An Noor - March and April 2017

Volume: 13 Issue No: 6,7
AN-NOOR
B A N D I P O R A K A S H M I R
Jamadiuth-Thani,Rajab ul Murajab 1438 AH

March-April 2017 CE
Editor-in-Chief
Muhammad Rahmatullah
Editor
FayyazAhmad Zaroo
Assistant Editor
Bilal Ahmed Lone
Handle with respect contains Quranic verses and Ahadith.
File away for future reference
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IN THIS ISSUE
Grateful to Allah Almighty

Double Noor By: Hazrat Maulana Mohammad Rahmatullah Sahib Qaasmi 3
Daamat barakatuhum
Editorial Pardon for The pleasure of Allah Taala 4

By: Hazrat Maulana Ilyas Patel Saheb
Surah Al-Baqarah
Tafseer 8
By: Hazrat Maulana Mufti Muhammad Shafi Sahib
(Rahmatullaahi Alaihi)
Hadeeth Tasheelul-Ahadeeth 14
Seerat-e-Paak Seeratul-Mustafa ] 23
By: Hazrat Maulana Muhammad Idrees Kaandhelwi Sahib
Rahmatullahi Alaihi
Blessed Stories of the Sahabah Raziyallahu Anhum 30

Companions By: Shaikhul-Hadeeth Hazrat Maulana Muhammad Zakariyya
Sahib Rahmatullahi Alaihi
Malfoozaat Statements of Faqeehul-Ummat n] u 37

Compiled By: Mufti Farooq Meeruti Sahib
Etiquette Etiquettes for students 45

By: Hazrat Qari Siddiq Ahmad Bandwi Sahib n] u
Sulook Potions for the heart 53

By: Hadhrat Peer Zulfiqar Sahib Daamat-Barakatuhum
Family Bond Bringing up Children in Islam 59

By: Maulana Dr. Muhammad Habibullah Mukhtar Sahib
Hadhrat Imam Abu Hanifah (Rahimahullah)

Great Personality By: Allamah Muhammad Ibn Yusuf Salihi Sahib
64
Dimashqi Shafii (Rahmatullah alayhi)
Benefits of the Journal 69
Letters toEditor
Campus Completion of Incomplete work

Round-up Hazrat Moulana Rahmatullah Mir Qasmi Saheb 70
3 March April 2017 Jamadiuth-Thani, Rajab 1438
Double Noor
Grateful to Allah Almighty

By: Hazrat Maulana Mohammad Rahmatullah
Sahib Qaasmi Daamat barakatuhum
(Editor-in-chief AN-NOOR)
Since July 2016, where all kinds of work

and academic activities were affected, the
regular publication of An-Noor was also
affected due to unrest in the Kashmir valley.
After the lapse of six months, a joint issue of
An-Noor was published for reducing the gap.
To close the gap completely, latest issue of
An-Noor was a joint issue of four months
(November 2016-February 2017) which was of
128 pages. By the toufeeque of Allah Almighty
the current issue of An-Noor is a joint issue of
March-April 2017. The respected readers are
requested to supplicate by heart that may
Allah Almighty make all coming stages easy
and make this journal beneficial for all and a
source of Maghfirah for its editors, authors,
writers, publishers, assistants and compilers.
We are grateful to Allah Almighty for making
us able to resume the publication of this
Islamic Journal regularly.
E DITORIAL
Pardon for The Pleasure of
Allah Taala
By: Hazrat Maulana Ilyaas Patel Saheb
On the occasion of Uhud, Hazrat

Rasulullah Sallallahu Alaihi Wasallam deputed
Hazrat Husail bin Jaabir Raziyallahu Anhu, who
was also known as Yamaan and was the father
of Hazrat Huzaifah bin Yamaan Raziyallahu Anhu,
together with Hazrat Thaabit bin Waqsh
Raziyallahu Anhu to remain with the women and
children in the fort. This was on account of the
advanced age of these two Hazraat-e-
Sahabah Raziyallahu Anhuma.
At some point, one of them said to the
other, What is the matter with you? What are
you waiting for? By Allah! Neither of us has
much of his life remaining. We will either die
today or tomorrow. Why do we not seize our
swords and join Hazrat Rasulullah Sallallahu
Alaihi Wasallam? Perhaps Allah Taala will bless
us with martyrdom in the company of Hazrat
Rasulullah Sallallahu Alaihi Wasallam.
In this manner, they both left the fort

and joined the army of Hazrat Rasulullah
Sallallahu Alaihi Wasallam. However, the Hazraat-
e-Sahabah Raziyallahu Anhum did not recognize
them and were unaware that they had joined
the army.
During the course of the battle, the
disbelievers killed Hazrat Thaabit bin Waqsh
Raziyallahu Anhu. As for Hazrat Husail bin Jaabir
Raziyallahu Anhu, the Muslims mistook him to be
one of the enemies and thus attacked him with
their swords, killing him.
When Hazrat Huzaifah Raziyallahu Anhu
saw this, he immediately shouted, My father!
My father! Hearing this, the Muslims replied
by stating the truth, By Allah! We did not
know that he was one of the Muslims! Hazrat
Huzaifah Raziyallahu Anhu responded saying,
May Allah Taala forgive you! He is the most
merciful of those who show mercy.
When Hazrat Rasulullah Sallallahu Alaihi
Wasallam learnt of the incident, he arranged for
the blood money to be paid to Hazrat Huzaifah
Raziyallahu Anhu. However, Hazrat Huzaifah
Raziyallahu Anhu immediately took the money
and spent it on the Muslims. This action of his
caused Hazrat Rasulullah Sallallahu Alaihi

Wasallam to have even more regard for him.
In the narration of Saheeh Bukhaari,

Hazrat Urwah Rahimahullah further mentioned,
By Allah! Hazrat Huzaifah Raziyallahu Anhu
continued to enjoy goodness (Barakah) until
he met Allah Taala (due to forgiving those
who had killed his father).
(Saheeh Bukhaari #3824, Usdul Ghaabah vol. 2, pg. 19,
Sharhu Saheehil Bukhaari libni Battaal vol. 8, pg. 518)
Lessons:
1. The main purpose behind our creation
is for us to worship and obey Allah Taala.
Sadly, many of us spend the prime portion of
our lives in building a fortune and securing
financial security. Even sadder than this is
when a person has now reached the final
stages of his life and still fails to attend to his
primary purpose, and instead remains
engrossed in amassing the Dunya. If we
cannot achieve the ideal, which is to spend our
entire life for Deen, then we should at least
strive to retire at some point so that we can
dedicate the remaining portion of our lives to
Deen and worshipping Allah Taala.
2. One can well imagine the extent of the
grief experienced by Hazrat Huzaifah Raziyallahu

Anhu over the death of his father especially as
his father did not pass away a natural death but
was killed. Despite the emotion and grief that
he felt, he was still prepared to forgive the
Hazraat-e-Sahaabah Raziyallahu Anhum who were
responsible, as their killing his father was a
mistake and was not intentional. In fact, his
clean heartedness was such that he even made
Duaa for their forgiveness. On account of him
forgiving them and spending the blood money
on the Hazraat-e-Sahaabah Raziyallahu Anhum,
instead of keeping it for himself, he not only
gained the special love and attention of Hazrat
Rasulullah Sallallahu Alaihi Wasallam but also
earned lifelong Barakah. In comparison to
Hazrat Huzaifah Raziyallahu Anhu, who forgave
those who killed his father, many of us sever
relations with family and continue to fight over
money and estate problems and other petty
issues. Let us realize that by foregoing our right
and forgiving those who hurt us, for the sake of
Allah Taala and maintaining family ties, we will
win not only the happiness of Allah Taala but
also Barakah a prize which is priceless.
\
\
TAFSEER
( C o m m en t a r y o f t h e H o l y Q u r a n )
By: Hazrat Maulana Mufti Muhammad Shafi Sahib (Rahmatullahi 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.
The terminology of the Naskh
It is also essential to keep in mind a

certain distinction in the use of the word
Naskh as a technical term of the Shariah.
The technical sense of the word implies
changing an injunction, and replacing one
injunction by another. Now, this change
may consist in repealing an injunction
altogether and replacing it by another (for
example, fixing the Kabah as the Qiblah
the direction towards which Muslims turn in
their prayers instead of the Baytul-
Maqdis); the change may equally consist in
retaining an injunction but adding certain
condition and provisions to it. The Ulama of
the early period of Islam have used the

word Naskh in this general and
comprehensive sense which includes the
total repeal of an injunction as well as a
partial change in an injunction with the
addition of certain conditions, provisions or
exceptions. That is why the Ulama of the
earlier period have indicated some five
hundred verses of the Holy Quran which,
according to them, have been abrogated.
But, according to the Ulama of the
later period, only that change is to be
called a Naskh which cannot in any way be
brought into consonance with an earlier
injunction. Obviously, this approach greatly
reduces the number of abrogated verses.
For example, there are, according to al-
Suyuti Alaihirrahmah, only twenty such
verses. Later on, Hazrat Shah Waliyyullah
Alaihirrahmah, seeking to bring the
abrogated injunctions in consonance with
the earlier injunctions, reduced the number
of abrogated verses to only five these
being the causes where later injunctions
could not be made to correspond with the
earlier ones without far-fetched
interpretations. This effort is highly

commendable, because the basic postulate
behind an injunction is its permanence,
while abrogation goes against this
postulate, and hence it is not proper to
posit abrogation in a verse laying down an
injunction which can, in some justifiable
manner, be shown to be still valid.
But this effort to reduce the number
of abrogated verses does not, and cannot
in the least imply (As the modernists have been
all too impatient to believe) that the presence
of abrogation is in any way may Allah
forgive us for reproducing a blasphemy a
shortcoming or defect in the Holy Quran or
Islam, that the Ulama have for the last
fourteen hundred years been trying to
remove it, that the ultimate inspiration
came to Hazrat Shah Waliyyullah
Alaihirrahmah whose extraordinary
achievement lies in having reduced the
number of abrogated verses to five, and
that now one may wait for a few geniuses
who would bring the number down to zero.
To adopt such an approach towards

the question of Naskh is no service to
Islam or to the Holy Quran, (To which
pretends the whole tribe of self-styled
scholars, researchers, experts in Islamic
studies and revivificateurs of Islam.) nor
can it obliterate the profound investigations
into truth of the matter made by the
blessed companions, their successors, and
the Ulema of the generations that followed
them during the last fourteen hundred
years, nor can it stop the recriminations of
the enemies of Islam. In fact, all it would
do is to furnish a weapon to the present-
day traducers of Islam and those who wish
to rebel against Islam, who would now be
saying that what the Ulama of the Islamic
Ummah have been maintaining on the
subject for the last fourteen hundred years
has finally proved to be wrong. May Allah
forbid such a thing! If this door is opened,
it would let in all kinds of disorders, and all
the injunctions of the Shariah would come
under suspicion. Then, is there any
guarantee that the results of this
modernistic research would not turn out to

be wrong tomorrow!
We have come across certain recent
writings in which an attempt has been
made to revive the argument of Abu
Muslim al-Isfahani. Such writers begin with
the assumption that the Arabic word Ma in
verse 106 is not a relative or adverbial
pronoun signifying whenever, or
whichever but a conjunction implying if
that introduces a conditional clause; so,
they translate the first phrase of the verse
not as whichever verse We abrogate, but
as if We abrogate a verse, and say that
the statement pertains to a supposition or
to an imaginary situation as do the phrases
beginning with the Arabic word Law (if)
for example: ! ^ n ^ : If there were in
the sky and the earth another god beside
Allah (21:22) or Fu$ ^ ] : If the All-
Merciful had a son (43:81). On this basis,
they argue that abrogation is possible, but
has never actually occurred. Such writers,
we are afraid, do not show an intimate
knowledge of Arabic grammar, for there is
a great deal of difference between a
condition suggested by the word Ma and

the imaginary situation introduced by the
conjunction Law. Moreover, it is on the
basis of this verse itself that the blessed
Companions have affirmed the occurrence
of abrogation and have even cited many
instances. So have their Successors and all
authentic Commentators. In view of such
unanimity, the new-fangled interpretation
cannot be acceptable. Even Hazrat Shah
Waliyyullah Rahmatullahi alaihi, in reducing
the number of abrogated verses, has never
thought of denying the fact of abrogation.
In short, all the authentic and authoritative
Ulama, from the days of the blessed
Companions down to our own day, have
always affirmed not only the possibility, but
also the actual occurrence of abrogation.
This has been the position of all the Ulama
of Deoband too, without any exception.
The injunctions with regard to
abrogation are too many and too intricate
to be discussed here- they properly belong
to the books on the Principles of
Jurisprudence.
(To be continued, Insha-Allahu-Taala)
Tas-heelul Ahadeeth
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Translation:
It is narrted from Sayyidina Sahal Bin

Sad Raziyallahu Anhu that a man came to
Hazrat Rasullullah Sallallahu Alaih Wasalam
and said: Oh Rasool of Allah! Show me an
action that if I do it, Allah and the people
will love me. Hazrat Rasullullah Sallallahu
Alaih Wasalam said: Abstain from the world
Allah Taala will love you. Abstain from
the peoples wealth the people will love
you. (Ibn-e-Maajah)
Commentary:
Abstentation from the world earns the

love of Allah Taala because the world is
the greatest distraction from the Ibaadah
of Allah Taala. Thus, those who abstain
from the world will find it easier to obey
AllahTaala and worship Him.
Very often love of the people is

earned at the expense of obedience to
Allah Taala and His worship. People very
often displease Allah Taala in order to
please people. This Hadith shows us how to
please Allah Taala and the people at the
same time
Lessons
1. Love for Allah Taala can be

achieved by denouncing worldly
things.
2. Do not wish things that other
people possess.
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Translation:
It is narrated from Sayyidina Abu

Hurairah Raziyallahu Anhu that Hazrat
Rasullullah Sallallahu Alaih Wasalam said:
Allah is certainly pure and He accepts only
that which is pure. Certainly Allah had
commanded the believers in the same
manner that He had commanded the
messengers. Thus He said: O messengers!
Eat from the pure things and do good
actions. And He also said: O Believers! Eat
from the pure things that we had given to
you.
Hazrat Rasullullah Sallallahu Alaih Wasalam,

thereafter, spoke of a man who having
undertaken a lengthy journey, is unkempt
and dusty, and stretching his hands in
Duaa says: O my sustainer! O my
sustainer, but his food, drink and clothes
are Haraam and he has been nourished
with Haraam food so then how can his
Duaa be accepted? (Muslim)
Commentary
1. The meaning of Allah Taala

being pure is that Allah Taala possesses all
the attributes of perfection and that there
is no blemish (short-coming) in His being
and His attributes.
2. We understand from the words

and He accepts only that which is pure
that it is not permissible to spend Haraam
wealth (wealth earned through Haraam
avenues) in Zakaat, Sadaqah, Lillah etc. In
fact, many Ulama regard the spending of
Haraam wealth in such noble courses as

Kufr (an act of disbelief) because it
tantamounts to mockery of Allah Taalas
commands.
3. This Hadith also shows us the

importance of consuming only that which is
Halaal. Just as Allah Taala had
commanded the Believers to consume
Halaal only. He had also commanded the
messengers to consume Halaal only.
4. We also learn that Halaal

earnings and food is a precondition for the
acceptance of Duaas. Duaas can never be
accepted when a persons food, drink and
clothes are Haraam or attained through
Haraam means.
Lessons
A Muslim must always strive to earn

and consume only that which is pure and
Halaal.
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Translation:
It is narrated from Sayyidina Tameem

ad-Daari Raziyallahu Anhu that Hazrat
Rasullullah Sallallahu Alaih Wasalam said:
Deen is Naseehah. We (i.e. the Sahabah
Raziyallahu Anhum) said: To whom? He
replied: To Allah, His Book, His Rasul, to
the leaders of the Muslims and to their
masses. (Muslim)
Commentary:
1. The meaning of the sentence Deen is

Naseehah is that Naseehah is the most
important pillar of Deen.
2. The word Naseehah is usually translated
as advice and well-wishing. However, in
the context of this Hadith, it is translated

as sincerity.
3. Sincerity to Allah includes:
Bringing Imaan (believing) in Allah

Taala and His oneness (Tawheed).
Not ascribing any partners to Allah
Taala.
Regarding Allah Taala Perfect in His
being and His attributes.
Regarding Allah Taala as free from all
faults and short-comings.
Obeying Allah Taala (i.e. to fulfill His
commands and abstain from the
things that He has prohibited.)
Inviting others to believe in Allah
Taala and Tawheed.
4. Sincerity to Allah Taalas Book includes:
Bringing Imaan in the Holy Quraan

(believing that it is definitely the word
of Allah).
Honouring it.
Reading it in the correct manner with
respect and concentration.
Fulfilling its commands.
Learning and trying to understand its
message.
Inviting others to it.
5. Sincerity to Allah Taalas Rasool includes:
To accept his prophethood and the

finality of his prophethood.
To bring Imaan in all his teachings.
To follow his Sunnah.
To invite people to his message and
his Sunnah.
To love his Ahlul Bayt (family people)
and all his Sahaabah (Companions)
Raziyallahu Anhum.
6. Sincerity to the leaders of the Muslims

includes:
To obey them.
To reprimand them with kindness if

they err.
Not to revolt against them (unless
there is a valid Shari excuse i.e.
Kufr.
To make Duaa for their guidance.
7. Sincerity to the Muslim public includes:
To call them to good deeds and piety

(Amr-bil- Maroof).
To discourage them from evil and sin
(Nahi Anil Munkar).
To respect the elders and show
kindness to the children.
To assist the poor and needy among
them.
Not to deceive them.
Lesson
A Muslim must adopt sincerity in all

his affairs.
Seerat-e-Paak
Seeratul Mustafa Sallallahu Alaihi Wasallam
By: Hazrat Maulana Muhammad Idrees Kaandhelwi Sahib Rahmatullahi Alaihi
Translated By: Mufti Muhammad Kadwa Sahib and
Maulana Muhammad Mahommedy Sahib
(Continue from the pevious issue)
1. Memory and intellect: The exceptional

memory and outstanding intellectual
talents of the Arabs was celebrated in
every corner of the globe. They could
commit to memory a hundred stanzas of a
poem merely by listening to it once.
2. Personal honour and prejudiced self-

esteem: They entertained such savage
levels of chauvinism and patriotism that
they were prepared to sacrifice their lives
and wealth on the slightest hint of a
provocative insult either against
themselves or the tribe. In fact, most
hostilities and unsympathetic behavior
amongst them were triggered by this
sense of self-esteem and personal honour.
3. Eloquence of Language and

Expression: No other language can rival
the Arabic language in eloquence and
Expression. In fact, no other language can
justifiably claim to possess books
especially compiled on Ilm Al-Balaaghah
(the science of eloquence and expression)
and even if some may be found, they are
taken from the Arabic books. Allah Taala
had entrusted these outstanding morals,
exceptional abilities and excellent skills
within their very nature and disposition
but due to their ignorance and foolishness
they were more inclined to focus these
Allah-given talents in the wrong direction.
However, when these same skills and
talents were adorned with divine
knowledge and heavenly direction, the
same people who were in practice once
worse than wild animals turned out to
become far superior than the celestial
angels. The same folks who were blatantly
steeped in vicious hostilities and ferocious
conflicts, when they adopted to surrender
their lives in the path of Allah Taala, the
celestial angels also turned up in white,
yellow or black turbans fighting side by

side with them and assisting them against
their mutual enemy.
Nonetheless, although the Arabs were
immorally corrupt in behavior and deed, they
were nonetheless relatively decent as far as
their morals, disposition and talents were
concerned.
It is relatively easier to rectify ones
actions but to amend his character and
innate disposition is almost impossible. For
this reason Allah Taala selected such a
family for His prophethood so that the
Prophet who hails from this family would also
be a man of upright morals, untarnished
nature and immaculate disposition. It is
absolutely crucial for a Prophet to be a man
of flawless character as this will enable him
to rectify others.
Hazrat Abdullah:
Haafiz Asqalaani Rahmatullahi Alaihi says

that Abdullah was the name of the
esteemed father of Hazrat Rasulullah
Sallallahu alaihi wasallam and nobody disputes

this fact.
This is the name most adored by Allah
Taala as a Hadith states that two names are
most dear to Allah Taala; Abdullah and
Abdur-Rahmaan. This is so because the word
Allah is the Ismul-Azam (the supreme
name of Allah). It would not be far-fetched
to believe that when Hazrat Abdullah was
born, his father, Jenab Abdul Muttalib, was
divinely inspired by Allah Taala to name this
blessed son with a name most beloved to
Allah Taala.
Hazrat Abdullahs Marriage to Hazrat

Aaminah
When Jenab Abdul Muttalib finally fulfilled

the payment of the ransom in redemption of
Hazrat Abdullahs life, his next concern was to
get him married. He sent a marriage proposal
on behalf of Abdullah for the hand of Hazrat
Aaminah, the esteemed daughter of Wahab
bin Abd-u-Manaaf of the eminently noble Banu
Zuhrah tribe. She was then under the
guardianship of her uncle, Wahab bin Abdul
Manaaf. Jenab Abdul Muttalib also sent a
marriage proposal himself for the hand of

Haalah: the daughter of Whahab bin Abdu
Manaaf, Aaminahs uncle. Both proposals were
accepted and both father and son were
married in the same session. Hazrat Hamzah
Raziyallahu anhu was the paternal uncle-cum-
milk brother of Hazrat Rasulallah Salallah Alaihi
wasallam.
Ibn-e-Abbaas Raziyallahu anhuma
says: As Jenab Abdul Muttalib set out with
his son Hazrat Abdullah for the imminent
marriage ceremony, they came across a
Jewish woman by the name of Faatimah
bint-u- Murr. She was well-versed with the
Tawaraat and Injeel. When her gaze fell on
the light of Nubuwwat radiating from the
blessed face of Hazrat Abdullah, she
imploringly beckoned him to come up to her
and pleaded: I will compensate you with a
hundred camels (for being illicitly intimate
with me).
Hazrat Abdullah responded with the
following couplet:
nf j ^ ] l^^ ]v] ^]
m m] o vm nfi p] ê n
Death is far easier than perpetrating a

Haraam act. And such an action, which
I cannot even envision ever occurring,
cannot be permitted.
So how is it possible to perpetrate

the immoral deed you are longing for?
An honorable man safeguards his
honour and Deen.
As father and son were returning home,

they came across the same woman once
again. She enquired: Where did you go
after you left me? Hazrat Abdullah replied:
In the intervening period. I got married to
Hazrat Aaminah, the esteemed daughter of
Wahab bin Abdu Manaaf. After the Nikaah, I
stayed with her for three days. The woman
finally revealed: By Allah! I am not a
woman of loose morals. When my gaze fell
on the light of prophethood emanating from
your face, I was unable to curb my wistful
longing to transmit that Noor (glow) from
your body into mine.
Hazrat Abdullah once set out on a trade
journey with a caravan bound for Syria. Due
to ill health on the return journey, he was

forced to break his journey in Madinah
Munawwarah. The movement the caravan
arrived in Makkah Shareef, Jenab Abdul
Muttalib enquired as to the whereabouts of
Hazrat Abdullah. The travellers informed him
that due to ill health, Hazrat Abdullah
decided to stop over at his maternal
ancestors family, the Banu Najjaar in
Madinah Munawwarah. Without delay, Jenab
Abdul Muttalib despatched his elder son,
Haaris, to Madinah Munawwarah. On
reaching Madinah, he discovered that Hazrat
Abadullah had already departed from this
world. He was ill for almost a month and he
was burried in Naabigahs house in Madinah
Munawwarah.
Haaris returned to Makkah Shareef
informing Jenab Abdul Muttalib and other
relatives of this unexpected tragedy. This
cast all of them into a state of utter dejection
and indescribable sorrow.
(To be continued , Insha-Allahu Taala)

Blessed Companions
Raziyallahu Taala Anhum Ajmaeen

By: Shaikhul-Hadeeth Hazrat Maulana Muhammad Zakariyya Sb.
Rahmatullahi-Alaihi
(Continue from the previous issue)
I knew that both of them were very

good Muslims and had taken part in the
Battle of Badr. Hazrat Nabi Akram Sallallahu
Alaihi Wasallam instructed that no one should
speak with the three of us.
It is a common rule that displeasure is
shown where some love exists, and a
scolding is given when there is hope for
correction. A warning to a hopeless person
would be a useless effort.
Hazrat Kaab Raziyallahu Anhu
continues: Under the instructions of
Hazrat Nabi Akram Sallallahu Alaihi Wasallam,
the Sahaabah Raziyallahu Anhum compeletely
boycotted us. Nobody was prepared to mix
with or even speak to us. It seemed as if I
was living in a strange land altogether. My
own birth-place looked like a foreign land
and my best friends behaved like strangers
towards me.
The earth, vast as it is, was closing

up on me (Al-Quraan 9:113). The thing
that worried me most was that, if I died in
this condition, Hazrat Nabi Akram Sallallahu
Alaihi wasallam would not lead my Janaazah
Salaah and if Hazrat Nabi Akram Sallallahu
Alaihi Wasallam will leave this world in the
meantime, I would be doomed forever,
with no one to talk to me and with no one
to make Duaa at my funeral. The other two
companions of mine locked themselves in
their houses.
I was the most daring of the three, I

would go to the market, and join the
Jamaat for Salaah, but nobody would talk
to me. I would approach Hazrat Nabi
Akram Sallallahu Alaihi Wasallam and say,
Assa-laamu-alaikum and would watch
eagerly to see if his blessed lips moved in
reply. After Farz Salaah, I used to complete
the Salaah by standing close to him, and I
would look at him from the corner of my
eye to learn if he ever cast a single glance
at me. I noticed that when I was engaged

in Salaah he did look at me, but when I
was out of it, he would turn his blessed
face away from me.
Hazrat Kaab Raziyallahu Anhu

continues: When this boycott became too
difficult for me to bear, I one day climbed
up the wall of my dear cousin Qataa-dah
Raziyallah Anhu, and greeted him with
Assalamu-alaikum, he did not return my
greetings. I said to him, For Allahs sake,
do answer me one question. Dont you
know that I love Allah (and His Nabi
Sallallahu Alaih Wasallam? He kept quiet. I
again repeated my request. But again he
would not speak. When I asked for the
third time, he simply said, Allah and His
Nabi Sallallahu Alaih Wasallam know best. At
this, tears flowed out of my eyes and he
left me alone.
Once I was passing through a street

of Madinah, when I noticed a Coptic
Christian, who had come from Syria to sell
his grain, inquiring about Kaab-bin-Maalik.
When the people pointed me out to him, he

came and made over a letter to me from
the Christian King of Ghassan. It read: We
have come to know that your master has
ill-treated you. Allah will not keep you in
disgrace. You better come to us. We shall
extend all help to you. When I read this
letter, I uttered:
Inna-lillahi-wa-inna -iliahi-raji-oon.
To Allah we belong and to Him is our return;
And said; so my state of affairs (had)
reached such a low point that even the
Kaafirs were aspiring to draw me away
from Islam. I could not imagine a calamity
worse than that. I went and threw the
letter into an oven. Thereafter I presented
myself to Hazrat Nabi Akram Sallallahu Alaihi
Wasallam and exclaimed: O, Nabi of Allah
Sallallahu Alaihi Wasallam! Your indifference
towards me has lowered me to such an
extent that even the Kaafirs are building up
their hopes over me.
When forty days had passed in this
condition, a messenger of Hazrat Nabi
Akram Sallallahu Alaihi Wasallam brought me

this command: Be separated from your
wife, I asked him, Am I to divorce her? He
replied: No, only be separated. A similar
message was delivered to my other two
companions as well. I, therefore, said to
my wife: Go to your parents and wait till
Allah decides my case.
Hazrat Hilaals wife went to Hazrat

Nabi Akram Sallallahu Alaihi wasallam and
said, O, Nabi of Allah! Hilaal is an old man
and there is nobody else to look after him.
If I go away from him, he will die, If it is
not very serious, kindly permit me to keep
attending to him.
Hazrat Nabi Akram Sallallahu Alaihi

Wasallam replied: There is no harm.
Hazrat Kaab Raziyallahu Anhu says: It

was suggested to me that I might also
request Hazrat Nabi Akram Sallallahu Alaihi
Wasallam for permission to keep my wife
with me for my service, but I said: Hilaal is
old, while I am young. I do not know what
reply I shall get and, as such, I have no
courage to make the request.
Another ten days had passed and now

our trial had lasted for a full fifty days. On
the morning of the fiftieth day, I had
performed my Fajar-Salaah and was sitting
on the roof of my house stricken with grief.
The earth had closed upon me and life had
become miserable for me. I heard an
announcer from over the top of mount
Sula, Glad tidings to you, O, Kaab. The
movement I heard this, I fell on the ground
in Sajdah and tears of joy rolled down my
cheeks, as I understood that our test was
now over.
In fact, after the Salaah that morning,
Hazrat Nabi Akram Sallallahu Alaihi Wasallam
had announced the Divine forgiveness for
all three of us. At this, a person ran up to
the top of the mountain and announced the
forgiveness in a loud voice and this was the
cry that had reached me. Thereafter, a
rider came galloping to deliver the same
happy news to me.
The clothes that I was wearing were

given away as a gift, to the messenger of

glad tidings. I swear by Allah, that I had no
other clothes in my possession at that time.
I dressed up by borrowing clothes from some
friend and went to Hazrat Nabi Akram
Sallallahu Alaihi Wasallam. As I entered the
masjid, the people in the audience of Hazrat
Nabi Akram Sallallahu Alaihi Wasallam ran to
congratulate me. Hazrat Abu Talhah
Raziyallahu Anhu was the first to approach me.
He shook my hand with such warmth that I
shall never forget.
Thereafter I made salaam to Hazrat

Nabi Akram Sallallahu Alaihi Wasallam. I found
his blessed face beaming and radiant like
the full moon. This was usual with him at
times of extreme joy. I said to him, O, Nabi
of Allah! I proposed to give away in charity
all that I possess as thanks for the
acceptance of my Taubah. He said: This
will be too much for you. Keep a portion
with you. I agreed to keep my share of
spoils of war that fell in our hands in the
Battle of Khaibar.
(To be continued, Insha-Allahu Taala)
MALFOOZAAT
Statements and Anecdotes of Faqeehul-Ummat,
Hazrat Maulana Mufti Mahmood Hasan
Gangohi Sahib n ] u.
Compiled By: Hazrat Maulana Mufti Farooq Meeruti Sahib
(Rahmatullahi alaihi)
A discussion between Hazrat Imam Abu

Hanifah Sahib Rahmatullahi Alaihi and Hazrat
Imam Awzaaee Sahib Rahmatullahi Alaihi
Once when Hazrat Imam Awzaaee

Rahmatullahi Alaihi met Hazrat Imam Abu
Hanifah Sahib Rahmtullahi Alaihi, he asked
him, Are you Abu Hanifah? Hazrat Imam
Abu Hanifah Sahib Rahmatullahi Alaihi replied
in the affirmative. (The following discussion
then ensued between the two)
Hazrat Imam Awzaaee: I have heard

that you oppose the raising of the hands at
the time of going into ruku and after ruku
(as in the case of the Shaafiees)?
Hazrat Imam Abu Hanifah: If it is
established from Hazrat Nabi Kareem
Sallallahu Alaihi wasallam then I will not

oppose it.
Thinking that perhaps Hazrat Imam
Abu Hanifah Rahmatullahi Alaihi was an
unlearned person he said,
Hazrat Imam Awzaaee: Well, I will
present a Hadeeth:
o of] ] ^ oî ] o e ] f ^ p] o$u

] ] m nu m nu mm m ^ n ]
(Zuhri had narrated to me that he

heard Saalim who in turn heard Abdullah
bin Umar Raziayllahu Anhu saying: Hazat
Nabi Kareem Sallallahu Alaihi wasallam
used to raise his hands before going into
ruku and after getting up from ruku)
Will you know raise your hands?

Hazrat Imam Abu Hanifah: If it is
based on one hadeeth then I will also
present a hadeeth:
n ] o of] ] e] o] n]e] û o$u

m $ fm nu mm m ^
(Hammad had narrated to me that he

heard Ebrahim Nakhaee who heard
Alqamah who in turn heard Abdullah bin
Masood saying: Hazrat Nabi Kareem
Sallallahu Alaihi wasallam only raised his
hands at the time of takbeer-e-
tahreemah.)
Hazrat Imam Awzaaee: Do you know

ahaadeeth? I am presenting the hadiith of
Zuhri, Saalim and Abdullah bin Umar who
are all reliable narrators. Do you know that
these three narrators namely, Zuhri,
Saalim and Abdullah bin Umar form the
silsilaat-uz-zahab (golden chain of
narrators)?
There is no taint of discussion laid
against them, on the other hand, you are
presenting the narration of Hammad,
Ebrahim Nakhaee and Alqamah. Another
point is that there are only three narrators
in my hadeeth and there are four narrators
in your hadeeth. So, with regards to the
chain of narrators, my hadeeth is superior.
Hazrat Imam Abu Hanifah: Leave out

the discussion of three and four narrators
for the children. They will continue
counting one and two. Compare the
narrators with each another. Is your
Ustaad Zuhri great expert in Fiqh or my
Ustaad Hammaad? The entire world knows
that Zuhris circle of students was filled to
capacity and he was involved in the science
of hadeeth, but as far as deducing laws
from the hadeeth is concerned, Hammad is
more knowledgeable and great expert.
Your narrator is Saalim and my
narrator is Ebrahim Nakhaee. Is Saalim
more understanding or Ebrahim?
Hazrat Imam Awzaaee: Saalim was
more knowledgeable in the field of
hadeeth, but Ebrahim possessed more
knowledge as far as deducing masaail from
hadeeth is concerned, and the status of
Ebrahim was such that he used to be asked
fatawaa in the presence of the Sahaabah.
Hazrat Imam Abu Hanifah: Your next
narrator is Abdullah bin Umar and my
narrator is Alqamah. Had Abdullah Bin
Umar not been bestowed with the honour

of being a sahaabi, I would have said that
Alqamah was more understanding than
him. My fourth narrator is Abdullah bin
Masood and everyone is aware of his
caliber.
Hazrat Imam Awzaaee confirmed this

and accepted what Hazrat Imam Abu
Hanifah had said.
Did not Hazrat Imam Abu Hanifah
Sahib have the knowledge of Hadeeth?
Q: Generally, the objection is raised

that Hazrat Imam Abu Hanifah Sahib did
not possess the knowledge of hadeeth.
A: The objection against Hazrat Imam

Abu Hanifah Sahib not having the
knowledge of hadeeth actually spread from
introduction of Taareekh Ibn-e-Khaldoon.
A ghayr-muqallid (one who does not
subscribe to any Mazhab) continuously
corresponded with me for two years and
always cited the statement of Ibn-e-
Khaldoon as proof where he says that

Hazrat Imam Abu Hanifah Sahib
Rahmatullahi alaihi only knew seventeen
ahaadeeth. He was an Imam, but did not
hold any rank in the field of hadeeth.
I asked him to inform me as to which
science was he then an Imam of. He
replied that he was an Imam of Fiqh.
I replied: Maashaa-Allah! An Imam of
Fiqh is he who is an expert in the
fundamentals of Fiqh. There are four basic
fundamentals of Fiqh, the Holy Quraan,
Sunnat of Hazrat Rasulallah sallallahu
Alaihi Wasallam, Ijmaa (consensus) and
Qiyaas (analogy). To accept Hazrat Imam
Abu Hanifah Sahib as an Imam of Fiqh and
then to say that he does not have any
status in the field of hadeeth is actually due
to ones unfamiliarity with Fiqh. Do you
know what Fiqh is? Then explain why he
was regarded as an Imam of Fiqh?
He replied that Ibnu-Khaldoon has
stated that Hazrat Imam Abu Hanifah only
knew seventeen ahaadeeth.
I told him, Inspect the kitaab itself,
the original work is in Arabic and it has now

been translated into Urdu. Inspect the
kitaab, I will not answer you.
Where would he have gone and
researched the kitaab. In fact, he did not
even possess a copy of the kitaab in
question!
Eventually he became frustrated and
asked: Why will you not answer me?
I replied: I will not answer you
because I respect you. In my answer are
certain points that will bring you disgrace.
He then asked: What are those
certain points that will bring me disgrace?
I replied: It is written in that book
that some thick-headed people have said
that Imam Abu Hanifah only knew
seventeen ahadeeth. (Muqaddamah Ibnu
Khaldoon, vol 2, pg 340) Hence, he did not
support this view. Instead, he said that it
was the statement of some thick-headed
people. Then are you also thick-headed?
What I say in the reality that Hazrat
Imaam Abu Hanifah Sahib Rahmatullahi Alaihi
was not habitual of relating ahaadeeth by
saying:
^ $ u
(So and so narrated this to me, and

so and so narrated it to him). Rather, it
was his habit to present the Hadeeth that
was a basis for a masalah as a principle.
He used to have sessions of Fiqh wherein
forty such students would attend who had
reached the rank of Ijtihaad. As each
masalah was discussed, each one of them
would express his view. The view that
Hazrat Imam Abu Hanifah, Imam Abu
Yusuf and Imam Muhammad were
unanimous on would eventually be noted
down. These are called the Zaahir-ur-
Riwaayah. Hence, the kitaabs, Al-Jaami-us-
Sagheer, Al-Jaami-ul-Kabeer, Mabsoot and
Ziyaadaat which were compiled in this
manner are present till today.

Etiquette
Etiquettes for students

BBy: Hazrat Maulana Siddiq Ahmad Baandwi Sahib
Rahimahullahu-TaalaBB
Continue from the previous issue of AN-NOOR
Fifth Etiquette
Respect for the Books of Deen
Just as it is necessary for a student to

respect his teachers, similarly is it
necessary for him to show respect for the
books of Deen. In this regard, the following
should be kept in mind:
1. One should not touch any book
without wuzu.
Shamsul Aimmah, Halwaaee

Rahmtullahi Alaihi says that showing respect
to ilm plays a major role in acquiring it.
My condition was such that I never
touched my books without wuzu.
Shamsul Aimmah, Sarakhsi
Rahmatullahi Alaihi was such that despite
having a wind problem; he never picked up

any book without first making wuzu. Once
whilst studying, he needed to renew his
wuzu approximately seventeen times.
The logical reasoning for this is that ilm is a
noor (Sipiritual radiance) and wuzu is also
a noor. Hence the noor of ilm is increased
with the noor of wuzu.
2. A student should not stretch his feet

towards his kitaabs. Furthermore, he
should always keep the books of Tafseer,
Hadith and Fiqh on top of books dealing
with other subjects. He should carry his
books with respect. When passing his
books to anyone, he should not throw
them. This amounts to disrespect.
He should not keep anything on top of
his books.
Shaikhul Islaam, Burhaanud Deen

Rahmatullahi Alaihi says that one person was
in the habit of placing his inkpot upon his
books. Our Ustaaz once said to him, You

will never be able to benefit from your
knowledge.
Once, I was going from Sahaaranpur to
Thanabawan to meet Hazat Maulana Ashraf
Ali Thaanvi Sahib Rahmatullahi Alaihi with
Maulana Asadullah Sahib Rahmatullahi
Alaihi, the Principal of Mazaahirul-Uloom.
We met Shaikhut-Tafseer, Hazrat Maulana
Idress Khandelwi Sahib Rahamatullahi
Alaihi who was with us in the same coach.
This humble servant had a few books and
some clothes tied in a lungie. The books
were at the bottom and the clothes were at
the top. Hazrat Rahmatullahi Alaihi
reproached me saying that this is not how
it should be kept.
Once an Aalim found two of his students
in two different conditions. One was lying
down on a pillow and studying whilst the
other was sitting upright in the tashah-hud
position taking notes.
When this Ustaaz, who was able to see
the capabilities of the students, observed

this scene, he remarked regarding the first
student, that he will not reach any degree
of perfection. As for the second student, he
will reach a virtuous rank and there will be
status for him in ilm.
Imaam Halwaani Rahamtullahi Alaihi
used to say that we had attained ilm by
virue of respecting it. We never even
touched a blank piece of paper without
wuzu.
Yusuf bin Hussain Rahmatullahi Alaih
said: Through respect, insight in
knowledge is facilitated. With this
knowledge one is able to correct ones
actions and with good actions one obtains
wisdom.
Sixth Etiquette
Being considerable
towards ones friends
A student of Deen should respect his
friends and colleagues and be mindful of
their rights. One should not cause them
any harm. If your colleague recites

something incorrectly, you should not
laugh at him. Perhaps he read incorrectly
due to some misunderstanding or because
he did not have the knowledge of it. By
laughing at him you will cause him harm
and pride will be created within you. You
will think that you are better than him. This
is a destructive sickness.
If a colleague does not understand a
kitaab, then you should endeavor to make
him understand it after class. Dont regard
him as inferior and unworthy. Do not taunt
him for his deficiencies. In this way there
will be great benefit and there will be
Barakah in your ilm.
It is written in Taleemul Mutaalim that
it is very difficult to acquire ilm if one has
pride.
o^] ^ hu n^ o^j] o hu ]
Pride can destroy ilm just as a flood
destroys a huge building.
Imaam Ghazali Rahmatullahi Alaihi says

that ilm which creates pride in a person, is
even worse than ignorance.
There is an incident recorded in
Rahmatul lil Mutaallimeen of an Aalim,
who due to pride was afflicted with a
stroke. This resulted in him losing all his
knowledge.
Once, Hazrat Huzaifah Raziyallahu Anhu
was appointed the Imaam in Salaah. After
the salaam, he addressed the congregation
saying: O people! Choose another Imaam
for yourselves because the thought crossed
my mind that because of my superiority I
have been chosen as the Imaam.
Hazrat Aaishah Raziyallahu Anha said
that noble character consists of ten things:
1. Speaking the truth.

2. To be honest i.e. not to deceive.
3. To give something to a beggar.
4. To return a favour.
5. To maintain ties with family members.
6. To safeguard trust.
7. To fulfill the rights of sustenance. i.e.
(ensure that it is earned and spent via
Halaal channels.)
8. To fulfill the rights of guests.
9. To fulfill the rights of colleagues.
10.The root and essence of all the above
is Hayaa (Modesty).
One should be considerate towards ones

roommates. Dont quarrel with them;
Tolerate any kind of weakness or deficiency
on their side. As far as possible, assist
those who are poor.
Always keep the incidents of compassion
and brotherhood of the Sahabah
Raziyallahu Anhum and the pious
predecessors in mind.
In one battle, a sahaabi Raziyallahu
Anhu was seriously wounded and as a
result he collapsed. Another Sahaabi who
was the cousin of the wounded Sahaabi
Raziyallahu Anahu went out in search for
him; He had found him in the throes of

death. In this condition he asked for water.
The Sahaabi Raziyallahu Anahu brought
water for him when another companion
called out for water. His cousin indicated to
give the water to that person who asked
for it. He took the water to that person.
Then a third person who was also
wounded, called out for water. The second
person indicated to this Sahaabi to give the
water to the third person. When he came
to the third person, he had passed away.
Quickly he went back to the second person
and found that he had also passed away.
By the time he came back to his cousin, he
found that he too has passed away. This
was the level of compassion and
brotherhood the Sahaaba Raziyallahu
Anahum portrayed. They gave their lives in
giving preference to others.

Sulook
Potions for the Heart

A Translation of Dawa-e-Dill
By: Hazrat Peer Zulfiqaar Ahmad Naqashbandi Sahib
Daamat-Barakatuhum
Continue from the previous issue of AN-NOOR
T h e w o r l d i s n o T a pl a c e o f
en t er t a i n m en t
When a Mumin understands this, then

why should he worry? All his worries will
end. He will always be pleased with Allah
Taala whatever the Beloved sends is
cherished! That is why, in these constantly
changing circumstances, instead of
worrying, we should be pleased with the
will of Allah Taala.
The foresight of the Esteemed Prophet

Sallalahu Alaihi Wasallam
The Esteemed Prophet Sallalahu Alaihi

Wasallam foresaw many things. He had a
foresight of what our state, as Muslims,

would be like in this modern age, and
advised us to read this morning and
evening:
^ e& # ê k n
I am pleased with my Lord. He is my
Lord and cherisher.
A pious man once said something
extraordinary:
O my Lord, it suffice for me that you
are my Lord. And it suffices for me that I
am your slave.
This is how the pious are pleased with

Allah Taala. They are happy in all
circumstances. As a result, even sorrow
stays away from them. They pass their
lives in contentment and peace.
O Allah! Grant me the strength to lead our
lives according to your Shariat!
Ghalib wrote:
If I had the company of the pious
I truly would have been successful
Some people are fortune enough to be

with their beloved ones, while others are
unfortunate enough to be away from them.
The best situation for me is the one in
which my Lord keeps me.
May Allah Taala make us content and
happy with whatever He decrees for us! We
should pray for Allah Taala, O Allah! We
are weak; we are not to be tested. Our
Lord, please bless us with your bounties.
Even then, if you face difficulties, accept
them as the will of Allah Taala and submit
happily.
May Allah Taala grant us the greatest love
for Him and nearness to Him, Ameen!!
The effects of Zikr

Allah Taala says in the Holy Quraan:
^ ] ^ FF f$i ^ f ^] _ i
And do not obey the one whose heart we
have made heedless of our remembrance. [Al-
Kahf 18: 28_ only the relevant portion of the
aayah is documented]
Do not obey the one whose heart I
have made ignorant of my remembrance.

The word Zikr had been made use of
this aayah. This shows that the heart too,
is a Zaakir. This aayah of the Holy Quraan
is a proof that Zikr takes place in the heart.
Otherwise, the aayah would not have made
mention of the heart which is ignorant.
It is very simple to understand. For
example, a woman has a son who lives
overseas, and she wants to write a letter to
him. She will not write: My son, my
tongue, my eyes and my brain remember
you very much! not at all, instead, she will
write, My son, my heart remember you
very much. From this, we know that
remembrance is an action of the heart.
This is why there are two methods of
performing Zikr. One is to remember Allah
Taala solely from the heart, and the other
is the Zikr of tongue. Both methods are
proven. However, the remembrance comes
from the heart; if the heart has no
remembrance, then it does not exist
anywhere else.
The word Zikr

The word zikr is used in both, Arabic
and Urdu languages. In the Holy Quraan, it
has various meanings. One is the word has
been used to describe the Holy Quraan
itself:
v ^] ] ^ v ^]
We, ourselves, have sent down the Zikr (the Holy
Quraan), and we are there to protect it. [Al-Kahf
15: 08]
The meaning of Zikr here is the book of

advice.
Another meaning is the day of
Qiyaamah, which is referred to in the Holy
Quraan and the third meaning is the
remembrance of Allah Taala.
One aayah of the Holy Quraan says,
O you who believe! Remember Allah
abundantly.
Another aayah says:
^n ] q] ] ] l ] ] ]n% ] m ]
And the men who remember Allah much and the

women who remember (Him)- for them, Allah
has prepared forgiveness and a great reward.
[Al-Ahzaab 33:35- only the relevant portion of aayah is
documented]
The Zikr of Allah Taala is a wonderful

blessing
Zikr is to spiritual life of a human

being what water is to a plant. As long as a
plant is being watered, it stays green and
healthy. In the same way, as long as one
continues to perform Zikr, he will remain
spiritually healthy. If a plant is not
watered, it will wither away, and if one
does not perform zikr, one withers away
spiritually.
We see people who look healthy and

active from the outside, but are spiritually
dead within. This is because their hearts
are asleep. Therefore, the remembrance of
Allah Taala is an act which is very
important for every human being. Its
numerous benefits have been mentioned in
the Holy Quraan.
Family Bond
BRI N GI NG UP
CHI LDREN I N I SLA M
By: Hazrat Maulana Dr. Muhammad Habibullaah Mukhtaar Sahib
Translated by: Jenab Rafiq Abdurrahmaan Sahib
(Continue from the previous issue of AN-NOOR)
Responsibility for sexual education
When A CHILD IS OLD enough to

understand these things, the murabbi may
give sexual education so that the child may
differentiate between the lawful and the
unlawful. Ideals of Islaam should become
part of a childs habits. He should know
that it is wrong and unhealthy to
masturbate. Such a child will not be lost in
the labyrinth of libertine behaviour.
Between the age of seven and ten,
children must be instructed to seek
permission before entering any house.
They must be advised not to let their
glance wander hither and thither. From the
age of ten to fourteen, murabbis must see
that children stay away from everything

that kindles sex. On maturity, between
fourteen and sixteen years of age, if the
youngster is about to enter married life,
manners and etiquette of sex may be
taught. If it is not possible to marry
immediately on attaining maturity,
command them to be chaste and impress
upon them its benefits.
We discuss in the next few lines the
question of murabbis discussing sex with
their children.
Etiquette of seeking permission

These have been discussed in the
previous chapter. There are times when
parents wish to be private and do not want
even small children to share their
company. The Noble Qur-aan mentions
these times, i.e. at night, in the afternoon,
and before the fajr salaah. (Surah Nuur,
24:58-59) Mature children must always
seek permission to enter. (Surah Nuur,
24:56-58) The teachings of the deen of
Islaam require them to be bought up as

models of modesty and of a good social
character. They must observe the glorious
Islaamic etiquette. When they grow up,
these traits will help them carry out
praiseworthy deeds. Suppose a child were
to enter unannounced and finds parents in
a compromising position. This will draw a
mental picture and create an obsession
towards the fair sex. Children are not
allowed to see parents or others in an
undressed state. The child will tell their
companions about it, which may result in
mischief all round. It is imperative,
therefore, that children be taught to seek
permission before entering a home, or their
parents bedroom.
The etiquette of looking

Let children know what is lawful and
what it is unlawful to see. Parents must not
let infants accompany them when going to
the toilet or having ghusl (bath).
Who is a mahram?
A woman whom a man can never
marry is called the mans mahram.
Similarly, the man whom a woman cannot
marry is her mahram. The noble Qur-aan
lists seven women whom a man cannot
marry because of family links. They are his
mother, daughter, sister, fathers sister,
motherss sister, brothers daughter and
sisters daughter. (Surah Nisaa, 4:23).
Then, four other women are forbidden to a
man because of marital relations. They are:
the wife of his father, (Surah Nisaa.4:22-
23) wife of his son, mother of his wife and
daughter of his wife.(Surah Nisaa, 4:22-
23) Further, a man cannot marry the
woman who has nourished him with her
milk, and , from this relation with her, he
cannot marry her mother and those girls
who become his sisters by virtue of being
breast-fed by the same woman. (Bukhari)
Thus, females that are haraam by nasab
(descent), namely, mother, daughter,
sister, Khaalah (mothers sister), foophi
(ammah - fathers sister), brothers
daughter and sisters daughter also become

haraam due to fosterage.
A man may see a mahram womans
body above her breast and below her
knees, provided either one or both of them
are not sexually aroused. If there is risk of
being aroused, it is prudent not to see even
these parts of their body. Thus, a man may
see a maharam womens head and the hair
thereon, face, neck, the portion above her
breast, ears, arms, calves and feet. He
may not see her stomach, back, thighs,
etc.(Surah Nisaa, 4:23, Muslim and As-
haabus Sunan)
A man is not permitted to see a
mahram woman in a scanty dress that
exposes her body above her knees. He may
not see her, too, in a thin dress that
reveals her body or those parts of her body
that are not lawful to expose.
For a woman, it is unlawful to see a
mahrams body between his navel and
knees whether there is a risk of sexual
excitement or not. (Surah Baqarah, 2:229)
(To be continued, Insha-Allaahu-Taaala)
Great Personality
Rahimahullahu Taala
By: Hazrat Allamah Muhammad Ibn Yusuf Salihi Dimashqi Shafiee
Rahmatullahi-Alaihi
(Continue from the previous issue of AN-NOOR)
Hazrat Imam Sahibs Allah-consciousness,

meditation and his withdrawal from futile pursuits
Layth Ibn Khaalid narrates from a

student of Hazrat Imam Abu Hanifah Sahib
Rahmatullalhi Alaihi the name of whom the
narrator is unable to recall that the bulk of
Imam Sahibs Salah was performed at night.
The student says: One night, I saw him
reciting the entire Holy Quraan whilst
standing in prayer. When he reached Suarah
Alhakumut-Takathuru..., he paused there
and then recited the Surah and then started
again. He continued doing this until the
morning.
Khatib narrated that Jafar Ibn Rabi
said: I lived in the company of Hazrat Imam
Abu Hanihaf Sahib Rahmatullahi Alaihi for
five years. I havent seen anyone more silent
than him.
Yahya Hamani says that he heard
Abdullah Ibn Mubarak saying I once told
Sufyaan Thawri that Hazrat Imam Abu
Hanifah Sahib is very far away from
backbiting. I havent heard him backbiting
even about his enemies. To this, Sufyaan
replied: By Allah! He is much more
intelligent than that person who allows
others to take fold of all his good deeds (by
backbiting about them).
Saymari narrates that Shuraik said:
Imam Abu Hanifah was a man of lengthy
silence, excessive meditation, very
discerning in the field of Fiqh, a man of
intricate analogy in the field of religious
knowledge and discussions and very
intelligent. His debates and arguments with
others were very limited and he was a man
of a few words.
Abu Muhammad Harithi narrates that
Hamzah Ibn Rabiah said: Nobody has
differed over the fact that Imam Abu Hanifah
Sahib Rahmatullahi Alaihi was straight-
tongued. He never mentioned anyone with
evil words.
Bakr Ibn Maruf says: I asked Imam

Abu Hanifah Sahib Rahmatullahi Alaihi why
he declined to talk ill of others when others
were all talking ill of him. He replied: That
(abstention from backbiting) is the favour of
Allah. He grants it to whosoever He pleases.
Bark Ibn Maruf is also reported to have
said: I havent come across anyone in the
Ummat of Hazrat Rasulullah Sallallahu Alaihi
Wasallam with character as outstanding as
Imam Abu Hanifah Sahib Rahmatullahi Alaihi.
Imam Sahibs graciousness
Khatib Baghdadi narrates that Hujr Ibn
Abdul Jabbar said: The people havent
witnessed anyones company better than the
company of Hazrat Imam Abu Hanifah Sahib
Rahmatullahi Alaihi nor anyone more kind to
his students than Hazrat Imam Abu Hanifah
Sahib Rahmatuallahi Alaihi.
Hafs Ibn Hamzah Qurashi says: Many
a times a man would come and sit in the
company of Imam Sahib without any
intention (of acquiring anything from him).
He would harbour no intention of
companionship but when the man would
stand up, Imam Sahib would himself enquire
from him. If he was a destitute, he would

assist him if he is such, he would visit him,
due to his outstanding character, Imam
Sahib would win the man over. He was the
most kind and gracious of companions.
Hasan ibn Zayad narrates: Imam
Sahib once saw one of his students with
miserable clothing. He asked him to remain
seated. When the other students departed
and he was left alone, Imam Sahib told him:
Pick up this Musalla (prayer-mat), whatever
lies beneath it is all for you. Take it and
improve your condition. The student lifted
the mat and beneath it he found one
thousand dirhams (silver coins).
Imam Abu Yusuf says that whenever a
need was presented to Imam Sahib, he
would fulfil that need.
Ismail Ibn Hammad Ibn Abu Hanifah
narrates that when Hammad (the son of Hazrat
Imam Sahib) completed Surah Faatihah (as a
little boy), Hazrat Imam Sahib sent five
hundred dirhams as a gift to his teacher.
According to Zaranjaris narration, he
sent a thousand dirhams. Ibnul Jabbarah
writes in Kaamil that when the teacher
received the sum, he remarked: What have

I done to receive such a substantial gift?
When Hazrat Imam Sahib was informed of
this statement, he appeared personally and
said: Sir! Do not regard as inferior whatever
(little) you have taught my child. If I had
more, I would have presented it to you in
honour of the Holy Quraan.
Qays Ibn Rabi narrates that Hazrat
Imam Sahib was always very pleasant and
generous to all those who approached him.
And as for his brothers (relatives, friends
and students), he would go out of his way in
extending his generous hand to them.
Hazrat Imam Abu Hanifah Sahib
Rahmatullahi Alaihi used to send cash to
Baghdad. Goods purshased in Baghdad used to
be sold here in Kufah. The profit would be
accumulated and utilised in the food, clothing
and other needs of the Muhaddithin. The
remainder, he used to present to them in the
form of cash. He used to tell them: Praise
Allah alone and not me. I havent disbursed
anything from my wealth but from the wealth
of Allah. By Allah! Whatever He has bestowed
upon me is your trust which He has sent to
you via me. (To be continued, Insha-Allahu-Taala)
Letters to the Editor

Benefits of the journal
Dear Editor,
We are the regular readers of your

monthly Islaamic journal, An-Noor, being
published from Daarul-Uloom Raheemiyyah
Bandipora Kashmir. It gives us lot of
benefits in every aspect of life. It increases
our knowledge, decreases our ignorance,
enhances our patience, keeps us pious,
teaches us good manners and morals,
takes away bad traits and evils from our
lives and makes the Muslim community
well and good. We are eagerly waiting its
next issue and then read it again and again
until its next issue arrives us. Thanks a lot
for publishing such a very beneficial
Islaamic journal in the state of Jammu &
Kashmir.
Taariq Ahmad Shah, Umar Bhat &

Muhammad Muslim Dar
Students at Govt. Degree College
Sumbal Kashmir
CAMPUS ROUND-UP Fayyaaz Ahmad Zarroo
By: Hazrat Maulana Mohammad Rahmatullah

Sahib Qaasmi Daamat barakatuhum
(Editor-in-chief AN-NOOR)
Completion of incomplete work

From Shawwaal al-Mukarram 1437 AH
to Rabi al-Awwal 1438 AH, Kashmir passed
through such a stage that affected all walks
of life, and the activities of Deeni-Madaaris
also got affected. Moreover, the heavy
snowfall and severe cold in January 2017
brought more problems.
The respected readers are familiar
that an appeal was made under the
heading: Sadaqah Jaariyyah at different
intervals about the purchasement of land
after which many well-off Muslim men and
women were depositing the cost of one
marla of land (60,000.00) or the cost of
half marla of land (30,000.00) in the bank
account of Daarul-Uloom Raheemiyyah

Bandipora for gifting the purchased piece of
land to Hazrat Nabi Akram (Sallallaahu-
alaihi-wasallam) or to the saintly elders or
to establish a Sadaqah Jaariyyah for their
dears and nears. In the same way, the
construction of library and kitchen was
halted. These are all essential needs. While
considering the increasing roll and
academic activities of Faiz-e-aam
Secondary School Bandipora, it has
became necessary to provide a chunk of
land to this school immediately.
Now the spring has begun. Snowfall
and cold have gone. The time for doing
some work has started. Therefore, it is
intended to complete the pending works at
the Raheemiyyah campus Bandipora with
full enthusiasm. It is urged to the
respected readers to make Duaa so that
Allaah Almighty will turn the hearts of the
well-off people towards the needs of this
institution and hence the completion of the
purchasement of land and construction
work would become easy. May Allaah

Almighty give Taufeeq.

An Noor - March and April 2017

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An Noor - March and April 2017

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Volume: 13 Issue No: 6,7

Jamadiuth-Thani,Rajab ul Murajab 1438 AH

Address for Correspondence:

Grateful to Allah Almighty

Editorial Pardon for The pleasure of Allah Taala 4

Blessed Stories of the Sahabah Raziyallahu Anhum 30

Malfoozaat Statements of Faqeehul-Ummat n] u 37

Etiquette Etiquettes for students 45

Sulook Potions for the heart 53

Family Bond Bringing up Children in Islam 59

Hadhrat Imam Abu Hanifah (Rahimahullah)

Campus Completion of Incomplete work

Grateful to Allah Almighty

Since July 2016, where all kinds of work

On the occasion of Uhud, Hazrat

In this manner, they both left the fort

caused Hazrat Rasulullah Sallallahu Alaihi

In the narration of Saheeh Bukhaari,

grief experienced by Hazrat Huzaifah Raziyallahu

The terminology of the Naskh

It is also essential to keep in mind a

the early period of Islam have used the

interpretations. This effort is highly

To adopt such an approach towards

modernistic research would not turn out to

condition suggested by the word Ma and

It is narrted from Sayyidina Sahal Bin

Abstentation from the world earns the

Very often love of the people is

1. Love for Allah Taala can be

It is narrated from Sayyidina Abu

Hazrat Rasullullah Sallallahu Alaih Wasalam,

1. The meaning of Allah Taala

2. We understand from the words

Haraam wealth in such noble courses as

3. This Hadith also shows us the

4. We also learn that Halaal

A Muslim must always strive to earn

It is narrated from Sayyidina Tameem

1. The meaning of the sentence Deen is

the context of this Hadith, it is translated

3. Sincerity to Allah includes:

Bringing Imaan (believing) in Allah

4. Sincerity to Allah Taalas Book includes:

Bringing Imaan in the Holy Quraan

5. Sincerity to Allah Taalas Rasool includes:

To accept his prophethood and the

6. Sincerity to the leaders of the Muslims

To reprimand them with kindness if

7. Sincerity to the Muslim public includes:

To call them to good deeds and piety

A Muslim must adopt sincerity in all

1. Memory and intellect: The exceptional

2. Personal honour and prejudiced self-

3. Eloquence of Language and

yellow or black turbans fighting side by

Haafiz Asqalaani Rahmatullahi Alaihi says

Sallallahu alaihi wasallam and nobody disputes

Hazrat Abdullahs Marriage to Hazrat

When Jenab Abdul Muttalib finally fulfilled

marriage proposal himself for the hand of

Death is far easier than perpetrating a

So how is it possible to perpetrate

As father and son were returning home,