In the name of Allah, Most Gracious, Most Merciful

A Voice of the MusliM uMMAh

'READ'

2 Rabi’uth Thaani 1428 April 20, 2007

Vol. 19 No. 4

Islam In Theory and PracTIcemaryam Jameelah

Asmâ-ul-Husnâ : Allâh’s beautiful names and attributes al-mU’mIn The InsPIrer oF FaITh

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In This Issue... Hypocrisy For All to See ......................2 Ethics of Disagreement ........................5 Abu Bakr As-Siddeeq ................. 10 Etiquettes of the Masajid ...................11

maulana muhammad ali Jauhar Maulana Muhammad Ali was an “ortho-dox” Muslim in the truest and highest sense of this term. In contrast to the Aligarh school in which he was raised, modernism was no part of his creed. “I hold it to be the most deadly sin in a mortal to add anything of my own to God’s word, to change it or take anything out of it under the fiction of interpretation. I have not the least objection if the Hindus or members of other ‘progressive’ faiths want to legislate about their religions. But my religion is not ‘progressive’! It claims Divine revelation and when the opportunity arises again, I shall see to it that Islam is placed above human legislation. Without this, no Muslim can undertake to be loyal to any Constitution, whether enacted by the Indian or the British parliament.” This explains his fierce opposition to the Child

Marriage Restraint Act passed in 1929 forbidding any female subject of India to marry under the age of 14 or males under the age of 21. Maulana Muhammad Ali real-ized that the Child Marriage Restraint Act was the beginning of the dissolution of the entire Shariah as pertaining to the personal and family laws ordained in the Qur’ân and Sunnah. He spared no effort to mobilize public opinion and arouse the Muslims to the dangers of such indiscriminate legislation by such stirring statements as this: Non-interference in personal law must be guaranteed as part of the fundamental laws insuring religious freedom and one of the numerous reasons why the Muslim community does not accept the so-called Hindu-Muslim settlement contained in the Nehru report is that the Muslim personal law has not been guaranteed therein though the British Government has repeatedly guaranteed it. Islamic law leaves Muslim men and women free to contract marriage at any age. This is what an ideal law such as Islam claims its Shariah to be, should be for it has to be applied in all times, in all climes and in all circumstances and to fetter human

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Editorial

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hyPocrIsy For all To see When two icons of secularism collide with each other one of them naturally falls from the pedestal. A demigod of journal-ism in a fit of supremacy denigrated the “goddesses” of Olympia. Imus a ‘super-star” of mainstream mass media, who has insulted countless people in his long reign of reviling anyone and everyone who did not fit his criteria of acceptability uttered three derogatory words about the athletic darlings of the American mainstream. One utterance and he had to apologize count-less times, but all his effort amounted to naught. His show lost the financial sup-port and his employers had to fire him from his job. We as Muslims have nothing reviling to say about either of the two or any other of the icons of those who refuse to follow the path of the prophets. Allah orders us thus to refrain from such activity. “Revile not ye those whom they call upon besides Allah lest they out of spite revile Allah in their ignorance. Thus have We made al-luring to each people its own doings. In the end will they return to their Lord and We shall then tell them the truth of all that they did.” (Al-An’am, 6:108) However, one is compelled by human nature and weakness to be reminded of an event that took place not very long ago. Twelve cartoons mocking the Holy Prophet Muhammad (peace be upon him) and depicting him as a terrorist were published several times in certain non-Muslim publications. Muslims protested, some within legal boundaries and some ir-responsibly. The mainstream mass media depicted all of them as “backward people” who do not understand the noble princi-pal of “freedom of speech”. Muslims did whatever they could and have by and large

gotten over the hurt and insult. There have been more serious things happening in the world to demand their attention. The main-stream mass media made sure that their attention was diverted to the new catastro-phes in Pakistan, Afghanistan, Iraq, Pales-tine, Somalia and elsewhere. But, “Allah! There is no God save Him, the Alive, the Eternal. Neither slumber nor sleep over-takes Him. Unto Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedes with Him except by His permission? He knows that which is in front of them and that which is behind them, while they encompass noth-ing of His knowledge save what He will. His throne includes the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous” (Al-Baqara,2:255). He shows people clear proofs of their transgressions so that they will not be able to deny their culpability and, in fact, will actually acknowledge it. “They will then confess their sins: but far will be (Forgiveness) from the Com-panions of the Blazing Fire!” (Al-Mulk, 67:11) There were demands from various Muslims groups that those who published those cartoons should apologize and be reprimanded. Nothing like that was to happen, yet it happened easily when Imus crossed the line. Muslims will not forget. Indeed on the day that is most important they will be witnesses against the transgressors. Here are the documents that they will produce to show that they protested.

Why The InTernaTIonal mUslIm commUnITy Is anGry

aBoUT The InsUlTInG car-Toons?

The international Muslim community is deeply offended by 12 cartoons mocking the Holy Prophet Muhammad (peace be upon him) and depicting him as a terrorist

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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 06514Tel: (20�) 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

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in some European publications recently. It is evident that these publications were aiming to demonise the character and per-sonality of the Holy Prophet Muhammad (peace be upon him) who is followed by 1.5 billion Muslims globally and who is admired by millions of others all over the world. After all, what was the intention of these publications by depicting the Proph-et with a bomb in his turban, when it is a well known fact that he was a paragon of peace, mercy, tolerance and forgiveness? The publication of these cartoons dem-onstrates contempt for the religious beliefs of the Muslim Community. These publi-cations have abused freedom of speech by taking it to a dangerous, irresponsible and unacceptable level by showing disregard for the sensitivities of Muslims around the world. The Muslim community views the publications of such offensive material as a serious attack on the integrity of their religion, and as an attack on the global Muslim Community.

media should not abuse Freedom of speech The media has a duty to act responsibly in sensitive issues of this nature and not to push the right to freedom of expres-sion to ridiculous levels where the lines of distinction between profound and pro-fane are virtually obliterated. Freedom of expression is not an absolute; it is limited by the requirement of not causing offence or inciting racial or religious hatred. Sen-sible and responsible leaders around the world, including the pope, issued strong statements against these cartoons. The US Government also condemned these caricatures. “These cartoons are indeed offensive to the belief of Muslims,” State Department spokesman Kurtis Cooper said in answer to a question. “We all fully recognize and respect freedom of the press and expression but it must be

coupled with press responsibility. Inciting religious or ethnic hatreds in this manner is not acceptable.”

Images not allowed The reason why Muslims are so angry is because these cartoons have violated fun-damental teachings of their religion. Is-lam has traditionally prohibited images of humans and animals altogether - which is why much Islamic art is made up of deco-rative calligraphy or abstract arabesque patterns. Throughout history Muslims have cast out, destroyed or denounced all images, whether carved or painted, as idolatry. Therefore, images of the Prophet (peace be upon him) are strictly forbidden in Is-lam, because it is forbidden and because this is deemed disrespectful to him, and for the very fear that his image could then be distorted and abused. Thus no re-cords of any authentic image or portrait of the Prophet (peace be upon him) is to be found any where in the world through-out history. Yet some people seem to have

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freedom in such a case would make the law harsh and inflexible. Laws must regulate human nature-not thwart it. Islam refuses to err and would rather insure the moral purity of society then follow the fashion of the so-called “reformers” who certainly understand human nature-physical and moral-much less than their Creator. (pp.�26-8) The Child Marriage Restraint Act only penalizes early marriages; it does not prohibit illicit sex. In other words, it says, “Thou shalt not marry but thou mayest commit adultery;” and in effect, in many cases, it says; “Thou shalt not marry but thou shalt commit adultery instead.” Islam on the contrary says, “Thou mayest marry at any age but thou shalt not commit adultery.” This antithesis is so clear and convincing that Muslims can well leave it to any thoughtful person whose mind is not totally warped by prejudice to decide which of the two courses is the right one to follow. (pp. ��1-2)... It is true that in these degenerate times when Islam has fallen on evil days and evil tongues, the spirit of the law of Islam is honoured more in the breach than in the observance, but the letter of the Law cannot on that account be thrown on the scrap heap. It must be remembered that Islam does not contemplate only the law courts but also the Final Court of the Lord of the Day of Judgment and while leaving overt misdeeds for the law courts to punish, it has reserved the spirit that moves man to action to be judged by Him alone. Those who escape punishment for their misdeeds in this world are not going to escape it in the next, whether it be for contracting early marriages that are more injurious than beneficial, or for marrying more wives than one while fearing inability to do justice between them or for divorcing a wife without compelling necessity. No man could have known better than the Maker of men how he would ignore the spirit of the Law even when obeying it in the letter. But having created man in His own image, He has left him to do what he

chooses. Divine law does not by itself pre-tend to make men moral and we can still less make them so by an act of Parliament. That Law alone can be ideal which would rather spare a thousand guilty persons than punish a single innocent person and, since no guilty person can escape punishment on the Day of Judgment, why need we be so anxious to punish them here also by such legislation as would penalize the most innocent action of thousands? With the Child Marriage Restraint Act now on the Statute Book as a precedent before the Indian legislature that seems to be determined to throw Islamic law into the melting pot of man-made legislation, the question has assumed all the more gravity, requiring no special power of prophecy to foretell what fate is in store for the personal law of the Muslims. (pp. �41-�42) [ibid] By the close of his life, Maulana Muham-mad Ali was beginning to doubt if genuine Hindu-Muslim unity could ever be achieved. It was his last dying ray of hope that com-pelled him, despite his critical diabetic condition, to travel to London in 19�1 to attend the Round Table Conference where in his last speech he demanded: “I want to go back to my country only if I can return with the substance of freedom in my hand. Otherwise I will not return to a slave country. If you do not give us freedom in India, you must give me a grave here!” Soon after this speech was delivered, Maulana Muhammad Ali died. His deathbed wish was fulfilled. He never returned to a “slave country.” At the urgent request of Mufti Haj Amin al Hus-saini, his body was sent to Jerusalem and buried at the Bait ul-Muqaddas. [Maulana Muhammad Ali’s grave is threatened with desecration by the Israelis since the Jewish conquest of the old city of Jerusalem in June 1967.] “The most outstanding characteristic of Maulana Muhammad Ali was his sincerity-a rare phenomenon in politics. He was sincere to his cause; he was sincere to his comrades and above all, he was sincere to himself.

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continued from page �Frank, blunt and outspoken, Maulana Mu-hammad All knew no diplomacy. Either a cause was just or it was not. If it was, he threw the whole weight of his personality into the struggle and fought for it to the finish; if not, he fought it to the bitter end. His convictions were deep and his enthusiasm boundless. There was no dichotomy between his word and deed.” [ibid, vol I, p. vii] This virtue, which Maulana Muhammad Ali possessed to the highest degree, made him a first-rank Mujahid for the Islamic cause.

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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

eThIcs oF dIsaGreemenTmawlana Khalid dhorat

Very often, people philosophize and ag-onize about the state of the Ummah. It is true that what happens in other parts of the world, affect us directly: we are concerned, we voice our feelings and assist according to our means. However, what we some-times forget, is that whilst we are thinking globally, we fail to act...locally! We, too have pressing issues at home. Disagreement and dissension is capable of breaking up any society - and this is an is-sue that we need to face squarely!

Unity above everything Prophet Musa once became extremely upset with his brother Harun , who was also a Prophet. He grabbed him by his hair and pulled his beard. Musa held Harun

responsible for allowing the Bani-Isra’il to follow the ‘Samiri’ and go back to wor-shipping the idols, during his absence. Ha-run sadly replied: “O son of my mother, do not seize me by my beard or my head. Truly, I feared but you should say that I caused a division among the Bani-Isra’il and did not respect my word “ (20:94) This verse shows that Harun was

more concerned with the unity of the Bani-Isra’il, than he was with their worshipping the golden calf. He was waiting for his brother to come back and calmly resolve this problem, thereby avoiding dissension. Disagreements and differences between people are natural. All of us are different in one way or another. We come from dif-ferent backgrounds and upbringings, we speak different languages, we belong to different ethnic backgrounds, and have variegated levels of education. We may therefore have different perceptions, opin-ions, and approaches. Allah, subhanahu wa ta`ala, says: “If Allah had so willed, He would have made you a single community, but (His plan is) to test you in what He has given you; so strive as in a race in all vir-tues. The return of you all is to Allah; it is He that will show you the truth of the mat-ters in which you dispute.” (5:48) From this ayah we see that being dif-ferent is by Allah’s design. Differences among people cannot be and will not be eliminated. Therefore, we have to make our differences and disagreements work to the advantage of the Ummah? Can we prevent dissension and enmity by learning how to disagree? To differ and disagree is only natural, But the way we differ, is a matter of attitude and discipline.

Types of disagreement There are three types of disagreements: the first is normal disagreement, IKHTI-LAF: It is used to describe a situation in which people genuinely cannot agree on is-sues. The second disagreement is dialecti-cal in nature, JADAL: The aim of this kind of disagreement is ultimately to win an ar-gument. At best, it is fruitless and serves no higher purpose. The third type and worst type of disagreement is dissension, SHIQAQ: This is when parties hold beliefs that are mutually exclusive. Each party has no room for the other’s opinion. It is when pride and arrogance subverts the rational

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continued from page �mind to the lowest of the low. It may even lead to violence. We have seen evidence of dissension in our society: family and business squabbles that dissipate the energy and resources of people; institutions of learning that bicker on irrelevant issues; road rage incidents that lead to death amongst neighbours; pamphleteering amongst organisations; malicious slandering etc.. These are some of the symptoms of unacceptable disagree-ments that we see around us. They lead to disunity. They can be caused by selfishness, pride, arrogance and ignorance; or by blind loyalty to groups, parties or leaders. Allah warns us about these kinds of disagree-ments and gave us the examples of na-tions before us who destroyed themselves through dissension. Allah says: “And do not dispute with one another, lest you lose heart and your moral strength desert you...” (8:46) Imagine the situation of a group of peo-ple who are trapped at the bottom of a deep pit. Either they can argue forever about who can jump high enough to reach the top until they get exhausted and die, or they can stand on each other’s shoulders and by mutual co-operation reach the top. The Sahabah (R.A.) differed among themselves on a number of issues, starting with choos-ing the successor to the Prophet (S.A.W.). They differed on strategy in political mat-ters, on interpretations in fiqhi issues. BUT they continued to have respect, love and reverence for each other. The founders of the different fiqh schools, although dis-agreeing on many issues, even so had great respect for each other. Can we be the same? Can we disagree and remain united? I believe we can. The first and foremost guarantee of our unity, is setting our objective wholly and sincerely to please Allah. We need to train our hearts to reject pride and jealousy. To remain one community, we need to subordinate our de-

sires to Allah’s desire.

some of the pitfalls we need to avoid: Generalizing and stereotyping: “This person or that organization is like this,” or “they are all the same.” Doubt: Be careful about your assump-tions. “Who is behind this?” “Where do they get their money from?” and so on, plant the seed of doubt and mistrust. Jumping to conclusions: “He is the cul-prit.” Hear the whole story, get information, hear all sides before judging any individual or group. Speaking about what you do not know: Speak only after thorough investigation. Allah says: “Do not pursue that which you have no knowledge of.”

some aspects we need to emphasize: 1. Make your loyalty to Allah alone, and look for justice and truth. 2. If a discussion gets heated, stop it im-mediately. �. Always keep in mind that your broth-er or sister has the right to his/her opinion, just like you do. 4. It is always better to debate an issue without settling it, than to settle it without debating it. 5. Do not leave an argument carrying a grudge. 6. Conclude with a handshake, smile or a hug. 7. Assure the other side that your dis-agreement does not change your love and respect for him. Above all, let us not be from those who have broken the unity of their faith and be-come sects, “each group delighting in what they follow.” (�0:�1-�2).

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continued from page �little understanding of why this should be so, nor do they understand the intensity of the feelings aroused in Muslims when this is done. Muslims love the Prophet (peace be upon him) so intensely that this love su-persedes their love of everyone else. When speaking or writing, his name is al-ways preceded by the title “Prophet” and followed by the phrase: “Peace be upon him”, often abbreviated in English as PBUH. Attempts to depict him in illustration were therefore an attempt to depict the sublime - and so forbidden. To depict him in a series of mocking and provocative cartoons is the worst form of blasphemy imaginable. No Muslim can ever tolerate such disrespect.

respect – an Important Islamic Value The entire culture and value system of Islam is based on respect and reverence, such as respect for parents, wives, elders, religious symbols and so forth. For certain people respect means nothing at all. Such people satirise and mock anything and ev-erything, including their own religion, all of which is done in the name of freedom of expression. They expect to also mock at others, in the name of freedom of ex-pression. But Muslims, who are required by their religion to respect all of the Holy Prophets (peace be upon all of them), will not tolerate the mockery of any of

the Holy Prophets (peace be upon all of them). Hence when the Prophet (peace be upon him) was mocked in the cartoons, there was a furious reaction from Muslims around the world. Unfortunately some ed-itors either do not have the understanding of Islamic values, or deliberately abuse the freedom of speech to incite and offend Muslims in these provocative ways. Two things are wrong with the Danish cartoons. Firstly, the illustrated depiction of the Holy Prophet (peace be upon him), and worse, the intention to ridicule the Prophet (peace be upon him) through it. This was an explosion waiting to happen. Muslims view this as an example of the ignorance and arrogance of that certain people display towards them. Yet there are countless other people, who may not be Muslims, but who have shown respect and admiration of the Holy Prophet (peace be upon him) not because they believe in him or are his followers, but because they are fair, just and not prejudiced in their study or analysis of his personality as recorded in his biography. These people have found him to be a wise, kind, tolerant, forgiving, honourable and generous person, who has inspired mil-lions around the world. The Prophet (peace be upon him) him-self was the subject of abuse, violence and mockery in his lifetime, but he always tolerated, forgave and showed kindness even to his opponents. Although Mus-lims are furious about disrespect shown to the Prophet (peace be upon him), it is important that they register their protest respecting law and order, and do not act irresponsibly, for that is not what the Holy Prophet (peace be upon him) would have approved.

mufti Zubair Bayat Secretary-General Jamiatul Ulama (KZN )

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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 newspa-pers for your

local time difference.

april20 4:2� 6:05 12:51 4:�7 5:�8 7:�7 9:1921 4:22 6:0� 12:50 4:�8 5:�9 7:�8 9:2022 4:20 6:02 12:50 4:�8 5:�9 7:�9 9:222� 4:18 6:00 12:50 4:�8 5:40 7:40 9:2�24 4:16 5:59 12:50 4:�9 5:41 7:41 9:2525 4:14 5:57 12:50 4:�9 5:41 7:42 9:2626 4:12 5:56 12:49 4:�9 5:42 7:44 9:2827 4:10 5:55 12:49 4:40 5:42 7:45 9:�028 4:08 5:5� 12:49 4:40 5:4� 7:46 9:�129 4:06 5:52 12:49 4:40 5:44 7:47 9:���0 4:05 5:51 12:49 4:41 5:44 7:48 9:�4

may1 4:0� 5:49 12:49 4:41 5:45 7:49 9:�62 4:01 5:48 12:49 4:41 5:45 7:50 9:�8� �:59 5:47 12:48 4:41 5:46 7:51 9:�94 �:57 5:45 12:48 4:42 5:47 7:52 9:415 �:56 5:44 12:48 4:42 5:47 7:5� 9:426 �:54 5:4� 12:48 4:42 5:48 7:54 9:447 �:52 5:42 12:48 4:4� 5:49 7:55 9:468 �:50 5:41 12:48 4:4� 5:49 7:56 9:479 �:49 5:�9 12:48 4:4� 5:50 7:57 9:4910 �:47 5:�8 12:48 4:4� 5:50 7:58 9:5011 �:45 5:�7 12:48 4:44 5:51 7:59 9:5212 �:44 5:�6 12:48 4:44 5:51 8:00 9:541� �:42 5:�5 12:48 4:44 5:52 8:01 9:5514 �:40 5:�4 12:48 4:45 5:5� 8:02 9:5715 �:�9 5:�� 12:48 4:45 5:5� 8:0� 9:5816 �:�7 5:�2 12:48 4:45 5:54 8:04 10:0017 �:�6 5:�1 12:48 4:45 5:54 8:05 10:0218 �:�4 5:�0 12:48 4:46 5:55 8:06 10:0�19 �:�� 5:29 12:48 4:46 5:55 8:07 10:0520 �:�1 5:29 12:48 4:46 5:56 8:08 10:0621 �:�0 5:28 12:48 4:47 5:56 8:09 10:0822 �:28 5:27 12:48 4:47 5:57 8:10 10:092� �:27 5:26 12:48 4:47 5:58 8:11 10:1124 �:26 5:25 12:48 4:48 5:58 8:12 10:1225 �:25 5:25 12:49 4:48 5:59 8:1� 10:1426 �:2� 5:24 12:49 4:48 5:59 8:14 10:1527 �:22 5:2� 12:49 4:48 6:00 8:14 10:1628 �:21 5:2� 12:49 4:49 6:00 8:15 10:1829 �:20 5:22 12:49 4:49 6:01 8:16 10:19�0 �:19 5:22 12:49 4:49 6:01 8:17 10:20�1 �:18 5:21 12:49 4:50 6:02 8:18 10:22

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aPr-may Prayer TImes, neW haVen

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

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

raBI’UThThanI

JUmadaal-oola

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Surah Maryam 19:53-55

And, out of Our Mercy, We gave him his brother Aaron, (also) a prophet. Also mention in the Book (the story of) Isma’il: He was (strictly) true

to what he promised, and he was an apostle (and) a prophet. He used to enjoin on his people Prayer and Charity, and he was most acceptable in

the sight of his Lord.

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THE CHILDREN’S CORNERaBU BaKr as-sIddeeQ : an early chamPIon oF

Islam The Prophet said, “If I were to take a Khalil, I would have taken Abu Bakr, but he is my brother and my compan-ion.” (Bukhari 5.8) Abu Bakr narrates, ‘I was in the company of the Prophet in the cave, and on seeing the traces of the pagans, I said, “O Allah’s Apostle! If one of them (pagans) should lift up his foot, he will see us.” He said, “What do you think of two, the third of whom is Allah?”’ (Bukhari 6.185). When Allah’s Apostle became se-riously ill, Bilal came to him for the prayer. He said, “Tell Abu Bakr to lead the people in the prayer.” I said, “O Al-lah’s Apostle! Abu Bakr is a softhearted man and if he stands in your place, he would not be able to make the people hear him. Will you order ‘Umar (to lead the prayer)?” The Prophet said, “Tell Abu Bakr to lead the people in the prayer.” Then I said to Hafsa, “Tell him, Abu Bakr is a softhearted man and if he stands in his place, he would not be able to make the people hear him. Would you order ‘Umar to lead the prayer?’ “ Hafsa did so. The Prophet said, “Verily you are the companions of Joseph. Tell Abu Bakr to lead the people in the prayer.” So Abu Bakr stood for the prayer. In the meantime, Allah’s Apostle felt better and came out with the help of two per-sons and both of his legs were dragging on the ground till he entered the mosque. When Abu Bakr heard him coming, he tried to retreat but Allah’s Apostle beckoned him to carry on. The Proph-et sat on his left side. Abu Bakr

was praying while standing and Allah’s Apostle was leading the prayer while sitting. Abu Bakr was following the Prophet and the people were follow-ing Abu Bakr (in the prayer). (Bukhari 1.681) Abu Bakr was two years younger than the Prophet . His parents had named him Abdul-Kaaba, but this was changed to Abdullah after he had em-braced Islam. However, the name which has endured through the centuries is Abu Bakr , meaning “Father of the Camel,” a nickname given to him because of his fondness for camels. From childhood, Abu Bakr had been known for his good and upright nature, as well as for his honesty and truthfulness. So it is not surprising that he and Muhammad formed a lasting friendship in their boyhood years. When Abu Bakr grew up, he became a suc-cessful merchant. Even in the days be-fore he embraced Islam he was known for his kindheartedness and generosity. He spent freely of his fortune to help the poor. Abu Bakr was the first man outside the Prophet’s family to be told about the visit by Jibreel at Mount Hira. He had such complete trust in Muhammad’s truthfulness and honesty that he required no time to think things over. He accepted Islam immediately. Later in the Prophet’s

mission, when opponents were jeering the Muslims about the Prophet’s night journey to Jerusalem, Abu Bakr’s re-sponse was that if the Prophet said that it was so, then it was the truth. It was on that occasion that he became known as “as-Siddeeq,” the truthful. The Prophet visited Abu Bakr’s

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etiquettes ofThe masâjidMufti Muhammad Shafi

Burning incense in the Masjid The burning of various types of incense sticks in the masjid is Sunnah and it was the constant practice of the sahâbah . The Prophet ( ) said,

“Keep (the following) away from your masâjid: Your little children; your madmen; your business dealings and trading; your quarrels and arguments; the raising of your voices; the enforcement of punishments and the drawing of your swords. And place at their doorways a washroom (for istinjâ, wudû’, etc.), and burn incense in them on Jumu’ah. [Ibn Mâjah 796] Among the many advices given concisely in this long hadîth, the ruling to burn incense in the masjid on Jumu’ah (Friday) has been issued. Thus Ibn Abi Shaybah records a narration from Ibn ‘Umar that (his father) Hadrat Fârûq-e-A’zam used to burn incense in the masjid every Friday. It is sad that nowadays this Sunnah is mostly forgotten. People engage in all sorts of undesirable lavish expenditures in the masjid but do not pay attention to this Sunnah, which has totally died. Whoever revives this practice will surely receive its reward for as long as people continue to act upon it afterwards. It is narrated on

continued on page ��

house every day. Together they strove to spread Allah’s message to as many people as possible. It was through Abu Bakr’s efforts that some of Islam’s strongest supporters were drawn into Is-lam. As Islam spread, its opponents became more aggressive in trying to suppress it. Each clan in Makkah took care of its own converts, imprisoning or beating the fol-lowers of Islam in an attempt to get them to retract their professed beliefs. The be-lieving slaves, however, were treated the most harshly. Abu Bakr bought and freed many slaves who were being per-secuted by their masters. Bilal , an Ethiopian, was one of the slaves rescued by Abu Bakr . Bilal was a firm believer whose master was determined that he should worship the pagan gods rather than Allah. His mas-ter would take him out to an open space in the heat of the noonday sun and have him pinned to the ground with a large rock placed on his chest, hoping thus to torture Bilal into giving up his belief in Allah. Despite the excruciating pain from the burning sun and the weight of the rock, as well as the unbearable thirst from hours spent out in the searing heat, Bilal never stopped repeating, “Allah is One, Allah is One.” When Abu Bakr

, who had introduced Bilal to Islam, saw how Bilal’s master was torturing him, he sought to intervene. The master blamed Abu Bakr for ruining Bilal and challenged him to save the slave if he could. Abu Bakr bought Bilal from the cruel master and set him free. Bilal’s beautiful voice summoned the early Muslims to prayer for many years after his rescue by Abu Bakr . May Al-lah be immensely pleased with Abu Bakr

.Bonnie l. hamid

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the authority of Hadrat Abû Hurairah ( ) that the Prophet ( ) said,

“Whoever acts upon (and revives) my Sunnah during the time when there is corruption in my ummah, will receive the reward of one hundred martyrs.”

[Mishkât]

etiquettes of Proceeding to the Masjid and its reward

The high courts, councils, and meeting places of the worldly authorities have all established certain etiquettes of behavior, which are well-known to every person. Since the masjid is the “royal court” of the King of kings, there are also etiquettes established for it, which have been taught to us by the “royal minister” of Allâh, the noble Prophet ( ). It is necessary that every Muslim learn these guidelines and do the best to act according to them. Thus, to begin, these guidelines are as follows: When one desires to go to the masjid, then first one should purify oneself thoroughly and perform wudû’ before setting out for the masjid. It is recorded in a hadîth, “Whoever cleans and purifies himself and then leaves his house to pray the fard prayers (i.e. in the masjid), he will receive the reward of one who has tied the ihrâm for performing Hajj. And whoever cleanses himself and then leaves for the masjid to pray the Châsht prayer (Salât-ud-Duhâ), will receive the reward of one who has per-formed ‘Umrah.”

[Mishkât from Abû Dawûd 555] This is on the condition that he does not go to the masjid for any reason other than

the prayer, as it is mentioned in another hadîth,

“Whoever enters the masjid for whatever reason will receive that.” [Abû Dawûd 469] Meaning, whoever attends the masjid for the purpose of dhikr or prayer will obtain (the reward) of that. If one comes for some worldly purpose or for idle chat, then he will get no portion of good deeds but will only obtain that which he intended. Furthermore, Hadrat ‘Uqbah bin ‘Âmir

( ) narrates that the Prophet ( ) said, “Whoever leaves his house to go to the masjid, then the angels recording his deeds will write ten rewards for each step he takes.” [Kanz] Thus, Hadrat Zayd bin Thâbit ( ) reports that when he would go to the masjid for prayer with the Prophet (

), he (the Prophet) would take very small steps (i.e. in order to achieve more reward). [Kanz from Tabarâni] Also Hadrat Abû Umâmah ( ) once addressed the people and said, “Do you know why I take small steps (when going towards the masjid)? It is because as long as a servant engages himself in preparation for the prayer, he is considered to be in the state of prayer itself (i.e. and receives that reward).”

[Kanz from Mustadrik, Mu’jam al-Kabîr and others]

In a hadîth related by Hadrat Abû Hurayrah ( ), the Prophet ( ) said that the most reward for a prayer is given to that person who had to come the farthest distance (to attend the prayer). [Mishkât] The hadîth of Hadrat Jâbir ( ) has been previously mentioned in which the Prophet ( ) told the tribe of Banu Salamah, “Stay in your original dwellings- you will receive goods deeds for every step you take (to come towards the masjid).” [Muslim]

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This does not mean, once again, that there is no virtue for those living close to the masjid. Rather we have previously discussed the virtue of the neighborhood of the masjid and the fact that there are different methods and degrees of obtaining reward, depending on one’s situation. Those close to the masjid should take advantage of its blessings and those farther away should obtain reward for their footsteps. The doors of mercy of the Most Merciful of those who show mercy are open to all people at all times. Hadrat Abû Hurayrah ( ) relates that the Prophet ( ) said, “The prayer observed by a person in congregation is twenty-five times more rewarding than the prayer observed in the house or in the market. It is for the fact that he performed ablution and performed it well and then went out to the masjid for nothing except the prayer. He does not take a step except that he is elevated in his rank and his sins are obliterated. And when he stands to pray, the angels keep showering upon him blessings as long as he is engaged in prayer. And they say: O Allâh, bless him! O Allâh, show mercy to him! And one of you is (considered) to be in prayer so long as he waits for the prayer.” And in another version, the words are: “As he enters the masjid (he is considered to be in prayer), for it is the prayer which has kept him there,” and he made this addition in the prayer of the angels, “O Allâh, grant him pardon! O Allâh, turn to him in mercy,” and the angels continue invoking blessings upon him as long as he does not cause anyone offense or harm, or breaks his wudû’.

[Mishkât - Agreed upon]

on Leaving the hoMe for the Masjid

Read this du’â:

“O Allâh! Truly I ask You by the right of those who ask upon You and by the right of this walk of mine (towards Your house), for truly I have not come out insolent or arrogant, nor for showing off or gaining reputation; I have gone forth seeking protection from Your anger and seeking attainment of Your pleasure; Thus, I ask of You to rescue me from the Fire and forgive me my sins.”

[Ibn Anas in ‘Amal lil-Yawm wal-Laylah and also Bidâyat-ul-Hidâyah of Ghazzâli.

Similar narrations by Imâm Ahmad and Ibn Mâjah. – Trans.]

mas’alah: At the time of going to the masjid, one should proceed with dignity and tranquility. It is not appropriate to run towards the masjid. Upon reaching the door of the masjid, various hadîth report that one should recite the following du’â:

uPon entering the door of the Masjid

“O Allâh! Open unto me the gates of Your mercy and forgive me.” story: It is told of some of the salaf that when they reached the door of the masjid,

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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. Kufi caps are not always available, requests are filled when possible. We thank the follow-ing Muslims for writing to us and support-ing .

continued on page ��

‘O son of Aadam, I was sick yet you did not visit me..’

Hadrat Abu Hurairah reports that the Prophet said, “On the Day of Qiyaamah, Allah Ta’ala will announce: O son of Aad-am, I was sick yet you did not visit me. He will reply, ‘O Allah, how could I have vis-ited You since you are Rabbul ‘aalameen? Allah Ta’ala will say: Did you not know that so and so slave of mine was sick, and yet you did not visit him? Should you have visited him you would have found Me by him. “ [Sahih Muslim] Hadrat Abu Moosa reports that the Prophet said, ‘Visit the sick, feed the hungry and free the one who is imprisoned (unjustly).’ [Sahih Bukhaari] Hadrat Ali reports that the Prophet said, ‘When a Muslim visits his sick Mus-lim brother in the morning, seventy thou-sand angels make dua for his forgiveness till the evening. And when he visits him in the evening, seventy thousand angels make dua for his forgiveness till the morning, and he will be granted a garden for it in Jannah.’ [Tirmizi, Abu Dawood] Hadrat Anas reports that the Prophet

said, ‘When a person performs a proper wudhu (observing all its etiquette) and then goes to visit his sick Muslim brother with the intention of gaining sawaab, then he will be kept far away from the Fire of Ja-hannam by a distance equivalent of sixty years.’ [Abu Dawood] Our Beloved Prophet also said, ‘Who-

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continued from page ��their color would become yellowish as if they were in great fear of something. When asked about this, they would say, “When you people enter the court of some earthly ruler, don’t you feel some misgiving about not doing anything impolite or offensive to raise the anger of the ruler? So then, as I enter the court of the Ruler of rulers, is it strange that I should feel the same way? It is due to this fear of making a mistake which is displeasing to Allâh that my color changes to yellow.” After entering the masjid, it is mustahab (desirable) that before sitting one should pray two rak’ât, which are known as Tahiyyat-ul-masjid1. The Prophet ( ) had instructed that this should be done.

[Mishkât- Agreed upon] mas’alah: However, this Tahiyyat-ul-masjid is only mustahab at the times of Zuhr, ‘Asr and ‘Ishâ prayers. Before the Fajr one should not pray any nafl besides the 2 sunan of Fajr and similarly there is no mustahab prayers before the Maghrib prayer.2

mas’alah: For that person who comes repeatedly to the masjid in one day, it is enough for him to pray the Tahiyyat-ul-masjid only one time per day. [Ashbâh]

ProhiBited and disLiked actions in the Masjid

mas’alah: For the person who is in a state requiring ghusl (ritual bath), it is harâm (impermissible) to enter the masjid.

1 It is preferable to offer this before sitting down. However, if one enters the masjid and sits down and then after that stands and offers Tahiyyat-ul-masjid, there is no harm in it.2 It is not necessary to offer two rak’ât. There is no harm in offering four rak’ât as well. If a person offers a fard or sunnah salât immedi-ately after entering the masjid, then that will take the place of Tahiyyat-ul-masjid. That is, he will receive the reward of Tahiyyat-ul-mas-jid even if he did not make the intention for Tahiyyat-ul-masjid. [Bahishti Zewar]

needs to expand.Currently circulation is 10,000; every Muslim in the U.S.A. needs to read the message of IQRA. By donating generously, your support will make it hap-

pen. Da’wah and tableegh are our responsibility. Support .

To Be continued Translated into English by Nadeem Abdul Hamid from the Urdu book published by Darul Ishaat, Karachi.

Also, it is not permissible for a woman in her state of menses or bleeding from childbirth to enter the masjid. [Durr-e-Mukhtâr, Ashbâh, Hidâyah and others] However, the Eid prayer ground, madrasah (Islâmic school), congregational center, etc. do not fall under the ruling of a masjid in this regard. [Durr-e-Mukhtâr] mas’alah: It is not permissible to bring najâsat (dirty or impure materials and substances) into the masjid. For this reason it is not permissible to burn impure oil inside the masjid, although outside the masjid it is permissible. mas’alah: It is not permissible to bring children or madmen into the masjid if there is certainty that they will defile the masjid, otherwise it is makrûh. [al-Ashbâh wan-Nazâ’ir] The hadîth related to this has been listed above: “Keep away from your masâjid the children and the madmen…”

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Important Islamic daysashUra’ (Fast on 9th and 10th, or 10th and 11th of Muharram.)maUlUd-Un-naBI Birth of the Prophet Muhammad (Rabiul Awwal) - death of the Prophet (12 Rabiul Awwal).Isra and mIraJ (The anniversary of the Night Journey of the Prophet Muhammad to Jerusalem & his Ascension then to Heaven)(27 Rajab).nesFU shaBaan (Shub-e-Barat)(middle of the month of Shabaan)(night between 14 &15).BeGInnInG oF The monTh oF ramadân.laIla TUl Qader (NIGHT OF VALUE) A night during the last 10 days of Ramadân. eId Ul-FITr (1st. Shawwal) WaQFaTU-araFaT (Pilgrims assemble on Arafat Plain, Makkah)(9 Zul-Hijj).eId Ul-adha (Feast of sacrifice)(10 Zul-Hijj).

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

continued from page ��ever visits a sick person (for the pleasure of Allah), a Caller from the skies announces: You are indeed blessed and your walking is blessed and you have (by this noble act) built yourself a home in Jannah.’ [Ibn Maajah] Hadrat Ibn Abbaas relates: It is part of the Sunnah that when you visit a sick person, you should shorten your visit to him and make the least amount of noise by him. [Mishkaat] Once our Prophet said, ‘The best type of visit to a sick person is when the visitor gets up to leave without delay.’ [Bayhaqi] If we act upon these simple teach-ings, then the visitors to a hospital will no longer remain a problem for those who are in charge of the ad-ministration of hospitals. Hadrat Umm Salmah relates that the Prophet said, ‘When you visit a sick person or (go to the home of) someone who has died, then speak only what is good, for the angels say ‘aameen’ to whatever you will say.’ [Sahih Muslim] courtesy Al-Islaah Publications

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