In the name of Allah, Most Gracious, Most Merciful

A Voice of the MusliM uMMAh

'READ'

26 Safar 1428 March 16, 2007

Vol. 19 No. 3

Islam In Theory and PracTIcemaryam Jameelah

Asmâ-ul-Husnâ : Allâh’s beautiful names and attributes as-salaam The soUrce oF Peace

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In This Issue... Americans: In the Eyes of Our

Government, Are We Really? .............2 Maimoonah & Maariyah ........ 10 Etiquettes of the Masajid ...................11 Move Forward Collectively ...............14

maulana muhammad ali Jauhar Maulana Muhammad Ali, the most ardent champion of the freedom of India and the spiritual integrity of Islam, was born in an aristocratic family in Rampur in 1879. His father, Abdul Ali, was a courtier to the native Prince and, like every fashionable gentleman in Rampur, was heavily in debt. Muhammad Ali was just an infant when his young father was stricken with cholera and died after a few hours’ illness. Although his mother was then only twenty-seven and burdened with the care of a half dozen children, characteristic of the brave and capable widow she was, she stubbornly refused to remarry or accept any financial assistance. Despite her illiteracy, she was intelligent enough to realize that the worldly success her sons depended upon an English education. Because of the strong opposition to English education of the

uncle who managed the estate, the mother secretly pawned her jewelry to finance the schooling of her two elder sons, Zulfiqar and Shaukat. Thus, when the uncle found himself outwitted, he grudgingly gave his consent for Muhammad Ali who first went to school in Rampur, then in Bareilly and finally at Aligarh. As a child, there was noth-ing to distinguish Muhammad Ali from other healthy normal youngsters as he romped and played noisily with his brothers, sister and cousins. Indeed, he was so boisterous and mischievous, he was quite a nuisance to his patient, long-suffering mother. Thus his life continued without any conse-quence until in 1896, he startled everybody by obtaining the first position in Bachelor of Arts at Allahabad University, an institution which in those days examined the alumni of all the English schools and colleges in Uttar Pradesh and in some adjoining provinces and native states as well. This was such a great honour that his elder brother, Shaukat Ali, who at that time was in Government service, managed to raise sufficient funds to send him to England. At Oxford, Mu-hammad Ali took an Honours Degree in

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Editorial

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amerIcans: In The eyes oF oUr GoVernmenT, are

We really? America is a wonderful experiment in human endeavors. Within a short time, four hundred years at most, a totally un-known land has become a land of progress and prosperity. It is presently the most af-fluent, most peaceful, most potent, most diverse, most accommodating, most edu-cated, most generous and unfortunately most paranoid land in the world. Since its inception it has welcomed strangers, a large number of them. Most of these strangers were European, various denomi-nations of “Christianity”. Immigrants, who were poor, inadequately educated, and de-ficient in the English language came by the millions and, to a large extent, melted into the “pot”. There were ethnic strains, but the gap in their customs and practices was comprehensible, because after all the “na-tives” had known those differences “back home”. Indeed the “Give me your tired, your poor, your huddled masses yearning to breath free, the wretched refuse of your teeming shore. Send these, the homeless, tempest-tost to me, I lift my lamp beside the golden door!” was most appropriate. World demographic changes and the thinking of the ruling forces in the 1950s to tap the best brains of the developing countries resulted in the phenomenon of “brain drain”. A significant number of Muslims were among these people, who were brought to this country to be educated and then returned to their homelands, re-sulting in the spread of “secular” ideology. The scheme produced variable results. But not everyone returned to their own country and many who did realized the effects of their new “education.” This new “educa-tion” had made them unfit to be assimilated

into their own lands. This resulted in a sub-stantial number of well-educated, affluent “aliens”, not “tired, poor, huddled masses”, settling in the USA. After considerable soul searching, many of them finally fulfilled the requirements of US citizenship. It was not very hard for them, for they knew American history, government, politics, economy, geography, and many other less-known details about USA very well, in many instances better than the “American-born” citizens did. Obviously this was not what the Statue of Liberty was calling for. They were professors, scientists, re-searchers, administrators, engineers, doc-tors, lawyers, and businessmen. Their con-tributions to the enrichment of American society were many and well received. Dif-ferences of cultural habits were tolerated. The Muslims adapted to their new sur-roundings very well indeed. Their higher education placed them among the respect-able middle class. They were able to build their places of worship very quickly, and, sincerely believing in the constitutional guarantee of freedom of religion, started practicing it. The differences of religious practices were ignored, by and large, by ordinary Americans and for the time being Muslims posed no threat to “ the American way of life” They were positively contrib-uting to it. The Muslim life style could not be ig-nored for long, however. Many Americans who came into contact with the naturalized citizens learned about Islam first hand. It was not Islam in its entirety but it still had an effect on those who interacted with it. Results were astounding to some and alarming to others. Islam became the fast-est expanding religion in the West. First it was only one race that reverted to Islam, but soon Jews and Gentiles were also equally impressed. The naturalized citizens successfully sponsored their not-so-edu-cated relatives for immigration. Muslims

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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: (20�) 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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and Islam were becoming prolific in the land and respectable in places of work and play. Schools and seminaries started to add Ara-bic to their curriculum. Divinity Schools and Universities added departments of Islamic studies or comparative religion. Then the 9/11 fiascos happened. If a Mus-lim was really behind this atrocity, he was the most dim-witted of Muslims that ever lived, if we acknowledge that practicing and propagating Islam are two obligations that no Muslim can disconnect. The fallout from this incident should have been to convince people, especially American people, that Is-lâm is a violent religion, that it has nothing to do with Isa (Jesus, upon whom be peace), and that it has nothing to do with peace and salvation. The frustration and desperation of those who perpetrated 9/11 is quite un-derstandable. For all the mayhem that was caused, there was no widespread backlash against American Muslims. Instead, many Americans went out of their way to protect their Muslim neighbors against such a back-lash. The conversion rate of Americans to Islam did not budge, alhumdulillah. In in-stances where they felt intimidated to pro-fess it openly, reverts requested a private setting to declare their “witness” in secret. Internationally, the infamous 9/11 atroci-ties were used as an excuse to destroy two countries, kill and maim millions of human beings, and pollute with dangerous chemi-cals an area more than 1/6 of the area of USA. What a shame! Domestically, it was used to pass laws that were to protect Americans from future 9/11 types of incidents. A totally new Department of Homeland Security was established. The Federal Bureau of Investigation (FBI) in-timidated every known masjid and its imam. Mass media brazenly tried to tarnish the image of Islâm. Fiction novels and deroga-tory prose viciously attacked anyone even remotely sympathetic to Islâm. Even the person of the last Prophet was not spared.

Derogatory cartoons were commissioned. Anyone who wrote anything disrespectful or impertinent about Islâm and Muslims became a bestselling author. Their medio-cre books were chosen to be the subject of study and discussion in library meetings and public gatherings. A field day was de-clared against the Muslims. The 9/11 atrocities affected and are af-fecting and will affect the lives of Muslims adversely in this country and all over the world for a long, long time to come. Some ordinary Americans feel paranoid, some relationships between Muslims and non-Muslims are strained, and there is some discrimination at the workplace, in correc-tional facilities and in schools. Some local law enforcement agents act differently if a Muslim is the subject of an inquiry. Mus-lims may well be singled out for searches at bus terminals, train stations, and airports. Ordinary Americans are innocent. Their paranoia is understandable even though it is unfounded. Even a Muslim who watches TV religiously is paranoid about Muslims. The subtle and not so subtle message gen-

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History. After graduation he was awarded a high office in the Rampur State Educa-tion Department and then served another four years in Baroda. It was at this time he decided to abandon civil service and serve his country through the medium of journal-ism. Although had had no previous training or experience in this field, he courageously founded the English-language Comrade and the Urdu-language Hamdard. His brilliant criticism of the weaknesses of the British administration in India, his keen analysis of the most important problems facing his coun-try, together with an unsurpassed mastery of both Urdu and English prose, immediately attracted nation-wide attention. Naturally, the British Government soon began to regard this strong personality with disfavour. Con-sequently, at the outbreak of World War I, when Muhammad Ali wrote his lengthy and memorable statement entitled “The Choice of the Turks” arguing that since England and her allies had behaved with such treachery and hatred against this Muslim power, there was no reason why Turkey should not side with Germany, the Comrade was banned and Muhammad Ali and his elder brother, Shaukat Ali were sent to prison. During the period he edited the Comrade and the Hamdard, his Muslim conscious-ness began to awaken. As very young men, Muhammad Ali and his brother, Shaukat Ali, appeared like hundreds of other British educated Indians who spoke English and had adopted Western ways. As Muhammad Ali wrote in his memoirs, it was the Balkan War in 1911, threatening the very existence of Turkey and the Ottoman Empire, which aroused his sense of Muslim identity. The Khalifate at Constantinople was not only the capital of Turkey but the very heart of the Muslim world to such an extent that the Muslims of India felt that any threat to the integrity of Turkey was a menace to their being.

Nothing could better illustrate this develop-ment of a sense of Muslim identity than the

story of my brother, Shaukat. In 191� he took the leading part in founding the Society of the Servants of the Kaaba. This was to unite Musalmans of every sect in maintaining inviolate the sanctity of the three harams of Islam at Mecca, Medina and Jerusalem. As an immediate necessity, the troubles of the Indian pilgrims in securing passages for the voyage to the Holy Places drew my brother to Bombay. There he found that the only way he could assist these long-suffering thousands who were “Allah’s guests” in that thriving port was to take the humiliating license of a ”pilgrim’s broker.” This occupation entirely changed his mode of life. From a smart, half-Europeanized, fashionably-dressed officer of the British Government who used to be in great demand at the European Gymkhanas and clubs on account of his sporting exploits as a famous Captain of Aligarh cricketers and who prided himself on his pretty taste in silk shirts, he became a poorly, not to say, shabbily dressed Bombay-walla in a loose, long green coat of queer cut. On the erstwhile smooth cheeks and chin was now to be seen a shaggy beard which, as he himself used to say, was his fiercest protest against Europe and Christendom. [My Life: A Fragment, Muhammad Ali, Shaikh Muhammad Ashraf, Lahore, pp. 67-68]

As a child, Muhammad Ali had been taught to recite only some short chapters of Qur’ân by rote in Arabic, not understanding the meaning of one word and the ritual of the Salat and Wudhu. In its zealous enthusiasm for promoting English education among Muslims, the curriculum of Aligarh almost entirely ignored Islam, employing only the most “ill-paid and neglected drones” for the teaching of Arabic and Persian in “theology hour.” So dull was “theology hour” for the boys that they either played truant or indulged in every kind of mischievous prank. Not long after his graduation from Oxford, Muham-mad Ali realized that far from completing his education, he had not even begun! It was during his internment that he read the Qur’ân and Hadith in translations, understanding their meaning for the first time in his life.

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continued from page �This self-study of Islam soon transformed Muhammad Ali from a mere nominal Muslim to the burning zeal of a new convert. Here is how he describes his experience:

A man in possession of the secret of Truth with head and heart at bursting point with his pulse beating 150 to he minute and his blood, tingling in every vein of his body felt more like a bomb ready to explode and subject to another’s will than a human being who could deliberate and decide and control his actions and speech. (p. 150.)… Looking to those green days of my conversion after the few years that have passed and in the light of more settled convictions which glow but have no longer the appearance of a bonfire, I can afford to smile, though I am thankful to God not to laugh, at that early enthusiasm of the convert-preacher. (p. 152)… I had discovered God and in discovering Him, I had discovered myself. I had found a new meaning and a hitherto unrealized fullness of life in contrast to which my previous existence appeared empty and barren. (p. 128) [ibid]

At the end of World War I, the Turks were compelled to sign a most humiliating peace-treaty and since the Muslims of India feared this meant an end to all influence of Islam in world politics, they regarded the defeat of Turkey as their own. Following mass demonstrations at Madras, Lucknow, Delhi and other places, protesting against the shameful treatment of Turkey, a Khilafat Committee in Bombay was organized on November 24, 1919. As non-Muslims were permitted to take part, subsequent Khilafat meetings were attended by such prominent Hindu leaders as Mahatma Gandhi and Pun-dit Nehru. As soon as Muhammad Ali and his brother were released from prison, they became its life-breath. Maulana Muhammad Ali led the delegation to England where he placed the Muslim demands that the integrity of the Ottoman Empire be preserved intact, only to have Lloyd George reject the entire proposal. In a last desperate effort to mo-bilize opinion in Europe towards Turkey’s

favour, he made brilliant speeches in Paris and London, exposing all the treachery and sinister motives of the great powers. The Khilafat delegation was still in London when the Treaty of Sevres was signed in 1920 for the complete dismemberment of the Ottoman Empire. It was at this juncture when Mahatma Gandhi shrewdly proposed that the Khilafat movement accept his non-violent methods to achieve its aims. Thus Muhammad Ali committed one of the most serious mistakes of his life when he accepted these demands, which put the entire fate of this great Islamic movement at the mercy of Hindu whims. However, Maulana Muhammad Ali was at that time unable to realize his fatal error and remained convinced that Hindu-Muslim unity was essential for an independent and prosperous India. “Where God commands,” he asserted, “I am a Muslim first, a Muslim second and a Muslim last and nothing but a Muslim; but where India is concerned, I am an Indian first, an Indian second and Indian last and nothing but an Indian.” Just when the popularity of the Khilafat movement had attained its height in 1922, Mahatma Gandhi shocked even his Hindu supporters when suddenly he decided to call the whole thing off. Not without reason did the Mus-lims of India believe that Gandhi joined the Khilafat movement, not out of any genuine sympathy with its ideals and objectives, but only to advance his political power and promote the domination of the Hindus over the Muslims. Despite any errors he might have unwit-tingly committed, Maulana Muhammad Ali remained steadfast to the Islamic cause. Proof of his absolute sincerity and dedication to Islamic ideals was clearly demonstrated to all when the Khilafat Committee in 1921 passed a resolution forbidding any Indian Muslim to join the British army to fight the Turks. He, his elder brother and two co-workers, one of whom was a Hindu religious leader of note, were arrested charged with

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erated by the mass media is lodged in the subconscious of the viewers. One cannot escape the effects of this stereotyping and discrimination and defamation. The differential treatment by the authori-ties is unjustifiable and abhorrent. You are returning from a vacation and visit with your family back home. You are returning from an academic conference. You are re-turning after performing Hajj. It does not matter. If you are a Muslim you are a sus-pect. You are in possession of a valid visi-tor visa; you are a legal green card holder; you are a naturalized US citizen; you are a born American. It does not matter. All that matters is that you are a Muslim and your name is on a “blacklist”. You will be dou-bly and thoroughly searched and interro-gated at the last airport before boarding for USA. When you land in USA, security of-ficers from Homeland Security Department will “welcome” you at the exit door of the plane. You will be escorted like a criminal to a secure supervised area of the airport. All your fellow travelers will watch your humiliation silently. If your family is with you they will experience the pain of being a Muslim. The young ones among them will wonder what is the meaning of “Congress shall make no law respecting an establish-ment of religion, or prohibiting the free ex-ercise thereof”. Even the black Homeland Security Officer who is detaining you will continuously apologize for the unfair treat-ment. He knows what discrimination is. You will be detained for several hours. If you have a connecting flight to somewhere else you will miss it. If you have to visit the bathroom, the officer will escort you. The officer is curious about the zam zam water and the dates that you are carrying in your luggage. He is fascinated when you tell him you are returning from the jour-ney of your life, Hajj. He really wants to know more about it but is very conscious of watchful eyes and ears. From the dis-

continued from page � cussion with you he knows deep down in his heart that you are not a terrorist or a terrorist sympathizer. You are a collateral damage. All he can do is go back and forth several times to find out if you have been cleared by the Interagency Border Inspec-tion System (IBIS). You sit tight. You can do nothing except to do duâ for yourself and your fellow human beings. Ya Allâh when will this terrorism and oppression come to an end? Finally the officer comes rushing to-wards you with your passport and docu-ments in hand and with a smile on his face announces, “You are free to go.” “Why was I detained, officer?” He shrugs his shoulders and hands you an “IBIS FACT SHEET.” He informs you, “There is an address on the sheet that you can write to if you have any concerns.” He tries to help you catch your connecting flight but the flight has just closed. There is no other flight to your destination today. Good-bye. In relative peace, a bit away from the eyes of your protectors, you check your US Passport. You cannot help but read, “The Secretary of State of the United States of American hereby requests all whom it may concern to permit the citizen/national of the United States named herein to pass without delay or hindrance and in case of need to give all lawful aid and protection”. It is printed in three languages. Yet, a similar scene is repeated the fol-lowing day, on your domestic connection: denial of the convenience of electronic check-in, the humiliation of having to step aside at the check-in counter while wait-ing for permission to fly (there seems to be no record that you passed a four-hour security scrutiny less than 24 hours ago), and a boarding pass marked with a special code that requires you to be pulled aside at the security checkpoint for an extra search. The only crime: you are a Muslim and your name appears on the “black list.” Once at home you will forget the details

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Editorial, continued from page �of this atrocity, but the bad taste lingers on. You have several courses of action. You should do all of them. Write a letter to IBIS. Maybe a sane person will handle your case. Write a letter to your representa-tives in the State and Federal government. Maybe they will follow it up. You can also write a letter to the “Editors”. Maybe it will generate sympathy. Above all you can for-give and try to forget. This is the most im-portant component part of your “healing”. While you are going through this therapy remember the overall reason for all this mayhem is the “fastest spreading religion in the West,” Islam. Remember also that Islam means peace, so Islam prospers and extends its reach when there is peace, even if that peace is at the cost of Muslims be-ing persecuted and tortured. Remember Bilal’s persecution by his slave master and the subsequent acceptance of Islam by all those who inflicted cruelty on Muslims. It is Allâh’s promise that Islam would be the way of life if we stay our course and practice what we preach.

“It is He Who has sent His Messen-ger with Guidance and the Religion of Truth, that he may proclaim it over all religion, even though the Pagans may detest.” [Surah as-Saff, 61:9]

~ ~ ~ alIm coUrse ~ ~ ~Masjid-un-Noor, Bridgeport

1300 Fairfield Ave, Bridgeport, CT 06605Every Saturday-Sunday - 7a.m.-noon

March 17 - June 24, 2007Instructor: Sh. Hasan Abunar, Ph.D.registration: $250 fee to cover cost of materials; surplus donated to the Masjid.syllabus: Tafseer Ibn Katheer; Mukhtasar al-Bukhari; Fiqh al-Ibadatcontact: 20�-54�-0�77 abunarUSA@gmail.com

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

conspiring to seduce Muslim troops from their allegiance to the British crown. To this Maulana Muhammad Ali replied in the court;

Is God’s law for a British subject more important or the King’s law—a man-made law? A man’s salvation in Islam depends upon these: that he must believe, must act according to that belief and that he must propagate that belief. A man who believes in Islam, says his prayers, gives alms, fasts in Ramadan, goes to Mecca and does not hurt anybody, do you think he will have salvation with only this? No! Because the Qur’ân says that you must go and propagate these doctrines. You are not born only to save yourself. You are here to save your neighbours as well. If a Muslim says that he believes that killing another Muslim is forbidden and yet goes and kills him, he may not win salvation. Suppose he believes that it is forbidden, does not kill another Muslim but sits idly by and lets others kill him, he still does not attain salvation. Only he at-tains salvation who warns others that it is forbidden and persists even if his efforts fail. And if he fails in his efforts and he suffers because of Section 505 and Section 117 of the Indian Penal Coda, what is he to do? He must show fortitude. He may be hanged. He may be drowned. He may be quartered. But he must show fortitude and persever-ence in his mission. Then only will he win salvation and escape perdition. He must not try to change God’s law by one single syllable. He must abide by it and face all the consequences.” [The Writings and Speeches of Maulana Muhammad Ali, edited by Afzal Iqbal, Shaikh Muhammad Ashraf, Lahore, 196�, vol II, pp.72-7�]

Although everybody expected the Ali brothers to be imprisoned for life, if not condemned to death, the jury unanimously pronounced the accused as “not guilty.”

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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.

march16 5:�0 7:02 1:00 4:22 5:12 6:59 8:�217 5:28 7:00 1:00 4:2� 5:1� 7:00 8:��18 5:26 6:59 1:00 4:2� 5:14 7:01 8:�419 5:24 6:57 12:59 4:24 5:15 7:0� 8:�520 5:2� 6:55 12:59 4:24 5:16 7:04 8:�721 5:21 6:54 12:59 4:25 5:16 7:05 8:�822 5:19 6:52 12:59 4:25 5:17 7:06 8:�92� 5:17 6:50 12:58 4:26 5:18 7:07 8:4024 5:15 6:49 12:58 4:26 5:19 7:08 8:4225 5:1� 6:47 12:58 4:27 5:20 7:09 8:4�26 5:12 6:45 12:57 4:27 5:20 7:10 8:4427 5:10 6:4� 12:57 4:28 5:21 7:11 8:4528 5:08 6:42 12:57 4:28 5:22 7:12 8:4729 5:06 6:40 12:56 4:29 5:2� 7:1� 8:48�0 5:04 6:�8 12:56 4:29 5:2� 7:14 8:49�1 5:02 6:�7 12:56 4:�0 5:24 7:16 8:51

april1 5:00 6:�5 12:55 4:�0 5:25 7:17 8:522 4:58 6:�� 12:55 4:�1 5:26 7:18 8:5�� 4:56 6:�2 12:55 4:�1 5:26 7:19 8:554 4:54 6:�0 12:55 4:�2 5:27 7:20 8:565 4:5� 6:28 12:54 4:�2 5:28 7:21 8:576 4:51 6:27 12:54 4:�2 5:29 7:22 8:597 4:49 6:25 12:54 4:�� 5:29 7:2� 9:008 4:47 6:24 12:5� 4:�� 5:�0 7:24 9:019 4:45 6:22 12:5� 4:�4 5:�1 7:25 9:0�10 4:4� 6:20 12:5� 4:�4 5:�1 7:26 9:0411 4:41 6:19 12:5� 4:�4 5:�2 7:27 9:0612 4:�9 6:17 12:52 4:�5 5:�� 7:28 9:071� 4:�7 6:15 12:52 4:�5 5:�� 7:�0 9:0814 4:�5 6:14 12:52 4:�5 5:�4 7:�1 9:1015 4:�� 6:12 12:52 4:�6 5:�5 7:�2 9:1116 4:�1 6:11 12:51 4:�6 5:�5 7:�� 9:1�17 4:29 6:09 12:51 4:�6 5:�6 7:�4 9:1418 4:27 6:08 12:51 4:�7 5:�7 7:�5 9:1619 4:25 6:06 12:51 4:�7 5:�7 7:�6 9:1720 4:2� 6:05 12:51 4:�7 5:�8 7:�7 9:1921 4:22 6:0� 12:50 4:�8 5:�9 7:�8 9:2022 4:20 6:02 12:50 4:�8 5:�9 7:�9 9:222� 4:18 6:00 12:50 4:�8 5:40 7:40 9:2�24 4:16 5:59 12:50 4:�9 5:41 7:41 9:2525 4:14 5:57 12:50 4:�9 5:41 7:42 9:2626 4:12 5:56 12:49 4:�9 5:42 7:44 9:2827 4:10 5:55 12:49 4:40 5:42 7:45 9:�028 4:08 5:5� 12:49 4:40 5:4� 7:46 9:�129 4:06 5:52 12:49 4:40 5:44 7:47 9:���0 4:05 5:51 12:49 4:41 5:44 7:48 9:�4

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mar-aPr Prayer TImes, neW haVen

saFar

raBI’UlaWWal

raBI’UThThanI

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reGUlar masJId acTIVITIes and JUm’a Prayer TImes

BerlIn masJId1781 Berlin Hwy., Berlin, CT 060�7, (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 (20�) �72-2928

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

Juma’ prayer time 1:00 Pm

masJId daar-Ul-ehsaan 7�9 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 (20�)746-75�0

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)8�0-445�

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

17-212, Hamden, CT 06514 (20�) 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 (20�)261-6222Juma’ prayer time 1:15 Pmcontact: Br. Ahmed Reza (20�) 746-068�

masJId al-Islam624 George St. New Haven, CT (20�)777-4008Juma’ prayer time 1:15 Pmcontact: Br. Jimmy Jones (20�) 865-5805IslamIc cenTer oF neW london16 Fort St, Groton, CT 06�40, (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 (20�)852-0847Juma’ prayer time 1:00 Pmcontact: Syed Hussain Qadri. (20�) 852-0847.

sTamFord IslamIc cenTer10 Outlook St. stamford, CT 06902 (20�)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)

1�2 Prospect Ct. Waterbury, CT. 06704 (20�)756-6�65 Juma’ prayer time 1:00 PmContact Br. Majeed Sharif. (20�) 879-72�0.

WesT haVen masJId2 Pruden St., West haven, CT 06516, (20�) 9��-5799Juma’ prayer time 1:00 Pmcontact: Br. Mohammad Taroua (20�) 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

(41�)788-7546 Juma’ prayer time 1:15 Pmcontact: Dr. Mohammad Ali Hazratji(860)749-8859.

Visit the NEW Connecticut Council of Masajid website:

http://ccm-inc.org

Surah Maryam 19:51-52

Also mention in the Book (the story of) Moses: for he was specially cho-sen, and he was an apostle (and) a prophet.

And we called him from the right side of Mount (Sinai), and made him draw near to Us, for mystic (converse).

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THE CHILDREN’S CORNERmaimoonah

The Prophet’s marriage to Maimoonah took place on the occasion of the Mus-

lims’ first successful pilgrimage to Makkah, the year after the treaty of Hudaibiyah. The pilgrims had been allowed to remain three days in the city, while the Quraish camped out on the hillsides. Many of the Quraish who were Muslims slipped down into the city to visit the pilgrims. Among those spending time with the Prophet was his uncle Abbas . It was during this period that Abbas had offered his wife’s wid-owed sister, Maimoonah , in marriage to the Prophet and the Prophet had ac-cepted the proposal. At the end of the three days which had been agreed upon, the Prophet gave or-ders for every pilgrim to pack up and leave. Only his servant remained behind to escort Maimoonah out of the city. The mar-riage took place at Sarif, a village a few miles outside of Makkah. Maimoonah’s marriage strengthened the Prophet’s ties with the Quraish not only because she was the sister-in-law of Abbas

. She was also, on her father’s side, the aunt of the great general, Khalid , who at that time had not yet entered Islam. It was shortly after her marriage that he made the decision to join the Muslims at Madinah, much to the lasting benefit of the Muslim community.

maariyah After the conquest of Makkah, the Prophet

sent many letters to the rulers of surround-ing kingdoms, inviting them to embrace Islam. The ruler of Egypt, the Muqawqis, although lukewarm to the idea of Islam, ap-parently did not wish to offend Muhammad

and sent many rich gifts in response to the Prophet’s letter. These included gold, fine cloth, animals, and two Egyptian slave girls. The girls were sisters, named Maariyah and

Sirin. The Prophet married one of the girls, Maariyah , when she had em-braced Islam, and gave her sister in mar-riage to one of the companions. Maariyah soon became pregnant and there was much joyous expectation in Madinah, for no wife since Khadijah

had born the Prophet a child. Sal-ma - the midwife who had attended Khadijah many years before, and who was an old woman now- insisted on attending Maariyah . There was much jubilation when a son was born. He was named Ibra-him . Ibrahim was his father’s pride and joy. Scarcely a day passed when the Prophet did not spend time with his son. However, when the child was only eighteen months old, he became very ill. Maariyah and Sirin

cared tenderly for him, but the child died in his father’s arms. The tears flowed freely from the Prophet’s eyes and some of the companions wondered why he was crying. The Prophet had forbidden loud signs of mourning, but some of the com-panions had interpreted this as a ban on all outward signs of grief. When the Prophet

could find his voice, he explained that quiet tears were not forbidden, since they were signs of tenderness and mercy, and no one should be without mercy. The Prophet led the funeral prayer for his son and smoothed the earth over the grave. Not long after the burial there was an eclipse of the sun. Some people attributed the eclipse to the sorrow of the Prophet . But he told them that the sun and the moon are two signs of Allah and that their light is not dimmed due to any human event. He told them to pray for the eclipse to pass whenever it occurs. Maariyah died about five years af-ter the death of her son and was buried near his grave.

Bonnie l. hamid

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etiquettes ofThe masâjidMufti Muhammad Shafi

Virtues of the Neighborhood surrouNdiNg the Masjid

It is recorded in the hadîth that the Prophet ( ) said that the virtue of the house close to the masjid over the house far away from the masjid is like the difference between a warrior and one who remains at home. [Ahmad, Tabarâni, see I’lâ-us-Sunan 5/1608] This does not mean, however, that the people who live farther away from the masjid should leave their houses and try to move closer to it. Indeed, this very issue arose in the time of the Prophet ( ) and he instructed those who lived far from the masjid to continue living in their homes- it was not necessary to desert their existing houses and buy or construct new homes closer to the masjid- since however far one had to come to reach the masjid, the reward would be in proportion. The complete story (found in Muslim) is that at one time a plot of land near Masjid-un-Nabawî (the Prophet’s mosque) was empty and the tribe of Banû Salamah, whose houses were far from the masjid, began making plans to buy the land and build new houses there. When the Prophet ( ) heard of this, he went to them and asked them if it was so that they were leaving their houses to come closer to the masjid. When they affirmed this, he said, “O Banû Salamah! Remain in your homes- when you come towards the masjid you receive reward for every footstep you take. Thus, the more footsteps you have to travel, the greater the reward obtained.” Thus, we understand that those who have houses close to the masjid should thank Allâh for that blessing whereas those who live farther away should not desert their homes but rather obtain their reward in the second manner, namely by walking continued on page ��

to attend the masjid regularly. And Allâh, Glorified and High, knows best.

reward of buildiNg a Masjid A well-known hadîth is narrated from the Prophet ( ) in which he said, “Whoever builds a masjid for the sake of Allâh (in this world), Allâh will build for him a house in Paradise.” [Agreed upon by Bukhâri and Muslim, narrated from ‘Uthmân ) Furthermore, a masjid is a sadaqah jâriyah (recurring charity, even after death): as long as people continue to pray there, the reward will accumulate for the ones who built it. Many great virtues of building masâjid have been stated in the hadîth. However, this does not mean that masâjid should be built when there is no need for one, or that expenditure should take place on the masjid when there are more pressing needs in the community, such as the orphans or the poor. Some people, when they give charity, will give their sadaqah (charity) to the masjid, regardless of whether it needs it or not. Instead, a person should examine the situation of the community when giving charity or donations: if the poor and the orphans are in greater need then it is better to distribute charity in that quarter. If there is, in fact, no masjid in the locality then it is preferable to give towards its construction. Once the masjid is established, if there is need for Islâmic schools in the area then spending should go towards that purpose. And so on in every condition one should consider the level of need and give appropriately.buildiNg “Masâjid” iN the hoMes

It is of the Sunnah that in one’s home a special area or room should be set aside for praying. It should be kept clean and incense should be burned therein. In the hadîth, this area has also been referred to with the term “masjid.” Hadrat ‘Âishah reports that the Prophet ( ) gave the order to arrange for “masâjid” in the houses and to keep them

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continued from page ��clean and pleasant smelling. [Abû Dawûd, Tirmidhi] Since these places are not openly accessible to the general public they, technically speaking, are not considered masâjid, although the hadîth has used this term for them. Also, the women who want to engage in I’tikâf (seclusion) will be able to perform it in those rooms. Furthermore, Khulâsat-ul-Fatâwâ states that it is mustahab (desireable) that every Muslim set aside such a “masjid” in their house for praying the sunan and nawâfil (superogatory prayers). However, again, these rooms absolutely do not fall under the technical rulings of a “masjid” and thus, for example, women in their periods may enter those rooms whereas they are prohibited from entering the masjid in that state. [Khulâsah]eMbroidery, floral desigNs, aNd

other useless decoratioN iN the Masjid

mas’alah: It is makrûh (reprehensible) to decorate the walls or floors with floral designs that will distract the attention of the worshippers. It is even more disliked to do so on the mihrâb (pulpit) or on the wall in the direction of the Qiblah.1 [Shâmi, Khulâsah] Among the hadîth, Hadrat ‘Umar Fârûq (

) relates that the Prophet ( ) said that when the condition of a people deteriorates (i.e. they become lax in their religion), they will begin to embellish and decorate their masâjid. [Ibn Mâjah] Hadrat Abû Hurairah ( ) relates that the Prophet ( ) said, “When you (Muslims) begin to beautify your masâjid and embellish your Qur’âns (thus interfering with concentration during prayer and recitation), then know that it is the time of

1 note: This section discusses floral and non-animate decoration. It is absolutely forbidden to have images of humans or animals in the masjid. – Trans.

your destruction.” [Kanz] Furthermore, Hadrat Ibn ‘Abbâs referred to the excessive decoration of the masâjid as the custom of the Jews and Christians and would angrily predict (to the Muslims of his time), “You are going to decorate your masâjid just as the Jews and Christians did.” [Abû Dawûd] In this discussion, one should remember that cleanliness is one thing and useless decoration is another. To keep the masjid clean is the Sunnah and is very necessary, as will be discussed further on, Allâh-willing. And, whereas excessive decoration and embellishment is despicable and reprehensible, if a few designs on wood or whitewash or something similar are made, then there is no harm in it. It is also mentioned in Khulâsat-ul-Fatâwâ that instead of spending money on even such reasonable decorations it is much better to spend it on the poor, orphans, and other needy people in the community. mas’alah: Making decorations on wood, pottery, and so on is also correct only to the point that the person doing so does it from his own expense. If the masjid is built and maintained on waqf (endowment) or on general donations, then it is absolutely not permissible to use that money to cover the expense of decoration until and unless those who are giving the donations express their consent for that purpose.

raNks of the Masajid The Masjid-ul-Harâm in Makkah is the highest in rank of all masâjid as it is the Qiblah for all other masâjid and it is the founding original which other masâjid are derived from. Whoever prays one prayer in it will receive the reward of 100,000 prayers. Next comes Masjid-un-Nabawî and Masjid-ul-Aqsâ in which one prayer results in the reward of 50,000. The Jâmi’

- 1� -

continued from page ��

continued on page ��

Masjid of one’s city (i.e. the masjid in which Jumu’ah prayer is held) comes next in the scale with one unit of prayer rewarded as if it were 500. And finally, for the prayer in one’s local neighborhood masjid, one receives 25 times the reward (of praying at home). These ranks are based directly on a hadîth narrated by Hadrat Anas ( ) in Ibn Mâjah. [Mishkât] Note, however, that in general it is better for people to pray in their local masâjid rather than the Jâmi’ masjid (which is usually farther away). The practice of the salaf (pious predecessors), the sahâbah and the tâbi’în, was such that they prayed the regular five prayers in the local masjid and not the Jâmi’ masjid. Thus, for the average person, the virtue of the Jâmi’ masjid over the local masjid only holds for the Jumu’ah prayer and otherwise they can attain the reward of 500 prayers by attending their local masjid– as in al-Ashbâh, it is written that the local masjid is in fact the Jâmi’ masjid (for the people of that locality). However, when the imâm of the Jâmi’ masjid is an ‘âlim (scholar), then the Jâmi’ masjid is more rewarding. mas’alah: For the shopkeepers, the masjid closest to their house will be considered the “local masjid” in the evening. During the day, the masjid closest to their shops will be considered the “local masjid.” [Ashbâh] This ruling similarly applies to those involved in any type of employment. That is, during the workday the nearest masjid to the place of employment is considered the “local masjid” and when they return home, that masjid which is closest to the home falls in that definition. And Allâh knows best of the correct. mas’alah: It is written in the commentary of Ashbâh and other works that for the student of religion (tâlib-e-‘ilm), attending the masjid of the teacher is more virtuous than the local masjid, since this will be helpful towards his gaining of knowledge and advancement in the religion.

cleaNliNess of the Masjid

According to the hadîth, the Prophet gave an order to keep the masâjid clean and well perfumed. [Mishkât from Tirmidhi and Abû Dâwûd] As in every aspect nowadays we find ourselves going to extremes, the care of the masâjid has also suffered in this regard. On one extreme, some masâjid have gone so far with “cleanliness” that they are de-corated and embellished beyond reason– which is makrûh, as discussed above. On the other hand, some places suffer from so much neglect and lack of care that the masjid is covered with dust and cobwebs, the floors and walls are stained and caked with mud and dirt- wal-‘ayâdhu-billâh- we seek refuge in Allâh from this disrespect of the masjid which is in fact not at all permissible. It is narrated in the hadîth that the angels take offense from those things that are offensive to human beings. Thus, just as a person would not like to have his house covered with dust and dirt, how can one expect the angels to feel comfortable when the house of Allâh is in such a condition? It was for this reason that the Prophet himself would take the responsibility of keeping the masjid clean. Hadrat Zayd bin Aslam ( ) narrated that during the blessed era of the Prophet ( ), the masâjid used to be sprinkled with water (to keep them clean and fresh) and swept regularly. [Musannaf Ibn Abi Shaybah] In another narration of the same collection, Hadrat Ya’qûb ibn Zayd ( ) reported: The Prophet ( ) used to sweep the dirt from the masjid with a date palm branch. Also, Hadrat Muttalab ibn ‘Abdullah ibn Khatab ( ) reports that once Hadrat ‘Umar ( ), returning from a horse ride, came to the Masjid of Qubâ. Therein he

- 14 -

The Weightier matters: a Potpourri of Political and religious Poems

by Zaki ahmad sabihA very interesting and informative book. There is a lot of history in it. Many of Mr. Sabih’s poems were

printed in Iqra before. His choice of simple words and easy style can be en-joyed by the reader.

Available now from Author House www.authorhouse.com

Order at your local bookseller or preferred on-line retailer.

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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 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. Kufi caps are not always available, requests are filled when possible. We thank the follow-ing Muslims for writing to us and support-ing .

continued on page ��

move Forward collectivelyMl. Sulaiman Ravat

We live so many years after the golden era, yet we are fast, we awake late at night, our minarets echo with the oneness of Al-lah and our hearts rejoice at the sweetness of the Qur’an. Nabi said; “Glad tidings to those who see me and believe in me, and glad tidings sevenfold to those who believe in me with-out seeing me. (Ahmed) Too often we simply give up over-whelmed by conditions. We feel hopeless and helpless. This is the ploy of Shaytaan to demoralize and defeat us. We shouldn’t sell ourselves too short. Nabi longed to meet us. One day he asked the Sahabah “When will I meet my brothers?” The Sahabah asked “Are we not your brothers O Rasul of Allah?” He re-plied “You are my companions. My broth-ers are those people who will believe me even though they won’t see me.”(Hayatus Sahabah) Many of the happenings around the world today are the signs of Qiyaamah but we shouldn’t resign ourselves to the thought that we are doomed because Nabi

said “There will always be a group in my Ummah who will uphold the command of Allah.” We should endeavour to seek out this group, be part of them and become like them, as Nabi has mentioned in another narration: “This group will get a similar reward to that of the Sahabah.” This op-portunity exists for us and will continue to

Abdallah Abdul-Latif, NYAbdullahi Mustafa Ali, CAAkeem Muhammad, FLAndie L Sohnson, MOAnthony G Pugh, GAAnthony Hopkins, PABryant Brunson, FLCarl Jennette, CTCharles L McGee, FLDerrick Edwards, SCDewayne Makell, MDEdward Hardy, GAEiglee Dsue Choicou, SCG. Williams, CTGrantbad Harris, GAJames D Booth, GAJames Kiine, PAJohn R Norris, FLJoseph F. Michel, NCK. Abdul Wali, VAKyle Pery, PALenny Phillips, GALuther Ward, GAMichael Connce, UTMichael Jenkins, PAMichael Webb, NYMinnie Holloman, GAMohammad Ababafha, NY

N. Sidi Yahya, NYPaul Allum, FLQareeb Muhammad, FLR. Abdur-Rahman Cam-pos, Durango, MexicoRichard Blount, CARobert Brush, FLRon Day, GAS. Henderson, CTScott Yusuf Merrill, UTSharif Tarif Rahab, FLSherman K Swinney, GAVernon Richardson, CAVonirc Avese, GAWilliam Ginns PAWilliam Johnson, DEWillie Watson, FL

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continued from page ��prayed the prayer and then called, “O Yarqâ! (a person’s name) Bring me a date palm branch.” He brought it and gave it to Hadrat Umar ( ) who then tied up his clothes and swept the entire masjid. [Musannaf Ibn Abi Shaybah] Hadrat Anas ( ) reports that the Prophet ( ) said, “The rewards of the deeds of my ummah (nation) were presented to me, even for the speck of dust which a person removed from the masjid; And the sins of my ummah were similarly presented to me and I did not see a sin graver than that a person committed a sûrah or âyah of the Qur’ân to memory and then forgot it.” [Mishkât from Tirmidhi and Abû Dawûd] In another hadîth, it is recorded that a woman during the time of the Prophet

used to sweep the masjid. When her death occurred, it was nighttime and the sahâbah knew that if the Prophet ( ) was informed of it right then he would come (to lead the funeral prayer) even though it was dark and would be an inconvenience. Thus, they prayed the funeral prayer themselves and did not inform him of the death right away. When, in the next morning, he was informed of it, he said, “When one of you passes away, then inform me of that. Truly I saw her in Paradise because of her removing dirt from the masjid.” [Kanz from Mu’jam al-Kabîr] mas’alah: It is not permissible to spit in the masjid, as established by the saying of the Prophet ( ), “Spitting in the masjid is a sin.” [Mishkât - Agreed upon] Hadrat Abû Umâmah ( ) also reports that the Prophet ( ) said, “Whoever spits in the masjid towards the direction of the Qiblah and does not bury it (or clean it up), then on the Day of Judgment it will appear boiling hot and will hit him on his forehead.” [Kanz] mas’alah: To bring garlic, onion, or radish to the masjid, or to eat these and then

Masajid, continued from page ��

needs to expand. By donating gener-ously, your support will make it happen.

Da’wah and tableegh are our responsibility.

Support . continued on page ��

exist till Qiyaamah. The world is thirsty for solutions. We have the theory. It’s time for the practitio-ners to stand up; it’s time for the revolu-tionaries to stand up. We need to become Muslims with a mission, Muslims with anidentity, and Muslims with a message for humanity. Allah has declared, “You are the best of the nations who have been raised for the benefit of humankind.” Best of nations means every Muslim, Aalim or not, has been raised for humankind-- i.e. Muslims and non-Muslims. Here we all have a role to play. Be it character shown in the busi-ness arena or in the interaction with our neighbours. If we fail in this duty, then not only will we be failing ourselves, and the Muslim Ummah but humanity at large. Islam has the solution to the problems of the world. We need to take Islam to the people of the world. For this to happen we need to rekindle the Islamic brotherhood and move forward collectively as the Sa-habah did coming out of the darkness of Jahiliyyah in the Arabian dessert and il-luminating the world with the radiance of Islam. When the decline of the Roman and Persian superpowers started the Sahabah were preparing them to take over. The de-cline of the superpowers of today has start-ed. Are we preparing ourselves?

Reproduced from Radio Islam Newsletter 2/28/2007 www.radioislam.co.za

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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

continued from page ��enter the masjid is not permissible. [Durr-e-Mukhtâr] Hadrat Jâbir narrates from the Prophet ( ), “He who eats this plant of offensive smell (i.e. onion or garlic,) should not come near our masjid, for the angels take offense to those things which are offensive to humans.” [Mishkât- Agreed upon] The meaning is that as long as the bad smell remains, one should not enter the masjid. And this ruling holds for any bad-smelling substance such as pipes, cigarettes, garlic, etc. as derived from the reliable books of fiqh. Some scholars have also included radishes in this category. note: Those who smoke pipes or cigarettes often neglect this ruling and they should really be careful in this respect. note: Even though the hadîth above only mentions foods specifically, it indicates the reason for the ruling as being the offense to the angels. Thus, this ruling is not limited just to bad-smelling foods but applies to anything that is used which has this characteristic. mas’alah: Also derived from the above hadîth is that if a person’s clothes smell of sweat, he should not enter the masjid until in some way he removes the bad smell. mas’alah: It is also established from this hadîth that it is not permissible to burn kerosene in the masjid (due to the bad odor it produces).

To Be continued Translated into English by Nadeem Abdul Hamid from the Urdu book published by Darul Ishaat, Ka-rachi.