In the name of Allah, Most Gracious, Most Merciful

A Voice of the MusliM uMMAh

'READ'

5 Rajab 1428 July 20, 2007

Vol. 19 No. 7

IslamIc concept of prophethoodmaulana sayyid abul hasan ali nadvi

Asmâ-ul-Husnâ : Allâh’s beautiful names and attributes al-JaBBaar the compeller

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In This Issue... Commanding What is Good ... ............2 The Four Great Imams .........................6 Abu Bakr As-Siddeeq ................. 10 Allah Exists ........................................11 Etiquettes of the Masajid ...................12 Virtues of Sha’baan ............................15

a meaningful allegory of prophethood

With the divine afflatus that goes with prophethood and gift of the gab granted to the Prophet

of Islam , he illustrated the subtle and inexpressible significance of apostleship, the unique position occupied by the prophets of God. He explained how the prophets witness the realities of the other world imperceptible to the senses of other individuals. That is why the prophets can foretell events which cannot be predicted by other mortals how-soever learned and intelligent they may be. The messengers of God occupy the heights of prophethood; their instinctive goodness and sharp apprehension of the things percep-tible allow them to comprehend the world like other sensible men; but, as prophets of God they also perceive the truths of mute

reality.“Say: I am only a mortal like you. My Lord inspireth in me that your God is only One God.” [Q. XV111: 110]

No man howsoever intelligent, learned or sapient he might be, can justifiably reject the teachings or visions of the prophets of God simply because he has not experienced the perceptions of unseen reality like the prophets. The people standing beneath the hillock could not dispute the news about what was happening on the other side, not seen by them; likewise, no man can reasonably dispute the visions and perceptions of those occupying the elevated position of prophet-hood. And, this is why when the men plac-ing too much reliance on their own limited sense-perception controvert the prophets, the latter are amazed at their ignorance and stupidity. The reply given by the prophets is thus expressed by the Qur’ân:

“Dispute ye with me concerning Allah when He hath guided me?” [Q. vi:80]

If imperceptibility of a thing were to be deemed sufficient for the rejection of its existence, the unlettered Arabs of pre-Islamic era could not be regarded as less astute and

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Editorial

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commandInG What Is Good and prohIBItInG

What Is eVIl

Let there arise out of you a band of people inviting to all that is good enjoining what

is right and forbidding what is wrong; they are the ones to attain felicity. [3:104] Verily Allah helpeth one who helpeth Him. Lo! Allah is Strong, Almighty. (They are) those who, if We establish them in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong: with Allah rests the end (and decision) of (all) affairs. [22:40-41] Thawban said, the Prophet said: The people will soon summon one another to attack you as people when eating invite others to share their dish. Someone asked: Will that be because of our small numbers at that time? He replied: No, you will be numerous at that time: but you will be scum and rubbish like that carried down by a tor-rent, and Allah will take fear of you from the breasts of your enemy and place wahn (enervation) into your hearts. Someone asked: What is wahn (enervation), Apostle of Allah ? He replied: Love of the world and dislike of death. [Sunan of Abu-Dawood, Hadith 4284] Abdullah ibn Mas’ud said, The Apostle of Allah said: The first defect that perme-ated Banu Isra’il was that a man (of them) met another man and said: O so-and-so, fear Allah, and abandon what you are doing, for it is not lawful for you. He then met him the next day and that did not prevent him from eating with him, drinking with him and sitting with him. When they did so, Allah mingled their hearts with each other. He then recited the verse: “Curses were pronounced on those among the children of Isra’il who rejected faith, by the tongue of Dawood (David)

and of Isa (Jesus) the son of Mary”...up to “wrongdoers”. He then said: By no means, I swear by Allah, you must enjoin what is good and prohibit what is evil, prevent the wrongdoer, bend him into conformity with what is right, and restrict him to what is right. [Sunan of Abu-Dawood, Hadith 4322] AbuBakr said, you people recite this verse “You who believe, care for yourselves; he who goes astray cannot harm you when you are rightly-guided,” and put it in its improper place. Khalid’s version has: We heard the Prophet say: When the people see a wrongdoer and do not prevent him, Allah will soon punish them all. Amr ibn Hushaym’s version has: I heard the Apostle of Allah say: If acts of disobedience are done among any people and do not change them though they are able to do so, Allah will soon punish them all. [Sunan of Abu-Dawood Hadith 4324] Jabir ibn Abdullah said, The Prophet

said: If any man is among a people in whose midst he does acts of disobedience, and, though they are able to make him change (his acts), they do not change, Allah will smite them with punishment before they die. [Sunan of Abu-Dawood, Hadith 4325] Abu Sa’id al-Khudri said: I heard the Apostle of Allah say: If any of you sees something objectionable, he should change it with his hand if he can change it with his hand. If he cannot do so, he should do it with his tongue, and if he cannot do so with his tongue, he should do it in his heart, that being the weakest form of faith. [Sunan of Abu-Dawood, Hadith 4326] AbuTha’labah al-Khushani said, AbuUmayyah ash-Sha’bani said: I asked AbuTha’labah al-Khushani: What is your opinion about the verse “Care for yourselves”. He said: I swear by Allah, I asked the one who was well informed about it; I asked the Apostle of Allah about it. He said: To enjoin one another to do what is good and forbid one another to do what is evil. But when you see niggardliness being obeyed, passion being followed, worldly interests being preferred, everyone being charmed

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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.

http://ccm-inc.org/iqramaIlInG address:

connecticut council of masajidp.o. Box 4456, hamden, ct 06514

Tel: (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/Website ............ Brother Nadeem Abdul Hamid

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with his opinion, then care for yourself, and leave alone what people in general are doing; for ahead of you are days which will require endurance, in which showing endurance will be like grasping live coals. The one who acts rightly during that period will have the reward of fifty men who act as he does. Another ver-sion has: He said (The hearers asked) Apostle of Allah , the reward of fifty of them? He replied: The reward of fifty of you. [Sunan of Abu-Dawood, Hadith 4327] Abdullah ibn Amr ibn al-’As said, The Prophet said: How will you do when that time will come? Or he said: A time will soon come when the people are sifted and only dregs of mankind survive and their covenants and guarantees have been impaired and they have disagreed among themselves and become thus, intertwining his fingers. They asked: What do you order us to do, Apostle of Allah? He replied: Accept what you approve, abandon what you disapprove, attend to your own affairs and leave alone the affairs of the generality. [Sunan of Abu-Dawood, Hadith 4328] Abdullah ibn Amr ibn al-’As said, When we were around the Apostle of Allah , he mentioned the period of fitnah (commotion) saying: When you see the people that their cov-enants have been impaired, (the fulfilling of) the guarantees becomes rare, and they become thus (intertwining his fingers). I then got up and said: What should I do at that time, may Allah make me ransom for you? He replied: Keep to your house, control your tongue, accept what you approve, and abandon what you disapprove, attend to your own affairs, and leave alone the affairs of the generality. [Sunan of Abu-Dawood, Hadith 4329] AbuSa’id al-Khudri said, The Prophet

said: The best fighting (jihad) in the path of Allah is (to speak) a word of justice to an oppressive ruler. [Sunan of Abu-Dawood, Hadith 4330] Amirah al-Kindi said, The Prophet said: When sin is done in the earth, he who sees it and disapproves of it will be taken like one who was not present, but he who is

not present and approves of it will be like him who sees it. [Sunan of Abu-Dawood, Hadith 4331] Abdullah ibn Amr ibn al-’As said, It has been narrated on the authority of Abdur-Rahman ibn Abdu Rabb al-Ka’ba who said: I entered the masjid when Abdullah ibn Amr ibn al-’As was sitting in the shade of the Ka’bah and the people had gathered around him. I betook myself to them and sat near him. (Now) Abdullah said: I accompanied the Messenger of Allah on a journey. We halted at a place. Some of us began to erect their tents, others began to compete with one another in shooting, and others began to graze their beasts, when an announcer of the Messenger of Allah announced that the people should gather together for prayer. So we gathered around the Messenger of Allah . He said: It was the duty of every Prophet that has gone before me to guide his followers to what he knew was good for them and warn them against what he knew was bad for them. However, this Ummah of yours has its days of peace and (security) at

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prudent than the latter-day wise heads and philosophers who cannot think of any other reason for denying the unseen realities. The pagans of Arabia had rejected the Prophet for they had themselves not perceived the realities spoken of by him. As the Qur’ân says:

“Nay, but they denied that, the knowl-edge whereof they could not compass, and whereof the interpretation (in events) hath not yet come unto them.” [Q. X: 39]

The question asked by the Prophet from the top of Mount Safa really constituted a natural as well as intelligible premise for cognizance of the status and nature of prophethood. After obtaining affirmation of a priori principle of apostleship, the Prophet took the next step. He said to them, “I warn you of terrible doom that awaits you.” This was the real and constant danger hovering over their heads, arising out of their own way of life, their beliefs, habits and behaviour. It was a life of the negation of God, of faith, of justice, of kindliness and of good manners which had given birth to dissension, cruelty, frustration and mental disquietude.

“Corruption doth appear on land and sea because of (the evil) which man’s hands have done, that He may make them taste a part of that which they have done, in order that they may return.” [Q. XXX: 41]“And verily We make them taste the lower punishment before the greater, that haply they may return.” [Q. XXXII: 91]

Then, there was the never ending punish-ment of Hereafter – a torment much more severe and terrible than any castigation of this earth.

“And verily the doom of the Hereafter is more painful.” [Q. XIII:34]“And verily the doom of the Hereafter will be sterner and more lasting.” [Q. XX:127]

“And verily the doom of the Hereafter will be more shameful.” [Q.XLI: 16]

Our scientists and researchers have discov-ered the properties of different substances, found out their uses and latent powers; they have thereby bequeathed a store of knowl-edge and power to humanity; for which the whole of human race is grateful to them; nevertheless, only the prophets are com-petent to reveal the nature and attributes of God, His commandments and injunctions, relative qualities of faith and action; good and bad consequences of virtues and vices, merits of heavenly kingdom and the doom of infernal regions.

“(He is) the Knower of the Unseen, and He revealeth unto none His secret, save unto every messenger whom He had chosen.” [Q. LXX11:26-27]

Standing on the summit of apostleship the prophets can see this world as well as the invisible world and apprise humanity of the impending dangers and gathering clouds. They are the divine warners unto their people for they put mankind on its guard through exhortation and admonition like a guardian, kind and loving; but when people reject their advice or question their authority and competence to sound the alarm, they give tongue to their heart-felt sorrow in these words:

“Say (unto them, O Muhammad): I exhort you unto one thing only; that ye awake, for Allah’s sake, by twos and singly, and then reflect: There is no madness in your comrade. He is naught else than a warner unto you in face of a terrific doom.” [Q. XXXIV: 46]

the only Way to Guidance The holy Qur’ân repeatedly warns that only the messengers of God are qualified to expound the nature and attributes of God, for the knowledge vouchsafed to them is free from every mistake, misconception and misinterpretation. Nothing else, neither the lambent flame of intellect, nor soundness of

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to Be continued

English translation by Mohiuddin Ahmad, published by the Academy of Islamic Research and Publica-

tions, Nadwatul-Ulema, Lucknow, India, 1979. Reprinted with permission.

judgement, nor yet the brilliance of apprehen-sion can discern the unfathomable cognition of God. Knowledge and experience do not help one to penetrate the mystery of Infinite Being. The dwellers of Paradise who have had an experience of the great Truth, and the validity of whose testimony cannot be questioned, thank God for showing them the right path.

“And they say: The praise to Allah, who hath guided us to this. We could not truly have been led aright if Allah had not guided us.” [Q. V11:43]

They also admit that it were only the prophets who helped them to the awareness of the Ultimate Being.

“Verily the messengers of our Lord did bring the Truth.” [Ibid.]

These verses of the Qur’ân allude to the compelling necessity of prophethood which is the only means provided by God for leading man to His cognizance and ultimate success in the world to come. It would not be out of place to examine in this context, how limited, weak and unreli-able are intellect and intuition, the mental capacity and subconscious perception of man in apprehending metaphysical realities. Let us see what eminent gnostics known for their learning as well as spiritual enlightenment have to say on this subject. Sheikh Ahmad Sirhindi popularly known as Mujaddid Alf Thani (d. 1034/1626) has repeatedly emphasised in his epistles that human intellect can affirm the existence of God and grasp the indispensability of the Absolute Being, but it cannot fathom the secrets of Divine nature and attributes nor can it attain the mystic stages of sanctity, purity and Unity in the cognition of Ultimate Being. He writes in one of his letters:

“In short, human intellect is incapable of finding its way to this treasure and, devoid of prophetic guidance, it cannot even reach the doorsteps of the Divine mansion.” [Maktûbât Imâm Rabbânî, Vol. 3, letter No. 33]

The history of philosophy, mysticism and religion bears witness to the fact that all those who have placed reliance on human reason or intuition to attain cognition of God have always been misguided by the figments of their own imagination. [For a detailed discussion see another work of the author entitled ‘Religion and Civilisation’.] In his letters Mujaddid Alf Thani clinches the point that prophethood surpasses intellect in the same way as intellect excels the senses. He also proves that there is a world of differ-ence between something transcending the understanding of man and its being illogical or against reason. He has cited numerous examples of the stupidity of Greek philoso-phers and fantastic visions of the seekers of Ultimate Reality which, more often than not, pass under the name of spiritualism or mysticism. [See Maktûbât Imâm Rabbânî, Vol. 3, letter No. 266] In one of his letters to Khwâja ‘Abdullah and Khawâja ‘Ubaid Ullah, the sons of his spiritual mentor, Khwâja Baqi Billâh, Mujad-did Alf Thani explains why the prophets of God are the sole media for acquiring knowl-edge of God’s nature and attributes and his commandments. He shows that both intellect and beatific visions try to develop harmony and concord with the Infinite but, dwelling, as they do, in the human body, they cannot cast off their concomitances absolutely, nor can they attain perfection. Oftentimes one feels that the enlightenment one has had was got mixed up with impure perceptions acquired through doubt or imagination, but the pity is that one fails to discover it at the time of these illuminations. The Mujaddid’s letters throw light on several other matters which give insight into the inner dimensions of the spiritual realm seldom found in the treatises of other mystics.

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And whomsoever Allah wishes good for, He gives him understanding of Deen…

the four Great Imaams

A Brief HistoryNadeem Abdul Hamid

Imaam abu haneefa

His piety was reflected in the fact that for 40 consecutive years, he performed

the Fajr prayers with the same wuduu’ as the ‘Isha- that is, he spent the entire night in worship. He said: “There is no Surah in the entire Qur’an which I have not recited during nafl prayers.” He performed Hajj 55 times in his lifetime and by the end of his life had recited the Qur’an 7,000 times. His extreme caution to avoid the corruption of politics led to two trials, the first during the rule of Ibn Hubairah when the Imaam Saahib refused his request to become a judge. He was whipped for his rejection. Again during the rule of Mansoor he rejected a request to become judge of Baghdaad and swore that he would never accept such posts. For that he was imprisoned, beaten and forcefully fed poison which led to his martyrdom. He died in a state of prostration in Baghdaad in 150 H. at 70 years of age. 50,000 people gathered for his funeral prayer, of which six were held in order to accommodate the crowds. His only son, Hammad, led the last Janaazah prayer.1

1 For the greater part of Islamic history, the ma-jority of cases in the courts of the khaleefahs were decided according to the Hanafi school of law. In addition, over half of the entire ummah follows that madhhab even today, attesting to the greatness of its legacy. Famous scholars of the Ahnaaf include Imaam Tahaawi, Haafiz Abu Bashr Dulaabi, Imaam Badruddeen ‘Ayni, Ali bin Sultan Nooruddeen Mulla ‘Ali Qaari, Imaam Jalaaluddeen Suyooti and many others (

).

Imaam maalik ibn anas Imaam of Darul-Hijrah, the Imaam of

Madinah, a great muhaddith and mujta-hid.

Imaam Abu ‘Abdullah Maalik ibn Anas ibn Maalik al-Asbahi was born in Madinah in 93 H. Such was his love for the City of the Prophet that he spent his entire life there and acquired all his knowledge within the city. He would not leave the city for any travel other than the obligatory Hajj for fear of dying outside of Madinah. His love for the Prophet was such that he never recited a hadeeth unless he had wuduu’. He acquired knowledge of Qur’an from Naafi’ and his teachers also included Zuhri, Aamir ibn ‘Abdullah ibn Zubayr and Rabee’atur-Raa’i . Hazrat Qaadi Ayyaad has recorded that he had over 1,300 students, including ‘Abdullah ibn Mubaarak, Sufyaan Thawri, Sufyaan ibn Uyaynah, Awzaa’i and Imaam Shaafi’i

. His collection of hadeeth, named al-Muwatta, was labeled by Imaam Shaafi’i ( ) as “the soundest book after the Book of Allah.” This appellation held until the compilation of Saheeh al-Bukhaari. His other works include Tafseer Ghareebil-Qur’aan, Kitaabus-Sirr and al-Mudawwa-natul-Kubraa. Imaam Maalik was very cau-tious in passing rulings. He was never too proud to say that he did not know when asked about matters that he was not sure of. Once the khaleefa asked that his Muwatta be displayed in the Ka’baa so that all Muslims could be forced to follow his rulings. Imaam Maalik refused to do so saying that the Sahaabah themselves had held differing opinions and that all such reliable opinions were upon the righteous path. He loathed innovations and kept away from the many sects that arose in his time.

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Imaam Maalik ( ) had two sons, Yahyaa and Muhammad, and one daughter named Faatimah. His son Yahyaa grew to become a great scholar. During the month of Rabiul-Awwal in 179 H. he left this world after an illness which had plagued him during the last few years of his life. He was buried in Jannatul-Baqee’ in his beloved city of Madinah and the Ameer of Madinah, ‘Abdul ‘Azeez ibn Muhammad led his Janaazah prayer.2* Just before his death, Imaam Maalik

recited the tashah-hud and then recited the verse of Surah Rum:

“With Allah is the Command in the past and in the future.”

Imaam Shaafi’i The Imaam of the world, Mujtahid of his

time. Imaam Shaafi’i ( ) was report-edly born on the same day as Imaam Abu Haneefah’s ( ) death. He was born in Gaza, Palestine. His proper name is Abu ‘Abdullah Muhammad ibn Idrees ibn ‘Ab-baas ibn ‘Uthmaan ibn Shaafi’i ibn Saa’ib ibn ‘Ubayd ibn ‘Abd Yazeed ibn Haashim ibn al-Muttalib ibn ‘Abd Manaf al-Quray-shi al-Makki ash-Shaafi’i- descended from the great-grandfather of the Noble Prophet

. His father also passed away early and he was taken to Makkah by his mother at the age of 2. He gained his elementary religious knowledge in Makkah along with training of archery and horse riding and a high degree of Arabic poetry. He grew up in circumstances of extreme poverty, but he was brilliant of mind and strong of memory: He told that when the teacher taught the children, he would learn everything by heart instantly and so in the teacher’s absence he would teach, thus the teacher would waive his fees. 2 * Scholars of the Maalikiyyah include Haafiz Ibn ‘Abdul-Birr, Imaam al-‘Arabi, Haafiz Ibn Rushd and others ( ).

By the age of seven he had memorized the entire Qur’an and at 10 he knew the Muwatta of Imaam Maalik by heart. After some years in Makkah, he moved to Madinah where he obtained knowledge of hadeeth and fiqh from the scholars of that city. His teachers included his uncle Muham-mad ibn ‘Ali ibn ‘Shaafi’i, Sufyaan ibn Uy-aynah, Imaam Maalik ibn Anas and Imaam Muhammad ibn Hasan ash-Shaybaani

. The legacy left by the Imaam was monumental: His Risaalah was the first work in the history of mankind formulating the theoretical and practical bases of jurispru-dence. The teachings of his school of thought are embodied in the seven-volume al-Umm and in the science of tafseer (commentary of Qur’an) he was the first to establish the principles of abrogation (‘ilm al-naasikh wal-mansookh). Hasan ibn Muhammad Za’frani said: “The scholars of hadeeth were asleep and awoke when Shaafi’i woke them,” and ash-Shaybaani said of him: “If the scholars of hadeeth speak, it is in the language of Shaafi’i.” He was of a pristine character, indepen-dent, generous and broad-minded. Of his generosity, it is reported that once he came back to Makkah from Yemen, bringing 10,000 deenars (gold coins) with him. He camped outside Makkah and by the end of the day he had given away the entire amount to the poor and needy people. He divided his nights into three equal parts: writing, praying and sleeping. Every night he would complete the recitation of the entire Qur’an in prayer and during Ramadaan he would complete it twice a day. He was a handsome man of fair complex-ion. (According to some reports he had a darker or tawny complexion.) His beard was never more than a handful and he would dye it with henna. It was said that he liked scent and whichever pillar he leaned against while he was teaching, his fragance would linger upon it. He could truthfully say of himself,

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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 im-ings 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 difference.

July20 3:36 5:35 12:58 4:57 6:07 8:20 10:1921 3:37 5:36 12:58 4:56 6:06 8:19 10:1822 3:39 5:37 12:58 4:56 6:06 8:18 10:1623 3:40 5:38 12:58 4:56 6:06 8:18 10:1524 3:42 5:39 12:58 4:56 6:05 8:17 10:1325 3:43 5:40 12:58 4:56 6:05 8:16 10:1226 3:45 5:41 12:58 4:55 6:04 8:15 10:1027 3:46 5:42 12:58 4:55 6:04 8:14 10:0928 3:48 5:43 12:58 4:55 6:03 8:13 10:0729 3:49 5:44 12:58 4:54 6:02 8:12 10:0630 3:51 5:45 12:58 4:54 6:02 8:11 10:0431 3:52 5:46 12:58 4:54 6:01 8:10 10:02

august1 3:54 5:47 12:58 4:53 6:00 8:09 10:012 3:56 5:48 12:58 4:53 6:00 8:08 9:593 3:57 5:49 12:58 4:53 5:59 8:06 9:574 3:59 5:50 12:58 4:52 5:58 8:05 9:565 4:00 5:51 12:58 4:52 5:58 8:04 9:546 4:02 5:52 12:57 4:51 5:57 8:03 9:527 4:03 5:53 12:57 4:51 5:56 8:02 9:508 4:05 5:54 12:57 4:50 5:55 8:00 9:489 4:06 5:55 12:57 4:50 5:54 7:59 9:4710 4:08 5:56 12:57 4:49 5:53 7:58 9:4511 4:09 5:57 12:57 4:49 5:53 7:56 9:4312 4:11 5:58 12:57 4:48 5:52 7:55 9:4113 4:13 5:59 12:56 4:47 5:51 7:54 9:3914 4:14 6:00 12:56 4:47 5:50 7:52 9:3715 4:16 6:01 12:56 4:46 5:49 7:51 9:3516 4:17 6:02 12:56 4:45 5:48 7:49 9:3317 4:19 6:03 12:56 4:45 5:47 7:48 9:3218 4:20 6:04 12:55 4:44 5:46 7:47 9:3019 4:22 6:05 12:55 4:43 5:45 7:45 9:2820 4:23 6:06 12:55 4:43 5:44 7:44 9:2621 4:24 6:07 12:55 4:42 5:43 7:42 9:2422 4:26 6:08 12:54 4:41 5:42 7:41 9:2223 4:27 6:09 12:54 4:40 5:41 7:39 9:2024 4:29 6:10 12:54 4:39 5:39 7:37 9:1825 4:30 6:11 12:54 4:39 5:38 7:36 9:1626 4:32 6:12 12:53 4:38 5:37 7:34 9:1427 4:33 6:13 12:53 4:37 5:36 7:33 9:1228 4:34 6:14 12:53 4:36 5:35 7:31 9:1029 4:36 6:15 12:53 4:35 5:34 7:30 9:0830 4:37 6:16 12:52 4:34 5:32 7:28 9:0631 4:38 6:17 12:52 4:33 5:31 7:26 9:04

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JUl-aUG praYer tImes, neW haVen

raJaB

SHA’BAAN

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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. Jimmy Jones (203) 865-5805IslamIc 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://ccm-inc.org

Surah Maryam 19:59-60

But after them there followed a posterity who missed prayers and fol-lowed after lusts soon, then, will they face Destruction,- Except those who repent and believe, and work righteousness: for these will enter

the Garden and will not be wronged in the least,-

- 10 -

THE CHILDREN’S CORNER

continued on page 1�

aBU BaKr as-sIddIQ strength of Imaan

A short time after his return from the Farewell Pilgrimage, the Proph-et had begun to feel a very severe headache. However, he continued to lead the prayers and carry on as usual. One day, after leading the Fajr prayer, he turned and addressed the worship-pers, saying that Allah had offered one of his slaves the choice between this world and that which is with Allah, and that the slave had chosen that which is with Allah. Abu Bakr immediately understood that the Prophet was refer-ring to his pending death and he began to weep. The Prophet explained to his listeners that no prophet had ever been immortal and that he could not live forever among them. On the same occasion the Prophet looked around at all the entrances into the masjid from private dwellings and directed that all the doors be walled up except the door of Abu Bakr . As the Prophet’s illness progressed, he gradually became weaker. The time came when he could only pray in a sit-ting position and he instructed the con-gregation that they should also pray seated. Even in his weakened condition he visited each wife on her appointed day, until all the wives gave up their right to Aishah , so that he could spend his last days in her apartment. At last the time came when he felt that he could no longer lead the prayer, even sitting down. He told his wives to tell Abu Bakr to lead the prayers. Aishah , knowing that her father would be upset about taking the

Prophet’s place, tried to plead with the Prophet to let someone else be the imam, but the Prophet was in-sistent. For the remainder of his illness Abu Bakr led the prayers. On the twelfth day of Rabi’-ul-Aw-wal, the Prophet’s fever abated somewhat and he was able to go to the masjid for the morning prayer, with the assistance of two of his companions. He entered the masjid after the prayers had started and his appearance caused a stir among the worshippers. Abu Bakr

, without turning around, sensed the presence of the Prophet and stepped back to allow the Prophet to take his place. But the Prophet placed his hand on Abu Bakr’s shoulder and pressed him forward again to continue to lead the prayer. The Prophet took a place to the right of Abu Bakr and remained seated during the prayer. Af-ter the prayer he was assisted back to Aishah’s apartment, where he died later that day with his head cradled in her lap. (To Allah we belong, to Allah we return.) News of the Prophet’s death spread quickly throughout the town. Abu Bakr

had been in another part of the oa-sis but hastened back to his daughter’s house without speaking to anyone. He entered Aishah’s apartment and un-covered the Prophet’s face, kissed him on the forehead, said his private words of farewell, and covered him again. Then having ascertained the truth, he stepped outside to address the throngs of people who had gathered there. Some of the people, including

- 11 -

My Lord! Increase MeIn Knowledge

allah eXIsts

A man went to a barbershop to have his hair and his beard cut as always. He

started to have a good conversation with the barber who attended him. They talked about so many things on various subjects. Suddenly, they touched the subject of Allah. The barber said: “Look man, I don’t believe that Allah exists as you say so.” “Why do you say that?” asked the client. “Well, it’s so easy; you just have to go out in the street to realize that Allah does not exist. Oh, tell me, if Allah existed, would there be so many sick people? Would there be abandoned children? If Allah existed, there would be neither suffering nor pain. I can’t think of a God who permits all of these things.” The client stopped for a mo-ment, thinking, but he didn’t want to re-spond so as to prevent an argument. The barber finished his job and the client went out of the shop. Just after he left the barbershop, he saw a man in the street with long hair and beard (it seemed that it had been a long time since he had his cut and he looked extremely untidy). The client again entered the barbershop and he said to the barber: “Know what? Barbers do not exist.” “How come they don’t exist?” asked the barber. “Well I am here and I am a barber.” “No!” the client exclaimed. “They don’t exist; because if they did there would be no people with long hair and beard like that man who walks in the street.” “Ah, barbers do exist; what happens is that people do not come to me.” “Exactly!” affirmed the client, “That’s the point. Allah does exist, what happens is people don’t go to Him and do not look for Him; that’s why there’s so much pain and suffering in the world.”

Courtesy RadioIslam.co.za

the dUa (praYer)

It is reported of the Prophet that he said: “No preoccupying concern, or

sadness inflicts a servant whereupon he says:

Allãhumma ‘innee `abduka, wabnu `ab-dika, wabnu ‘amatika, nasiyatee biya-dika, mãdhin fiyya hukmuka, `adlun fiyya qadhã’uka, ‘as’aluka bikulli ‘ismin huwa laka, sammayta bihi nafsaka, ‘aw ‘anzal-tahu fee kitãbika, ‘aw `allamtahu ‘aha-dan min khalqika, ‘aw ‘ista’tharta bihi fee `ilmil ghaybi `indaka, ‘an taj`alal qur’ãna rabee`a qalbee, wa noora sadree, wa jalã’a huznee, wa thahãba hammee... “O my ‘ilãh! I am your bondservant, son of your bondsman, and son of your bonds-woman. My forelock is in Your Hands; Your judgement is continuously being car-ried out upon me; Your sentence upon me is just. I ask You with every name that is Yours, with which You have named Your-self, brought down in Your book, taught to one of Your creation, or have preferred for Yourself in the hidden knowledge, with You: that You make the Qur’ãn the spring of my heart, and the light of my chest, and the dispelling of my sadness, and deporta-tion of my [preoccupying] concern...” ...except that Allah would dispel his con-cern and his sadness, and would replace it with ease and relaxation for him.” [Mish-kat/Razeen]

- 12 -continued on page 1�

Special RulingS Of the MaSjid

Mas’alah: To build a masjid such that the bottom floor or basement

contains shops or toilets and the courtyard or other structure of the masjid is on the upper level or the roof is permissible under the condition that the income of the shops is endowed to the masjid and goes towards the support and upkeep thereof. In the same way it is permissible to construct a shop on top of the masjid for the purpose of supporting the masjid through its income. In both such conditions there will be no deficiency in that building’s quality of being a masjid. Thus, in Fatâwâ Shâmi, it is quoted from As’âf:

If the basement or upper floors of the building are set aside for (shops or other purpose of) support and upkeep of the masjid or the income is endowed to the masjid, then that building will be a “masjid” in the technical sense.

Mas’alah: In such a situation, the stores on the lower or upper floor are not considered part of the masjid. Thus, to rent that area is permissible as well as all the following: trading and business transactions; entrance of someone who is in need of ghusl; entrance of women who are in their periods; etc. note: Remember that the previous masâ’il only apply and are only permissible if at the time of initial construction of the masjid those who are building the masjid set aside the upper or lower floors with

the intention of having toilets or rented shops whose income will go to support the masjid. Otherwise, if the masjid is pre-existing, it is absolutely not permissible to set aside areas for shops or other purposes at a later time. As mentioned previously, the entire area covered by the masjid, from the depths of the ground up to the sky, falls under the ruling of the masjid up until the Day of Judgment. Thus, all those activities that are forbidden inside the masjid are also not permissible on its roof or in its basement. Mas’alah: After construction of the masjid, it is not permissible to set aside an area for construction of some structure even if that is for the benefit of the masjid- for example, a fountain or staircase. Of course, if this area was specifically set aside for such purpose at the time when the masjid was being constructed, then it is allowed. Mas’alah: It is not permissible to build a masjid on land that is jointly owned without the permission of the partners. If this is done, then prayers held there will not result in the reward that is obtained from prayers in a true masjid. In fact, one should not pray in such a masjid.

[Majmû’at-ul-Fatâwâ] Mas’alah: It is not permissible for a person to build a door for his house that opens into the wall of the masjid, even if this person teaches there. If the masjid was constructed with an attached residence for an imâm, then it is permissible to have a door that opens into the masjid. [Qunyah] Mas’alah: A masjid becomes dilapidated and run down and there even remains no community to frequent the masjid or revive it, rather it remains in a broken down state: in such a situation some fuqahâ’ (scholars of jurisprudence), such as Qâdi Khân, Mullâ Khusru, and others, consider it permissible to remove the property from that masjid and take it to another, and then keep the old place protected and respected

etiquettes ofthe masâjidMufti Muhammad Shafi

- 13 -

MASAJID, continued from page 1�since it remains a masjid till the Day of Judgment. However, the majority opinion of the fuqahâ’ is that even then it is not permissible to remove the property. Rather, it is necessary upon the Muslims that they work towards reestablishing that masjid so that in the future Muslims that pass through the area will have a place to pray.

[Bahr-ur-Râ’iq, Sa’âdat-us-Sâjid, Khazânat-ul-Muftiyyîn and others]

And Allâh Ta’âlâ knows best.

to Be continued

Translated into English by Nadeem Abdul Hamid from the Urdu book published by Darul Ishaat, Karachi.

“I have never told a lie,” and in the company of such an intense personality, his students could not swallow a drink of water, out of awe, while he was looking on. He passed away at 53 years of age in Cairo on a Friday during the month of Rajab (204 H.). The governor of Egypt led the Janaazah prayers, which were also attended by his two sons Abul-Hasan Muhammad and ‘Uthmaan. After a lifetime of service to Islam, he left behind over 100 works and many students who upheld his legacy.3*

3 * Great scholars of the Shaafi’i madhhab include such masters of hadeeth and fiqh as Imaam Nawawi, Imaam Daaraqutni, Imaam Bayhaqi, Imaam Dhahabi, Haafiz Ibn Atheer Jazri, Haafiz Ibn Hajar and Haafiz ‘Iraaqi

.

GREAT IMAMS, continued from page �

to Be continued

needs to expand. Currently circulation is 10,000; every Muslim in the U.S.A. needs to read the message of IQRA. By donating generously, your support will make it

happen. Da’wah and tableegh are our responsibility.

Umar , had misinterpreted a verse of the Qur’an which they thought said that the Prophet would live for gen-erations to come. Those people were in a state of denial, refusing to believe that the Prophet had really died. When Abu Bakr appeared the crowd turned to him for information. He addressed them with these words, “O people, whoso hath been wont to worship Muhammad - verily Mu-hammad is dead; and whoso hath been wont to worship Allah - verily Al-lah is Living and dieth not.” He then recited the Quranic verse which had been revealed after the battle of Uhud: “Muhammad is but a messenger, mes-sengers (the like of whom) have passed away before him. Will it be that, when he dieth or is slain, ye will turn back on your heels? He who turneth back doth no hurt to Allah and Allah will reward the thankful.” (al-Qur’an 3:144) It was as if the people heard that verse for the first time that day when Abu Bakr recited it. It was only then that they understood that the Prophet

had left this world and joined that which is with Allah. It was up to them now to put into practice all that Allah and His messenger had taught them.

Bonnie l. hamid

ABU BAKR, continued from page 10

- 14 -

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1510 Dixwell AvenueHamden, CT 06514 �0�-�9�-8��1

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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 already have or will as soon as pos-sible receive a response. However, if your request was beyond our present capabili-ties, we seek your indulgence and prayers that may Allâh give us the taufeeq in future to address your request or need adequately. Kufi caps are not always available, requests are filled when possible. We thank the fol-lowing Muslims for writing to us and sup-porting .

continued from page �the beginning of its career, and in the last phase of its existence it will be afflicted with trials and with things disagreeable to you. (In this phase of the Ummah), there will be tremendous trials, one after the other, each making the previous one dwindle into insignificance. When they are afflicted with a trial, the believer will say: This is going to bring about my destruction. When (the trial) is over, they will be afflicted with another trial and the believer will say: This surely is going to be my end. Whoever wishes to be delivered from the Fire and enter the Garden should die with faith in Allah and the Last Day and should treat the people as he wishes to be treated by them. He who swears allegiance to a Caliph should give him the pledge of his hand and the sincerity of his heart (i.e. submit to him both outwardly as well as inwardly). He should obey him to the best of his capacity. If another man comes forward (as a claimant to Caliphate), disput-ing his authority, they (the Muslims) should behead the latter. The narrator says: I came close to him (Abdullah ibn Amr ibn al-’As) and said to him: Can you say on oath that you heard it from the Messenger of Allah ? He pointed with his hands to his ears and his heart and said: My ears heard it and my mind retained it. I said to him: This cousin of yours, Mu’awiyah , orders us to consume our wealth unjustly among ourselves and to kill one another, while Allah says: “O ye who believe, do not consume your wealth among yourselves unjustly, unless it be trade based on mutual agreement, and do not kill yourselves, verily, Allah is Merciful to you” (iv.29). The narrator says that (on hearing this) Abdullah ibn Amr ibn al-’As kept quiet for a while and then said: Obey him in so far as he is obedient to Allah; and disobey him in matters involving disobedience to Allah. [Sahih Muslim Hadith 4546]

A. Morgan, NYAbdul Mumin Ibn, CAAbdul Wahid al-Muqsit, FLAdrian Aziz Abdullah, CTAhmad H. Sakr, ILAndee Johnson, MOAnthony Silor, NCBoulden Darryl, FLChristopher Middleton, FLClarence Roberts, CADrell Hunter, NCEric Steel, GAIsa Rameau, GAJermaine Johnson, FL

John Larace, MA,Johnnie Hogan, FLJoseph F. Michel, NCJoseph Mehrabi, VAJovan Lafette, GAJustin Mitchell, GAKarim Ali Sweet, NYKhalil Abdul Wali, VALorenzo Benjamin, FLMalik Shabazz, GAMarcus L. Watts, SCMark Radford, SCRodney Wilson, FLSabir Abdul Haqq, FLTerry Maynaro, PAWillie Holland, OHWillie Watson, FL

If YoU are a mUslIm, WhY not lIVe lIKe a mUslIm?to lIVe lIKe a mUslIm, copY the prophet

In all matters of lIfe BIG and small

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Virtues of Sha’baan Sha’baan ( ), the eighth month of the Islamic calendar, is associated with various blessings and virtues. During this month, Muslims should be preparing for the great month of Ramadaan. It is said that when the month of Rajab began, the Proph-et ( ) would make the following prayer:

Oh Allâh! Bless us in Rajab and Sha’baan and cause us to reach Ramadaan. [Bay-haqi] It is also reported that the Prophet ( ) used to fast more during Sha’baan than any other month besides Ramadaan [Abu Da-wood; Hadith 2425]. He also advised the Muslims to be diligent in sighting the moon of Sha’baan, in order to be sure about the beginning of Ramadaan. [Tirmidhi; Hadith 665] The fifteenth night of Sha’baan is a blessed occasion. Hadrat ‘Ali ( -Allâh be pleased with him) reported that Allâh’s Messenger ( ) said: “When it is the fif-teenth night of Sha’baan, observe prayer during the night and observe fast during the day; for Allâh, the Exalted and Glori-ous, descends to the heaven of the world as the sun sets and says: Is there anyone to seek forgiveness so that I should forgive him? Is there anyone to seek sustenance so that I should provide him? Is there anyone in trouble so that I may relieve him? And so on and so forth, until the dawn breaks.” [Ibn Mâjah] Hadrat ‘Â’ishah (Allâh be pleased with her) reported: I missed Allâh’s Messenger ( ) during the night and found him in the graveyard of al-Baqî. He said: “Did you fear that Allâh and His Messenger would deal unjustly with you?” I said: Allâh’s Messenger, I thought that you had gone to some other wives of yours. He said: “Verily Allâh, the Exalted and Glorious, comes down to the heaven of the world in

the middle night of Sha’baan and forgives sins even more abundant than the hair of the goats of Kalb. [Tirmidhi, who said that Bukhâri considered it weak] She also reported Allâh’s Messenger as saying: “Do you know (how rewarding) is this night?” – meaning the fifteenth night of Sha’baan. She said: Allâh’s Messenger, what lies therein? Thereupon he said: “It is in this very night that the record is pre-pared of every human being who has to be born during the year and the record is prepared of every human being who has to die during the current year, and (it is dur-ing this night) that deeds (of the people) are lifted (to the heaven) and their provisions descend.” She further said: Allâh’s Mes-senger, there would be none who would be able to get into Paradise except because of the mercy of Allâh, the Exalted? There-upon he said: “None would be able to get into Paradise except by the mercy of Allâh, the Exalted.” He said it three times. I said: Allâh’s Messenger, not even yourself? He placed his hand on the crown of his head and said: “Not even I, but for the fact that Allâh should wrap me in His Mercy.” He said this to her thrice. [Bayhaqi] Hadrat Abû Mûsa Ash’ari ( -Allâh be pleased with him) reported Allâh’s Mes-senger ( ) as saying: “Allâh, the Exalted and Glorious, looks down on the middle night of Sha’baan and forgives all His cre-ation except a polytheist or one who is hos-tile.” [Ibn Mâjah] These ahâdîth may be found in Mish-kaat-ul-Masâbîh, Chapter on Qiyâm-e-Ra-madân. Notes: The descending of Allâh does not mean that He climbs down from the upper heaven to the lower heavens somehow, as He is Omnipresent. What this implies is that His Mercy comes comparatively nearer to the hu-man-beings during that night and they can very easily avail themselves of it if they care to do so by begging pardon of their sins from Him. [Commentary on Mishkaat by Abdul Hameed Siddiqi]

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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 ramadân.laIla tUl Qader (NIGHT OF VALUE) A night during the last 10 days of Ramadân. 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

the month of rajab Rajab is the seventh month of the Islâmic calendar. It is said that when the month of Rajab be-gan, the Prophet would make the following prayer:

Oh Allâh! Bless us in Rajab and Sha’bân and cause us to reach

Ramadân. [Bayhaqi] This du’â may be recited regu-larly in the month of Rajab and Sha’bân. Rajab indicates the nearness of the blessed month of Ramadân. Hence, Rasulullâh would ex-press his eagerness to be blessed with the month of Ramadân from Rajab. We should therefore become more inclined towards ‘ibâdât in these months. In order to enter Ramadân in the best possible manner, one has to prepare oneself in the months of Rajab and Sha’bân. It has been said that Rajab is the month to sow seeds (i.e. good deeds), Sha’bân is the month in which we should water those seeds (with tears of repentence), and Ramadân is the month in which we reap the harvest.

Jamiatul Ulama KZn (edited)