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In the name of Allah, Most Gracious, Most Merciful

A Voice of the MusliM uMMAh

'READ'

26 Jumaada’l Ukhra 1433 May 18, 2012

Vol. 24 No. 5

IslamIc concept of prophethoodmaulana sayyid abul hasan ali nadvi

Asmâ-ul-Husnâ : Allâh’s beautiful names and attributes al-haKeem the perfectlY WIse

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In This Issue... Editorial ................................................2 Taraweeh ..............................................5 Sha’ban: Merits, Do’s, Don’ts..............6 Adherence to the Instruction

of Rasulullah g .............................. 10

Finality oF ProPhethood

4

The orientalists, especially western scholars of Islam, most stoutly deny that the Qur’an is the word of

God vouchsafed to Prophet Muhammad g through Wahy, yet they avouch the pristine purity of its text. An inveterate enemy of Islam, such as Sir William Muir was, and whose Life of Muhomet compelled Sir Syed Ahmad Khan, an enthusiastic supporter of Western education and liberalism, to write Khutba-e-Ahmadiyah to confute him, writes about the Qur’an in his book.

“Contending and embittered factions, taking their rise in the murder of Othman himself within a quarter of a century from the death of Mahomet, have ever since rent the Mahometan world. Yet, but one Coran has been current amongst them; and the consentaneous use by

them all in every age up to the present day of the same Scripture, is an irrefra-gable proof that we have now before us the very text prepared by command of the unfortunate Caliph. There is prob-ably in the world no other work which has remained twelve centuries with so pure a text. The various readings are wonderfully few in number, and are chiefly confined to differences in the vowel points and diacritical signs. But those marks were invented at a later date.” [Life of Mahomet (London, 1912), Vol. l pp XXII-XXlll]

Wherry writes in his Commentary on the Qur’an: “The text of the Qur’an is the purest of all the works of a like antiquity.”[Vol. I (Turnber, London), p. 349] Another English translator of the Qur’an, Palmer, says: “Othman’s recension has re-mained the authorised text...from the time it was made until the present day.” [Palmer, ‘The Quran‘, Introduction, p. LIX] Lane-Pool writes in the ‘Selections from the Kuran’ [(Turnber, London), Introduction. p. c.]

‘‘It is an immense merit in the Kuran

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Editorial

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message for muslims in the West Muslims have been blessed by Allah throughout Europe and America. We have been blessed economically, academically and socially. Does this blessing demand any responsibility from us? Every Muslim would answer this question affirmatively. Many of our scholars have further defined this responsibility. Maulana Syed Abul Hasan Ali Nadwi was one such scholar. He saw it not only as our responsibility to oth-ers but even linked it with our own religious survival. What follows was his advice that he gave in 1982 in South Africa to Muslims who live in a predominantly non-Muslim country. It is still very valid.

The Prophet g had a burning de-sire to invite humanity to accept Is-

lam. Despite 13 years of untiring effort in Makkatul-Mukarramah and 7 years in Madinatul-Munawwarah, there was no large scale conversion of non-Muslims into Islam. However, between 7 AH and 10 AH, after Fath-e-Makkah (the liberation of Makkah) until the Prophet’s g demise, there was such an influx of people entering into Islam as was not witnessed in the pre-ceding 20 years. Imam Zuhri r, an eminent Muhad-dith and Tabi’i, expresses surprise on this change, with so many people embracing Islam in a matter of just 3 years. He, along with other distinguished Muhaddith have commented that this large scale conversion was due to non-Muslims having an op-portunity, for the first time, to observe and intermingle with Muslims, witnessing their honesty, fair dealing, compassion, and their sole reliance on Almighty Allah. This left such a deep and profound impression on non-Muslims that thousands entered into the fold of Islam within a relatively short period of time.

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

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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

continued on page �

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

do not distance yourself from them. Earn credibility through your daily activities, so much so that if you are entrusted with oner-ous responsibilities, as was Prophet Yusuf n, you do not shrink but embrace all chal-lenges wholeheartedly. You will have to present a new pattern of life to this country. You will not earn recog-nition by exerting yourselves in the work-place. If you overwork, you will be looked upon disparagingly and be likened to hors-es and bulls and labeled as money-making machines. However if you can show to the natives here that you are worshippers of Almighty Allah and not wealth, you do not bow before power but only before virtue, you are humans and think like humans, you are concerned not only about yourselves but also about others, and you are compas-sionate not just to your own children but also to theirs - and to them - you are ear-nestly concerned about the path of destruc-tion they have chosen for themselves, you will then earn their respect. They will be-gin to respect Islam and become desirous

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continued from page �that there is no doubt as to its genuine-ness. . . That every word we can now read with full confidence that it has remained unchanged. through nearly thirteen hun-dred years.”

With the Word of God remaining intact, Islam never needed a new Prophet for sepa-rating the untruth from the truth, nor a new revelation to take the place of a gospel cor-rupted and mutilated by man.Qur’an’s silence about advent of a new prophet This is thus, the infinite, ever-abiding Book of God, a standard and a criterion which continues to enlighten the path of Truth and rectitude. It leaves nothing of the spiritual needs of man in dark, yet it is completely silent about the advent of any new Prophet after Muhammad g. This was, undoubtedly, an important matter of crucial importance which ought to have been clearly stated it a prophet was to reappear again in the world. A book which speaks of the portents like ‘the smoke” [But watch thou for the Day when the sky will produce visible smoke that will envelop the people. Q. XLIV: 10-11], ‘the beast” [And when the word is fulfilled concerning them, We shall bring forth a beast of the earth to speak unto them because mankind had not faith in Our revelations. Q. XXVII: 82], and ‘the Gog and Magog” [Until, when Gog and Magog are let loose, and they hasten out of every mound. Q. XXI: 96] announcing the advent of the Day of Judgement, would have surely foretold the arrival of the new Prophet, if only to tell its followers to receive him with open arms whenever he comes. Is not man, after all, averse to everything new, and is he not disposed to reject a new messenger of God? Was it not, then, necessary that the Qur’an should have warned the Muslims against being uncordial to the new harbinger of truth, whose rejection would have laid open their faith to danger and invited the wrath of God? How could have the Prophet, whose mercy and compassion for his followers been thus praised by God, kept quiet, leaving his

followers groping in darkness? “There hath come unto you a messenger, (one) of yourselves, unto whom aught that ye are overburdened is grievous, full of concern for you, for the believers full of pity, merciful.” [Q. IX: 128] How could have such a Prophet spoken of the arrival of Anti-Christ but kept silence about the advent of a new Prophet? This was certainly a matter of grave concern for his followers, for on it depended their salvation as well as their remaining on the path of righteousness. The Qur’an, in fact, speaks so candidly of the perfection of Islam and termination of prophethood that nobody who is conversant with the Arabic language and diction can entertain any doubt about these matters, un-less, of course, one is insincere or insolent enough to twist the Quranic verses with some ulterior motive. Nevertheless, the Prophet g has further elucidated the Quranic state-ments in even clearer terms in order to leave no uncertainty or ambiguity lurking in the mind of credulous people. There are numer-ous Traditions1 which teach the principle of prophethood and explain, with illustrations, why a new prophet would not be needed by humanity after the Prophet Muhammad. Here we shall give only ‘five Traditions on the subject of finality of Muhammad’s prophet-hood, which have been taken” from the Sihah or the six correct books of Hadith.

1 The renowned Traditionist. Maulana Anwar Shah Kashmiri says in his book entitled ‘Aqidatul Islam’ that there are 200 Traditions about the finality of prophethood (p. 318). Maulana Mufti Muhammad Shafi of Deoband has given 210 such Traditions in ‘Khatm-i-Nabuwat’. The number of such Traditions is certainly more than these. Another scholar, Maulana Mahmud Hasan Khan of Tonk has summed up the findings of earlier scholars, traditionists, scholastics and the mystics in Mey’ar-us-Sunnat-il-Khatm-un-Nabuwah which is perhaps the most detailed disserta-tion on the subject.

to Be continued English translation by Mohiuddin Ahmad,

published by the Academy of Islamic Research and Publications, Nadwatul-Ulema, Lucknow,

India, 1979. Reprinted with permission.

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continued on page ��

Effort should be made to sight the moon of Sha’ban after sunset on June 20th and 21st, 2012.

8

Taraweehproof of Taraweeh being Sunnah

It is reported by Abdur Rahman Ibn Auf h that Rasulullah g said: “Verily Al-

lah Ta’ala made the fasting of Ramadhaan compulsory upon you and I have made its standing (in salaah) sunnat for you. Hence whoever fasts the month of Ramadhaan and stands (in prayer) in Ramadhaan with faith and hoping for reward will emerge from his sins like the day his mother gave birth to him (Nasai pg.468 vol.4, Musnad Ahmad Hadith no.1660 vol.2 pg.306). Allamah Zafar Ahmed Usmani r men-tions in I’laaus Sunan (vol.7 pg.67) that Imaam Nasai r has brought this Hadith with a sanad (chain of narrators) which is on the category of Hasan (literally trans-lated as ‘good.’ Allamah Usmani further elucidates Na-bi’s g words: “And I have made it (stand-ing in prayer) sunnat for you” indicates to the fact that standing in prayer in Rama-dhaan is sunnat and what is intended by Qiyaame Ramadhaan or standing in prayer in Ramadhaan is Taraweeh according to Ijmaa (consencus of opinion) as Allamah Kirmaani r has mentioned. With this it is established that the origin of standing in Ramadhaan is the Sunnah of Rasulullah g not the Sunnah of Umar h as some claim (I’laaus Sunan vol.7 pg.76,77). Allamah Ahmad Shaakir r in his work on the Musnad of Imaam Ahmad bin Ham-bal r has mentioned that the sanad of the above hadith is sahih (for his research on this hadith check Al Musnad Limaam Ah-mad Bin Muhammad Bin Hambal printed by Darul Hadith Al Qaahira, First print 1995, vol.2 pg.306 Hadith no.1660).

Taraweeh in the era of Rasulullah g It is reported from Aisha i that Rasu-lullah g performed salaah one night in the masjid. A group of people (sahaaba) fol-lowed him in his salaah. Thereafter Rasu-lullah g performed salaah the following

night and the number of people increased. Thereafter they gathered in the third or fourth night but Rasulullah g did not go out to them. When Rasulullah g went out in the morning he said: “I had seen what you had done. The only thing that prevent-ed me from coming out to you was that I feared that it (the salaah at night in Rama-dhaan) would be made compulsory upon you. This was in Ramadhaan (Bukhari vol.1, pg.152). The above hadith clearly indicates that Taraweeh Salaah with Jama’ah in the month of Ramadhaan is originally the sun-nat of Rasulullah g and the only reason that Rasulullah g curtailed this practice was due to the fear that it might be made compulsory (fard) upon the ummah.

Taraweeh after the demise of Rasulullah g

It is reported from Abu Hurairah h that Rasulullah g said: “Whosoever stands up (in salaah) in Ramadhaan with faith and hoping for reward, all his previous sins would be forgiven.” Ibne Shihaab r said: “Thereafter Rasulullah g passed away and the matter was like that (this means that everyone would stand up in Ramadhaan in the mentioned period whichever way he wished until Umar h gathered them - as explained by Allamah Kirmaani r in his commentary). Thereafter the matter was like that in the Khilafat of Abu Bakr h and the initial stages of the Khilafat of Umar h. It is reported from Ibn Shihaab who reports from Urwah bin Zubair who reports from Abdur Rahman ibn Abdul Qaari that he said: “I came out with Umar

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Sha’ban: merits, do’s, and dont’smufti taqi Usmani

Sha’ban is one of the meritorious months for which we find some par-

ticular instructions in the Sunnah of Prophet Muhammad g. It is reported in the authen-tic ahadith that Prophet Muhammad g, used to fast most of the month in Sha’ban. These fasts were not obligatory on him but Sha’ban is the month immediately preced-ing the month of Ramadan. Therefore, some preparatory measures are suggested by Prophet Muhammad g. Some of these are given below: 1. The blessed companion Anas h reports that Prophet Muhammad g was asked, “Which fast is the most meritorious after the fasts of Ramadan?” He replied, “Fasts of Sha’ban in honor of Ramadan.” [Tirmidhi] 2. The blessed companion Usama ibn Zaid h reports that he asked Prophet Muham-mad g: “Messenger of Allah, I have seen you fasting in the month of Sha’ban so fre-quently that I have never seen you fasting in any other month.” Prophet Muhammad g replied: “That (Sha’ban) is a month between Rajab and Ramadan which is neglected by many people. And it is a month in which an account of the deeds (of human beings) is presented before the Lord of the universe, so I wish that my deeds be presented at a time when I am in a state of fasting.” [Nisai] 3. Ummul Mu’mineen ‘Aishah i says, “Prophet Muhammad g used to fast the whole of Sha’ban. I said to him, ‘Messen-ger of Allah, is Sha’ban your most favorite month for fasting?’ He said, ‘In this month Allah prescribes the list of the persons dy-ing this year. Therefore, I like that my death comes when I am in a state of fasting.” [Abu

Ya’laa] 4. In another tradition she says, “Prophet Muhammad g would sometimes begin to fast continuously until we thought he would not stop fasting, and sometimes he used to stop fasting until we thought he would nev-er fast. I never saw the Messenger of Allah

g fasting a complete month, except the month of Ramadan, and I have never seen him fasting in a month more frequently than he did in Sha’ban.” [Bukhari, Muslim] 5. In another report she says, “I never saw the Messenger of Allah g fasting in a month so profusely as he did in the month of Sha’ban. He used to fast in that month leaving only a few days, rather, he used to fast almost the whole of the month.” [Tirmi-dhi] 6. Ummul-Mu’mineen Umm Salamah i says: “I have never seen the Messenger of Allah fasting for two months continuously except in the months of Sha’ban and Ra-madan.” [Tirmidhi] These reports indicate that fasting in the month of Sha’ban, though not obligatory, is so meritorious that Prophet Muhammad g did not like to miss it.1

The essence of the above-quoted aha-dith is that Prophet Muhammad g himself used to fast most of the month of Sha’ban, because he had no fear of developing weakness or weariness before the com-mencement of Ramadan. As for others, he ordered them not to fast after the 15th of Sha’ban for the fear that they would lose their strength and freshness before Rama-dan starts, and would not be able to wel-come the month of Ramadan with enthusi-asm.1 But it should be kept in mind that the fasts of Sha’ban are for those persons only who are capable of keeping them without causing deficiency in the obligatory fasts of Ramadan. Therefore, if one fears that after fasting in Sha’ban, he will lose strength or freshness for the fasts of Ramadan and will not be able to fast in it with freshness, he should not fast in Sha’ban, because the fasts of Ramadan, be-ing obligatory, are more important than the optional fasts of Sha’ban. That is why Prophet Muhammad g himself has forbidden the Muslims from fasting one or two days immediately before the commencement of Ramadan. The blessed Companion Abu Hurairah h reports Prophet Muhammad g to have said, “Do not fast after the first half of the month of Sha’ban is gone.” [Abu Dawood] According to another report Prophet Muhammad g has said: “Do not precede the month of Ramadan with one or two fasts.” [Bukhari]

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continued from page �of studying it. They will ask you for litera-ture concerning Islamic beliefs and prac-tices, and an opportunity will arise here for you to propagate Islam. However if you remain preoccupied in eating and working and engaged in prayers, indifferent to what is happening in the country, insulated within Muslims, totally apathetic to what is happening out-side, which direction the country is taking, in such a situation if there is any trouble you will not be able to save yourselves. I have been meaning to convey and em-phasize this message to you, because I do not know whether I will be able to visit you in the future. You gathered here with love and affection and therefore it was easy for me. As a student of religion it would have been convenient for me to suggest virtues of reciting various dhikr or prescribe cer-

tain wazifahs, but you might not have had an opportunity of listening to the message I have just conveyed. Please strengthen your position in this country and earn your recognition. Do not be like a straw or crop that is uprooted by the slightest breeze. You should be so firm that not even a hurricane is able to shift you. Display such noble character that you enslave the natives, then see how these people will stand to defend you. If there is the slightest opposition against you, they will be the first ones to argue on your be-half and vouch what a blessing you are for them. May Almighty Allah grant us the ability to understand what is right; may He bless and protect you. Ameen.

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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 messenger 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 messenger and those who believe: lo! the party of Allâh,

they are the victorious.(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. Salah sched-ules are per-petual; i.e. they are good for every year.

Prayer times are for the New Haven area and are based on

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

difference.

may18 3:34 5:30 12:48 4:46 5:55 8:06 10:0319 3:33 5:29 12:48 4:46 5:55 8:07 10:0520 3:31 5:29 12:48 4:46 5:56 8:08 10:0621 3:30 5:28 12:48 4:47 5:56 8:09 10:0822 3:28 5:27 12:48 4:47 5:57 8:10 10:0923 3:27 5:26 12:48 4:47 5:58 8:11 10:1124 3:26 5:25 12:48 4:48 5:58 8:12 10:1225 3:25 5:25 12:49 4:48 5:59 8:13 10:1426 3:23 5:24 12:49 4:48 5:59 8:14 10:1527 3:22 5:23 12:49 4:48 6:00 8:14 10:1628 3:21 5:23 12:49 4:49 6:00 8:15 10:1829 3:20 5:22 12:49 4:49 6:01 8:16 10:1930 3:19 5:22 12:49 4:49 6:01 8:17 10:2031 3:18 5:21 12:49 4:50 6:02 8:18 10:22

June1 3:17 5:21 12:49 4:50 6:02 8:18 10:232 3:16 5:20 12:50 4:50 6:02 8:19 10:243 3:15 5:20 12:50 4:50 6:03 8:20 10:254 3:14 5:20 12:50 4:51 6:03 8:21 10:265 3:13 5:19 12:50 4:51 6:04 8:21 10:276 3:13 5:19 12:50 4:51 6:04 8:22 10:287 3:12 5:19 12:50 4:52 6:05 8:23 10:298 3:11 5:18 12:51 4:52 6:05 8:23 10:309 3:11 5:18 12:51 4:52 6:05 8:24 10:3110 3:10 5:18 12:51 4:52 6:06 8:24 10:3211 3:10 5:18 12:51 4:53 6:06 8:25 10:3312 3:10 5:18 12:51 4:53 6:06 8:25 10:3413 3:09 5:18 12:52 4:53 6:07 8:26 10:3414 3:09 5:18 12:52 4:53 6:07 8:26 10:3515 3:09 5:18 12:52 4:54 6:07 8:27 10:3616 3:09 5:18 12:52 4:54 6:08 8:27 10:3617 3:09 5:18 12:53 4:54 6:08 8:27 10:3718 3:09 5:18 12:53 4:54 6:08 8:28 10:3719 3:09 5:18 12:53 4:55 6:09 8:28 10:3720 3:09 5:18 12:53 4:55 6:09 8:28 10:3821 3:09 5:18 12:53 4:55 6:09 8:28 10:3822 3:09 5:19 12:54 4:55 6:09 8:29 10:3823 3:09 5:19 12:54 4:55 6:09 8:29 10:3824 3:10 5:19 12:54 4:56 6:10 8:29 10:3825 3:10 5:20 12:54 4:56 6:10 8:29 10:3826 3:11 5:20 12:54 4:56 6:10 8:29 10:3827 3:11 5:20 12:55 4:56 6:10 8:29 10:3828 3:12 5:21 12:55 4:56 6:10 8:29 10:3829 3:12 5:21 12:55 4:56 6:10 8:29 10:3730 3:13 5:22 12:55 4:57 6:10 8:29 10:37

July1 3:14 5:22 12:55 4:57 6:10 8:29 10:372 3:15 5:23 12:56 4:57 6:10 8:29 10:363 3:16 5:23 12:56 4:57 6:10 8:28 10:364 3:16 5:24 12:56 4:57 6:10 8:28 10:355 3:17 5:24 12:56 4:57 6:10 8:28 10:34

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maY-JUn praYer tImes, neW haVen

JUmada-al-UKhra

raJaB

sha’Baan

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O ye who believe! When the call is heard for the prayer of the day of congregation, haste unto remembrance of Allah

and leave off trading. That is better for you if ye did but know.Surah al-Jumu’ah (62):9

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 pmmasJId 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 Western

connectIcUt, 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)777-8004Juma’ prayer time 1:15 pmcontact: Br. Jimmy Jones (203) 865-5805

IslamIc center of neW london16 Fort St, Groton, CT 06340, (860) 405-8006Juma’ prayer time 1:00 pmcontact: Br. Imran Ahmed (860) 691-8015al-madanY IslamIc center of

norWalK4 Elton Court, Norwalk, CT 06851 (203)852-0847

Juma’ 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.

IslamIc center of Vernon27 Naek Road, Vernon, CT 06066.Juma’ prayer time 1:00 pmcontact: Dr. Mahmood Yekta, (860) 648-2844.

al-noor IslamIc center Inc.4 West Road, ellington, CT 06029.Juma’ prayer time 1:00 pmdaily Qur’an class; saturday halaqahcontact: Br. Ghulam Sarwar, (860) 810-6987.

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

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THE CHILDREN’S CORNER

My Lord! Increase MeIn Knowledge

adhering to the Instruction of Rasulullah g

Hazrat Huzaifa h (radhiyallahu ‘anhu - Allah be pleased with him) narrates:

“One night during the battle of the trench it was unusually dark and windy, to the extent that a person was unable to see his own hand. The munafiqeen (hypocrites) were returning to their homes. We were about three hundred men sticking to our post. Rasulullah g (sallallaahu ‘alayhi wa sallam - peace and blessings of Allah be upon him) approached every one of us and enquired about his welfare. I did not have much weaponry to defend myself against the enemy nor did I have sufficient clothing to guard myself against the cold. I only had one small sheet which was lent to me by my wife. I wrapped it around myself and sat with my knees clinging to the ground. When Rasulullah g passed me he asked: “Who are you?” I replied: “Huzaifa!” I could not stand due to the cold hence I clung to the ground with shame. Rasulullah g said: “Huzaifa! Stand up and bring us some information from the enemy camp.” Of all the Sahabah (companions) j I was the most ill-equipped, but as soon as I got the order I stood up and left im-mediately. As I was going, Rasulullah g made dua (supplication) for me say-ing: “O Allah! Guard and protect him from every direction.” Huzaifa h says: “By Allah! Imme-diately after this dua, I was completely relieved of my fear and cold. I now felt as though I was walking in a surround-ing which was warm and conducive.”

As I was leaving, Rasulullah g warned me: “Return immediately after observing what they are doing. Do not take any other step!” On reaching their camp, I observed that the wind was very severe, which caused the ropes of their tents to snap and their animals were dying. The shouts of retreat were heard from all directions. I also found Abu Sufyaan, the commander-in-chief of the enemy forces, sitting near a fire warming him-self. Taking this to be a golden oppor-tunity to finish him off, I took out an ar-row and placed it on to my bow to get a perfect shot when suddenly the instruc-tion of Rasulullah g ran through my mind: “Do not take any other step!” Hence I put the arrow back into my quiver and left the opportunity of as-sassinating Abu Sufyan.

(Ad-Durrul Manthoor, pg.354, vol 5)

lesson: Strictly adhering to the in-structions and directives of Rasulullah g was a salient feature in the life of every Sahabi h. This meant more to them than anything else in the world. They were prepared to forego and sac-rifice even their own reasoning only in order to conform to the most blessed Sunnah of Rasulullah g. May Allah Ta’ala grant us a fraction of that spirit.

Courtesy Madrasah Taleemuddeen Isipingo Beach, S. Africa

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bin Khattab h one night in Ramadhaan to the masjid. The scene that met us was that the people were in different groups. One person performed salaah on his own. One person performed salaah and a small group followed him. Umar h then said: “Verily I feel that if I gather these people behind one qaari it would be best. Thereafter he (Umar h) made up his mind and gathered them behind Ubay bin Ka’b h. Then on another night I went out with him (Umar h) and the people were performing salaah behind their Qaari. Umar h said: “What an excellent innovation this is. And the one (salaah) they sleep upon (i.e. they sleep af-ter performing it as explained by Allamah Kirmaani r in his commentary on Bukhari vol.9 pg.154) is more virtuous then the one they stand up for.” He meant (the prayer) in the last part of the night. And the people used to stand up in the early part of the night. From the above we learn that in the era of Rasulullah g, the Khilafat of Abu Bakr h and the initial stages of the Khilafat of Umar h the general method of performing Taraweeh was to perform it in small groups or individually. Hazrat Umar h was the one to perform it in small groups or indi-vidually. Hazrat Umar h was the one who initiated the pratice of gathering everyone behind one imaam.

Why did Umar h call this method of performing Taraweeh bid’ah (innova-tion)? Allamah Aini r explains in Umdatul Qaree vol.11 pg.126 - “He (Umar h) only called it bid’ah because Rasulullah g did not prescribe this method for them, nor was it existent in the era of Abu Bakr h. He (Umar h) encouraged this method by saying Ni’ma (how excellent/wonderful) to indicate upon its virtue and so that this title (of being bid’ah) does not prevent from practicing upon it.”

Allamah Kirmaani r in his commenary on Bukhari vol.9 pg.154 explains the word bid’ah as “everything which is done with-out any prior example and it is of 5 types: Waajib - compulsory Mandoob - desirable Muharramah - prohibiited Makruhah - detested Mubahah - permissibleAs for the hadith “every bid’ah is misguid-ance” it falls under the law of Al-Aamul Makhsoosah i.e. those general texts which have some exceptions. Allamah Kirmaani r thereafter quotes Allamah Khattabi r: “He (Umar h) only called it bid’ah because Rasulullah g did not prescribe it and nor was it (existent) in the era of Abu Bakr h. He (Umar h) en-couraged it (taraweeh behind one imaam) by him saying Ni’ma (how wonderful) to indicate upon its virtue and so that this term (bid’ah) does not prevent from practicing upon it. And the standing of Ramadhaan is in actual fact sunnat, not bid’at because of the following saying of Nabi g: “Follow those two after me. Abu Bakr and Umar i.” From the above we learn that Umar h after introducing the taraweeh behind one imaam, termed it as bid’ah, because that was not the standard practice in the era of Rasulullah g and Umar h. However the sinful writer of these words would like to point out that Rasulullah g did in fact per-form the taraweeh salaah in jama’ah, but only curtailed this practice due to the fear that it might be made compulsory (fard) on the ummah and this would put them into difficulty. In the era of Umar h this fear remained no more, therefore follow-ing the original practice of Rasulullah g, Umar h re-introduced taraweeh salaah in jama’ah behind one imaam. Hence this act of Hazrat Umar h is based on the sunnah of Rasulullah g.

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continued from page �the night of Bara’ah

Another significant feature of the month of Sha’ban is that it consists of a night which is termed in Shariah as “Laylatul-bara’ah” (The night of freedom from Fire). This is the night occurring between 14th and 15th day of Sha’ban. There are certain traditions of Prophet Muhammad g to prove that it is a meritorious night in which the people of the earth are attended by special Divine mercy. Some of these traditions are quoted as follows: 1. Ummul-Mu’mineen ‘Aishah i is re-ported to have said, “Once Prophet Mu-hammad g performed the salah of the night (Tahajjud) and made a very long saj-dah until I feared that he had passed away. When I saw this, I rose (from my bed) and moved his thumb (to ascertain whether he is alive). The thumb moved, and I returned (to my place). Then I heard him saying in sajdah:

‘I seek refuge of Your forgiveness from Your punishment, and I seek refuge of Your pleasure from Your annoyance, and I seek Your refuge from Yourself. I cannot praise You as fully as You deserve. You are exactly as You have defined Yourself.’ Thereafter, when he raised his head from sajdah and finished his salah, he said to me: ‘Aishah, did you think that the Prophet has betrayed you?’ I said, ‘No, O Prophet of Allah, but I was afraid that your soul has been taken away because your sajdah was very long.’ He asked me, ‘Do you know which night is this?’ I said, ‘Allah and His Messenger know best.’ He said, ‘This is the night of the half of Sha’ban. Allah Almighty looks upon His slaves in this night and forgives those who seek forgiveness and bestows His mercy upon those who pray for mercy but keeps those who have malice (against a Muslim) as they were before, (and does not

forgive them unless they relieve themselves from malice).’” [Bayhaqi] 2. In another Tradition Sayyidah’ Aishah i has reported that Prophet Muhammad g has said, “Allah Almighty descends (in a manner He best knows it) in the night occur-ring in the middle of Sha’ban and forgives a large number of people more than the num-ber of the fibers on the sheep of the tribe Kalb.” [Tirmidhi] (Kalb was a big tribe the members of which had a very large number of sheep. Therefore, the last sentence of the hadith indicates the big number of the people who are forgiven in this night by Allah Almighty.) 3. In yet another Tradition, she has reported Prophet Muhammad g to have said, “This is the middle night of Sha’ban. Allah frees in it a large number of the people from Fire, more than the number of the hairs growing on the sheep of the tribe Kalb. But He does not even look at a person who associates partners with Allah, or at a person who nourishes malice in his heart (against someone), or at a person who cuts off the ties of kinship, or at a man who leaves his clothes extending beyond his ankles (as a sign of pride), or at a person who disobeys his parents, or at a person who has a habit of drinking wine.” [Bayhaqi] 4. Sayyidna Mu’adh ibn Jabal h reports that Prophet Muhammad g has said: “Al-lah Almighty looks upon all those created by Him in the middle night of Sha’ban and forgives all those created by Him, except the one who associates partners with Him or the one who has malice in his heart (against a Muslim).” [Tabarani; Ibn Hibban] Although the chain of narrators of some of these traditions suffers with some minor technical defects, yet when all these tradi-tions are combined together, it becomes clear that this night has some well founded merits, and observing this night as a sacred night is not a baseless concoction as envisaged by some modern scholars who, on the basis of these minor defects, have totally rejected to give any special importance to this night. In fact, some of these traditions have been held

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by some scholars of hadith as authentic and the defects in the chain of some others have been treated by them as minor technical de-fects which, according to the science of ha-dith, are curable by the variety of their ways of narration. That is why the elders of the ummah have constantly been observing this night as a night of special merits and have been spending it in worship and prayers.

What should be done in this night? In order to observe the Night of Bara’ah, one should remain awakened in this night as much as he can. If someone has better oppor-tunities, he should spend the whole night in worship and prayer. However, if one cannot do so for one reason or another, he can select a considerable portion of the night, prefer-ably of the second half of it for this purpose, and should perform the following acts of worship: (a) Salah. Salah is the most preferable act to be performed in this night. There is no particular number of rak’at but preferably it should not be less than eight. It is also advis-able that each part of the salah like qiyam, rukoo’ and sajdah should be longer than nor-mal. The longest surahs of the Holy Qur’an one remembers by heart should be recited in the salah of this night. If someone does not remember the long surahs, he can also recite several short surahs in one rak’ah. (b) Tilawa. The recitation of the Holy Qur’an is another form of worship, very beneficent in this night. After performing salah, or at any other time, one should recite as much of the Holy Qur’an as he can. (c) Dhikr. One should also perform dhikr (recitation of the name of Allah) in this night. Par-ticularly the following dhikr is very useful:

One should recite salah (durood) on Prophet Muhammad g as many times as he can. The dhikr can also be recited while walking, lying on bed and during other hours of work or leisure.

(d) Dua. The best benefit one can draw from the blessings of this night is prayers and supplications. It is hoped that all the prayers in this night will be accepted by our Lord, insha-Allah. Prayer itself is an ‘ibadah, and Allah Almighty gives reward on each prayer along with the fulfillment of the supplicator’s need. Even if the pur-pose prayed for is not achieved, one can-not be deprived of the reward of the prayer which is sometimes more precious than the mundane benefits one strives for. The prayers and supplications also strengthen one’s relation with Allah Almighty, which is the main purpose of all kinds and forms of worship. One can pray for whatever purpose he wishes. But the best supplications are the ones made by Prophet Muhammad g. These are so comprehensive and all-en-compassing prayers that all the human needs, of this world and the Hereafter, are fully covered in the eloquent expressions used in them. Actually, most of the pro-phetic prayers are so profound that human imagination can hardly match their great-ness. Several books in various languages are available which provide these prophetic prayers, and one should pray to Allah Al-mighty in accordance with them, whether by reciting their original Arabic text or by rendering their sense in one’s own lan-guage. (e) There are some people who cannot perform any additional salah or recitations for any reason, like illness or weakness or being engaged in some other necessary activities. Such people also should not de-prive themselves completely of the bless-ings of this night. They should observe the following acts: (i) To perform the salah of Maghrib, ‘Isha’ and Fajr with jama’ah in the mosque, or in their homes in case of their being sick. (ii) They should keep reciting the dhikr,

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correspondence If you write to Iqrâ, be sure that your let-ters and requests will insha Allâh receive the deserved attention. However, if your letter requires a personal reply, we request you to send a self-addressed, stamped enve-lope. Incarcerated Muslims are no exception to this rule. If you sent us a self addressed stamped envelope then you already have or will as soon as possible receive a response. However, if your request was beyond our present capabilities, we seek your indulgence and prayers that may Allâh give us the taufe-eq in future to address your request or need adequately. Kufi caps (white only & one size only) and hijabs (white only) are not always available, requests are filled when possible. In some instances unavailability may last for several months. We are sorry for any incon-venience. Kufi caps and hijabs will only be sent c/o prison official. Mailing and handling cost for kufi caps and hijabs ($2.00 or post-ages stamps) should be given to the prison official and he can order caps/hijabs for all the inmates in one order. (Salat schedules are perpetual i.e. they are good for all years.)

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particularly the one mentioned in part (c) above, in whatever condition they are until they sleep. (iii) They should pray to Allah for their forgiveness and for their other objectives. One can do so even when he is in his bed. (f) The women during their periods can-not perform salah, nor can they recite the Qur’an, but they can recite any dhikr, tas-beeh, durood sharif and can pray to Allah for whatever purpose they like in whatever language they wish. They can also recite the Arabic prayers mentioned in the Qur’an or in the hadith with the intention of supplication (and not with the intention of recitation). (g) According to a hadith, which is rela-tively less authentic, Prophet Muhammad g went in this night to the graveyard of Baqi’ where he prayed for the Muslims buried there. On this basis, some of the fuqaha hold it as mustahabb (advisable) in this night to go to the graveyard of the Muslims and re-cite Fatihah or any other part of the Qur’an, and pray for the dead. But this act is neither obligatory nor should it be performed as regularly as an obligatory act.What should not be done in this night

1. As mentioned earlier, the Night of Bara’ah is a night in which special blessings are directed towards the Muslims. There-fore, this night should be spent in total sub-mission to Allah Almighty, and one should refrain from all those activities, which may displease Allah. Although it is always in-cumbent upon every Muslim to abstain from sins, yet this abstinence becomes all the more necessary in such nights, because committing sins in this night will amount to responding to divine blessings with disobe-dience and felony. Such an arrogant attitude can invite nothing but the wrath of Allah. Therefore, one should strictly abstain from all the sins, particularly from those men-tioned in the hadith number 3 quoted earlier in this article, because these sins make one devoid of the blessings of this night. 2. In this night some people indulge in

some activities which they regard as nec-essary for the celebration of the Night of Bara’ah, like cooking some special type of meal, or illuminating houses or mosques, or improvised structures. All such activi-ties are not only baseless and innovated in the later days by ignorant people, but in some cases they are pure imitation of some rituals performed by non-Muslim communities. Such imitation in itself is a sin; performing it in a blessed night like the Night of Bara’ah makes it worse. Muslims should strictly abstain from all such activi-ties. 3. Some people spend this night in hold-ing religious meetings and delivering long speeches. Such activities are also not ad-visable, because these acts can easily be performed in other nights. This night re-quires one to devote himself for the pure acts of worship only. 4. The acts of worship like salah, reci-tation of the Qur’an and dhikr should be

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performed in this night individually, not collectively. The Nafl Salah should not be performed in Jama’ah, nor should the Mus-lims arrange gatherings in the mosques in order to celebrate the night in a collective manner. On the contrary, this night is meant for worshipping Allah in solitude. It is the time to enjoy the direct contact with the Lord of the Universe, and to devote one’s attention to Him and Him alone. These are the pre-cious hours of the night in which nobody should intervene between one and his Lord, and one should turn to Allah with total con-centration, not disturbed or intermitted by any one else. That is why Prophet Muhammad g ob-served the acts of worship in this night in total seclusion, not accompanied by any-one, not even by his favorite life compan-ion Sayyidah ‘Aishah i and that is why all forms of the optional worship (Nafl Ibadah), are advised by him to be done in individual, not in collective manner.

fast of the 15th sha’ban On the day immediately following the Night of Bara’ah, i.e. the 15th of Sha’ban, it is mustahabb (advisable) to keep fast. Prophet Muhammad g is reported to have recommended this fast emphatically. Al-though the scholars of hadith have some doubts in the authenticity of this report, yet it is mentioned earlier that the fasts of the first half of Sha’ban have special mer-its and Prophet Muhammad g used to fast most of the days in Sha’ban. Moreover, a large number of the elders (salaf) of the ummah have been observing the fast of the 15th of Sha’ban. This constant practice in-dicates that they have accepted the relevant hadith as authentic. Therefore, it is advisable to fast the 15th of Sha’ban as an optional (nafl) fast. One can also keep a fast of qada on this day and it is hoped that he can also benefit from the merits of this fast.

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following the Sunnah of the Khulafah-e-Raashideen is in accordance to the com-mand of rasulullah g Imaam Tirmizi r narrates the following hadith in Tirmizi Shareef in the section Ab-waabul Ilm (chapters of knowledge) under the chapter - Chapter on holding firmly onto the Sunnah and abstaining from Bid’ah. Irbaad bin Saariya h narrates: “Rasu-lullah g preached to us one day after Fajr with utmost eloquence which caused the eyes to tear and the hearts to tremble. A man then said: “Definitely this is the ad-vice of a person bidding farewell, hence what do you emphatically command us with, O Messenger of Allah? He (Rasu-lullah g) said: “I emphatically command you with the fear of Allah and the listen-ing and obedience even (if your leader be) an Abyssinian slave. Verily who lives from amongst you will observe such dissension. Save yourself from newly invented matters because it is definitely misguidance. Who-soever reaches that era from amongst you then my sunnah and sunnah of the rightly guided khulafa is mandatory upon him. Bite upon it (the sunnah) with the molars (i.e. stick doggedly to it or cling stubbornly to it) Tirmizi vol.2 pg.92), Imaam Tirmizi r narrates this hadith and

Taraweeh, continued from page ��

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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

Allâhu Akbar!

Allâh is the Greatest!

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commented: “This hadith is hasan and Sahih.” Both words indicating the authenticity of Tuhfatul Ahwa-zee (commentary of Tirmizi) states about this hadith: “Imaam Ahmad r, Abu Dawood r and Ibne Majah r have reported it (this hadith) and Abu Dawood r maintained silence about it. Allamah Munziri r trans-mitted the authentication of Imaam Tirmizi r and confirmed it (Tuh-fatul Ahwazee vol.7 pg.368). Hafiz Ibne Hajar r examining this hadith mentions: “Imaam Ah-mad, Abu Dawood, Tirmizi, Ibne Majah, Ibne Hibbaan and Haakim s report it from Irbaad bin Saariya h. Allamah Bazzaar r said: “Its sanad is more sahih than the hadith of Huzaifah h.” Allamah Ibn Abdul Barr r said: “It is as he (Bazzaar r) has said: “Haakim r has brought it (the hadith) in his “Mustadrak” in the chapter of Ilm and he said: “In confirming this hadith to be sahih, I have done some thorough exami-nation (Talkheesul Habeer vol.2 pg. 190). We conclude that after all these authorities have proved this hadith to be authentic, to follow the sunnah of the rightly guided Khulafa is defi-nitely in accordance to the sunnah of Rasulullah g.