In the name of Allah, Most Gracious, Most Merciful

A Voice of the MusliM uMMAh

'READ'

17 Safar 1427 March 17, 2006

Vol. 18 No. 3

Islam In Theory and PracTIcemaryam Jameelah

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

an-noor The lIGhT

Islam and arTIsTIc endeaVorOne of the commonest charges leveled

against Islam by its critics is its alleged iconoclasm, its Puritanism and its opposition to the “fine arts”. In the Hadith, the Holy Prophet is reported to have said that God is beauty and delights in the beautiful and therefore we should want to do everything beautifully. Thus, Islam does not and cannot oppose art in itself but only the wrong use of it. The thirst for beauty, whether natural or man-made, is innate to a greater or lesser degree in every human being. Islam does not seek to stifle this instinctive yearning but rather to channel it to the best possible end and prevent its distortion and perversion. The art of every civilization is an expression of its own peculiar values and Islamic culture is no exception. Since the cultural values of the West and Islam are irreconcilable,

a true Muslim cannot possibly appreciate Western art and still retain his faith intact because it propagates ideals that diametri-cally conflict with ours. Consequently, any Muslim who derives pleasure from watching Hindu classical dancing, Russian ballet or delights in listening to American jazz, must be grossly defective in faith. In this sense, art is not nearly so universal as is commonly assumed.

Islam insists that artistic endeavor be used for the propagation of its faith and way and life and vehemently rejects the concept of “art for arts sake.” Since art deals with the emotions rather than the intellect, its ef-fectiveness towards this end is invaluable and indispensable. An exquisitely beautiful poem in praise of the Holy Prophet could move the hearts of millions to love him and what he taught infinitely better than a mere factual biography. On the other hand, suppose an enemy of Islam wrote the most eloquent verse denouncing and ridiculing the Holy Prophet , this would be far more dangerous than an ordinary polemical work. Although artistically both poems may be equal; the former illustrates the correct use

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In This Issue... Cartoons and Defamation (Ed.) ...............2 Movement of the Finger in Tashahhud 6 Khadijah (Children’s story) ..................10 Allâh and Qur’ân (Poem) .......................11 Q/A: The Prophet Answers ............12 Rabi’-ul-Awwal: Birth & Demise .......14

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Editorial

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Truly dost thou marvel while they ridicule; and when they are admon-

ished pay no heed; and when they see a sign turn it to mockery.

(As-Saaffat, �7:12-1�) Yet another time we are distracted from our real obligation; or are we being provided with yet another opportunity to practice and preach Islam to the world by practical exam-ple? People with no honor, dignity or self-re-spect have tried to mock and ridicule. Mus-lims are trying to “defend” the honor of the last prophet of Allâh, Muhammad , son of Abdullah and Aminah. Everyone is in the rink. The Pope had some-thing to say and the President had something to say. Men had something to say and women had something to say. Those who abhor Islam had something to say and those who adore Islam had something to say. Newsmen had something to say and TV men had something to say. The man on the street had something to say and the learned in the citadel had some-thing to say. The newly ‘converted’ Muslim had something to say and a ‘born’ Muslim had something to say. A ‘dar-ul-harb’-born Muslim had something to say and ‘dar-ul-Is-lam’-born Muslim had something to say. In a rink it is much too easy to slip and be-come incapacitated, especially for those who lack the skill. This is one of the reasons we approach this topic rather timidly. For a Mus-lim, when the subject is love or respect of a prophet of Allâh, the boundaries are well de-marcated and very rigid, much more than the ice in the rink. For we know that the Prophet

said “None of you will have faith till you love me more than your father, your children and all mankind.” (Sahih al-Bukhari) We also know how our faith hinges precariously on making no distinction between the prophets of Allâh. “Lo! those who disbelieve in Allâh

and His messengers, and seek to make dis-tinction between Allâh and His messengers, and say: We believe in some and disbelieve in others, and seek to choose a way in between; They are in truth unbelievers; and We have prepared for unbelievers a humiliating pun-ishment.” (An-Nisaa, 4:150-151). We also know that mockery and insult to prophets of Allâh is nothing new. Allâh Himself declared, “Ah! Alas for (My) servants! There comes not an apostle to them but they mock Him!” (Ya-Sin, 36:30) “And never came there a prophet to them but they mocked him.” (Az-Zukhruf, 43:7) He, , also tells us what we should do and what He is going to do with those who ridicule the signs of Allâh. “Already has He sent you word in the Book that when ye hear the signs of Allâh held in defiance and ridi-cule ye are not to sit with them unless they turn to a different theme: if ye did ye would be like them. For Allâh will collect the hypo-crites and the disbelievers all in hell.” (An-Nisaa, 4:140) Allâh had previously ordered Muslims, “When thou seest men engaged in vain discourse about Our Signs turn away from them unless they turn to a different theme. If Satan ever makes thee forget then after recollection sit not thou in the company of the ungodly.” (Al-An’am, 6:68) In the life of the last Messenger of Allâh

there are many occasions to teach us how occurrences of defamation and mockery are to be dealt with. We know well what he did when the people of Ta’if mistreated him by unleashing the fools, slaves, and children against him. When he had a moment of relief from the onslaught, he showed us what to do in a similar situation. He, peace and bless-ings of Allâh be upon him, humbly raised his hands towards the heavens and supplicated: “O Allâh, to Thee alone do I appeal of my weakness, the scarceness of my efforts, and my dishonor before the people. O Most Mer-ciful, Thou art the Lord of the oppressed, and Thou art my Lord. To whom wilt Thou con-fide me? To one afar who receives me repul-sively? Or to a foe to whom Thou hast given

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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

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continued from page 2power over me? If Thou art not angry with me I care not. Thy favor I seek to be covered with. I seek refuge in the light of Thy coun-tenance by which the darkness is illumined, and the affairs of this world and the next are rightly ordered, lest Thy anger descend upon me or Thy wrath light upon me. It is for Thee to be satisfied until Thou art well pleased. There is no power and no might save in Thee.” (Ibn Hisham) There was another similar incident that is well reported. Martin Ling (Muhammad

: His Life Based on the Earliest Sources) narrates it thus: “The Prophet was sitting outside the Mosque near the Safa Gate, so named because the pilgrims go out through it to perform the rite of passing seven times between the hill of Safa which is near the gate and the hill of Marwah a few yards to the north. A rock near the foot of Safa marks the starting point of the ancient rite, and the Prophet was alone at this hallowed place when Abu Jahl came past. Here was an op-portunity for the Makhzumite to show that he at least was not overawed; and standing in front of the Prophet he proceeded to revile him with all the abuse he could muster. The Prophet merely looked at him, but spoke no word; and finally, having heaped upon him the worst insults he could think of, Abu Jahl entered the Mosque to join those of Quraysh who were assembled in the Hijr. The Prophet

sadly rose to his feet and returned to his home. Scarcely had he gone than Hamzah came in sight from the opposite direction on his way from the chase, with his bow slung over his shoulder. It was his custom, when-ever he came back from hunting, to do honor to the Holy House before he joined his fam-ily. Seeing him approach, a woman came out of her house near the Safa Gate and ad-dressed him. She was a freedwoman of the household of the now dead `Abd Allâh ibn Jud’an of Taym, the man who twenty years previously had been one of the chief inau-gurators of the chivalric pact, Hilf al-Fudul.

The Jud’an family were cousins of Abu Bakr, and she herself, being well disposed to the Prophet and his religion, had been out-raged by Abu Jahl’s insults, every word of which she had overheard. “Abu `Umarah,” she said to Hamzah,” if only thou hadst seen how Muhammad , thy brother’s son, was treated even now by Abu l-Hakam, the son of Hisham. He found him sitting here, and most odiously reviled him and abused him. Then he left him” - she pointed towards the Mosque to indicate where he had gone - “and Muhammad answered not a word.” Hamzah was of a friendly nature and an easy disposi-tion. He was none the less the most stalwart man of Quraysh, and when roused he was the most formidable and the most unyielding. His mighty frame now shook with anger such as he had never felt, and his anger set free some-thing in his soul, and brought to completion an already half formed resolve. Striding into the Mosque he made straight for Abu Jahl; and, standing over him, he raised his bow and brought it down with all his force on his back. “Wilt thou insult him,” he said “now that I am of his religion, and now that I avouch what he

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of art while the latter, its perversion.The misunderstanding of the critics of

Islam in regard to the fine arts is due to the radically different conception of the place of the artist in the two societies. When Islamic civilization was at its height, art was not something reserved for pictures and statues to be hoarded in museums. In fact, in the traditional Muslim city, an art museum was practically an unknown phenomenon. Art was rather for daily consumption, permeating every aspect of even the most humble Muslim’s life. It was expressed in the architecture of public build-ings, private homes, clothing, weapons and even cooking utensils. The artistic aspect of daily life is almost completely lacking in modern culture. Materialistic philosophies resulted in a contempt for great beauty and industrialization and mechanization destroyed the rest.

Actually, Western art according to its own standards reached its height during the late “Middle Ages” and early “Renaissance.” It has been steadily declining ever since. To put it bluntly, what the Western world esteems as its masterpieces of artistic endeavor is merely materialism and paganism dressed up in magnificent clothes and refined by taste to gratify the senses. Their intrinsic, materialist nature is glaringly demonstrated by the fact that they never fail to deteriorate very quickly from their original intense idealism to an abyss of vulgarity and ob-scenity. A good illustration is the contrast between the cultures of ancient Greece and Rome. Although both were equally steeped in paganism and materialism, the Greeks spared no effort to dress these up in the most beautiful apparel while the Romans no longer cared or bothered to do so. The same phenomenon is true in the comparison between the art of the European Renaissance and the present day. Thus, contemporary poets no longer sing of the nightingale and the rose; instead they praise the glories of

the garbage can! Not long ago, a special ex-hibition was held at the Museum of Modern Art in New York of an artist who regularly collects all kinds of rubbish from the garbage heaps in New York and then sorts them out. This trend towards vulgarity in the arts can be clearly traced back to the 19th century American poet, Walt Whitman who, in his Leaves of Grass, declared that “whoever seeks beauty must look for it beneath my bootstraps.” In the days of the great trag-edies of ancient Greece and Shakespeare, the dramas revolved largely around kings and other great men who mattered for the moral in those plays of old was that if the king fell victim to evil or ill-fortune, the entire nation must also fall. This gave them grandeur and nobility. Contrast these with the works of contemporary American play-wrights like Tennessee Williams or Eugene O’Neil, many of whose plays revolve around prostitutes and others of the most mediocre stature. In the plays of Shakespeare, man is presented as a morally responsible being and the individual is regarded as capable of influencing and re-shaping his environment. In modern novels and drama, beginning with Charles Dickens, man is regarded as at the utter mercy of his surroundings; he is not really an individual at all, but merely the product of what impersonal social forces have made him. Here we are not discussing the question of literary talent but rather the transformation of cultural values as reflected in the artist’s work. Beethovens, Rembrandts or Shakespeares are not being produced in the West today because our society under the sway of materialism has degenerated to such an extent that even the thirst for the externals of beauty has died. Hence artists manifest their profession in producing the most unadulterated, naked ugliness.

Since the days of ancient Greece, the at-tainment of “great art” has been regarded in the West as an end in itself. Full appre-ciation of the works of the “Great Masters” practically amounts to a religion. Anyone

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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

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who fails to admire the “Great Masters” is looked down upon as vulgar and uncultured. In the West, the highest form of music is the symphony and opera; in the dance, the ballet which has reached the height of its development in the Soviet Union; in theatre, the tragedy as epitomized by the ancient Greek dramatists and Shakespeare; and in literature, the novel which seeks to portray human character in depth. In the realm of classical music, dance and theatre, the artists are divided into composers and performers. To dedicate one’s life to any branch of these “fine arts” is revered as the most serious and noblest of all pursuits. If one’s talent achieves recognition as an “artistic genius” (usually in the case of the composer, not until many years after his death), he is included in the ranks of the “Immortal Masters”. Classical novelists achieve artistic immortality when their books are reprinted again and again and eulogized as “great works of literature” which every student in school is required to study; the composers of symphonic and operatic music are immortalized by hav-ing their works performed repeatedly in the major concert halls of every large city; the most esteemed singers and instrumen-tal performers in being recorded by the gramophone industry and the revered statues and paintings enshrined in the famous art museums where they are preserved with the utmost care.

So powerful has become the sway of Western cultural values in Muslim coun-tries that many of our educated elite have reached the conclusion that we are most backward because our indigenous fine arts never attained this degree of development. In order to “revitalize” and “enrich” our “defective” culture, they regard it essential to import wholesale all those artistic forms characteristic of Europe. In the name of “progress” they clamor for the construction of Western-style institutions of culture so that music, dancing, theatre, cinema, literary fiction, painting and sculpture be granted as

much official patronage as possible. Any-one who dares criticize these activities as “un-Islamic” is maligned as a “reactionary fanatic.” At this point the question arises, specifically why are these “arts” incompat-ible with Islam?

avoucheth? Strike me blow for blow, if thou canst.” Abu Jahl was not lacking in courage, but on this occasion he evidently felt that it was better that the incident should be closed. So when some of the Makhzumites present rose to their feet as if to help him he motioned them to be seated, saying: ‘Let Abu `Umarah be, for by God I reviled his brother’s son with a right ugly reviling.’ ” Another instance of how the Messenger of Allâh dealt with mockery and defamation is to do with Ka’b ibn al-Ashraf, a leader and poet of the Jews of Bani Nadir. It is reported by Martin Ling thus: “By the time that the army had returned from Najd, Ka’b ibn al-Ashraf had left Mecca, and had returned to his fortress among the Bani Nadir, not far from the outskirts of Medina. In addition to his poems urging Quraysh to take revenge for Badr, he wrote others satirizing the Prophet

and his Companions; and among the Ar-abs a gifted poet was like a multitude of men, for his verses were repeated from mouth to mouth. If good, he was a power for good; if evil, a power for evil, to be suppressed at all costs. The Prophet prayed: “O Lord, de-liver me from the son of al-Ashraf howsoever Thou wilt, for the evil he declareth and the poems he declaimeth.” Then he said to those who were present: “Who is for me against the son of al-Ashraf, for he hath done me great

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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. [sales@shariah-institute.org].

continued from previous issue

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chapter 12: The movement of the Finger in Tashahhud

2. Sayyiduna Ibn Umar narrates that the Prophet said ‘The movement of the fingers in prayer frightens away shaitan.’1

Imam Baihaqi has declared this hadeeth dhaeef (weak) saying, ‘The only person to narrate this is Muhammad bin Amr al Waqidi and he is not authentic.’ Hafidh Ibn Hajar, Hafidh Suyuti and Munawi also say that it is dhaeef. Imam Ahmad bin Hanbal has branded the above narrator, Muhammad bin Amr al Waqidi a liar, and Ibn al Madini has ac-cused him of fabricating hadeeth.2

Allamah Abdul Hayy Luckhnawi writes in al Siayah:

‘Suyuti has quoted this narration of Ibn Umar in his al Jami’ al Sa-gheer and ascribed it to Baihaqi. Azizi says in his commentary of al Jami’ al Sagheer, “Its isnad is dhaeef. The ver-dict of the Shafiee scholars is the de-sirability of lifting the finger without (continuous) movement.”

Even if, for argument’s sake, we accept ‘the movement of the finger’ in these narra-tions we will only take such words to only refer to the single movement of raising the finger in tashahhud. This is the very expla-nation given by the muhaddithûn. Baihaqi, who has narrated both hadeeth in his collection, has explained the hadeeth of Sayyiduna Wail ibn Hujr in the fol-lowing manner:

‘The movement mentioned in this hadeeth probably means the single

1 Baihaqi 2788 and Ibn Adiyy 7/483.2 Mizan al I’tidal 7999.

pointing of the finger, not its continu-ous movement. In this way, the nar-ration will be in agreement with the hadeeth of Abdullah Ibn al Zubair .’�

Shaikh al Hadeeth Moulana Zakariyyah also provides a similar explanation in his Arabic commentary of al Muwatta Imam Malik, Awjaz at Masalik. He says,

‘Most of the narrations of Wail bin Hujr contain the wording “mov-ing it, praying with it.” It is quite clear that the term “praying with it” is an elaboration of the words “moving it”, and does not mean anything other than movement of the finger at the time of pointing.’4

In support of this he later quotes from Kashf at Ghummah that Sayyiduna Abdullah Ibn al Zubair used to say that the Prophet

would not move his forefinger except at the time of pointing, and by pointing the finger he sought to signify sincerity and the oneness of Allâh. He also adds that Imam Nasai is also inclined to this interpretation. This is un-derstood by the fact that he has inserted a chapter heading in his Sunan titled ‘The place to focus the eyes in salâh and the movement of the finger’ but surprisingly has not included the hadeeth of moving the finger. In fact, he has quoted the contrast-ing hadeeth of Sayyiduna Abdullah ibn al Zubair . The same is to be said of the ‘movement’ mentioned in the hadeeth of Sayyiduna Ibn Umar quoted earlier, that it is in refer-ence to the single movement of raising the finger and putting it down again. Muhaddith Khalil Ahmad Saharanpuri, further explaining this reconciliation of the ahadeeth, writes in his Arabic commentary of Abu Dawood, Badhl al Majhud:

‘In the view of the Hanafi scholars there is no disparity between the two

3 Baihaqi 2787.4 Awjaz al Masalik 2/117.

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continued from page �hadeeth (the hadeeth of Wail Ibn Hujr

that suggests movement of the fin-ger and the hadeeth of Abdullah Ibn al Zubair that denies it), for they clarify that when pointing the finger in tashahhud one should lift it at the time of negation (saying la ilaha ‘there is no god…’) and put it down on affirma-tion (saying illallaahu ‘but Allâh....’). This, i.e., the raising and putting down of the finger is what is referred to by ‘movement’ in the hadeeth. As for the denial of movement (in the saheeh hadeeth of Abdullah Ibn al Zubair ), this is pertaining to the continuous movement of the finger as practiced by some of the ahl al hadeeth.’�

� Badhl al Majhood 5/320.

Editorial, continued from page �injury?” The first to volunteer was a man of Aws, Muhammad ibn Maslamah , of the clan of Sa’d ibn Mu’adh . The Prophet told him to consult Sa’d , and four more volunteers were found. But they realized that nothing could be achieved without deception and lies, and they knew that lying was abhor-rent to the Prophet ; so they went to him and told him what was in their minds. He said that they were free to say whatever would serve their purpose, for deception was legitimate in warfare, being a part of its strategy, and Ka’b had declared war on them. Ka’b was lured out of his fortress under false pretences, and then killed. In indignation and in panic the Jews of Nadir went to the Prophet

and complained that one of their chief men had been treacherously done to death, without any cause. The Prophet knew well that most of them were as hostile to Islam as Ka’b had been, and with great disappointment he had come to accept this. But it was vital to show them that if hostile thoughts were tolerable, hostile action was not. “If he had remained as others of like opinion remain,” he said, “He would not have been killed by guile. But he

did us injury and wrote poetry against us; and none of you shall do this but he shall be put to the sword.” He then invited them to make a special treaty with him in addition to the covenant, and this they did.” Thus there is plenty of guidance for us to do what is most suitable. Muslims all over the world are, some knowingly, some unknow-ingly, following the footsteps of one of these examples. The disagreement among Muslims is only which situation really applies. We on our part do not judge Muslims in how they have chosen to respond. Those in the ‘Muslim’ lands have different possibili-ties, constraints and responsibilities. We are not in their shoes to decide for them what course is most appropriate. We too, living in a secular western land, have a multitude of difficulties, limitations and complexities. Each one of us has to decide and choose the best way to respond to various challenges that we face. In our view, violence is not the answer, compassion is. If we see or hear Truth held in light esteem, and the situation warrants, we ought to make our protest and withdraw from such company, not out of arrogance, as if we thought ourselves superior to other people, but out of real humility, lest our own nature be corrupted in such society. But it is possible that our protest or our sincere remonstrance may change the theme of discourse. In that case we have done good to those who were inclined to hold Truth in light esteem, for we have saved them from ridiculing Truth. We may emulate Hamzah if we have the courage and the situation demands it. We may act like Muhammad ibn Maslamah and others if the circumstances are likewise. But the best of the conduct is what our Nabi

taught us. Patience and consistency does vanquish all in the end. And it is the end that really matters.

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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)

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ence.

march1� 4:2� 6:00 12:00 �:2� 4:1� 6:00 �:��1� 4:26 �:�9 12:00 �:2� 4:14 6:01 �:�419 4:24 �:�� 11:�9 �:24 4:1� 6:0� �:��20 4:2� �:�� 11:�9 �:24 4:16 6:04 �:��21 4:21 �:�4 11:�9 �:2� 4:16 6:0� �:��22 4:19 �:�2 11:�9 �:2� 4:1� 6:06 �:�92� 4:1� �:�0 11:�� �:26 4:1� 6:0� �:4024 4:1� �:49 11:�� �:26 4:19 6:0� �:422� 4:1� �:4� 11:�� �:2� 4:20 6:09 �:4�26 4:12 �:4� 11:�� �:2� 4:20 6:10 �:442� 4:10 �:4� 11:�� �:2� 4:21 6:11 �:4�2� 4:0� �:42 11:�� �:2� 4:22 6:12 �:4�29 4:06 �:40 11:�6 �:29 4:2� 6:1� �:4��0 4:04 �:�� 11:�6 �:29 4:2� 6:14 �:49�1 4:02 �:�� 11:�6 �:�0 4:24 6:16 �:�1

april1 4:00 �:�� 11:�� �:�0 4:2� 6:1� �:�22 (dsT) 4:�� 6:�� 12:�� 4:�1 �:26 �:1� �:��� 4:�6 6:�2 12:�� 4:�1 �:26 �:19 �:��4 4:�4 6:�0 12:�� 4:�2 �:2� �:20 �:�6� 4:�� 6:2� 12:�4 4:�2 �:2� �:21 �:��6 4:�1 6:2� 12:�4 4:�2 �:29 �:22 �:�9� 4:49 6:2� 12:�4 4:�� �:29 �:2� 9:00� 4:4� 6:24 12:�� 4:�� �:�0 �:24 9:019 4:4� 6:22 12:�� 4:�4 �:�1 �:2� 9:0�10 4:4� 6:20 12:�� 4:�4 �:�1 �:26 9:0411 4:41 6:19 12:�� 4:�4 �:�2 �:2� 9:0612 4:�9 6:1� 12:�2 4:�� �:�� �:2� 9:0�1� 4:�� 6:1� 12:�2 4:�� �:�� �:�0 9:0�14 4:�� 6:14 12:�2 4:�� �:�4 �:�1 9:101� 4:�� 6:12 12:�2 4:�6 �:�� �:�2 9:1116 4:�1 6:11 12:�1 4:�6 �:�� �:�� 9:1�1� 4:29 6:09 12:�1 4:�6 �:�6 �:�4 9:141� 4:2� 6:0� 12:�1 4:�� �:�� �:�� 9:1619 4:2� 6:06 12:�1 4:�� �:�� �:�6 9:1�20 4:2� 6:0� 12:�1 4:�� �:�� �:�� 9:1921 4:22 6:0� 12:�0 4:�� �:�9 �:�� 9:2022 4:20 6:02 12:�0 4:�� �:�9 �:�9 9:222� 4:1� 6:00 12:�0 4:�� �:40 �:40 9:2�24 4:16 �:�9 12:�0 4:�9 �:41 �:41 9:2�2� 4:14 �:�� 12:�0 4:�9 �:41 �:42 9:2626 4:12 �:�6 12:49 4:�9 �:42 �:44 9:2�2� 4:10 �:�� 12:49 4:40 �:42 �:4� 9:�02� 4:0� �:�� 12:49 4:40 �:4� �:46 9:�129 4:06 �:�2 12:49 4:40 �:44 �:4� 9:���0 4:0� �:�1 12:49 4:41 �:44 �:4� 9:�4

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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 12:30 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. Siraj Muhammad (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

It is not befitting to (the majesty of) Allah that He should beget a son. Glory be to Him! When He determines a matter

He only says to it “Be” and it is. Surah Maryam 19:35

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THE CHILDREN’S CORNER

continued on page 11

KhadIJah Many non-Muslims believe that the Prophet Muhammad was mar-ried to many wives and that marrying more than one wife is a requisite for any Muslim man. Most people do not realize that the Prophet’s first mar-riage set a perfect example of a stable, long-lasting monogamous relationship. Indeed, in the course of his lifetime he was able to demonstrate the proper manner in which to be married to one wife or to more than one; in both cases mutual respect and fair treatment were always foremost in the relationship. He taught us monogamous relationship by practicing it for twenty-five years and polygamous relationship by practicing it for about thirteen years. This month’s story will tell of Khadi-jah , the Prophet’s first wife. The story starts in Makkah, before Mu-hammad had been called to convey Allah’s message. He was a young man of twenty-five, who served as an agent for merchants who wished to trade in distant cities but did not wish to leave Makkah. One of the richest merchants in the city of Makkah was a woman, Khadi-jah. She was a distant relation to Mu-hammad on his father’s side. She had been twice widowed, and being unable to travel herself, was accustomed to hire men to trade for her. She had heard about the trustworthy Muhammad , and contacted him about taking some of her goods to Syria. The expedition proved to be very successful. Khadijah was very impressed with Muhammad . She was fifteen

years older than he, but she began to wonder if she could interest him in marriage. She discussed the idea with her friend, Nafeesah, who offered to approach Muhammad on her be-half. Nafeesah asked Muhammad why he had not married, and he replied that he did not have the means to sup-port a wife. She then said she knew a woman who could give him the means, and who was beautiful and from a good family also. When Muhammad found out who Nafeesah had in mind, he was doubtful that such a marriage could take place, but he expressed his willingness on his part. Nafeesah took his answer back to Khadijah and Khadijah sent word back to him through Nafeesah that she was will-ing to marry him. Muhammad’s uncle, Hamzah , went with Muhammad to formally ask Khadijah’s uncle for her hand in marriage. A dowry of twenty she-camels was agreed upon. The marriage proved to be a wise match. Not only was Khadijah a good wife; she also became Muham-mad’s cherished friend and coun-selor. She gave him six children. The eldest child was a son who was named Qasim , but he died before he was two years old. Then followed four daughters, Zainab , Ruqayyah

, Umm Kulthum , and Fati-mah . The last child, a son named Abdullah , also died in infancy. When the Prophet was forty years old, he received his first visit from the angel Jibril. He was overcome with fear and awe after the visit from the an-

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continued from page 10gel, and he hastened down the moun-tainside, where he had been praying, to his home. Still shivering with fear, he shouted to Khadijah to cover him. She threw a cloak over him as he lay on his couch, and there he remained until his shaking had subsided. He then told her what had happened to him in the cave. Khadijah went to her cous-in, who was a scholar of the Christian scriptures, and told him about her hus-band’s experience. Upon hearing the story, her cousin declared that Muham-mad was indeed the prophet whose coming had been foretold. Khadijah

conveyed his message to Muham-mad , who, feeling reassured that he was not possessed by an evil spirit, re-turned to the mountain to complete his devotions. Khadijah was the first person to embrace Islam after hearing the words which had been placed in her husband’s heart. Later the angel Jibril appeared to Muhammad and taught him how to do the ablution and how to pray. Mu-hammad hurried home as soon as the angel had left him and taught Khadijah

how to pray. Khadijah lent her husband her full moral and financial support dur-ing the first ten tumultuous years of his prophethood. Her service to him as a confidante and advisor was invalu-able. The marriage of Khadijah and Muhammad lasted for twenty-five years, until her death at the age of 65. He was near 50 at the time of her death. He never forgot his happy harmonious marriage to his faithful Khadijah . Years after Khadijah’s death, the Prophet’s wife A’ishah , who

had never personally known Khadijah , would relate: “I was not jealous

of any other wife of the Prophet as I was jealous of Khadijah, for his con-stant mentioning of her and because Allah had bidden him give her good tidings of a mansion in Paradise of pre-cious stones. And whensoever he sacri-ficed a sheep, he would send a goodly portion of it unto those who had been her intimate friends. Many a time said I unto him: It is as if there had never been any other woman in the world, save only Khadijah.” (Bukhari LXIII, 20).

allâh and Qur’ân

A Have a great attitudeL love the Qur’ânL love and respect your parentsA allâh is great Allâh is OneH Eat halal; be Halal

Q When someone is reading the Qur’ân you should be quiet

U You should Understand what the Qur’ân is saying

R When reading the Qur’ân we should respect the Qur’ân

A We find all our answers in the Qur’ânN Follow the Qur’ân to be on the nar-

row, straight path.Tazzana Parker

Manchester, CTAge 9 years

Paradise lies beneath

the mothers’ feet.

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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(4) o messenger of allâh ! shall I not give this glad tiding to the people? Bukhâri, Muslim, and Tirmidhi record a narration by Hadrat Mu’âdh bin Jabal that Allâh’s Apostle said, “There is none who testifies with a true heart that none has the right to be worshipped but Allâh and Muhammad is his Messenger, except that Allâh will make the Hell-fire forbidden for him.” Mu’âdh said, “O Allâh’s Apostle! Should I not inform the people about it so that they may have glad tidings?” He replied, “If the people hear about it, they will (solely) depend on it.” Then Mu’âdh narrated the above-mentioned hadîth just before his death, being afraid of committing sin (by not conveying the knowledge). Meaning: “With a true heart” means to believe with sincerity. The meaning of the Fire becoming forbidden for him is that he will not be put in the Fire to remain there for eternity. Lesson: In this authentic hadîth, Rasûlullâh

has told us that Allâh Ta’âlâ will make forbidden the endless punishment of the Fire of Eternity for the person who bears witness with a true heart to the oneness of Allâh’s Lordship and the prophethood of Muhammad

. The Prophet also expressed the fear that if Muslims hear of this good tiding, they would become lazy and leave off performing good deeds. Q(5) What is the best deed? Bukhâri, Muslim, and Tirmidhi record on the authority of Hadrat Abû Hurairah ( ) that Rasûlullâh ( ) was asked, “What is the best deed?” He ( ) replied, “To believe in allah and his messenger (muhammad).” The questioner then asked, “What is the next (in goodness)?” He replied, “To participate

in jihâd in allah’s cause.” The questioner again asked, “What is the next (in good-ness)?” He replied, “To perform a sin-free Hajj (Hajj-e-Mabrûr).” Lesson: The Prophet ( ) was asked what is the most virtuous deed from among the affairs of the deen. He replied that it is to believe in Allâh and His Messenger, because this is the first and primary testification that is required of every human being. It is this deed which will guarantee good fortune in this world and the next. Secondly, he ( ) stated that the most virtuous deed is jihâd (struggle) in the way of Allâh. This is because jihâd is necessary for establishing the superiority of the kalimah and deen of Allâh and for bringing people out from darkness into the splendor of belief. The third most virtuous action was given as a Hajj performed without any sins, which would wipe out all of one’s previous sins at its completion. Q(6) What are the two things quite unavoidable? It is related in Sahîh Muslim on the author-ity of Hadrat Jâbir (RAA) that a man came to the Messenger of Allâh ( ) and said, “O Messenger of Allâh, what are the two things quite unavoidable?” He replied, “he who dies without associating anyone with allâh would (necessarily) enter Paradise and he who dies associating anything with allâh would enter the (Fire of) hell.” May Allâh save us all from shirk (associat-ing anything with Allâh).

To Be continued

note to Inmates: If you would like to receive kufi (caps), we must have a request letter from a prison official on an official letterhead before we can send them. Permission let-ters are not enough. We are not in a position to ship prayer rugs and Qurân. English translations are avail-able but in most cases you will have to pay for the mailing cost. We are sorry that the financial situation does not permit us to do as much as we would like to do. Please pray to Allâh that may He grant Muslims with resources to come to our help and yours and pray for us that we are able to do what is most pleasing to Allâh.

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continued from page 7

continued on page 1�

The verdicts of the madhâhib. Shaikh al Hadeeth Moulana Muhammad Zakariyyah also outlines the verdicts of the four schools of fiqh on this issue by quot-ing from their original books. He writes in his Awjaz al Masalik, that the ruling of the Hanafi, Shafiee and Hanbali schools of fiqh is the same, i.e., the finger should not be moved continuously in tashahhud. In fact, some Shafiee scholars rule that the salâh is rendered invalid by the constant movement of the finger because this constitutes exces-sive action, something which goes against the universally accepted rule of serenity and tranquillity in salâh. And although he states that the most common verdict of the Maliki scholars is of moving the finger in tashahhud, he does add that Ibn al Qasim, one of Imam Malik’s foremost students, opposes this view and is in agreement with the majority of the scholars. He also quotes another famous Maliki scholar, Ibn al Ara-bi who vehemently denounces the practice of moving the finger in tashahhud. Ibn al Arabi says in his commentary of Tirmidhi, Aaridhah al Ahwadhi,‘Beware of constantly moving your fingers in tashahhud. Do not pay any attention to the narration of Utbiyyah for it is a prob-lem. I am bewildered by those who say that the movement of the finger is a means of repelling Shaitan. Know that when you shake one finger at Shaitan he will shake ten at you. Shaitan can only be repelled by sincerity, devotion, prayer, and seeking the protection of Allâh, not by the move-ment of the finger. One should only point with the finger as has been mentioned in the hadeeth. The hadeeth of Wail which contains the words ‘their hands would move beneath their cloaks in prayer’ is not authentic, and even if we were to assume its authenticity its correct explanation is the movement of the hand at the time of spreading and closing it.’6

6 Awjaz al Masalik quoting from Aaridhah al Ahwadhi.

Ibn al Hajib al Maliki has also clearly men-tioned in his al Mukhtasar of Fiqh that the most famous view of Imam Malik is not to move the finger. Besides, the movement of the finger even according to those Maliki scholars who are of that opinion is quite different from the constant and rigorous shaking that some people practice. Imam Nawawi al Shafiee has also cat-egorically stated in his Fatawaa and in his al Majmu’� that the movement of the finger in salâh is makrooh. Contrary to what one certain author has suggested, the view of Imam Ahmad bin Hanbal and his followers also is that the finger should not be moved constantly. He writes that Imam Ahmad was asked, ‘Should a man point with his finger during prayer?’ He replied, ‘Yes, vigorously.’ The question was about pointing the finger, not moving it. It is extremely strange, there-fore, to conclude that Imam Ahmad’s prac-tice was to move the finger in tashahhud. The author of al Rawdh al Murabba’ (a concise, standard and recognized work of Hanbali fiqh) says, ‘He should point with his forefinger without moving it in his tashahhud and du’aa during salâh, and at other times when engaging in the dhikr of Allâh in order to signify tawheed.’ Ibn Qudamah al Hanbali writes in al Mu-ghni,

‘He should point with the forefinger raising it at the time of remembering Allâh in his tashahhud for what we have narrated earlier, and he should not move it because of the hadeeth of Abdullah bin al Zubair narrated by Abu Dawood, “The Prophet would point with his finger and not move it.”’�

The same author has also quoted a hadeeth in the following manner: ‘When he raised his finger, he would move it, sup-plicating with it’ and he used to say, ‘It is

� al Majmu’ 3/454.� al Mughni 2/99.

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continued from page 1�

cating with it’ is part of a hadeeth narrated by Sayyiduna Wail bin Hujr and the words ‘It is surely more powerful against the devil than iron, meaning the forefinger’ are actually part of another hadeeth related by Nafi’ whose complete narration reads as follows:

Nafi’ reported that when Ibn Umar would pray salâh he would point

with his finger and fix his gaze on it, and he said, ‘The Prophet said, “It is surely more powerful against the devil than iron, meaning the fin-ger.”’9

There is no mention in Nafi’s hadeeth of the movement of the finger, merely its pointing. The two separate reports should not be confusingly placed together to give the impression that they form one hadeeth about the constant movement of the finger in tashahhud.

9 Ahmad 5964; and Bazzar as quoted in Kashf al Asraar 563.

To Be continued

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Kishwer Rahman, CT,Kopelynn Gildon, FL,Levey Mathis, CT,Luke McCary, PA,M. L. Morant, CT,Mack Core, FL,Magda Ayed, MA,Mark Barbril, FL,Mark Schrecengost, NY,Michael Coonce, UT,Michael Davis, CA,Michael Whitfield, FL,Miller L. Farley, GA,Muhammad Basharat, GA,Munaf S. Ansari, CT,Mustafa Noor, CT,Nina S. Yahya, NY,Paul Allums, FL,Pete Barrera, TX,Randy D. Prvitt, FL,Raynt D. Stevenson, NV,Reginald Rose, FL,Ricardo Cade, PA,Robert Hilton, NY,Rodney E. English, FL,Ron Day, GA,S. Altaf, CT,Scott Merrill, UT,Siddiq B. A. Asad, FL,Stephen B. Barnes, FL,Steven Green, CA,Tarus Harvey, FL,Terry Conyers, FL,Terry Lytle, NC,Timothy Gatehell, FL,Valmer Francois, FL,Warren McLaurin, FL,Warren Thomas, PA,William Ginns, PA,Willis C, Woods, FL,Z. Debtck, RI,Zakira I. Bhura, CT,

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 .

surely more powerful against the devil than iron, meaning the forefinger.’ It appears as though this is a complete hadeeth and that the (constant) movement of the finger is more powerful against the devil than iron. In fact, these are two separate hadeeth. The statement ‘When he raised his finger, he would move it, suppli-

Rabi’-ul-Awwal: Birth anddemise of rasûlullâh

The Holy Qur’ân declares: “And we relate unto you from the incidents of the Prophets, that whereby we strengthen your heart, and in it has come to you the truth, advice and remembrance for the believ-ers.” (Surah Hud, 11:120) Thus, to discuss the life of Rasûlullâh

would be a means of strengthening our hearts immensely. Indeed, one should continuously be discussing the noble traits and qualities of our beloved Nabi at all times. The month of Rabi’-ul-Awwal also brings back to mind the incidents pertaining to the Beloved of Allâh Ta’ala . The month of Rabi’-ul-Awwal ushered in the noble and miraculous birth of the greatest of Allâh’s creation.

continued on page 1�

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mIracUloUs His birth was indeed miraculous. During the delivery of Rasûlullâh a resplendent light appeared which brightened the east and west and what was between them. An earthquake shook the palace of the Zoro-astrian emperor of Persia, bringing down structures and decorations. The religious fire which burned continuously for thou-sands of years in the temple of Persia was suddenly extinguished. The world was on the threshold of an unprecedented revolu-tion which would first transform the Arabs from being the most downtrodden nation to becoming stars of guidance.dIFFerence oF oPInIon Great differences of opinion exist regard-ing the actual date of the blessed birth of Rasûlullâh . Among the various views, most of the historians are of the opinion that the noble birth occurred on the eighth of Rabi’-ul-Awwal, while some believe it was on the twelfth. Allamah Zarqani writes: “The majority of the Muhadditheen (per-sons having authority on Hadith) and histo-rians are of the opinion that the noble birth of Rasûlullâh occurred on the eighth of Rabi’-ul-Awwal. This is the preferred view. This has also been reported by Abdullah bin Abbas and Jubair bin Mut’im . Al-lama Qutbuddin Qastalani has also adopt-ed this view” (Zarkani vol.l, pg.131 - from Seeratul Mustapha vol.1, pg.51). Never-theless this month brings back the ecstasy and joy of the noble birth of Rasûlullâh . However, this month also brings back the pain and agony experienced by the Sahabah

upon the demise of Rasûlullâh . The historians are unanimous that the lead-er of all mankind left this temporary abode in the month of Rabi’-ul-Awwal. On that fateful day the Sahabah were deeply stricken with grief. Hazrat Usman was totally dumbstruck. He re-mained sitting in one spot unable to say a

word. Hazrat Ali fell unconscious due to excessive weeping. The grief and agony of the beloved wives of Rasûlullâh was beyond imagination. Hazrat Umar was so overcome with grief that he drew out his sword and declared: “I will behead who-soever says that Muhammad has passed away. He has merely gone to meet his Creator just as Moosa had gone to the mountain to meet Allâh Ta’ala.” It was only Hazrat Abu Bakr who, despite the mountain of grief, maintained his composure and controlled the situation. Surely even if one sits today and ponders over that fateful day, the pain and grief is still experienced. Hence any intention to celebrate the birthday of Rasûlullâh would be un-imaginable and dispelled by the fact that the demise of the leader of mankind oc-curred in the same month.celeBraTe eVeryday Indeed, every true lover of Rasûlullâh

remembers and “celebrates” the noble birth everyday by excessively reciting du-rood, discussing the virtues and greatness of the leader of mankind and striving to revive the exemplary sunnah of the “Per-fect Example.” Thus this is a time of mixed feelings. Therefore, while avoiding all customs not practised by Rasûlullâh and the illustri-ous Sahabah , this should be a time to ponder over the object and purpose of the birth of the greatest of all creation. It should be an opportunity to reflect on the mission of his prophethood with a firm resolution to enact and perpetuate this mis-sion.mIssIon Various verses of the Holy Qur’ân as well as many Ahadith explain the mission of Rasûlullâh . Let us consider our posi-tion with regards to just three of these nar-rations. If we find that we are lacking, it is necessary for us to rectify ourselves and uphold the mission of Rasûlullâh . Just

continued from page 1�

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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 1�imagine the happiness and joy expe-rienced by our beloved Rasûlullâh

when he is informed about the effort to keep his mission alive.

* Rasûlullâh is reported to have said: “I have been sent as a teach-er.” Rasûlullâh has taught the Um-mah every aspect of Deen. How much have we learnt? It is thus nec-essary for us to acquaint ourselves with the beautiful teachings of our beloved Prophet and teach it to our children, families and the Um-mah at large.

* Rasûlullâh is reported to have said: “I have been sent to complete good character.” The exemplary character of the Holy Prophet is a practical ex-ample for every person to follow. How much have we inculcated this wonderful character into our lives? This is also an extremely important matter wherein we lack greatly. Ur-gent attention has to be paid in this regard.

* Rasûlullâh is reported to have said: “I have been sent to destroy musical instruments.” Have we forsaken musical instru-ments totally? Or are we involved in what Rasûlullâh was sent to destroy? If the latter applies to us we should immediately repent and abandon listening to music - that which brings down the wrath of Al-lâh Ta’ala. In fact, may Allâh Ta’ala protect us from opposing the very mission of Rasûlullâh .

Al-Haadi - Vol 1 Issue 2