another Jesus (peace be upon him), and another gospel”? “For if he that cometh preacheth another Jesus, whom we have not preached, or [if] ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with [him].” (2 Corinthians 11:4). After this brief discussion let us do some easy calculations. If it was the time factor that Jesus was trying to stress in the prophecy under discussion, let us see whether that was fulfilled, “according to the scriptures”, as the Christians boast.EASTER WEEK IN THE SEPULCHER NIGHTS DAYSFRIDAY - nil - - nil -Placed in the tomb at sunsetSATURDAY One night One daySupposed to be in the tombSUNDAY One night One dayToTal Two nights one day

It is quite clear from the above table that the grand total amounts to no more than ONE day and TWO nights. In addition if

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and shameful ends not by mere coincidence but as a natural result of their worship of wrong ideals. These men tried to make their art their religion and because a counterfeit can never be a satisfactory substitute for the real thing, it destroyed them. A very large proportion of artists in the West were and are insane, dope-addicts, alcoholics, sex-perverts and derelicts but since this was for the sake of their “art,” nobody in the West dares criticize their private lives and all their debased behavior is not only tolerated but justified as the necessary price to be paid for producing such works of material beauty. Under no circumstances can Islam tolerate anything which leads to such abysmal hu-man degradation. The Westerner will tell you to look at the art! But Islam says: Do not look at the art! Only see what it has done to the artist!

A foreign visitor to such famous museums as the Louvre in Paris or the Metropolitan in New York finds the atmosphere in these places akin to a house of worship. Every spectator has been educated from child-hood to revere all the pictures and statues enshrined here as the acme of perfection, each invaluable, priceless and irreplaceable. Thus, when he stands before the Venus de Mila or Leonardo da Vinci’s “Mona Lisa” he is struck with speechless awe. Now what is this but idolatry ? Any product of human hands accorded such exaggerated reverence is nothing but idolatry and Islam cannot tolerate idolatry in any shape.

Some of you will, no doubt, remember a discussion in the English press some years ago. The question was this: sup-pose a famous and very beautiful Greek statue, unique of its kind and therefore irreplaceable, is in the same room with a living baby and the room catches fire. It is only possible to save one or the other; which should be saved? Very many correspondents, men of intellect and good position, I remember, held that

the statue should be saved and the child left to perish, their argument being that millions of babies are born every day whereas that masterpiece of old Greek art could never be replaced. The adora-tion - it amounts to that - of works of art is due to disbelief in Allâh’s guidance and His purpose for mankind. These things are the best that man has produced for centuries. Beauty is decreasing - so runs the argument - therefore we must cling to those beautiful productions of the past as the one ideal left to us. This is a view no Muslim could ever take, the very latest cultivated form of idol-worship. Although every Muslim holds his life cheap in the service of Allâh, he would never dream of sacrificing any human life, however insignificant seeming, to the work of human hands. The culture of Islam aims not at beau-tifying and refining the accessories of human life. It aims at beautifying and exalting human life itself. [Islamic Cul-ture, Muhammad Marmaduke Pikthall, Lahore, Ferozsons, n.d., p.3]Then too, what the Western artists,

from ancient Greece to the present, yearn for above all is to achieve immortal fame through the public reverence of his artistic “masterpieces.” This is tantamount to the rejection of the supreme importance of salvation in the Hereafter. Is this not exag-gerated personal vanity a practical denial of the necessity to seek the pleasure of God and thus incompatible with the whole concept of Tawhîd? The longing of the artist for fame, and the adoration of the art-lover for his art, is nothing but Shirk (giving human beings and their works the honor belonging only to God) which the Qur’ân tells us is the most unpardonable of all sins.

Instead of painting pictures and sculptur-ing statues, the devout Muslim artist has directed his talents towards architecture, calligraphy, textile-designing, pottery, glass


continued from page �

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This article is part of a book by Maryam Jameelah, formerly Margaret Marcus. She wrote these essays for the educated non-Muslim and Muslim who is interested in discovering what Islam really means to the true believer. Taj Co. 1983

To Be continued


and leather work, rug-weaving, book-bind-ing and furniture making. The revival of Islamic art in the modern age depends upon the revival of the handicrafts. In an Islamic state, factories could continue to mass-pro-duce goods for the majority who want them cheaply in abundance but handicrafts could be revived for the select minority who want products of exceptional beauty and quality and can afford to pay for them. Since the factory and the artist would cater to a differ-ent market, they need not suffer competition with each other. For the devout Muslim, artistic beauty is for the home to be enjoyed in every day life and not for museums. For twelve centuries most Muslim artists were content to produce their works as anonymous craftsmen. Their work expressed the ideals of their culture as a whole and not individual eccentricities.

If anyone is skeptical of the merits of Is-lamic art, he need only compare the Arabic alphabet with the Latin alphabet. In artistic value, he must admit that there is nothing that can rival the beauty of the masterpieces of Arabic calligraphy. If anybody doubts the place of art in Islam, he need only contrast the famous mosques like that of Ibn Tulun in Cairo, the mosque of Cordoba and its thousands of counterparts in every Muslim country with the modern architecture that is progressively disfiguring our cities. Noth-ing could be more bleak, monotonous or depressing than these ultramodern towers, so identical to one another, they could be manufactured straight off the factory assem-bly-line. There is no beauty and little variety in modern architecture. Art has little place in the daily life of Western man. Take, for example, clothing. Western dress has “fash-ion” and “style” but no beauty. Western suits for men are unrivalled in drab ugliness and as for women’s fashions, they are designed exclusively for commercialized sex. Con-trast this with the unsurpassed grace, dignity and sobriety of the traditional Arab dress in

countries like Saudi Arabia and Morocco and the beautiful hand-embroidered dresses of the Palestinian Arab women as well as the beauty of the various costumes worn by Muslim men and women in Pakistan. The exquisite calligraphy that adorns the finest copies of the Qur’ân, the rugs, textiles, ceramics, brass work and glassware of the traditional Muslim craftsmanship are an undying expression of the spiritual values of Islam. All this, unfortunately, the Westerner scorns as only “minor arts.”

According to genuine Islamic values, the highest “art” is ceaseless and unrelent-ing striving for the perfection of human character in real life in preparation for the life Hereafter and any pursuit must be condemned which diverts one’s attention from that end.

one is to follow the “sunset to sunset” cri-terion, he was in the tomb on the wrong nights. The sequence of days and nights is (Friday Night – Friday Day – Saturday Night – Saturday Day – Sunday Night – Sunday Day.). If the Pilate had him in the judgment seat on Friday at sixth hour, he could not be in the tomb on Friday night. In any event there is no way in the world to get “three days and three nights” as Je-sus foretold himself, ‘according to the Scriptures’. There are in fact two contradictions en-countered here. Jesus said he would be like Jonah ! Jonah was alive for three days and three nights whereas Jesus (Peace be upon him) is supposed to be dead in the tomb. “Now the LORD had prepared a


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The salâh of a Believer in the Qur’ân and sunnah

Shaykh Abu Yusuf Riyadh ul HaqReprinted with permission of Shaykh Riyadh ul Haq. To obtain the complete book, contact: Islâmic Sharîah Institute, PO Box 6008, Birmingham B10 0UW, UK. [[email protected]].

continued from previous issue


chapter 12: The movement of the Finger in Tashahhud

The raising of the finger. The ‘ulamâ of the Hanafi fiqh say that the finger should be raised at the point of negation (La ilaha) and then replaced on affirmation (Illallâh). Some ‘ulamâ also say that the raising of the forefinger and the clutching of the rest is for the purpose of making du’aa after the tashahhud (as is mentioned in the above ahadeeth), there-fore the finger should be kept raised till the end of salâh. This is mentioned quite clearly in one hadeeth.

Sayyiduna Shihab says, ‘I came upon the Prophet whilst he was praying. he had placed his left hand upon his left thigh, his right hand upon his right thigh and he had spread his forefinger (as opposed to clutching it) saying,

(Oh He who transforms the hearts! make my heart steadfast upon your religion.)’1

A similar hadeeth has been narrated by Abu Ya’laa al Mawsili in his Musnad with the words ‘pointing with his forefinger’ in-stead of ‘had spread his forefinger.’2

The above meaning is also conveyed in the following narrations:

Sayyiduna Numair al Khuzai re-lates that he saw the Prophet seated in salâh. he had placed his

1 Tirmidhi 3587. Muhaddith Dhafar Ahmad Uthmani says that there is no fault in the sanad (839).2 Abu Ya’laa as quoted by Ibn Hajar in al Matalib al Aliyah 539.

right arm upon his right thigh and raised his forefinger, having bent it slightly whilst praying.3

Sayyiduna Wail bin Hujr reports, ‘I prayed salâh behind the Prophet and said to myself, “I will preserve the salâh of the Prophet .” When he sat for tashahhud he spread his left foot upon the ground and sat on it, and placed his left palm upon his left thigh and his right arm upon his right thigh. he then shaped his fingers making a circle with the middle finger and the thumb and began praying with the other one (forefinger).’4

He also relates, ‘I saw the Prophet make a circle with his thumb and

middle ringer, and lift the one next to it (the forefinger) praying with it in tashahhud.’5

Sayyiduna Abdullah bin Umar relates that when the Prophet would sit in salâh, he would place his right hand upon his knee and raise his forefinger praying with it, whilst his left hand would be spread out upon his left knee.6

This is also the view of the Hanafi Muhad-dith Moulana Rasheed Ahmad Gangohi. He says, ‘It should be known regarding what some fuqaha have said about raising the finger at the time of negation and put-ting it down at the time of affirmation, that the established (method) in the hadeeth is to keep the finger raised till the end of

3 Ahmad 15439, Abu Dawood 991, Nasai 1274, and Ibn Hibban 1943.4 Saeed bin Mansoor as quoted by Imam Nimawi 457. Also reported by Tahawi 1/259. Imam Nimawi says that its isnad is saheeh. A similar narration has also been recorded by Abu Dawood Tayalisi 1020.5 Ibn Majah 912 and Nasai 1264. Bouseeree (Ch. 163, no. 336) and Imam Nimawi (464) have both declared the hadeeth saheeh.6 Muslim 580, Tirmidhi 294, and Nasai 1269.

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continued from page �salâh.’7 The author of al Muhalla, the com-mentary of al Muwatta has mentioned that it has been narrated from some Maliki and Shafiee Imams also that the finger should be kept raised till the end of tashahhud. He also quotes Ibn Hajar al Makki al Shafiee who says, ‘It is sunnah to keep the finger raised till the end of tashahhud.’8

7 al Kawkab al Durri 1/289.8 Awn al Ma’bood: Chapter of salâh, section on pointing with the finger in tashahhud.

To Be continued

shoUldn’T yoU Be com-InG To JUm’ah Prayer

reGUlarly? [Reprinted from July 1997] A federal agency has filed a lawsuit against Green-wich Hospital, alleging the hospital dis-criminated against an employee who is a Jehovah’s Witness. James J. Hopkins, a part time relief food service supervisor at the hospital, resigned in January 1993 because his work conflicted with Sunday services at Northeast Congregation of Jehovah’s Witnesses in Bridgeport. He is a volunteer minister for the congregation. The U. S. Equal Employment Opportunity Commission alleges Hopkins’ supervisors would not accommodate a change in his work schedule when the time of Sunday services changed. The civil rights act of 1964 requires employers to make religious accom-modations that are not unduly burden-some. The lawsuit, filed Dec. 20, 1996, asks the hospital to pay Hopkins back wages and punitive damages. No dollar amount is specified. (New Haven Register, Jan. 1, 1997 page A5). Editor’s note: If you, at your job, or your children, at their school, are having diffi-culty in living like a Muslim, please con-tact the Imam of the masjid near you or the Connecticut Council of Masajid (203-562-2757).

great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights.” (Jonah 1:17) The prophecy says that Jesus would be in the earth three days and three nights and the ‘Scripture’ proves that he was in there only one day and two nights. To overcome some of these difficulties there is a movement well in the running to rewrite the ‘scripture’. Instead of Good Friday efforts are already in high gear to invent “Good Wednesday”. (“The Plain Truth”; “Bible Revelation of Johannes-burg, S. A.”). We Muslims and those who really know that Isa was a very special messenger of Allah, whom He would not leave at the mercy of the Jews, do not have to invent any new theories. Allah has made it plain and clear in the ‘Final Testament (al Qurân) thus: “Then because of their breaking of their covenant, and their disbelieving in the revelations of Allah, and their slaying of the Prophets wrongfully, and their saying: Our hearts are hardened Nay, but Allah hath set a seal upon them for their disbelief, so that they believe not save a few. And because of their disbelief and of their speaking against Mary a tremendous calumny; And because of their saying: We slew the Messiah Je-sus son of Mary, Allah’s messenger They slew him not nor crucified, but it appeared so unto them; and lo! those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture ; they slew him not for certain; But Allah took him up unto Himself. Allah was ever mighty, wise. There is not one of the People of the Scripture but will believe in him before his death, and on the Day of Resurrection he will be a witness against them. An-Nisaa, 4:155-159)


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DAY FAJR SHURUQ ZUHR ASR———— MAGRIB ISHA DWN SUNRISE Shafi’i Hanafi SNSET NGHT

Your (real) friend can be only Allâh;

and His mes-senger and those who

believe-- who establish

prayer and pay the poor due and bow

down (in worship).

And whoso turns (for

friendship) to Allâh and His messen-

ger and those who believe: lo! the party of Allâh, they are the victo-

rious.(5:55-56)

LUNAR DATES

I f you need prayer t imings for your town, p lease send us a self-addressed stamped #10 envelope.

Prayer times are for the new haven

area and are based on 18° for Fajr and Isha. check

local newspapers

for your local time differ-

ence.

april21 4:22 6:03 12:50 4:38 5:39 7:38 9:2022 4:20 6:02 12:50 4:38 5:39 7:39 9:2223 4:18 6:00 12:50 4:38 5:40 7:40 9:2324 4:16 5:59 12:50 4:39 5:41 7:41 9:2525 4:14 5:57 12:50 4:39 5:41 7:42 9:2626 4:12 5:56 12:49 4:39 5:42 7:44 9:2827 4:10 5:55 12:49 4:40 5:42 7:45 9:3028 4:08 5:53 12:49 4:40 5:43 7:46 9:3129 4:06 5:52 12:49 4:40 5:44 7:47 9:3330 4:05 5:51 12:49 4:41 5:44 7:48 9:34

may1 4:03 5:49 12:49 4:41 5:45 7:49 9:362 4:01 5:48 12:49 4:41 5:45 7:50 9:383 3:59 5:47 12:48 4:41 5:46 7:51 9:394 3:57 5:45 12:48 4:42 5:47 7:52 9:415 3:56 5:44 12:48 4:42 5:47 7:53 9:426 3:54 5:43 12:48 4:42 5:48 7:54 9:447 3:52 5:42 12:48 4:43 5:49 7:55 9:468 3:50 5:41 12:48 4:43 5:49 7:56 9:479 3:49 5:39 12:48 4:43 5:50 7:57 9:4910 3:47 5:38 12:48 4:43 5:50 7:58 9:5011 3:45 5:37 12:48 4:44 5:51 7:59 9:5212 3:44 5:36 12:48 4:44 5:51 8:00 9:5413 3:42 5:35 12:48 4:44 5:52 8:01 9:5514 3:40 5:34 12:48 4:45 5:53 8:02 9:5715 3:39 5:33 12:48 4:45 5:53 8:03 9:5816 3:37 5:32 12:48 4:45 5:54 8:04 10:0017 3:36 5:31 12:48 4:45 5:54 8:05 10:0218 3:34 5:30 12:48 4:46 5:55 8:06 10:0319 3:33 5:29 12:48 4:46 5:55 8:07 10:0520 3:31 5:29 12:48 4:46 5:56 8:08 10:0621 3:30 5:28 12:48 4:47 5:56 8:09 10:0822 3:28 5:27 12:48 4:47 5:57 8:10 10:0923 3:27 5:26 12:48 4:47 5:58 8:11 10:1124 3:26 5:25 12:48 4:48 5:58 8:12 10:1225 3:25 5:25 12:49 4:48 5:59 8:13 10:1426 3:23 5:24 12:49 4:48 5:59 8:14 10:1527 3:22 5:23 12:49 4:48 6:00 8:14 10:1628 3:21 5:23 12:49 4:49 6:00 8:15 10:1829 3:20 5:22 12:49 4:49 6:01 8:16 10:1930 3:19 5:22 12:49 4:49 6:01 8:17 10:2031 3:18 5:21 12:49 4:50 6:02 8:18 10:22

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raBI UTh ThanI

JUmada al-oola

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reGUlar masJId acTIVITIes and JUm’a Prayer TImes

BerlIn masJId1781 Berlin Hwy., Berlin, CT 06037, (860) 829-6411Juma’ prayer time 1:15 Pmcontact: Dr. Ali Antar (860) 582-1002

masJId an-noor1300 Fairfield Ave., Bridgeport, CT (203)579-2211

Juma’ prayer time 1:30 Pmcontact: Br. M. Faisal Shamshad (203) 372-2928

UnIVersITy oF BrIdGePorTChristan Hall, Park Ave. Bridgeport, CT.

Juma’ prayer time 1:00 Pm

masJId daar-Ul-ehsaan 739 Terryville Av., Bristol, CT 06010. (860) 585-9742Juma’ prayer time 1:30 Pmcontact: Br. Muhammed Akhtar Ali (860)589-4512.

IslamIc socIeTy oF WesTernconnecTIcUT, danBUry

388 Main St, Danbury, CT 06810. (203) 744-1328Juma’ prayer time 1:00 Pmcontact: Br. Asif Akhtar (203)746-7530

QadarIya commUnITy ser. cTr.(JAMIA MASJID MUSTAFA ) e.

hTFd.20 Church St, East Hartford, CT 06108 (860)282-0786Juma’ prayer time 1:30 Pmcontact: Br. Sajid Bhura (860)830-4453

IslamIc cenTer oF hamden60 Connolly Parkway, Wilbur Cross Commons, Unit

17-212, Hamden, CT 06514 (203) 562-2757Juma’ prayer time 1:00 PmFriday dars 8:00 - 11:00 Pmmadrasah: every sunday 9:55am - 1:30 Pm mon-Thurs afternoons, 5:00 - 7:00 Pmcommunity dinner 1st sunday of each month. contact: Dr. Abdul Hamid (203) 562-2757

ICFC MASJID (JAMIA KARAM)57 Pepper St, Monroe. CT06468 (203)261-6222Juma’ prayer time 1:15 Pmcontact: Br. Ahmed Reza (203) 746-0683

masJId al-Islam624 George St. New Haven, CT (203)777-4008Juma’ prayer time 1:15 Pmcontact: Br. Dawood Yaseen (203) 777-4008IslamIc cenTer oF neW london16 Fort St, Groton, CT 06340, (860) 405-8006Juma’ prayer time 1:00 Pmcontact: Br. Imran Ahmed (860) 691-8015

al-madany IslamIc cenTer oF NORWALK

4 Elton Court, Norwalk, CT 06851 (203)852-0847Juma’ prayer time 1:00 Pmcontact: Syed Hussain Qadri. (203) 852-0847.

sTamFord IslamIc cenTer10 Outlook St. stamford, CT 06902 (203)975-2642

Juma’ prayer time 1:00 pmcontact: Hafiz Haqqani Mian Qadri (203) 975-2642

IslamIc socIeTy oF sTamFord82 Harbor Dr, Stamford, CT 06902

Juma’ prayer time 1:00 pmcontact: Hafiz AbdulSalam Sumra (203) 255-4327

UnITed mUslIm masJId (MASJID RAHMAN)

132 Prospect Ct. Waterbury, CT. 06704 (203)756-6365 Juma’ prayer time 1:00 PmContact Br. Majeed Sharif. (203) 879-7230.

WesT haVen masJId2 Pruden St., West haven, CT 06516, (203) 933-5799Juma’ prayer time 1:00 Pmcontact: Br. Mohammad Taroua (203) 287-7561.

madIna masJId1 Madina Drive, Windsor, CT 06095, (860) 249-0112Juma’ prayer time 1:30 Pmcontact: Muhamed M. Haidara 860-655-9042Madina Academy:Full time School (860)524-9700IslamIc socIeTy oF WesTern

massachUseTTs337 Amostown Rd. W. Springfield, MA01105

(413)788-7546 Juma’ prayer time 1:15 Pmcontact: Dr. Mohammad Ali Hazratji(860)749-8859.

Visit the Connecticut Council of Masajid website:

http://ccminc.faithweb.com

“Verily Allah is my Lord and your Lord: Him therefore serve ye: this is a Way that is straight.” But the sects differ among themselves: and woe to the Unbelievers because of the (coming) Judgment of a momentous

Day! Surah Maryam 19:36-37

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THE CHILDREN’S CORNER

Paradise lies beneath

the mothers’ feet.

saWdah After the death of his beloved Khadi-jah , the needs of the Prophet’s household were looked after by Khaw-lah, the wife of Usman ibn Maz’un. The two older daughters of the Prophet

had already been married, but Umm Kulthum and Fatimah were still living at home. Khawlah sug-gested to the Prophet that he marry again. When he inquired of her whom she had in mind, she suggested either Aishah , daughter of Abu Bakr , or Sawdah , daughter of Zam’ah

. A marriage was arranged immedi-ately with Sawdah and several months later the Prophet became betrothed to Aishah , who was still a child. The marriage to Aishah was not consummated until after the Hijrah when she had reached maturity. Sawdah was a widow who until recently had been married to Sakraan

, brother of Suhail. Suhail was one of the Quraishi leaders who had vehe-mently opposed Islam, although two of his daughters and their husbands, as well as three of his brothers, had em-braced Islam. Sawdah and her husband had been among the emigrants who had settled in Abyssinia to avoid perse-cution from their families. They were also among the first emigrants to return to Makkah, but, shortly after their re-turn, Sakraan died. Sawdah and Sakraan had one son, Abdur Rah-man . Sawdah and the Prophet were married at the home of her par-ents. She chose her brother-in-law, Haatib, who had also recently returned

from Abyssinia, to give her in marriage to the Prophet . The dowry consisted of 400 dirhams. Sawdah took over the affairs of the Prophet’s household and the care of his daughters. When the Prophet migrated to Madinah, she and the daughters remained in Makkah. After the Hijrah, the Prophet had two apartments built outside the wall of the new masjid in Madinah. One was for his wife Sawdah and the other was for his betrothed, Aishah . Both women were still in Makkah at the time. When Sawdah’s rooms were ready, he sent for her and his two youngest daughters, Umm Kulthum and Fatima

. Sawdah was very devoted to the Prophet . She not only cared for his two daughters but also took Aishah under her wing when she became part of the household. Sawdah led a very simple and pious life. She was regular in her fasts and punctual in her prayers. In her later years, seeing the great affec-tion with which the Prophet regarded Aishah , she relinquished her turns to be with the Prophet so that he could spend the time with Aishah . Sawdah died in the twenty-sec-ond year of Hijrah, during the caliphate of Umar . She was buried in Jannat-ul-Baqi. Bonnie l. hamid

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chapter on That Which has Been narrated on The humble-ness of sayyidina rasulullah

Sayyidina Rasulullah was more hum-ble than the whole world. The sufis say that in reality humbleness cannot be achieved without continuous Tajalli Shuhud (mani-festation of divine illumination). There does not exist only one or two examples of the humbleness of Sayyidina Rasulullah but thousands. Therefore it is not possible to cover them all here. The author has giv-en a few examples here. Once on a journey a few Sahaabah intended slaughtering a goat. They distributed the work amongst themselves. One took the responsibility of slaughtering the animal, the other of remov-ing the skin, one of cooking it. Sayyidina Rasullullah said: ‘I am responsible for collecting the wood needed for cooking.’ The Sahaabah said: ‘O Messenger of Allah, we will do all the work’. Sayyidina Rasullullah said: ‘I also understand that you will gladly do all the work, but I do not like my being the most distinguished in this group, and Allah Ta’aala also does not like it’. Similarly there exist thousands of incidents of this nature. The author has mentioned thirteen ahaadith in this chap-ter.(313) Hadith Number 1: ‘Umar says: ‘’Rasulullah said: ‘Do not exceed in praising me as the Christians over-praised ‘Esa ‘ . (That they made him the son of God.) I am a bondsman of Allah, therefore, call me the bondsman of Allah and His Rasul’’.

Shamaa-il TirmidhiImam Muhammad bin ‘Eesaa at-TirmidhiCommentary, Khasaa-il-e-Nabawi, by Shaykhul-Ha-

dith Maulana Muhammad Zakariyya KandhelviTranslation by Muhammad bin Abdurrahmaan Ebrahim

commentary: Do not praise me in such a manner which is contrary to the bondsmanship of Allah where shirk (partnership) is created with Allah. A bondsman is a bondsman. Do not praise in such a manner that does not befit, and is contrary to the mission of a Rasul and Messenger of Allah.

(314) Hadith Number 2: Anas reports: A woman came to Ra-sulullah and said: ‘I would like to speak to you in private.’ Rasulullah replied: ‘Sit on any street of Madinah and I will come there and listen to you.’commentary: In some narrations it is stated that this woman was a bit mentally retarded. De-spite this, Sayyidina Rasulullah gave her a hearing. Some ‘ulama say the reason for saying ‘Sit in any street’, is because he will not be alone with a strange woman. Some have written, because she was a bit men-tally retarded, it is apparent that she may be walking around in the alleys, therefore Sayyidina Rasulullah said, he would go into the street and listen to her. According to this humble servant, it is possible that if he had called her at the women’s quar-ters of his house, the womenfolk would have been inconvenienced, as is witnessed many a time. For this reason, Sayyidina Rasulullah listened to her request on the street.

(315) Hadith Number 3: Anas reports: “Rasulullah visited the sick, attended funerals, rode on don-keys, accepted the invitations of slaves. On the day of the battle of Banu Qurayzah, he rode on a donkey, the reins of which were made of date palm leaves. On it was also a saddle made of date palm leaves”.commentary: In Arabia, there is special type of don-key, which is bigger than the local (Indian) mules. They run faster than the ordinary

- 12 -

The Sahâbah AskThe Prophet Answers

Q&a: Fatwa section

Originally compiled in Arabic by Sulaiman Naseef ad-Duhdûh. English rendering by Nadeem Abdul Hamid from the Urdu translation by Thanâullâh Mahmûd.Q(7) Are the people of Paradise and the people of the Fire known? The four collections record a hadîth on the authority of Hadrat ‘Imrân bin Husain that a man said, “O Allah’s Messenger! Are the people of Paradise known (differentiated) from the people of the Fire?” The Prophet replied, “yes.” The man said, “Why do people (try to) do (good) deeds?” The Prophet said, “everyone will do the deeds for which he has been created to do or he will do those deeds which will be made easy for him to do.” Lesson: When asked whether the people who will inhabit Paradise and Hell have al-ready been decreed, Rasûlullâh replied in the affirmative. He was then asked for what reason people should even attempt to perform (good) deeds. He replied that everybody will find easy to do such deeds as will lead him to his destined place for which he has been created. So, it is good fortune to one for whom it is made easy to perform actions of the people who will be happy, and misfortune for the one for whom the actions of the people of despair are made easy. The meaning of this hadîth is that one should strive to act accord-ing to the commands of Allâh. Q(8) Like the Jews and Christians? Bukhâri and Muslim relate from Hadrat Abû Sa’eed that Rasûlullâh said, “You will follow the ways of those nations who were before you, span by span and cubit by cubit (i.e., in minor, little matters) until (it gets to the point that) if they entered a hole of a lizard, you would follow them.” We said, “O Allah’s Apostle! (Do you mean) the Jews and the Christians?” He said, “Who else?” In one narration it is “…like the people of Persia and Rome?” and he replied, “Who else?”

Meaning: ‘Following the ways’ means following their wrong paths and imitating their misguided habits. The similitude of the lizard refers to such an extreme degree of such imitation. Lesson: The Prophet predicted in this hadîth that the Muslims would begin to imitate the ways of the disbelievers and fol-low their footsteps in every matter, until it gets to the point that if they went down into a lizard’s hole, the Muslims would follow them. Such imitation – to such an extreme degree – is indeed contemptible and repro-bate behavior.

Working hard to earn a living Zubair bin `Awwam reports that Ra-sulullah said, “It is far better for you to take your rope, go to the mountain, (cut some firewood) carry it on your back, and sell it and thereby save your face than beg-ging from people whether they give you or refuse.” (Sahih Bukhari) Abu Hurairah reports that Rasulullah

said, “(Prophet) Dawud ate only out of that which he earned through his manual work.” (Sahih Bukhari) Abu Hurairah reported: The Messen-ger of Allah said, “(Prophet) Zakariyya was a carpenter.” (Sahih Bukhari)commentary: Manual labour or hard work is the Sunnah and way of the Prophets and Messengers of Allah. Their divine responsibility of prophet-hood did not deter them from working and earning their livelihood. A man who works and earns, is independent and holds dignity in the eyes of people. In another hadith we learn that the acquisition of halaal and pure sustenance is an obligation after the (prima-ry) obligation of salaah. We also learn from these ahadith that a person who depends on manual labour and skill for his living should not be considered inferior. No trade is inferior, nor is the per-son who adopts it. Jamiatul Ulama KZN

continued on page ��

- 13 -continued on page ��

edITor’s maIl In this section we acknowledge the mail that we have received. If you sent us a self addressed stamped envelope then you al-ready have or will as soon as possible re-ceive a response. However, if your request was beyond our present capabilities, we seek your indulgence and prayers that may Allâh give us the taufeeq in future to ad-dress your request or need adequately. We thank the following Muslims for writing to us and supporting .Adrian A. Abdullah, CT,Ahmad Abdullah, TN,Allington Dottin, FL,Antonio McCladdle, MA,Charles, A. Cottemond, NC,Charles N. Carson, NC,Chris Caldwell, FL,Christopher Brown, FL,Cornelius Powell, CT,Corey Gainey, KY,Darren Anderson, FL,Dennieth Smith, CT,Derek Biggs, MA,Donnell Gardner, FL,Eric Moore, GA,Glendon Grimes, FL,Glenn Owen, WV,Jerry Boatwright Jr. FL,John Bianchi, CT,Kenny Johnson, CA,Larry J. Agee, UT,Lawrence J. Anderson, NJ,Mahmud Ameen Seifullah, TX,

Maurice Hillard, CA,Melvin Sessions III, FL,Merrill Gaines, CA,Minadir Djulbegovic, CT,P. S. Ali, VT,Phillip Jennings, NY,Rabah Ali Muhammad, NC,Rahim Muhammad, FL,Robert Thacker, NC,Rula Yousef, NY,Salahuddin M. Muham-mad, NY,Salih Abdul Hamid, NY,Sayed Alam, CT,Shaun DeBoard, FL,Stephen A. Bird, NC,Sultan Ahmed, NJ,Terrence Jenkins, FL,Trianice Akins, NC,Zakii Malik Nassir, DE

adVIce To InmaTesSome of you send us donations that are most likely the most beloved to Allah. In this materialistic world that we live in, however, it makes our heart bleed when we see that you spent a whole lot of your dona-tion just to mail the few stamps or a little money that you have saved. We value your intention to contribute but may we sug-gest that instead of sending every month, consolidate your donations and send them once or twice a year. This will save the money that you are spending on the mail-ing. We must conserve resources that are at our disposal. Allah will surely love us for spending our money carefully. He says, “But waste not by excess: for Allah loveth not the wasters.” Al-An’am, 6:141

my Islam My name is Abdullah Michael Coonce and this is my story or at least a brief sum-mary of how I rediscovered the Muslim I was born to be but raised to forget. I came from a very very broken home. My father had a severe drug addiction and was physically abusive. So my mother di-vorced him and left with me and my big sister when I was a year old. Thus I never got to know my father until I was a teen-ager. By then it was too little too late. I now had my own problems. While my mother tried to be a good par-ent, she too was battling little demons from her childhood which was filled with the worst kinds of abuse. Like so many poor souls today, she tried to cure her problems with alcohol. Needless to say it only made things worse. She attempted suicide sever-al times. I know because I witnessed many of them first hand as a little boy. As you can imagine, my childhood was chaotic, unstable and filled with traumatic experiences. I developed too many mental disorders to list here. As a result I found myself on the wrong side of the law for the first time when I was eleven, and that was only the beginning. When I was sixteen I met a girl who stole my heart, which was a newborn feeling, as I had never let anyone close to my heart before. We had a beautiful baby boy and were married. But along with our son came something neither of us was prepared for, RESPONSIBILITY! The burden of adulthood quickly brought out the worst in me. All of my childhood disorders manifested into a monster my wife could not live with. So she took my son and left in the night. I was all alone with a broken heart. My life was destroyed and I wasn’t even twenty. So I dealt with my pain the only way I knew how, to make things worse, much worse. I found the wrong kind of crowd and

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My Islam, continued from page ��

Q&A, continued from page ��


did the wrong kind of things. I indulged in crazy life to numb my pain. Then one cold evening it all came to a head. I shot and killed my sister’s boyfriend. During one of their frequent fights, I tried to intervene and he charged at me, but I had a gun. I was arrested several days later and charged with murder. After a long drawn out court battle I was convicted and sent to prison. You would think my problems worsened at this point. Instead prison was the beginning of a transformation in my life from bad to good. I had hit rock bot-tom and I didn’t like it. I hurt myself and the ones I loved. I took a man’s life and could not give it back. It was time to be a man and face my demons. My first step was to go to church. May be Jesus ( ) could save me? But as I stud-ied the Bible I knew something was wrong from the start. How could Jesus ( ) be God or even a part of God and be crucified by petty little humans? What the preacher was preaching and what the Bible was im-parting just didn’t add up. So I continued my spiritual journey for the next couple years alone. Then one day I got this new cellmate. He seemed strange to me at first. He was white with a blond beard and coke bottle glasses. But it was his praying that freaked me out. I thought he was crazy. There are a lot of crazy peo-ple in the prison. He must have known I was uncomfort-able because he simply began to explain, he was Muslim. Muslim? I didn’t know white people could be Muslim! I had to know more. And so the call was made. Within a cou-ple of days of reading translated Qur’ân and asking questions, I answered. I had never known such peace as I found while reading Qur’ân. My most primal questions were answered with such ease. How could this not be from God Himself? Not only did I find Islam, I found myself. I am twenty-eight now and have been a

Muslim for nearly five years. I may still be in prison with nothing and no one to call my own, but I am the man now that I al-ways wanted to be. I owe it all to Allah the Most High for returning me to Islam, the religion we are all born with but sometimes forget and neglect.

michael coonce, draper, UT

adhering Firmly to the Qur’ân and sunnah

Q(9) Who will refuse? Sahîh Bukhâri records from Hadrat Abû Hurairah that the Prophet said, “All my followers will enter Paradise except those who refuse.” They said, “O Allâh’s Apostle! Who will refuse?” He said, “Whoever obeys me will enter Paradise, and whoever dis-obeys me is the one who refuses (to enter it).” Lesson: The Sahâbah were asking whether there could possibly be any Muslim who did not desire to enter Paradise. The Prophet

replied that for the person who does not follow him , it is as if he refuses to enter Paradise.

Q(10) Aren’t we your brothers, Messenger of allah? Bukhâri, Muslim, and Nisâ’i record that Abû Hurairah reported: The Messenger of Allâh came to the graveyard and said: “Peace be upon you, the abode of the be-lieving people and we, if Allâh so wills, are about to join you. I wish that we would be able to see our brothers.” They (the hearers) said, “Aren’t we your brothers, Messenger of Allah?” He said, “you are my companions, and my brothers are those who have, so far, not come into the world.” They said, “Messenger of Allah, how would you recognize those persons of your

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Q&A, continued from page ��

ummah who will come later?” He said, “Supposing a man had a horse with white blazes on its forehead and legs among horses which were all black; tell me, would he not recognize his own horse?” They said, “Cer-tainly, Messenger of Allah.” He said, “They would come with white faces and arms and legs owing to ablution, and I would arrive at the Fountain (of Kauthar) before them. Some people would be driven away from my Fount as the stray camel is driven away. I would call out, ‘Come. come. (Why are they being driven away?)’ Then it would be said (to me), ‘These people changed the way of life after you,’ and I would say, ‘Be off, be off.’ Lesson: The Noble Prophet informed that the people (Muslims) who would come afterwards would be his brothers and that he

would recognize them by the splendor of their faces, arms, and legs (due to the per-formance of wudû’). He also cursed those who introduce changes in the religion and who stray from the straight path.

To Be continued

ponies. Two or three people can easily ride them. They are better than the ordinary lo-cal (Indian) horses. It is possible that these donkeys existed in the time of Sayyidina Rasulullah . It is regarded as an inferior class of conveyance than that of horses. The object here is to show that Sayyidina Rasulullah despite being of such a high status, and who possessed the leadership of both worlds did not feel belittled by riding a donkey. In the same manner, he visited the sick, be that person a respectable or an ordinary person. He even visited the sick non-Muslims. A Jewish lad used to attend the assemblies of Sayyidina Rasulullah . At times he assisted in some work too.

Shamaa-il, continued from page ��

When he became ill, Sayyidina Rasulullah went to visit him. It was his last mo-

ments. Sayyidina Rasulullah fulfilled his duties of kindness towards him, and pre-sented to him the Message Islaam. The lad looked at his father, the father signalled his agreement. He accepted Islaam. Sayyidina Rasulullah thanked Allah, as only Allah is worthy of hamd, who had saved this lad from the punishment of hell through him. Not only this, Sayyidina Rasulullah also went to visit the leader of the hyprocrites, ‘Abdullah bin Ubay, when he became ill, whereas, he had troubled and harassed Sayyidina Rasulullah many a time. In this manner we find in the ahaadith that he attended the funerals of many ordinary people.

(316) Hadith Number 4: Anas reports: ‘’Rasulullah accept-ed and attended invitations where bread made of barley, and stale fat a few days old was served (Without hesitation he ac-cepted these invitations). Rasulullah had pawned his armour to a Jew. Till the end of his life Rasulullah did not possess a suf-ficient amount to release that armour’’.commentary: When fat becomes stale it begins to smell. The serving of bread made of barley and stale fat could be ascertained from the status of the person or from experience, or even by the host himself saying this. Sayy-idina Rasulullah never made an excuse in accepting an invitation. The last sentence about the debt has been mentioned co-in-cidently as it is part of the hadith. Some ‘ulama state that this is also a sign of hu-mility. This was the reason of his poverty. Allah Ta’aala had given him the option of two thngs, if he wanted to become a Rasul with humbleness or become a Rasul with kingdom. Sayyidina Rasulullah on his own accord chose the first one.

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Important Islamic daysashUra’ (Fast on 9th and 10th, or 10th and 11th of Muharram.)maUlUd-Un-naBI Birth of the Prophet Muhammad (Rabiul Awwal) - death of the Prophet (12 Rabiul Awwal).Isra and mIraJ (The anniversary of the Night Journey of the Prophet Muhammad to Jerusalem & his Ascension then to Heaven)(27 Rajab).nesFU shaBaan (Shub-e-Barat)(middle of the month of Shabaan)(night between 14 &15).BeGInnInG oF The monTh oF ramadan.laIla TUl Qader (NIGHT OF VALUE) A night during the last 10 days of Ramadan. eId Ul-FITr (1st. Shawwal) WaQFaTU-araFaT (Pilgrims assemble on Arafat Plain, Makkah)(9 Zul-Hijj).eId Ul-adha (Feast of sacrifice)(10 Zul-Hijj).

is issued on the 3rd Friday of each month. Issn # 1062-2756

continued from page ��(317) Hadith Number 5: Anas reports : ‘’Rasulullah performed Hajj on an old pack sad-dle. On it was a piece of cloth, the value of which was less than four Dirhams. (It may be possible that by ‘on it’ Sayyidina Rasulullah him-self is meant here. i.e. He covered himself with an ordinary sheet. The value of which did not reach four Dirhams. This explanation is most accepted by the respected teachers. The eleventh hadith in this chapter strengthens this). Rasulullah was reciting this du’aa: ‘Allah make this Hajj one that has no show or fame’’’.commentary: This was recited to educate the ummah, or shows the complete humbleness and utmost devotion of Sayyidina Rasulullah . Although there can be no question of show and fame in any act of Sayyidina Rasulullah , then too Sayyidina Rasulullah made this du’aa and beseeched Allah to keep this Hajj free from show and fame. The sheet that was on the mubaarak body or on the pack saddle of Sayyidina Ra-sulullah was of such an ordinary quality that its value was less than a rupee (about 1 to 2 cents). This was the result of his complete humble-ness, which was his usual habit. Al-though due to some considerations Sayyidina Rasulullah at times wore expensive clothing, he nor-mally did not do so.

'READ'ccm-inc.org/iqra/uploads/issues/2006/06_04_apr.pdf'READ' 22 Rabi’-ul-Awwal 1427 April 21, 2006 Vol. 18 No. 4 Islam In Theory and PracTIce maryam Jameelah Asmâ-ul-Husnâ: Allâh’s

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