3

Editorial

An-Noor on the Internet

www.raheemiyyah.in
By the grace of Allah Almighty, Darul-Uloom
Raheemiyyah Bandipora launched its own website
last month. A lot of people, especially the netizens
were asking for it. Now this monthly journal is
available on the Net, also. This young publication, led
by the esteemed rector of Darul-Uloom Raheemiyyah
Bandipora, Hadhrat Maulana Muhammad Rahmatullah
Sahib Daamat Barakatuhum, is gaining popularity each day
and it is proven an authentic insight about the true
message of Islam.
The esteemed readership of An-Noor must be
delighted to find their An-Noor on the Net. The
readers of An-Noor should encourage their known
netizens to visit the website: www.raheemiyyah.in as
encouraging others to do good things is one of the
ways that Muslims can cooperate with each other in
righteousness. The most revered Prophet Sallallahu alaihi
wasallam promises those who encourage goodness to
receive the same reward of those who do the good
deed. The most revered Prophet Sallallahu alaihi wasallam
said:
“Whoever guides someone to virtue will
be rewarded equivalent to him who
practices the good action.” Muslim
Fayyaz Ahmad Zaroo
 4

Essay

The Noble Personality of

the Beloved of Allah 
O 






 




  
 
 

 

“We have not sent thee except as a mercy

to the worlds.” [Surah 21 Aayat 107]

H
…

adhrat Muhammad  rose like the midday sun from

the horizon of Arabia and dissipated the intense
darkness around the globe. His personality embodied the
boldness of Hadhrat Moosa    , the courteousness of
Hadhrat Haroon  


, the patience of Hadhrat Ayyoob





, the grandeur of Hadhrat Sulaiman  


and the
humility of Hadhrat Isa 




. His leadership stands
unparalleled in the annals of history. He despised the pomp
of royalty, dutifully carried out the daily chores of the family;
he kindled the fire, swept the floor, milked the cows and
mended his own shoes and garments.

The beautiful features of

Hadhrat Nabi Akram 

Hadhrat Nabi Akram was neither tall nor short but
of medium stature. His sacred hair had a slight wave in it
(neither straight nor curly). His sacred eye lashes were long
and his sacred eyes extremely black. He had a broad chest
with a well developed body. His sacred palms were soft and
fleshy. He had a thick beard, with a line of hair running from
the sacred chest to the sacred naval. His sacred teeth were
like a set of pearls, beaming white. He always had a smiling
countenance. His perspiration emitted a fragrance sweeter
than musk. Hadhrat Aa’ishah   would frequently say:
“The women cut their hands off when they were
 5

enchanted and captivated by the beauty of

Hadhrat Yoosuf    , had they seen my
beloved, they would have cut out their hearts.”

The simplicity of
Hadhrat Nabi Akram 
Hadhrat Anas   states that Hadhrat Nabi
Akram  frequently visited the sick, followed the janaza,
responded to the invitation of (even) a slave and rode on a
mule ……” (Ibn Majah).
Hadhrat Aa’ishah   reported that Hadhrat Nabi
Akram  used to mend his shoes, sew his cloth and work
in the household just as any of you would do in your
households. He was a man among men who patched his
clothes, milked his goats and served himself.” (Trimizi)

His concern and sacrifices

The Holy Qur’an States:
“You are very nearly going to kill yourself out of
grief that they do not believe.” [Surah 26 Aayat 3]
Hadhrat Nabi Akram  said “I have been subjected
to harm (and suffering) in the cause of Allah Ta’ala, as no one
else had been.” The brutal tortures and relentless
persecutions reached such levels that the path way of Hadhrat
Nabi Akram  was secretly laden with thorns. He and his
group of devout companions    were denied a home,
denied food, water and medicine for three years. The cry of
infants and children echoed through the valleys of Arabia.

The Mission of Hadhrat Nabi

Akram 
The mission of Hadhrat Nabi Akram  is eloquently
portrayed in a speech which Hadhrat Ja’far 



made to
the ruler of Abyssinia in Africa. He said:
 6

“O King! We were a people of ignorance, worshiping

idols, eating the flesh of dead animals, committing
abominations, neglecting our relations, doing evil to our
neighbours and the strong amongst us would oppress
the weak. We were in this state when Allah Ta’ala sent to
us a messenger from amongst us, whose decency and
sincerity, trustworthiness and honesty were known to
us. He summoned us to the worship of one true Allah
and to divest ourselves of the stones and idols which
we and our forefathers had been ascribing to Allah
Ta’ala. He ordered us to be truthful in speech, to fulfill all
that is entrusted to us, to care for our relatives, to be
kind to our neighbours, to refrain from unlawful food
and the consumption of blood. He forbade us from
engaging in shameful acts and false speech ……”
The Fundamental Principles Expounded
by Hadhrat Nabi Akram  at the
Farewell Pilgrimage
 Equality of men, irrespective of colour or nationality.
 Superiority based solely on piety.
 Sanctity of life, property and honour.
 Abolition of interest and usury.
 The rights and fair treatment of women.
 The concept of accountability of personal responsibility.
 Importance of the pillars of religion i.e. Prayer, Fasting,
Charity and Pilgrimage.
 The Qur’an and Sunnah as the only source of salvation.
 The obligation of conveying the message.

Hadhrat Nabi Akram  ,

The Greatest of Mankind
“Never has a man set for himself, voluntarily or
involuntarily, a more sublime aim, since this aim was
superhuman: to subvert superstitions which had been
interposed between man and his Creator, to render God
unto man and man unto God, to restore the rational and
sacred idea of divinity amidst the chaos of the material and
 7

disfigured gods of idolatry, then existing.”

“Never has a man undertaken a work so far beyond
human power with so feeble means, for he (Hadhrat Nabi
Akram  ) had in the conception as well as in the execution
of such a great design no other instrument than himself, and
no other aid, except a handful of men living in a corner of
desert. Finally, never has a man accomplished such a huge
and lasting revolution in the world …..”
“If greatness of purpose, smallness of means, and
astounding results are the true criteria of human genius, who
could dare to compare any great man in modern history with
Hadhrat Nabi Akram  ? The most famous men created
arms, laws, and empires only. They founded, if anything at
all, no more than material powers which often crumbled
away before their own eyes. This man moved not only
armies, legislations, empires, people and dynasties, but
millions of men in one third of the inhabited world, and more
than that, he moved the altars, the gods, the religions, the
ideas, the beliefs and the souls. On the basis of a book,
every letter of which has become a law, he created a
spiritual nationality which blended together people of every
tongue and of every race. He has left us – as the indelible
characteristic of this Muslim nationality – the hatred of false
gods and the passion of the one and immaterial god … The
conquest of one third of the earth to his dogma was his
miracle; rather it was not the miracle of a man but that of
reason.”
“His life, his meditations, his heroic reviling against
the superstitions of his country, and his boldness in defying
the furies of idolatry, his firmness in enduring them for
thirteen years at Makkah, his acceptance of the role of public
scorn and almost of being a victim of his fellow countrymen:
all these and finally his migration, his incessant preaching,
his wars against odds, his faith in his success and his
superhuman security in misfortune, his forbearance in
victory, his ambition, which was entirely devoted to one idea
 8

and in no manner striving for an empire, his endless prayers,

his mystic conversations with God – all these … (served) to
affirm conviction which gave him the power to restore a
creed.”
“Philosopher, orator, apostle, legislator, warrior,
conqueror of ideas, restorer of rational dogmas, of a cult
without images; the founder of twenty terrestrial empires and
of one spiritual empire, that is Hadhrat Muhammad  . As
regards all standards by which human greatness may be
measured, we may well ask, is there any man greater than
he?”(Lamartine, Histoire de la turquire, Paris, 1854).
Conclusion
The Prophet (Hadhrat Nabi Akram  ) said: “None of
you has perfect faith until I am more beloved to him than his
parents, his children and all the people”. Real love for him
will induce us to follow him in all walks of life.
The Sunnah is the axle on which the Deen of Islam
rotates. A quality apple has the colour, taste and smell of an
apple. If any one of these qualities is missing, then the apple
will be an imperfect one. Similarly we will only be real
Muslims if we have the taste, colour and smell of the sunnah
of Hadhrat Nabi Akram  in our way of walking, talking,
eating, behaving, our social, political and financial dealings.
In short, every aspect of life should be moulded according to
his noble lifestyle. We judge a fruit by looking at its exterior.
Likewise the manner in which a person conducts his life is a
true reflection of his God conscience and his love for
Hadhrat Nabi Akram  .
The Holy Prophet (Hadhrat Nabi Akram  ) was an
embodiment of all noble qualities but there are three
qualities which made him most beloved to his followers and
attracted them like a magnet and they are: (1) Kamaal
(perfection), (2) Jamaal (beauty), (3) Nawaal (generosity).
1. Kamaal: Hadhrat Nabi Akram  was the seal of
Prophets and the spiritual head of them all. Two
 9

thirds of the people will be of his Ummah on the day

of Qiyaamah. He was once seated in Makkah when
a non-believer came and sat before him and looked
at his face. He then said in amazement: “Stretch out
your hand so that I may accept Islam.” Thereafter the
Quraish hurled abuses to him. The man replied:
“That face can never speak a lie.” Hadhrat Anas

 
said that for ten years I was in the service of
Hadhrat Nabi Akram  but he never rebuked me
and he did not use the word ‘no’. this was his
perfection.
2. Jamaal: Hadhrat Aa’ishah   said: “We have a
sun and the people have a sun but our sun (the
sacred face of Hadhrat Nabi Akram  ) never sets.”
One Sahabi  said “I looked at the full moon
and compared it to the face of Hadhrat Nabi Akram

I could not decide which one was more
beautiful.”
3. Nawaal: He rarely refused anything. His poverty was a
voluntary one. He once had some gold in his house and
the thought of this deprived him of many hours of sleep.
These qualities created an instant affinity for him
in others. Abdullah Ibn Zaid Ibn Abdi Rabbihi  at
the demise of Hadhrat Nabi Akram  said: “I have no
more need for my eyes.” Hadhrat Abu Bakr  



said

to Hadhrat Nabi Akram : “There are three things I
cherish most: a look at your face, to spend my wealth
on you and that my daughter is thy wife.”
May Allah Ta’ala grant every Muslim an
opportunity of developing an intense love for Hadhrat
Nabi Akram  . Aameen
Courtesy: Jamiatul Ulama Transvaal
Dawah wal Irshad Department, Lenasia, Africa.
 10

Paraphrased by : Fayyaz Ahmad Zaroo

TAFSEER
(Commentary of the Holy Qur’an)
By: Maulana Mufti Muhammad Shafi Sahib (Rahmatullaahi Alaihi)

SURAH AL-BAQARAH
Note: This part of Tafseer is the remaining portion of Surah Al-Baqarah
Tafseer and hence connected with the previous chapter of Surah Al-
Baqarah Tafseer.

Verse 40-42


 





 



















 














 












 
o 









o







 
 
 



 

 
  


 

 

 

o 









 






 


 






O Children of Isra’il (the Israelites), remember My

blessing that I conferred upon you, and fulfill the
covenant with Me, so I fulfill your covenant, and have
awe of me alone. And have faith in what I have
revealed, confirming what is already with you, and do
not be the first to deny it, nor take a paltry price for
my signs. And fear me alone. And do not confound
truth with falsehood, and do not hide the truth when
you know. (verse 40-42)
The Surah Al-Baqarah begins by speaking of the
Holy Qur’an itself, and tells us that although it provides
 11

guidance to all men, yet only true Muslims will derive a

full benefit from it. The Surah proceeds to warn the
disbelievers against the grievous punishment which
awaits them in the other world, and also to delineate
the misdeeds of the two kinds of disbelievers – those
who deny openly, and the hypocrites. Then, addressing
all the three groups, it urges upon them to worship
Allah Ta’ala alone, and, presenting the Holy Qur’an as
a miracle which cannot be imitated by man, invites
them to have faith in it. Next, the Surah recounts how
  
Adam was created to be the viceregent of Allah
Ta’ala, and thus shows the omnipotence and wisdom of
Allah so that men may realize why they must obey and
worship Him and never be disobedient to Him.
Now, in the days of the Holy Prophet (Sallallahu Alayhi

Wasallam) there were two kinds of people among the

disbelievers and the hypocrites. On the one hand were
mushrikeen, idolaters and associators who did not possess
any religious knowledge, were even otherwise mostly
illiterate, and followed the customs of their forefathers – for
example, the inhabitants of Makkah in general whom the
Holly Qur’an calls the Ummiyyun (the illiterate). On the other
hand were those who believed in the earlier prophets, had a
knowledge of the earlier Divine Books like the Torah and the
Evangel, and were known as being well-educated. Some of





them were the followers of Sayyidina Musa (Moses),





but did not accept Sayyidina Isa (Jesus) as a prophet
 12

– these were the Yahud or the Jews. Others were the






followers of Sayyidina Isa , but did not believe in





Sayyidina Musa was being a prophet, divinely
protected against all sin – these were the Nasara or the
Christians. On account of their belief either in the Torah or the
Evangel or in both, the Holy Qur’an calls these two groups
Ahl al-Kitab (the people of the book). Being well-educated,
they were respected and trusted by the people around them,
and their opinion had a great deal of weight. If they came to
the straight path, others too could be expected to follow their
example.
The Jews predominated in Madinah and its environs.
The Surah Al-Baqarah is also Madinite. So, after dealing
with the idolaters and associators, it addresses the people of
the Book in a special manner, from verse 40 to verse 123.
Adopting a persuasive and friendly tone, the Surah refers to
the noble family to which they belong and the honour which
they receive from the people on account of such an
affiliation: then, recounting the blessings which Allah Ta’ala
has been showering on them, it asks them to be aware of
their many misdeeds and their sins, and invites them to
come to the Straight Path. All this has been said, to begin
with, in a very brief manner – four verses inviting them to
Islam, and three to good deeds. Then comes a long and
detailed address to them, at the beginning of which, as also
just before the end, occur the words, ya Bani Isra’il (O
children of Isra’il) – the repetition is, of course, the usual
 13

rhetorical device for making the speech persuasive.

(to be continued, Insha
Allah)

[Tas-heelul Ahadith]
1.

The drinking manners of Hadhrat

Rasulullah (Sallallahu Alayhi Wasallam)






 


 
   
 




  


 




Hadith
Hadhrat Anas bin Malik (Radhiyallahu Anhu) relates
that Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) drank
water in three draughts (i.e. in three gulps/sips) and
used to say: “It is more pleasing and satisfying in this
manner.

Commentary:
Water should not be drunk in one gulp. The
Ulama have written many harmful effects of drinking
water in one breath. It especially weakens the
 14

muscels and nerves. It is also detrimental for the liver

and stomach. Therefore, one should always drink
water in three draughts.
Similarly amongst the etiquettes of drinking is to
drink with the vessel being in the right hand and to
look into the vessel. To sit and drink is also an
important etiquette. It is reported that Hadhrat
Rasulullah (Sallallahu Alayhi Wasallam) stood and drank
ZamZam. However, Ulama states that whilst drinking
ZamZam a person can stand or sit. It is not Fardh to
stand nor is it a sin to sit and face any other direction
besides the Qiblah.

LESSONS
1. Water (or any other drink) should be drank in
three draughts (gulps/sips).
2. Water should not be drunk in one gulp as it is
harmful.
3. Water should be drunk by holding the vessel in
the right hand.
4. Similarly a person should look into the vessel
while drinking and not blow into it.
5. One should sit and drink besides the drinking of
ZamZam which is permissible to stand or to sit
 15

and drink.

Seerat of Hadhrat

By: Hadhrat Maulana Qari Syyed Siddeeq Ahmad Baandwi Sahib
(Continued from the previous issue)

List and dates of ghazawaat – battles in which

Hadhrat Nabi Akram participated
2 A.H. – Five Ghazawaat:
(1) Abwaa or Wuddaan. (2) Buwaat. (3) Badr.
(4) Banu Qaynuqaa. (5) Saweeq.
3 A.H. – Three Ghazawaat:
(1) Ghitfaan. (2) Uhud. (3) Humraa-ul-Asad
4 A.H. – Two Ghazawaat:
(1) Banu Nadheer. (2) Badr Sughra.
5 A.H. – Four Ghazawaat:
(1) Zat-ur-Riqaa. (2) Dowma-tul-Jundul (3)
Muraisee or Banu-ul-Mustalaq. (4) Khandaq.
6 A.H. – Three Ghazawaat:
(1) Banu Lihyaan. (2) Ghabah or Zi Qarad. (3)
Hudaybiyyah.
7 A.H. – One Ghazawah:
(1) Khaibar.
8 A.H. – Three Ghazawaat:
(1) Conquest of Makkah. (2) Hunain. (3) Taa’if.
 16

9 A.H. – One Ghazawah:

(1) Tabuk.
List of Sarayaa – Contingents that were sent out
by Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam)
1 A.H. – Two detachments were sent out during this year:
(1) Sariyyah Hamzah (2) Sariyyah Ubaidah bin
Haarith
2 A.H. – Three detachments:
(1) Sariyyah Abdullah bin Jahsh (2) Sariyyah
U’mair (3) Sariyyah Saalim
3 A.H. – Two detachments:
(1) Sariyyah Muhammad bin Salimah (2)
Sariyyah Zaid bin Haarithah
4 A.H. – Four detachments:
(1) Sariyyah Abu Salimah (2) Sariyyah
Abdullah bin Unais  (3) Sariyyah Munzir (4)
Sariyyah Marthad
5 A.H. – No detachments:
6 A.H. – Eleven detachments:
(1) Sariyyah Muhammad bin Maslamah
sent to zil-Qissah. (2) Sariyyah Ukashah (3) Sariyyah
Muhammad bin Maslamah  sent to Qartaa (4)
Sariyyah Zaid bin Haarithah  (5) Sariyyah
Abdurahman bin Auf  (6) Sariyyah Ali  (7)
Sariyyah Zaid bin Haarithah  sent to Umme Qurfah
(8) Sariyyah Abdullah bin A’teek  (9) Sariyyah
 17

Abdullah bin Rawaahah  (10) Sariyyah Kuraz bin

Jaabir (11) Sariyyah Amr Dhamiri
7 A.H. – Five detachments:
(1) Sariyyah Abu Bakr  (2) Sariyyah Bishr bin
Sa’d  (3) Sariyyah Ghaalib bin Abdullah  (4)
Sariyyah Basheer bin Ka’b (5) Sariyyah Akhram
8 A.H. – Ten detachments:
(1) Sariyyah Ghaalib sent to Banil-Malooh (2)
Sariyyah Ghaalib sent to Fidak (3) Sariyyah Shujaa
 (4) Sariyyah Ka’b  (5) Sariyyah A’mr bin A’as
 (6) Sariyyah Abu Ubaidah bin Jarrah  (7)
Sariyyah Abu Qatada  (8) Sariyyah Khaalid bin
Waleed (9) Sariyyah Tufail bin A’mr Ad-Dowsi 
(10) Sariyyah Qutbah
9 A.H. – Three detachments:
(1) Sariyyah Alqamah (2) Sariyyah Ali (3)
Sariyyah Ukaashah
10 A.H. – Two detachments:
(1) Sariyyah Khaalid bin Waleed (2) Sariyyah
Ali
11 A.H. – One detachment:
(1) The army of Hadhrat Usamah  Was
prepared by Hadhrat Nabi Akram  but did not leave
Madinah during the lifetime of Hadhrat Nabi Akram .
After the demise of Hadhrat Nabi Akram  , Hadhrat Abu
 18

Bakr dispatched this army.

Total number of Ghazawat = 22
Total number of Sarayaa = 43
(to be continued, Insha
Allah)
MALFOOZAAT
Statements and
Anecdotes of Faqeehul-
Ummat Hadhrat Mufti
Mahmood Hasan
Gangohi  
Compiled By: Mufti Farooq Meeruti Sahib (Daamat Barakatuhum)

Beliefs
Sajdah to anyone other than Allah
An answer to those who infer the permissibility of Sajdah to
anyone other than Allah on the basis of the Sajdah of the angels.

Question: Hadhrat Yoosuf’s    parents and brothers

made Sajdah to him. What was the basis of the Sajdah at that
time? Why was it made? Similarly, the angels made Sajdah to
Hadhrat Aadam  


. Why then isn’t it permissible for us to
make Sajdah in front of some grave or one’s peer and murshid
(spiritual mentor) like how it was permissible for those people?

Answer: A son used to be born for Hadhrat Aadam






in the morning and a daughter in the evening.
The daughter born on one day could marry the son
born the next day. What answer will be given to one
who says that just as it was permissible for a person
 19

to marry his or her brother or sister in the past then it

should be made permissible for us to do the same
today as well!! Obviously, it will be said to him that it
was permissible for them and not for us. Allah Ta’ala
has the right to make lawful whatever He wishes for
whichever Nabi He desires. It is not necessary
  

that we may do whatever they were allowed to do.

(to be continued, Insha
Allah)
Jurisprudence

THE LEGAL STATUS

OF FOLLOWING A
MADHAB
By: Justice Muhammad Taqi Usmani
Translated by: Muhammad Amin Kholwadia
(Continued from the previous issue)

RESPONSES TO DOUBTS RAISED

AGAINST TAQLEED

In reality, however, not even scholars examine each

issue a new rather they too are obliged to resort to the
books of fiqh of the early scholars. The only difference is
that instead of reading books from the Hanafi, Shafi’ee
schools of thought, they prefer to refer to Ibn Taymiyah, Ibn
Qayyim, Ibn Hazm and Qadi Shaukani. Thus, they
consider the opinions of these scholars as being sound
 20

and just and consequently follow them. If antagonists of

Taqleed do have the opportunity to research and comb
through all of their resources on the Qur’an and Sunnah on
an issue, they are left with no alternative except to follow.
This is because – as they try to establish the authenticity of
a certain Hadith – they have to rely upon the opinions of
the scholars who screened the narrators of Hadith (Jarh
wa Ta’deel). No alternative exists except to determine
whether one narrator was weak as opposed to another
except by what the Ulama, declared earlier. In other words,
deciding that a particular Hadith is weak one has to resort
to Ulama of ‘Jarh wa Ta’deel’ who deemed the narrators of
the Hadith weak. This is taqleed with regards to the opinion
of that particular scholar on Hadith. The books which
screen the narrators of Hadith do not offer reasons for their
judgments; they merely state individuals who had weak
memories (or other flaws) and others who had good
memories. Furthermore, where there are two Hadith which
are quiet sound as for as the chain of the narrators go,
upon what basis is preference given to one over the other.
The only basis which usually governs the acceptance of
one Hadith over another is the opinion of a certain scholar,
who has deemed the less preferred Hadith as suspect to
another interpretation. Relying upon the expert opinion of a
scholar to make their own judgments regarding Ahadith,
ironically, is allowed in this circumstance. The truth is that
following the opinion of experts is part and parcel of
everyday life. If we were to condemn this very normal and
 21

mundane activity, life would be become impossible.

The Hadith of Adi Ibn Hatim
The following Hadith reported from Adi Ibn Hatim is
also used to refute the arguments for Taqleed.
Adi Ibn Hatim said that he came to the Prophet 
wearing a gold cross around his neck. The Prophet 
said:
“O Adi! Through away this idol from yourself.”
Then the Prophet  recited the verse:
“They took their savants and sages as Lords besides
Allah.” (to be continued, Insha Allah)
Family Bond
Bringing Up
Children In Islam
By: Maulana Dr. Muhammad Habibullaah Mukhtaar
Translated by Rafiiq Abdurrahmaan
(Continued from the previous issue)

Responsibility relating to Physical

Education
Physical Training of children is also an important
parental responsibility and ensures children remain alert
and healthy. Islam prescribes a method of physical training
whose main points are:
Responsibility towards the expenses of wife and
children
The Noble Qur’an has enjoined upon a man to feed
 22

and clothe his wife and children1. The money spent on his
wife and children entitles the man to a reward greater than
the reward earned from taking part in Jihaad in the cause
of Allah, or liberating a slave, or giving Sadaqah2. It is a sin
to hold back the rights of the family members or to be
miserly in spending on them3.
Good eating and drinking habits
The Noble Rasool  has advised against eating to
fill one’s stomach to over-eating. One must eat only as
much as is enough to keep one’s back straight. The
stomach should be divided into three parts: a third for
eating, a third for drinking and a third for air (breathing)4.
Sit when drinking water, recite “Bismillah”, take three
sips and do not exhale into the utensil. After drinking,
praise Allah Ta’ala, saying “Alhamdulillah”5.
Sleep on the right side facing the Qiblah. To sleep
on the left is harmful to the heart and causes difficulty in
breathing. Before sleeping, say the masnuun du’aas
(Sunnah invocations)6.
Keep away from infectious diseases
The Ahaadith command one to keep away from lepers
as a precautionary measure7. A leper from Thaqiif was
advised by Sayyidina Rasoolullah  to return home, after
the Noble Rasool  had taken his allegiance8. He said,
once afflicted (with an infectious disease) must not go near a

1
Surah Baqarah (2:33)
2
Muslim
3
Abu Dawuud
4
Ahmad and Trimidhi
5
Bukhar’ii, Muslim and Trimidhi
6
Bukhar’ii and Muslim
7
Bukhar’ii and Muslim
8
Muslim and Ibn Majah
 23

healthy person1. Therefore, keep young children away from

people who are afflicted with contagious diseases.
Treatment and medication for the sick
It is Sunnah to take medicine. Therefore, it is wrong to
delay or evade treatment. According to a Hadith, there is a
medicine for every illness; when the medicine is appropriate
for the illness, the patient is cured by the command of Allah,
the Exalted. The Noble Rasool  has said, “O bondsman
of Allah, treat yourself when you are ill, because Allah, the
Exalted, has created a cure for every illness except old age2.”
People asked him if incantation and medical treatment had
any effect. He replied that things by Allah Most High had
been determined3. (to be continued, Insha Allah)
Telephone Ethics
Laws pertaining to the use of

Mufti Muhammad Salmaan Mansurpuri Sahib

(Continued from the previous issue)
(14) To display the name of Allah Ta’ala or Hadhrat
Rasoolullah  on the screen of a cell phone

Question:- Is it permissible to display the name of Allah

Ta’ala or Hadhrat Rasoolullah  or any Qur’anic Aayat
or a picture of the Ka’bah Shareef or the Green Dome of
Madinah Munawwarah, or any other sacred place on one’s
cell-phone? Can one go into the toilet with such a phone or
keep it in his pants pocket?
Answer:- In principle, displaying the names of Allah
1
Bukhar’ii and Muslim
2
Ahmad and Nasaa’ee
3
Ahmad and Trimidhi
 24

Ta’ala and His Rasool  or any Qur’anic verse etc.

is permissible. However, if the names are displayed on
the screen, it is not permissible to go into the toilet
with it. Before going to the toilet one should switch off
the phone so that these sacred names and verses are
not disrespected. Likewise, if the sacred names or
verses are visibly displayed on the screen, to put the
phone in one’s pants pocket will amount to disrespect.

(15) Downloading the Qur’an or Hadith on the cell-

phone
Question:- Is it permissible to download the text of the
Qur’an, Hadith or any duas etc. on one’s phone? Can one go
into the toilet with such a phone, or any other unclean place?
Answer:- There is no harm in downloading such texts
onto one’s phone. Nevertheless, if the texts are being
played on the phone or the text is visible, it will not be
permissible to go into the toilet with it. If the phone is
switched off, or the particular program is not being
played and no texts are visible on the screen, it will be
permissible to go into the toilet with it. (Shaami Vol. 9,
Page 519).
(16) Taking photographs with a cell-phone
Question:- What is the Shar’ee ruling on the following:
1. Taking photographs of animate objects by means of a
cell-phone.
2. Having such photographs stored on one’s cell-phone.
3. Performing Salaah with a cell-phone in one’s pocket
wherein one has pictures of animate objects on his
 25

phone.
1.

Answer:- According to most Ulama, it is not

permissible to take pictures of animate objects with a
cell-phone. However, the pictures are saved on the
phone in such a manner that until that particular file is
not opened, the picture is not visible; then, Salaah
performed with the phone in one’s pocket will be valid.
Furthermore, generally the picture on the screen is
very small and unclear. If it is displayed in this manner
it will not invalidate the Salaah, especially when it
remains covered in the pocket1. (to be continued, Insha Allah)
Great Personality

Rahimahulla
h
By: Allamah Muhammad Ibn Yusuf Salihi Dimashqi Shafi’i (Rahmatullah Alayhi)
(Continued from the previous issue)

Imam Sahib’s Students

23. Abu J’afar Muhammad Ibn Hasan Ruwasi Nahwi.
24. Muhammad Ibn Hasan Ibn Abu Yazid Hamdani Kufi.
25. Muhammad Ibn Hasan Muzani Wasiti.
26. Abu Hashim Muhammad Ibn Hafs.
27. Muhammad Ibn Abu Hakam Ibn Mukhtar Ibn
Abu A’abid Thaqafi.


 

  


 


 
 
 

  
 
1








 
 







 





 26

28. Abu Mu’awiyah Muhammad Ibn Khazim Al-

Darir Kufi.
29. Muhammad Ibn Khalid Ibn Muhammad
Wahabi Himsi.
30. Muhammad ibn Khatab Sadusi.
31. Abu Umar Muhammad Rab’iah Kilabi Kufi.
32. Muhammad Ibn Zaidah Ibn Hisham Taymi Kufi.
33. Abu Humam Muhammad Ibn Zibraqan ahwazi.
34. Muhammad Ibn Zubaid Ibn Muzhij Dimashqi.
35. Muhammad Ibn Abu Zakariyyah Muhammad
Ibn Ziyad Ibn Ilaqah Th’alabi Kufi.
36. Muhammad Ibn Ziyad Ibn Amr Ju’afi Kufi.
37. Muhammad Ibn Ziyad Kufi.
38. Muhammad Ibn Ziyad Anazi.
39. Muhammad Ibn Zayd Ibn Ali Ibn Hadhrat
Husain Ibn Hadhrat Ali   .
40. Muhammad Ibn Zayd Ibn Muzhij zubaidi.
41. Muhammad Ibn Sabiq Taymi Kufi.
42. Muhammad Salim Ibn Aflah Ansari Kufi.
43. Muhammad Ibn Sa’id.
44. Muhammad Ibn Salmah Ibn Abdullah Bahili.
45. Abu Ja’far Muhammad Ibn Salam Ibn Farj
Bekandi.
46. Muhammad Ibn Sulayman.
47. Muhammad Ibn Sawwar Ibn Mus’ab Kufi.
48. Muhammad Ibn Sawwar Kalbi.
 27

49. Muhammad Ibn Suwaid Tai Kufi.

50. Muhammad Ibn Suwaid Kalbi.
51. Muhammad Ibn Shuj’a Ibn Nabhan Nabhani
Marwazi.
52. Muhammad Ibn Sabih Ibn Sammak.
53. Abu J’afar Muhammad Ibn Salt Ibn Hajjaj
Asadi Kufi.
54. Muhammad Ibn Tufail bin Malik Nakh’aie.
55. Muhammad Ibn Abu Talib Sadusi Kufi.
56. Muhammad Ibn Talhah Ibn Musarrif Kufi.
57. Abu Ibad Muhammad Ibn Ibad Hunai Basri.
58. Muhammad Ibn Abdullah Ibn Kharijah Ibn
Naf’i Ansari Sayrafi Kufi.
(to be continued, Insha Allah)

Letters to the
Editor
What will be the fate of our
nation?
Dear Editor,

This has a reference to the editorial, titled

“Academic deviances at KU” July-2010 by Muhtaram
Fayyaz Ahmad Zaroo Sahib.
I was very shocked to know the abominable
 28

image of Kashmir University that is highly condemnable.

I had been erstwhile connected with KU, the so-called
highest seat of learning tilting towards anti-Islamic
plans, but the extent which the editor has surfaced is
very much grievous and shocking that have made all
the intellectuals concerned about it. If our so-called
highest seat of learning will dare to crack our
established beliefs, what will be the fate of our nation?
The universities are called as future factories; obviously
it will produce defective future to the nation.
It is also very annoyed to find that the so-called
intellectuals and professors of our soil are carrying
evangelistic / Zionist mission in our universities. Shame
on them!
I appreciate the Darul-Uloom Raheemiyyah, the
diamond asset of our valley, for having the jury of
Islamic Mufti’s for vacuum cleaning the dust on Islam
accumulated by the pseudo-Islamic scholars. May Allah
Ta’ala give them Tafaqqah-e-Azeem (great sense of
understanding).
Suhail Nabi Chientsaaz,
Srinagar Municipal Corporation,
Srinagar.

Anecdotal evidence rather than

serious research
 29

Dear Editor,
This has a reference to your editorial, Academic
deviances at KU, An-Noor, July-2010 by Mr. Fayyaz
Ahmad Zaroo Sahib. The findings of the evangelist, Mr.
Alan R. Velie Professor of English at David Ross Boyed
University of Oklahoma America, which he presented in
Ibne-Khuldun auditorium of Kashmir University that
Hadhrat Eisaa    has been crucified, were based on
anecdotal evidence rather than serious research.
However, the entire Muslim Ummah believe
dogmatically that Hadhrat Eisaa  was never
crucified, and the same dogma is firmly anchored in a
Muslim world view based on the verses of the Holy
Qur’aan and a big number of authentic Ahaadith of the

Holy Prophet .
Feroz Ahmad Bhat,
Research scholar,
Kashmir University,
Hazratbal Srinagar.
Release of misleading book
Dear Editor,
This has a reference to your editorial, Academic
deviances at KU, An-Noor, July-2010. We the students
at a college of Srinagar are aghast over the release of
such a misleading book, that is, Irfan-e-Qur’aan, at the
University of Kashmir. We are very much thankful to the
 30

esteemed Editor-in-chief and the editor of An-Noor who

have exposed such people and have saved the Muslim
community from going astray. Thank you very much, sir.
Azhar Farooq Bhat,
Talhah Rashid Wani,
Naseer Ahmad Khan,
College students of Ist year,
Srinagar.

Religious woes of muslim

students of KU
Dear Editor,
Apropos the editorial, Academic deviances at
KU, An-Noor, July-2010 by Mr. Fayyaz Ahmad Zaroo
Sahib. The author of the said editorial should be lauded
for bringing the plight of Muslim students of Kashmir
University to focus. An-Noor is the only journal in the
state of Jammu and Kashmir which has spoken plainly
about the religious woes of Muslim students of KU. And
the menace of ragging is still looming large over the KU
campus.
Master Abdul Hameed Shaikh,
Nowa-Kadal, Srinagar.

Towering Institution
Dear Editor,
By hosting a mega I’tikaaf in the premises of
 31

Darul-Uloom Raheemiyyah Bandipora in which many

renowned scholars of Islam and saintly elders from the
country and abroad participated, the status of your
Darul-Uloom Raheemiyyah elevated to the position of a
towering institution in the seminaries of Jammu &
Kashmir State.
Er. Abdul Lateef Shah,
New Delhi.

Great achievement
Dear Editor,
The monthly An-Noor is being published for the
last six years. It has also a good reputation among the
readers across the country. This is a great achievement
for any Islamic journal. But the period of one month is
too long to wait. May I request An-Noor team to make it
fortnightly so that readers may receive its Noor in quick
succession
Dr. Farooq Nomani,
Bangalore.

CAMPUS ROUND-
UP
Fayyaz Ahmad Zaroo

Bereavement
 32

Two saintly elders of Raheemiyyah

passed away
The different talents and abilities of men play a
pivotal role in establishing an institute, so the men who
have different capabilities of serving an institute undertake
its projects and tasks viz. construction, academics,
administration etc. and accomplish them positively. But
there are some men who do not take part in any physical
or tangible activity of the institute, however, they
contribute very much to the institute by praying sincerely
to Allah Almighty for the development of the institute.
Hadhrat Maulana Khaleel Sahib was among such men
who was offering Darul-Uloom Raheemiyyah his prayers
and a lot of care. It was 14th Muharramul-haraam 1432 AH
corresponding to 21 December 2010 when Maulana
Khaleel Ahmad Sahib passed away in old age. After
spending three years in the reformative work of Dawat and
Tabligh, Maulana Khaleel Sahib (Alaihir rahmah) devoted
himself fully to Ta’leem and Tabligh at Masjid Zakariyya
Rawalpendi. Another personality was Jenab Peer Ghulam
Muhammad Shah Sahib who contributed to Darul-Uloom
Raheemiyyah from the period of its establishment to this
time. He was very affectionate to the administration,
teachers and the students of Raheemiyyah, and was
terming Raheemiyyah an asset for the Hereafter. It was
18th Muharram 1432 AH corresponding to Dec. 25, 2010
when Jenab Peer Ghulam Muhammad Shah Sahib
breathed his last. Eisaal-e-thawaab was performed for
both the deceased at Raheemiyyah. May Allah Almighty
grant Jannatul-Firdaws to both the elders abovementioned.

Gold Opportunity
As it has been made public earlier that Darul-Uloom
 33

Raheemiyyah Bandipora has purchased a large chunk of

land adjacent to its new complex in the vicinity of
Mahmood-aabad Nussoo Bandipora. The payment was
required to be paid in instalments. Many Muslim men and
women donated for the same, may Allah Ta’ala accept
their donation. Now the last and final instalment is due, so
immediate donation is needed.

Donation can be deposited in the bank account of

Darul-Uloom Raheemiyyah under the account No: CD
1226 JK Bank Branch Bandipora. Donors are requested
to please inform the office of Darul-Uloom Raheemiyyah
after depositing their donation in the bank on phone as it
is necessary for maintaining the accounts and dispatching
the receipts.

Some persons desire to donate without disclosing

their names and addresses to the Raheemiyyah office.
But the office must be informed about the same as it will
save the accountants from any kind of inconvenience, and
such kind of information does not reduce the reward of
hidden donation.
Issued by: Naazim Sahib
Darul-Uloom Raheemiyyah, Bandipora Kashmir.