The

Friday Bulletin
The Weekly Muslim News Update

Issue No. 326

Shaban 07 1430 1430/July 31 2009

The birth of a million dreams

R
enowned international scholar Dr. Abu Ameenah Bilal
Phillips last week launched the One Shilling Foundation
heralding a new approach for a social welfare system
for the Ummah.
The Foundation set the ball rolling with a one million shilling donation to the Universal Education Fund to assist the more than 100
Kenyan students who are facing a bleak educational future in Russia after the parent sponsor experienced financial difficulties. The
donation came after the Chief Kadhi Sheikh Hammad Muhammad
Kassim made a passionate appeal to Muslims to salvage the academic ambitions of the students, many of whom are aspiring to be

doctors and engineers.

During a dinner organized in honour of the visiting scholar at a Nairobi hotel, hundreds of people made a commitment to support the
Foundation to ensure that it succeeds in its aspirations. With a
monthly minimum of Sh30 required, pledges ranging from Sh100
to Sh1, 000 per day were made towards the realization of the one
million dreams.
In his address during the launch at Jamia Mosque last Friday, Dr
Bilal Phillips urged Muslims to be committed in seeing to it that
that the ideals of the One Shilling Foundation are achieved. He
said its success will greatly improve on the socio-economic situStory Continues To Page 7

The Chief Kadhi Sheikh Hammad Kassim (Right) with Dr. Bilal Phillips, Sheikh Muhammad Osman of the Majlis Ulamaa Kenya and
the Imam of Jamia Mosque Sheikh Muhammad Swalihu during the lauch of the one Shilling Foundation last Friday.

H1N1 flu restrictions to impact on Kenyan pilgrims

Amid growing concerns about the H1N1 flu pandemic, new health regualtions announced last week by Arab health officials may lead to a significant drop of Hajj
pilgrims. The head of the Kenya Hajj Mission Sharrif Hussein Omar expressed
fears that the dreams of many Kenyans to make the journey of a life time will not
be realized this year with the coming of the new rules. If those above 65 are not allowed to undertake the journey to Makkah for health reasons then this is bad news
for many pilgrims in the country, he said.
He added that those to be affected most will be pilgrims from North Eastern Province and Coast province, a significant number of whom are above the maximum
age limit. He estimated that the number may reduce by 40 percent as the elderly
comprise a large percentage of the pilgrims. Some communities believe that you
embark on the Hajj when you are old, he said adding that it is important for such
myths to be cast aside.

Editorial

This Week

Attacks on the Kadhis. courts not justified

P2

Salatul Istisqaa

P3

Da'wah

Women Issues
Challenges faced by working women

Youth and Children

The lies of 'trendy hijabs '

P4

P5

National News

Story Continues To Page 2

www.islamkenya.com

This Newsletter contains some of Allahs names. Please do not throw in the trash. Either keep, circulate or shred

P7

The Friday Bulletin

Shaban 07 1430/July 31 2009

EDITORIAL
EDITORIAL
Attacks on the Kadhis' courts are unjustified Leave the Kadhis' courts alone, Christians told
Evangelical cleric Bishop Margaret Wanjiru has been in the news
recently demanding for the removal of the Kadhis' courts from the
constitution. The Bishop is criticizing the Committee of Experts on
Constitutional Review (CECR) for holding the view that the courts
are not a contentious issue and are not among the issues at hand
to be discussed during the final constitutional dispensation.
The clamour for expunging the courts is not a new phenomenon.
During the Bomas Constitutional Conference, Wanjiru under the
auspices of the radical fundamentalist religious group, the Kenya Church was vocal against the entrenchment of the courts in
the Kenyan Laws. It later emerged that these moves were being bankrolled by foreign elements led by an American evangelist
Dr. Mitch Medina. The preacher was at Bomas as an observer
where he was known for circulating literature opposing the Kadhis'
courts.
The Kenya Church was, however, disappointed when the overwhelming Christian delegates at Bomas saw the need for Muslims
to have the courts and supported the Muslim position to have the
courts remain in the constitution.
With the new constitutional dispensation in place, the Kenya
Church has now been revamped under the Kenya Christian Constitution Forum and is seeking to undo its failures at Bomas.
While Christian values stress on speaking the truth, these ethics
have been discarded and instead deceit and disinformation is being peddled about the Kadhis' courts. Claims that the courts are a
recipe for sectarian strife in the country and are a backdoor attempt
to introduce the comprehensive Shariah law are now the message
being relayed to the congregation in some of the churches.
These claims are being masked with the notion that religion and
the state should be kept separate but at the same time they are
silent that a good number of our laws are borrowed from ChristianJudaic traditions which found their way from the British Judicial
system where most of our laws are derived from. Few instances
can be pointed out which include Saturday and Sunday which are
recognized by the Kenya laws as non-working days primarily to
give an opportunity to Christians to observe their prayers. Bigamy
is recognized as a crime under the Kenyan judicial system yet this
is purely a Christian law.
Since 1896, when Kenya came under British rule and the comprehensive Islamic laws were narrowed to the Kadhis' courts, no
animosity whatsoever has ever been recorded between Muslims
and other faiths as a result of the courts. In fact, the seeds of the
hostility are now being planted by none other than Bishop Wanjiru through the disinformation which she and her likes are putting
forward.
The position held by the Committee of Experts is the same position which came from the Bomas Conference and those who are
attempting to include the Kadhis courts' among the contentious
issues are doing a great disservice to Kenyans. For several years,
Kenyans have been striving for a new constitution and when it appeared that there is finally light at the end of the tunnel, new obstacles are being put in the way in the guise of opposing the courts.
The opposition to the Kadhis' courts is stemming from Islamaphobic tendencies. It is not a secret that Bishop Wanjiru has been
taking advantage of her position as a Member of Parliament and
Assistant minister to increase her anti-Islamic drive and her opposition to the courts is part of these moves.
Muslims view this attitude by the Kenya Constitution Christian Forum as part of the wider attempts in the war against Islam and
Muslims. For more than one thousand years, Muslims were the
rulers of the East African Coast and during these period exercised
tolerance and respect for other peoples and other cultures. As
Sheikh Muhammad Khalifa, the Council of Imams and Preachers
of Kenya (CIPK) organising general said, Christians in the country
need to pay tribute to Muslims for paving the way for the entry
of Christianity in what later came to be known as Kenya. "It was
the Sultan of Zanzibar who sent messages to his representative in
Mombasa to allow Dr Ludwig Krapf to open a missionary centre in
Rabai. Had this not happened, there would have been no Christianity in the country.

Muslim leaders have told off those demanding the removal of the
Kadhis courts accusing them of being used as pawns by foreign elements to derail the constitution making process.
They said the calls are unwarranted for as the courts only dealt with
matters related to Muslim personal affairs and contrary to the allegations being put forward by some Church leaders, the courts have
never interfered with other religious institutions or the countrys laws.
The committee of experts had made it very clear that that Kadhis'
courts are not a contentious issue but it seems like some churches
are being funded from oversees to reject the making of the new constitution and they are using our courts as an excuse, said Tourism
Minister Najib Balala.
The Mvita MP maintained that they will be no compromise on the part
of Muslims and the community will not accept a new constitution without the courts in place. We have made it clear that we would rather
not have a new constitution if the Kadhiss courts are excluded, he
noted.
Balala challenged those clamouring for the removal of the courts to
point at instances where they had interfered with other religious institutions or been a source of friction with non-Muslims.
He accused the churches of creating unnecessary tensions which
could destabilize the prevailing harmonious relationships between
Muslims and other communities.
Lamu West MP Fahim Twaha criticized the Starehe MP Bishop Margaret Wanjiru for her unwarranted attacks on the Muslim courts and
adviced her to instead focus on issues related to her faith and stop
interfering in Muslim affairs. Kadhis courts relate only to Muslims
who voluntary submit to its jurisdiction, so what is Bishop Wanjiru's
problem? he asked.
His sentiments were echoed by Abu Chiaba the MP for Lamu West
and Nominated MP Shakilla Muhammad who told Christians to respect the constitutional rights of Muslims and stop interfering in Muslim affairs.
Prominent Muslim scholar Sheikh Ahmed Msallam told Christians
not to dictate to Muslims regarding aspects of their religion adding
that the affairs of Muslims are to be determined by Muslims themStory Continues To Page 3

Drop in Kenyan pilgrims expected

Story From Page 1

Speaking to the Friday Bulletin, Sharrrif Hussein said many of them

were in a celebratory mood and had already embarked on preparation for the once-in-a-lifetime journey but will be disheartened by the
news.
Last year, more than 2,400 Kenyans made the pilgrimage to Makkah
but the health regulations seeking to contain the spread of the virus
will see this number going down.
The new regulations will prohibit those above 65 years of age together with young children below the age of 12 and the chronically ill who
are considered to be high risk group. Health authorities have sent out
an advisory for those in the affected group to avoid making the hajj or
the lesser Umrah pilgrimage to the holy city of Makkah.
However, the Saudi health minister Abdullah al-Rabeeah said the
kingdom has no plans to restrict the number of visas it issues for pilgrims, though numbers are expected to be lower. "We did not change
the percentage of any country, we changed certain rules," he said
after a meeting of Arab health ministers and representatives of the
World Health Organisation (WHO) in Cairo last week.
"It's up to the country to replace [applicants who fall under the restrictions] with other pilgrims," he added.
Hussein Gezairi, the WHO regional director for the Eastern Mediterranean region, said he expected Riyadh to ratify the recommendations, adding there was a "consensus" among the health ministers
at the meeting. "The Saudi government will make [these conditions]
a requirement... No one will get their visa unless these requirements
are fulfilled."
Around three million Muslim pilgrims from over 160 countries head
for the holy city of Makkah in western Saudi Arabia each year in one
of the world's biggest religious gatherings.

The Friday Bulletin

Shaban 07 1430/July 31 2009

DA'WA
Sheikh Salman al-Awdah

Salatul Istisqah-Praying for rain

The prayer for rain is one of the prayers that

is to be offered in congregation. Beseeching
Allah for rain is called istisq and it can be
offered as a collective supplication or as a
formal prayer.
The supplication of istisq:
The Prophet supplicated for rain while standing on the pulpit. Anas b. Mlik relates the
following: A man entered the mosque on a
Friday from the door which is to the direction
of Dr al-Qad. Allahs messenger (peace
be upon him) was standing, delivering a
sermon. The man stood there facing Allahs
Messenger (peace be upon him), then said:
O Messenger of Allah! Wealth has perished
and the means have ceased. Beseech Allah
to give us relief.
So Allahs Messenger (peace be upon him)
lifted his hands and said: O Allah! Grant us
relief. O Allah! Grant us relief. O Allah! Grant
us relief. And by Allah we had not seen
a cloud in the sky, not even the wispiest,
wind-driven tatter of a cloud, and there was
not a house in our line of sight all the way
to Mount Sal`. Then, a cloud rose up from
behind it like the Sun. Then when it reached
the middle of the sky it rolled out and then
broke forth with rain.
Then by Allah we did not see the Sun
for a spell of time. On the following Friday,
a man came through that door while Allahs
Messenger (peace be upon him) was delivering his sermon and stood facing him. The
man said: O Messenger of Allah! Wealth
has perished and the means have ceased.
Allahs Messenger (peace be upon him) lifted
his hands and said: O Allah! Around us and
not upon us. O Allah! Upon the mounts and
the hills, down the valleys, and to the roots
of the trees. Then the rains subsided and
we walked out in the Sun. [Sahh al-Bukhr
and Sahh Muslim
The Prophet (peace be upon him) used to
supplicate for rain, and his Companions
continued to do so after his death. When
famine occurred during the reign of `Umar
bin al-Khattb, he would beseech Allah for
rain by having `Abbs bin `Abd al-Muttalib
supplicate on their behalf. `Umar would say:
O Allah! We had been soliciting you by our
Prophet and you would send us rain. Now we
are soliciting you by the uncle of our Prophet, so send us rain. [Sahh al-Bukhr)]
In his commentary on Sahh al-Bukhr, Ibn
Hajar al-`Asqaln relates from al-Zubayr bin
Bakkr the supplication that al-`Abbs had
offered [Fath al-Br ]: Al-`Abbs stood and
raised his hands to the sky and said: O Allah! Affliction does not descend except on
account of sin and it is not removed except
with repentance. The people have asked me
to beseech you for them due to my relationship to Your Prophet. These are our hands
outstretched to you with our sins, and these
are our countenances before You in repentance. So refresh us with rain.
The sky then opened up with mountainous
quantities of water until the land became fertile agan and the people thrived.

The prayer of istisq:

When the earth becomes parched, the
crops fail to sprout, and the rains are late,
the people should go out with the Imam to
the prayer ground. They should do so in
humility, imploringly, wearing humble attire.
This state of humbleness and penance is
appropriate for those who wish to ask and
beseech His Lord, seeking from Allah to remove from them what has afflicted them on
account of their sins. Before going out to
pray, each of them should offer charity and
other acts of devotion and rid themselves of
any sins they have committed, major or minor, and rectify any acts of wrongdoing they
may have done against others. This makes
it more likely for their supplication to be accepted, and it is what the Prophet (peace
be upon him) guided us to do. Then at the
prayer grounds, a two unit prayer should be
performed in the same manner as the `d
prayer.
The following account is given by Ibn `Abbs:
Allahs Messenger went out in humble attire, humbly and imploringly until he arrived
at the prayer grounds. He did not give this
sermon of yours, but he continued to supplicate, implore, and praise his Lord. He
offered two units of prayer in the same
manner that he would pray during the two
`Id prayers. [Sunan Ab Dwd , Sunan alTirmidh and Sunan al-Nas (1521)]
After the prayer, a single sermon is to be
delivered, which means it is not like the Friday sermon. This is indicated by Ibn Abbs
statement He did not give this sermon of
yours. The sermon is merely an exhortation or some advice.
An example of such a sermon is the one
that the Prophet (peace be upon him) offered during the eclipse prayer: O community of Muhammad! I swear by Allah, no one
is more jealous than Allah with respect to
his servants, male and female, committing
fornication. O community of Muhammad! I
swear by Allah! If you know what I know,
you would laugh less and weep more. [Sahh al-Bukhr and Sahh Muslim
The Prophet (peace be upon him) mentions
in this sermon that the spread of fornication throughout society, as well as societys
permitting and promoting it, are reasons
for punishment and affliction to befall it.
Therefore, it is upon the believers to work
to discourage this practice and remove it
from society if they wish to be spared Allahs punishment and to attain His pleasure
and providence.
The sermon should be appropriate for the
circumstances and not like the sermon
offered for the Friday prayers. It is not a

problem if two sermons are given, since it

is least something permissible. Some scholars have been of the opinion that it is actually preferable to offer two sermons and that
the sermons should be like those given for
the Friday prayer.
In the sermon, Allahs forgiveness should
be sought often. The verses of the Qurn
that mention seeking Allahs forgiveness
should be recited as well. These include:
Then I said: beseech your Lords forgiveness, surely He is the most Forgiving. He
will send rain to you in abundance. [Srah
Nh: 10-11] O people! Beseech your Lords
forgiveness then repent to Him. He will send
rain to you in abundance. [Srah Hd: 52]
After the sermon, the people turn their
cloaks inside out, symbolizing their hope
for a change in their circumstances from
one of drought and famine to one of rain,
refreshment, and sustenance.
The Prophet (peace be upon him) put this
into practice. `Abd Allah b. Zayd relates:
The Prophet (peace be upon him) went
out to beseech Allah for rain and turned his
cloak inside out. [Sahh al-Bukhr and Sahh Muslim]
Sufyn describes that this means he turned
it so that the right side was worn on the
left. Indeed, in a number of hadth it reads:
Then he made the left side on the right and
the right side on the left.

Saturday Lecture

Salatul Istisqa
Sunday 2nd August 2009
From 10.00 am
SIR ALI MUSLIM CLUB

Divorce in Islam
Sheikh Muhammad Swalihu
01 August 2009 2.00 pm-4.00 pm
Jamia Mosque Multi Purpose Hall
3

'Leave our courts alone'

Story From Page 2

selves. What right do they have to speak

about the concerns of Muslims. They have
a right to demand for their own courts rather
than agitating to deny Muslims their right,
he said during his weekly lecture at Jamia
mosque Nairobi on Tuesday.
Sheikh Msallam, who is a member of the
council of scholars (Majlis Ulamaa) of Jamia
Mosque Committee said elements within
some churches are fomenting sectarian
differences which is threatening to create
discord among Kenyas diverse religious
communities who have lived in peace and
harmony for generations.
He called on all Muslims in the country to
be vigilant in defending and protecting
their rights and further called on Imams
and scholars to create more awareness in
mosques against forces which are bent on
fighting against the interests of Muslims in
the country. We are a peaceful people and
this is our country. Everyone has a right to
practice his religion as it is enshrined in the
constitution. Let them leave us to conduct
our own affairs as we are not standing to
oppose their rights, he said.

The Friday Bulletin

Shaban 07 1430/July 31 2009

WOMEN ISSUES
Safiyah Yufenu

Challenges faced by working Muslim women

It is well established that Allah allows women to make choices in

regards to balancing responsibilities within and outside of the home.
Muslim women choose to work outside of the home for various reasons. Some want to supplement the income of their husbands in order to achieve higher living standards.
Others want to establish college and other educational savings for
their children. Apart from a few career-oriented women, a large majority of women work because they have to. Like other women who
work, Muslim women have the primary responsibility of tending to
the needs of their homes and families in addition to maintaining their
careers.
However, working outside of the home poses a number of challenges
for Muslim women. The challenges exist not only because believers are in a day-to-day struggle to please Allah but because nearly
everything in non-Muslim societies is in direct conflict with the Islamic
way of life. Muslim women must constantly guard against pressures
to engage in social norms that contradict Muslims way of life. Muslim
women who work experience a great test in their faith. There are
many struggles in todays work environment that make it very hard
to balance Islamic principles and practices with those of Wests work
culture.
Hijab: To cover or not to cover
The Quran and the Sunnah teach Muslim women that men and
women are equal and that individuals should not be judged according to gender, beauty, wealth, or privilege. The only thing that makes
one person better than another is their character. They also teach
that women must dress modestly and maintain a proper Hiaab. The
Quran, for example, states what means: And say to the believing
women that they should lower their gaze and guard their modesty:
and they should not display beauty and ornaments except what (must
ordinarily) appear thereof; that they must draw their veils over their
bosoms and not display their beauty except to their husbands, their
fathers, their husbands fathers, their sons, their husbands sons, or
their women, or their slaves whom their right hands possess, or male
servants free of physical needs, or small children who are not aware
of the private aspects of women.[The Quran 24:31]
In reality, however, Muslim women who work have many different
ways of handling Hijab. Some women shy completely away from
wearing Hijab out of fear that it will invoke some form of opposition
from their manager and coworkers. They practice a chameleon approach, wearing Hijab when they feel it is safe or when it is more
conducive for a particular activity. For example, they may wear Hijab
only when they attend the Mosque or when they perform the Prayer.
Other Muslim women wear Hijab whenever they leave their homes.
They wear Hijab in an effort to achieve piety, faith, to please Allah,
to maintain their identity or simply because they feel wearing Hijab is
beautiful. Some women wear Hijab at work to assert that judgment
of her physical person is to play no role whatsoever in social interaction.
By wearing Hijab to work these women are more visible. Due to a
lack of understanding about Hijab, they are perceived as oppressed,
passive and unintelligent. There is a tendency for women who wear
Hijab to standout, leaving them vulnerable to taunting and discriminators practices by many. These perceptions have profound ramifications for women who aspire for executive, management-level, and
supervisory positions. There is also a tendency for Muslim women to
be overlooked for promotions.
One Muslim woman who wears Hijab explained that a Muslim woman
who does not wear Hijab at her place of work made her life at work
miserable. On the other hand, the manager of this woman who wears
Hijab, who happens to be non Muslim, was very accommodating.
The manager authorized the installation of a door for her office cubicle so that she could offer the Prayer in private. She was the only
employee besides her manager with a door. She was also allowed
to leave two hours every Friday so that she could attend the Friday
congregational prayer.
Working Muslim women approach wearing Hijab a different way.
From the moment I converted to Islam until now, Ive gotten the whole
gamut of strange looks, stares, and covert glances. As a professional

with two graduate degrees, I wear the Hijab that covers my hair, neck,
and bosom. I wear a Jilbaab to cover my body. I do this because I
believe my body should be kept private and is only to be seen by my
husband. I admit that the way I cover has changed as I gained more
understanding about my religion or way of life. I wore a partial Hijab
out of fear of how full Hijab would look on me, out of fear of what coworkers would think of me and treat me, and out of fear of how the
world would view me.
Women are still heavily judged by their physical appearance. Yet
Muslim women learn that modesty is all-good and that modesty (Hayaa') does not bring anything except good (Muslim).
It is important that we understand that wearing Hijab is a matter of
religion not a personal choice. It is an obligation that must be fulfilled
by every believing woman. How a woman decides to wear Hijab is
personal. As Muslims, we must do what brings us closer to Allah and
makes us better people in preparation for the Hereafter.
Obligations and requirements of the Prayer:
Adhering to obligations of the Prayer is not always a challenge for
Muslim women who work. Some workplaces designate an area or
room for Muslims to perform the Prayer, while others choose not to
address the issue. In some cases requests or accommodations are
declined all together. In Islam, we know that performing Prayer is
fundamental to believing in God. The Prayer is each Muslim's time
to connect and communicate with Allah. One of the benefits of the
Prayer is for our sins to be washed away.
In cases when there is not a designated place to perform the Prayer,
Muslim women have to find creative ways to fulfill what Allah has
commanded. When the prophet Muhammad, salallahu alayhi wa sallam, was asked which deed is the best, he said: Performing the
Prayer at its due time. [Muslim]
The Prayer is a pillar of Islam and must be made in a fashion that
fulfills all of its requirements. And this fact is becoming increasingly
known in the business world. I have heard of countless situations
where managers and companies have done all they could to accommodate Muslim employees' need to offer the Prayer. It is best therefore to make it known to your employers and to ask of them such
accommodation.

The Friday Bulletin Kitchen

Kaimati (Sweet Dumplings)

Ingredients
650g white flour
2 tsp yeast
generous pinch of sugar
60ml natural yoghurt
120ml warm water
salt, to taste
oil for frying

Syrup (shira)Ingredients

2 cups sugar
1 cup water
1 tablespoon rose water
juice of half a lemon
120ml warm water
salt, to taste
oil for frying

Method
Mix the flour and salt in a bowl and add the yoghurt and just
enough warm water to form a thick batter. Beat until smooth
then leave aside for at least six hours. At the end of this time,
mix the yeast and sugar in the warm water and leave, covered
in a warm place until it becomes frothy (about 20 minutes).
Tip the yeast mix into your batter and beat with a whisk until the
batter begins to form stiff peaks. Set the batter aside for 3 hours.
When ready, pour oil into a wok to a depth of at least 3 cm. Heat
the oil then shape the batter into little balls and add them a few
at a time to the hot oil and fry until golden brown. When each
batch of dumplings is done, transfer to kitchen paper to drain
then set the dumplings in syrup so that they are completely
covered and serve hot.
For the syrup put the water in a pan with the sugar and place over a
medium heat; bring to boil and allow to boil for ten minutes, removing the froth as it appears. Add the lemon juice and leave to simmer
for ten minutes; add the rose water.
Share your favourite recipes with our readers. Send them to P. O. Box 4062900100 or email:fridaybulletin@islamkenya.com or fridaybulletin@gmail.com

The Friday Bulletin

Shaban 07 1430/July 31 2009

YOUTH AND CHILDREN

The lies of trendy hijabs

Great Stories

It has been my personal observation that some Muslim girls and

women do not realise the significance of hijab.
Hijab is Arabic for protection and cover. Some people put a lot of
effort into their hijab, yet it serves no purpose. I am referring to
the pointless hijab that some girls wear.
The first pointless hijab is referred to as the headband hijab. It
is a band of fabric approximately four inches wide. It covers the
back of the head and allows all the hair to be exposed. It doesn't
serve much in terms of modesty, but at least it comes in handy in
case of an unexpected tennis match!
The second pointless hijab is that which covers all the hair, but
it is totally transparent. Again it doesn't serve much in terms of
modesty, but it keeps the hair nice and fresh! The third type of
hijab is known as the Micky Mouse Hijab. It is when a girl wears
a black scarf and tucks it behind her ear, so that her ears stick
out!
We now move on to my favourites - the yo-yo hijabs:
The first yo-yo hijab is the scarf that keeps falling down and
needs to be constantly pulled back up....up, down, up, down, just
like a yo-yo! The second yo-yo hijab is also referred to as the
convertible hijab. This type of hijab is predominant at any type
of social event, i.e. an Aqeeqah, wedding, etc.This is when an
Imam comes up to the microphone and starts to recite Qur'an. At
this point, all the convertible hijabs come up...
I'm sure this may seem odd, but what's even funnier is when
people do not anticipate the recitation of Qur'an at a social event,
and are forced to be creative and use accessories such as a
purse to cover one's hair. I was surprized to see a woman hold
her purse over her head as "hijab"... as if the multitudes of men
surrounding her are not a good enough reason to wear hijab,
but some guy reciting du'a compels her to hold a purse over her
head. Her friends were more creative... one friend used her dinner napkin. I was also laughing when i saw the communal hijabtwo or more girls dropped under one dinner napkin during the
recitation of Qur'an. Her other friend was still more creative.
She used her coffee saucer on the back of her head. I wasn't
sure of it was hijab or Yamaka. I didn't know if she was a Muslim
or a Jew. I felt like going up to her and saying "Shalom alaikum,
sister."
Well the point is that some people make an effort to wear hijab,
but it is futile, because it is not fulfilling its purpose. It's like using
an umbrella with holes in it. Hijab is used for protection from
guys as well as from the girl herself, and should not be used as
an accessory or for beautifying one's self.
Truly in the heart there is a sadness that can not be removed
except with the happiness of knowing Allah and being true to
Him. And in it there is an emptiness that can not be filled except
with love for Him and by turning to him and always remembering
Him and if a person were given the entire world and what is in it,
it would not fill this emptiness." (Ibn Al Qayyim)

Ali becomes a Muslim

One day, when Ali (radhiAllahu anhu) was ten years old,
he came home and saw something strange. Muhammad
(salAllahu alayhi wasalam) was standing with his head
bent forward and his hands folded on his chest. His wife
Khadijah (radiAllahu anha), was also standing beside him,
doing the same thing.
As Ali watched them, Muhammad and Khadijah bowed
towards the ground. They stayed in that position for a
moment and then stood up straight again. Ali wondered
what they were doing.
Then he saw them go down on their knees and touch the
ground with their foreheads. "What a strange thing to
do!", thought Ali (radhiAllahu anhu). "I have often seen
people bowing down before stone idols, but there is
no idol here. Muhammad (salAllahu alayhi wasalam) and
Khadijah (radhiAllahu anha) are certainly not worshipping an idol, but they are worshipping Someone."
Ali was a sensible boy. Although he did not completely
understand what Muhammad was doing, he knew that he
was praying. He thought that Muhammad (salAllahu alayhi wasalam) was praying to a God whom he could not see.
Ali very much wanted to know who this unseen God was.
As soon as Muhammad had finished his prayer, Ali asked
him what he had been doing. Muhamad (salAllahu alayhi
wasalam) was pleased when the boy asked him to explain.
He smiled at Ali and said to him, "Listen carefully my
boy! Khadijah and I were worshipping Allah. He is the
One and only True God. There is no God but He. Allah
has chosen me to be His Messenger. He has ordered me
to take His message to my people. This is His message
and this is what I have to tell the people. They should
give up all false gods and worship only Him. They must
obey Him alone, because He is the One and only True
God."
Muhammad (salAllahu alayhi wasalam) then looked Ali
straight in the eyes and said to him, "You know how much
I love you. I have looked after you as if you were my own
son. I have never told you a lie - I have never deceived
you. I want you to believe the truth that I have just told
you. There is no God but Allah; He has chosen me as His
prophet."
Ali (radhiAllahu anhu) knew at once that Muhammad was
speaking the truth, and so he believed what Muhammad
(salAllahu alayhi wasalam) had said. The Blessed Prophet
was delighted. "Welcome Ali," he said. "You know in your
heart what I have said is true. I can see you have accepted Allah as the One and only True God. You are the
first boy to become a Muslim."

From the Noble Qur'an

Nay! O Muhammad - by your Rabb - they will never be true

believers until they accept you as a judge in their disputes,
then they do not find any resentment in their hearts against
your verdicts and accept them with complete submission.
(An-Nisaa [4]:65)

From the Traditions of the Prophet

I have indeed been given the Qur'an and something similar
to it besides it. Yet, the time will come when a man leaning
on his couch will say, "Follow the Qur'an only; what you find
in it as halal, take it as halal, and what you find in it as
haram, take it as haram." But what the Messenger of Allah
has forbidden is like what Allah has forbidden. (Ahmad and
Abu Dawud)
5

The Friday Bulletin

Shaban 07 1430/July 31 2009

Virtues of the month of Shabaan

Shabaan is the name of the (eighth) month of the Islamic lunar calendar, and it is so
called because in this month the Arabs used to disperse (tasha'aba) in search of water,
or it was said that it is so called because it sha'aba (branches out or emerges) i.e., it
appears between the months of Rajab and Ramadhan.
Fasting in Sha'ban
Aisha (may Allah be pleased with her) said: "The Messenger used to fast until we
thought he would never break his fast, and not fast until we thought he would never
fast. I never saw the Messenger of Allah fasting for an entire month except in Ramadhan, and I never saw him fast more than he did in Sha'ban." (Bukhari and Muslim).
According to a report narrated by Muslim, "He used to fast all of Sha'ban, he used to
fast all but a little of Sha'ban."
According to another report also narrated by Muslim, Aisha said: "I never saw him fast
for any entire month from the time he came to Madinah, apart from Ramadhan."
Usamah Ibn Zayd (may Allah be pleased with them both) said: "I said, 'O Messenger
of Allah, I do not see you fasting in any other month like you fast in Sha'ban.' He said,
'That is a month to which people do not pay attention, between Rajab and Ramadhan, and it is a month in which deeds are lifted up to the Lord of the Worlds. I like for
my deeds to be lifted up when I am fasting.'" (Nasa'i). According to a report narrated
by Abu Dawood, he said: "The most beloved of months for the Messenger of Allah
(p.b.u.h.) to fast in was Sha'ban, and his fasting in Sha'ban was continuous with his
fasting in Ramadhan." (Classed as Saheeh by al-Albani)
The phrase "Sha'ban is a month to which people do not pay attention, between Rajab
and Ramadhan" indicates that because it comes between two important months, the
Sacred Month of Rajab and the month of fasting, people are preoccupied with those
two months and they do not pay attention to Sha'ban. Many people think that fasting
in Rajab is better than fasting in Sha'ban, because Rajab is one of the Sacred Months,
but this is not the case.
In the Hadeeth quoted above there is an indication that even though certain times,
places and people may be commonly thought to posses a particular virtue, there may
be others that are better than them. It also indicates that it is Mustahabb (recommended) to make good use of the times when people tend to be negligent, by doing
acts of worship.
When Sha'ban began, if the Prophet peace be upon him still had some voluntary fasts
outstanding that he had not fasted, he would make them up during Sha'ban so that
his Nafl fasts would be complete before Ramadhan came. Similarly, if he had missed
some Sunnah prayers or he had missed Qiyam al-Layl (night prayer), he would make it
up. Aisha used to make the most of this opportunity to make up any obligatory Ramadhan fasts that she had missed because of menstruation; during other months she was
too busy with the Prophet peace be upon him to fast.
We should also note here that anyone who has any missed fasts to make up has to
make them up before the next Ramadhan comes. It is not permissible to delay it until
after the following Ramadhan except in cases of necessity (such as a valid excuse that
continues between the two Ramadhans). Whoever is able to make them up before the
(second) Ramadhan and does not do so, has to make them up after the (second) Ramadhan and in addition to that, he has to repent and to feed one poor person for each
day that he missed. This is the view of Malik, al-Shafa'i and Ahmad.
Another benefit of fasting in Sha'ban is that it is a kind of training for the Ramadhan
fast, in case a person finds it difficult to fast when Ramadhan starts; if he fasts in
Sha'ban he will have gotten used to fasting and he will feel strong and energetic when
Ramadhan comes. Sha'ban is like an introduction to Ramadhan and it has some things
in common with Ramadhan, such as fasting, reciting Quran and giving in charity.
Fasting at the end of Sha'ban
There are three scenarios for fasting at the end of Sha'ban:
The first scenario is when a person fasts at the end of Sha'ban with the intention of being on the safe side and not missing the first day of Ramadhan. This is forbidden.
The second scenario is when a person fasts with the intention of fulfilling a vow or of
making up a day of Ramadhan that he missed or as an act of expiation (kaffarah), etc.
This is permissible according to the majority.
The third scenario is when this is purely a voluntary fast. This is regarded as makrooh
(disliked) by those who said that we should differentiate between Sha'ban and Ramadhan by not fasting for a while. Among those who said this was al-Hasan. If it happens
to coincide with a day when a person habitually fasts, Malik and those who agreed
with him permitted this, but al-Shafa'i, al-'Awza'i, Ahmad and others made a distinction
between cases where it is a fast which a person habitually observes or otherwise.
In conclusion, it is makrooh to observe a voluntary fast one or two days before RamStory Continues To Page 7

Working to uplift the Ummah

We Muslims are estimated to be Nine Million
(9,000,000) in Kenya. If each and every Muslim
contributed, on average, one shilling per day,
we would collect Shs9,000,000/- per day.
Such is the power of numbers! With this kind
of financial resources, we can, Inshallah, meet
all the needs and even the dreams of the community. We can bring about major changes to
elevate the problems of poverty, disease and
ignorance. We no longer need to be at the bottom of social and economic ladders. We need
to have our own pre-school, primary and secondary schools, our own Universities, our own
health centers, clinics and hospitals. We need
more teachers, university lecturers, scientists,
professionals and businessmen.
We need to lead this country to harmony, peace
and prosperity. We need to spread the message of Islam within and outside our boundaries. We want to improve the quality of life for
all peoples irrespective of race, colour or creed.
We believe in one brotherhood of man.
What is needed is personal commitment from
every Muslim to unite and share this great vision. A small sacrifice but a big change. Together We can do it! It is a turning point in the
history of Ummah and this country. Dont miss
this opportunity for great change. One day you
will be proud to have been part of this great
movement. Allah has assured success if we
unite and work together. His reward is guaranteed!
The One Shilling Foundation has been formed
specifically to address problems which other
Organizations are unable to do.
The objective of this Foundation is to uplift and
raise Ummah in a systematic way to a much
higher level by empowering the community
primarily through education but also providing
health, economic and social welfare services.
The Foundation shall cooperate and work with
and through other credible Organizations in implementation of its aims and objectives. These
Institutions could include Mosques, Organizations of Women and Youth amongst others.
It is important to explain that according to the
mandate of this Foundation it will not be possible for it to assist directly individuals but only
through recognized Organizations which specialize in delivery of specific services. This is
in the interest of maintaining total transparency
and accountability of this Foundation.
You can deliver your contributions personally to our offices at
Village Plaza, Block A suit A3 Ngara, Nairobi
or You can use Mpesa/ZAP systems using
the following numbers:
0717 613333 or 0732 613333.
You can also reach us through 020-3747612.
www.oneshillingfoundation.org.

The Friday Bulletin

Shaban 07 1430/July 31 2009

Gulf Bank sets foot in Malindi

Gulf African Bank launched into the second phase of its expansion
plans by opening its 12th branch in Malindi. The bank which started
its operations in Kenya in January 2008 plans to have 16 branches
in the country by the end 2009.
Anyone who has been following the global market trends will attest to the fact that conventional banking has placed consumers at
great economic risk said Gulf African Bank CEO Najmul Hassan
at the opening ceremony. As an Islamic bank, we operate on an
extremely low risk environment because we deal in assets. We are
happy to be here because Malindi residents can now enjoy such
services from our bank.
The new branch will ensure that the residents and businesses in
Malindi and its environs have accessibility to various Shariah compliant products.
The opening of the Malindi Branch is in line with the Banks strategy to reach Kenyans countrywide through its commitment to enhance service reach to consumers and meeting the ever increasing
demand for quality Shariah compliant products and services.
Story From Page 1

Uganda studying Kenya's Islamic

banking concept
As part of the preparations to introduce the Shariah compliant banking concept, Ugandas Central Bank is learning from the Kenyan
experience in Islamic finance. A senior official from the Bank of
Uganda was recently in the country to study the operations of Islamic banking.
Speaking at First Community Bank (FCB), Francis Serwadda projected that the introduction of Islamic banking will revitalize the financial sector in his country. We want to get started because 17
percent of Ugandans are Muslims. Our aim, is to create awareness
among our populace about Islamic banking and open such banks in
order to deepen the financial sector, he said.
We are proud to be getting our initial training at First Community
Bank which is a premier Islamic banking institution in East Africa,
he added.
On his part, the FCB CEO Nathif Jama said after the successful
introduction of Islamic banking in Kenya, the bank was considering
to take the concept further to other East African countries.

The birth of a million dreams

ation of Muslims in the country and pointed to a similar drive

by the Majlis Ulamaa of Singapore (MUIS) which had brought
tremendous achievement towards the social welfare of Muslims in the South East Asian Nation. Muslims have a sense of
responsibility to the Ummah and it is our duty to come forward
and support this initiative as this is part of our faith, he said.
The chairman of One Shilling Foundation Abdullatif Essajee
urged Muslims to commit themselves to the cause of the Foundation adding that it heralded a new beginning in the realization of various aspirations harboured by the Ummah. My shilling, your shilling, her shilling, his shilling, our shillings will be
able to bring wonders to the Ummah, he said.
He noted that the concept had been on the lips of Muslim leaders for several years and its final implementation is the fulfillment of a dream which will ultimately improve on the social
welfare of the Muslim community.
Muslims he said were a formidable force and pointed out that
their numerical strength could be an important resource in
the betterment of the community. Citing the 2005 referendum
process where Muslims translated their numbers to political
strength, he said a similar drive where each Muslim was to
contribute a shilling a day has the capacity to change the social and economic situation of Muslims. It is possible to have
several educational, social and other welfare projects if we
contribute a shilling a day, he observed.
Abdullatif paid glowing tribute to the Park Road Muslim Youth
who initiated the idea and said taking it to a national level by
the One Shilling Foundation will bring more added benefit to
Muslims across the country.
The Chief Kadhi Sheikh Hammad Kassim said the new venture has the ability to contribute to poverty eradication as well
as improving on the health and education sector in the Ummah
and stressed that Muslims have an obligation to ensure the
eventual success of the concept. Sheikh Hammad told Muslims to be positive about the ideals espoused by the One Shilling Foundation and support its activities which seek to better
the lives and welfare of Muslims. We should put aside negative thinking as it has proved in the past to be a hindrance in
the fulfillment of the aspirations of the community, he said.
In his remarks, Sheikh Muhammad Osman, a member of the
Majlis Ulamaa Kenya urged Muslims to be fully committed in
contributing to the coffers of the Foundation noting that this will
be a sadaqatul jaariya (everlasting charity) which will be credited to their accounts in the hereafter. He said the Foundation
will also contribute in alleviating the suffering of Kenyans who
are facing drought and other calamities. Said he: If we give
a drop of water to the people of Turkana who are suffering
as a result of drought and famine, this could earn us Jannah
(paradise).

Dr. Bilal Phillips receives a bounded copy of The Friday Bulletin from
former Jamia Mosque chairman Maulid Jasho. In the middle is the
current chairman Sheikh Muhammad osman Warfa

Virtues of the month of Sha'aban

Story From Page 1

adhan for those who do not habitually fast on those days and who have
not previously fasted until the end of Sha'ban.
It may be asked: why is it Makrooh to fast just before Ramadhan (for
those who do not have a prior habit of fasting)? The answer is that there
are a number of reasons why this is so, such as:
Firstly: lest extra days be added to the fast of Ramadhan that are not part
of it. Fasting on the day of Eid is prohibited for the same reason, lest we
fall into the same trap as the People of the Book with regard to fasting,
as they added to their fasts because of their own whims and desires. For
the same reason it is also forbidden to fast on the "day of doubt". 'Ammar
said: whoever fasts on this day has disobeyed Abu'l-Qasim. The "day of
doubt" is a day when people are not sure whether it is Ramadhan or not,
when news of the sighting of the crescent moon comes from one whose
word cannot be accepted.
Hence it is Haram to fast on the day of Eid, and the Prophet peace be
upon him forbade following an obligatory prayer immediately with another prayer unless they are separated by saying salam or speaking,
especially in the case of the Sunnah prayer performed just before Fajr.
It is prescribed to make a clear separation between this prayer and the
obligatory prayer.
Some people may think that the reason why we do not fast just before
Ramadhan is so that we can make the most of eating and have our fill
of our desires before we have to deny ourselves by fasting. This is an
ignorant mistake on the part of those who think this.
(missionislam.com)

US Blackwater Nightmare for Pakistan

lready shaken by a spate of unrest in
their homeland, people in Peshawar now
have another source of fear on their citys
streets, the notorious US security firm
Blackwater.
"We are deeply scared by their presence
and movement as they have posed a serious threat to our lives and properties,"
Ahmed Yar Khan, a local businessman,
told IslamOnline.net.
According to intelligence sources, the
company, which gained world notoriety
over involvement in dozens of unprovoked
civilian killings in Iraq, has set up different
stations in Peshawar and its vicinity.
Sporting black gaggles and carrying sophisticated assault rifles, Blackwater
members move freely in Peshawar, the
capital of the North West Frontier Province
(NWFP), and its adjoining districts.
They are often seen in their black-colored armored vehicles carrying diplomatic
number plates. "Officially, Blackwater is
providing security to the US, European
and Afghan diplomats and officials working
on various development projects financed
by the US government in federally administered tribal areas," a senior intelligence
official told IOL, requesting anonymity for
not being authorized to discuss the issue
with the media.
But residents say that Blackwater agents
spur fear and awe, with many of them
openly standing guard on the streets and
behaving rudely with the locals. "If they are
stuck in a traffic jam, they dont allow any
vehicle to come near them. And if someone mistakenly does that, they shout and
point guns at them," fumed Khan.
Some residents have even filed complaints
with the authorities over mistreatment by
Blackwater members, but officials turned
deaf ears.
"Nothing has so far happened despite
several complaints," Khan lamented. "It
seems as if these streets have been sold
out to Blackwater."
Established 10 years ago by Erik Prince,
a former Navy SEAL, the South Carolinabased security firm has grown into what
US investigative reporter Jeremy Scahill
describes as the "world's most powerful
mercenary army."
Riding machine-gun mounted utility vehicles, Blackwaters armed contractors have
gained notoriety for shooting first and not
bothering to ask questions later.
A US congressional report has blamed
Blackwater of involvement in 195 shooting
incidents since 2005, mostly unprovoked.
Peshawar residents also fear a possible
showdown between Taliban groups and
Blackwater. "We have sent a detailed report to the higher authorities that the free
movement of Blackwater members is
posing a serious threat to the security of
Peshawar," the senior intelligence official
said.
The Friday Bulletin is a Publication of Jamia Masjid Committee, P. O. Box 100786-00101 Nairobi, Tel: 2243504/5 Fax: 342147 E-mail: fridaybulletin@islamkenya.com or
fridaybulletin@gmail.com. Printed by Colour Magic Production Ltd-Kirinyaga Crescent P. O. Box 9581-00100 Nairobi