september 2004 iqraccm-inc.org/oldsite/iqra/pdf/0409sep.pdfwill, he casteth thee.” [qur’ân,...

In the name of Allâh, Most Gracious, Most Merciful

A VOICE OF THE MUSLIM UMMAH

Asma ul Husna : Allâh’s beautiful names and attributes

The Qur’ân also calls attention of man toresponsibility.“O man! What hath made thee carelessconcerning thy Lord, the Bountiful; Whocreated thee, then fashioned, thenproportioned thee? Into whatever form Hewill, He casteth thee.” [Qur’ân, 82:6-8]

Muhammad explained that religion wasthe demand of human nature or rather thetwo were identical. Vice was nothing but asickness, not inherent in man’s nature, butan extraneous growth.“So set thy purpose for religion as a manby nature is upright– the nature (framed)of Allâh, in which He hath created man.There is no altering (the laws of) Allâh’screation. That is the right religion, but mostmen know not.” [Qur’ân, 30:30]

The message contained in this verse ofthe Qur’ân was admirably explained by theProphet when he said that “no infant isborn who has not an uncorrupted soul, butit is his parents who make him a Jew or aChristian or a Magi. Every beast gives birthto a wholesome cub. Do you see them beingborn with deformed ears?”

It is not difficult to imagine what a newsof goodness and cheer would have been the continued on page 4

Muhammad : The Ideal ProphetA Historical, Practical, Perfect Model for Humanity

Sayyid Sulaiman Nadwi

AL-WAALIYU THE GOVERNOR

message of Muhammad . How it gave hopeto the humanity condemned for the sinsnever committed by it and how it instilledthe sense of responsibility and freedom intoevery man who was given power to workhis way to everlasting salvation!

Before the advent of Islam, the world wasdivided into different tribes, clans andfamilies, each one of them keeping aloof andbeing indifferent to one another. To the sagesof ancient India the voice of God could beheard nowhere save their own sacred land.Their God was the god of their own countrywhose blessings were limited to a fewselected castes and clans of the rulers andpriests of the Aryaverta. Zoroaster listenedto the message from on High, but only forthe people of the blessed Iran. Bani Israelbelieved in the voice of prophecy, but theprophet of peace, whom they awaited, couldnot come from any people except from thelineage of David ( ). No country and nopeople were willing to share even God’sgrace and blessings with a people not theirown. It was then that Muhammad camewith a message for all the lands andcountries. He told the world that divine

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EditorialEditorialEditorialEditorialEditorial

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ALLÂH’S CLOCKS AND OUR ATTITUDEAllâh, the Creator of this universe, when he

created it, ordained for it a course and a destiny.“Allâh it is who raised up the heavens without

visible pillars, then mounted the Throne, andcompelled the sun and the moon to be of service,all run for a term appointed; He ordereth thecourse; He detaileth the revelations, that haplyye may be certain of the meeting with your Lord.”Ar-Ra’d, 13:2

No one has defied this decree for as long as thecreation has been in existence. All creations havefollowed it without choice and without anyprotest. Even human beings follow it, sometimesgrudgingly and often trying to stretch the limits.Allâh has given human beings tremendous latitudeof flexibility in all affairs but the limits as decreedby Him are what they are. The sun and the moonfollow a decreed course and we are born and die asAllâh has decreed.

“It is He Who gives life and death and to Him(is due) the alternation of Night and Day: will yenot then understand?” Al-Muminun, 23:80

“Say: “It is Allâh Who gives you life thengives you death; then He will gather you togetherfor the Day of Judgment about which there is nodoubt: but most men do not understand.” Al-Jathiya, 45:26

“Seest thou not that Allâh merges Night intoDay and He merges Day into Night; that He hassubjected the sun and the moon (to His Law) eachrunning its course for a term appointed: and thatAllâh is well acquainted with all that ye do?”Surah Luqman 31:29

The Creator has created us for one and onereason alone, to worship Him and no one else.This is a test for us, and those who pass this testshall own the Hereafter.

“I created the jinn and humankind only thatthey might worship Me.” Az-Zariyat, 51:56

“He it is Who created Death and Life that Hemay test which of you is best in conduct: and Heis the Exalted in Might Oft-Forgiving” Al-Mulk,67:2

The Creator also provided all that is essentialfor us to be judged in a fair manner. He assured usof all our provisions.

“Enjoin prayer on thy people and be constanttherein. We ask thee not to provide sustenance:

We provide it for thee. But the (fruit of) theHereafter is for Righteousness.” Ta-ha, 20:132

These provisions include all that we need, notjust health and wealth, food and water but a numberof other provisions that are impossible for us tocount and mention and in many instances to evenknow them.

One of these provisions is the alternation of dayand night, varying in their duration from day to dayand varying climatologically and meteorologically.

“And He hath made subject to you the sun andthe moon both diligently pursuing their courses:and the Night and the Day hath He (also) madesubject to you.” Ibrahim, 14:33

“It is He Who created the Night and the Day andthe sun and the moon: all (the celestial bodies) swimalong each in its own orbit.” Al-Anbiyaa 21:33

“Seest thou not that Allâh merges Night intoDay and He merges Day into Night; that He hassubjected the sun and the moon (to His Law) eachrunning its course for a term appointed: and thatAllâh is well acquainted with all that ye do?”Luqman, 31:29

“He merges Night into Day and He merges Dayinto Night and He has subjected the sun and themoon (to His Law): each one runs its course for aterm appointed. Such is Allâh your Lord: to Himbelongs all Dominion. And those whom ye invokebesides Him have not the least power.” Fatir, 35:13

“He created the heavens and the earth in true(proportions): He makes the Night overlap the Dayand the Day overlap the Night: He has subjectedthe sun and the moon (to His law) each one followsa course for a time appointed. Is not He the Exaltedin Power, He Who forgives again and again?” Az-Zumar, 39:5

Certainly among these provisions is the criterionfor determination of time and distance. So importantis this provision for our eventual success that Hedecreed the number of months in a year and thelength of each month and each day Himself. Heprovided us with a daily, monthly and yearly clockin addition to the celestial clock whose knowledgewe may never be able to obtain.

“Men ask you of the Hour. Say: The knowledgeof it is with Allâh only. What can convey (theknowledge) unto thee? It may be that the Hour isnigh.” Al-Ahzab, 33:63

This daily, monthly and yearly clock is so perfectand unavoidable that in spite of all our technologicaladvancement we cannot escape. We are subject to itand must use it as a reference for all our time-relatedaffairs. Allâh informed us of this importance thus.

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continued from page 2

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“The number of months in the sight of Allâh istwelve (in a year) so ordained by Him the day Hecreated the heavens and the earth; four of them aresacred: that is the right religion. So wrong notyourselves therein and fight the idolaters all togetheras they fight you all together. But know that Allâhis with those who restrain themselves.” At-Tauba,9:36.

“It is He Who made the sun to be a shining gloryand the moon to be a light (of beauty) and measuredout stages for her: that ye might know the numberof years and the count (of time). Nowise did Allâhcreate this but in truth and righteousness. (Thus)doth He explain his Signs in detail for those whounderstand.” Surah Yunus, 10:5.

These twelve months are not based on the solarcycle, although, as we know quite well, that solarcycle can be used for this purpose. Allâh, the mostknowing, guided us towards the criterion fordetermining these months most emphatically.

“They ask thee concerning the hilals (sightablecrescents). Say: they are but signs to mark fixedperiods of time in (the affairs of) men and forpilgrimage. It is no virtue if ye enter your housesfrom the back; it is virtue if ye fear Allâh . Enterhouses through the proper doors and fear Allâhthat ye may prosper.” Al-Baqara, 2:189.

This criterion has been the basis for thedetermination of the commencement of monthssince the beginning of time. We have recordedaccounts that show that it was in use at the time ofIbrahim . All the progeny of Ishaq and Ismael

used it. This is the criterion the Jews used fromthe very beginning of their history; they (at leastsome of them) still use it. This was the criterionthat Quresh of Makkah used before the prophethoodof Muhammad . This is a criterion that was usedby people of other faiths all over the world. Manypeople, not just Muslims, still refer to it as “theiryear” and “their month” based on the lunar cycle,in contrast to the solar-based cycle.

It is beyond comprehension that Allâh MostKnowing would create the yearly solar cycle injest. But it was so obvious that every human being,in effect every living being, was aware of it andutilized it in a useful manner, consciously orunconsciously. Look around and we shall see plantsand how they germinate, grow flowers and fruit,foliate and defoliate, utilizing this solar cycle. Lookaround and we shall see animals mating and nativity,development of external insulation, hibernation andestivation and many other bodily functions regulatedin harmony using the solar cycle. We use it in

agricultural and navigational activities and thereare many other, more subtle ways that we dependon it.

Surprisingly, no other living being isfunctionally aware of the lunar cycle to the extentthat they are of the solar cycle. Even those animalsthat have menstrual or estrous cycles seemoblivious to the lunar cycle. To life regulated bythe daily tidal cycles of the oceans, which respondto the daily lunar and solar positions, the monthlylunar cycle is still an oblivious phenomenon.

Indeed giving human beings this uniqueknowledge was to show us in yet another waythat we are different in more ways than we realizefrom animals and plants, even though they mayappear to share “life” with us. After all we humanshave, in the eyes of our Lord, a status of our own,“We have indeed created man in the best of molds”At-Tin, 95:4

Not leaving anything to chance, Allâh has alsoprovided us with a daily clock. This clock is basedon the sun. All living creatures quite easilyappreciate its usefulness. The diurnal and nocturnalactivities of animals and plants are well known tous who follow this daily solar cycle. See how, forexample, the sunflower rotates in recognition ofthis daily solar cycle. See how the verticalmigration of fish in the oceans and the movementsof the subterranean living forms are regulated by

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guidance admitted of no distinction of raceand language, color or country; Palestineand Iran, India and Arabia were all equal inthe sight of Allâh. The world was told, forthe first time, that Allâh had sent Hisapostles to every country and nation for theguidance of man:“And there is not a nation but a warnerhath passed among them.” [Qur’ân, 35:24]“And for every folk a guide.” [Qur’ân, 13:7]“Verily We sent before thee (Muhammad)messengers to their own folk.” [Qur’ân,30:47]

The Jew does not recognize a non-Israelite prophet. For the Christian it is notat all necessary to accept the apostleship ofa Hebrew prophet or one born amonganother people; he is not bound by his faithto acknowledge any messenger of Allâh saveJesus Christ ( ). To the Zoroastrian nocountry of the world except Iran wasilluminated by light divine. But Muhammad

proclaimed that the entire human raceliving in any country of the world, was thecreation of One God, and all the peoples andraces were equally blessed by the Lord.Whether it was Iran or India, China or Greece,Arabia or Assyria, Allâh had sent the lightof His guidance to every nook and corner ofthe world. His apostles came to show thepath of virtue and goodness to all the racesand nations. He placed so much emphasison the universal character of divineguidance that no Muslim could claim to be abeliever unless he acknowledged all themessengers of Allâh and all the scripturesor messages brought by them to the peopleof old. A Muslim has thus to affirm theapostleship of all the prophets of Allâhwhether enumerated in the Qur’ân or not,for all of them came with the same messageof truth to their own peoples.

According to the Qur’ân, only they areMuslims –“Who believe in that which is revealed untothee (Muhammad) and that which wasrevealed before thee.” [Qur’ân, 2:4]

Again, at another place, the Qur’ân says:

“But righteous is he who believeth in Allâhand the Last Day and the angels and theScriptures and the Prophets.” [Qur’ân,2:177]

The same sûrah of the Qur’ân amplifiesthe doctrine for the third time:“Each one believeth in Allâh and Hisangels and His Scriptures and Hismessengers – We make no distinctionbetween any of His messengers.” [Qur’ân,2:285]

No Muslim is permitted to discriminateagainst any apostle of Allâh.“O ye who believe! Believe in Allâh andHis messenger and the Scripture which Hehath revealed unto His messenger, and theScripture which He revealed aforetime.”[Qur’ân, 4:136]

Is there any other religion showing thesame large heartedness, teaching equalreverence to all the prophets, all the men ofAllâh and founders of religions? Was sucha universal message taught to humanity byanyone before Muhammad ? Such was thetolerance, love, and mercy of the last Prophet

which encompassed every household andevery son of Adam.

The religions of yore had set upintermediaries between man and God. Kahinsand priests were mediators in the temples ofancient deities, Jews had entrusted the officeto the sons of Levi who led the liturgicalprayers and performed offerings, whileChristians had accepted the claim of certaindisciples of Jesus and the popes thatwhatever they would bind would be boundin heaven and whatever they would divestwould be removed by God. The popes andpontiffs exercised the power to remit the sinsof their followers. Brahmins, among theHindus, believed that they had been createdout of the right hand of God. They had thusthe right to form the link between man andhis deity and to perform the sacred rites ontheir behalf. But Islam abolished priesthoodand with it the evils of priest craft, the abuseof priestly power, and the priestly distortionof religion. It recognized no priests, no

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This article is part of a compilation of lecturesgiven by the author in 1925 at Madras, India.English translation by Mohiuddin Ahmad. Re-printed with permission of Academy of IslamicResearch and Publications, Lucknow, India.

To be continued

rabbis, no popes and no prerogatives tobind and unbind, for Allâh alone had thepower over His creatures. It allowed noneto intrude between Allâh and his bondsmen.Any believer could lead the prayers, offersacrifices, solemnize marriages and performthe religious ceremonies. It blazoned themessage of Allâh to every human being:“Pray unto Me and I will bear your prayer”[Qur’ân, 40:60] and allowed every man tocall and speak and send up his prayer to theLord with a respectful familiarity. This wasyet another freedom granted to the humanrace from the tyranny of priesthood.

The primitive and pure faith of man hasalways been led astray by undue adorationof the holy men of Allâh charged to showhim the right path. Whenever man haswanted to show his admiration of thesepious souls he has raised them to thepedestal of Allâh, or His like, or Hisincarnation. The kahins of ancient Babylon,Egypt, and Assyria had all the earmarks ofthe gods and goddesses worshipped by theHindus. The Buddhas and the Mahaviraswere accepted as gods by their followersalmost in the same way as Christians hadtransformed Jesus into the “Son of God.”But, the ways of man are queer, indeed.Sometimes he showed such a lack of respectfor his revered guides and teachers that, likeBani Israel, he gave the name of prophet toevery soothsayer and diviner. Foretelling ofevents, irrespective of one’s moral characterand spiritual attainments, was enough forthe Israelites to call anyone a prophet. Thisis why we find shameful stories of illicit loveand deceit related about Hebrew prophetsin the Old Testament.

Islam correctly defined the status of theProphets. It explained that the prophets wereneither God (Allâh), nor His likeness, norHis son, nor yet His kinsmen, for they weremortals like all other men. So veryastounding was this concept that thepagans of Makkah could hardly believe theirears. They used to ask the Prophet inamazement: “What, a prophet and a man?”

And the Prophet’s candid reply to thesemen was:“Say (Muhammad). My Lord be glorified!Am I naught save a mortal messenger?”[Qur’ân, 17:93]

Islam denied that the prophets possessedsupernatural powers or had any say in theaffairs of Allâh. Even the miracles workedby them were brought about with thepermission of Allâh. But, despite the factthat they were human beings, they were notlike ordinary mortals since they enjoyed theprivilege of conversing with Allâh, wererecipients of divine revelations, and werefree of all sins. As perfect guides of humanitythey were a witness to these realities of thecelestial realm which are beyond the ken ofhuman perception. They are the assuredones, having wisdom and faith andguidance from the Lord of the world. Everyman is thus duty-bound to obey and payhis regards to these truthful souls who areraised to preach the message of Allâh to theirfellow beings.

This was the path of moderation– the pathavoiding the excesses of undue venerationand denial of the respect due to the prophetsand founders of religions– that Islamshowed to the world as a necessary adjunctto its higher concept of the Unity of Allâh.

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6

Saum (Fasting): A Pillar of IslâmSyed Abul Hasan Ali Nadwi

VirtuesLife is another name for the struggle

between the urges of the self and the dictatesof the mind. But in this struggle it is not thecarnal desires that always triumph as somepeople imagine. Such a notion does littlecredit to those who expound it for it betraysa melancholic mistrust of human nature anda cynical denial of truth.

What lends dynamism to life and keepsthe world humming with activity is theincentive of profit. It is this inducement whichawakens the farmer in the biting cold of awintry morning and sends him off to the fieldbefore the day has dawned, or persuades thebusinessman to give up the comforts ofhome for the sake of trade, or inspires thesoldier to lay down his life for the glory of themotherland. The whole mechanism of lifeand active effort revolves around it. Theassurance of gain, or the expectation of it inthe future, is the rallying point in the strugglefor existence.

There is, however, another assurance orexpectation the impelling force of which ismuch greater. It is of the virtues and benefitsthe glad tidings of which were brought by theDivine Apostles and are contained in thesacred Scriptures. We can describe it as theincentive of Divine good pleasure and requitalof one’s deeds in both the worlds.

Everyone knows that fasting is beneficialfor health and from the medical point of viewit is advisable that we fast occasionally. Butif a survey was undertaken of those whofasted solely for reasons of physical well-being, even during the cold weather when itis easier to abstain from food, wholly orpartly, their number would not be muchalthough such a fast is far less difficult thanwhat is prescribed in Islâm.

On the contrary, if a count is made of thepeople who observe fasting as a religiousobligation and in fulfillment of the covenantof the Lord it will run into millions in spite ofthe ascendancy of materialism and the decline

of moral and religious values in the modernworld. These are the people who brave theintense heat of the summer and the sharppangs of hunger and thirst and observefasting and also devote their nights to prayersimply in response to the spiritual urge andin the hope of the reward of the Hereafter.This is so because in the sight of men of faithspiritual benefits and advantages (theknowledge of which has come down to usthrough the sacred Apostles) are far morevaluable than the medical or economic gainsthe physicians or economists advocate.

It is related that the Prophet oncesaid, “There is a fixed principle for rewardingall the good deeds of men, and every gooddeed will be rewarded according to it. But thefast is an exception. The standing commandof the Lord is that since a man forgoes foodand drink and subdues his passions solelyfor His sake, He will recompense him directlyfor it.” [Sihah-i-Sittah]

One more tradition of the Prophet reads: “There are two moments of special joyfor a person who fasts: one is when he breaksthe fast, and this he experiences in his earthlyexistence, and the other will come in theHereafter when he will be presented beforethe Lord.” [Ibid]

To take two other traditions: “The badodor emanating from the mouth of a personwho is fasting (which is generally produceddue to an empty stomach) is more pleasant inthe judgment of Allâh than the sweet smell ofmusk.” [Shaikhain: Bukhâri and Muslim]And: “There is a gate of Paradise which isknown as Rayyân. Only those who fast willbe permitted to enter through it. One who willenter through it shall never be thirsty.”[Shaikhain]

Safeguarding the Spirit of FastingOwing to the institutional nature of

fasting and its widespread popularity it wasquite possible that it would degenerate intoa lifeless ritual with people taking to fastingout of habit or for fear of social censure. Itwas not inconceivable that the Muslims lostsight of its intrinsic significance and began

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to fast only because of material benefits ormedical advantages. The Holy Prophet had foreseen this possibility and to safeguardagainst it he had made it known, at the veryfirst step, that only that fast was acceptableto Allâh which was observed in the spirit offaith and trust in Divine Recompense. Thus,a Tradition of his says, “He who fasted withÎmân (faith) and Ihtisâb (trust in DivineRecompense) all his previous sins will beforgiven.” [Ibid]

For those who are not cognizant of theweaknesses of human nature it may behard to appreciate the relevance of thisstipulation. They may argue that since itwas only the Muslims who observedfasting and they did it wholly forpropitiating Allâh and earning His reward,the requirement of faith and trust wasunnecessary. But if one cared to enquireinto the peculiar makeup of humanpersonality and the working of social andmoral incentives one is bound to submit tothe wisdom of the far reaching provisionand to bow down before the depth andprofundity of knowledge which has itsroots not in human perception but Divinerevelation. Nor doth he speak of his owndesire. It is naught save an inspirationthat is inspired. [53:3-4]

In a Prophet’s tradition the state ofÎmân and Ihtisâb has been defined as one inwhich a person performs good and virtuousdeeds in the hope of Divine Recompense andwith faith in the promise of Divine goodpleasure and forgiveness. It is related by‘Abdullâh bin ‘Amr bin-al-‘Aas that theProphet once said, “There are forty deedsamong which the best is the gift of a goat. Ifany of these is performed in the hope ofDivine Recompense and with faith in thereward promised on it, Allâh will allow sucha person to enter Paradise.” [Bukhâri]

The Islâmic Sharî’ah does not restcontent at prescribing the outward form andceremony of fasting but also lays stress onits inner content and significance. It prohibitsnot only food and drink and sexual

gratification during a fast but everythingthat is detrimental to its basic purpose andobjective. It has encompassed fasting, on allsides, with piety, reverence and cleanliness.The Prophet has said, “When any of youkeeps a fast he should not utter a filthy orindecent word, or engage in a noisy scene;and were anyone to quarrel with him and callhim names he should simply say, I am keepingfast.” [Ibid] On another occasion he said,“Allâh has no need for him to go withoutfood and drink who cannot shun evil andfalsehood even during a fast.” [Ibid]

A fast which is devoid of the spirit ofpiety and purity is like a body without a soul.The Prophet , again, is reported to havesaid, “Many are there among you who fastand yet gain nothing from it except hungerand thirst, and many are there who pray(throughout the night) and yet gain nothingfrom it except wakefulness.” [Ibid]

It is related by Hazrat Abu Huraira that the Holy Prophet once said, “Fastingis a shield until it is ripped.” [In Nisâ’i it isadded the Prophet was thereupon asked,“Until it is ripped with what?” “Withfalsehood and backbiting,” he replied.]

Fasting in Islâm does not merely denotecertain negative acts like the shunning offood and drink and abstaining from falsehoodand backbiting and from wrangling anduttering a foul or profane word but it alsoincludes a number of positive deeds, such asprayer, dhikr, compassion, and charity. TheProphet has said, “If in it (i.e. the month ofRamadhân) a person will seek the propitiationof Allâh by doing anything it will be treatedas equal (in recompense) to the fulfillment ofan obligatory duty in the other days of theyear and if he will fulfill an obligatory duty init, it will be treated as equal (in recompense)to the fulfillment of seventy obligatory dutiesin the other days of the year. It is the monthof patient perseverance and the reward onpatient perseverance is Paradise, and it is themonth of Compassion.” [Baihaqi]

It is related by Zaid bin Khalid Aljohni that the Prophet once remarked, “He


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DAY FAJR SHURUQ ZUHR ASR———— MAGRIB ISHADWN SUNRISE Shafi’i Hanafi SNSET NGHT

AUG-SEPT PRAYER TIMES, NEW HAVEN

Your (real)friend can

be onlyAllâh; and

His messen-ger and

those whobelieve--

who estab-lish prayerand pay the

poor dueand bowdown (inworship).

And whosoturns (for

friendship)to Allâh andHis messen-

ger andthose whobelieve: lo!the party ofAllâh, they

are thevictorious.(5:55-56)

September17 5:00 6:34 12:46 4:15 5:08 6:58 8:3118 5:01 6:35 12:46 4:14 5:07 6:56 8:2919 5:02 6:36 12:45 4:13 5:05 6:54 8:2720 5:04 6:37 12:45 4:12 5:04 6:52 8:2521 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 4:48 6:22 11:35 2:24 3:06 4:48 6:22

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9

REGULAR MASJID ACTIVITIESAND 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. 579-2211

Juma’ prayer time 1:30 PMContact: Br. Syed Ahmed Pasha 203-371-1979

UNIVERSITY OF BRIDGEPORTChristan Hall, Park Ave. Bridgeport, CT.

Juma’ prayer time 1:00 PM

MASJID DAAR-UL-EHSAAN739 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 SERVICECENTER, EAST HARTFORD

20 Church St, East Hartford, CT 06108 860-282-0786Juma’ prayer time 12:30 PMContact: Br. Sajid Bhura (860)830-4453

ISLAMIC CENTER OF HAMDEN60 Connolly Parkway, Wilbur Cross Commons, Unit 17-

212, Hamden, CT 06514 (203-562-2757)Juma’ prayer time 1:00 PMThursday Halaqa 8:00 - 9:00 PMFriday Dars 8:00 - 11:00 PMMadrasah:Every Sunday 9:55AM - 1:30 PM Daily Afternoons, 5:00 - 7:00 PMCommunity Dinner First Sunday of each

month.Contact: Dr. Abdul Hamid 203-562-2757

ICFC MASJID (JAMIA KARAM)57 Pepper St, Monroe. CT06468 (203-261-6222)Juma’ prayer time 1:15 PMContact: Br. Ahmed Reza 203-746-0683

MASJID AL-ISLAM624 George St. New Haven, CT 06511Juma’ prayer time 1:15 PMContact: Br. Dawood Yaseen 203-777-4008ISLAMIC CENTER OF NEW LONDON16 Fort St, Groton, CT 06340, (860) 405-8006Juma’ prayer time 1:00 PMContact: Br. Imran Ahmed 860-691-8015

AL-MADANY ISLAMIC CENTER OFNORWALK

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

0847).STAMFORD AREA INFORMATION

CENTER77 Judy Ln. Stamford, CT 06906 , (203) 327-5878)Contact: Br. Akhtar Usman 203-327-5878

STAMFORD ISLAMIC CENTER10 Outlook St. Stamford, CT 06902 (203-975-2642)Juma’ prayer time 1:00 pmContact: Br. Akhtar Usman 203-327-5878

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 (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-

5 7 9 9Juma’ 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: Br. Anis S. Shaikh 860-533-1808Madina Academy:Full time School (860)524-9700ISLAMIC SOCIETY OF WESTERN

MASSACHUSETTS337 Amostown Rd. W. Springfield, MA01105

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

Visit Connecticut Council of Masajid website:ccminc.faithweb.com

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Thy Lord hath decreed that ye worship none butHim and that ye be kind to parents. Whether one

or both of them attain old age in thy life say not tothem a word of contempt nor repel them but address

them in terms of honor. Al-Israa, 17:23

10

THE CHILDREN’S CORNERTHE CHILDREN’S CORNERTHE CHILDREN’S CORNERTHE CHILDREN’S CORNERTHE CHILDREN’S CORNER


THE BANI NADIRThere were several Jewish tribes near Madina

with which the Muslims had signed treaties. Oneof these was the tribe of Nadir. On one occasionthe Prophet had some business to discuss withthe leaders of that tribe, so he and some of hiscompanions paid them a visit in their settlement,which lay just a little bit south of Madina. TheMuslims were received with civility and invited tostay for dinner. Some of the Jewish men withdrew,presumably to give instructions about the enter-tainment of their guests. While the Muslims waited,the angel Jibril, unseen by all but the Prophet ,approached him and warned him that the Jewswere actually plotting to kill him and that he shouldleave immediately. He rose, quietly left the room,and returned to Madina. His companions, mysti-fied by his prolonged absence, also left, afterbidding farewell to their hosts, and returned to theProphet’s house.

The Prophet filled his companions in on whathad happened and immediately sent a messengerto the Bani Nadir. As he had been instructed, themessenger recounted exactly to the Nadir thedetails of their plot and declared that by planningto murder the Prophet they had nullified theiragreement with the Muslims. The Prophet gavethem ten days to pack all their belongings andleave. Anyone who remained behind after thattime would be beheaded on sight.

Most of the Jews started packing immediately,but Ibn Ubai, the master hypocrite of Madina,urged them to stay and promised his support. Theleaders, especially a particularly hostile chief namedHuyai, thought that they could probably dependon the support of their Bedouin allies and that ofthe Jewish tribe of Quraizah, which also lived nearMadina. They therefore sent out urgent appealsfor help to their allies and sent a message to theProphet that they intended to stay put, do whathe may to eject them.

The Prophet accepted the Jews’ message asa declaration of war, and immediately called up anarmy to meet the challenge. By afternoon of thesame day the Muslim army had marched out to thefortresses of the Bani Nadir and had taken uppositions outside the walls of the fortresses. Allafternoon arrows and stones were hurled betweenthe army in the field and that behind the walls.

Meanwhile, a continuous stream of Muslim sol-diers poured out of Madina to join the ranks oftheir companions. By nightfall there were enoughMuslim soldiers to completely surround the for-tifications of the Nadir, effectively besieging thesettlement. The Jews were astounded by thespeed at which the Muslims had mustered theirforces, but they figured that by the next day helpwould be coming from Ibn Ubai and the BaniQuraizah, and in two or three days the Bedouinallies would have arrived.

However, days passed and help had still notcome. Ibn Ubai, as usual, had promised more thanhe could deliver. He no longer had the support ofhis people. The Bani Quraizah had decided tohonor the agreement which they had with theMuslims. And the Bedouins, for some mysteriousreason, never bothered to show up. Things werebeginning to look rather grim for the Bani Nadir,and they began to quarrel among themselves aswell, trying to lay the blame on somebody for thepredicament in which they found themselves.Morale was not improved any when the Prophet

ordered a few date palms outside the walls of thefortress to be cut down. If he continued to cutdown their livelihood, there would be no use instaying even if they were able to successfullywithstand the siege.

Finally, barely two weeks after the siege hadbegun, the Jews sent word that they would leavetheir land. The Prophet no longer agreed to givethem ten days to pack all their belongings. Theyhad to leave immediately with only what theycould carry on the backs of their camels. Thecamels were laden with as much of their wealth ascould be carried, which was considerable, and agreat caravan of exiles set out on the road to Syria.Many of the Nadir settled on land which theyowned near Khaybar, while others continued fur-ther north. In their hearts, however, they did notexpect to be exiled for very long. When the Quraishhad finally succeeded in wiping out the Muslims,the Bani Nadir planned to return to their rich fieldssouth of Madina.

The Prophet , as he had been instructed byAllah, took possession of all the property whichthe Bani Nadir had left behind. He distributed it tothe needy muhajireen of Madina, who had aban-doned most of their worldly possessions whenthey had left their homelands to join the Prophet

11

in Madina. They thus became able to supportthemselves. This lifted a heavy burden from theansareen, who had been providing for their lessfortunate brothers ever since the emigration toMadina had begun.

Huyai and the Bani Nadir, however, are notcompletely out of the picture. We shall encounterthem again in a future story.

Bonnie L. Hamid


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and in some watches of the night. Lo! good deedsannul ill deeds. This is a reminder for the mindful.”Hud, 11:114

“Establish worship at the going down of the sununtil the dark of night, and (the recital of) theQur’an at dawn. Lo! (the recital of) the Qur’an atdawn is ever witnessed. And pray in the smallwatches of the morning: (it would be) an additionalprayer (or spiritual profit) for thee: soon will thyLord raise thee to a station of Praise and Glory!”Al-Israa, 17:78-79

“So (give) glory to Allâh when ye reacheventide and when ye rise in the morning; Yea toHim be praise in the heavens and on earth; and inthe late afternoon and when the day begins todecline.” Ar-Rum, 30:17-18

“Bear then with patience all that they say andcelebrate the praises of thy Lord before the risingof the sun and before (its) setting. And during partof the night (also) celebrate His praises and (solikewise) after the postures of adoration.” Qaf,50:39-40.

Muslims throughout the ages have studiouslyfollowed the daily solar clock to regulate the timeof the five daily salaat. We know where the sunshould be when we offer Fajar, Zuhr, Asr, Magriband Isha. We, the Muslims, also invented thetimepiece to make it easy for us to know when thefive times of prayer are without ever going out tolook at the sun. There is, alhumdulillah, no disputethat we can use watches to determine the time ofdaily prayer. Every community uses watches todetermine when the daily prayers are as ordainedby Allâh for their locality. No one has ever tried topersuade people living even in adjacent towns toharmonize their salaat times for the sake of “unity”.If anyone tried to institute such a unity, therewould be a tremendous rebellion against suchauthority, for that authority would contravene theorder of Allâh. So Alhumdullilah, we pray oursalaat as it becomes due, those in the east prayingbefore those in the west but all following thecommand of Allâh and observing the times ordainedby Allâh and not worrying when others in adjacentlocalities prayed, for we know that their times aredifferent than ours. This is birr (righteousness).Just as following the orders of Allâh is birr, not,in itself, observing the East or the West directionof Qibla.

“It is not righteousness that ye turn your facestoward East or West; but it is righteousness tobelieve in Allâh and the Last Day and the Angelsand the Book and the Messengers; to spend of your

this cycle. Truly for those who are not blind thewonders that Allâh has created for us as signs ofHis ultimate authority are plentiful to see.

Thus Allâh has provided all creations withclocks. A bird incubating her eggs has a clock, animpregnated doe has a clock, an impregnatedelephant-cow has a clock and the seventeen-yearcicada has a clock. In effect, to chronicle anddescribe the clocks that Allâh has created is animpossible task. “And if all the trees in the earthwere pens, and the sea, with seven more seas tohelp it, (were ink), the words of Allâh could notbe exhausted. Allâh is Mighty, Wise.” Luqman,31:27

And Allâh has provided us, the best ofcreations, with a most sophisticated clock and Heprovided us the knowledge to use it to fulfill Hiscommands in the fullest. Some components ofthis clock we have no choice except to followunconditionally, as do all other creations. Thuswe have no control on the time that we are born ordie, or the aging process that we must go through.So also, by and large, we have no control on theclock according to which the food that we haveswallowed will move through our digestive systemor our blood will flow in our arteries and veins orthe number of times our lungs will inflate anddeflate or the progression of impulses in ournervous system.

With other parts of the clock we havetremendous choice. He furnished us detailedguidance how to determine and use this part ofthe clock in all matters of life, but especially forthe most important acts that we can perform tosucceed in this world and in the Hereafter, i.e. theordained acts of ibadaat (worship), salaat (dailyprayers), zakaat (yearly charity), saum (monthof fasting) and hajj (pilgrimage).

He emphatically ordered us to establish salaatfive times a day using the sun as the clock.

“Establish worship at the two ends of the day


12

The Salâh of a Believer in theQur’ân and Sunnah

Shaykh Abu Yusuf Riyadh ul HaqReprinted with permission of Shaykh Riyadh ul Haq.To obtain the complete book, contact: IslâmicSharîah Institute, PO Box 6008, Birmingham B100UW, UK. [[email protected]].

Continued from previous issuePart Three: Miscellaneous Issues

of Salâh

Muhaddith Dhafar Ahmad Uthmani writes:‘Ahmad says as reported by Abu Talib,“Shu’bah is more authentic and establishedin masaail than Aa’mash. He is also moreknowledgeable of the ahadeeth of masaailand if it was not for Shu’bah the ahadeethof masaail would have disappeared.Shu’bah was better in hadeeth than Sufyanal Thawri. There was no one in Shu’bah’stime like him or better than him in hadeeth.This was his lot.” Muhammad bin al Abbasal Nasai says, “I asked Abu Abdullah(Ahmad bin Hanbal), ‘Who is more stronger(and established in hadeeth), Shu’bah orSufyan?” He replied, “Sufyan was a hafidhand a pious man, and Shu’bah was strongerthan him (in hadeeth) and more fearing ofAllâh.” Hammad bin Zaid says, “I do notcare who opposes me as long as Shu’bahagrees with me, and if Shu’bah opposes mein something then I leave it.”28

He also says,‘For these reasons, the narration of Shu’bahis to be preferred, and in our view themeaning of Sufyan’s hadeeth is that hestretched his voice whilst saying Ameensilently, not that he raised his voice,especially since his own view was to sayAmeen silently. Narrations that clearlycontain the words “he raised his voice” arenot without their defects and lackauthenticity. Even if we were to assume theirauthenticity, they will be understood to referto “ta’leem” (i.e., this was only done atparticular times for the purpose of educatingthe congregation) similar to what Sayyiduna‘Umar would do with thana andSayyiduna Abu Hurairah withta’awwudh. There is also a further

explanation for the differences in thenarrations of Shu’bah and Sufyan, which isthat they are referring to different occasions.Sayyiduna Wail narrated both accordingto different instances. It is more obvious,however, that the prevalent practice was tosay it silently and this is supported by thefollowing words of Wail in the narrationof Dulabi: “He said Ameen, stretching hisvoice. I do not think he did this except toteach us.”’29

It should also be noted that Sufyan alThawri’s own practice was to say Ameensilently.

Bukhari’s assertion that Alqamah did nothear hadeeth from his father is also incorrect,because this has been established beyonddoubt as declared by later muhaddithun.Alqamah’s reporting directly from his fatherand having heard his hadeeth is proven bymany reports.

2. Hasan reports that Samurah bin Jundub and Imran bin Hussain reminisced

and Samurah bin Jundub mentioned thathe remembered two ‘saktah’s (briefmoments of silence) of the Prophet : asaktah when he pronounced the firsttakbeer, and a saktah when he completedthe recitation of ‘Ghairil MaghdhoobiAlaihim…’ Samurah remembered thisbut Imran bin Hussain found thisstrange. They wrote to Ubayy bin Ka’b about this. In his reply to them it wasstated that Samurah had remembered(correctly).30

Imam Nimawi explains in his al Ta’leeq alHasan:It is most probable that the first saktah wasfor quietly reciting the thana, and thesecond saktah was for saying Ameensilently. If we do not provide this explanationbut say that the second saktah was so thathe could regain his breath as some haveclaimed then this would mean that thecongregation would say Ameen before theProphet . This is because the previousahadeeth show that the followers of theImam are to say Ameen immediately after his


13

recitation of ‘Ghairil MaghdhoobiAlaihim…’, thus their Ameen would be saidduring the Imam’s saktah and his Ameenwould follow theirs, whereas the Prophet has forbidden the congregation to outdo theImam in any way.”31

3. Sayyiduna Abu Hurairah relates thatthe Prophet would teach us saying, ‘Donot try to outdo the Imam. When hepronounces the takbeer, you say it also;when he recites ‘Waladhaaleen’ then sayAmeen; when he performs the rukû’ youdo it also; and when he says ‘Sami Allahuli man hamidah’ say ‘AllahummaRabbana lakal hamd’.’32

As is indicated, the Ameen should be saidsilently as ‘Allahumma rabbana lakalhamd’ is said silently.4. Ibrahim al Nakhai says, ‘There are five

things which the Imam says silently:“Subhanakallahumma wa bihamdika…”, Ta’awwudh, Basmalah,Ameen, and “Allahumma rabbana lakalhamd”.’33

5. Abu Wail reports that Ali and Abdullahbin Mas’ud would not say Bismillah…,Ta’awwudh or Ameen loudly.34

6. Abu Wail says that Umar and Ali would not say the Basmalah, Ta’awwudh,or Ameen loudly. 35

It should also be remembered that Ameen isa du’â and so best made silently. Allâh says,‘Call out to Your Lord, humbly and silently.’Imam Bukhari has quoted Ataa in his Saheehas saying Ameen is a du’â. The saying ofAmeen should be no different to the otherdu’â’s of salâh such as Tahmeed,Tashahhud, Ta’awwudh, Basmalah, etc.,especially since it is not part of the Qur’ânand only the Qur’ân is normally recitedloudly.

Ibn Jareer al Tabari says as quoted by Ibnal Turkumani in al Jawhar al Naqiyy,

‘This has been reported from Ibn Mas’ud,Nakhai, Sha’bi, and Ibrahim al Taimi ;they would say Ameen silently. The truth isthat both narrations (of saying Ameen loudlyand silently) are correct and a group of ulamahas acted on each of them, but if you are to

choose then say Ameen silently because thiswas the practice of most of the companionsand Tabi’un.’36

Ibn al Qayyim says in Zad al Ma’ad:‘If the Imam says it (qunoot) loudly to

teach the congregation there is no harm, forindeed Umar recited thana loudly to teachthe congregation and Ibn Abbas readSûrah al Fâtihah loudly in the janazahsalâh to show that it was sunnah. Similar tothis is the Imam’s saying Ameen loudly. Allthis is related to that kind of permissibledifference for which no one should becriticized, neither those who do it nor thosewho leave it.’37

Ahadeeth of raising the voice with Ameen.Following is a discussion about those

ahadeeth that are often quoted as evidencefor saying Ameen loudly. The ahadeeth arequoted along with the relevant explanationsand commentary given by the ulama.1. Sayyiduna Wail bin Hujr reports that

when the Prophet would recite ‘Waladhaalleen’ he would say Ameen, raisinghis voice.38

There are many explanations provided bythe ulama for this hadeeth. Some of which,as explained by Imam Nimawi in his Aathaaral Sunan, are as follows:

1. The raising of the voice not too loud,i.e., in such manner that some members ofthe first row can hear, is not contrary to thedesired silence of the quiet prayers. It hasbeen related in Bukhari and Muslim that theProphet would recite in Dhuhr salâh insuch a manner that they would at times heara verse. Tabarani has also narrated on theauthority of Sayyiduna Abu Malik al Ash’ari

that the Prophet led them in Dhuhrsalâh and recited Sûrah al Fâtihah allowingthose who were close to hear him.

While discussing the question of sayingBismillah loudly, Ibn Abd al Hadi writes inal Tanqeeh that if a member of thecongregation is close to the Imam or rightnext to him and he hears what the Imam is tosay silently, then this is not consideredraising one’s voice (jahr), for it has beennarrated that the Prophet would lead them



14

To be continued

continued from page 13in Dhuhr salâh and at times allow them tohear one or two verses after Sûrah alFâtihah. The author of al Durr al Mukhtarhas a statement to the same effect.

Therefore, the hadeeth of Sayyiduna Wailbin Hujr is to be understood in the samelight, i.e., when saying Ameen the Prophet

raised his voice slightly, loud enough forthose who were close to him to be able tohear him, but not like his raising of the voicewhilst saying takbeer, etc. This explanationis supported by some narrations in whichthe companion says, ‘He (the Prophet

) said Ameen. I heard him and I was behindhim’, and also by the hadeeth of AbuDawood in which Sayyiduna Abu Hurairah

says, ‘He (the Prophet ) said Ameenso that those who were close to him in thefirst row heard him.’

2. Raising the voice whilst saying Ameenwas done at times to teach the congregation,just as Sayyiduna Umar bin al Khattab would raise his voice whilst reciting thethana in the beginning of salâh, andSayyiduna Abu Hurairah would read theta’awwudh loudly. This is supported by aweak39 narration recorded by Hafidh AbuBishr al Dulabi in Kitab al Asmaa wa alKuna on the authority of Sayyiduna Wailbin Hujr who says, ‘When the Prophet

completed his salâh I saw him turn toboth this side (right) and this side (left) untilI saw his cheek. He also recited “…” andsaid Ameen, stretching his voice. I think hedid this only to teach us.’40

(Footnotes)28 I’laa al Sunan 2/253.29 I’laa al Sunan 2/254.30 Ahmad 19753 and Abu Dawood 779. ImamNimawi (382) quotes Ibn Hajar as saying thatits isnad is saheeh.31 al Ta’leeq al Hasan 382.32 Muslim 415.33 Imam Muhammad in his Kitab al Aathaar83 (mentioning four instead of five); AbdulRazzaq 2597, and Ibn Abi Shaibah 8849. ImamNimawi says that its isnad is saheeh (386).Muhaddith Dhafar Ahmad Uthmani saysthat its narrators are authentic (724).


34 Tabarani in al Mu’jam al Kabeer as quotedby Hafidh Haithami 2/108. Hafidh Haithamisays that the sanad contains Abu Sa’d alBaqqal who is authentic and a mudallis.Muhaddith Dhafar Ahmad Uthmaniclassifies it as saheeh 2/250.35 Ibn Jareer al Tabari in Tahdheeb al Aathaaras quoted by Ibn al Turkumani 2/70. Alsoreported by Tahawi 1/204. Muhaddith DhafarAhmad Uthmani says that its narrators arethose of the six books of hadeeth except forAbu Sa’d al Baqqal who is authentic and amudallis.36 al Jawhar al Naqiyy 1/32.37 Zad al Ma’ad 1/275.38 Darimi 1247 and Abu Dawood 932.39 Imam Nimawi says that its isnad containsYahya bin Salamah who has been declaredauthentic by Hakim but weak by others.40 al Ta’leeq al Hasan 1/186.

who will invite a person who is fasting to breakthe fast with him will get the same reward asthe one who was fasting and there will be noreduction in the reward of the latter either.”[Tirmidhi]

To be continued

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Taken from “The Four Pillars of Islâm” by SyedAbul Hasan Ali Nadwi, translated into English byMuhammad Asif Kidwai [Da’wah Academy,International Islâmic University, Islamabad,Pakistan].

Anas, , said that the Messengerof Allah, said: Seeking of knowl-edge is obligatory upon everymale and female Muslim.”

(Ibn Majah)

15��

substance out of love for Him, for your kin, fororphans, for the needy, for the wayfarer, for thosewho ask and for the ransom of slaves; to be steadfastin prayer and practice regular charity; to fulfill thecontracts which ye have made; and to be firm andpatient in pain (or suffering) and adversity andthroughout all periods of panic. Such are the peopleof truth, the Allâh -fearing.” Al-Baqara, 2:177

Just as Allâh has prescribed the daily clock for ourworship Allâh has also ordained how we determinethe beginning of a month (see IQRA editorials, Dec.2003, Jan. 2004). Each locality has its time. Themechanism of the clock that Allâh has created in thiscase is different than the solar clock. The hilal (newcrescent) does not become observable at the sameplace every month. Neither Jerusalem nor Makkahis special in this regard. Even when it does becomeobservable, not all the localities in that latitude areshown the hilal by Allâh. The time of beginning isdifferent for localities not only east and west buteven north and south. Muslims, alhumdullillah,have mastered this “timepiece” as well. A watch thatis remarkably accurate in informing us where thehilal cannot be sighted is now available to us. It stilldoes not with absolute accuracy tell us where thehilal will be sighted. This deficiency makes itincumbent upon us to go out and look for the hilalon the 29th and the 30th of each month. There is alsobenefit in it for us for we are observing the sunnahof our beloved prophet . If you wish to see thevarious aspects of this monthly clock you can easilygo to a website that reports moon sighting forMuslims and observe it.

Unfortunately, a large number of us have notlearned about this timepiece as well as we have aboutthe watch on our wrist or on the masjid wall. But thisclock is just as reliable in telling us where the hilalis, to help us determine the beginning of a newmonth, as the wrist watch is in telling us where thesun is to determine the beginning of the time of asalaat. Once we have learned about this, we wouldbe amazed at how we contravene the orders of Allâhin the name of fake unity. We start our month whenAllâh has not ordained it to begin. We celebrate ourEid when Allâh has not ordained it to be. Theamazing thing is that we accuse some Middle Eastgovernments of doing the same thing that we doourselves, for the sake of “American Unity”. Allâhsurely does not honor our nations or continentalboundaries, just as He does not honor the color ofour skin or tribal or national affiliations.

“O mankind! We created you from a male and afemale and made you into nations and tribes that yemay know each other (not that ye may despise each

other). Verily the noblest of you, in the sight ofAllâh , is the best in conduct. Lo! Allâh is Knower,Aware.” Al-Hujurat, 49:13

We have the same justification to follow a hilalsighted in Houston, Texas, while we know for surethat hilal is not ordered by Allâh to be seen inConnecticut as we have the justification to keepeating suhur until it is time in Houston to call thefajar azaan, while we know for sure that the sunin Connecticut has passed the prescribed limits along while ago. If we cannot and do not disregardthe solar clock that Allâh has prescribed for us,should we defy the lunar clock that our Creator haseven more emphatically ordered us to follow?

The beginning of the lunar month cannot be onthe same solar day all over the world. No onedisputes this. If anyone does all he has to do is lookat the extensive record that is available. Before theadvent of modern devices of speedycommunication, for more than thirteen centuries,everyone followed the clock that Allâh has createdwithout any dispute whatsoever. Undoubtedlypeople in Damascus began their months often oneday before Madina. Undoubtedly people in Makkahbegan their months often one day before Madina.So did hundreds and thousands of other localitiesall over the world. Never were they afraid of thecriticism of the criticizer as long as they sincerelyfollowed the orders of Allâh and His Messenger.They loved Allâh and Allâh’s love was theirdestiny.

“O ye who believe! Whoso of you becometh arenegade from his religion, (know that in his stead)Allâh will bring a people whom He loveth and wholove Him, humble toward believers, stern towarddisbelievers, striving in the way of Allâh andfearing not the criticism of the criticizer. Such is thegrace of Allâh, which He giveth unto whom He will.Allâh is All Embracing, All Knowing.” Al-Maida,5:54

So what stops us in North America from doingjust that, following the clock that Allâh has createdfor us and ordered us to follow?

If we change our ways surely Allâh will helpchange our present despondent situation. If we donot change, Allâh will also not change our condition.This is the promise of Allâh.

“Verily never will Allâh change the condition ofa people until they change it themselves.” Ar-Ra’d, 13:11

continued from page11

16 is issued on the 3rd Friday of each month. ISSN # 1062-2756

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Community Dinner: Oct 03, 2004 atMadrasa-tun-Noor.

Madrasah: Mon - Thr 5:00-&7:00 PMSun 10:00 AM - 1:30 PM

For information call 203-562-2757 orsee CCM website.

http://ccminc.faithweb.com/ich

Important Islamic daysASHURAH (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 Journeyof the Prophet Muhammad to Jerusalem & his Ascensionthen to Heaven)(27 Rajab).NESFU SHABAAN (Shub-e-Barat)(middle of the monthof Shabaan)(night between 14 &15).BEGINNING OF THE MONTH OF Ramadan.LAILA TUL QADER (NIGHT OF VALUE) A night duringthe last 10 days of Ramadan.EID UL-FITR (1st. Shawwal)WAQFATU-ARAFAT (Pilgrims assemble on Arafat Plain,Makkah)(9 Zul-Hijj).EID UL-ADHA (Feast of sacrifice)(10 Zul-Hijj).

ABC’s OF ISLAMsent by Ismail Satia

[email protected] is for Tawheed

La ilaaha illAllâh, Allâh is the onlyone, There is no partner with Him, norson Allâh is the answer to all that weneed, Watch your heart and tongue, Heknows every deed U is for Ummah The Muslim community whichMuhammad (S) found, The brotherhood of Islam made itsound Allâh’s laws in the Qur’an andSunnah, Are to help everyone in the Ummah V is for Victory It is the help from Allâh to you, His guidance in everything you do Work and prayer a Muslim doesneed, To celebrate Allâh’s victory,indeed!

My Lord!Increaseme in knowledge. (20:114)

september 2004 iqraccm-inc.org/oldsite/iqra/pdf/0409sep.pdfwill, he casteth thee.” [qur’ân,...

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