In the name of Allah, Most Gracious, Most Merciful

A Voice of the MusliM uMMAh

'READ'

8 Ramadhaan 1428 September 21, 2007

Vol. 19 No. 9

IslamIc concept of prophethoodmaulana sayyid abul hasan ali nadvi

Asmâ-ul-Husnâ : Allâh’s beautiful names and attributes al-KhaalIQ the creator

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In This Issue... Ramadhaan ...........................................2 Laylat-ul-Qadr ......................................3 ‘Eid-ul-Fitr ...........................................6 Abu Bakr As-Siddeeq ................. 10 Obedience to Parents/

The Story of Alqamah .................11

mistake of muslim scholastics

Islamic scholasticism, also known as dialectics, was deduced from Islamic dogma with a view to defending it

against the heretical subtleties of Greek logic and philosophy, but it adopted the approach and method of its rivals. The Muslim dialec-ticians entered into detailed discussions of eschatological and metaphysical problems completely oblivious of the fact that their fundamental premises were beyond the ken of human perception. The dialectics assimilated the spirit of philosophy which is always apt to disregard its limitations. Here, too, we find discussions in regard to the nature and attributes of God taken up with the same diligence as if it were a chemical analysis conduced in a laboratory where every ingredient could be examined and tested.

a distinctive characteristic of the prophets

The prophets of God are marvellously unique among all men for nobody else shares the life-giving knowledge they possess, which is the fount of all blessings and salva-tion. Theirs is the light which illuminates the relationship between man and God, divine attributes which have brought the world and man into existence and subsist them, the beginning and end of man, the position of man in the universe and the attitude he should bear to his Lord and Creator. The prophets enlighten us about good and bad behaviours which invite the wrath of God or meet His good pleasure, or which make us successful or doomed in the Hereafter, and the creeds and beliefs, manners and actions, their consequences and the retribution they are likely to produce ultimately. The knowl-edge acquired through the prophets of God is, precisely, the knowledge of Salvation. The prophets of God are endowed with innermost recesses of heart, sound under-standing, intellectual talents and refined sensitivity but they never meddle with the arts and sciences of their time nor they ever

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Editorial

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Ramadhaan is a month of great prom-ises. Believers are given glad tidings

of celestial magnitude. Once on the last day of Shabaan Allâh’s Messenger gave a sermon. This is how it is recorded: “Salmaan reports: “On the last day of Shabaan the Messenger of Allâh addressed us and said: `O people, there comes over you now a great month, a most blessed month in which lies a night more greater in virtue than one thousand months. It is a month in which Allâh has made com-pulsory that the days should be observed by fasting. And he has made sunnah the Taraweeh by night. Whosoever intends drawing nearer to Allâh by performing any virtuous deed, for him shall be the reward like him who had performed a fardh in any other time. And whoever performs a fardh, for him shall be the reward of sev-enty fardh in any other time. This is indeed the month of patience, and the reward for true patience is Jannah (paradise). It is the month of sympathy with one’s fellowmen. It is the month wherein a true believer’s rizq is increased. Whosoever feeds another who fasted, in order to break the fast (at sunset), for him there shall be forgiveness for his sins and emancipation from the fire of Jahannam (hell), and for him shall be the same reward as him (whom he fed) without that person’s reward being decreased in the least.’” Thereupon we said: “O Messenger of Allâh , not all of us possess the means whereby we can give a fasting person to break his fast”. The Messenger of Allâh replied: ‘Allâh grants this same reward to him who gives a fasting person to break the fast a mere date or a drink of water or a sip of milk.’ ‘This is a month, the first of which brings Allâh’s mercy, the middle of which brings His forgiveness and the last of which brings emancipation from the fire

of Jahannam.’ ‘Whosoever lessens the burden of His servants (bondsmen) in this month; Allâh will forgive him and free him from the fire of Jahannam.’ “And in this month four things you should continue to perform in great number, two of which shall be to please your Lord while the other two shall be those without which you cannot do. Those which shall be to please your Lord, are that you should in great quantity bear witness that there is no deity to worship except Allâh (i.e. recite the Kalima Tayyibah: Laa ilaaha il’lullah) and make much Istighfaar (beg Allâh’s forgive-ness with Astaghfirullah). “And as for those without which you can-not do, you should beg of Allâh, entrance into paradise and seek refuge in Him from Jahannam. “And whoever gave a person who fast-ed water to drink, Allâh shall grant him to drink from my fountain, such a drink where after he shall never again feel thirsty until he enters Jannah.” Narrated by Salman al-Farsi , Al-Tirmidhi Hadith 1965 Bayhaqi transmitted it in Shu’ab al-Iman. This is a month in which shayateen are chained, the gates of paradise are open and the gates of hellfire are shut. We are observing this month with tre-mendous liberty, safety, security and ease. We shall insha Allâh observe the Eid ul Fitr also with tremendous liberty, safety, secu-rity and ease. Such is not the case of many other Muslims. Many Muslims are observ-ing Ramadhaan, while their surroundings are exploding. There is death and misery everywhere around them. Many Muslims are observing Ramadhaan while they are being held under subhuman prison condi-tions. Some even have no recourse to legal system. Many Muslims cannot afford any iftar, still others cannot get drinking wa-ter without much ado, while we have been blessed with bounties that monarchs of the bygone eras could not even dream of. Allâh

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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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Ta’aala has blessed the poorest of us with more than adequate food, shelter, and cloth-ing. Our responsibility is to immensely thank Allâh for His favors and work fervently and ceaselessly to extend His bounties to those who have been deprived. This is only possible if we understand the most fundamental lesson of all the verses of Qur’ân and the fundamental assumption of all the ahadith. Muslims are a single body. Allâh ‘s Apos-tle said, “You see the believers as regards their being merciful among themselves and showing love among themselves and being kind, resembling one body, so that, if any part of the body is not well then the whole body shares the sleeplessness (insomnia) and fever with it.” Narrated by An Numan bin Bashir Sahih Al-Bukhari Hadith 8.40. One body in addition to having many other requirements has only one head. Until and unless we become that “one body” with “one head” it is not going to be possible to fulfill the commands that Allâh and His mes-senger is giving us. We cannot be “one body” if we are fractured by race, ethnicity, languages, nationalities, tribal customs and traditions. As citizens of this country it is not only material blessing that Allâh has granted us, we are also tremendously blessed that if we want to form a single body of Muslims, we can. Without fulfilling this requirement, all other assignments and duties that are ours to discharge will remain unfulfilled. Not everyone among us has such under-standing let alone the desire to fulfill Allâh ’s command to be a solid cemented structure, (As-Saff 61:4) or to hold fast all together to the rope of Allâh (Al-i’Imran, 3:103). Yet without this first step, all other efforts that we make have only a limited effect.

LAYLAT-UL-QADRthe nIGht of poWer

Laylatul Qadr is the crowning glory of the holy month of Ramadhaan. It is associ-ated with the sending down of the Qur’an Majeed, the last Book of Allah on His last Prophet Muhammad , for the guidance of mankind. The Qur’an Majeed describes this Night. “We have indeed revealed this (message) in the Night of Power: And what will explain to you what the Night of Pow-er is? The Night of Power is better than a thousand months. Therein come down the Angels and the Spirit (Jibraeel) by Allah’s permission, on every errand: Peace! This until the rise of Morn!” (97:1-5). The Night of Power is the night of spiritual bliss. Our Nabi is reported to have said concerning Ramadhaan: “Verily this month has come to you; and therein is a night which is bet-ter than a thousand months. Whosoever is deprived of it, is deprived of all good; and none is deprived of its good except a totally unfortunate person”. (Ibn Majah)

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claim mastery over them. Keeping them-selves aloof from every other business, they wholeheartedly pursue the course for which they are commissioned by God. They always engage themselves with the transmission of divine message on which depends the salva-tion and doom of man’s earthly existence.

consequences of Ignoring prophetic teachings

Civilised nations of every age, surpassing others in culture, refinement, literacy and skill stand in the need of prophetic teach-ings almost in the same way as a drowning man needs a life-belt or a man at the verge of death needs elixir of life. History of by-gone peoples bears a testimony to the fact that howsoever advanced and developed a nation may be in the hey-day of its glory, it is no better than undiscerning children in the matter of divine guidance. Whenever it rejected or derided prophetic teachings, it invariably invited death and destruction for itself. Many a developed and cultured nation, known for its intellectual refinement and elegant taste, lost its head in self-conceit but whenever it pointed a finger of scorn at the prophetic teachings and turned its back upon the guidance provided by the prophets, it found its doom sealed by its own vanity and overweening pride. It found to its utter dismay that what it had considered to be intellectual refinement and farsightedness was nothing but stupidity and shallow-mindedness.

Knowledge, perfect and Imperfect The difference between the perfect knowl-edge vouchsafed to the prophets of God and imperfect sciences and skills developed through human endeavour and intelligence is aptly brought out in metaphorical terms by a story I will relate presently. You might have heard it earlier, but I crave your indulgence to repeat it again for it relates to students like you. Once upon a time a few students went out for boating. It was a fine weather, breeze

moved along in a lively manner and the witty boys were in a prankish mood. They found the boatman an agreeable rattle to make merry with him. A boy, more smart than others, soon demanded of the boatman, “Uncle, which of the arts and sciences have you studied?” “I have not learnt anything,” was the reply given coolly by the boatman. Expressing pity at his ignorance, the boy rejoined, “Oh, you have studied no sci-ences!” The boatman said again, “I have not heard even their names.” Another boy who did not want to lag behind in pulling legs, insisted, “But, you must be knowing something of algebra and geometry?” The poor boatman humbly replied, “Sir all these things were never heard by me.” “But, you must have learnt”, came out the third boy, “geography and history.” “What are these”, enquired the boatman, “men or cities?” Shaking with laughter, one of the boys again asked, “What is your age, Sir?” The boatman told that he was about forty years of age. On this one of the boys com-mented, “Then, you have surely wasted half of your life.” The boatman felt slighted, but he kept quiet. The Providence, it seems, wanted to pay the boys in the same coin. The boat had not gone far away when it was overwhelmed by maelstrom. The boat began to shake and swing dangerously. This being the first experi-ence of the boys at rough waters, they were all frightened out of their wits. Now it was the turn of the boatman who, in all serious-ness, enquired from the boys, “What are the sciences you have studied, my son?” The youthsome and immature students were easily taken in and they began enumerating the subjects they had studied so far. When they had finished, the old boatman again asked with a smile, “It is all right. But, have you learnt swimming? If the boat overturns how would you save your lives?”

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to Be continued

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

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

None of the boys knew how to swim. They replied with gloomy looks on their faces, “Alas, we never thought of learning it too.” The boatman laughed and said, “As you have just said, I wasted half of my life, but you have ruined the whole of yours. None of your arts and sciences can save your lives now, for you do not know the only art that could have saved you today!” This story accurately depicts the pitfalls of all the advanced and cultured but unwary nations. They normally apply themselves to acquire and develop all the branches of learning, discover secrets of nature and treasures of earth and evolve new devices to increase their power, but they ignore the very lustrous knowledge that opens the gate of divine gnosis, tells them how to win the

pleasure of God, leads them to salvation and success, teaches the unerring manner of behaviour and conduct, curbs evil nature and carnal instincts, encourages virtuousness and seemliness and creates the awe of the Lord and Master in the heart of man. For these are the qualities indispensable for keeping any society on the right path and guarding it from iniquity, degeneration and wickedness, they alone can help man to find out the importance of Hereafter and being just to others, to hold down his vainglory and self-conceit which deliver him from lust and greed, to take up the path of temperance and self-discipline and to desist from efforts, vain and hurtful, to his own self.

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‘eId-Ul-fItr

The first of Shawwâl (month after Ra-madân) is known as ‘Eid ul-Fitr (the

celebration of fast-breaking), and the tenth of Dhil Hijjah is known as ‘Eid ul-Ad’hâ. Both these days are days of festivity and celebration in Islam. The ‘Eid day is designed by the Shari’ah as a sign of gratefulness by the Muslims on the accomplishment of Ramadhaan, and as an immediate reward by Allâh for those who spent the month of Ramadhaan in fasting and performing other forms of ‘ibâdah. Instead of commemorating an event from the past, the Shari’ah has prescribed the first of Shawwal as an annual festival for the Mus-lims at an occasion when they themselves accomplish a great ‘ibadah. This approach reminds the Muslims that they should not rely only on the accomplishments of their ancestors; rather, they should themselves perform meritorious acts to please their Creator. In prescribing the ways to celebrate the happy day, Islam has adopted another unique approach. The festivals of other religions or nations normally comprise of some acts of rejoicing and enjoyment. The whole happy day is normally spent in dancing, singing and playing. In contrast, Islam has prescribed a simple yet graceful way to observe the happy day. First of all, it is mandatory on all the well-off Muslims to start their day by paying Sadaqat-ul-Fitr to the poor of their society, so that they, too, may enjoy the day along with others, and may not be worried for earning their livelihood at least on that day of happiness. After paying the Sadaqat-ul-Fitr, the Muslims are required to proceed to an open place where they can offer the ‘Eid prayer collectively. In this way, they are supposed to present themselves before their Creator and offer two rak’ât of this special type of salâh, which makes them receive blessings from Allâh and start their celebration by

these divine blessings. After the salâh also, they are supposed to rejoice the day in a responsible manner, without violating the limits prescribed for them and never indulging in the acts pro-hibited by Allâh.

the night of ‘eid Rasûlullâh is reported to have said: “The heart of the person who remains awake (in worship) during the night of ‘Eid-ul-Fitr and ‘Eid-ul-Adha will not die on the Day when hearts will be dead [i.e. the Day of Qiyâmah].” [Tabrani] The nights of both Eids, i.e. the nights preceding the days of Eid, are auspicious occasions which should be observed with reverence and worship. Rasûlullâh said that these nights are great occasions of ‘ibaa-dah (worship) and of gaining the proximity and special Mercy of Allâh Ta’ala. These blessed nights should therefore not be al-lowed to pass by in idleness. Full advantage should be taken of these opportunities by offering obedience and worship unto Allâh Ta’ala to the best of our abilities. Istighfâr (seeking forgiveness), tilâwah (recitation of Qur’ân), nafl salât, durood, etc. should be profusely offered on these blessed nights. Among the rewards which will be obtained as a result of observing the sanctity of these glorious Eid nights, the greatest reward is the tiding conveyed to us by Rasûlullâh in the above-mentioned hadith, viz. the heart will not be smitten with terror and fear on the Day of Qiyâmah when the upheavals of the Day will be so fearsome that men will appear to be intoxicated.

the etiquettes of ‘eid-ul-fitr The day of ‘Eid is not merely a festive occasion. A Muslim acquires great rewards from and draws close to Allâh if he spends the day of ‘Eid according to the teachings of Sharî’ah and Rasûlullâh . The following actions are established from the practice of the Messenger of Allâh on

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continued from page �the days of ‘Eid:1. To rise as early as possible in the morn-ing.2. To make ghusl (ritual bath).3. To use the miswaak (tooth stick).4. To adorn oneself as best as one can, within the boundaries of Sharî’ah.5. To wear one’s best clothes whilst ensuring that they conform with the Sharî’ah.6. To apply itr (halâl, non-alcoholic per-fume).7. To eat something sweet (such as dates) before departing for ‘Eid salât.8. To go to the ‘Eid prayer ground as early as possible.9. To give Sadaqat-ul-Fitr before leaving for the prayer ground.10. To perform ‘Eid prayer in the ‘Eid-gaah’ (prayer ground) rather than in the masjid. Rain is a valid reason for performing the ‘Eid prayer in the masjid.11. To go and come from the ‘Eid prayer ground along different routes.12. To walk to the ‘Eid prayer ground. However, there is no harm in using any means of conveyance if the prayer ground is a distance away.13. To recite the following takbîr while walking to the ‘Eid-gaah:

the ‘eid prayer The performance of two rak’ât of prayer on the occasions of ‘Eid-ul-Fitr and ‘Eid-ul-Adha is wâjib (compulsory). The two rak’ât are followed by a khutbah (of two parts) which is sunnah, but to listen to it is wâjib. There is no adhân or iqâmah for the ‘Eid prayers. The prerequisites and conditions for the validity and compulsion for Friday prayer apply to the ‘Eid prayer as well, with the exception that for the Friday prayer the khutah is a prerequisite and fard, while for

the ‘Eid prayers it is not fard but sunnah. Furthermore, the Friday khutbah is delivered before the prayer while for the Eid prayers the khutbah is delivered after the prayer. However, as mentioned above, listening to the khutbah of ‘Eid is necessary (wâjib) just as it is necessary (wâjib) for the khutbah of Friday, i.e. while the khutbah is being delivered, it is harâm to talk, walk about, or offer prayer. The method of performing the ‘Eid prayer is as follows: Make the intention (“I am performing two rak’ât ‘Eid salât which is wâjib with six wâjib takbîrs behind this imâm.”). After the first takbîr, fold the hands and recite the thanâ. Then lift the hands three times while saying “Allâhu Akbar” each time. After the first two times, leave the arms loose at the sides and after the third, fold them. Now Surah Fâtihah and another sûrah will be recited by the imâm and the rak’ah will be completed as in any other prayer. The second rak’ah will also be performed as normal, except that before go-ing into rukû’, the hands will be lifted again three times, whilst saying “Allâhu Akbar”, and each time they will be left loose on the sides. With a fourth takbîr, go into the rukû’ without raising the hands. Du’â should be made after the ‘Eid salât, or even after the khutbah. Although this particular du’â has not been established from the life of Rasûlullâh , the sahâbah, tâbi’een, or even the tabi’ tâbi’een, because it is sunnah in general to make a du’â after every prayer, it will be preferable to make it after the ‘Eid prayer as well. It is a sunnah that the imâm begins the first khutbah by reciting the takbîr, “Allahu Akbar” nine times and begins the second khutbah with reciting it seven times. note: The way of ‘Eid prayer described above is according to the Hanafi school of Muslim jurists. Some other jurists, like Imam Shafi’i, have some other ways to perform it. They recite takbîr twelve times before begin-ning the recitations from the Holy Qur’an in

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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.

september21 5:05 6:38 12:45 4:11 5:02 6:51 8:2422 5:06 6:39 12:44 4:10 5:01 6:49 8:2223 5:07 6:40 12:44 4:08 5:00 6:47 8:2024 5:08 6:41 12:44 4:07 4:58 6:46 8:1825 5:09 6:42 12:43 4:06 4:57 6:44 8:1626 5:11 6:43 12:43 4:05 4:55 6:42 8:1427 5:12 6:44 12:43 4:04 4:54 6:40 8:1328 5:13 6:45 12:42 4:02 4:52 6:39 8:1129 5:14 6:46 12:42 4:01 4:51 6:37 8:0930 5:15 6:47 12:42 4:00 4:49 6:35 8:07

october1 5:16 6:48 12:41 3:59 4:48 6:34 8:062 5:17 6:49 12:41 3:58 4:46 6:32 8:043 5:18 6:50 12:41 3:56 4:45 6:30 8:024 5:19 6:51 12:40 3:55 4:43 6:29 8:005 5:21 6:52 12:40 3:54 4:42 6:27 7:596 5:22 6:53 12:40 3:53 4:40 6:25 7:577 5:23 6:55 12:39 3:51 4:39 6:24 7:558 5:24 6:56 12:39 3:50 4:37 6:22 7:549 5:25 6:57 12:39 3:49 4:36 6:20 7:5210 5:26 6:58 12:39 3:48 4:35 6:19 7:5011 5:27 6:59 12:38 3:47 4:33 6:17 7:4912 5:28 7:00 12:38 3:45 4:32 6:16 7:4713 5:29 7:01 12:38 3:44 4:30 6:14 7:4614 5:30 7:02 12:38 3:43 4:29 6:12 7:4415 5:31 7:03 12:37 3:42 4:27 6:11 7:4316 5:32 7:04 12:37 3:41 4:26 6:09 7:4117 5:33 7:06 12:37 3:39 4:25 6:08 7:4018 5:35 7:07 12:37 3:38 4:23 6:06 7:3819 5:36 7:08 12:37 3:37 4:22 6:05 7:3720 5:37 7:09 12:36 3:36 4:20 6:03 7:3521 5:38 7:10 12:36 3:35 4:19 6:02 7:3422 5:39 7:11 12:36 3:34 4:18 6:00 7:3323 5:40 7:12 12:36 3:32 4:16 5:59 7:3124 5:41 7:14 12:36 3:31 4:15 5:58 7:3025 5:42 7:15 12:36 3:30 4:14 5:56 7:2926 5:43 7:16 12:36 3:29 4:13 5:55 7:2827 5:44 7:17 12:36 3:28 4:11 5:53 7:2628 5:45 7:18 12:35 3:27 4:10 5:52 7:2529 5:46 7:19 12:35 3:26 4:09 5:51 7:2430 5:47 7:21 12:35 3:25 4:08 5:50 7:2331 5:48 7:22 12:35 3:24 4:06 5:48 7:22

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sep-oct praYer tImes, neW haVen

Oh you who believe! Fasting is prescribed for you, just as it was prescribed for those before you, that you may guard

against evil… [al-Qur’ân 2:183]

shaWWal

ramadan

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reGUlar masJId actIVItIes and JUm’a praYer tImes

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

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

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

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

Juma’ prayer time 1:00 pm

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

IslamIc socIetY of WesternconnectIcUt, danBUrY

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

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

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

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

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

Icfc masJId (JamIa Karam)57 Pepper St, Monroe. CT06468 (203)261-6222Juma’ prayer time 1:15 pmcontact: Br. Ahmed Reza (203) 746-0683

masJId al-Islam624 George St. New Haven, CT (203)777-4008Juma’ prayer time 1:15 pmcontact: Br. Jimmy Jones (203) 865-5805IslamIc center of neW london16 Fort St, Groton, CT 06340, (860) 405-8006Juma’ prayer time 1:00 pmcontact: Br. Imran Ahmed (860) 691-8015

al-madanY IslamIc center of norWalK

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

stamford IslamIc center10 Outlook St. stamford, CT 06902 (203)975-2642

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

IslamIc socIetY of stamford82 Harbor Dr, Stamford, CT 06902

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

UnIted mUslIm masJId (masJId rahman)

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

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

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

massachUsetts337 Amostown Rd. W. Springfield, MA01105

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

Visit the Connecticut Council of Masajid website:

http://ccm-inc.org

Surah Maryam 19:61-62

...Gardens of Eternity, those which ((Allah)) Most Gracious has promised to His servants in the Unseen: for His promise must (necessarily) come to pass.

They will not there hear any vain discourse, but only salutations of Peace: And they will have therein their sustenance, morning and evening.

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THE CHILDREN’S CORNER

My Lord! Increase MeIn Knowledge

aBU BaKr as-sIddIQ Usama’s eXpedItIon

Several weeks before his death, the Prophet had decided that the

time was right to send an army against the Syrian tribes which had contrib-uted to the retreat of the Muslim army at Mutah. In that battle, Zaid , Ja’far

, and ‘Abd Allah had been mar-tyred. The Prophet had chosen Zaid’s

son, Usama , to lead this expedi-tion, although he was a youth of scarcely twenty years. During the Prophet’s last illness, Usama and his troops had actually set out from Madina but had camped at Jurf, about three miles north of the city, and remained there until the outcome of the Prophet’s illness could be known. Usama had made several trips back to Madina to visit the ailing Prophet before his death. When Abu Bakr became Caliph, one of his first actions was to dispatch the army to Syria. Some of the compan-ions advised against this, because they feared that there would be trouble closer to home after the Prophet’s death, but Abu Bakr was firm about carrying out the Prophet’s plans. Some compan-ions also complained that Usama was too young and untested to lead an army, but Abu Bakr considered it unthink-able to dismiss the person who had been appointed by the Messenger of Allah . And so the expedition left under Usa-ma , about three weeks after the death of the Prophet . Abu Bakr accom-panied Usama some distance out of Madina. The young commander was riding a horse while the Caliph walked by his side. Usama protested that the successor of the Prophet should also

be riding a horse or that he, Usama , should dismount and walk. Abu Bakr , however, would agree to neither sugges-tion. He replied that there was no harm if a little dust fell on his feet, while he was going some steps in the way of Allah. There is reward, he explained, for every step taken in the way of Allah. Abu Bakr gave Usama’s army much sound advice while bidding fare-well. Some of it was: March forward in the name of Allah; do not deceive anyone nor be dishonest; do not kill the aged, the children and the women; do not set fire to date-palms and do not cut down fruit trees; do not slaughter a goat, or a cow, or a camel, except for food; leave alone those men whom you come across who have given up the world and are sitting in monasteries. Usama’s expedition proved very successful and Usama proved very capable. Within forty days the army had triumphantly returned to Madina, having successfully brought the frontier districts of Syria under control. Many tribes in Arabia had believed that the death of the Prophet would be the end of Islam and the end of Muslim control over Arabia. Abu Bakr’s bold decision to send out the army to Syria and the army’s decisive victory in Syria proved to the tribes of the Arabian pen-insula that the Muslims were still a force to be reckoned with, and that Islam had not died with its last Prophet .

Bonnie l. hamid

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the storY of alQamah

At the time of Rasulullah , there was a young man named Alqamah. He was

very diligent in obeying Allah by engag-ing in prayer and fasting and spending in charity. Then he fell ill and his illness be-came serious. His wife went to Rasulullah

and said, “My husband, Alqamah, is on his deathbed. I therefore came to tell you, Messenger of Allah, about his condition.” Rasulullah (then) sent for Ammar or Suhaib and Bilal , and told them to go to him (Alqamah) and have him repeat the Shahadah. Thereupon they went to him and found him in the agony of death. They asked him to say, “La illaha illa Allah,” but his tongue was unable to pronounce it. At that, they came and told the Messenger of Allah that he was unable to repeat the Shahadah. Rasulullah asked, “Is either of his par-ents alive?” He was told, “Messenger of Allah, his mother is, but she is very old.” Rasulullah sent her a message that if it was convenient for her (that is, if she was able to go out), she should come to him; otherwise she should stay in her house and the Prophet would come to her. The Prophet’s messenger came to her and informed her of the Prophet’s message. She said, “May my life be a ransom for him, it is my pleasure to go to him!” She then stood up, leaning on her walking stick, and came to Rasulullah and greeted him. Ra-sulullah returned her greeting and said

Obedience to parents And your Lord has decreed that you wor-ship none but Him. And that you be duti-ful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. And lower unto them the wing of submis-sion and humility through mercy, and say: “My Lord! Bestow on them Your Mercy as they did bring me up when I was young.” [The Noble Qur’an - Surah Al-Isra 17:23-

to her, “Umm Alqamah, tell me the truth, for otherwise Allah Most High will reveal the truth to me! What is the situation concern-ing your son, Alqamah?” She replied, “Mes-senger of Allah, he prays much, fasts a great deal, and spends a great amount in charity.” Rasulullah said, “And what about your-self?” She said, “Messenger of Allah, I am angry with him.” He said, “Why?” She re-plied, “Messenger of Allah, he has preferred his wife to me and has disobeyed me.” Then Allah’s Messenger said, “Umm Alqamah, surely your anger has prevented Alqamah’s tongue from pronouncing the Shahadah.” He then turned to Bilal and said, “Bilal, go out and collect a quantity of firewood.” She said, “Messenger of Allah, what do you plan to do?” He replied, “I will burn him in front of your eyes.” She said, “Messenger of Allah, he is my son! My heart cannot bear your burning him in front of me!” He said, “Umm Alqamah, Allah’s punishment is more severe and more lasting! Therefore, if you want Allah to forgive him, be recon-ciled to him. By the One in Whose Hand is my soul, the prayer, fasting, and spending in charity (which he has done) are of no benefit to Alqamah as long as you are angry with him!” Thereupon she said, “Messenger of Allah, I call upon Allah Most High and His angels and the Muslims who are present to be my witnesses that I am pleased with my son Alqamah.” Rasulullah said, “Bilal, go to him and see whether he is now able to say, “La illaha illa Allah” or not. It may be that Umm Alqamah is saying something for my sake which is not in her heart.” Thereupon Bilal went, and while enter-ing the door he heard Alqamah saying, “La illaha illa Allah.” (Concerning this), Bilal

remarked, “It is surely true that while Alqamah’s mother was angry with him his tongue was tied, and now that she is pleased with him his tongue is freed.” Alqamah died the same day. Rasu-lullah came to him and gave the order

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both rak’ah. This way is also permissible. If the imâm, being of the Shafi’i school, follows this way, you can also follow him. Both ways are based on the practice of the Prophet . No nafl (superogatory) prayer should be performed at the prayer ground either before or after the ‘Eid prayer. It is vitally impor-tant to listen to the khutbah after the ‘Eid salâh. Even if it is not audible, one should remain seated until it terminates. It was not the practice of Rasûlullâh to shake hands after the ‘Eid salâh. (Though this may be done, it should not be considered a sunnah, or necessary action.) If a person misses his ‘Eid prayer and all the other people have already completed their prayer, this person cannot offer his prayer alone. This is because jama’at is a prerequisite for the ‘Eid prayers. In the same way, if a person joins the jama’at but for some reason or the other his prayer becomes invalid, then he cannot make qada of it nor will qada be necessary (wâjib) on him. However, if a few other people also join him, qada will become necessary (wâjib). If a person joins the ‘Eid prayer at a time when the imâm has already completed say-ing the takbîrs, then if he joined the jama’at while they were still in the standing posture, he should immediately make the takbîrs even if the imâm is busy with his qira’at. If he joins the prayer while the imâm is in rukû’, he should make his takbîrs only if he feels that he will be able to catch up with the imâm in his rukû’. But if he fears that he will not be able to catch up with the imâm, he should go straight into rukû’. Instead of reading the tasbîh in the rukû’, he should recite the takbîrs. However, when he makes the takbîrs in his rukû’, he should not raise his hands. If the imâm stands up from the rukû’ before he can complete his takbîrs, he should not try to complete them. Instead, he should stand up with the imâm. The takbîrs which he missed will be forgiven.

If a person misses the first rak’ât of Eid prayer, when he stands up to complete it, he should first recite Surah Fâtihah, another Surah and then make the takbîrs. Although, according to the rule, he ought to have made the takbîrs first, he should not do this. Be-cause if he does this, then the takbîrs of both the rak’âts will come one after the other. And this is not the method of any Sahâbi. Therefore, the rule has been given contrary to this. If the imâm forgets to say the takbîrs and only remembers this while in rukû’, he should say the takbîrs in his rukû’ and should not return to the standing posture. But if he returns to the standing posture, it will still be permissible, i.e. the prayer will not become invalid. However, because of the large crowd, sajdah-e-sahw should not be made.

Sadaqat-ul-Fitr Sadaqat-ul-Fitr is an obligation for every Muslim, male or female, who owns 613.35 grams of silver or its equivalent, either in the form of money, ornaments, stock-in-trade, or in the form of some goods or commodities beyond one’s normal needs. (This is irrespec-tive of whether the wealth is for the purposes of trade or not and irrespective of whether he had it in his possession for a full year or not. Even the person upon whom zakât is not wâjib but who has wealth equal to the nisâb of zakât over and above his or her basic needs must pay Sadaqat-ul-Fitr.) Every person who owns the previously-mentioned amount has to pay Sadaqat-ul-Fitr, not only on behalf of himself but also on behalf of his minor children. The prescribed amount of Sadaqat-ul-fitr is 1.75 Kilograms of wheat or its value in money. This amount is prescribed for paying Sadaqat-ul-fitr for one person only. If a person has some minor children, the same amount has to be paid on behalf of each one of them separately. This sadaqah has to be given on or before the day of ‘Eid-ul-Fitr. It becomes wâjib at

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continued from page 1�the time of Fajr on the day of ‘Eid ul-Fitr. If a person passes away before the entry of Fajr time, Sadaqat-ul-Fitr will not be wâjib on him nor will it be given from his wealth. It is best to give the Sadaqat-ul-Fitr be-fore going to the ‘Eid prayer ground. If it is not given before, there will be no harm in giving it after the ‘Eid salât. If a person gives his Sadaqat-ul-Fitr before the day of ‘Eid, i.e. in Ramadân, it will be fulfilled. It is not necessary to give it a second time. If a person does not give his Sadaqat-ul-Fitr on or before the day of ‘Eid, he will not be absolved from this duty. He will have to fulfill it at some time or the other. The duty of giving Sadaqat-ul-Fitr is wâjib only on oneself and on one’s minor children. A person is not responsible for his mature children, parents, spouse, or anyone else. If a small child receives some wealth through inheritance or some other way, and this wealth equals the nisâb, Sadaqat-ul-Fitr should be given from this wealth of his. But if the child is born on the day of ‘Eid after the time of Fajr sets in (dawn), Sadaqat-ul-Fitr will not be wâjib on him. Sadaqat-ul-Fitr is wâjib on those who fasted in Ramadân and also on those who missed out some fasts due to some reason or the other. There is no difference in ruling between the two. The amount to be paid in Sadaqat-ul-Fitr is half of a sâ’ [one sâ’ is equal to 3.17 kg] of wheat, or one whole sâ’ of dates or bar-ley. Sadaqat-ul-Fitr can be paid in money equivalent to the price of the amount of food mentioned above. All kinds of food grain or the cost thereof are allowed to be given for the sadaqah. It is actually recommended to give the cost of the food grains, rather than the food grains themselves. It is preferable that the Sadaqat-ul-Fitr be distributed locally. It is also preferable to give the whole Sadaqat-ul-Fitr amount of a person to one poor person. Alternatively, it may be distributed among several poor persons. It is also permissible to give the Sadaqat-ul-

Fitr of several persons to one single poor person. Those who are entitled to receive zakât are also entitled to receive Sadaqat-ul-Fitr. Those who are liable for payment of Sadaqat-ul-Fitr or zakât themselves cannot receive either of those in turn.

six fasts of shawwâl Hazrat Abu Ayyub relates that the Messenger of Allâh said, “Whoever fasts Ramadân and follows it with six days from Shawwal, it is as if they fasted the entire year.” [Muslim, Abu Dawud, Tirmidhi, and Ibn Majah; Ahmad transmitted it from Jabir

, Muntaqa] Thawban (Allâh be pleased with him) relates that the Messenger of Allâh (bless-ings and peace be upon him, his family, and companions) said, “Whoever fasts Ramadân, and then six days after Eid, it is [like fasting] an entire year. Whoever does a good deed shall have ten times its reward.” [Ibn Majah, Muntaqa] (That is, by fasting Ramadân and the six days of Shawwâl, one has fasted 36 days; multiplied by 10 in terms of reward, it is as if one fasted the 360 days of the year.) Based on these hadîth, it is recommended to fast six days of the month of Shawwâl, following Ramadân. It is permitted to fast these six days separately throughout the month, or consecutively, after ‘Eid-ul-Fitr. It is forbidden (harâm) to fast on the ‘Eid day itself.

sourcesBahishti Zewar, Ml. Ashraf Ali ThanviKitaabus-Sawm, Mufti A. H. EliasKitaabus-Salaat, YMMA, South AfricaEssential Islamic Knowledge, Qadi Thana’ullah Panipati (tr. Yusuf Talal De-Lorenzo)Ta’leem-ul-Islam, Mufti Muhammad Ki-faayatullahIslamic Months, Mufti Taqi Usmani

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Letters to the Editor

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In this section we acknowledge the mail that we have received. If you sent

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

Muhtaram, In the name of Allah, Most Gracious, Most Merciful. Assalaamu `alaykum waRahmatullahi Wabarakatoh: It is very encouraging to note the spirit and effort of Connecticut Council of Ma-sajid in their endeavour to adhere to the Quran and Hadith of Rasulullah regard-ing criteria of the commencing of the lunar months being the crescent. Allah says “They ask you (O Muham-mad ) about the crescents; Say, the cres-cents are a means of calculating time for people (and a means for calculating) Hajj.” (Al-Baqarah: 189) Allah declares the Hilaal (crescent) to be criteria of time. A Hilaal (crescent) is when the sun shines on the surface of the moon for a minimum of approximately 18 hours after passing the line of elongation before it is visible from earth. See the diagram. (The moon travelled upwards the line of elongation till it became a hilaal at point d.)

When Allah declares that the Hilaal is a criteria for time, any deviation from that criteria is deviation from Qatiyyus Suboot and Qatiyyat ud Dalalah (express and ex-plicit order of Shariah). Rasulullah says, “Fast when you see the crescent and break fast when you see the crescent.” And Allah knows best. Wassalam, Mufti Ebrahim Desai Darul Iftaa, Madrassah In’aamiyyah

For more information regarding moon-sighting:

http://ccm-inc.org/moon

Aidarus Ibrahim, WAAkeem Muhammad, FLAlex Graham, FLAlex Lam, FLAmir Tamer, MDAndre L. Johnson, MOAntonine Ebron, VACarl Tillman, NYClaude Edward Smith III, FLCornelius M Corey, NCDerek Biggs, MADeron Harris, GADerrick Thigpen, GADouglas Drew, FLEddie L. Wright, FLEl-Hogan Keiza, WIFaheem Bhatti, CTGiles turner, CAGohnny Hoskins, FLGreg lewis, VAHarold W. Grim, TXIshaq Abdur Rahman Chan-dler, GAJ. Goodman, PAJamaine Byfield, PAJames Jones, PAJasiri Ali Walloe, NYJeff Huyck, NY

Jemal K. Habib, CAJeremiah Nasir Jeffers, NYJerry Morales, TXJoseph Mehrabi, VAJuwan Shorter, SCKamil Ifriqi, DEKirk Vereen, SCL. C. Robinson, OHLarkland Harris, FLMichael Lewis, NCMichael R Rames, FLNestor Rivela, CTPoBaris A. Arrington, FLQuamirr Franklen, PARalph Hardier, UTRobert Picurd, RIRodney Wilson, FLRoland Horker, TXSiddiq B. A. Asad, FLWilliam C. Sears, FLWilliam Wallace, FLYusha Abdul Quddus, GAYusuf Muhammad, TX

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Madrasa-tun-noorhamden, ct

ramadhan Break: Sep 10--Oct 25, 2007 Insha-Allah, (depending on moon-sight-ing) Ramadhan begins on Sep 14 and ends on Oct 13. Eid-ul-Fitr would be on Sunday, Oct 14.first day of fall session: Sunday October 28, 2007

for his washing and shrouding, and then prayed the funeral prayer for him and buried him. He then stood by the side of his grave and said, “You company of Mu-hajireen and Helpers, if anyone favors his wife over his mother, Allah and His angels and all the people curse him! Allah does not accept his spending (in charity) and his uprightness unless he repents toward Allah, the Glorious and Majestic, and reconciles with her and attains her pleasure, because Allah’s pleasure consists in her pleasure and Allah’s anger consists in her anger.” We must always be respectful and obedi-ent to our parents. However, we are not to obey them if they order us to disobey Allah and His Prophet . Other than this, they deserve our utmost attention and respect. Duaa: Allahumma inni a’udhu bika (O Allah! I seek refuge in you) min adhabi jahanam (from the torment of the hellfire) wamin adhabil qabri (and from the torment of the grave) wamin sharri fitnatil mahya wal mamat (and from the trial and afflic-tions of life and death) wamin sharri fitna-til masihid dajjaal (and from the deception of the False Christ.) Rabbighfir li (O my Lord! Forgive me) waliwalidayya (and my parents) Rabbirhamhuma (O my Lord! Bestow your mercy upon them) kama rab-bayani saghira (just as they cherished me when I was a child.)

courtesy www.radioislam.co.za

sIster seeKInG spoUseA 33 year-old Muslimah is seek-ing a spouse. Anyone interested can contact her wali, Abu Jibril Ali Ab-dul Haq at 978-413-6330

“Whosoever stands up (in prayer) at the Night of Power out of faith and hopeful of reward, all his past sins will be forgiven.” (Targhib)

Better than a thousand months A thousand months are equivalent to 83 years and 4 months. Fortunate is the per-son who spends this night in prayer. The man or woman, who prays for the whole night during this Night, will deserve bless-ings and reward for the period as if he or she had been praying for eighty three years and four months consecutively. Since the Night of Power is better than one thousand months no one can actually measure the extent as to how much better it is.

exclusive The Holy Prophet Muhammad said: “Laylatul Qadr has been bestowed by Al-lah to my Ummah (People). It was not given to any people before this.” (Dur-Mansoor) How manifest and replete the special boun-ties and mercies of Allah Ta’ala are upon this Ummat is quite really beyond imagina-tion. It will therefore be extremely foolish to allow ourselves to be deprived of these great blessings at the expense of sheer lazi-ness and a few hours of extra sleep.

Which night is it? Although there are different reports in different traditions regarding the ex-act night, it is almost unanimous that the blessed night occurs in one of the last ten nights of Ramadhaan and more probably in one of the last ten odd nights i.e. 2lst, 23rd, 25th 27th or 29th night. The popular opinion is, however, in favour of the 27th Night of Ramadhaan but that is not abso-lutely certain. The traditions indicate that

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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 15it is to be sought in one of the last ten nights and referrably in the last three odd nights. It was therefore the practice of the Holy Prophet and his companions to make I’tikaaf in the mosque for the whole time of-fering Divine service during the last ten days of Ramadhaan. Haz-rat Aisha (Radhiallaahu Anha) re-ported that the Apostle of Allah said: “Search for the Blessed Night in the odd (nights) from the last ten (nights) of Ramadhaan” (Bukhari) Hazrat Aisha has narrated another saying, “I asked: O Messenger of Allah! Tell me if I were to find a Night of Power, what should I recite therein?” Holy Prophet Muhammad

advised her to recite: Al-laa-hum-ma in-na-ka ‘a foow-wan tu-hib-bul-’af wa fa-fu ‘an-ni. O Allah! You are Forgiving, You love forgiveness, so forgive me. (Bukhari) Special attention should therefore be given to the excessive recitation of this dua on the blessed night. Fur-thermore one may engage in lengthy rakaats of Tahajjud salaat, tilaawat of the Qur’an, dua, zikr, etc. The worship and the vigil of the Night of Power are a treat to the soul. The heart tends to melt into tears of heartfelt gratitude. The body is in a state of angelic ecstasy The soul strives to reach nearer to Al-mighty Allah. In this holy month of Ramadhaan let us strive to seek the Night of Power and its bliss. May Allah reward us with His bountiful blessings. Aameen.Jamiatul-Ulama, KZn (s. africa)