In the name of Allah, Most Gracious, Most Merciful

A Voice of the MusliM uMMAh

'READ'

7 Safar 1429 February 15, 2008

Vol. 20 No. 2

IslamIc concept of prophethoodmaulana sayyid abul hasan ali nadvi

Asmâ-ul-Husnâ : Allâh’s beautiful names and attributes al-Qahhaar the sUBdUer

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In This Issue... Will Americans Learn to Embrace Islam? .................................................2 Hadith ..................................................6 A Prophet is Born ............................. 10 Islamic Poetry and the Current Trend.................................................11

prophetic Wisdom

This does not mean that the prophets are indifferent to prudence or they are unmindful of the needs of time, inclinations of the people or of the suitable methods for achieving their objectives. They are sagacious par excellence and their meth-ods are the surest and easiest, for wisdom, insight and soundness of judgement are the inherent qualities of prophetic design. The endeavours of the prophets, particularly, the life and character of the last of them, Muham-mad , bespeak of innumerable examples of their profound insight and sober mindedness. The following verses of the Qur’an allude to the sagacity of the prophets.

“And (it is) a Qur’an that We have divided, that thou mayst recite it unto mankind at intervals, and We have

revealed it by (successive) revelation.” [Q. 17:106] “Allah desireth for you ease; He desireth not hardship for you.” [Q. 2:185] “And those who disbelieve say: Why is the Qur’an not revealed unto him all at once? (It is revealed) thus that We may strengthen thy heart therewith; and We have arranged it in right order.” [Q. 25:32] “And hath not laid upon you in religion any hardship.” [Q. 22:78]

The Prophet of Islam always instructed his disciples to be lenient to the people and to encourage them. While sending Ma`az bin Jabal and Abu Musa Ash`ari to Ye-men the Prophet directed them saying: “Present (the teachings of) Islam leniently; do not make them rigid; give glad tidings to the people; and do not make them shrink from it.” [Bukhari] On another occasion, he told his compan-ions: “You have been sent to smooth the way and not to create difficulties.” [ibid] Sometimes the Prophet postponed certain matters in view of things which were

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Editorial

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Will americans learn to embrace Islam?

During the last thirty years, the period of my own first-hand observations, America has changed considerably and has become extremely tolerant. Thirty years ago, the state had not open-ly started to support gambling; the lottery did not exist. Narcotics among the gen-eral public were just beginning to surface. There was no need for police officers or se-curity guards in schools. Many highly rep-utable institutions only admitted members of one sex; but two men holding hands in public would have, at the least, drawn dis-approving glares. The movement of hem-lines upward by just a few inches used to make headlines. Birth control techniques were discussed only in very private cir-cumstances. Abortion and open fornication were still taboo. The percentage of teenage pregnancies was negligible and a single parent was a real oddity. Divorce was al-most unknown and not easy to obtain. Sui-cide was shameful; assisted suicide was unheard of and unimaginable. Cremation was an exotic ritual; people generally pre-ferred and could afford to be buried rather than burned. Many, if not all, schools re-quired or allowed prayers. Over the years, laws have been adjusted to conform to new trends. Enough people have changed their ways of thinking so that when secular laws are promulgated to toler-ate new behavior, there is very little opposi-tion, except in the case of a few issues such as abortion. Hardly anyone cares to point out what the Creator of us all said about these matters in the Torah or the Gospels. Those who should know better willingly or unwillingly follow the secular laws, even when those laws blatantly contradict di-vine guidance. We do not begrudge Ameri-

can society this laxity. To every people is their own way of life (religion). However, many of these secular laws are simply not acceptable for Muslims. The laws contained in our holy book, the Qur’an, cannot be changed or reinterpreted to suit the fancy of twentieth century free thinkers. In every aspect of our lives, Mus-lims have to be allowed to follow divine guidance. If we do not wish to expose our-selves and our children to usury (interest), gambling, intoxication, drugs, loose sexual mores, and issues such as abortion, all of which abound in public institutions and in all forms of the mass media, we need to have a choice. We deserve to have a choice. No law should force us to comply to ideas which are touted by those who are loyal to the concept of separation of church and daily life. The position of Muslims in America has also been changing through the years. Thirty years ago there were very few Mus-lims in this state, no Muslim places of wor-ship and hardly any awareness of the creed which we are duty-bound to follow. The at-titude of America towards this change has been mostly a benign neglect. Most hope that with time these Muslims will disappear in the melting pot. Intolerant individuals have passed laws against head coverings at schools, places of work and in courts, have denied time off for daily prayers and religious festivals, and have insisted that Muslims join in the worship of the flag. A few belligerent ones have hissed and hoot-ed, terrorized Muslim families, and even invaded mosques with shoes on and musi-cal instruments blasting. Unfortunately the law frequently sides with the aggressors. The changes have not slowed; if any-thing at all they are quickening. Whereas three decades ago, most Muslims were im-migrants, with funny accents and looks, trying their best to conform to American norms, the new Muslim is American-born, eager to look different and to worship in a

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

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

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

Tel: (203) 562-2757

edItorIal commItteeSister Aisha Sayed Alam (Cheshire)

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

Dr. Shujaat Ali Khan (New York)

Layout/Website ............ Brother Nadeem Abdul Hamid

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quite unfamiliar way. This new Muslim is not only Afro-American, he is also of An-glo-Saxon, Spanish and Native American extraction. Many people are eager to ask questions and learn why we do what we do. They are being introduced to a new way of thinking. The question that begs an answer is, “Where is this change leading?” Are Amer-icans, especially lawmakers, going to resist this change? Or are Americans eventually going to tolerate this movement graciously and accept it wholeheartedly as a vitalizing force in their own lives? Are they going to keep on believing the main stream media depiction of Islam as a religion to resist? Will the day come when their own sons and daughters will tire of the meaningless plea-sures of ‘doing their own thing’ and turn to the guidance and peace of mind open to them through Islam? Only Allah knows!

message for muslims in the West

Muslims have been blessed by Allah throughout Europe and America. We have been blessed economically, aca-demically and socially. Does this blessing demand any responsibility from us? Every Muslim would answer this question affir-matively. Many of our scholars have fur-ther defined this responsibility. Maulana Syed Abul Hasan Ali Nadwi was one such scholar. He saw it not only as our responsi-bility to others but even linked it with our own religious survival. What follows was his advice that he gave in 1982 in South Africa to Muslims who live in a predomi-nantly non-Muslim country. It is still very valid. The Prophet had a burning desire to invite humanity to accept Islam. Despite 13 years of untiring effort in Makkatul-

Mukarramah and 7 years in Madinatul-Munawwarah, there was no large scale conversion of non-Muslims into Islam. However, between 7 AH and 10 AH, after Fath-e-Makkah (the liberation of Makkah) until the Prophet’s demise, there was such an influx of people entering into Is-lam as was not witnessed in the preceding 20 years. Imam Zuhri, an eminent Muhaddith and Tabi’i, expresses surprise on this change, with so many people embracing Islam in a matter of just 3 years. He, along with other distinguished Muhaddith, have comment-ed that this large scale conversion was due to non-Muslims having an opportunity, for the first time, to observe and intermingle with Muslims, witnessing their honesty, fair dealing, compassion, and their sole reliance on Almighty Allah. This left such a deep and profound impression on non-Muslims that thousands entered into the fold of Islam within a relatively short pe-riod of time. This incident also contains abundant les-

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sons on how Muslims should live in this country. Their conduct should be so sub-lime and captivating that whosoever sees us accepts Islam. Whosoever sits with us should be inclined towards Islam. There should be no need to convince anyone to accept the Truth. Therefore, in this coun-try, if you wish to live peacefully and have an opportunity to present Islam to the host community, you will need to inculcate and manifest sterling qualities - not just inside the mosques - but also outside in the streets, in the markets, in your daily activities, and at home. A life of Taqwa will immediately attract non-Muslims towards Islam. As an ordinary student of Islam it is my religious responsibility to warn you. If you do not lead an upright life, if you continue to live an insular lifestyle, and if you fail to manifest the beauty of Islam to non-Mus-lims, then you face some real dangers. In such a case, there is no reason for you to feel content and secure in this country. If ever the fire of race, religion or na-tionalism rages here, then you will not be saved. In Spain, there were mosques a hundred times more beautiful than yours. So do not feel content and self-satisfied. As an ordinary student of religion, I would wish to express my joy and happiness at this wonderful new mosque. But how shall I congratulate you on your achieve-ment when the words of congratulation are self-evident on the walls. How better can I compliment you? Others may not speak to you as plain-ly, but remember the glorious Masjid-e-Cordova still stands in Spain. Iqbal so eloquently reminisces the great legacy of Islamic Spain in his famous poem Masjid-e-Qurtaba. In Islamic Spain there were such brilliant Mosques, celebrated madaris (religious schools), famous scholars, for instance Shaykh-e-Akbar, Ibne Hazm, Qurtubi, Shatbi - and how many others shall I mention? However, when the flames of religious sectarianism raged, then the

mosques and madaris became deserted. Once Islamic Spain boasted such magnifi-cent structures, distinguished educational centers, and a refined culture and society. Regrettably the Muslims, despite such a high standard of living, did not draw the na-tive non-Muslims of that country to see the Truth of Islam, to warn them of the dangers of disbelief, with the result that religious violence subsequently consumed Muslims like a morsel. The Arabs with their glow-ing history, architectural splendor, vast ocean of knowledge, were displaced from the country, and today the ears eagerly wait to hear the Adhan and the empty mosques thirst for your Salah. You must earn your place in this coun-try. You should leave an imprint on the host community of your usefulness. You must demonstrate that your existence here is more beneficial than that of the native people. You must impart on them the les-sons of humanity. You should demonstrate how noble and principled you are, and that there cannot be found more upright humans elsewhere besides you. You need to estab-lish your worth, that you are a blessing and mercy for this country. However if you decide to live in an enclosed environment content with your prayers and fasting, apa-thetic to the people and society you live in, never introducing them to the high Islamic values, and your own personal qualities, then beware lest any religious or sectarian violence flares up. In such a situation you will not find safety. I pray to Almighty Allah my prediction is totally untrue and baseless. Remember, you are guests here. Your tabligh, mosques, madaris, ‘ibaadah, and religious sacrifices are all worthy of com-mendation. May Almighty Allah grant you barakah, but do not forget to earn your place in this country. Gain mastery of the national language and become proficient so that you can use it effectively to propa-gate Islam. Prepare writers and orators and,

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continued from page �although you will distance yourself from their religion, do not distance yourself from them. Earn credibility through your daily activities, so much so that if you are entrusted with onerous responsibilities, as was Prophet Yusuf , you do not shirk but embrace all challenges wholeheartedly. You will have to present a new pattern of life to this country. You will not earn recog-nition by exerting yourselves in the work-place. If you overwork, you will be looked upon disparagingly and be likened to hors-es and bulls and labeled as money-making machines. However if you can show to the natives here that you are worshippers of Almighty Allah and not wealth, you do not bow before power but only before virtue, you are humans and think like humans, you are concerned not only about yourselves but also about others, and you are compas-sionate not just to your own children but also to theirs - and to them - you are ear-nestly concerned about the path of destruc-tion they have chosen for themselves, you will then earn their respect. They will be-gin to respect Islam and become desirous of studying it. They will ask you for litera-ture concerning Islamic beliefs and prac-tices, and an opportunity will arise here for you to propagate Islam. However if you remain preoccupied in eating and working and engaged in

prayers, indifferent to what is happening in the country, insulated within Muslims, totally apathetic to what is happening out-side, which direction the country is taking, in such a situation if there is any trouble you will not be able to save yourselves. I have been meaning to convey and em-phasize this message to you, because I do not know whether I will be able to visit you in the future. You gathered here with love and affection and therefore it was easy for me. As a student of religion it would have been convenient for me to suggest virtues of reciting various dhikr or prescribe cer-tain wazifahs, but you might not have had an opportunity of listening to the message I have just conveyed. Please strengthen your position in this country and earn your recognition. Do not be like a straw or crop that is uprooted by the slightest breeze. You should be so firm that not even a hurricane is able to shift you. Display such noble character that you enslave the natives, then see how these people will stand to defend you. If there is the slightest opposition against you, they will be the first ones to argue on your be-half and vouch what a blessing you are for them. May Almighty Allah grant us the ability to understand what is right; may He bless and protect you. Ameen.

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

happen. Da’wah and tableegh are our responsibility. Support .

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continued from page �hadith

Abu Huraira ( ) states that Rasulullah ( ) said, “Charity does not decrease wealth and Allah will not increase a person who forgives except in honor and no one humbles himself except that Allah will el-evate him.” (Sahih Muslim)

commentary Sadaqah (charity) in reality is an invest-ment for the Hereafter. Whatever we spend in the name of Allah will become a source of comfort in the Aakirah. By offering Sadaqah, one tends to feel that the money is decreasing. We learn from this Hadith that in reality the money is increased. Ula-ma explain that the money which is left at-tracts such Barakah (blessings) from Allah that one is able to accomplish much more with the money than anticipated. The second issue is Allah increases one’s honour and dignity by forgiving and over-looking others. It is natural that when a person’s respect, dignity and honour is at-tacked, he strives to defend it at the cost of injuring and harming others. Furthermore, by adopting this method, the respect and dignity is not guaranteed. However, as the Hadith prescribes, to overlook and forgive the person who attacks only earns more respect and dignity. In this instance the re-spect is guaranteed. And whoever humbles himself for Allah, Allah only exalts his position. We are liv-ing in a time when every person is striv-ing for fame. They are so blinded by this crave that they wish to earn this fame to the extent of humiliating themselves in things that are considered to be immoral and evil. Hence, we find people being recorded for longest nails, pubic hair etc. Furthermore, the wealth that Allah has blessed us should not be a means of pride and haughtiness. For this a person should never forget his humble beginnings. Always remind your family of your hard times and that will as-sist them to remain humble and modest.

of greater importance, as, for example, once he told `Ayesha : “If your people had not parted with paganism only recently, I would have demolished the Ka`aba to raise it again on the foundations laid by Abraham.” [ibid] Ibn Mas`ud relates that “the Prophet

used to drop his discourses on certain days so that we might not get tired of them.” [ibid] Another companion of the Prophet

, Jabir , relates that “Ma`az bin Jabal used to offer prayers with the Prophet and then, returning to his home, he used to lead the congregational prayers in a mosque in that locality. Once he recited the Surah Baqara during the `Isha prayers with the result that a man moved away from the prayer. Ma`az took a dislike to that man. When the Prophet came to know of the incident, he exclaimed ‘mischief-monger! mischief-monger! mischief-monger!’” What the Prophet meant was that undue prolongation of the prayers was likely to make people weary of devotional exercises and cause dissension among them. It is also related by Ibn Mas`ud that “Once a man said to the Prophet , ‘I have always to fall behind in the Fajr prayers because the Imam recites very lengthy Surahs.’ The Prophet became so angry that none had seen him in such a temper earlier during the sermons. He said, ‘Hark O people! Some of you tire the people and drive them away from religion. Whoever amongst you leads the prayer, he ought to shorten it for there are people behind him who may be weak or old or in a hurry.’” [ibid] There are many more similar instances reported by almost all the biographers of the holy Prophet . The earlier prophets, too, were endowed with sagacity and prudence as God tells us in the Qur’an. “And gave him (David ) wisdom and decisive speech.” [Q. 38: 20] “Those are they unto whom We gave the Scripture and command and prophethood.”

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Needs Your Support

, in the last 20 years has grown 100-times over (from 100 to 10,000 copies). By Allah’s mercy, expenses (printing and mailing) have not increased at the same rate. However, depends on your support -- du’a and donations -- for its continuity.

support the effort of da’wah and ta’leem!Donate to !

[Q. 6:90] But, the latitude allowed by the prophets in gradual acceptance of their teachings is really meant to make things easy for the people of different temperaments and capabilities. The step by step introduction of religious obser-vances is just a means but they are always vigilant and sternly rigid in matters, such as, articles of belief, faith versus infidelity, Oneness of God versus plurality of deities, acceptance versus rejection of the Divine commands, and similar other matters of fundamental importance. The prophets are never lenient in these matters; nor do they ever compromise with the forces of evil.

an essential aspect of prophetic teach-ings The prophets always come to invite

mankind to accept the Oneness of God, the fundamental aim of the prophets being to es-tablish proper communion between man and God. They have always, in all circumstances and in all times, preached that God alone had the power to do good or harm, and that only He could be the object of worship, prayer and oblations. Speaking conversely, the prophets have to battle against the worshipful homage paid by man to idols, saints and sacred spirits. The Arabs of the pagan past believed that these idols and spirits were revered beings which enjoyed divine powers bestowed by God in certain specific matters. They held the view that these intercessors could intercede with God on behalf of their votaries in the same way as the administrators appointed by an Emperor for different parts of his realm are charged with the responsibility of governing their respective areas.

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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 �8° for Fajr and Isha. Check local newspapers for your local time difference.

february15 5:1� 6:�7 12:06 3:00 3:�3 5:25 6:5816 5:13 6:�5 12:06 3:01 3:�� 5:27 6:5917 5:12 6:�� 12:06 3:02 3:�5 5:28 7:0018 5:10 6:�3 12:06 3:02 3:�6 5:29 7:0219 5:09 6:�1 12:05 3:03 3:�8 5:30 7:0320 5:08 6:�0 12:05 3:0� 3:�9 5:32 7:0�21 5:06 6:38 12:05 3:05 3:50 5:33 7:0522 5:05 6:37 12:05 3:06 3:51 5:3� 7:0623 5:03 6:35 12:05 3:07 3:52 5:35 7:072� 5:02 6:3� 12:05 3:08 3:53 5:36 7:0825 5:01 6:32 12:05 3:09 3:5� 5:38 7:0926 �:59 6:31 12:05 3:09 3:55 5:39 7:1127 �:58 6:29 12:0� 3:10 3:56 5:�0 7:1228 �:56 6:28 12:0� 3:11 3:57 5:�1 7:1329 �:55 6:26 12:0� 3:12 3:58 5:�2 7:1�

march1 �:55 6:26 12:0� 3:12 3:58 5:�2 7:1�2 �:53 6:25 12:0� 3:13 3:59 5:�3 7:153 �:52 6:23 12:0� 3:13 �:00 5:�5 7:16� �:50 6:22 12:03 3:1� �:01 5:�6 7:185 �:�8 6:20 12:03 3:15 �:02 5:�7 7:196 �:�7 6:18 12:03 3:15 �:03 5:�8 7:207 �:�5 6:17 12:03 3:16 �:0� 5:�9 7:218 �:�� 6:15 12:02 3:17 �:05 5:50 7:229 5:�2 7:1� 1:02 �:18 5:06 6:51 8:2310 5:�0 7:12 1:02 �:18 5:07 6:53 8:2511 5:38 7:10 1:02 �:19 5:08 6:5� 8:2612 5:37 7:09 1:01 �:20 5:09 6:55 8:2713 5:35 7:07 1:01 �:20 5:10 6:56 8:281� 5:33 7:05 1:01 �:21 5:10 6:57 8:2915 5:32 7:0� 1:01 �:21 5:11 6:58 8:3016 5:30 7:02 1:00 �:22 5:12 6:59 8:3217 5:28 7:00 1:00 �:23 5:13 7:00 8:3318 5:26 6:59 1:00 �:23 5:1� 7:01 8:3�19 5:2� 6:57 12:59 �:2� 5:15 7:03 8:3520 5:23 6:55 12:59 �:2� 5:16 7:0� 8:3721 5:21 6:5� 12:59 �:25 5:16 7:05 8:3822 5:19 6:52 12:59 �:25 5:17 7:06 8:3923 5:17 6:50 12:58 �:26 5:18 7:07 8:�02� 5:15 6:�9 12:58 �:26 5:19 7:08 8:�225 5:13 6:�7 12:58 �:27 5:20 7:09 8:�326 5:12 6:�5 12:57 �:27 5:20 7:10 8:��27 5:10 6:�3 12:57 �:28 5:21 7:11 8:�528 5:08 6:�2 12:57 �:28 5:22 7:12 8:�729 5:06 6:�0 12:56 �:29 5:23 7:13 8:�830 5:0� 6:38 12:56 �:29 5:23 7:1� 8:�931 5:02 6:37 12:56 �:30 5:2� 7:16 8:51

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feB-mar praYer tImes, neW haVen

safar

raBI’UlaWWal

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reGUlar masJId actIVItIes and JUm’a praYer tImes

BerlIn masJId1781 Berlin Hwy., Berlin, CT 06037, (860) 829-6�11Juma’ prayer time 1:15 pmcontact: Dr. Ali Antar (860) 582-1002

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

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

UnIVersItY of BrIdGeportChristan Hall, Park Ave. Bridgeport, CT.

Juma’ prayer time 1:00 pmmasJId daar-Ul-ehsaan

739 Terryville Av., Bristol, CT 06010. (860) 585-97�2Juma’ prayer time 1:30 pmcontact: Br. Muhammed Akhtar Ali (860)589-�512.IslamIc socIetY of Western

connectIcUt, danBUrY 388 Main St, Danbury, CT 06810. (203) 7��-1328Juma’ prayer time 1:00 pmcontact: Br. Asif Akhtar (203)7�6-7530

QadarIYa commUnItY ser. ctr.(JamIa masJId mUstafa ) e.

htfd.20 Church St, East Hartford, CT 06108 (860)282-0786Juma’ prayer time 1:30 pmcontact: Br. Sajid Bhura (860)830-��53

IslamIc center of hamden60 Connolly Parkway, Wilbur Cross Commons, Unit

17-212, Hamden, CT 0651� (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. CT06�68 (203)261-6222Juma’ prayer time 1:15 pmcontact: Br. Ahmed Reza (203) 7�6-0683

masJId al-Islam62� George St. New Haven, CT (203)777-�008Juma’ prayer time 1:15 pmcontact: Br. Jimmy Jones (203) 865-5805

IslamIc center of neW london16 Fort St, Groton, CT 063�0, (860) �05-8006Juma’ prayer time 1:00 pmcontact: Br. Imran Ahmed (860) 691-8015

al-madanY IslamIc center of norWalK

� Elton Court, Norwalk, CT 06851 (203)852-08�7Juma’ prayer time 1:00 pmcontact: Syed Hussain Qadri. (203) 852-08�7.

stamford IslamIc center10 Outlook St. stamford, CT 06902 (203)975-26�2

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. 0670� (203)756-6365 Juma’ prayer time 1:00 pmContact Br. Majeed Sharif. (203) 879-7230.

IslamIc center of Vernon27 Naek Road, Vernon, CT 06066.Juma’ prayer time 1:00 pmcontact: Dr. Mahmood Yekta, (860) 6�8-28��.

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) 2�9-0112Juma’ prayer time 1:30 pmcontact: Muhamed M. Haidara 860-655-90�2Madina Academy:Full time School (860)52�-9700IslamIc socIetY of Western

massachUsetts337 Amostown Rd. W. Springfield, MA01105

(�13)788-75�6 Juma’ prayer time 1:15 pmcontact: Dr. Mohammad Ali Hazratji(860)7�9-8859.

Visit the Connecticut Council of Masajid website:

http://ccm-inc.org

Surah Maryam 19:69-70

Then shall We certainly drag out from every sect all those who were worst in obstinate rebellion against ((Allah)) Most Gracious. And cer-

tainly We know best those who are most worthy of being burned therein.

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THE CHILDREN’S CORNER

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a prophet Is Born

The month of Rabi ul Awwal will soon be upon us: the month in which prophet Muhammad was born. The story of his birth and early childhood is an inspirational one. Here then is a brief discourse of what has been narrated by authentic sources. After the sacrifice of the camels had been accepted by Allah, in place of the sacrifice of Abdullah, father of Prophet Muhammad , Abdul Muttalib (the grandfather) decided to find a wife for Abdullah. Aminah was chosen to be Abdullah’s wife. Shortly after their marriage, Abdul-lah went with a caravan to trade in Pal-estine and Syria. On the way home he stopped in Yathrib to visit family mem-bers who lived there. He was taken fa-tally ill during his visit. Aminah was deeply grieved over the death of her husband. Her only consolation was the knowledge that she was carrying his unborn child. Sometime later her son, Muhammad , was born. It was the custom of the great families of Arab towns to send their sons, soon after birth, to spend time in the desert with nomadic tribes. Not only was the desert air healthier for the boys’ bod-ies but the desert environment was also good for the boys’ spiritual and men-tal development, far from the corrupt-ing influences of city life. Boys often stayed up to eight years with their fos-ter families in the desert. Members of the nomadic tribes came periodically to Makkah to find babies to nurse and raise in the desert. One highly regarded tribe was that of Bani Saad. Haleemah

and her husband Harith were mem-bers of that tribe. There had been a drought at the time of Muhammad’s

birth. Haleemah and her husband had lost nearly everything. Haleemah set out for Makkah on an old donkey which was so weak that it could hardly keep up with the others in the group. She and her husband also had an old camel which was so poorly fed that it didn’t provide any milk for them. As a result, Haleemah was undernourished and could not produce enough milk to feed her newborn son, who cried with hunger every night. When they reached Makkah, no one wanted to give their baby to Hal-eemah because she was too weak and too poor. At the same time, nobody wanted to take the baby Muhammad

to nurse because he was an orphan and his mother was not rich. At last the only woman of Bani-Saad who had not found a baby to nurse was Haleemah; and the only boy who did not have a nurse was Muhammad . So she agreed to take the baby. There was an instantaneous change in the fortunes of Haleemah and Harith. When she put the baby to her breasts to feed, there was more than enough milk to satisfy him and her own baby too. The camel suddenly produced large quantities of milk for the woman and her husband, so that they were no longer hungry. On the journey home, her donkey carried her so quickly that the others had to shout to her to slow down. When they reached home, their flocks of sheep remained well-fed and produced large

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Islamic poetry and the current trend

In recent times there has been a surge of interest in nazms and poetry. Every now and then a new “nasheed group” is announced, or a new “artist” releases his/her latest album. The entire issue of poetry has taken a new hue in society, and it has become fashionable for even deeni (reli-gious) conscious Muslims to be associated with this new trend. No doubt poetry has its valid position in Islam, however current trends do not con-form to the Islamic stand on poetry. In former times, poetry was a vehicle used to instill Islamic values in the hearts. It was generally composed by sincere and pious persons, who themselves diligently practiced on the Shari’ah. The wordings were used to invoke emotions of love for Allah Ta’ala and the deen. The result used to be that the listener would be then become a more ardent follower of the Shari’ah. In today’s time it has become a mere entertainment. In the vast ma-jority of cases the listener does not understand what is being said, so how can he/she be affected by the words? The composers are themselves, in most cases, those whose lives do not conform to Shari’ah. Their words of Love of Allah and his Rasool are hypocritical; hence it has no effect on the listener. Some of these poets and performers imitate their western counterparts - the rock and pop groups - in appearance, style, dressing, tune, etc. to the extent that it is sometimes difficult to dis-tinguish between these “nasheed groups” and their western idols. This trend is creating a lucrative indus-try. Some of these “nasheed groups” are contracted to multinational music compa-nies, and parade in “tours” and road shows, raking in millions. Could such songs ever produce the desired Islamic effect? The current trend is that even those sing-

ers whose works are free from music at present eventually get caught up in this evil. At first drums are introduced, then “synthetic” computer generated music is brought in, and finally it ends up in the use of full “conventional” music. Thus these nazms and nasheeds are Shaitaan’s tool to lead even the apparently deeni persons to clear-cut Haraam. Listening to the melodious voice of the opposite gender is totally prohibited in Is-lam. The horrendous consequences of this violation of Shari’ah are being witnessed in our society. We are dealing with cases which exemplify the deep wisdom in this prohibition of the Shari’ah. In factual cases women, upon listen-ing to the attractive voices of men, have instantaneously fallen in love with them. Some have abandoned their husbands and

children in pursuit of this illicit love. Families have been rendered asun-der in the wake of this evil. Similarly no honest man would deny the Haraam emotions the sweet female voice produces in the heart. Thus these nazms and poetry

have run havoc in society, and we are wit-nessing the ruin it produces in its wake. In an effort to stem the tide of these evil trends facing the Ummah, one and all would be required to abandon even those songs that may, at times, be technically permissible. Rasulullah has mentioned: “Halaal is clear-cut, and Haraam is clear-cut. Be-tween the two are doubtful things. Many people do not know [if these are Haraam or Halaal]. Whoever leaves these out in order to save his honour and Deen, he will be safe. The one who gets involved in these doubtful things, soon will he be involved in (clear-cut) Haraam.” (Tirmidhi, No. 1221) May Allah Ta’ala grant us all to adopt the safest path. Ameen.

Darul Iftaa - camperdown (s.africa)

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quantities of milk, while the sheep of their neighbors were hungry and would not produce a drop of milk. While the baby stayed with them, they continued to experience the special favors of Al-lah. Haleemah returned Muhammad to his mother when he was two years old. But since there were some dangerous illnesses circulating around Makkah at that time, Aminah returned Muhammad

to Haleemah to keep for a while lon-ger. There were many signs that Muham-mad was an extraordinary person as he grew up. He was well known among the Quraish as a trustworthy and honest person. He was an eloquent speaker and a sound judge. But there was something more, something special, about him that was witnessed by many of those around him even as a baby. When Aminah was pregnant with the baby Muhammad she was aware of a light within her, shining so intensely that she could see great distances. Shortly be-fore the baby was born she heard a voice telling her that her child would be the leader of the people and that she should name him Muhammad , the praised one. She was not surprised when Hal-eemah, the child’s foster mother, related the following strange happening. Muhammad and the son of Hal-eemah had been out in the fields with the sheep when two men dressed in white took Muhammad and laid him down and opened his breast. Haleemah’s son ran back to tell his parents what was happening. When Haleemah and her husband ran to him they found him very pale but standing. They could see

no trace of the men, nor was there any sign of a wound on the boy, but nei-ther boy would change a word of his story. The only mark on the boy’s body was a small mark on his back between his shoulders. But that had been there since his birth. Later in his life the prophet described the event more fully. He said that the two men in white car-ried with them a gold basin of snow. They opened his chest and removed his heart. They also opened his heart and removed a black clot. Then they cleansed his heart and his breast with the snow. When Muhammad was six years old his mother died. He was then cared for by his grandfather, Abdul Muttalib, who died only two years after becom-ing Muhammad’s guardian. After his grandfather’s death, Muhammad

was taken into the household of his father’s brother, Abu Talib. Abu Talib would sometimes take Muhammad with him on his travels with merchant caravans. On one such journey they stopped at a place named Bostra, on the way to Syria. At Bostra there lived a Christian monk named Bahira. He lived there in solitude, studying old books and manu-scripts which had been passed down to him from generations of monks who had lived there before him, all of whom were scholars of the scriptures. Among the books was one which predicted the coming of a prophet among the Arabs. Bahira believed that the prophet would come in his lifetime. As the caravan from Makkah came to a halt near the monk’s abode, he no-ticed something very strange. A small cloud seemed to move slowly above

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continued from page ��the heads of a couple of the travelers, shielding them from the heat of the sun. When they took shelter beneath a tree, the cloud came to rest above them, and the branches of the tree itself were lowered over them to provide addi-tional shade. Bahira was intrigued, and prepared a dinner for the entire cara-van. It was no ordinary person who had caused the strange happenings which Bahira had witnessed. Perhaps the ex-pected prophet was with the caravan. When his guests arrived for dinner, he saw nothing unusual about any of them, so he asked if everyone had come. Sure enough, the youngest member of the caravan, Muhammad , had been left at the camp. At the monk’s request, Muhammad was summoned. Bahira knew at once from the boy’s face that this was the person for whom the shade had been provided. He asked the boy many questions, all of which were an-swered to his satisfaction. Finally the monk asked if he might see his back. There, between the shoulders, was the mark Bahira had expected to see, just as it had been described in his book. Bahira advised Abu Talib to take his nephew back to Makkah. He warned him to keep the boy away from the Jews, for if they saw in him what Ba-hira had seen, they would try to harm him. He predicted that great things were in store for the son of Abu Talib’s brother. Between the shoulders of Mu-hammad , Bahira had seen what he knew was the seal of prophethood.

Bonnie l. hamid

All those persons who have studied the Qur’an, which encompasses all the previous scriptures, know that the fundamental aim of prophethood has always been to fight against idol worship which represents the tendency of man to create gods for himself. The prophets thus deliver mankind from the slavery of his own creation. This, verily, constitutes the sum and substance of their message and the aim of their endeavours. They begin their prophetic career with this message and it remains the fo-cus of their attention throughout their lives. The Qur’an, as we can see, sometimes refers briefly to the purpose for which prophets are sent.

“And We sent no prophet before thee but We inspired him, (saying): There is no God save Me (Allah), so worship Me.” [Q. 21:25]

Another time, it mentions the names of the prophets and cites their word of advice.

“And We sent Noah unto his folk (and he said): Lo! I am a plain warner unto you. That ye serve none save Allah. Lo! I fear for you the retribution of a painful Day.” [Q. 11:25-26] “And unto (the tribe of) A’ad (We sent) their brother, Hud. He said: O my people! Serve Allah! Ye have no other God save Him. Lo! Ye do not but invent.” [Q. 11: 50] “And unto (the tribe of) Thamud (We sent) their brother Salih. He said, O my people! serve Allah. Ye have no other God save Him. He brought you forth from the earth and hath made you husband it. So ask forgiveness of Him and turn unto Him repentant. Lo! my Lord is Nigh, Responsive.” [Q. 11:61] “And unto Midian (We sent) their brother Shu`eyb. He said: O my people! Serve Allah. Ye have no other God save Him! And give not short measure and short weight. Lo! I see you well-to-do, and lo! I fear for you the doom of the besetting Day.” [Q. 11:8�]

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The preachings of Abraham , calling upon his people to desist from the worship of idols and to pay homage to God alone, has been mentioned in greater detail.

“And We verily gave Abraham of old his proper course, and We were Aware of him. When he said unto his father and his folk: What are these images unto which ye pay devotion? They said: We found our fathers worshippers of them. He said: Verily ye and your fathers were in plain error.” [Q. 21:51-5�] “Recite unto them the story of Abra-ham: When he said unto his father and his folk: What worship ye? “They said: We worship idols, and are ever devoted unto them. “He said: Do they hear you when ye cry? “They said: Nay, but we found our fathers acting on this wise. “He said: See now that which ye wor-ship, ye and your fathers! Lo! they are (all) an enemy unto me, save the Lord of the Worlds, Who created me, and He doth guide me. And Who feedeth me, and watereth me. And when I sicken, then He healeth me, and Who causeth me to die, then giveth me life (again), and Who, I ardently hope, will forgive me my sin on the Day of Judgement.” [Q. 26:69-82] “And make mention (O Muhammad) in the Scripture of Abraham. Lo! he was a saint, a Prophet. When he said unto his father: ‘O my father! Why worshippest thou that which heareth not nor seeth, nor can in aught avail thee?’” [Q. 19:�1-�2] “And Abraham! (Remember) when he said unto his folk: Serve Allah, and keep your duty unto Him; that is better for you if ye did know. Ye serve instead of Allah only idols, and ye only invent a lie. Lo! those whom ye serve instead of Allah own no provision for you. So

A. Sloan, PAA. Smith, CTAbdul Kariym Ibn Brodie, NYAbdur matin, CTAbu-Wi Alimm, NJAdnan Abdullah, CTAgritelly, CTAlbredo Mendoza, FLAmanullah Khan, UTAnthony Shorter, CAAnthony Watkin, CAAntonio Clrillo, FLArchie Davison, MSAsh Bakre, TXBernard Thomas, NYBilly Hunt, CTBradley Smith, PABrandon Gainey, KYCarl Tillman, NYCaswell Crawford, FLCharles Coleman, FLChester Williams, FLChris Middleton, FLCorey Cistulli, CTCornello Melvin, NCD. Hunter, NCDavid Prince, FLDominique Morman, NCEdward Hardy, GAErik Cathell, PAErika R Sklar, COF. Scott, GAGeorge C. Tate, CTGerald Roybal, NCGreer Samuel, FLHenry Manson, CAI. Morton, CAJabola Samosod, CAJaime Benitez, FLJames Garrett, CAJames Walker, FLJermy Nixon, FLJerry Moralels, TXJohn Hardin, FLJoseph Mehrabi, VA

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continued from page ��seek your provision from Allah, and serve Him, and give thanks unto Him, (for) unto Him ye will be brought back.” [Q. 29:16-17] “He said: ‘Ye have chosen idols instead of Allah. The love between you is only in the life of the world. Then on the Day of Resurrection ye will deny each other and curse each other, and your abode will be the Fire, and ye will have no helpers.’” [Q. 19:25]

Overlordship of the One and only God occupies the central place in the teaching of another prophet, Joseph . Quoting the sermon administered by him to his fellow prisoners, the Qur’an says:

“He said: The food which ye are given (daily) shall not come unto you but I shall tell you the interpretation ere it cometh unto you. This is of that which my Lord hath taught me. Lo! I have forsaken the religion of folk who believe not in Allah and are disbelievers in the Hereafter. “And I have followed the religion of my father, Abraham and Isaac and Jacob. It never was for us to attribute aught as partner to Allah. This is of the bounty of Allah unto us (the seed of Abraham) and unto mankind: but most men give not thanks.” “O my two fellow-prisoners! Are divers lords better, or Allah the One, the Al-mighty? These whom ye worship beside Him are but names which ye have named, ye and your fathers. Allah hath revealed no sanction for them. The decision rests with Allah only, Who hath commanded you that ye worship none save Him. This is the right religion, but most men know not.” [Q. 12:37-�0]

Moses invited Pharaoh to submit to Allah although the latter claimed to be the veritable Incarnate Deity of Egyptians - the physical son of the Sun-god - and used to tell his subjects: “I am your Lord, Most High” [Q. 71:2�] and “O Chiefs! I know not of a god for you except

me.” [Q. 28: 38] Pharaoh also threatened Moses , saying: “If thou choosest a god other than me, I assuredly shall place thee among the prisoners.” [Q. 26:29] The Qur’an designates idol worship as the greatest blasphemy and filth and severely denounces it. The Surah Al-Hajj reads:

“That (is the command): And whoso magnifieth the sacred things of Allah, it will be well for him in the sight of his Lord. The cattle are lawful unto you save that which hath been told you. So shun the filth of idols, and shun lying speech. “Turning unto Allah (only), not as-cribing partners unto Him; for whoso ascribeth partners unto Allah, it is as if he had fallen from the sky and the birds had snatched him or the wind had blown him to a far-off place.” [Q. 22:30-31]

Idolatry and associating partners to God (paying divine honours, supplicating or prostrating before beings other than God or offering up an oblation to them) is the universal and eternal ignorance which has always been the greatest failing of man – a wickedness which has always stirred within him. But, this is the sacrilege which provokes the indignation of God, bars the way of spiritual, moral and cultural progress of man and brings about his fall from the exalted place he occupies to the bottomless chasm of ungodliness. It is because of this that the Qur’an says:

“Surely We created man of the best stature; Then We reduced him to the lowest of the low.” [Q. 95: �-5]

And this is the ignorance or insensibility of man that makes God’s noblest creation, who was once venerated by the angels, bow his head before despicable objects; it deals a death blow to his vigour and competence; it wipes out man’s faith in the Ultimate Being; it causes man to spurn the boundless love, charity and beneficence of the Almighty God; and man is obliged to take shelter under the shadow of lifeless, impotent and

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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 1� &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

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Masjid Al-IslamAnnouncements

Youth retreat“GROWINGIN ISLAM”

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Program for ages 6 and upcost: $30.00 for first child-($20 for

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to Be continued

English translation by Mohiuddin Ahmad, published by the Academy of Islamic Re-

search and Publications, Nadwatul-Ulema, Lucknow, India, 1979. Reprinted with

permission.

lowly creatures which have nothing to offer him. “He maketh the night to pass into the day and He maketh the day to pass into the night. He hath subdued the sun and moon to service. Each runneth unto an appointed term. Such is Allah, your Lord; His is the Sovereignty; and those unto whom ye pray instead of Him own not so much as the white spot on a datestone.

“If ye pray unto them they hear not your prayer, and if they heard they could not grant it to you. On the Day of Resurrection they will disown association with you. None can inform you like Him Who is Aware. “O mankind! Ye are the poor in your relation to Allah. And Allah! He is the Absolute, the Owner of Praise.” [Q. 35: 13-15]