In the name of Allâh, Most Gracious, Most Merciful A VOICE OF THE MUSLIM UMMAH Asma ul Husna : Allâh’s beautiful names and attributes continued on page 4 Muhammad : The Ideal Prophet A Historical, Practical, Perfect Model for Humanity Sayyid Sulaiman Nadwi AT-TAWWÂBU THE RELENTING strengthen that bond. “O mankind! Worship your Lord, Who hath created you and those before you, so that ye may ward off (evil).” [Qur’ân, 2:21] The message of Muhammad was thus the first direction reaching humanity about the true nature and purpose of worship that man needed to offer to Allâh. He told the world that lifting up of one’s heart to Allâh in complete surrender to Him was all that Allâh demanded of men. “Lo! Those who scorn my service, they will enter hell disgraced.” [Qur’ân, 40:60] The benefit to be derived from such a form of worship was nothing except this: “Lo! Worship preserveth from lewdness and iniquity.” [Qur’ân, 29:45] The purpose of worship was thus explained by the Prophet : “Fasting is prescribed for you, even as it was prescribed for those before you, that ye may ward off (evil).” [Qur’ân, 2:183] The pilgrimage prescribed by Islam is also intended to promote remembrance of God: “That they may witness things that are of benefit to them, and mention the name of Allâh on appointed days over the beast of § § § ø ø ø R× R× R× R× R× ø ø ø ¯ ¯ ¯ READ 04 Zulqadah 1425 04 Zulqadah 1425 04 Zulqadah 1425 04 Zulqadah 1425 04 Zulqadah 1425 December 17, 2004 December 17, 2004 December 17, 2004 December 17, 2004 December 17, 2004 Vol. 16 Vol. 16 Vol. 16 Vol. 16 Vol. 16 No. 12 No. 12 No. 12 No. 12 No. 12 “Allâh tasketh not a soul beyond its scope.” [Qur’ân, 22:286] The discipline of religious devotion taught by Muhammad discarded monasticism: “But monasticism they invented- We ordained it not for them.” [Qur’ân, 57:27] The Prophet is reported to have said: “There is no monasticism in Islam.” [Abu Dawud] To those who take a vow to refrain from anything made permissible by Allâh, the Qur’ân puts the question: “Say: Who hath forbidden the adornment of Allâh which He hath brought forth for his bondmen.” [Qur’ân, 7:32] Nobody, not even a pious man is allowed to forsake the world. Once, when the Prophet of Islam had decided not to take honey any more, he was warned by Allâh: “O Prophet! Why bannest thou that which Allâh hath made lawful for thee?” [Qur’ân, 66:1] Islam told the world that worship essentially consisted of the acknowledgement of complete and unquestioned loyalty to the Lord and Master of the world and was a means to
Transcript
In the name of Allâh, Most Gracious, Most Merciful
A VOICE OF THE MUSLIM UMMAH
Asma ul Husna : Allâh’s beautiful names and attributescontinued on page 4
Muhammad : The Ideal ProphetA Historical, Practical, Perfect Model for Humanity
Sayyid Sulaiman Nadwi
AT-TAWWÂBU THE RELENTING
strengthen that bond.“O mankind! Worship your Lord, Who hathcreated you and those before you, so thatye may ward off (evil).” [Qur’ân, 2:21]
The message of Muhammad was thusthe first direction reaching humanity aboutthe true nature and purpose of worship thatman needed to offer to Allâh. He told theworld that lifting up of one’s heart to Allâhin complete surrender to Him was all thatAllâh demanded of men.“Lo! Those who scorn my service, they willenter hell disgraced.” [Qur’ân, 40:60]
The benefit to be derived from such a formof worship was nothing except this:“Lo! Worship preserveth from lewdness andiniquity.” [Qur’ân, 29:45]
The purpose of worship was thusexplained by the Prophet :“Fasting is prescribed for you, even as itwas prescribed for those before you, thatye may ward off (evil).” [Qur’ân, 2:183]
The pilgrimage prescribed by Islam is alsointended to promote remembrance of God:“That they may witness things that are ofbenefit to them, and mention the name ofAllâh on appointed days over the beast of
“Allâh tasketh not a soul beyond its scope.”[Qur’ân, 22:286]
The discipline of religious devotiontaught by Muhammad discardedmonasticism:“But monasticism they invented- Weordained it not for them.” [Qur’ân, 57:27]
The Prophet is reported to have said:“There is no monasticism in Islam.” [AbuDawud]
To those who take a vow to refrain fromanything made permissible by Allâh, theQur’ân puts the question:“Say: Who hath forbidden the adornmentof Allâh which He hath brought forth forhis bondmen.” [Qur’ân, 7:32]
Nobody, not even a pious man is allowedto forsake the world. Once, when the Prophetof Islam had decided not to take honeyany more, he was warned by Allâh:“O Prophet! Why bannest thou that whichAllâh hath made lawful for thee?” [Qur’ân,66:1]
Islam told the world that worshipessentially consisted of theacknowledgement of complete andunquestioned loyalty to the Lord andMaster of the world and was a means to
2
EditorialEditorialEditorialEditorialEditorial
continued on page 3
MUSLIMS IN AMERICANow that the hypnotism of the Americannational election is over Muslims in Americaneed to evaluate once again the role they haveor have not; should have or should not haveplayed in this drama. Many Muslim thinkershave attempted to define the best way thatMuslims can interact with the present-dayrealities of deciding what is right and what iswrong in human endeavors. This debate is notan easy one. It affects our social, economicand physical well being in this world but moreimportantly it will also decide our well-being inthe hereafter, when we stand in front of ourLord and Cherisher and face the question: didyou follow Allâh or the taghoot (false deities)in this world? Allâh has described His friendsand the friends of taghoot very clearly in thesewords: “There is no compulsion in religion.The right direction is henceforth distinct fromerror. And he who rejecteth false deities andbelieveth in Allâh hath grasped a firm handholdwhich will never break. Allâh is Hearer, Knower.Allâh is the Protector of those who have faith:from the depths of darkness He will lead themforth into light. Of those who reject faith thepatrons are the false deities: from light they willlead them forth into the depths of darkness.They will be companions of the fire to dwelltherein for ever.” Al-Baqara, 2:256-257.
We reprint an article on this subject thatevery Muslim should carefully evaluate todecide his or her future. The past is alreadywith Allâh. (Ccontinued from last month)
MUSLIMS INVOLVEMENT IN THEAMERICAN POLITICAL PROCESS
Zaid ShakirUtilitarianism vs. Principled Idealism
If the principal raison d’etre of the secularpolitical system is to resolve conflicts betweengroups competing for scarce resources, thenthe participation of those groups in mostinstances will take place in a climate dominatedby a utilitarian philosophical outlook. Every
group is trying to maximize its “happiness”and minimize its “suffering.” Involvement inpolitics is justified if it maximizes the benefits(the greatest happiness principle in classicalutilitarian formulation) attainable by a particulargroup.
A simple costs/benefits analysis will serveto judge the feasibility of a particular policy,or the feasibility of a group pursuing itsadoption. Morality and ideological principlesbecome irrelevant in such a scheme. Muslimsmay think that Islam can insulate them fromthe negative effects accruing frominvolvement in a process dominated by suchan orientation. However, the political historyof America - a history which has seen politicsstripped of any moral or ideological pretenses-doesn’t augur well for politically activeMuslims. This is because the raison d’etre ofthe Muslim community is the uncompromisingadvancement of a moral and ethical ideal. Thecentral concept at the heart of this ideal,Tawheed (Unity and Uniqueness), epitomizesits uncompromising nature. Any secularpolitical system, especially a highlybureaucratized one, works to eliminate moralityand ideological principles from the agenda ofany group trying to achieve its goals throughthat system.
If one doubts the efficacy of this conclusion,consider the fate of the Soviet Union. TheSoviet Union ceased to be a communist statebecause ideology ceased to be a politicalconsideration. During the Gorbachev yearspolicy was increasingly based on utilitarianconsiderations. If a policy worked, it wasendorsed whether or not it was consistentwith communist ideological formulations. Inmost instances communism was merelyreinterpreted to account for the divergentpolicy.
Principled ideological considerations hadbecome a hindrance to political and economicadvancement. This reality made the collapseof communism in the Soviet Union inevitable.At the opportune time it was totally discarded.Perceptive analysts such as Daniel Bell3predicted this demise as early as the 1950s. In
3
Layout/Mailing ---------Brother Nadeem Abdul Hamid
Sister Aisha Sayed Alam(Cheshire)Dr. Abdul Hamid(Hamden)Sister Bonnie Lynn Hamid (Hamden)Dr. Shujaat Ali Khan (New York)
MAILING ADDRESS:Connecticut Council of Masajid
P. O. Box 4456, Hamden, CT 06514Tel. (203)-562-2757
EDITORIAL COMMITTEE
is Published Monthly by Con-necticut Council of Masajid, IslamicCenter of Hamden, Islamic Centerof Connecticut, Islamic Center ofNew Haven, Faran Club, United Mus-lim Masjid, Islamic Society of West-ern Connecticut, and Islamic Cen-ter of New London.
continued from page 2
continued on page 12
the clash between communism and thebureacratic state both individual communists(Stalins, Trotskys and Lenins gave way toGorbachevs and Yeltsins) and the communistsystem itself were transformed. An identicalideological transformation has been occurringin the Muslim world as Muslims try to advancethe Islamic ideal in the socio-political contextof the modern nation-state.
It remains to be seen if there can be a mergeror successful interaction between theabsolutist, moral and principled agenda ofIslam and the amoral political system of thewestern secular state. However, ifdevelopments in the Muslim world, where theinteraction between Islam and the nation-state has led to the virtual destruction ofIslam, are an accurate indication of things tocome here in America, may Allâh help us all.Implications of Political Involvement forMuslims in America
Intensive Muslim involvement in thepolitical system of this country wouldn’t bewithout a price. Effective functioning in thepolitical system requires tremendous financialand human resources. Effectively marshallingthese resources would inevitably affect theability of Muslims to engage in other projects.Community building would be seriouslyaffected by the drain of fiscal resources, andby the energy diverted away from communitybuilding and related activities. The nature ofpolitical work is such that the best organizersand most intellectually dynamic individualswould be lost to the community. The sheermagnitude of an effort to become effectivelyinvolved in the political process wouldcompletely overwhelm other aspects of theMuslims’ agenda.
Like all processes the political processserves as an agent of socialization. The deeperthe Muslim involvement in that process, thegreater the likelihood of the westernbureaucratic personality type supercedingthe development of a true Islamic personality.Rationality would inevitably overwhelmrevelation. When confronted with a situationwhich required the adoption of an irrational
decision for the sake of upholding divineinjunctions, the Muslim would find himself ata loss. Furthermore, the anthropologicaluniqueness of the Muslims would surely belost as they plummeted deeper into a systemwhere their very success depends on theirability to think, look and act like their fellowtravellers.
Entanglement in politics would also severelylimit the ability of the Muslims to engage inradical extrasystemic political action. Once acommitment is made to advance one’s causeby working within the system, it would bevirtually impossible to subsequently rebelagainst that system, or to even challenge itslegitimacy. The elimination of an extrasystemicoption would be disastrous to Muslims if weconsider that every major Muslim politicalgain in modern history has been achievedthrough extrasystemic political action. Toreinforce this point we will mention a fewexamples.1) Massive demonstrations and a civildisobedience campaign led by the IslamicRenaissance Party led to the end of hardlinecommunist rule in Tajikstan: 1992.
4
continued from page 1
continued on page 5
cattle that He hath bestowed upon them.”[Qur’ân, 22:28]
Payment of poor-due (zakât) is anotherform of divine service enjoined by Islam. Itis meant to cleanse the heart of the believersbesides affording assistance to the weakersections among them:“Who giveth his wealth that he may grow(in goodness); And none hath with him anyfavor for reward; Except as seeking (tofulfill) the purpose of his Lord most High.”[Qur’ân, 92: 18-20]
The Prophet of Islam expressly forbadecelibacy and commanded his followers toenter into wedlock:“Marriage is my practice. Whoeverabandons my custom does not belong tome.”
Likewise, the Qur’ân describes marriageand progeny as ‘comforts’ to be longed forby man:“And who say: Our Lord! Vouchsafe uscomfort of our wives and of our offspring.”[Qur’ân, 25:74]
Religious offering is another form ofworship recognized by almost every religion.In the bygone ages people sometimessacrificed themselves or immolated theirchildren to propitiate their deities. The bloodof the sacrificed man or his heart wassprinkled over the idols or was burnt beforethem. The Prophet of Islam was again thefirst founder of a religion who explained thereal purpose of offering sacrifices andforbade the killing of human beings as wellas burnt offerings by way of sacrifices. Themessage brought by him opened the eyesof man to the underlying purpose ofsacrifice. It declared:“And the camels! We have appointed themamong the ceremonies of Allâh. Therein yehave much good. So mention the name ofAllâh over them when they are drawn up inlines. Then when their flanks fall (dead),eat thereof and feed the beggar and thesuppliant. Thus have We made them subjectunto you, that haply ye may give thanks.Their flesh and their blood reach not Allâh,
but the devotion from you reacheth Him.Thus have We made them subject unto youthat ye may magnify Allâh that He hathguided you. And give good tidings (OMuhammad) to the good.” [Qur’ân, 22:36-37]
The perverted beliefs in regard to sacrificeentertained by the people, in the pre-Islamicera, had given rise to many more evils. Manconsidered himself master of his own life andthe lives of his wife and children. Now, thesacrifice of human life being alreadyconsidered meritorious, suicide, infanticide,and sati—or immolation of widows in thefuneral pyre of deceased husbands—hadcome into vogue all over the world. A numberof these customs enjoyed even the sanctionof different religions. Islam put an end tothese malpractices by enunciating theprinciple that the life of man belonged toAllâh who permitted it to be taken onlylawfully. Islam allowed sacrifice of animalsonly; no man in any circumstances waspermitted to offer his own or another man’slife to propitiate Allâh. It debarred the peoplecommitting suicide from entering the heavenforever with the result that the incidence ofsuicide among the Muslims is to this day,much lower than that in the civilized nationsof Europe and America. The laws enactedby the Western nations to check suicidehave, in fact, proved ineffective since peoplestill consider it to be the easiest method ofgetting rid of their worries and miseries. Thepeople committing suicide either lack faithin God or consider that God would notquestion them, why they had put an end totheir lives. Islam, on the other hand, has beenfar more effective in checking suicidesbecause it makes human life a divine trust. Ittells the people that by taking their livesaway they would only be exposingthemselves to a heavier penalty in thehereafter instead of ending their worldlyworries. Says the Qur’ân:“And that ye slay not the life which Allâhhath made sacred, save in the course ofjustice. This He hath commanded you in
5
continued from page 4
This article is part of a compilation of lecturesgiven by the author in 1925 at Madras, India.English translation by Mohiuddin Ahmad. Re-printed with permission of Academy of IslamicResearch and Publications, Lucknow, India.
To be continued
order that ye may discern.” [Qur’ân, 6:152]“Lo! Those who disbelieve Our revelations,We shall expose them to Fire.” [Qur’ân, 4:56]
Infanticide, particularly that of daughters,was prevalent among the Arabs, the Rajputsof India and several other peoples. Beingmore hardhearted than others, the Arabseven buried their daughters alive. TheQur’ân threatened these people with direpunishment:“And when the girl-child that was buriedalive is asked: For what sin was, she slain?”[Qur’ân, 81:8-9]
Infanticide has, by no means, been asocial evil limited only to the past. Theremay still be persons who would not like tohave any children at all for fear of losingtheir prosperity. So was the case with theArabs of the pagan past who approved ofslaying the unwanted babies. The Greeksalso did not lag behind others as they haddevised the system of examining everynewborn baby with a view to destroying theweaker ones by throwing them away fromthe hilltops. Islam disapproved all thesepractices, since, in its view, nobody exceptAllâh provided the means of sustenance. Itproclaimed:“And there is not a beast in the earth butthe sustenance thereof dependeth onAllâh.” [Qur’ân, 11:6]“Slay not your children, fearing a fall topoverty. We shall provide for them and foryou. Lo! the slaying of them is great sin.”[Qur’ân, 17:31]
Mankind was divided everywhere on thebasis of color and creed, caste and race.Ancient India regarded all other races andnations as unclean; it had even divided itsown people into four classes, allowed allthe rights and privileges to the first threeand condemned the fourth to the level of asub-human species. Sudrâs, as this fourthand the lowest class was known, weredenied even the right to worship God likeothers. The Parthians, too, had effected afourfold division of the society dependingon vocations of the people. The Romans
arrogated themselves as the masters of allother nations while the Jews assumingthemselves to be ‘the children of God’ lookeddown upon others as goyim or gentiles. But,even this chosen race of God was not freefrom internal social prejudices. The Europeof today still considers the white races assuperior to the colored ones. There are stillcountries where blacks cannot claimequality with the whites, nor can they eventravel in the same coach or have their housesin the districts reserved for the whites. ManyAmericans would still not give Negroes theright to live as free citizens in their countrywhile South Africa denies, even now,equality to all the colored races whether theybe Africans, Indians or Asiatics. Thesedistinctions are not confined to social oreconomic spheres alone, they extend evento the temples of God—the blacks must havechurches apart from those meant for thewhites. The two cannot even bow theirheads together before God! Yet, the messagebrought by Muhammad abolished everydistinction and prejudice of color and racefourteen hundred years ago. On the veryday Makkah was conquered the Quraish,who exulted in their blue blood, were toldby the Prophet in the House consideredHoly of Holies by them:“O Quraish, Allâh has taken from you thehaughtiness of paganism and its venerationof ancestors. Man springs from Adam, andAdam sprang from dust.” [Ibn Is’haq, TheLife of Muhammad, p.553]
feet of your mother.�����������������������������������������������������������������������������������������������������
�������
��������
��������
��������
��������
��������
��������
��������
��������
��������
6
Saum (Fasting): A Pillar of IslâmSyed Abul Hasan Ali NadwiReformative Role of Islâm
In fasting, too, Islâm has played areformative role of great significance. It hasmade it an easy and pleasant observance, fullof social and spiritual benefits and operativein the whole of the community.
The conception of fasting had undergonea complete transformation in the pre-Islâmictimes. We have seen how among the Jews ithad become symbolic of suffering, defeat,and misery. Instead of this gloomy way oflooking at it, Islâm gave it a new and positivecharacter, animated with faith, hope, andearnestness. It made it into a popularinstitution, evoking a ready response amongits adherents. The assurances and happytidings of Divine Recompense and GoodPleasure are a source of joy and inspirationto Muslims and they observe fastingcheerfully. The relevant Qur’ânic verses andTraditions, with their irresistible appeal tothe basic instincts of man, are immenselyhelpful in imparting to Muslims a sense offaith and hopefulness. A celestial tradition,for example, says, “Fasting is the only thingfor which I (Allâh) will recompense directly.”[Sihah-i-Sittah] Another Tradition of theProphet has it that there are two momentsof special joy for a person who fasts: one iswhen he breaks the fast and other will comein the Hereafter when he will be presentedbefore the Lord. [Ibid]
Islâm has surrounded the devotee whofasts with a unique atmosphere of virtue,dignity, and sublimity. It is related that theProphet once said, “The bad odoremanating from the mouth of a person whois fasting is more pleasant in the judgment ofAllâh than the sweet smell of musk.” [Ibid]This is radically different from the mood ofoppression and pessimism prevalent amongthe Jews.
As we have pointed out earlier fasting inJudaism is synonymous with penance andmortification and this is how it has beeninterpreted generally in its holy Texts:
“And this will be a statute forever untoyou; that in the seventh month, on the tenthday of the month, you shall afflict your souls,and do no work at all, whether it be one ofyour own country, or a stranger whosojourneth among you: for on that day shallthe persist make an atonement for you, tocleanse you from all your sins before theLord.” [Lev. 16:26-28]
“And the Lord spoke unto Moses saying,also on the tenth day of this seventh monththere shall be day of atonement: it shall, be aholy convocation unto you; and ye shallafflict your souls, and offer an offering madeby fire unto the Lord. And ye shall do no workin that same day; for it is a day of atonement,to make an atonement for you before the Lordyour God.” [Lev. 23:26-28]
“And ye shall have on the tenth day of thisseventh month a holy convocation; and yeshall afflict your souls; ye shall not do anywork therein.” [Num. 29:7]
On the other hand, the Islâmic Sharî’ahholds fasting neither to be a means of self-torture nor a punishment. There is nothing inthe Qur’ân and the Traditions to suggest it.Fasting has been instituted in Islâm as a formof worship the sole aim of which is thepropitiation of Allâh. The regulations laiddown for it do not inevitably lead to themortification of flesh. They do not placefasting beyond the endurance of man. On,the contrary, the Islâmic Sharî’ah insists onthe making of the pre-dawn meal of Sehri asa Sunnah and advises its followers to makeit late. It also wants them to be prompt in Iftârand allows for rest and sleep both during theday and the night. It leaves the Muslims freeto engage in business and other gainfulpursuits as against the Jewish faith in whichit is prohibited to attend to worldly affairswhile keeping a fast and the Jews are requiredto spend their time wholly in prayer andseclusion.
In many ancient faiths (and evidence of itis available even now) fasting was confinedto a particular class. Among the Hindus, forinstance, it was reserved for the Brahmins,
continued on page 7
7 continued on page 15
and among the fire worshippers, for thepriests. In ancient Greece only the womenwere required to keep fast. Islâm did awaywith these classifications and made fastinga universal religious duty.
And whosoever of you is present (i.e. alivein the month of Ramadhân), let him fast themonth. [2:185]
In spite of the discriminatory nature oftheir injunctions the ancient religions madeno concession to those who were reallyincapable of fasting due to illness or someother reason. Islâm exempted them and gavethem full protection.
And for him who is sick among you, or ona journey the same number of other days.[2:184]
The Qur’ân, further, says:And for those who can do it with hardship
there is a ransom; the feeding of a man inneed. [2: 184]
In some of the earlier faiths there was suchan exaggeration of emphasis on severity thatabstention from food was enjoined for fortydays in continuation, whereas, in others,leniency was carried to the extent offorbidding only the eating of meat while allother articles of food were allowed. But thelaw of Islâm is equally opposed to excessivesternness and excessive leniency. Fastingin Islâm is based on fairness and moderation.In it neither mortification is permitted norslackness.
The Jews ate only once in twenty-fourhours, i.e. at Iftâr. Aside of it, they allowedthemselves neither any food nor relaxation.In the night, too, they refrained from eatingand drinking and indulging in other legitimatepleasures. These self-imposed restrictionswere rejected by Islâm:
And eat and drink until the white threadbecometh distinct to you from the blackthread of the dawn. [2: 187]
Islâm also condoned the lapses madeinadvertently while fasting. In it, a fast is notmade void by an involuntary act orcircumstances beyond one’s control, likevomiting, nose bleeding, and pollution in
sleep. [It is related by Hazrat Abu Huraira that the Prophet once said. “Anyone whoate or drank due to forgetfulness, let him notabandon the fast. It is a feast conferred uponhim by Allâh.” Imam Bukhâri and ImamMuslim have also reproduced this traditionin the following words: “Whoever forgot,and was fasting, and ate or drank anything,he should complete his fast for it was fromAllâh that he was fed or offered the drink.” Itis related by Hazrat Abu Saeed Khudri that the Prophet once said, “A fast is notmade void by three things: bleeding by meansof a horn, vomiting and pollution in sleep.]
Besides, in some of the ancient faithsfasting was observed according to the solarmonths for which knowledge of mathematicsand astronomy was needed. Then, again,fasting days fell permanently in the samemonths. But, in Islâm, fasting is related tolunar months and the sighting of the newmoon. [It should be noted that in the Sharî’ahthe reliance is on the sighting of the newmoon and not on its presence. Thus, for thesighting of the moon it is not at all necessaryto take recourse to mathematical calculationor other devices as is being done in someMuslim countries. The words of the tradition,in respect of it, are clear. It says, “Begin yourfasts on seeing it (the new moon) and endthem on seeing it.”
They ask thee, (O Muhammad), of newmoons. Say: They are fixed seasons formankind and for the Hajj (Pilgrimage). [2:189]
The Prophet said, “Begin your fastingon seeing it (the new moon) and end yourfasting on seeing it. If there be a cloud and themoon cannot be sighted complete thirty daysof fasting.” [Tirmidhi]
Another tradition says: “Do not keep fastunless you have sighted the (new) moon anddo not end the month of fasting until youhave sighted the (new) moon. If the horizonis not clear recline up and calculate.” [Sihah-i-Sittah with the exception of Bukhâri]
The main advantage of it is that Muslims,wherever they may be living, in towns,
BERLIN MASJID1781 Berlin Hwy., Berlin, CT 06037, (860) 829-6411Juma’ prayer time 1:15 PMContact: Dr. Ali Antar 860-582-1002
MASJID AN-NOOR1300 Fairfield Ave., Bridgeport, CT. 579-2211
Juma’ prayer time 1:30 PMContact: Br. Syed Ahmed Pasha 203-371-1979
UNIVERSITY OF BRIDGEPORTChristan Hall, Park Ave. Bridgeport, CT.
Juma’ prayer time 1:00 PM
MASJID DAAR-UL-EHSAAN739 Terryville Av., Bristol, CT 06010. (860) 585-9742Juma’ prayer time 1:30 PMContact: Br. Muhammed Akhtar Ali (860)589-
4512.
ISLAMIC SOCIETY OF WESTERNCONNECTICUT, DANBURY
388 Main St, Danbury, CT 06810. 203-744-1328Juma’ prayer time 1:00 PMContact: Br. Asif Akhtar (203)746-7530
QADARIYA COMMUNITY SERVICECENTER, EAST HARTFORD
20 Church St, East Hartford, CT 06108 860-282-0786Juma’ prayer time 12:30 PMContact: Br. Sajid Bhura (860)830-4453
ISLAMIC CENTER OF HAMDEN60 Connolly Parkway, Wilbur Cross Commons, Unit 17-
212, Hamden, CT 06514 (203-562-2757)Juma’ prayer time 12:30 PMThursday Halaqa 8:00 - 9:00 PMFriday Dars 8:00 - 11:00 PMMadrasah:Every Sunday 9:55AM - 1:30 PM Daily Afternoons, 5:00 - 7:00 PMCommunity Dinner 1st Sunday of each month.Contact: Dr. Abdul Hamid 203-562-2757
ICFC MASJID (JAMIA KARAM)57 Pepper St, Monroe. CT06468 (203-261-6222)Juma’ prayer time 1:15 PMContact: Br. Ahmed Reza 203-746-0683
MASJID AL-ISLAM624 George St. New Haven, CT 06511Juma’ prayer time 1:15 PMContact: Br. Dawood Yaseen 203-777-4008ISLAMIC CENTER OF NEW LONDON16 Fort St, Groton, CT 06340, (860) 405-8006Juma’ prayer time 1:00 PMContact: Br. Imran Ahmed 860-691-8015
WEST HAVEN MASJID2 Pruden St., West Haven, CT 06516, (203) 933-
5 7 9 9Juma’ prayer time 1:00 PMContact: Br. Mohammad Taroua 203-287-7561.
MADINA MASJID1 Madina Drive, Windsor, CT 06095, (860) 249-0112Juma’ prayer time 1:30 PMContact: Br. Anis S. Shaikh 860-533-1808Madina Academy:Full time School (860)524-9700ISLAMIC SOCIETY OF WESTERN
MASSACHUSETTS337 Amostown Rd. W. Springfield, MA01105
(413)788-7546Juma’ prayer time 1:15 PMContact: Dr. Mohammad Ali Hazratji(860-749-8859).
Visit Connecticut Council of Masajid website:ccminc.faithweb.com
THE MASTER RUMOR-MONGERThe Muslims were ready for the Quraish
and their allies who arrived and pitched campon the plain north of the city, separated fromthe Muslim encampment only by the trench.People who lived in the oasis outside of thecity had moved within the protective walls ofthe town. The women and children had allbeen given safe quarters in the upper roomsof the fortresses. Archers lined the trench forits entire length, discouraging the approachof any of the enemy. The enemies’ horseswould have had great difficulty crossing thetrench even if they had been able to get nearto it.
The Quraish realized that their only hopefor a quick victory lay in drawing off some ofthe Muslims to defend other parts of thetown, in order to weaken the defense of thetrench. They therefore sent envoys to theJewish allies of the Muslims, the BaniQuraizah, whose fortresses were locatedsoutheast of Madina, to encourage them tobreak their pact with the Muslims. Due to theeloquent tongue of Huyai, the leader of theBani Nadir, the Bani Quraizah were persuadedthat siding with the Muslims was a hopelesscause. After all, how could the tiny army of theMuslims hold out against ten thousand ofArabia’s finest? The Bani Quraizah, after someinitial hesitation over breaking a pact, gave inand tore up their treaty. This meant that theProphet had to send part of his army backinto the city on patrol, to keep an eye on themovements of the Bani Quraizah. He had anenemy at his back as well as facing him.
For days the Muslims successfully de-fended their position. Only once were a few ofthe enemy able to cross the trench during anunguarded moment. They were quickly drivenback, but lost two men in the skirmish. TheBani Quraizah did not assist the Muslims butneither did they engage in any hostile ac-tions. However, as the days wore on, theMuslims were feeling the strain. The trench
had to be continuously guarded since theenemy were continuously testing its de-fenses. This meant long fatiguing watches,especially since some of the army had beentaken off the watch to keep an eye on the BaniQuraizah. Food was beginning to run low,and the nights were very cold. The Muslimswere being stretched to their limits. But Allahsent them assistance, in the unlikely form ofa former foe.
Amongst the Bedouin tribe of the Ghatafanwas one soldier whose heart was not really inthis campaign against the Muslims. His namewas Nuaim, and he was the person who hadtried unsuccessfully to persuade the Mus-lims not to set out for the second meeting atBadr. His stay at Madina at that time hadgreatly impressed him, and now he was filledwith admiration of this small band of Muslimsholding out against such a formidable force.One night he slipped out of his camp and wentover to the Muslims. There he met with theProphet and embraced Islam. When Nuaimasked how he might help, the Prophet hadthe perfect mission for him. He was to try toset the various factions of the Quraishi alli-ance at odds with each other.
First he went to the Bani Quraizah, whogreeted him as an old friend, and expressedhis concern for them should the Quraish andtheir other allies withdraw without inflictinga victory against the Muslims. Such an eventwould leave the Jews at the mercy of thosewhom they had betrayed. Nuaim suggestedthat the Quraizah ask their allies to send themseveral of their most important men as hos-tages, to ensure that they would not be aban-doned, before the Quraizah agreed to engagein any military action. The Quraizah, who hadalready started to fear the consequences of awithdrawal, accepted Nuaim’s advice. Theypromised not to tell his own people or theQuraish who had given them the advice.
Next Nuaim went to visit his old friend, AbuSufyan, the leader of the Quraish. He told Abu
11
Sufyan that the Quraizah were regretting thatthey had broken their pact with the Muslims andthat they had reached a new agreement with theMuslims, in which they would ask for high-placed hostages from the Quraish and then turnthem over to the Muslims. After that they wouldjoin the Muslims in the fight. Nuaim made thempromise not to tell anyone that he had been thesource of this information. Then Nuaim went tothe tribe of the Ghatafan and told them the samething.
The Quraish decided to test Nuaim’s story bysending a message to the Quraizah that the timehad come for the Jews to enter into the combat.And sure enough, the Jews asked for hostages.Although they really had no intention of turningthe hostages over to the Muslims, the Quraishbelieved that they would because of Nuaim’sstory. The Quraish refused to give hostages andthe Jews refused to fight.
Then Abu Sufyan turned to Huyai, the Jewwho had convinced the Quraizah to side with theQuraish, and accused him of being a traitor.Huyai had to flee the camp for fear of losing hislife. As you may recall, Huyai was the person whohad been instrumental in bringing this wholecampaign about in the first place.
As for the Bedouin tribes, most of them enter-tained no hostility towards the Muslims. Theyhad agreed to fight because of the promise of aneasy victory and good plundering. Now twoweeks had passed and nothing had been achievedyet. They were angry at the Quraish for failing todeliver on their promise.
Thus Nuaim, whose tongue had been power-less when he had tried to use it against theMuslims, met with success in sowing mistrust,anger and discontent amongst the allies of theenemy. This was the beginning of the end of theBattle of the Trench.
Bonnie L. Hamid
continued from page 10
continued on page 13
MY JOURNEY TO ISLAMBrother Maqsud asked me to write my
story of my journey to Islam. There is nothingvery dramatic or remarkable in my story. I wasliving a very comfortable life, active in mychurch, happy with my family, and not facingany major difficulties. I wasn’t looking forIslam but Islam found me. I’m hoping mystory will promote a better understandingbetween Muslims and Christians. I find bothMuslims and Christians have manypreconceived notions of each other whichare simply not true.
I grew up in rural northern Indiana. Myfather was raised in an Amish/Mennonite (1)family and my mother was raised in a Baptist(2) family. I had a very happy childhoodamongst all my extended family ofgrandparents, aunts, uncles and cousins.We were all very close. Our faith was a bigpart of my life. I can’t remember a time I didn’tbelieve in God. I never once thought that ourreligious faith might have errors. Mychildhood consisted of Church/SundaySchool, Bible classes, summer youth Biblecamps and interaction with my Christianfriends and family. All of our holidays werecentered on family and God. Thanksgiving,Christmas, and Easter were all times forfocusing on God, spending time with family,and helping others. During the holidayseason, our church collected canned andpackaged food, basic clothing and gifts forneedy families. There were many specialprograms at church and my family spentmore time in prayers and devotions. I knowChristmas is very commercialized and many
MUSLIMM - Muslims pray to Allâh,U - Understand what Allâh told us to giveS - SadaqahL - Last Prophet of AllâhI - Is Muhammed (PBUH)M - Muslims make dua for everyone.
Lubna Ahmed2nd Grade, Hamden, CT
12
To be continued
2) Possibility of Islamic rule in Afghanistanhas been made possible by a more than twelve-year long armed struggle: 1980-1992.3) The fledgling Islamic regime in the Sudancame to power as the result of a coup: 1989.4) The Islamic Republic of Iran was establishedin the aftermath of a major revolution: 1977-1979.5) The defense of Masjid Al-Aqsa has beenthe result of an unending series of strikes,demonstrations and vigils carried out primarilyby the Palestinians living in the Old City inJerusalem: 1967-Present.6) The Liberation of Algeria from French controlwas achieved through an armed insurrectionmotivated primarily by Islam: 1954-1962.7) The Pathan areas of the Peshawar valley inwhat was to become Pakistan gained theirautonomy from the British as the result of amassive civil disobedience campaign: 1930-1933.8) The end of the British Protectorate in Egyptcame about as the result of an extendedcampaign of strikes and civil disobedience ledby Saad Zaghlul and the Wafd: 1919-1922.
Contrary to these successes, Islamicinvolvement in the political process in theMuslim world has been a frustrating andunfulfilling experience. Again we will site afew examples to illustrate the depth of thatfutility.1) Islamist participation in the Algerian politicalprocess was suspended by a veiled coup:1992.2) Islamist involvement in the Jordaniangovernment failed to prevent Jordan’s entryinto direct negotiations with Israel, leading tothe end of that involvement: 1991-1992.3) Islamist involvement in the 1983 Sudanesegovernment was summarily ended by Numeiri:1985.4) Varying degrees of Muslim Brotherhoodinvolvement in the government of Egyptthroughout the 1970s was ended by Sadat:1981.5) The involvement of the Islamist Milli SelametParty in successive Turkish governmentsthroughout the 1970s was ended by a coup:
1980.6) The involvement of Jamaati Islami in thePakistani government throughout the 1980sled to a major change in the revolutionarycharacter of that organization, and came to anend with the electoral victory of Benazir Bhutto:1989.7) Muslim Brotherhood involvement in theFree Officers Egyptian government wascrushed by Naasir: 1954.
These and similar events all have to beexamined critically in order to accuratelyunderstand their full implications. Howeverone thing is clear. The hopes, ambitions andsacrifices of the Muslims involved in theseefforts went unfulfilled. In some instancesyears of work was undone in a single day. Aslong as any political system is controlled byunIslamic forces similar events are bound tooccur, even here in the United States, shouldMuslims become more politically active. Theobvious question is: “Could the resources,both human and material, utilized in suchefforts have been better spent?” This is aquestion which we should endeavor to answera priori.
affliction, there is nonethat can relieve therefrom save Him, and ifHe touch thee withgood fortune (there isnone that can impairit); He hath power overall things.
Al-An’am, 6:17
continued from page 3
Editor’s notes:Footnotes at the end
13
continued from page 11Muslims who don’t know any Christiansbelieve that’s all Christmas is about.Christmas for my family was a time to focusmore on God, to celebrate the birth of Jesus(pbuh), and to do what you could to helpthose less fortunate than yourself.
I attended a Baptist High School and aMennonite College. I never really interactedwith people who believed differently thanme. I did have some problems understandingthe trinity but it was understood to be amystery and I accepted that explanation. Ialso had some problems with contradictionsin the Bible but it was always explained bycopy errors and translation errors. My churchbelieved the Bible to be the ‘inspired’ wordof God not the ‘literal’ word of God. I explainthis because Christians have different beliefsabout this issue. This is also difficult formany Muslims to understand since Muslimsbelieve the Qur’an to be the ‘literal’ words ofGod. That difference explains why it’s not abig issue for some Christians when you pointout errors in the Bible because they believethat the writers were ‘inspired’ by God andthen it’s possible that fallible human beingsmade copy errors and translation errors.
My journey to Islam started with helpingmy daughter to find information about Islam.During her Fifth Grade year of ElementarySchool, she was trying to earn her WorldReligion Badge for Girl Scouts. She wasrequired to write a report about anotherreligion. She chose Islam. I helped her to findreading material and I read along with herboth because I wanted to monitor her readingand I was curious about Islam. One of therequirements for the badge was she neededto talk to someone from the chosen religionand ask them questions. This was the difficultpart as we didn’t know of any Muslims in ourarea. I tried calling some organizations insome of the nearby larger cities but none ofthem returned our calls. Finally, I thought ofgoing online. I found a site where childrencould get a penpal and she was matched upwith a girl her age from Iran. Luckily, the girl’smother knew English and translated their
emails. They wrote to each other about theirfamilies, friends, school, likes, dislikes, andreligious beliefs. The girls became goodfriends and even started to think of eachother as sisters. To sum it up, my daughterearned her badge, gained a friend, and Istarted on my journey to Islam.
The basic reading I had done with mydaughter for her report had made me curiousenough to continue reading more in depthabout Islam. I read many biographies aboutthe life of Prophet Muhammad (pbuh). Onestory which intrigued me was when the earlyMuslims emigrated to Abyssinia and wereprotected by the Christian King Negus. Thisinitiated me to start reading about the earlyChristians and Church history to see howthey interacted with Islam and Muslims. Iwas surprised to find out there were manyearly Christians who didn’t believe in thedivinity of Jesus (pbuh). Actually, the trinityand the divinity of Jesus (pbuh) were imposedas church doctrine by the Council of Nicea325 CE. How could such integral beliefs ofChristianity not be taught by Jesus (pbuh)himself? This council also selected whichbooks were included in the Bible and whichones were discarded. I found it disconcertingto find out they discarded the most earlywritten eyewitness accounts and includedthe later accounts of the gospels which werewritten by people who had no personal contactwith Jesus (pbuh). I read and agonized overthese issues and many others for over a year.Instead of being reassured of my beliefs, themore I read, the more doubts I had aboutChristianity. It’s very difficult to accept whenyou challenge your lifelong belief systemand find it to be lacking. Finally, I decided Ineeded to go beyond the reading and talk toMuslims.
As previously stated, I didn’t know of anyMuslims in my area so I started with the Islampublic chat rooms. The public chat rooms arehorrible with so much fighting and arguing.Finally, I met someone who was willing to talkwith me and answer questions. He was veryknowledgeable and answered many of my
continued on page 14
14
questions. He also suggested I try the userchatrooms as there were people there whowere trying to help people learn about Islam.The Beginners to Islam user chat rooms werewhere I met Brother Maqsud and BrotherDust. They both came online to try to helpothers learn the truth about Islam. Theyanswered my questions and explained manythings about Islam to me and to many othersas well.
I started to read the Qur’an. I began withSura Maryam because I wanted to read whatthe Qur’an said about Jesus (peace be uponhim). It wasn’t what I expected. I would lay inbed at night reflecting and praying aboutwhat I had read. I asked myself, “Does Islamhave the right answers in my search for theTruth about God?” There came a time whenI realized I believed Islam to be the truth.Islam is a beautiful religion because it issimple and clear and isn’t bogged down withincomprehensible religious doctrine. Theconcept of Tawheed, the oneness of God, issimple and easy to understand. Islam is thesame message brought to us by all theprophets. The day I said my Shahada, I felta peace I had never felt before. I felt like I wasat the end of a long journey when actually itwas also the beginning of a new journey.There is so much to learn about Islam. I havebeen a Muslim for almost two years now. Iread the Qur’an and study as much as I can.I am fascinated by the study of Hadiths andI’m slowly trying to learn some Arabic. Iknow I have much to learn.
I accepted to become a co-moderator ofthe Islamic Minds Yahoo group (http://groups.yahoo.com/group/IslamicMinds/)because I felt I could help to be a bridgebetween Christians and Muslims. I amthankful to all the members who send in greatpostings about Islam. I learn so much byreading them and it encourages me to readand study more. I am also honored to be a co-moderator of this great group - Islam4all.
I would like to invite any non-Muslimreading this to read the Qur’an and to learnmore about Islam. Remember that Allah (swt)
guided you to this page, to read these wordsfor a purpose.“.... Lo! Allâh sendeth whom He will astray,and guideth unto Himself all who turn (untoHim), Who have believed and whose heartshave rest in the remembrance of Allâh. Verilyin the remembrance of Allah do hearts findrest!” Qurân Ar-Ra’d, 13:27-28Note: I included the following footnotes forthose who are unfamiliar with these ChristianDenominations.(1) – Amish/Mennonite -The Amish are areligious group who live in settlements in 22states and Ontario, Canada. The Amish stresshumility, family and community, andseparation from the world. The Amish havetheir roots in the Mennonite community.Both were part of the early Anabaptistmovement in Europe, which took place at thetime of the Reformation.(2) – Baptist - The Baptists form one of thelargest Protestant denominations, withworldwide membership of nearly 35 million.Throughout their history, Baptists havesought to be faithful to the truth of theGospel and to pattern the Church on theprinciples of fellowship found in the NewTestament.
DAWN ROSS
“.... Lo! Allâh sendethwhom He will astray, andguideth unto Himself allwho turn (unto Him), Whohave believed and whosehearts have rest in the re-membrance of Allâh. Ver-ily in the remembrance ofAllah do hearts find rest!”Qurân Ar-Ra’d, 13:27-28
continued from page 13
15
continued from page 7villages, forests, or mountains, can begin andend the period of fasting without any difficultyor astronomical skill. Moreover, due to thisarrangement the month of Ramadhân keepson rotating in the year and it falls in differentseasons, sometimes in the cold weather andsometimes in the hot weather. The Muslims,in this way, do not always have to fast in thescorching heat of the summer or the bitingcold of the winter, and they are also benefitedphysically by the change of climate andseason. They become accustomed to thevariations of the weather and remain patient,presevering, and hopeful of the Divine rewardin all circumstances.
When a person blessed with the Divinewealth of faith and Islâm, and also familiarwith the history, philosophy, and design offasting in the earlier religions, observes thecondition of their adherents who carry it outand compares it with the Islâmic conceptionand structure of fasting, his heart is filled withgratitude and the stirring words of praise andthanksgiving come spontaneously to his lips.
All praise to Allâh, Who hath guided us tothis. We could not truly have been led arightif Allâh had not guided us. Verily, theMessengers of our Lord did bring the truth.[7: 43]
*****Taken from “The Four Pillars of Islâm” by
Syed Abul Hasan Ali Nadwi, translated intoEnglish by Muhammad Asif Kidwai [Da’wahAcademy, International Islâmic University,Islamabad, Pakistan].
Nasiha Fahmi, M.D.Board Certified Physician in Internal
MedicineWWWWWelcomes new & eelcomes new & eelcomes new & eelcomes new & eelcomes new & existing patientsxisting patientsxisting patientsxisting patientsxisting patients
WWWWWalk-Ins Walk-Ins Walk-Ins Walk-Ins Walk-Ins WelcomeelcomeelcomeelcomeelcomeFamily Practice & Internal Medicine
of Orange, LLC339 Boston Post Road, Suite 311Orange, CT 06477 203-795-3617
GUILTLESS HEARTA momin with guiltless heart, who hasa life uprightHe shuns all dishonest deeds, vanity isout of his sight:
The man whose silent days in Allâh’sthought are spent,Whom hopes cannot delude, norfortune discontent:
That man for defense, needs neitherKabul nor Kandhar,A falcon that he is, his abode is a peakof a pahar:
He only can endure steadfast in hisbeliefTerrors of the fear and horrors of thegrief:
Patient with all hardships, contentwith what fortune brings,He reads the heavenly book, hiswisdom heavenly things;
Good deeds his only friends, his wealtha sinless life,To Allâh he belongs, to Allâh hereturns.
Dr. Abdul Hamid
Need help in performing reli-gious duties, community build-ing, education, matrimonialneeds, will preparation, ja-naza, etc.? Call: 203-562-2757or visit CCM website:http://ccminc.faithweb.com
CONNECTICUT COUNCILOF MASAJID
16 is issued on the 3rd Friday of each month. ISSN # 1062-2756
Dr.
Ab
du
l H
am
id,
Ed
itor,
,
Connect
icut
Counci
l of
Masa
jidP
. O
. B
ox
4456,
Ha
md
en
, CT
06
51
4
RET
UR
N S
ERVI
CE
REQ
UES
TED
IF YOU MOVE PLEASE SEND US YOUR NEW ADDRESSPlease pass onto others afteryou have finished reading it.
Important Islamic daysASHURAH (Fast on 9th and 10th, or 10th and 11th of Muharram.)MAULUD-UN-NABI Birth of the Prophet Muhammad (Rabiul Awwal) - Death of the Prophet (12 Rabiul Awwal).ISRA and MIRAJ (The anniversary of the Night Journeyof the Prophet Muhammad to Jerusalem & his Ascensionthen to Heaven)(27 Rajab).NESFU SHABAAN (Shub-e-Barat)(middle of the monthof Shabaan)(night between 14 &15).BEGINNING OF THE MONTH OF Ramadan.LAILA TUL QADER (NIGHT OF VALUE) A night duringthe last 10 days of Ramadan.EID UL-FITR (1st. Shawwal)WAQFATU-ARAFAT (Pilgrims assemble on Arafat Plain,Makkah)(9 Zul-Hijj).EID UL-ADHA (Feast of sacrifice)(10 Zul-Hijj).
set up the following committees tohelp the community to fulfill itsreligious obligations. CommunityDevelopment Committee;Fundraising Committee, Educa-tion Committee, Building Com-mittee, Matrimonial CounselingCommittee. Anyone interested inparticipating or taking advantageof these services should contactDr. Abdul Hamid P. O. Box 4456,Hamden, CT 06514.
The first of Zulqadah 1425 was onDecember 14th after 30 days ofShawwal. The Hilal for Zulhijjah wouldbe sighted on 11th of January after 29days of Zulqadah (1st of Zulhijjahwould be on Wed. Jan 12). The 10th ofZulhijjah would thus be on Friday.21th of January 2005 Insha Allâh.
LOOK FOR THE HILAL ANDREPORT ANY SIGHTING TO:DR. ABDUL HAMID 203-562-
2757
They ask thee of new moons. Say:They are fixed seasons for mankind
