read'ccm-inc.org/iqra/uploads/issues/2006/06_12_dec.pdfexploiting their followers and dividing...

In the name of Allah, Most Gracious, Most Merciful

A Voice of the MusliM uMMAh

'READ'

23 Dhu’l Qa’dah 1427 December 15, 2006

Vol. 18 No. 12

Islam In Theory and PracTIcemaryam Jameelah

Asmâ-ul-Husnâ : Allâh’s beautiful names and attributes ar-raheem The all-mercIFUl

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Who are the Ulema? At the present time, a most vicious cam-paign of propaganda is being waged against the ulema by a certain group in all Muslim countries. These people fallaciously compare the ulema in the Muslim world with the priesthood in medieval European Chris-tendom. They preach hatred against them by characterizing them as living in luxury, exploiting their followers and dividing the Muslims into mutually hostile sects all en-gaged in fratricidal strife. They would have us believe that the ulema are responsible for all the evils in the Muslim world throughout our history and the acceptance of their authority as the reason for our backwardness. From these premises, they conclude that the only way we Muslims can achieve our salvation is to reject all interpretations of Islâm given to us by “these dogmatic learned men,” get

rid of the “mullas” and build an entirely new structure for Islâm by ourselves. Who are the ulema? Are they priests? Are they a hereditary ruling caste exclud-ing outsiders? Certainly not! Any Muslim who acquires the requisite knowledge in the Arabic language, the Qur’ân, Hadîth, and Islamic jurisprudence can attain the rank of an alim. But today we are faced with the tragic situation where we find a group of our people with exclusively English-type education, many of whom received their training in Christian missionary schools and colleges, who refuse to acquire any of the Islamic learning for which they have nothing but contempt, insisting upon their right to reinterpret Islâm and its law because, they argue, Islâm is not the monopoly of any priestly class! If a certain task requires spe-cialized knowledge and training, how can it be properly performed except by those who fulfil the necessary conditions? How then can these people who know nothing about the Shariah, be qualified to exercise ijtihad? Far from living in luxury and ease, throughout our history we find the ulema enduring with patience and steadfastness

In This Issue... Moon a Test From Allah .................... 2 Islam and the Issue of Female

Leadership ..........................................5 Hajj: A Pillar of Islam ..........................6 Ibrahim’s Sacrifice (Children’s story) ..... 10

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Editorial


moon a TesT From allÂh A change in strategy by a national body has again caused an uproar of criticism and controversy among the Muslim Americans. Lengthy articles are being compiled by all sides to prove their point. In this debate we are being asked to be globalists, or conti-nentalists or nationalists or regionalists. All of these methodologies demand that one should follow someone else if crescent is not sighted in one’s locality or is not even possible to be sighted under excellent con-ditions of sighting. All these approaches have been tried in the Old World. There, since the advent of colonialism, “countries” existed that divid-ed Muslims into controllable populations. It was thus possible that a body of officials could administratively impose the begin-ning of the lunar month on the entire Mus-lim population of a country. This possibility of control was facilitated by the advent of communication technology. Obviously if Eid could be celebrated according to some fixed date, it made it “easier” for everyone to schedule their other life activities. One of the justifications given was “hukm-e-ha-kim” (obedience to the Muslim ruler). The ulema, most of the time, were obliged to follow suit and some felt helpless to de-mand that Sunnah be followed, even if Eid is celebrated on two separate dates in the same country. Thus Eid was celebrated on the same day in a given country (national-istic approach), but the entire Muslim um-mah never celebrated Eid on the same day, as far as it is possible to know. Allah’s Messenger had told us, “Verily my Ummah, or the Ummah of Muhammad

, will not agree on error; and the hand of Allâh is upon the community; he who sets himself apart from it will be set apart in Hell Fire.” Al-Tirmidhi Hadith 173, Nar-rated by Abdullah ibn Umar .

Very soon, after freedom from colonial-ism, things began to change. The control ex-ercised by the “national authorities” became inoperative, so that in the same “country” Eid began to be celebrated on two differ-ent days (regionalistic approach). We know thus for a fact that, for example, in Pakistan and in Nigeria Muslims in the north will be-gin months at different days than those in the south. Other “countries”, even though Muslims were not in the ruling position, adhered to the one country one Eid methodology. When Islam arrived in Europe and America, the question ‘when to begin a lu-nar month’ was not left behind. When the population was small and disconnected the problem was solved by calling “home” and coordinating the dates with the “country” that one came from or to show solidarity with the dates that were observed by the Saudi Government. This situation lasted for a while, until it was known that the dates announced by the Saudi Government were based on calculation rather than actual sight-ing. So that in actuality Saudi Arabia was following the globalistic approach while others were following nationalistic ap-proach or regionalistic approach. The result of this realization was that two beginnings for a lunar month became common. Even in the same city two masajid would begin the month on different days. This was a new thing, never done by Muslims before. The reason of course was the lack of any mutu-ally recognized authority. Instead of every country or region (a district, a province or a state) being sovereign every masjid acted like an “independent state.” Some masajid recognized some affiliations and aligned their beginning of the month, so many ma-sajid followed ISNA, or ICNA or any other “national” organization of their choice. But the result was still two beginnings for each month in the same city. In all these happenings, as far as a city was concerned, some were following the

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

maIlInG address:connecticut council of masajid

P.o. Box 4456, hamden, cT 06517Tel: (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/Mailing ............ Brother Nadeem Abdul Hamid

continued from page �


sighted or at least sightable hilâl (crescent moon) while others were following a day when sighting the hilâl was not possible in their area but was sighted or was sightable somewhere in North America. An exception to this norm was those masajid who followed a country of their choice instead of any ‘local’ criteria. They too ended up following those who followed a day when sighting the hilâl was not pos-sible in their area but was sighted or pos-sible to be sighted somewhere in world. Recently ISNA decided to discard all previous “norms” and depend openly and totally on a calculated beginning for every month. The immediate result of this deci-sion was that while in the past Eid was ob-served on two consecutive days, this year Eid-ul-Fitr had three observances. One observance was based on possible global sighting (Fig. 1), one was based on conti-nental sighting (Fig. 2) and one was based on local sighting, wherever the hilâl was sighted should observe the beginning of the month. All three criteria are practiceable. If fol-lowed faithfully, they will give predictable dates for all twelve months of the year. The vital question for us to address is which of these criteria is the nearest to the orders of Allah and His Messenger . The first method assumes that if the hilâl is sighted in one part of the globe, the rest of the world can assume that hilâl is pres-ent in their area but was not observed be-cause of the local conditions. Therefore it is permissible for them to follow those who actually or in ISNA’s case potentially ob-served the hilâl. The second method assumes that if the hilâl is sighted in one part of the continent (North America), the rest of the continent can assume that hilâl is present in their area but was not observed because of the local conditions. Therefore it is permissible for them to follow those who actually observed the hilâl.

Fig. 1

Fig. 2 However, we find no unambiguous or even ambiguous justification for these as-

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This article is part of a book by Maryam Jameelah, formerly Margaret Marcus. She wrote these essays for the educated non-Muslim and Muslim who is interested in discovering what Islam really means to the true believer. Taj Co. 1983

To Be continued


the most intolerable hardships and tortures. Who inflicted this persecution? Not the Christians. Not the Jews! Not the Hindus! None else but our own rulers bearing Muslim names who wanted no part of Islâm! Why did Imam Abû Hanifa, Imam Shafai, Imam Malik and Imam Ibn Hanbal suffer the most severe persecution for their refusal to endorse the Mutazilite heresy so fashionable among the ruling elite of that time? Why was Ibn Hanbal flogged in a manner too cruel even for elephants and breathe his last chained in a dungeon? For what crime was Allama Ibn Taimiya repeatedly locked behind bars by the rulers of his day and die in prison? Why did Jehangir imprison Shaikh Ahmad Sirhindi in the Gwalior Fort because he had refused to prostrate himself before the Emperor? Who has the power today? Surely not the ulema! Why do we find that in every Muslim country those ulema who have the courage to speak out and denounce the un-Islamic practices of modern life, resist secularism, materialism, and atheism, and who support movements striving for an Islamic revival, imprisoned and even sometimes condemned to death? For their steadfastness in uphold-ing the faith against innovation and heresy, they are constantly subjected to all kinds of harassment and repressive measures. Where is the theocratic dictatorship of the mullas? If the ulema had the power to deny the Muslims the blessings of freedom, enlightenment, and progress, why have they been compelled to endure all this persecution? The respect and devotion of the common Muslims for these ulema is not mere acci-dent nor a product of sheer conservatism or taqlid. Their authority is maintained not by any material power of which they possess none, but rests solely upon their superior knowledge, wisdom, character, piety and their struggle, sacrifice and suffering for the cause of Islâm. Their lives and works are a convincing testimony to the Muslim community that they have made every ef-

fort to discover the correct meaning of the Shariah and that therefore their interpretation can be relied upon with implicit faith and integrity. Those who malign the ulema, insisting that we reject all interpretations by “these dogmatic men,” in other words are telling us that “dogmatic learned me” like Ahl-i-Bait, the Sahâbah, Bukhâri, Muslim, Abû Hanifa, Shafai, Malik, Hanbal, al-Ghazzali, Ibn Taimiya, Shaikh Ahmad Sirhindi, Shah Waliullah, and Sayyid Ahmad Shahid were all wrong in their interpretation of Islâm and only today under the domination of Western cultural imperialism have the modernists attained true perspective! What is this plea for a new Islâm but to substitute for the Islâm of the Qur’ân and Sunnah a counter-feit version manufactured by the Christian missionaries and Orientalists in London and New York?

Editorial, continued from page �sumptions in the Qurân or Sunnah. All the evidence ever presented directs us towards local sighting or sighting within a very lo-calized area. Kurayb said: Umm Fadl, daughter of Harith , sent him (Fadl, i.e. her son) to Mu’awiyah in Syria. I (Fadl) arrived in Syria, and did the needful for her. It was there in Syria that the month of Ramadan commenced. I saw the new moon (of Ra-madan) on Friday. I then came back to Ma-dinah at the end of the month. Abdullah ibn Abbas asked me (about the new moon of Ramadan) and said: When did you see it? I said: We saw it on Friday night. He said: (Did) you see it yourself? I said: Yes, and the people also saw it so they observed fast and Mu’awiyah also observed fast. Thereupon he said: But we saw it on Sat-

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urday night. So we shall continue to observe the fast until we complete thirty (fasts) or we see it (the new moon of Shawwal). I said: Is the sighting of the moon by Mu’awiyah not valid for you? He said: No; this is how the Messenger of Allah has commanded us. Yahya ibn Yahya was in doubt (whether the word used in the narration by Kurayb) was Naktafi or Taktafi.(Sahih Muslim Ha-dith 2391). There is no example in ahadith that justi-fies global or continental approaches pres-ently being practiced. We have requested and are requesting again, all proponents to present a single proof that validates their proposal of globalistic, continentalistic or nationalistic approaches. None has been forthcoming and none will be forthcoming. The only valid interpretation is the one practiced by our predecessors. There is also very little difference based on the madha-hib on this issue. Imam Ghazali, in his Ihya Ulum-id-din (Chapter on Fasting. Maktaba e Thanavi, Deoband, 1986 : Vol. 1, Page 366) summarized the consensus of the past thus: “If the moon is seen in one city but not seen in the next and the distance between the two is less then two manzil it would be wajib for both to observe the fast. If, how-ever the distance is more, then each city will follow its own ruling.” There are other numerous rulings based on the Sunnah. None of them ask us to fol-low some distant place when the moon is not sighted in our “city”. All of them emphasize the local sighting. Insha Allah in the next part we will ex-amine, how these rulings are in complete agreement with the “scientific” knowledge that has been accumulated in the past few years and also how the confusion in Eu-rope and America is spreading all over the world.

continued from page � Islam and the Issue of Female leadership

dr. Gohar mushtaq The Islamic Society of North America (ISNA) is considered by many Muslims as the leading and representative organiza-tion of Muslim Americans in the US and Canada. ISNA evolved out of the Muslim Students Association of US and Canada that was founded in 1963. Registered as a religious organization, ISNA serves to “educate, empower, and involve Muslim Americans in shaping their lives and fu-ture in keeping within Islamic teachings”. In August 2006, ISNA elected Dr. Ingrid Mattson as its first female president. The election of a woman as ISNA president is just another manifestation of the apolo-getic mentality of ISNA. In addition to the mixed-gender gatherings in its annual “Islamic” conventions, ISNA started en-tertainment sessions a couple of years ago, in which Muslim comedians and singers would entertain their mix-gender youth au-diences with comedies and “Islamic songs” accompanied with “Islamic music”. All of this has been done to attract young Muslim boys and girls to their conferences (very similar to the musical programs used in the Churches to attract secular Christian youth to the Sunday gatherings). It seems that ISNA is fulfilling the U.N.’s dream of social engineering program among Muslims, i.e. to bring Muslim women out of their homes by using the eye-catching slogans such as “Muslim Female Leader-ship” (the recent issue of Islamic Horizons, ISNA’s magazine, is filled with this slo-gan) and providing them with a practical example by electing a female leader for their organization. Only when Muslim fe-males are brought out of their homes, the total destruction of the traditional Muslim family system can be assured. After glanc-ing through the recent issues of Islamic Horizons of ISNA, one gets the impres-

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hajj: Fifth Pillar of IslâmSyed Abul Hasan Ali Nadwi

Translated by Mohammad Asif Kidwai[Da’wah Academy, Int’l Islamic University, Islam-

abad Pakistan]absolute obedience What the Hajj signifies is nothing more and nothing less than blind faith and total submis-sion. It stands for unqualified obedience and earnest yielding to a demand. Sometimes the pilgrim is seen in Makkah and sometimes in Mina, Arafat and Muzdalifa. Sometimes he makes a halt and sometimes he travels. At one time he pitches his tent and at another he knocks it down. He is the slave of every nod and gesture and does simply what he is called upon to do. He has no choice of his own. He has hardly halted at Mina than he is required to move on to Arafat but with-out breaking the journey at Muzdalifa. On reaching Arafat he engages himself in prayer throughout the day and when the sun has set he finds himself tired and wanting to spend the night there but is commanded to proceed to Muzdalifa. He has been regular in prayer all his life but there he is told to forgo the Salaat of Maghrib for he is the bondman of Allah, not of Salaat or habit. The Salaat he offers at Muzdalifa jointly with that of Isha. His stay at Muzdalifa is very pleasant and he wishes to prolong it but it is not allowed to him and he is bidden to leave for Mina. The same was the practice of Hazrat Ibra-him and of all the Divine Apostles and men of faith and virtue, now travelling, now staying, now meeting, now parting, neither servile to desire nor yielding to caprice.

Time and Place No other place could be more appropriate for it than Makkah where the fore-runner of the votaries of faith and the most dearly loved bondman of God of his time had presented the most glowing tribute of devotion and sacrifice the world has ever known. All the Prophets of the Lord, monotheists and ador-ers of Divinity who came after him followed in his footsteps, emulated his example in

every detail, and re-enacted the same story of fealty and love. They, in the same man-ner, circumambulated around the House of Ka’bah, performed the Sa’ee between Safa and Marwa, encamped at Arafat, spent the night at Muzdalifa, threw the pebbles at Jemarat and offered the sacrifice of animals at Mina. Thus, in time and space, in the chapters of the episode that is repeated over and over again, in the rites and formalities in which the example of Hazrat Ibrahim is followed, in the life-giving drafts of love from which the pilgrims draw new vitality, in the warmth of feeling and enthusiasm which envelope them entirely, in the company of diverse groups of Muslims which is available to them all the time, in the religious and spiritual congregation the like of which is not to be seen anywhere, and in the soulful melodies of prayer, supplication and repentance that fill the atmosphere constantly, that vital element, that indescribable quality is still present which infuses a new life, imparts a new keenness, instills a new hope and revives the languishing flame of love and evokes the Mercy of the Lord. Many enlightened scholars of Islam have referred to the miraculous quality of this con-gregation of attracting the blessings of Allah and arousing the hearts, however insensitive they may have grown, and, enkindling in them the feelings of devotion and earnest-ness. As Imaam Ghazali, for instance, writes: “When the thoughts, hopes and aspirations are concentrated on a particular point, when the hearts are seized with eagerness, the hands are stretching towards Allah and the eyes are lifting towards the heavens, when everyone is jointly and with full attention and solicitude begging the Mercy of the Lord then, at that time, do not imagine that the Supreme Being will disappoint them, allow their exertions to go waste and keep them denied of His Favours.” Hadhrat Shah Waliullah, similarly, has said, “The fundamental principle of the Hajj

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is that a large body of pious and virtuous servants got together at a particular time and recollected the state of those on whom was a special favour of Allah, such as the Prophets, the Truthful, the Duteous and the Martyrs, and at a place which abounded with the signs of the Almighty, the Gracious One, and where the meritorious and whole-souled representatives of the Ummah assembled, moved by reverence for the Lardmarks of Al-lah, crying and beseeching, invoking His Aid and seeking His Forgiveness, because when the hearts beat in unison and people come together in this spirit there is no thriftiness in the bestowal of Mercy and Benevolence. The Prophet has said that the Satan never feels more dejected, crestfallen and humili-ated than on the day of Arafah.” Hazrat Shah Waliullah goes on to say: “It is also a part of purification of the self that a man should break his journey and stay at the places where the spiritually evolved and praiseworthy ‘Friends of Allah’ have been staying with reverence of the heart and utter-most devotion, filling the air with His Name. It will prove to be a source of nearness to the Angels and the Celestial World for men of virtue because when they will stay there they will also get dyed in the same hue.”

renewal of contact One of the chief purposes of the Hajj is the renewal of bond or contact with Hadhrat Ibrahim , the founder of Millat-i-Hanifi. It affords a splendid opportunity to safeguard his legacy, to compare one’s own way of liv-ing with the way he had shown and to take stock of the condition of Muslims with a view to improving it. The Hajj is a kind of annual concourse through which the Muslims can look into themselves, discover their faults and chalk out plans for their regeneration and for ridding themselves of the influences they may have accepted from peoples and communities among which they live. In the words of Hazrat Shah Waliullah,

“One of the objects of the Hajj is the preserva-tion of the legacy of Hazrat Ibrahim and Hadhrat Ismail both of whom can be said to be the leaders of the Millat-i-Hanifi and its founders in Arabia. The sacred prophet, also, was raised up so that through him Mil-lat-i-Hanifi gained ascendancy in the world and was victorious. “It has been declared by God that: The faith of your father Ibrahim is yours.’ (xxii:78). It is, therefore, essential for us to protect the things we have received from the leader of this community as an inheritance, viz., per-sonal characterists and rituals of the Hajj. As the Prophet once said, ‘Stay at places set apart for the Hajj for you are the inheritors of your father’s legacy.”

Revivification of the Episode of Ibrahim The most fascinating feature of the Hajj is the spirit of enchantment, devotion and self-effacement which pervades the entire pilgrimage, from the beginning to the end. In it the governance of the mind is entrusted to the heart and the glorious example of the earnest men of God and His genuine ador-ers. And their forerunner, Hadhrat Ibrahim

, the friend of Allah, is followed in every act and observance. Sometimes, the pilgrim walks zealously round the house of Ka’bah, sometimes he kisses the black stone, and sometimes he portrays the intensity of a mother’s love at Safa and Marwa by running where Hadhrat Hajira , the mother of Hadhrat Ismail , had run and walking with poise and dignity where she had walked in that way. Thereafter, he is bidden to leave for Mina on the eight day of Zil-Hijjah, and, then, to stay in the valley of Arafat and devote himself earnestly to prayer and supplication. The night is spent at Muzdalifa and, in the morning he returns to Mina. All this is done solely and for no other reason than to emulate the example of Hadhrat Ibranim and the sacred Prophet . The most striking part, however, of this unique display of love, imitation and emu-

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

Your (real) friend can be only Allâh;

and His mes-senger and those who

believe-- who establish

prayer and pay the poor due and bow

down (in worship).

And whoso turns (for

friendship) to Allâh and His messen-

ger and those who believe: lo! the party of Allâh, they are the victo-

rious.(5:55-56)

LUNAR DATES

I f you need prayer t im-ings for your town, p lease send us a self-addressed stamped #10 envelope.

Prayer times are for the new haven area and are based on 18° for Fajr and Isha. check local newspapers for your local time difference.

december15 5:31 7:10 11:�7 2:05 2:�2 �:23 6:0316 5:31 7:11 11:�7 2:06 2:�2 �:23 6:0317 5:32 7:12 11:�8 2:06 2:�3 �:2� 6:0�18 5:33 7:12 11:�8 2:06 2:�3 �:2� 6:0�19 5:33 7:13 11:�9 2:07 2:�� :2� 6:0�20 5:3� 7:1� 11:�9 2:07 2:�� :25 6:0521 5:3� 7:1� 11:50 2:08 2:�� :25 6:0522 5:35 7:15 11:50 2:08 2:�5 �:26 6:0623 5:35 7:15 11:51 2:09 2:�5 �:26 6:062� 5:36 7:16 11:51 2:09 2:�6 �:27 6:0725 5:36 7:16 11:52 2:10 2:�7 �:28 6:0726 5:36 7:16 11:52 2:11 2:�7 �:28 6:0827 5:37 7:17 11:53 2:11 2:�8 �:29 6:0928 5:37 7:17 11:53 2:12 2:�9 �:30 6:0929 5:37 7:17 11:5� 2:13 2:�9 �:30 6:1030 5:38 7:17 11:5� 2:13 2:50 �:31 6:1131 5:38 7:18 11:55 2:1� 2:51 �:32 6:12

January1 5:38 7:18 11:55 2:15 2:52 �:33 6:122 5:38 7:18 11:56 2:16 2:53 �:3� 6:133 5:39 7:18 11:56 2:17 2:5� �:35 6:1�� 5:39 7:18 11:57 2:18 2:55 �:36 6:155 5:39 7:18 11:57 2:18 2:56 �:37 6:166 5:39 7:18 11:58 2:19 2:57 �:38 6:177 5:39 7:18 11:58 2:20 2:58 �:39 6:178 5:39 7:17 11:58 2:21 2:59 �:�0 6:189 5:39 7:17 11:59 2:22 3:00 �:�1 6:1910 5:39 7:17 11:59 2:23 3:01 �:�2 6:2011 5:39 7:17 12:00 2:2� 3:02 �:�3 6:2112 5:38 7:17 12:00 2:25 3:03 �:�� 6:2213 5:38 7:16 12:00 2:26 3:0� �:�5 6:231� 5:38 7:16 12:01 2:27 3:05 �:�6 6:2�15 5:38 7:15 12:01 2:28 3:06 �:�7 6:2516 5:37 7:15 12:01 2:29 3:07 �:�8 6:2617 5:37 7:1� 12:02 2:30 3:08 �:�9 6:2718 5:37 7:1� 12:02 2:31 3:10 �:51 6:2819 5:36 7:13 12:02 2:32 3:11 �:52 6:2920 5:36 7:13 12:03 2:33 3:12 �:53 6:3021 5:35 7:12 12:03 2:3� 3:13 �:5� 6:3122 5:35 7:12 12:03 2:35 3:1� �:55 6:3223 5:3� 7:11 12:0� 2:36 3:15 �:57 6:332� 5:3� 7:10 12:0� 2:37 3:17 �:58 6:3�25 5:33 7:09 12:0� 2:38 3:18 �:59 6:3526 5:33 7:09 12:0� 2:39 3:19 5:00 6:3627 5:32 7:08 12:0� 2:�0 3:20 5:02 6:3728 5:31 7:07 12:05 2:�1 3:21 5:03 6:3829 5:31 7:06 12:05 2:�3 3:23 5:0� 6:3930 5:30 7:05 12:05 2:�� 3:2� 5:05 6:�031 5:29 7:0� 12:05 2:�5 3:25 5:07 6:�2

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dec-Jan Prayer TImes, neW haVen

dhU’l-Qa’dah

dhU’l-hIJJah

mUharram

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reGUlar masJId acTIVITIes and JUm’a Prayer TImes

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Surah Maryam 19:45-46

“O my father! I fear lest a Penalty afflict thee from (Allah) the Most Gra-cious, so that thou become to Satan a friend.” (The father) replied: “Dost

thou hate my gods, O Abraham? If thou forbear not, I will indeed stone thee: Now get away from me for a good long while!”

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THE CHILDREN’S CORNER


Ibrahim’s Sacrifice Ibrahim and his wife Sarah

had been married for many years but did not have any chil-dren. As they became more elderly, it seemed apparent that they would never have a family. Sarah, there-fore, gave to Ibrahim her slave woman, Hajra , as a wife, in the hopes that she would be able to bear a child for him. Ibrahim prayed for a righteous son and his prayer was answered. To him and Hajra was born the son Ismail . When Ismail was still a small baby, his father Ibrahim took him and his mother, Hajra , to the site of the Ka’bah. He gave them some dates and a goat skin full of water and left them there. At that time no one lived at the Ka’bah, and there was no water nearby. As Ibra-him was walking away, Ismail’s

mother followed him, asking why she and her son were being left in such a desolate place. She asked several times but he would not an-swer her. Finally, she asked if Allah had ordered him to do this and he replied that it was so. Upon hearing this, she accepted Allah’s will and returned to the site where Ibrahim

had left her. As soon as Ibrahim was out of sight, he turned and prayed to Allah to protect and provide for his family which he had left out in the wilder-

ness: “O our Lord! I have made some of my offspring to dwell in a valley without cultivation, by Thy Sacred House; In order, O our Lord, that they may establish regular prayer; So fill the hearts of some among men with love towards them, and feed them with fruits; So that they may give thanks.” (al-Quran 1�:37) Ismail and his mother lived for some time on the supply of water and dates, but finally the water began to give out, and Ismail’s mother could no longer produce sufficient milk to nurse her baby. The baby became agitated and near to death because of his thirst. The mother could not bear to see her child suffering, so she ran to the top of nearby Mt. Safa to see if she could find someone to help her. When she could see no one, she ran down the mountain and across the valley to Mt. Marwa. Sev-en times she ran from one mountain to the other, looking in vain for as-sistance. After the seventh time she heard a voice and she called out to it for help. When she looked she saw an angel digging the earth with his heel until water flowed forth. That place was the site of Zam-Zam. She carefully made a depression around the place where the water was flow-ing, and filled her waterbag with her hands. Then she was able to drink water and nurse her baby. The an-

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continued from page �0

continued from page �lation is the rite of Rami Jemar which is simply the simulation of an act performed by Hadhrat Ibrahim . There is a force in following the example of the devout servants of the Lord which is catching. The inner ra-diance of these glorious specimens of faith, their matchless spirit of love and dedication is transmitted to those who strive to follow in their footsteps like an electric current. It is the best and most effective way to attract the Mercy of the Lord. No spectacle is more enthralling for those who have experienced this feeling than the getting together of ardent adorers and faithful bondmen on that blessed land for re-enacting the magnificent episode and recreating the sublime events that had taken place thousands of years ago but have been eternalised by God and endowed with His gracious acceptance. It has been decreed by Him that His loyal and truthful servants, from all over the world, will re-enact the whole series of events in the same way and in the spirit of defeating and disgracing the Devil, fortifying and strengthening the faith and emulating the soul-stirring example of Hadhrat Ibrahim .

gel told her not to be afraid, that she and her son would be provided for. Ismail and his mother continued to live at the Ka’bah all by them-selves for some time. One day some people of the Jurhum tribe were passing through the valley. They did not intend to stop, because they knew that there had never been any water in that valley. But they saw a kind of bird, which was known to frequent wet spots, so they followed it to the spring of Zam-Zam. There they found Ismail’s mother sitting by the water. They stopped there for

a while, and some of them decided to settle permanently by Zam-Zam, so they sent for their families. Is-mail grew up in the company of these people. Ismail’s faith in Allah was al-ways very strong and he grew up to be a fine youth, one that would bring pride to any father. One day Ibrahim

saw in a vision from Allah that he was to sacrifice this wonderful son. You can imagine how heavy-heart-ed he was at the thought of giving up that long-awaited and much-be-loved son. But he never thought to go against the command of Allah. He went to his son and told him of the vision and asked him what he thought of it. Ismail , although very young, never hesitated. If it was Allah’s will, he said, there was no choice but to do as they had been ordered. Ibrahim and Ismail prepared for the sacrifice. Just as Ibrahim was about to perform it, Allah in-tervened. Allah provided a ram for sacrifice in place of Ismail . Ibra-him had passed the test of faith that Allah had set for him. His son’s life was spared because their faith had been so strong. It is this event that we celebrate every year during the Festival of Eid-ul-Adha or Eid-ul-Kabir.

Bonnie l. hamid

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sion that the only solution to the problems faced by Muslim nations is that the Muslim women take a leadership role at every level in the community, and of course, Muslim men instead cover themselves in “hijaab”, stay at home and go into deep sleep. The problem is that apologetic attitude has no limits. We try to please the non-Muslims with one thing and they will ask for more, no matter how much we try to show that we are very liberal and broad-minded, until and unless we accept their religion. Only Muslim males are permitted to lead prayers is also against the feminist idea of women liberation. Women may appear op-pressed being in the back rows during the congregational prayers in the mosque. In order to prove that yes we are liberal Mus-lims, should Muslim women lead prayers of men and women? Islam does not permit compromise with the ways and customs of secularists and modernists. Allah warned the Prophet Muhammad (peace be upon him) as well as all the true believers in the Qur’an: “They wish that you should com-promise (in religious commandments) with them, so they (too) would compromise with you.” (Surah Al-Qalm: 9) Due to severe criticism from the Mus-lim public upon the election of a woman as ISNA’s president, our respected brother Dr. Luoay Safi of ISNA wrote an article in the November/December 2006 issue of Islamic Horizons titled “Gender Politics: Does Islam forbid women from seeking public office”. In that article, Dr. Safi tried to redefine the Islamic traditions to allow female leadership. Therefore, the current article serves to shed some light on the classical Islamic position regarding female leadership. The purpose of my article is to provide evidence to its readers based on our classical Islamic heritage, that is, the Qur’an, the Sunnah and the verdicts of Is-lamic scholars. This article may not appear attractive to those who are used to read-ing articles that appeal to their emotions

continued from page � or articles with eye-catching slogans. It is for people who are serious and sincere in learning about their religion and true teach-ings of Islam:

evidence from the Qur’an “Men are the protectors and maintainers of women, because Allah has made one of them to excel other, and because men sup-port women from their (financial) means.” (Surah An-Nisa: 3�) Although the above verse refers to the authority of man over woman in the family life, there is no reason to restrict it to the confines of the family. If a woman is not given the leadership role within the bound-aries of a house, how could she be given the leadership role of a community, which is, after all, a collection of many houses? In addition, it has been clarified that the au-thority given to men is not because women are inferior but due to the fact that Allah has made one gender to excel the other in certain aspects. Muslim jurists who deny female leadership of the community use this verse of the Qur’an. Allah has clarified the role and circle of influence for Muslim women in the Qur’an as: “And stay in your houses, and do not display yourselves like that of the times of ignorance.” (Surah Al-Ahzab: 33) The basic responsibility of a Muslim woman is her role as a mother and homemaker. She has been relieved of any responsibilities outside the home. For example: • Friday congregational prayers are not compulsory on Muslim women.(Sunan Abu Dawood, Chapter on Jumuah Prayers) • Participation in warfare is not compul-sory for Muslim women, except in the case of necessity. • Muslim women do not have to partici-pate in funeral processions. In fact, they are discouraged to do that. (Bukhari, Chapter on Funerals) • Muslim women are not required to at-tend five times congregational prayers in

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continued from page ��


the mosques. (Musnad Ahmad) In addition, the people who really de-serve the leadership role are the Prophets of Allah. In the Qur’an, Allah has men-tioned the following about his Prophets: “And We sent not before you (O Muham-mad SAW) but MEN to whom We inspired, so ask the people of knowledge if you do not know.” (Surah Al-Anbiyya: 7) Hence, this is the Sunnah (way) of Al-lah that he always sent men as His mes-sengers and women were never chosen for the position of prophethood. There must be profound wisdom underlying this rule and Sunnah of Allah. This also points to the suitability of men for the leadership roles. It must be clarified here that this does not mean that women are inferior to men. They are equal but different. The Qur’an has certainly told us that males and females are not the same: “And the male is not like the female.” (Surah Ale-Imran: 36) Islam gives more respect to women than any oth-er religion. However, Islam does not give high status to women at the cost of sacri-ficing their femininity. In the West, women achieved equality to men after taking on the masculine roles in the society. Accord-ing to Islam, men and women have differ-ent responsibilities to fulfill in the society. In addition, with regard to administrative positions (other than being a judge or a leader of Muslim public), women can be appointed to run female-only institutions, where they will work with other women and NOT men, because in this case they are working in a separate-gender environ-ment. Some people use the story of the Queen of Sheeba, Bilquees, mentioned in the Qur’an as evidence in favor of female leadership. Her story has been mentioned in Surah An-Naml in the Qur’an. She was a pagan. She and her nation used to worship the sun. How can the action of sun-worshippers be used to justify female leadership in Islam? It is true that the Qur’an tells us that the

Queen of Sheeba converted to believing in Allah after meeting Prophet Solomon (peace be upon him). However, the Qur’an or hadith do not tell us anything about her rule after accepting Islam. Therefore, her rule while the Queen of Sheeba was a dis-believer in Allah cannot be used as a proof in favor of female leadership. Contrarily, it has been narrated in Tafseer Khaazin by Khaazin (vol. 3, page �1�), Tafseer Kabeer by Imam Fakruddin Razi (vol. 6, page 569) and Tafseer al-Kashaaf by Zamakhshari (vol. 3, page 370) that Prophet Solomon (peace be upon him) married the Queen of Sheeba, upon her request, to Malak Ham-daan and appointed Hamdaan as the king of Sheeba instead of Bilquees.

evidence from the Prophetic TraditionsHadith No. � “A nation that appoints a woman as its ruler shall never prosper.” (Narrated by Abu Bakra in Saheeh Bukhari Kitab al-Maghaazi, At-Tirmidhi, Nisai)Hadith No. � “When the best among you are your rul-ers the rich amongst you are liberal and the affairs of your State are decided upon by consultation among yourselves, then the surface of the earth is better for you than its inside. And when the worst among you are your rulers, the rich among you are miserly and the affairs of the State are entrusted to women, then the inside of the earth is bet-ter for you than its surface.” (At-Tirmidhi, Chapter on Trials and Tribulations)Hadith No. � “When men start to obey women, then they will be destroyed.” (Narrated by Abu Bakra in Mustadrak Haakim)Hadith No. � “A nation shall never prosper which has a woman ruling over its ideas.” (Narrated by Jaabir bin Samra in Majma uz Zawaaid by Haafiz Nur ud Din Haithmi) It is for this reason that Fatimah (may Al-lah be pleased with her), daughter of Proph-

- 1� -


The Weightier matters: a Potpourri of Political and religious Poems

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

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et Muhammad (peace be upon him) neither presented herself for the position of female leadership nor was she nominated by the Prophet’s companions after the Prophet’s death, despite the fact that Fatimah (may Allah be pleased with her) holds the honor of being the future leader of all the women in Paradise. Similarly, Prophet Muhammad (peace be upon him) did not appoint his wife, Ayesha (may Allah be pleased with her) to be the leader of the Muslims at the time of his death. Similarly, the Prophet’s companions also did not nominate Ayesha as the leader of the Muslims despite the fact that she held the position of “Mother of the believers” (Umm ul-Mu’mineen) among the Muslims and her piety, wisdom, knowledge and intellectual status among the companions was exemplary. Some people use the participation of Ayesha (may Allah be pleased with her) in the battle of camel as a proof to justi-fy the leadership of women in Islam. It is important to analyze that historical event correctly. Upon the assassination of Caliph Usman (may Allah be pleased with him), the Prophetic companions Talha and Zubair (may Allah be pleased with them) came to Ayesha in Makkah and requested her to go with them to Basra to take the revenge from the assassins of Caliph Usman. Talha and Zubair told her that people would join them in this noble cause because they re-spected her as the mother of the believers. Although the negotiations between Ayesha and Ali’s armies were successful, the assas-

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continued from page ��sins of Caliph Usman started the battle in the middle of the night because they were afraid that they would be exposed and pun-ished if the two sides sign the peace plan. This battle is called ‘The Battle of Camel’ because Ayesha was riding a camel in the battle. This event cannot be used as a proof for female leadership for the following rea-sons: • The purpose of Ayesha’s (may Allah be pleased with her) leading the battle was a reaction to an emergency situation, i.e. to take the revenge of the murder of Caliph Usman (may Allah be pleased with him). It was done for a specific cause. • Ayesha (may Allah be pleased with her) did not lead the battle to take control of the government. She was NOT seeking to be put as an Ameera/Khalifah (head of the state) of the Muslims. • In that expedition, Ayesha relegated most of the duties to Talha and Zubair (may Allah be pleased with all of them). In addition, she participated in the battle with her niqaab (face veil) on. • She always repented this action for the rest of her life. Any time she would re-cite the verses of Surah Al-Ahzab (33:33) “And stay in your houses, and do not dis-play yourselves like that of the times of ignorance…”, she would weep so much that her scarf would become wet due to her tears. (Tabaqaat Ibn Sa’ad, vol.8, pg.81, Beirut) Whenever she recalled her partici-pation in this battle, she used to say, “I wish I would have been dead twenty years ago”. (History of Tabari, vol. 3, pg 221; History of Ibn Khaladun, vol 2, 6�) consensus of Islamic scholars Based on the evidences from the Qur’an and prophetic traditions, there is not a sin-gle example during the Prophetic period as well as the period of the four rightly guided Caliphs in which a single woman leader was appointed. Therefore, Islamic jurists considered the idea of female lead-

ership to be contrary to the Islamic teach-ings. The only person who went against the mainstream legal opinion of prohibiting female leadership and woman judges was At-Tabari. Imam Ibn Hazm has written a book “Maraatibul Ijmaa” in which he has compiled all the issues on which there has been a consensus of the Muslim nation. Ibn Hazm notes in his “Maraatibul Ijmaa”: “All Islamic scholars have consensus (ij-maa) on this issue that a woman can not be appointed the leader of a nation.” Similarly, Imam Ibn Taymiyyah has con-firmed the authenticity of this statement in his book “Naqad Maraatibul Ijmaa”. Like-wise, Allama al-Shanqeeti said, “There is no difference of opinion among the schol-ars on this point.” (Adwa’ al-Bayaan by al-Shanqeeti, 1/55)

Verdicts of Islamic scholarsImam mawardi Imam Mawardi’s book “Ahkam as-Sul-taniyyah” is considered to be an important source book in the area of Islamic political science. He considers it impermissible not only to give leadership position to women but also ministerial position. He writes: “A woman can not be appointed as a minister in the government. Although they are trustworthy but there are other issues related to this position which make it im-permissible for her to take that position because Prophet Muhammad peace be upon him said that “A nation that appoints a woman as its ruler shall never prosper.” In addition, such post requires a woman to leave her home to fulfill her duties which is not permissible.” (Ahkam as-Sultaniyyah) In terms of the appointment of a judge, Imam Mawardi writes: “The person who is appointed as a judge must be a male. Females are not permit-ted for these posts which involve judg-ment of cases. Imam Abu Hanifah allows the women to serve as judges only in cases involving commercial deals. According


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Important Islamic daysashUra’ (Fast on 9th and 10th, or 10th and 11th of Muharram.)maUlUd-Un-naBI Birth of the Prophet Muhammad (Rabiul Awwal) - death of the Prophet (12 Rabiul Awwal).Isra and mIraJ (The anniversary of the Night Journey of the Prophet Muhammad to Jerusalem & his Ascension then to Heaven)(27 Rajab).nesFU shaBaan (Shub-e-Barat)(middle of the month of Shabaan)(night between 1� &15).BeGInnInG oF The monTh oF ramadân.laIla TUl Qader (NIGHT OF VALUE) A night during the last 10 days of Ramadân. eId Ul-FITr (1st. Shawwal) WaQFaTU-araFaT (Pilgrims assemble on Arafat Plain, Makkah)(9 Zul-Hijj).eId Ul-adha (Feast of sacrifice)(10 Zul-Hijj).

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


To Be continued

to Tabari, women have the right to serve as judges in all legal matters. However, in the presence of the consensus (Ijmaa) of the Muslim nation and commandment of Allah, Tabari’s position holds no impor-tance because Allah has said in the Qur’an: ‘Men are the protectors and maintainers of women, because Al-lah has made one of them to excel other.’ (Surah An-Nisa: 3�)” (Ahkam as-Sultaniyyah)

Imam al-haramayn al-Juwayni Imam al-Juwayni is considered an authority on Islam’s political sys-tem. He mentions in his book “Kitab al-Irshad ila qawati al-adilla fi usul al-I’tiqaad”: “There is a consensus of Muslims on this matter that a woman can not become head of the state. However, there is a difference of opinion as to whether she can serve as a judge or not in the cases involving commer-cial deals.”

Imam Baghawi Imam Baghawi was a famous Islamic scholar, traditionalist and jurist of fifth century Hijra. He writes: “There is an agreement of Muslim nation that a woman can not be the head of the state because a Muslim leader has to get out in the public in order to deal with the affairs of the Muslims and it is not correct for a woman to show herself in public.” (Sharh as-Sunnah, vol. 10, pg. 77, Chapter on Disliking Female Lead-ership)

read'ccm-inc.org/iqra/uploads/issues/2006/06_12_dec.pdfexploiting their followers and dividing...

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