3

Editorial

The Ideal Muslim

…
All praises to Allah Ta’ala and choicest blessings
upon Sayyidina Rasulullah  . Alhamdulillah many
Muslims have decided to achieve their desired goals
by working tirelessly and not allowing any obstacles to
prevent their success. The important question is, how
many Muslims have decided to gain the pleasure of
Allah Ta’ala by striving towards it and abstaining from
following the dictates of one’s self and from being
trapped by the evils of satan?

First and foremost we need to remind ourselves

that this universe has been created by Almighty Allah
Ta’ala, Who is Alone, All-powerful and has no
comparison. From amongst His creation, is the
human being, who has been granted excellence over
others due to intellect and understanding etc. Since
this human being is blessed with intellect and
understanding, it is compulsory to recognize the
Creator, understand His attributes, remember and
worship Him, prepare for death and have concern of
the life after death.

Allah Ta’ala did not require the human being to

search for the truth relying solely on intellect, but sent
 4

many Messengers   for the guidance of humanity.

A complete way of life has been taught so that
humans differentiate their way of life from other
animals. If the human being fails to understand and
recognize the Creator, then this is most unfortunate.
Many have invented their own ways of worship and
lifestyle which is contrary to the teachings of the
Messengers   . Those who accept and follow the
teachings of the Messengers are the successful
ones.

Islam is a divinely ordained religion which has

been preserved to this era. We Muslims need to
examine our conditions and accept Islam totally. The
final Messenger  has shown us how to live and
behave as human beings in the world and was a
perfect example for the rest of humanity. Due to our
negligence and impracticality, we find ourselves in a
very pitiable state.

After correcting our beliefs and understanding the

real demands of the true religion of Islam, is time for
action. We should be least effected and influenced by
other religions and cultures. If we were not fortunate
to have a sound Islamic environment in the past, let
us look towards a bright future in regards to being a
true upright Muslim to be deserving of all the
promised favours and bounties in paradise forever.
 5

The glitter and glamour of this world and everything

associated to its material nature are temporary and
perishable. Those who hanker after perishable should
realize it will thus perish at the expense of the
everlasting bounties of the hereafter.

The ideal Muslim is the one who realizes the

object of life and immediately strives towards
becoming a true and practical believer. Without losing
hope, regret over the past, seek forgiveness from the
Almighty Allah Ta’ala, make a firm intention not to
commit sins and evils and lead a practical Islamic life.
It is important to seek the truth through the correct
channels and compulsory to seek proper knowledge
for the different acts of worship in Islam, namely:
prayers, recitation of the Noble Qur’an, charity,
pilgrimage, fasting etc. etc. There are rules and
regulations for every type of worship. To gain
maximum benefit in the court of Allah Ta’ala, the
correct manner of actions are necessary.

We are faced with many problems and try to

address them to our understanding, but fail miserably.
Many hesitate to consult learned scholars and suffer
the consequences. A true incident of two close friends
is related for us to take lesson from. One lived in
Jeddah whilst the other in Riyaad. The family of the
one in Riyaad pressurized him to purchase a
 6

television which he reluctantly did. Some time later,

he passed away and the other friend had seen him on
three occasions, in dreams, being punished in the
grave and he requested him to inform his family who
are ‘enjoying’ about his condition. The faithful friend
informed the family, who regretted and the eldest son
was so upset, that he destroyed the television. After
this, the friend saw him again in a dream but in a
pleasant state.
We should sincerely repent and seek
forgiveness. Consider a sin as a sin and be ashamed
and remorseful. Daily before sleeping we should
communicate with our Creator admitting and
acknowledging our sins and thus say:
“O Allah! I seek forgiveness for all my
minor and major sins, committed
intentionally and unintentionally and those
that I am not aware of but You know. O
Master! You are most forgiving, most
merciful, kindly forgive all my sins.
Aameen”

The greatest benefit of this practice is that when

a person passes away, it is hoped that he will be
accountable only for that part of the day he lived for,
after sincerely seeking forgiveness.
May Allah Ta’ala grant us all the ability and
courage to be true and practical Muslims. Aameen.
Courtesy: Al-Khidmah International, South Africa.
 7

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.

Injunctions and related considerations

Verse 41 asks the Israelites not to be first to deny
the Holy Qur’an. Although being a disbeliever is in itself
the ultimate sin, whether one be the first or the last. The
verse, in fact, suggests that the man who is the first to
deny and disbelieve will not only incur the sin of his own
denial but also bear the additional burden of the sin of
misleading all those who follow his example; and will
thus have to undergo a multiple punishment.
It follows from here that the man who is an any way
reasonable for others falling into any kind of sin will have
to bear the burden of this sin along with the sinners;
similarly, the man who in some way helps others to do a
good deed will receive a reward for it along with them.
Several verses of the Holy Qur’an and the Ahadith of the
Holy Prophet  repeatedly stress this point.
Verse 41 warns the Israelites against taking a paltry
price for His signs or verses (the Arabic word, Ayat has
 8

both the meanings). The context makes it clear that it is

forbidden to take money from people by misinterpreting or
concealing the verses of the Book of Allah in order to
please them or to serve their worldly interests. There is an
absolute consensus of the Ummah on this point.
As for the question of taking a wage for teaching
the verses of the Holy Qur’an or for reporting them
correctly, verse 41 is not concerned with the matter. But
it is an important question in itself whether it is
permissible to accept wages for teaching the Holy
Qur’an. There is a divergence of views among the
Fuqaha (jurists) in this matter. Imam Malik, Imam
Shafi’ee and Imam Ahmad bin Hanbal, consider such
wages to be permissible, while the great Imam Abu
Hanifah and some other jurists hold them to be
impermissible, the Holy Prophet  has forbidden the
use of the Holy Qur’an as a means of livelihood. But
there has been a radical change in the circumstances
since then. Formerly, those who taught the Holy Qur’an
used to receive a subsistence allowance from the
Baytul-Mal, or the public exchequer of the Islamic state.
But since Islamic society fell into a disorder1, they lost
their financial support. The teaching of the Holy Qur’an
to children being a full-time job, the teachers could not
turn to difficult professions without interrupting this
essential chain of transmitting the word of Allah from
generation to generation. In view of this situation, the
jurists of the Hanafi school declared it permissible to
accept wages for teaching the Holy Qur’an. According
to Hidayah, the famous book of Hanafi code, this should
1
Through the onslaught of western imperialism and other factors.
 9

be the rule (fatwa) these days. Later jurists have

extended the permission to similar duties like leading
Salaah (Imamah), calling for prayers (Adhan), teaching
the Hadith and the Fiqh etc., for they are related to the
teaching of the Holy Qur’an, and the survival of Islam
equally depends on them. (See al-Durr al-Mukhtar, al-Shami)
The famous Hanafi scholar Shami has, in his
commentary on “al-Durr al-Mukhtar” and in his own
book “Shifal-Alil”, explained in great detail and with
convincing arguments that the later jurists have allowed
the acceptance of wages for the teaching of the Holy
Qur’an etc. only in view of an essential religious need
which must be fulfilled, or the whole Islamic order would
be disturbed; hence the permission should be limited
only to such essential needs. It logically follows from
this principle that paying or receiving wages for the
recitation of the Holy Qur’an for transmitting the reward
to the dead or in the interest of some worldly purpose is
forbidden, for it fulfills no essential religious need. Thus,
the man who recites the Holy Qur’an for wages in this
manner and the man who pays him for it both commit a
sin. When there is no merit earned in such a recitation,
how can it be transferred to the dead? Al-Shami refers
to many authoritative works like “Taj al-Shari’ah”, Ayni’s
commentary of Hidayah, the marginal notes by Khayr
al-Din Al-Ramali on “al-Bahr al-Ra’iq” etc., and specially
cites, Al-Ramali to the effect that practices like paying
for the recitation of the Holy Qur’an beside the grave of
a dead man or elsewhere in order to transmit the reward
to him, have never been reported from the blessed
companions or their immediate successors or from
 10

other great scholars of the early centuries of Islam, and

are hence an innovation (Bid’ah) in religion.
(to be continued, Insha
Allah)

[Tas-heelul Ahadith]
1.

The speech of Hadhrat Rasulullah

(Sallallahu Alayhi Wasallam)




 
 
    





 
 









 
  
 



Hadith
Hadhrat Ayesha (Radhiyallahu Anha) relates that the
speech of Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) was
not quick and continuous as that of yours. He spoke
clearly, word for word. A person sitting in his company
remembered what he said.

Commentary:
The speech of
Sayyidina Hadhrat
Rasulullah (Sallallahu Alayhi Wasallam) was not of an abridged
nature nor was it fast, that nothing could be understood.
He spoke calmly and clearly, word for word. A person
 11

sitting by him remembered what he said.



 
 
  
 


 


 











Hadith
Hadhrat Anas bin Maalik (Radhiyallahu Anhu) says:
Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) (sometimes)
repeated a word (as was necessary) thrice, so that his
listeners understood well what he was asying”.

Commentary:
If what he was explaining was difficult or it
was something that had to be given a thought, or if
there were many people, he faced all three sides and
repeated it to every side, so that those present
understood well what he said. Repeating something
thrice was the maximum. If saying a thing twice only
sufficed, he only said it twice

LESSONS
1. Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam’s) speech
was clear and understandable.
2. Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) spoke
calmly and clearly.
3. Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) repeated
a word thrice so his listeners understood well.
4. Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) faced all
three (front, right, left) sides and repeated his speech
 12

to all sides.
5. Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam’s) speech
was concise (a few words but great in meaning) and
eloquent.

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

The final illness of Hadhrat Nabi Akram 

Muhaddith Ibn Hibban    , after narrating
this Hadith, states that this Hadith is a clear indication to

 
the fact that Hadhrat Abu Bakr was to be the
Khalifah after Hadhrat Nabi Akram (Sallallahu Alayhi
Wasallam).
Thereafter, on Monday the 12th Rabi-ul-Awwal,




whilst the Sahaabah were performing the Fajr





Salaah behind Hadhrat Abu Bakr , Hadhrat Nabi
Akram (Sallallahu Alayhi Wasallam) raised the curtain in his





room, looked at the Sahaabah and smiled. On
seeing Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam),




Hadhrat Abu Bakr began to move backwards





and out of happiness the Sahaabah were
unable to concentrate in their Salaah. Hadhrat Nabi
 13

Akram (Sallallahu Alayhi Wasallam) indicated to them to

complete the Salaah and he lowered the curtain.
Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) never came
out of his room thereafter.
On this day after the Zuhar Salaah, Hadhrat Nabi
Akram (Sallallahu Alayhi Wasallam) left this world abode and







went to meet his creator, Allah Ta’ala.
Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) was
buried after two days, on Wednesday, at the time of
Sehri (early dawn). According to the narration of Bukhari
Shareef, Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam)
was sixty three years old at the time of his demise.

Hadhrat Nabi Akram’s  last words







Hadhrat Ayesha mentioned that during
this illness Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam)
would at times lift the sheet from his mubarak face and
say:
“May the curse of Allah Ta’ala be on the
Christians and Jews. They transformed the
graves of their ambiyaa into places of
worship.”
Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam)
desired that those who believe in him should not do the
same.
Alas! How many Muslims are involved in this
 14

deed, where they have made the graves of the pious

into places of worship?





Hadhrat Ayesha narrates that towards
the end, Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam)
would raise his sight towards the sky and say:





(O Allah! I love the one who is Most Kind and Most High.)
In one narration it is mentioned that the words:


  
(be punctual on Salaah, be punctual on Salaah)
were constantly repeated by Hadhrat Nabi Akram
(Sallallahu Alayhi Wasallam).
When the news of demise of Hadhrat Nabi Akram


 
(Sallallahu Alayhi Wasallam) reached the Sahaabah ,
they could not contain themselves. Hadhrat Umar




was so overtaken by grief that he began
denying the demise of Hadhrat Nabi Akram (Sallallahu
Alayhi Wasallam). Besides him there were many other





Sahaabah who were worried and in a state of
confusion.




Hadhrat Abu Bakr delivered a short




khutbah and encouraged the Sahaabah to
adopt sabr (patience).
He also mentioned:
“Whoever used to worship Hadhrat Muhammad
(Sallallahu Alayhi Wasallam), then let him know that Hadhrat
 15

Muhammad (Sallallahu Alayhi Wasallam) has passed away

and whoever used to worship Allah Ta’ala then let him
know that Allah Ta’ala is Hayyun Qayyoom (Ever living).
He is alive today as well.”
(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
The Nature of the Malaaikah’s sajdah for
Hadhrat Aadam 
The Ulama have said that before Allah Ta’ala
created Hadhrat Aadam  , He had expressed his
intention before the angels. Allah Ta’ala mentions in the
Qur’aan:

 

 




 

 
  
 


(Remember the time when Allah had addressed the Malaaikah, I am
going to create my viceregent on earth).

The angels replied:




 
 




 
 

 
 
 16
(Are you going to create such people on earth as your vicegerents
who will cause corruption and bloodshed?) [2:30]

The angels had expressed their feelings in this

manner because they had prior to this witnessed the
jinn causing havoc on earth. It was for this reason that
they assumed that man would do the same. However,
they were not aware of the wisdom of this. That is why
Allah Ta’ala admonished them by further mentioning:

 


 
 

 



(You do not know what I know) [2:30]

Thereafter, Allah Ta’ala created Hadhrat Aadam

 and bestowed him with His special knowledge. Allah
Ta’ala had then put both to a test in which Hadrat
Aadam  was successful. By means of this, the angels
realized that Hadhrat Aadam  possessed such
knowledge that they do not have and it was due to this
knowledge that he was superior to them.
Then to show the superiority of Hadhrat Aadam
, Allah Ta’ala ordered the angels  


. The Ulama
have translated it as, “Make sajdah because of Aadam.
It means:
“O angels! You had objected to the creating of
Aadam but now you have seen his superiority
and the excelling knowledge. Hence make
sajdah to him!”
Allah Ta’ala did not say that make sajdah to
Aadam. Instead, he said: “Because of Aadam, make
sajdah.” In the like manner sajdah is made towards the
 17

Ka’bah. The sajdah is not made to the Ka’bah but to

Allah Ta’ala. The Ulama have gone to the extent of
writing that if one makes sajdah facing the Ka’bah and
intends that he is prostrating to the Ka’bah then he
comes out of the fold of Islam. Hadhrat Yusuf’s 
parents and brothers had made sajdah for him in a
similar manner.
(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

Imam Abu Yusuf continues:

“The lay person must follow the jurists since he
is not capable of understanding the Hadith
independently”1.
Ibn Taymiyah reported that Imam Ahmad Ibn

1
Abu Yusuf cited previously from Hidayah: vol. 1, page 226.
 18

Hanbal used to instruct the lay person to ask Ishaaq,

Abu Obaid, Abu Thaur and Abu Mus’ab. However, he
used to prohibit his own companions like Abu Dawood,
Uthman ibn Sa’eed, Ibrahim al-Harbi, Abu Bakr al-
Athrum, Abu Zar’ah, Abu Hatim and Muslim (among
others) to follow anyone. He would say to them:
“You must follow the sources of the Qur’an and
Sunnah.”1
This statement of Ibn Taymiyah makes it very
clear that Taqleed was unsuitable only for those
scholars/students who themselves were jurists and had
a potential to become like their teachers in making
decisions directly from the Qur’an and Sunnah. As for
those who did not possess the requisite qualifications,
they are strongly implored to follow a Mujtahid and
practice Taqleed. In fact, Taqleed for the non-scholar
was so overwhelmingly accepted amongst the scholars
that only the Mu’tazlites disagreed with the idea. Shaykh
Saifuddin Aamodi wrote:
“The lay person and the scholar who does not
possess the ability to exercise Ijtihad –
although they may possess some reliable skills
in certain issues – must follow the opinion of a
Mujtahid according to experts in principles and
foundations (Usool). Some Mu’tazilites of
Baghdad have differed on this issue and have
prohibited Taqleed even for these people.”2

Shaykh Khatib of Baghdad wrote:

“It has been narrated from certain
1
Fatawa ibn Taymiyah: vol. 2, page 240.
2
Ihkaamul Ahkaam, by Aamodi: vol. 4, page 197 also in Mustafa of Al-Ghazali:
vol. 2, page 124.
 19

Mu’tazlites that it is not permissible for a lay

person to follow the opinion of a scholar until
he knows the reasoning behind his opinion.
This is wrong because the lay person has no
recourse to understanding the reasoning until
he has studied for several years; has actually
participated in the discussions with jurists and
other scholars; has developed an underst-
anding for analogy and realized what is correct
and what is not. For a lay person to go through
all this is subjecting him to carry a burden
which is beyond his capabilities and that is not
incumbent upon him.”1
There has been a difference of opinion – among
the Mujtahids – as to whether a person who is
capable of Ijtihad can follow another’s opinion. Khatib
of Baghdad has narrated Abu Sufyan as saying that
indeed he may do so and Imam Muhammad as
saying that he may follow the opinion of someone
who is more knowledgeable that he2. Shaykh Ibn
Taymiyyah has also narrated this opinion from Imam
Muhammad. Imam Shafi’ee and Imam Ahmad both
say that this is not allowed at all3. Maulana Abdul Hai
of Lucknow has recorded (while introducing Shamsul
Aimah Halawani) Imam Abu Hanifah’s opinion:

“It has been narrated from Abu Hanifah that it is

permissible for a Mujtahid to follow someone
1
Al-Faqith was Mutafaqqih, by Khatib: vol. 2, page 69.
2
Ibid.
3
Fatawa Ibn Taymiyyah: vo.. 2 page 24.
 20

who is more knowledgeable than himself.”4

The details of this debate can be found in the books

of Islamic principles of jurisprudence such as al-
Mustafa of Al-Ghazali and Fawatihur Rahamat. In
brief, other than a handful of Mu’tazalite scholars, no
one has disagreed that a lay person should practice
Taqleed.
(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
Harmful effects of smoking
It is known that smoking cigarettes effect the
smoker’s and non-smoker’s health; causes
tuberculosis, cancer of lungs, poor memory and loss
of appetite. It chokes the breathing apparatus and
excites the nerves. The countenance of the smoker
grows pale and teeth turn yellow. The body wears out
and character deteriorates. The smoker is weak-
4
Al-Ta’leeqat Siniyaah: page 96
 21

willed, lazy and lethargic.

The conclusion of a research conducted by ten
experts in the USA to study the effects of tobacco is
reproduced in the following lines:
The mortality rate of smokers is higher by sixty-
eight percent. They are prone to the cancer of
lungs, the risk being 10.8 times more than to
non-smokers. They are liable to experience
swelling in the nasal tract, in the throat or in the
respiratory tract --- their chances being 6.1
times greater. Similarly, the risk of throat
cancer is higher by 5.4%, of mouth cancer by
4.1%. the risk of cancer of the alimentary canal
is 3.4% higher. Diseases of the stomach are 2.4
times more to smokers than to non-smokers,
while they are 2.6 times more susceptible to
other ailments. Diseases of the heart are more
common, the risk being 1.7 times more than
others.
Heart ailments among smokers occurred
70% more in them than among non-smokers.
Swelling in the membrane of the spitting tube
and breathing tract was five hundred times
more than among non-smokers. Lung-cancer
was 100% more1. Smoking cigarettes causes
cardiac ailments. The nicotine in tobacco
increases palpitation and harms the blood
vessels.
Heavy on smoker’s pocket
Even a person with a limited income squanders
one-fourth of his salary, or more, on cigarettes. This is
not only a lavish extravagance, but also a burden on
the household. Besides, it creates differences in the
1
Al-Hadaarah, vol. 12, no. 3-4.
 22

home.
The edict of Shari’ah on smoking
The jurists and Ulama are of the unanimous
opinion that it is necessary to keep away from
whatever causes ruination and annihilation. The noble
Qur’an and the Ahaadith of Sayyidina Rasulullah
(Sallallahu Alayhi Wasallam), informs us that to engage in
such things is a crime1. Smoking cigarettes is
destructive to health and harmful physically.
Therefore, one must keep away from this habit.
Intellectuals and people of good taste regard the
smoking of cigarettes as injurious and impure. It is
harmful to the body and causes a bad smell in the
mouth. Allah Ta’ala permits pure things and prohibits
unclean things2, so that one may keep the body healthy
and maintain a good character and an ability to think.
Smoking demotes intellectual capacity and
weakens the physique. The Noble Rasul (Sallallahu
Alayhi Wasallam) has discouraged us from doing
anything that causes fatigue and unsoundness3.
Thus, we know that smoking cigarettes is not allowed
and it is obligatory to refrain from it. At one time,
smoking seemed acceptable because its harmful
effects had not yet come to light.
The remedy of this ailment
Through its communication channels, the
government must publicize the harmful effects of
1
Surah Baqarah, 2:195, Surah Nisaa, 4:29.
2
Surah Nisaa, 4:2, Surah Aa’raaf, 7:57, Surah Maa-i-dah, 5:100
3
Ahmad.
 23

smoking. They must discourage it in every possible

way. For instance, they may increase the tax on
cigarettes and so make them very expensive. They
must prohibit smoking in public places. On their part,
smokers must fear Allah Ta’ala and remember that
they will have to explain themselves to Him. They
must give up smoking through firm determination and
strong will-power. Parents must keep a strict eye on
their children so that they do not fall prey to this bad
habit and ruin their health. (to be continued, Insha Allah)
Telephone Ethics
Laws pertaining to the use of

Mufti Muhammad Salmaan Mansurpuri Sahib

(Continued from the previous issue)

(19) Charging one’s phone at the

airport
Question:- if one has the intention to travel but has merely
gone to the airport or station to pick up a passenger, can
one use the electricity of the airport or station to charge
one’s phone?

Answer:- This is permissible since the facilities of the

airport or station are for passengers as well as others
who come to these places to pick up passengers, or
for any other work.
 24

(20) People charging their

phones in their local Musjid
Question:- What is the ruling for charging one’s phone in
the local Musjid?

Answer:- It is incorrect for one to charge one’s phone

in the local Musjid. If someone did so, then it is
incumbent on him to deposit some money into the
Musjid fund.

(21) A Mu’takif charging his

phone in the Musjid
Question:- Can a Mu’takif (one sitting in I’tikaaf) charge his
phone using the plug and electricity of the Musjid?
Answer:- Out of necessity he may do so. As a
precaution he should estimate how much electricity he
used and donate the money to the Musjid.

(22) Taping someone on the

cell-phone without his consent
Question:- Can one tape someone’s conversation on his
cell-phone without his/her permission?
Answer:- Generally, it is prohibited to tape someone
without consent or approval. Hadhrat Rasulullah
(Sallallahu Alayhi Wasallam) said: “Whatever was spoken
 25

in a meeting is trust.” Hence, taping someone

without his consent will result in the breaking of
trust, since there is a great possibility of others
listening to the conversation.

(23) Issuing a divorce through

the cell-phone

Question:- A person divorced his wife by means of sending

an SMS to her. Is the Talaaq valid?
Answer:- If the husband acknowledges that he
divorced her by sending the SMS the talaaq will be
valid.
(to be continued, Insha Allah)

A tribute to my august
father,
Haji Saifullah Mir Sahib,
who led an austere and
simple life
By: Maulana Muhammad Rahmatullah Sahib
Translated By: Fayyaz Ahmad Zaroo
22
(2nd Part)
Our respectable elder, late Haji Ghulam Rasool
Dar Sahib, told this author that while performing Hajj
my father (Haji Saifullah Sahib) was beseeching to
 26

Allah in the following words:

“O my Allah, accept my progeny and

their descendants for the service of your
Deen-e-Islam and make them able to
continue this saintly line with sincerity.”

At the time of performing Hajj, a number of

parents pray for worldly possessions and status for
their children, however, our father had always a great
care for Deen and was praying to Allah for bestowing
the line of Deen on his family. It is pertinent to
mention here that my father and Haji Ghulam Rasool
Dar Sahib performed Hajj in the same year and were
with each other at the sacred places of Hajj.
It was the esteemed founder of Madrasah
Shamsul-Uloom Tandaira, late Mullah Muhammad
Asghar Sahib, who persuaded my father at our home
to allow me to seek Islamic education, and hence he
allowed me wholeheartedly for the same.

Once, during the vacation at Darul-Uloom

Deoband, I visited my parents Bandipora Kashmir, I
found my esteemed father holding a Tasbeeh (rosary)
in his hand along with one of the distinguishing
features of Islamic manhood, that is, beard. After
ascertaining the reason of such change in my father,
 27

it dawned on me that my esteemed father had gone

out with Tablighi-Jama’at for forty days and after his
return, a significant change took place in his lifestyle
immediately. The said going-out of my esteemed
father with Tablighi Jama’at marked a turning point in
his personal life, and then he remained adhered to the
same until death by making it the mission of his life.

After it, he was always inviting every such

person who met him irrespective of social status and
familiarity to the Da’wah work of Islam in such a
manner that was whetting a person’s appetite for
joining the Dawah-Tabligh mission.
(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

71. Muhammad Ibn Fadl Ibn ‘Atiyyah Ibn ‘Umar ‘Abdi
72. Abu ‘Abdur-rahman Muhammad Ibn Fudail Ibn
Ghazwan Kufi
73. Muhammad IbnQasim Bukhari
 28

74. Muhammad Ibn Qasim Thaqafi

75. Muhammad Ibn Ibn Mukhtar Marwazi
76. Muhammad Ibn Marwan Ibn ‘Abdullah Ibn
Isma’il sudayy
77. Abu Wahab Muhammad Ibn Muzahim ‘Amiri
Marwazi
♦
78. Muhammad Ibn Muzahim Ibn Mujahid Marwazi
79. Muhammad Ibn Masruq Kindi Qadi of Egypt
80. Abu J’afar Muhammad Ibn Munzir Yarbu’i
81. Abu S’ad Muhammad Ibn muyassir J’uafi
82. Muhammad Ibn Maymun Sukkari
83. Muhammad Ibn Maymun Z’afrani Kufi
84. Muhammad Ibn Haytham Nakh’aie Kufi
85. Muhammad Ibn Wasil Tamimi Kufi
86. Muhammad Ibn yazid Ansari
87. Abu Layla Muhammad Ibn Y’ala salami
famously known as Zanbur
88. Aban Ibn Arqam ‘Anazi Kufi
89. Aban Ibn Taghlib Kufi
90. Aban Ibn Salih Ibn ‘Umair Ibn ‘Ubaid Qurashi
91. Aban Ibn ‘Abdullah Ibn Abu Hazim Bajali Kufi
92. Aban Ibn ‘Uthman Ibn Yahya Ibn Zakariyya
Luluwi Bajali Basri thereafter Kufi
93. Aban Ibn Abu Ayyash ‘Abdi Basri
94. Ibrahim Ibn Adam ‘ Ajali

Both he and the person above have the same name. We are not certain as to
which one of the two attained ‘IIm from Iman Sahib.
29

95. Ibrahim Ibn Ayyub Tabri

96. Ibrahim Ibn Bakr Ibn Khunais Kufi
97. Ibrahim Ibn Jarrah Ibn Sabih
98. Ibrahim Ibn Zibrqan Tamimi Kufi
99. Ibrahim Ibn S’ad Ibn Ibrahim Ibn ‘Abdur-
Rahman Ibn ‘Awf Auhri
100. Ibrahim Ibn S’ad
101. Ibrahim Ibn Sam’ah Dubayyi Kufi
102. Ibrahim Ibn Tahman Khurasani
103. Ibrahim Ibn ‘Abdur-Rahman Khawarzimi
104. Ibrahim Ibn ‘Ikramah Makki
105. Ibrahim Ibn Muhammad Ibn Harith Ibn Isma’il
Ibn Kharijah Ibn Husain
106. Ibrahim Ibn Muhammad Ibn Malik Hamdani
107. Ibrahim IbnMuhammad Tahqafi Kufi
108. Ibrahim Ibn Mukhtar Tamini
109. Ibrahim Ibn Mughirah Marwazi
110. Ibrahim Ibn Maymun al-Saigh Marwazi
111. Ibrahim Ibn Maymun Kufi
112. Ibrahim Ibn Na’im Qatani Kufi
113. Abu ‘Umar Ibrahim Basri
114. Abyad Ibn Azhar Ibn Sabah Tamimi Minqari
115. Abyad Ibn Agharr Tamimi Minqari Kufi
116. Abyad Ibn ‘Urwah Ibn Mughirah Ibn Sh’ubah
117. Ahmad Ibn Asad Ibn ‘Umar Bajali Kufi
118. Ahmad Ibn Bishr
 30

119. Ahmad Ibn Bashir Qurahi ‘Umari Kufi

120. Ahmad Ibh Abu Tayyibah ‘Isa Ibn Sulayman
Ibn Dinar Darmi Jurjani
121. Ahmad Ibn Nasr ‘Atki
122. Ahwas Ibn Hakim Ibn ‘Umair ‘ansai Hamdani Himsi
123. Akhdar Ibn Hakim
124. Idris Ibn Sabah
125. Azraq Hanzali Razi
126. Azhar Ibn Sa’id Dubaiyy Basri
127. Azhar Ibn Kisan Marwazi
128. Azhar Ash’ary

(to be continued, Insha Allah)

Letters to the
Editor
Huge blunder
Dear Editor,
Apropos the editorial, “Academic deviance at KU”
(July-2010), by Mr. Fayyaz Ahmad Zaroo. It is only
moolah that has many temptations for Mr. A. R. War, a
teacher of Arabic language, to undertake the thorough
reviewing of Irfan-e-Qur’an and hence Mr. War is now
feeling wretched and so embarrassed about his huge
blunder.
 31

Master Nazir Ahmad Khan,

Natipora Srinagar.

Whistle-blower journal
Dear Editor,
Apropos the editorial, “Academic deviance at KU”
(July-2010), by Mr. Fayyaz Ahmad Zaroo Sahib. By
publishing the said editorial you’re An-Noor has become
whistle-blower journal as it has reported academic
deviance to the authorities of the KU and the
government as well.
Farooq Ahmad Mir,
Karan-Nagar Srinagar.

Shrewd counseling
Dear Editor,
This has a reference to your editorial: Academic
deviance at KU, An-Noor July-2010. The said editorial
has been written in plain English. I admire you for your
plain speaking and avoiding difficult and technical
words. You have made plain your concerns about the
academic deviance prevailing at the University of
Kashmir. The counseling you have offered to the
Muslim students of KU in last paragraph of the said
editorial is shrewd and hence accepted with full respect
and great pleasure
… A sister in Islam,
Kashmir University Hazratbal Srinagar.
 32

Be alerted
Dear Editor,

Apropos the editorial, “Academic deviance at KU”

by Mr. Fayyaz Ahmad Zaroo Sahib, carried by your
monthly, An-Noor, July-2010. We treated the findings of
the evangelist, Mr. Alan R. Velie Professor of English at
David Ross Boyed University of Okhloma America,
delivered in Ibn-e-Khuldoon auditoriam of KU quoted in
your well-informed editorial regarding the Crucifixion as
trash. We subscribe to the view that some destroyers of
faith of Muslims are present at the KU campus in the
guise of research scholars, so we must be alerted.
Bilal Ahmad Shah,
Kashmir University Hazratbal Srinagar.

CAMPUS ROUND-
UP
Fayyaz Ahmad Zaroo

Six-monthly exam in the offing

The students of Darul-Uloom Raheemiyyah
Bandipora are at present in the preparation for the six-
monthly examination which will be held very soon at the
Raheemiyyah campus Bandipora. In this connection,
the academic staff of the Raheemiyyah varsity is setting
 33

papers and at the same time the Raheemiyyah

administration is also gearing for the same.

Avoid staring at non-mahram women

It would damage your spirituality
The monthly Majlis for improving the good qualities
and getting rid of despicable acts of a Muslim was held at
Darul-Uloom Raheemiyyah Bandipora on Feb. 26, 2011 in
which a good number of Saalikeen participated. The
esteemed rector of Raheemiyyah varsity, Hadhrat Maulana
Muhammad Rahmatullah Sahib Daamat Barakatuhum delivered
a highly valuable speech in an advising manner. “Staring at
non-mahram women and eating Haraam food damage the
spirituality of a Muslim, so avoid such despicable acts at
any cost,” Hadhrat stressed. Hadhrat advised that a Muslim
should behave very well with his parents and wife.
“Haughtiness and jealousy are very dirty things, so try to
get rid of such unpleasant qualities,” Hadhrat added.