In the name of Allah, Most Gracious, Most Merciful

A Voice of the MusliM uMMAh

'READ'

21 Rabi’-uth-Thani 1427 May 19, 2006

Vol. 18 No. 5

Islam In Theory and PracTIcemaryam Jameelah

Asmâ-ul-Husnâ : Allâh’s beautiful names and attributes

al-Badee’U The creaTor

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In This Issue... Editorial ................................................2 Difference in Salah Between Men and

Women ................................................6 Tayammum (Children’s story) .......................10 Shamaa-il: Humbleness .....................11 Q/A: The Prophet Answers ............12

THE MUSLIM WOMAN-HER ROLE IN SOCIETY

Those convinced of the superiority of modern values regard the social position of the Muslim woman as inferior on the basis of Islamic teachings concerning ; (1) guard-ianship in marriage; (2) polygamy ; (3) di-vorce ; (4) purdah or the strict segregation of the sexes. Hence a growing reformist movement afoot in all Muslim countries to condemn what has been the foundation of Muslim society since its inception as “un-Islamic” and enforce laws in conformity with those prevailing in non-Muslim lands. The purpose of this essay is to demonstrate the inherent superiority of those Islamic teachings pertaining to women and why to tamper with them is mischief-making of the first magnitude. Much pity is wasted by the exponents of

modern femininism on the poor Muslim girl who does not have the opportunity of selecting her own spouse but must accept the husband her parent or guardian choose for her. She is invariably depicted as tyran-nized by a domineering father and worthy of no personal rights at all.An objection is often raised in regard to the Islamic system on the ground that the parents choose a husband for the girl who ought to be allowed to choose for herself. However, in all countries and among all peoples it would be agreed that a young girl who chose a husband of whom her parents disapproved would be courting disaster leading to the ruin of the family. On the other hand, no Mus-lim parent would ask his daughter to re-main with a man whom she disliked. She would be taken home again. In Turkey, where the circle of the grown-up girl’s male acquaintances has been enlarged so as to include relations of a marriageable degree, the daughter of a friend of mine informed her father that she wished to marry Fulan Bey. Her father said, “All right. But you clearly understand that if

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Editorial

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WHY BUILD MASAJID The Masajid (mosques) of Allâh shall be visited and maintained by such as believe in Allâh and the Last Day estab-lish regular prayers and practice regular charity and fear none (at all) except Al-lâh. It is they who are expected to be on true guidance. (9:18)

Alhumdulillah, according to unofficial estimates, one new place of worship is es-tablished by Muslims in this country every month. Not all such places are established in Muslim-owned buildings and in most cases these are only a temporary arrange-ment until the people of the locality can gather enough resources to buy or build a permanent edifice. This is a good sign for Muslims. It is a good sign for America. Wherever a Masjid is established, crime disappears, businesses follow, and residen-tial property increases in value. Towns get more taxes and the citizens’ quality of life is enhanced. Immeasurable indices, such as confidence, contentment, stable mari-tal relationships and enthusiasm for good things of life are clearly noticeable. There are also difficulties that follow the establishment of a Masjid. As soon as a Masjid is established, the number of worshipers multiplies very quickly and space, especially parking space, becomes a problem. With a prolific juvenile popula-tion, some law and order situations may be faced. Noise level may increase, especially if a PA system is used for calling the azaan. These are administrative problems and by no means unsolvable. We are duty-bound to build masajid and we are duty-bound to maintain them and run them as our Nabi did. In all these endeavors, the energy is provided by the love of Allâh and thus love for the Masjid. Read on why we should be in the forefront of building and maintain-

ing masajid.Love for the Masjid

It should be the desire of every Muslim to be in the House of Allâh at all times. A Muslim should feel that if he had no com-mitments, he would have spent his entire life in the Masjid. The heart should always yearn to be in the place most beloved to Allâh Ta’ala. Any place beloved to Allâh Ta’ala will certainly become beloved to the person who has love for Allâh Ta’ala, and love of Allâh Ta’ala is an essential requisite of Iman. “The most loved places to Allâh are the Masajid.” (Muslim) Even when he is occupied with matters of the world, such as family, work, etc., the heart of a Muslim should always be at-tached to the Masjid. The Prophet has stated in one Hadeeth that the condition of a believer outside the Masjid is that of a fish out of water. A fish obviously has no desire to be out of water. In the same Hadeeth, the sign of a munafiq (hypocrite) has been described as a bird in a cage, longing to be released therefrom as soon as possible. A munafiq anxiously waits for the salaah or speech to end, so he can leave. The point to reflect upon is that do we feel restless outside the Masjid, longing to return to it, and if not, then are we not displaying the sign of a Munafiq? This Hadeeth encourages us to inculcate love for the Masajid, thereby visiting them frequently and remaining within for as long as possible. If, for any particular reason, or due to worldly necessities, one cannot re-main longer in the Masjid, the desire for staying longer and the urge to return at the first opportunity should at least be present in the heart. It is indeed regrettable to wit-ness that even when not preoccupied with necessary commitments, many Muslims, at Salaah times, remain sitting at home or wandering the streets instead of attending the masajid and performing Salaah. And even if they do attend, they will make a

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

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 on page �

continued from page �point to come as late as possible and leave immediately after Salaah, only to “hang around” outside with friends. Many have become so negligent that in their haste to leave, they discard the performance of sun-nah muakkadah as well. The Sunnah salaah has been divided into two categories, muakkadah and ghayr muakkadah. The Sunnah muakkadah are those, which Rasulullah used to perform with punctuality, and exhorted the Ummah to do the same, except on a journey when there is scope for omitting them. Sunnah ghayr muakkadah are the non-emphasized Sunnah Salaah , which Rasulullah used to perform on a regular basis but had omit-ted them at times as well, so that the Um-mah could differentiate between the two. Many people never perform these at all; how unfortunate! Nowadays, we tend to believe that the Sunnah ghayr muakkadah (the non-em-phasised Sunnah salaah) are those which Rasulullah only performed occasion-ally. This is the definition that we have in our minds today. This is the very reason why we find a very small number of people performing the Sunnah ghayr muakkadah. This is indeed a very grave misconception. We should make it a point to perform these with the regularity they deserve. Coming back to the main topic, I wish to stress once again that love for the Mas-jid (which is indicated by the desire to be present therein) is a necessary requirement. Rasulullah has said: “There are seven (types of persons) whom Allâh will give protection with His Shade :…(one of them is) a person whose heart is attached to the Masjid…” (Bukhari,Muslim) If, however, such inclination does not exist within the heart, then it should be cre-ated by compelling oneself to come to the Masjid at least fifteen to twenty minutes be-fore jamaah (congregational prayer) time and engage in some form of ibadah. If one

finds it difficult to come any earlier than the jamaah time, then one should spend some time after the Salaah. Moreover, it would also be beneficial to participate in the regular duroos (lessons of Qur’aan or Hadeeth) or similar deeni lectures that take place in the Masjid.The benefits of visiting the Masjid are nu-merous. Rasulullah has said: “He who purifies himself in his house and then walks to one of the Houses of Allâh Ta’ala for performing an obligatory act (salâh ), one step of his will wipe out his sins and an-other step will exalt him in status (in Para-dise).” (Muslim) Furthermore, just by entering the Mas-jid with the right foot, one would be gain-ing the immense reward of practicing a sunnah of Rasulullah . By reciting the prescribed dua (for this occasion) another Sunnah would be accomplished. By mak-ing the intention of Itikaaf, at the time of entering, the entire time spent in the Mas-jid will bear the reward of Itikaaf as well. Besides, one’s presence in the Masjid

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continued from page �you violate one old custom, you break through all old customs which depend on it. If you marry Fulan Bey of whom I do not approve as a husband for you-remember I know something of men and you do not--you cannot come home to me in case of disagreement and divorce for I shall not receive you as I should be bound by law to do if an unhappy mar-riage had resulted from my choice for you. Take what I can give you with my blessing and go your way.” The girl gave in, deciding to be guided by her father’s knowledge and experience. (Islamic Cul-ture, Muhammad Marmaduke Pickthall, op. cit., pp. 147-148.)

No Islamic institution has been more unfairly maligned than polygamy which is cited as irrefutable proof of the degradation of Muslim womanhood and interpreted as sensual license. At best our modernist re-formers depreciate it as appropriate only for “backward” societies and should be tolerated only under the most exceptional circumstances. We must understand that this apologetic interpretation by our mod-ernists has no basis either in the Quran or Hadith, but is entirely the result of mental slavery to the values of Western civiliza-tion. The horror with which the Western world regards polygamy is due to an ex-aggerated individualism which dominates modern society to the extent that adultery is regarded as far less abominable.There is no doubt about the fact that the strongest argument in favour of a ban on polygamy is that no woman can relish the idea of a permanent rival sharing the bed of her husband. Maryam Jameelah’s argument loses much of its weight in the eyes of an ordinary Muslim woman be-cause she happens to be the second wife of her husband. It is well known that it is the first wife and not the second who usually suffers most in a polygamous family. However, polygamy is necessary

not only to check immorality and the promiscuous propensities of men but to a very great extent to save innocent wom-en from being thrown to the vultures. A husband who has decided to marry an-other woman will do so whatever the law. Those who demand a total ban on polygamy consciously or unconscious-ly want that whoever wants to marry a new wife should turn his first wife out of his house together with all her chil-dren. Otherwise they ought to have de-manded that not only should polygamy be banned but divorce too should not be allowed in any case and men should be forced to live with their first wives what-ever the circumstances. This is what Christianity prescribed before the ad-vent of the modern age. How disastrous that provision proved to be is no secret. (“Polygamy from the Woman’s Point of View,” Anwar Ali Khan Soze, The Radi-ance Viewsweekly, New Delhi, January 8, 1967, pp. 13-14.)

It is a matter of shame and regret that the family laws are being mutilated in many Muslim countries so that the Holy Prophet, his Companions and our greatest divines, who nearly all married more than one wife, would be considered as “criminals” under contemporary legislation! The Islamic laws pertaining to divorce have been almost as harshly condemned as polygamy. The permission granted by the Shariah for a man to divorce his wife in private is cited as another proof of wom-en’s inferior status under Islamic law. “Ta-laq” or unilateral repudiation is an unpar-donable evil, they insist, because it allows a man to divorce his wife arbitrarily for the most trivial and flimsy reasons. Therefore “talaq” should be a punishable crime and only that divorce on such drastic grounds as adultery or incurable insanity should be recognized as valid by the court. While the Shariah provides a decent, honourable and

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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

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continued from page �(provided one does not engage in talking about worldly matters) will save one from impermissible speech and actions, which may possibly have been carried out by one outside the Masjid. It has to be remembered that to engage in anything related to worldly affairs whilst in the Masjid is not allowed. The acts permis-sible in the Masjid are those which relate to the Remembrance of Allâh, such as the recitations of the Qur’ân, zikr, listening to speeches or duroos (lessons) of Qur’ân and ahadeeth , etc. Rasulullah has said: “The Masjid are constructed only for the Remembrance of Allâh and Salaah.” (Ibne Majah)One more virtue of the Masjid pertains to one’s closeness with the Imam when in Sa-laah . The closer one is, the more virtuous becomes one’s Salaah. Rasulullah has

dignified way for an unhappy couple, mis-erable in each other’s company, to part in peace, our modernist reformers insist that men and women of hopelessly incompat-ible temperaments be compelled by law to remain in wedlock. And because no secu-lar law can compel a man and woman to love each other if they do not, if they can-not find gratification together, they will be compelled to seek it elsewhere. The only alternative is to persuade the court, through lies and slander, to grant them a divorce, and create a public scandal, thus both end-ing as moral wrecks. Because a man who would divorce his wife without good rea-son would be of bad character, the woman is infinitely better off free to marry again. Yet our modernist reformers strive to enact legislation to compel him to keep her and abuse her more than ever. Purdah, or the strict segregation of the sexes, has been under no less heavy fire from our modern educated who are insist-ing upon the abolition of the veil as “un-Islamic”, co-educational schools, female franchise, the utmost encouragement for women to seek employment outside the home and their full participation in pub-lic life. The acme of the “emancipation of women” is represented by state-spon-sored parades of unveiled girls in uniform marching through the streets of the capital waving banners and shouting nationalistic slogans, ladies casting their ballots at elec-tion time, public “beauty” contests where the seminude candidates are examined by the judges much as prize cattle at a fair, or women dressed like men fighting in the army or working on a factory assembly-line. In modern civilization a woman is entitled to honour and respect only to the extent to which she succeeds in performing the functions of a man while at the same time exhibiting her maximum beauty and charm to the public. The result is that the role of the two sexes in contemporary soci-

ety is thoroughly confused. Islamic teach-ings cannot tolerate such perverted cultural values. In Islam the role of the woman is not the ballot-box but maintenance of home and family. Her success as a person is judged according to her fidelity to her hus-band and the rearing of worthy children. A Muslim woman is expected to live in pri-vacy. Purdah is the indispensable means to this end. While men are the actors on the stage of history, the function of the women is to be their helpers concealed from public gaze behind the scenes-a less exciting and more humble role perhaps, but no less es-sential for the preservation of our way of life.

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The salâh of a Believer in the Qur’ân and sunnah

Shaykh Abu Yusuf Riyadh ul HaqReprinted with permission of Shaykh Riyadh ul Haq. To obtain the complete book, contact: Islâmic Sharîah Institute, PO Box 6008, Birmingham B10 0UW, UK. [sales@shariah-institute.org].

continued from previous issue

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chapter 13: difference in Salâh Be-tween men and Women

Some people are of the view that all the laws of salâh are common to both men and women, and that there is no difference between them. They also claim that the hadeeth ‘Pray as you have seen me pray-ing’ is general and, therefore, should be applied equally to both men and women. It should be realized, however, that our own interpretation and logical inference of this hadeeth cannot compare with the other ahadeeth of the Messenger of Allâh

, and the verdicts and practice of the Sahâbah and Tabi’ûn quoted below. The Sharî’ah has ordained distinct rules for men and women in many important questions of salâh. For example,• Jumu’ah is fardh upon men but not on

women, and the Eid prayer is wajib for men but again not for women.1. Sayyiduna Tariq bin Shihab reports

that the Prophet said, ‘Jumu’ah in congregation is an obligatory duty upon every muslim except four peo-ple: a slave, a woman, a child, and one who is sick.’1

2. Sayyidatuna Umm Atiyyah says as part of a longer hadeeth, ‘We have been forbidden from following funerals and there is no Jumu’ah upon us.’2

• The reward of congregational prayer for men is twenty-seven times more than an individual prayer. Contrary to this, the more rewarding prayer of a woman is that which is most concealed and per-

1 Abu Dawood 1067 and Hakim 1062. Hakim declared it saheeh and Dhahabi agreed.2 Ibn Khuzaimah 1722.

formed within the confines of her inner-most living quarters.3. Sayyiduna Abdullah bin Mas’ud

reports that the Prophet said, ‘The prayer of a woman in her makhda’ (partition) is better than her prayer in her hujrah (chamber), and her prayer in her hujrah is better than her prayer in her bait (house).’3

4. Sayyiduna Abu Hurairah narrates that the Prophet said, ‘The most beloved salâh to allâh of a woman is one that she performs in the darkest spot of her home.’4

• Unlike men, women should not give ad-han or say the iqamah.5. Sayyidatuna Asmaa narrates

as part of a longer hadeeth that the Prophet said, ‘There is no adhan, iqamah or Jumu’ah upon women.’5

6. Sayyidatuna Ibn Umar says, ‘There is no adhan or iqamah upon women.’6

• There is a great difference in the awrah of a man and that of a woman in salâh. Women must cover their entire body in-cluding the hair, leaving only the face, hands and feet exposed.7. Ummul Mu’mineen Aisha re-

ports that the Prophet said, ‘allâh does not accept the salâh of a ma-ture female without a scarf.’7

• Women cannot lead men in salâh.8. Abu Bakrah reports that the Proph-

et said, ‘never will those people succeed who have appointed a wom-

3 Abu Dawood 570 and Ibn Khuzaimah 1690.4 Ibn Khuzaimah 1691, and Tabarani in al Mu’jam al Kabeer as mentioned by Hafidh Haithami 2/35. Hafidh Haithami also says that its narrators are authentic.5 Baihaqi 1921.6 Baihaqi 1920.7 Ahmad 24012, Ibn Majah 655, Abu Dawood 641, Tirmidhi 377, Ibn Khuzaimah 775, Hakim 917, and Baihaqi 3254. Hakim declared it saheeh and Dhahabi agreed.

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continued from page �an over them.’8

9. Jabir bin Abdullah reports as part of a longer hadeeth that the Prophet

said, ‘Know that a woman should not lead a man in salâh.’9

• For the purpose of correcting or deterring someone in salâh men should say ‘sub-hânallâh’ loudly, whilst women are only allowed to clap their hands.10. Sayyiduna Abu Hurairah reports

that the Prophet said, ‘Tasbeeh is for men, and clapping is for wom-en.’10

The different postures, positions and rul-ings concerning the prayer of the female are not the invention of a group or an indi-vidual but the teaching of the Prophet himself. He was the very first person to dif-ferentiate between the prayer of a man and a woman.11. Yazid bin Abi Habib reports that the

Prophet passed by two women who were praying salâh. he said, ‘When you prostrate, let part of your body cling to the earth, for women are un-like men in this regard.’11

12. Sayyiduna Ibn Umar narrates that the Prophet said, ‘When a woman sits in salâh she should place one thigh over the other, and when she pros-trates she should press her stomach to her thighs in a manner that is the most concealing for her. Indeed allâh looks at her saying, “oh my angels! I make you witness that I have forgiven her.”’12

13. Sayyiduna Wail bin Hujr reports that the Prophet said, ‘oh Ibn hujr! When you pray make your

8 Ahmad 19507, Bukhari 4163, Tirmidhi 2262, and Nasai 5388.9 Ibn Majah 1081 and Baihaqi 5131.10 Bukhari 1145.11 Abu Dawood in his al Maraseel p18 (Muassasah al Risalah edition), and Baihaqi 3201.12 Baihaqi 3199. He also declared it dhaeef.

To Be continued

hands level with your ears. and the woman shall raise her hands close to her bosom.’13

We derive some very important and fun-damental principles about the prayer of a woman from all the above ahadeeth.• The laws of salâh are not always the same

for men and women.• The sunnah posture of a female in any po-

sition of salâh is that which is the most concealing for her.

Imam Baihaqi says,‘All of the laws of salâh in which a woman differs from a man are based on the principle of satr (concealment). This means that the woman is instruct-ed to do all that which is more con-cealing for her. The following chap-ters of hadeeth explain this meaning in detail.’14

As mentioned earlier, this variation in the salâh of a woman has been prescribed by none other than the Prophet himself. It has remained the practice of the whole um-mah till this day and is also reflected in the rulings of the Sahâbah and Tâbi’ûn. The ‘ulamâ and fuqaha of all four schools have always recognized this difference and, as is evident in their books of fiqh, have al-ways observed the above principles when-ever making a ruling about the salâh of a woman.

13 Tabarani in al Mu’jam al Kabeer 22/19 no.28. Hafidh Haithami says 2/103, ‘Tabarani has narrated it as part of a long hadeeth on the virtue of Wail bin Hujr with a chain of Maimoonah bint Hujr narrating from her aunt Umm Yahya bint Abdul Jabbar. I have not identified her but the rest of the narrators are reliable.’14 Baihaqi 2/314.

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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 imings 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 differ-

ence.

may19 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

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óóóóóóóóóóóóóóóóóóóóóóóóónote to Inmates: If you would like to receive kufi (caps), we must have a letter from your prison chaplain on an official let-terhead before we can send them.

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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

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

UnITed mUslIm masJId (masJId rahman)

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

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

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

massachUseTTs337 Amostown Rd. W. Springfield, MA01105

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

Visit the Connecticut Council of Masajid website:

http://ccminc.faithweb.com

How plainly will they see and hear the Day that they will appear before Us! But the unjust today are in

error manifest! Surah Maryam 19:38

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THE CHILDREN’S CORNERTAYAMMUM

Frequently, when the Prophet set forth on an expedition, he would take one or more wives with him. The wives would draw lots to determine who would accompany him. The women would travel in howdahs, which were curtained seats strapped to the backs of camels. In this way they could travel in privacy within the shelter of the howdah. When the army camped, tents would be set up for the Prophet and his household, a little apart from the rest of the camp. On one such journey, it fell to the lot of Aisha and Umm Salamah

to travel with the Prophet . The campaign was uneventful, at least from the women’s viewpoint, until several days into the return trip. The army had stopped just briefly at sunset, but was planning to continue to a place with a well to camp for the night, because the place where they had stopped was without water. However, Aisha , who was only fourteen years old at the time, lost her necklace. It had become unclasped and fallen unnoticed to the ground. By the time she realized that it was missing, it was too dark to search for it. This necklace had been given to Aisha by her mother on her wedding day, so it was very precious to her and she did not want to leave without it. The kindhearted Prophet therefore gave orders to camp there for the night so that a search could be made for the necklace the following morning. What a grumbling there was in the camp. Just because the daughter of Abu Bakr

could not hold onto a necklace, they would not be able to make wudu for the Fajr prayer at dawn. All the water had been used up and they had been plan-ning to replenish their supply at the next stop. Sometime during the night, how-ever, the Prophet received a revela-tion which turned the complaints into words of praise for the daughter of Abu Bakr . The use of clean sand in place of water for ablution, where no water is available, became permissible.

“O ye who believe! Approach not prayers with a mind befogged, until ye can understand all that ye say, nor in a state of ceremonial impurity (except when travelling on the road), until after washing your whole body. If ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for your-selves clean sand or earth, and rub therewith your faces and hands: for Allah doth blot out sins and forgive again and again.” (al-Qur’an 4:43)

This practice of tayammum solved a lot of problems for the early Muslim community, which lived in an environ-ment with very little water. The neck-lace, by the way, could not be found the following morning, either. After a fruit-less search the group prepared to break camp and continue on their way home. But when Aisha’s camel stood up, there on the spot where it had kneeled all night, was the necklace!

Bonnie l. hamid

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Shamaa-il TirmidhiImam Muhammad bin ‘Eesaa at-TirmidhiCommentary, Khasaa-il-e-Nabawi, by Shaykhul-Ha-

dith Maulana Muhammad Zakariyya KandhelviTranslation by Muhammad bin Abdurrahmaan Ebrahim

chapter on That Which has Been narrated on The humble-ness of sayyidina rasulullah

(318) Hadith number 6: Anas bin Maalik reports: “No one was more beloved to the Sahaabah than Rasulullah . When they saw him they did not stand up, knowing that he did not approve of it”.commentary: This was also the result of the complete humbleness of Sayyidina Rasulullah . Despite his high status and being the leader of both worlds, Sayyidina Rasulullah did not approve this. For this reason the Sahaabah, although possessing a great love for him, and knowing that he disap-proved of it, did not stand up for him as

said: “If people came to know of the bless-ings of (saying) azan and (performing Sa-laah in) the first row, they would resort to drawing lots if they had to (to secure these privileges).” (Bukhari, Muslim) As we are unaware of the reality of the spiritual world, we have become neglectful of even such great and virtuous acts. In or-der to understand this, it would help to cite an example in purely materialistic terms. If for instance, a Masjid was to announce that all those performing Salaah in the first row will be rewarded a sum as little as five pounds, for every Salaah , one would witness that the first row would be filled up well before the beginning of Salaah . Although not a big sum of money, but mul-tiply it by five (for the five daily Salaah) and then multiply that by seven (for the seven days of the week), it would add up to a week’s wages. This would certainly at-tract people to the first row. Unfortunately, we haven’t accorded even the importance and value of five pounds to the virtue men-tioned by Rasulullah . Dear friends, when we come to the Mas-jid, we should endeavor to obtain a place in the first row. We have plenty of time to talk and gossip outside Salaah times. Leave all the mundane activities for another time and come and sit as close to the Imam as possible. We should realize that there is a force keeping us away from this reward (and other such rewards) and this is the evil force of shaytan. We have to learn to fight shaytan. We have to learn to fight shaytan and endeavor to get closer to Allâh .

Intentions for Going to the Masjid

Many intentions can be made when going to the Masjid. Remember, for each inten-tion a separate reward will be attained. Listed below are some possible intentions that can be made. 1) To perform Salaah .

2) For going to the House of Allâh.3) To obtain reward for the time spent while awaiting the congregation of the Salaah.4) For the limbs to be safeguarded from sins.5) For nafl (optional) Itikaaf.6) To remember Allâh Ta’ala in seclusion.7) To meet fellow Muslim brothers.8) For the reward of Salaam (greeting oth-er brothers)9) For reciting the dua for entering and leaving the Masjid.10) For reciting the Qur’ân. May Allâh Ta’ala forgive our sins and overlook our shortcomings and may He grant us the correct understanding of His Deen and His pleasure. Ameen.

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The Sahâbah AskThe Prophet Answers

Q&a: Fatwa section

Originally compiled in Arabic by Sulaiman Naseef ad-Duhdûh. English rendering by Nadeem Abdul Hamid from the Urdu translation by Thanâullâh Mahmûd.

The Best action in IslâmQ(11) Whose Islam is the best? Bukhâri relates on the authority of Hadrat Abû Mûsâ that some people asked Allâh’s Apostle (SAWS), “Whose Islam is the best? (i.e. Who is a very good Muslim)?” He re-plied, “one from whose tongue and hands other muslims are safe.” Lesson: In this hadîth, the Prophet (SAWS) stated that the best action in Islâm is that a Muslim should keep others safe from the reproaches, taunts and curses, backbiting and slander, and ill will of his tongue. In the same way, he should maintain the safety of other Muslims from the oppression of his hand, and from theft and all other actions which are forbidden by Islâm.

To Be continued

is the requirement from this hadith. Rare-ly, due to their intense love, they stood up. A hadith has been mentioned in Abu Daawud that Sayyidina Rasulullah was sitting with us in the masjid and talking. When he stood up, we all stood up till he went into the house. In this manner many ahaadith are narrated on this subject in the books of hadith, to the extent that in some ahaadith it has been strongly prohibited to stand up, and in some ahaadith it has been commanded to stand up for a few visitors. The ‘ulama differ in the permissibility of standing or not standing. The majority of the researchers say there is no contradic-tion, as there are many reasons for stand-

Shamaa-il, continued from page ��

ing up, therefore different commands are mentioned in the ahaadith. Abul Walid bin Rashid says there are four ways and reasons for standing up. (a). Not permissible: This is standing up for such a person who likes this due to pride, that when he enters, people should stand up. (b). Makruh: To stand up for a person who has no pride, but it is feared if one is treated in this manner, pride will enter in that person. (c). Permissible: This is for that person this fear does not exist. (d). Mustahab: To stand up for a person who re-turns from a journey. To stand in happiness on one’s return. Imam Nawawi says: ‘’It is mustahab to stand for the Ahlul-Ilm, Ahlul-Fadl and Ahlul-Sharaf’’. Qaadi ‘Iyaad says the prohibition is for that standing, where a great person remains seated and the people continue standing in his presence. In the ahaadith where standing has been prohib-ited it is stated that: ‘’One should not stand in the manner that the ‘ajami people stand for their leaders’’. The research of Maulana Gangohi, which has been mentioned in the Badh-lul-Majhud through my late father, is that standing in itself is permissible, till such an obstacle does not appear which prohibits it. For example, a person will fall into mischief if one stands up for a certain person. Pride etc. will form in one, which will be detrimental to that person’s reli-gious well-being. In the same manner, to stand up hypocritically, where there does not exist in the heart any feeling or respect, but for the sake of show and hypocsrisy one stands up. Both these are not permissible, but, if one fears that by doing so, one will have to bear financial and physical conse-quences, then in this case it will be permis-sible to stand up to deter oppression.

(319) Hadith number 7: Imaam Hasan bin ‘Ali reports that I asked my (maternal) uncle Hind bin Abi Haalab, who usually described particu-lars and conditions of Rasulullah . I was longing to hear something about it. On my

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edITor’s maIl In this section we acknowledge the mail that we have received. If you sent us a self addressed stamped envelope then you al-ready have or will as soon as possible re-ceive a response. However, if your request was beyond our present capabilities, we seek your indulgence and prayers that may Allâh give us the taufeeq in future to ad-dress your request or need adequately. We thank the following Muslims for writing to us and supporting .

adVIce To InmaTesSome of you send us donations that are most likely the most beloved to Allah. In this materialistic world that we live in, however, it makes our heart bleed when we see that you spent a whole lot of your dona-tion just to mail the few stamps or a little money that you have saved. We value your intention to contribute but may we sug-gest that instead of sending every month, consolidate your donations and send them once or twice a year. This will save the money that you are spending on the mail-ing. We must conserve resources that are at our disposal. Allah will surely love us for spending our money carefully. He says, “But waste not by excess: for Allah loveth not the wasters.” Al-An’am, 6:141

asking, he described the mubaarak features of Rasulullah . He said: ‘Rasulullah had great qualities and attributes in him, others also held him in high esteem. His face glittered like the full moon’. He then described the complete features of Rasu-lullah (as has been mentioned in the first chapter under hadith number seven). Imaam Hasan says. ‘I did not mention this hadith (due to some reason) to Husayn

for some time. Then I once narrated it to him whereupon I found that he had heard it before me. He had asked him (our uncle) already what I had asked. I also found that he had asked our father (‘Ali ) about Ra-sulullah entering and coming out of the house. He did not leave out anything about the ways and manners of Rasulullah . Imaam Husayn said: ‘I asked my father regarding the manner in which Ra-sulullah entered the house?’ He replied: ‘When Rasulullah entered the house he distributed his time into three portions; He spent a portion for Allah (in devotion, per-forming salaah etc.), a portion towards his family (fulfilling their duties. i.e. laughing, speaking, enquiring about their welfare etc.), and a portion for himself (resting etc.). He distributed his personal portion in two, one for himself and one for the people, in such a manner that the near ones among the Sahaabah came to visit him. Through these Sahaabah he conveyed messages to the people. He did not conceal anything from them. From the portion of the ummah he adopted this method, that he gave pref-erence to the Ahlul-Fadl (i.e. people of ‘ilm and ‘amal). He distributed this time ac-cording to their religious fadl. From among those who came, some had one requirement, some had two requirements, and some had many requirements. Rasulullah fulfilled all their requirements. He busied them in things that benefited them and the entire ummah. When they questioned Rasulullah

on religious matters, he replied to them in a manner that benefited them. He used to

Shamaa-il, continued from page ��

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say: ‘Those that are present, should inform those that are not present regarding these beneficial and necessary matters’. He also used to say: ‘Those people who for some reason (purdah, distance, shyness or awe) cannot put forward their requirements, you should inform me about their require-ments, because that person who informs a king of the need of another who is unable to put forward that need, Allah Ta’aala will keep that person steadfast on the day of qi-yaamah’. Only important and beneficial matters were discussed in his gathering. He happily listened to these matters from the Sahaabah . Besides this there was no wasteful or non-beneficial talks in his as-semblies. The Sahaabah came to the as-semblies of Rasulullah for their religious needs, they did not depart before tasting something (by tasting, may be meant the acquiring of religious knowledge. It could mean ‘Hissi’ tasting too. Whatever Sayy-idina Rasulullah possessed, he offered it in humbleness. Whenever close friends gather, whatever is available is presented to them). The Sahaabah returned from his assemblies as torch bearers of hidayah and goodness. (They spread these teach-ings amongst others). Imaam Husayn says: ‘I asked (my father) regarding the coming out of Ra-sulullah from the house’. He replied: ‘Rasulullah controlled his tongue and only spoke that which was necessary. He did not waste his time in useless conver-sations. He made those who came to visit him feel at home. He did not make them feel scared or ill at ease (i.e. When advising them, he did not scold them in a manner that they became scared, or tell them such things that would keep them away from the deen). He respected and honoured the re-spected ones of every nation. He also chose a leader for them. He warned the people of Allah’s punishrnent (or he emphasized that the people be cautious). He also protected himself from troubling or harming people.

Shamaa-il, continued from page �� Besides being cautious and commanding others to be cautious, he never lacked in courtesy towards others. He was concerned for the affairs of his friends, made himself aware about the relationships between them and rectified their faults. He praised good deeds and encouraged them. He explained the harmful effects of bad things and re-moved and stopped these. He followed the middle path in all matters. (He did not at times say this and at other times that). He did not neglect the guiding of people, it is possible that they became unmindful of their religious duties, or exceeded in a mat-ter resulting in them becoming disheart-ened. For everything there was a special arrangement. He did not fall back in the truth, nor did he exceed the limits in this. Those who attended his gatherings were the best of people. The best person in the eyes of Sayyidina Rasulullah was the one who wished everybody well. The one with the highest status in the eyes of Sayy-idina Rasulullah was that person who considered, comforted and helped the cre-ation the most’. Sayyidina Imaam Husayn says: ‘I then enquired from him regarding the as-semblies of Sayyidina Rasulullah . He replied: ‘He began and ended all his sitting with the dhikr of Allah. When he went to a place, he sat where he found a place, and also instructed the people to do so. They should not leap over peoples heads and go ahead. It is a different matter, that where Sayyidina Rasulullah sat, that place became the focal point of the gathering. Sayyidina Rasulullah fulfilled the rights of every person present. That means, what-ever right was due in talking and showing happiness, was fulfilled by him, so much so, that every person present would think that Sayyidina Rasulullah is honouring me the most. The person that came to sit by Sayyidina Rasulullah or came to him for some purpose, Sayyidina Rasulullah would remain seated till that person began

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been stated: ‘The most beloved amongst you by me is the one who possesses noble character’. A Sahaabi inquired from Sayy-idina Rasulullah ‘What is the best thing granted to man? Sayyidina Rasulullah replied: ‘Good character’. In one hadith it has been stated: ‘On the day of qiyyaamah the weightiest thing on the scale of deeds will be good character’. It has been stat-ed in a hadith: ‘A good-mannered person can through his character, reach the status of those pious people who stay awake at night, and fast during the day’. Sayyidina Mu’aadh says that when I was sent to Yaman (Yemen), while mounting convey-ance, when I put my leg in the stirrup, Ra-sulullah gave me this final advice: ‘Treat the people with courtesy’. Sayyidina Rasu-lullah has said the ones that possess the most complete imaan among the Mu’mins are those whose characters are the best. In many other ahaadith too it has been stressed that one should have good charac-ter. The above mentioned ahaadith are an example of these.

(320) Hadith number 8: Anas reports that Rasulullah said: “Even if I am given a foot of a goat as a present, I will accept it, and if I am invited to partake of it, I will surely accept that in-vitation”.commentary: It does not even come to mind that why should I accept such an ordinary small arti-cle, or accept an invitation to partake of it. I think of it as a blessing of Allah and accept it whole heartedly. The actual reason for accepting an invitation is not the food but to encourage the host and keep one happy.

(321) Hadith number 9: Jaabir says: “Rasulullah came to visit me (while I was ill). He did not come on the back of a mule, or on a Turkish horse”. (i.e. he did not come on defective or an expensive conveyance, but came on foot).

to stand up. Whenever one asked him for something, he kindly fulfilled that request, and did not refuse it, (if he did not possess the thing) he would give a soft and hum-ble answer. His cheerfulness and pleas-ant manner were for everybody. He was like a father to them. The whole creation was equal before him as far as rights were concerned. His gatherings were the gath-erings of knowledge, modesty, patience and honesty. (i.e. These four things were attained there or are a description of his gatherings). Voices were not raised therein, nor was anyone degraded or disgraced. If anyone committed a fault, it was not made known publicly. All were regarded as equals amongst themselves. (A person was not regarded according to his lineage or genealogy). The virtues of one over the other was according to the taqwa (piety) possessed. The small ones were loved. The needy were given preference. Strangers and travellers were cared for’.commentary: In brief, in every matter his noble man-ners reached their pinnacle and even ex-ceeded that, and why should it not be so when his divine mission was to fulfil and complete noble manners? Sayyidina Ra-sulullah has said: ‘I have been sent so that I may fulfil and complete the best of manners’. Even though being granted this, he always made this du’aa: ‘O Allah, You have created me excellently. In the same manner make my character excellent’. Al-lah Ta’aala has mentioned the greatness of his noble character in the Qur-aan, and has also emphasised it in many ways. Ra-sulullah said: ‘Allah Ta’aala likes those with gentle temperaments, and in reward for gentleness He grants something which He does not grant for other things’. In an-other hadith it has been stated: ‘The person that is deprived of gentleness is deprived of great blessings’. It is stated in a hadith: ‘The best amongst you is the one who has the best character’. In one hadith it has

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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 ramadan.laIla TUl Qader (NIGHT OF VALUE) A night during the last 10 days of Ramadan. eId Ul-FITr (1st. Shawwal) WaQFaTU-araFaT (Pilgrims assemble on Arafat Plain, Makkah)(9 Zul-Hijj).eId Ul-adha (Feast of sacrifice)(10 Zul-Hijj).

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

continued from page ��commentary: The humbleness of Sayyidina Rasulullah is intended here. He did not adopt the way of the kings and the rich in using conveyance, but mostly walked. This incident is mentioned in Bukhaari Sharif with more detail, where Sayyidina Jaabir says: ‘Once I became ill. Rasulullah and Abubakar both came to visit me on foot. When they reached my home they found me un-conscious. Rasulullah performed wudu and sprinkled the water of the wudu on me, as a result I became conscious and saw Rasulullah sit-ting before me. I asked him a ques-tion on inheritance, whereupon an aayah on this was revealed’.

(322) Hadith number 10: Yusuf bin ‘Abdullah bin Salaam

reports: Rasulullah chose for me the name Yusuf. He put me in his lap and passed his mubaarak hand on my head’’.commentary: In this we find the high character of Sayyidina Rasulullah and his love for little children. The height of humbleness is that he did not avoid putting infants on his lap. In a ha-dith it is stated that he (Sayyidina Rasulullah ) also made du’aa of barakah for me. From this hadith it is evident that children were taken to the pious elders and were asked to choose a name for them. In other ahaadith it has also been related that the Sahaabah took their new born infants to Sayyidina Rasulullah

.