August, September an-NOOR 2014

Aug.
Sep 2014 Shawwaal ZeeQadah1435

3
Editorial

Western Culture
By: Maulana Ilyas Patel Sahib

Allah Taala declares in His Glorious Quran: It is
He (Allah Taala) who reveals upon His slave (Hazrat
Muhammad Rasulullah Sallallahu-Alaihi-Wasallam) clear verses
so that He may remove you from darkness to light (Surah
57, Aayah 9). The clear message from this aayah is that
Hazrat Muhammad Rasulullah (Sallallahu-Alaihi-Wasallam) was
sent with Light. Every aspect that he delivered to
mankind pertaining to any aspect of life is Light.
EVERYTHING ELSE IS DARKNESS. There is no
middle path. It is either Light otherwise Darkness.
The distinction of either Darkness or Light is not
only restricted to acts of worship. Rather the manner of
conducting our various day to day activities and all
aspects of life fall in one of the two categories. Light is
the way of Hazrat Muhammad Rasulullah (Sallallahu-Alaihi-
Wasallam). The ways of the J ews, Christians, the West and
everybody else falls in the category of Darkness. More
than anybody else, the ways of the West are most
opposed to the Light that Hazrat Muhammad Rasulullah
(Sallallahu-Alaihi-Wasallam) brought. It is, and especially in the
present world scenario, the greatest darkness. It is

Aug. Sep 2014 Shawwaal ZeeQadah1435
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godless culture, utterly immoral, callous and ruthless and
in short decayed to the core. If one sheds away the
indoctrination of the media and considers the realities,
one would regard the above judgement as mild. Let us
take a few basic examples:
ECONOMIC SYSTEM
Islam provided an economic system that is neither
capitalistic nor socialistic. While the Islamic system allows
the wealthy to prosper in a lawful way, it caters for the
need of the less privileged. The bedrock of the Islamic
economic system is that interest and usury in all its forms
is taboo. In direct opposition to this system is the
capitalistic system of the West. The bedrock of the
Western system is interest. By means of this system,
some people get richer at the expense of millions of
others. It is a ruthless and callous system, the evil of
which has been expounded by even many Western
writers.
VALUE SYSTEM
One of the most distinguishing aspects of Islam is
the level of Hayaa (modesty/morality) that it teaches.
Hazrat Muhammad Rasulullah (Sallallahu-Alaihi-Wasallam) is
reported to have said: Hayaa is a branch of faith. Thus
Islam forbids the intermingling of the sexes. A man may
not look at any woman besides his wife or Mahram (one

5
with whom marriage is impermissible). The Holy Quran
has commanded both males and females to lower their
gaze and not to look at the opposite sex. These and other
such directives ensure a morally upright society. In a
society where the Islamic moral code is upheld, illicit
activities are virtually non-existent. Marriages by and large
last a lifetime.
In the West these noble values are despised and
mocked. What else can be expected from those who
have no values at all. In Western culture intermingling and
shaking hands with all and sundry is a trivial matter. In
fact, a woman in the presence of her smiling husband
may hug another man who is a family friend without any
hesitation. Not only is it culturally acceptable, it would be
rude not to do so. What an utterly value-less and filthy
system! It is compounded darkness. It is as Allah Taala
describes in the Holy Quran: Darkness upon darkness. If
he brings out his hand (in front of him) he will not be able
to see it. And the one for whom Allah Taala does not
provide any light, he (certainly) has no light at all (Surah
24, Aayah 40). As a result of being without any light from
Allah Taala, absolutely filthy practices seem cultured and
one completely fails to see the utter immorality in it.
In Western culture, pornography is art, marrying
someone of the same gender is acceptable, living
together without marriage is fine while drinking, gambling

6
and fornicating is amusement. Western culture has
sunken to a level way below animals.
CLOTHING
The primary purpose of clothing is to cover the
body. Thus Islam advocates that clothing must truly cover
the body. The clothing must be thick enough to ensure
that the Satr (part of the body which is necessary to
cover) is not visible through it. It must be loose enough to
ensure that the shape of the Satr is not distinguished.
Islam advocates simplicity in attire. The garments of the
West are made tighter and more revealing by the day.
Due to the type of clothing worn, a father can easily
distinguish most parts of the anatomy of his daughter and
a son of his mother and sister and no one even bats
an eyelid! What an immoral and sickening culture!!!
The pivotal focus of Western garments is pride and
show. The great obsession with designer labels is proof of
this. Even a fake designer label will do one can show
off with it! This entire culture is fake, hollow and decayed.
It directly contradicts the teachings of Hazrat Muhammad
Rasulullah (Sallallahu-Alaihi-Wasallam) who declared: He who
will dress in garments of show (i.e. he wears garments in
order to show-off among people), Allah Taala will clothe
him in garments of disgrace on the day of Qiyamah
(Mishkaat).

7
OPPOSITION
Western culture is in direct opposition to the
Sunnah. Islam teaches us to wash our hands before
eating and to sit and eat. The West teaches that standing
around and eating is cultured. Hazrat Muhammad
Rasulullah (Sallallahu-Alaihi-Wasallam) has emphasised upon
men to LENGHTEN their beards (to at least a fist length).
The West teaches shaving it off (or at the most sporting a
short fashionable beard). Hazrat Muhammad Rasulullah
(Sallallahu-Alaihi-Wasallam) has warned men from wearing any
garment in such a way that it hangs below the ankles.
The West and its slaves insist on opposing this
command. Islam teaches the husband and wife to be
conscious of their duties to one another and to fulfil the
same, thus creating harmony and peace. The West
emphasises upon each one to demand their rights, thus
creating strife and animosity.
Most of all Islam focuses towards the Hereafter
and reminds us to prepare for the everlasting life to come.
The West focuses solely on this world make the most
money, have the best mansion and car, buy the best
luxuries, enjoy the best holidays and just keep chasing
fun. If you have not been able to achieve that yet, just
keep toiling to get there until you suddenly drop dead!
This is the sum total of this alien culture.

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PRACTICE
Every Muslim claims to love the Sunnah and to
hate the opposing Western culture the way of life of the
Yahood and Nasaara (J ews and Christians). However, in
practice we have aped their rotten culture to a great
extent and paid the price. How many dozens of major
Muslim businesses have shut down mainly due to
becoming entangled in the accursed interest system?
While the reasons for the rocketing divorce rate in the
Muslim community may be many, most of it can be traced
back to the abandoning of the Sunnah way of life and
adopting the ways of the J ews and Christians. Likewise,
how much of illicit activity has crept in among Muslims
due to the adoption of the immorality of the West? The
entire family is constantly bombarded with immorality by
means of the television, magazines, newspapers
(especially weekend newspapers) and other media. Are
we even conscious of this? Are we prepared to sacrifice
our entertainment in order to protect the Hayaa of our
families? The clothing worn by Muslim sisters and
daughters is becoming tighter, shorter and more
shameless as if all shame and modesty has bid
farewell to them and to their parents also. Who do they
resemble in their body-hugging garments and Western
styles? Do they resemble Hazrat Faatimah (Raziyallahu-
Anha), or the loose, immoral women of the West? Western
culture wishes to drag us to the gutters. The quicker we

9
abandon it, the better.
SINCERE IN HATRED
We have cursed the Christians and J ews
enough. If we are sincere in our hatred for them, let us
shun their Darkness. Let us shun the Western culture
that they are promoting. Let us come back to the Light
of Hazrat Muhammad Rasulullah (Sallallahu-Alaihi-Wasallam)
in every aspect of life, be it in business, attire, eating
and drinking, marriage or funeral. Let every action
display our love and admiration for the way of life of
Hazrat Muhammad Rasulullah (Sallallahu-Alaihi-Wasallam).
Do not become an advertiser for Western culture by
your attire or anything else. Take the time daily to learn
the Sunnats of Hazrat Rasulullah (Sallallahu-Alaihi-Wasallam)
and implement the same in ones life. Only by adopting
the Sunnah in our lives, we will be able to appreciate its
excellence, simplicity, ease and practicality. When the
Sunnah will brighten up our lives, only then will we be
able to discern and recognise the evil and darkness of
the Western culture. Only then will we want to wash off
the ways of the Yahood and Nasaara like washing
away impurities from our bodies. Otherwise we will
continue wallowing in the Darkness, believing
ourselves to be enlightened and liberated, until we trip
into our graves. May Allah Taala save us.

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TAFSEER

( Commentar y of the Hol y Qur an)
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.

VERSE 85
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Yet, here you are, killing one another, and
driving a group of your own out of their homes,
supporting each other against them in sin and
aggression and if they came to your as
prisoners, you would ransom them, though
their very expulsion was unlawful for you! Do

11
you, then, believe in some part of the Book, and
disbelieve in some other? So, what can be the
recompense of those among you who do that,
except disgrace in present life? And, on
Doomsday, they shall be turned to the most
severe punishment. And Allah is not unaware of
what you do. (Verse 85)

This verse recounts how the Israelites broke the
pledge they had willingly made. Allah had laid down three
special injunctions for the Israelites:
1. They should not kill one another in an
internecine war.
2. They should not force their own people into
exile.
3. If they found a man from amongst them a
prisoner of war, they should pay a ransom, and
get him released.
The Israelites disregarded the first two injunctions,
and acted upon the third alone which they supposed
easier to be carried out.
It happened like this. There lived in Madinah two
tribes, the Aws and the Khazraj, who were hostile to
each other, and would often go to war. In the environs
of Madinah, there also lived two tribes of the J ews, the
Bani Qurayzah and the Bani Nadir. The former had
friendly relations with the Aws, and the latter with the
Khazraj. When the Aws and the Khazraj went to war
against each other, the two tribes of the J ews also took
part in the battle, each on the side of its own friends. In

12
these battles, many J ews lost their lives or were
rendered homeless as much as the non-J ews. In other
words, the J ews of the Bani Qurayzah tribe had a share
in the slaughter and exile of the J ews of the Bani Nadir
tribe, and vice versa. However, when some of the J ews
became prisoners of war, each of the two J ewish groups
would persuade their respective friends among the non-
J ews to accept a ransom and to release the prisoners.
When they were asked why they showed such solicitude
for the prisoners, they would say that it was obligatory
for them to get prisoners released. But when someone
objected to their helping the non-J ews in slaughtering
the J ews, they used to reply that it would be a real
disgrace if they did not go to the aid of their friends,
even if they were not J ews.
So, the present verse exposes their duplicity and
their perversity. The Holy Quran indicts their behavior
as sin and aggression, and this suggests that the
Israelites were infringing on two kinds of rights the
right of Allah, by disobeying Him; and the right of His
creatures, by inflicting pain and loss on them.
The verse proceeds to reprimand them for
accepting certain injunctions laid down in the Torah,
while rejecting others, and following their own whims in
both the cases. At the end, this long verse announces
the grave punishment for such misdeeds the Israelites
will have to bear in this world as well as in the other.
Let it be clearly understood that the J ews referred to in
this verse had already become infidels (Kafirs) by

13
refusing to accept and affirm the prophet hood of Hazrat
Nabi Akram (Sallallahu-Alaihi-Wasallam). But instead of
referring to this aspect of their infidelity, the verse points
out another aspect. It reprimands them for having faith
(Iman) only in some part of the Book (Torah) and not
having faith in some other. If we take the words of the
present verse literally, it means that the J ews had
become infidels by not having faith in some parts (that
is to say, some injunctions) of the Torah. For, a Divine
Book has to be accepted as a whole; to reject a part is
to reject the whole, and clearly amounts to disbelief and
infidelity (Kufr). But if we interpret the present verse in a
different way, and take it to be reprimanding the J ews
for not acting upon certain injunctions, then a question
would arise here: how is it that the verse delineates
their infringement of certain commandments as Kufr or
infidelity, although a believer cannot be considered an
infidel so long as he accepts, at least in principle, the
distinctions between the Halal (lawful) and Haram
(unlawful) exactly as laid down by the Shariah? The
answer to the question is that when a sin is very grave,
the idiom of the Shariah sometimes delineates it as Kufr
(infidelity) in order to emphasize its moral nature. This
is also what the hadith intends to do when it says:
-
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: He who gave up the Salah willfully

became and infidel.
This second interpretation does not, however,
attenuate or modify the kufr (infidelity) by denying the

14
prophet hood of Sayyidna Muhammad
.
The verse announces that the J ews will have to
bear a punishment not only in the other world, but in
this world too in the shape of humiliation and
disgrace. It took place as it had been foretold. In the
time of the Holy Prophet
himself, the J ews of the

Bani Qurayzah tribe had to lose their lives or to under
go imprisonment, and those of the Bani Nadir tribe
where expelled for having broken the pact they had
earlier made with the Muslims.
A doctrinal point
Verse 85 announces the punishment for J ews.
One may very well ask here why the direst punishment
should be reserved for the J ews, and not for atheists, for
the J ews at least believe in Allah. The famous
commentator Alusi says in his Ruh al-Ma ani the every
punishment meted out to the infidels will be the direst in
the sense that it will have no end or limit. So, what the
verse implies is not that the punishment give to the J ews
will be more severe than the one given to all the other
infidels, but that they will be given the kind of punishment
which is the direst in the sense of having no end or limit.
In other words, the verse suggests that the punishment
given to the infidels will be more sever than the one given
to Muslim sinners. But if there are going to be different
degrees in the punishment meted out to different kinds of
infidels, it does not in any way go against the implications
of this verse. (Bayan al-Quran) (To be continued, Insha-Allah)

15

Tas-heelul Ahadeeth

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]Translation:
Sayyidah Aaishah (Raziyallahu-Anha) says that she
told Hazrat Nabi-e-Akram (Sallallahu-Alaihi-Wasallam): O
Rasoolullah (Sallallahu-Alaihi-Wasallam)! In the day of
J ahiliyyah (ignorance) Ibn J adaan used to maintain
family ties and feed the poor. Would that benefit him?
Hazrat Nabi-e-Akram (Sallallahu-Alaihi-Wasallam) replied: No!
He never said on a single day of his life: O my
Sustainer, forgive me! (MUSLIM)

Commentary:
It is clear from the above Hadeeth that Abdullah-
Bin-J adaan was a very generous man. We learn from
another version of this Hadeeth (as recorded by Hafiz-

16
Ibn-e-Kathir) that besides maintaining family ties and
fulfilling the rights of the poor, he also loved entertaining
guests and freeing slaves (i.e. he would purchase the
slaves and thereafter set them free). However, he was
not a Muslim he left the world without Imaan in Allah
Taala and His Rasool (Sallallahu-Alaihi-Wasallam). Sayyidah
Aaishah (Raziyallahu-anha) therefore, asked Hazrat Nabi-e-
Akram (Sallallahu-Alaihi-Wasallam) whether Ibn J adaans good
deeds will be of any benefit to him on the day of
Qiyamah. Hazrat Nabi-e-Akram (Sallallahu-Alaihi-Wasallam)
replied in the negative.
We learnt from this Hadeeth that Imaan is a pre-
condition for the acceptance of all good deeds; no good
deed will be accepted without Imaan. The aayaat of the
Holy Quran and Ahadeeth in this regard are for too
many and cannot all be mentioned in this short lesson.
Nevertheless one such aayat is as follows: And those
who disbelieve, their actions are like a mirage in the
desert the thirsty thinks that it is water until, when he
reaches it, he finds nothing
It must be remembered that Imaan includes
Imaan on every fundamental aspect of the Shariah,
especially Imaan in all the Ambiya (Alaihis-Salaatu- wassalaam)
thus, with the advent of Hazrat Nabi-e-Akram (Sallallahu-
Alaihi-Wasallam) Imaan includes Imaan on the Holy Quran
and Hazrat Nabi-e-Akram (Sallallahu-Alaihi-Wasallam).

17
Hazrat Nabi-e-Akram (Sallallahu-Alaihi-Wasallam) said,
No one from my Ummah, Jew or Christian, hears of
me and then dies without having brought Imaan on
that with which I was sent except that he will enter the
fire, (MUSLIM)
In other words, every J ew and Christian who
does not believe in Hazrat Nabi-e-Akram (Sallallahu-Alaihi-
Wasallam) and the Holy Quran, is a disbeliever and will
therefore, not enter J annah. Thus his good deeds will
be of no avail to him on the day of Qiyamah.
The respected Ulama explain in the light of
certain Ahadeeth that the Kuffaar will be rewarded for
their good deeds in the world only their reward will be
wealth, rule (kingdom) etc. they will, however, not
receive any reward in the Hereafter.
Lesson:
Imaan is a condition for the acceptance of all good
deeds; no good deed will be accepted without
Imaan.

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to send their letters on email address as follows:

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18

Seerat-e-Paak
Nabi
s Love for Children

By: Hazr at Maulana Abu Talhah Muhammad Izhar ul Has an Mahmood Sahib
Translated By: Hazrat Mufti Afzal Husain Elias Sahib

LOVE SHOWN TOWARDS
CHILDREN IN GENERAL

Thr ee child r en w ho sp ok e f r om t he cr a d le:
Hazrat Abu Hurairah (Raziyallahu-Anhu) narrates
from Hazrat Nabi-e-Akram (Sallallahu-Alaihi-Wasallam) that
there were three children from the nations of the past
who spoke from the cradle. (In other words they
spoke before the normal age at which a child begins
to speak)
1. Hazrat Eesa (Alaihis-salatu-wassalaam) is one of
them and his incident is mentioned in the
Holy Quran itself under chapter 16 in Surah
Maryam. The crux of the incident is as
follows. Hazrat Maryam (Alaiha-salaam) was
unmarried when Hazrat J ibraeel (Alaihis-
salaam) was ordered by Allah Taala to blow
into her sleeve by means of which Allah
Taala caused her to conceive. Carrying him
to the people, her nation began to rebuke
her saying that she hails from a chaste

19
family. How could she beget a child whereas
she is unmarried?
People now began thinking ill of her. At this
precise time, Allah Taala gave Hazrat Eesa (Alaihis-
salatu-wassalaam) the ability to speak whilst still in the
cradle! He said, Verily I am the servant of Allah
Taala. He has given me a (divine) book and made
me a Nabi prophet. (SURAH MARYAM)
This was the incident of Hazrat Eesa (Alaihis-
salatu- wassalaam) speaking during his infancy and giving
testimony to the chastity of his mother.
2. The worshipper from Bani israaeel named
Juraij . The second child who spoke before the
normal age at which a child begins to speak,
was a child who gave testimony in favour of a
worshipper from amongst the Bani Israaeel
named J uraij. The details of his incident are as
follows.
J uraij was an ardent worshipper of Allah Taala
from amongst the Bani Israaeel who had built himself
a place of worship wherein he would worship Allah
Taala. One day whilst engaged in Salah, his mother
came to him and called out to him to do some work
for her. Due to him being engaged in Salah, he began
to ask himself in his heart, O Allah Taala my mother
or my Salah? He then chose to continue with his

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Salah.
The next day while engaged in Salah again, his
mother came to him and called out to him to do some
work for her. He again began to ask himself, O Allah
Taala my mother or my Salah? For the second time
he chose to continue with his Salah.
On the third day again whilst he was busy with
his Salah, his mother came out to him and called out
to him to do some work for her. Again he chose to
continue with his Salah. His mother blurted out a
curse on him saying, You should not die until
you see the face of an unchaste woman!
Now the level of worship found in J uraij
became common talk amongst his people. One day a
woman, who was known for her beauty, said to the
people, If you people say so, I will seduce J uraij!
The people began to wonder how she would be able
to do such a thing.
Nevertheless, she beautified herself and came
to the worship place of J uraij and tried to seduce him,
but he was unmoved and least intimidated. She now
decided to come up with an evil scheme. There used
to be a shepherd in the area who used to spend the
night in the worship place of J uraij. She seduced this
shepherd and fell pregnant as a result of the affair.

21
When the child was born, she began claiming that the
child was as a result of an illicit relationship with
J uraij!
The people began to rebuke J uraij and beat
him up. They even razed his place of worship to the
ground. He asked them what was all this about. They
said that he had committed adultery with such and
such woman and she has now given birth to his child.
J uraij asked them where was the child and that they
should bring the child to him. In the meantime, he
engaged himself in Salah. When the child was
brought to him, he addressed the child and asked the
child who his father really was. This child who was
but just a few days old spoke out, My father is so
and so shepherd!
The third child who spoke before the normal age
of speaking
A woman from amongst the Bani Israeel was
busy breast feeding her child when a person passed
by. This person was well dressed, moved with
elegance and rode a strong conveyance. The mother
said, O Allah make my child like this person. The child
left the breast of the mother and looked towards the
person saying, O Allah do not make me like him! (In
reality this person was an oppressive and haughty

22
person full of pride)
The child then resumed suckling on his mother.
The Sahabi Raziyallahu anhu who narrates this incident
says that Hazrat Nabi Akram Sallallahu Alaihi Wasallam
even took his index finger and sucked on it showing
how the child was suckling on his mother.
A short while later a group of people passed by
this mother and child. These people were hitting a
woman and saying to her, You have committed
adultery and you are also a thief. All the woman said
was, Allah Taala is sufficient for me and He is the best
of ambassadors. The mother said, O Allah do not
make my child like her. The child turned away from the
breast of the mother looking towards the woman and
said, O Allah make me like her! (In reality this woman
was an obedient slave of Allah Taala and the people
were unjustifiably beating her. Through the will and
permission of Allah Taala this little child made dua to
Allah Taala to make him from amongst His obedient
servants).
These were the incidents of three children
narrated by Hazrat Nabi Akram Sallallahu Alaihi Wasallam
to the Hazraat Sahabah Raziyallahu Anhum Ajmaeen. They
had spoken before the normal age of speech. (Muslim
Shareef). (To be continued, Insha Allah)

23
ADVICES

THE DEOBAND ULAMA
AND THEIR LOVE FOR
HAZRAT RASULULLAH

From the teachings and advices of Faqeehul-Ummat, Hazrat
Mufti Mahmood Hasan Sahib Gangohi (Rahmatullahi-Alaihi)

Compil ed by: Hazrat Maul ana Muhammad Rahmatull ah Sahi b Kashmi ri
(Daamat- Barakatuhum)

(Continued from the previous issue of AN-NOOR)
Some i nc i dent s c onc er ni ng Shai k hul -Hadi t h,
Hazr at Maul ana Zak ar i yya Sahi b (Rahmatullahi-Alaihi)
One person dreamt that there were three graves in
England. One was Haaji Imdaadullah Sahibs, the second
was Hazrat Gangohis and the third was Hazrat
Sahaaranpuri's. Bees were coming out of all three graves
and flying away. I said, Surely, this is the Fayz
(blessings) of these three buzrugs emerging and
dispersing.
Another person dreamt that there were four tents.
One was occupied by Hazrat Nabi-e-Kareem (Sallallahu-
alaihi-wasallam), another by Hazrat Moosa (Alaihis-Salaam), the
third by Hazrat Dawood (Alaihis-Salaam) and the fourth by
Hazrat Eisa (Alaihis-Salaam). These four Ambiyaa (Alaihimus-
Salaam) came out of their tents, sat down at one spot and
began discussing something but not a word could be
heard. Thereafter, they went back to their tents. I
commented, "Yes, all the people of the book respect and
profess to follow these personalities, whereas in reality,

24
these three are assistants and supporters of Hazrat
Nabi-e-Kareem (Sallallahu-alaihi-wasallam). Each one of them
desires that his Ummat should also join Hazrat Nabi-e-
Kareem (Sallallahu-alaihi-wasallam) and make an effort."
During this period, an article was published by a priest
in America, which stated, "Islam is a great threat to
Europe. Islam has reached the doors of Europe." It hasn't
reached there by the force of the sword, rather through
the efforts of our Mashaaikh.
Some i nc i dent s c onc er ni ng Hazr at Maul ana
Thaanw i Sahi b (Rahmatullahi-Alaihi)
Hazrat Maulana Thaanwi Sahib (Rahmatullahi-Alaihi)
once came to Sahaaranpur for treatment. Hazrat Sheikh
(Rahmatullahi-Alaihi) prepared Talbina (a sweet watery dish
which is white as milk and made with flour, honey,
ghee, etc.) and sent it to Hazrat Maulana Thaanwi
Sahib (Rahmatullahi-Alaihi) along with a letter stating that he
had checked the ingredients of the dish with Hazrat
Thaanwi's doctor who reassured him that it was not in
conflict with Hazrats nature and temperament and it
strengthens the body and heart. Hazrat Sheikh
(Rahmatullahi-Alaihi) also wrote that eating it has been
encouraged in the Hadith, therefore, it is being
presented to Hazrat (Rahmatullahi-Alaihi) and Hazrat should
please partake of it.
Thus, Hazrat Sheikh (Rahmatullahi-Alaihi) mentioned its
material benefit, its harmlessness and also outlined the
Deeni dimension of it. (i.e. it has been encouraged in the Hadith.)
Hazrat Thaanwi Sahib (Rahmatullahi-Alaihi) received the

25
gift and read the letter. Thereafter, he replied, My
beloved friend. In your extreme love for me you forgot to
abide to the Usool (principle). You have mentioned the
Hadith first. Now I fear that if I do not like the taste of this
food, then it would mean that I dislike something which
has been encouraged in the Hadith. Had you first
presented the dish to me and mentioned the Hadith to me
upon my liking it, it would have been more comforting.
Therefore, your gift has been kept aside awaiting your
reply." (These personalities were so careful about the
Hadith that they could not tolerate a disagreement with
the Hadith even as far as taste is concerned, whereas
taste has nothing to do with Shari'at. It is a natural thing.)
Who can have greater respect for Hadith than them?
Hazrat Thaanwi Sahib (Rahmatullahi-Alaihi) did not return
the gift, for this would have hurt Hazrat Sheikhs feelings.
He also took this into consideration. Hazrat Sheikh
(Rahmatullahi-Alaihi) replied, "Hazrat, firstly, taste is dependant
on the expertise of the cook. An excellent cook would turn
something ordinary into a delicious dish and an
inexperienced cook may spoil an exquisite dish too.
Hence, if this dish does not turn out to be tasty, then we
would understand that the food which has been
encouraged in the Hadith was beyond the capacity of
those who had cooked it as they did not prepare it well.
Secondly, the Hadith states that it is beneficial. Bitter
medicine is also beneficial but not tasty. So if this food is
not tasty, then it is not against the Hadith.
Thirdly, in some narrations it has been stated, The sick

26
person would dislike it. So if one finds it distasteful, then this
would confirm and support the Hadith rather than contradict
it. For these reasons, Hazrat should partake of it.
Hazrat Thaanwi (Rahmatullahi Alaihi) then ate it and did not
express whether he felt it was tasty or not.

Hazr at Haaj i Sahi b' s (Rahmatullahi Alaihi) Bay' at
Hazrat Haaji Sahib Muhaajir Makki (may Allah Ta'ala
fill his grave with noor) dreamt that he saw a blessed
gathering in the mubaarak court of the leader of both the
worlds, Hazrat Nabi-e-Kareem (Sallallahu alaihi wasallam). He
says, "I could not gather the courage to go to the
gathering. My maternal uncle was there. He held my hand
and placed it in the hand of a weak old man. Then my
eyes opened. I travelled to many places in search of that
buzurg, but I failed to locate him. I became very worried.
After a few days, I mentioned this dream to my ustaad,
Maulana Qalandar Ali Sahib J alaalabadi (Rahmatullahi Alaihi)
who suggested that I should go to Lohari (a village)
nearby. Miajee Noor Muhammad J hanjhaanwi (Rahmatullahi
Alaihi) lived there. When I saw him, I realised that he was
the same weak old person whom I had seen in my dream.
Immediately, I fell to his feet.
Miajee Sahib (Rahmatullahi Alaihi) embraced me and said,
"You have great confidence in your dream." Hazrat Haaji
Sahib (Rahmatullahi Alaihi) used to comment on this incident
saying, This was my sheikh's first karaamat that I had
seen. He came to know about my dream without me
relating it to him.

27
Ex pl anat i on of a Hadi t h
Question: "From the Hadith - _ ' _ _ | ; . , _ _ | , = -
it can be deduced that one who sees Hazrat Nabi
Akram (Sallallahu alaihi wasallam) in a dream would
certainly see him in the wakeful state. Is this
correct? Do people experience this nowadays? Your
discussion with Hazrat Sheikh Zakarriya (Rahmatullahi
Alaihi) on this subject appears in "Malfoozat Faqihul Ummat".
Answer:
"This Hadith applied to the era of Hazrat Nabi-e-
Kareem (Sallallahu alaihi wasallam). In other words, whoever
dreamt of Hazrat Nabi Akram (Sallallahu alaihi wasallam) from
afar during his lifetime would definitely see him in reality in
his lifetime. There's a difference between seeing Hazrat
Rasulullah (Sallallahu alaihi wasallam) in a wakeful state and
seeing Hazrat Nabi Akram (Sallallahu alaihi wasallam) in ones
dream.
Hazrat Sheikh (Rahmatullahi Alaihi) had once enquired, A
person sees Hazrat Nabi Akram (Sallallahu alaihi wasallam) in
his dream and another sees him in a wakeful state. Which
of the two is stronger?" I replied to Hazrat Sheikh
(Rahmatullahi Alaihi), "The one who sees Hazrat Nabi Akram
(Sallallahu alaihi wasallam) in a dream is stronger because
there is guarantee for this in the Hadith, "Whoever sees
me in a dream, has definitely seen me because shaytaan
cannot assume my appearance."
(To be concluded, Insha-Allah)

28
MALFOOZAAT

Statements and Anecdotes of Faqeehul-Ummat,
Hazrat Maulana Mufti Mahmood Hasan
Gangohi Sahib
_ - - = - , -
..

Compiled By: Hazrat Maulana Mufti Farooq Meeruti Sahib
(Daamat- Barakatuhum)

Matters pertaining to Hadith

Conqueror of Iran
The conqueror of Iran is Hazrat Umar (Raziyallahu-
Anhu) himself. The conquest of Iran had taken place
during his reign of Khilaafah. Therefore, the extent of
hatred that the Iranians have for Hazrat Umar (Raziyallahu-
Anhu) is understandable. They were originally fire
worshippers. After J ihad was waged against them, the
opportunity to reform them did not arise and they,
therefore, remained deficient. Neither did they became
Arabs nor Persians nor Turks.
Another noteworthy point is that the closest
neighbouring land to Arabia is Persia. Allah Taala
mentions in the Holy Quran:
|
, |
= , ,
, - |

(Fight against the kuffaar who are close to you)
[9:123]. This verse holds true for the Persians.
In another verse, Allah Taala says:

29
=
= - , |
_ |
, ;
,
| _ ,
,
=
= , =,
, ,
, . ,

(You will be called to fight a people who are very fierce
fighters. You will either fight them or they will come to
you in submission.) [48:16]
This verse refers to them as well.
Reconcili ng the Ahadeeth pertai ni ng to the
Sunnat-Salah of Fajr
When a person reaches the Musjid when the
jamaat of Fajr has begun, then one option is to join the
Salah without offering the Sunnat-Salah and the other
is to first offer the two Rakaats Sunnat outside the
Musjid and then join the Salah. If you join then you will
have to remain sitting after the Salah until the sun has
risen a little and thereafter offer the two Sunnats of Fajr.
This is because if you offer the Sunnat-Salah
when the jamaat has begun, you would be goining
against the hadeeth that states:

. ' | , . | = > > = , v | , , -

[Once the jamaat begins, no Salah besides the
Farz-Salah can be offered]
If you do not offer the Sunnat-Salah, then you will
be acting contrary to the hadeeth that states:
v = - , | , - . , | ,

[Do not leave them i.e. the Sunnats of Fajr, even

30
though horses may trample you!]
If you offer the Sunnat immediately after the Farz-
Salah, then you will be contradicting the Hadeeth that
states:
v = > , - = | = , _ - _ = _ | =

[There is no Salah after the Farz of Fajr until
sunrise]
Therefore, Hazrat Imaam Abu-Hanifah Sahib
(Rahmatullahi-Alaihi) adopted the following method so that
the apparently contradictory Ahadeeth may be
reconciled: If one will be able to join the Imaam in the
Salah after reading the Sunnats, then he should first
offer the Sunnats of Farz and thereafter join the Imaam.
If one will not be able to join the Imaam if he offers the
Sunnats then he should first join the Imaam and offer
the Sunnats after sunrise.
Establi shing a Sunnat through a daèef (weak)
narration
A Sunnat can be established through a
daèef hadeeth. However, to establish a Sunnat-e-
muàkkadah (emphasized Sunnat) one will need a Qavi
(strong) narration.
Hazrat then said, I had a copy of sifr-us-
Saàdah. I recorded in its footnotes all those ahadeeth
through which Sunnats are established.

31
Reconcili ng between two contradi ctory
ahaadeeth

Q: One understands from the hadeeth:
. , , . ; , , | | = ,
(I was a nabi whilst Aadam Alaihis
Salaam was still in clay form), that Nabi Sallallahu Alaihi
Wasallam was appointed as a nabi before the creation
of Hazrat Aadam Alaihis Salaam. However, it is
recorded in the books of seerat and history that Nabi
Sallallahu Alaihi Wasallam received nubuwwat at the age
of forty. Therefore, there is a contradiction between
these two narrations.

A:
Firstly, to establish a contradiction between two
entities, both will have to be different in their iejaab (being
positive) and salb (being negative). In our case, both
these entities are mujibah (positive). Secondly, if one of
them is taken as saalibah (negative) then there are eight
factors for establishing contradiction.

One of the eight is wahdat-e-makaan (the place
must be the same) and this is not found, because the
words 'I was a nabi' refer to the àalam-e-mithaal
(heavens) and Nabi Sallallahu Alaihi Wasallam receiving
nubuwwat at the age of forty is with reference to the
worldly life.

J ust as there is no contradiction between saying
'Zaid is in the musjid' and 'Zaid is not at home', similarly
there is no contradiction between these two narrations.

32
The meani ng of haakim i n the terminol ogy of
the muhadditheen

In the terminology of the muhadditheen, haakim is
one who has memorised all the ahaadeeth with their
chains of narrators, whether they are authentic ahaadeeth
or fabricated. There was only one person who had
achieved this in the entire world. He was the student of
Imaam Abu Bakr Ar-Raazi the author of Ahkaam-ul-
Quraan. This book is in three volumes. In this book he
explains the different aayaat (verses) through which
ahkaam (laws) are deduced. J ust under the explanation of
the verse:
.
, |
_ | =
, - ,
,

(When you intend to offer salaah wash
your faces.) [5: 6] he has deduced
seventy-two masaail (laws).

Reliabl e knowl edge

In Saheeh Bukhari a narration is recorded wherein
it is mentioned:
| - , , | - ,
(ìlm (knowledge) can only be
acquired through studying under the guidance of a
teacher.) This narration is recorded in Tabraani
marfooàn (mentioned by Nabi Sallallahu Alaihi Wasallam ).
The words
| - , -
al fiqhu bit tafaqquh also appear.
| - _ | , | - , | - , v | | - , . - v , , _ , , - _ = , , | - ,
(Reliable
knowledge is that which is acquired from the Ambiyaa and
their heirs by studying under them.) (Fath-ul-Baari, Vol 1,
Pg 194) (To be continued, Insha-Allah)

33
Sulook

Potions for the Heart
A Translation of Dawa-e-Dill

By: Hazrat Peer Zulfiqar Ahmad Naqashbandi Sahib
Daamat-Barakatuhum

Cont i nued from t he previous i ssue of AN-NOOR

ALLAH Taal as message To humaniTy

Hazrat Nabi-e-Akram (Sallallahu-Alaihi-Wasallam)
would recite the Holy Quran to them. The recitation
had such a profound effect on them that they would
say,
o =
= ,' ,

This is nothing but traditional magic;
[Al-Muaddathir 74:24 Only relevant portion of the Aayah is documented]
They admitted that there was some kind of a
force within it, which is why they would say,
v
. - , | , = |

Do not to listen this Quran
[Haa-Meem Sajdah 41:26 only relevant portion of the Aayah is documented
|
, , -

And make noise during its recitation

34
[Haa-Meem Sajdah 41:26 only relevant portion of the Aayah is documented
They were afraid of listening to it, lest they
would be affected by it. In Makkah, when Hazrat
Nabi-e-Akram (Sallallahu-Alaihi-Wasallam) would recite the
Holy Quran at night, the elders of the Quraysh, his
staunchest enemies, would secretly listen to his
recitation.
Such is the magnetism of the Holy Quran. If
those who believe in it recite and listen to it, its
effectiveness multiplies.
Therefore, we should recite and learn the Holy
Quran with love. Today, due to our involvement with
sins, we have been deprived of the great blessings of
the Holy Quran.
Why don t we der i ve enj oyment f r om r eci t i ng t he Qur an?
A person is suffering from a cold, and you
place musk and amber in front of him. If you ask him
how the fragrance is, he will not know, despite the
fact that these are very well known and expensive
perfumes. This is because he has a cold, and is
therefore, deprived of the enjoyment of perfume.
In the same way, a person may not deny the
fact that the Holy Quran does have great magnetism,
but when he is suffering from the influenza of sin, he
is deprived of these wonderful effects. Therefore,
even if he does recite the Holy Quran, he does not
derive enjoyment from it. You may have seen a

35
person reciting the Holy Quran who, when someone
passes by, leaves his recitation and starts looking at
that person. To him, there is no difference between
his reciting the Holy Quran and reading an English
novel. Why is this so? The heart has not yet accepted
the blessings of the Holy Quran.
When the heart begins to accept the blessing of
the Holy Quran, then (Subhan Allah!) one immerses
himself in the Holy Quran while reciting it. Then his
state becomes totally different. The Sahaabah
(Raziyallahu Anhum), would recite one Aayah of the Holy
Quran repeatedly all night!
A ni ght t oo shor t !
Hazrat Fatimah Az-Zahraa (Raziyallahu-Anha), stood
one long winter night, after Isha-prayer, to perform two
rakàat of Nafl-prayer. She went on reciting the Holy
Quran, and when she ended her prayer, she realised that
the time for the Fajr prayer had almost arrived! She raised
her hands in duaa and said.
O Allah! I had only made an intention
to perform two Rakàat! Your night
is so short; it just passed away like that!
Such were the people who would complain
about the nights being too short. J ust try to imagine
how much enjoyment they derived from the Holy
Quran!
(To be Continued, Insha-Allah)

36
Family Bond

BRINGING UP
CHILDREN IN ISLAM

By: Hazrat Maulana Dr. Muhammad Habibullaah Mukhtaar Sahib
Translated by: J enab Rafiq Abdurrahmaan Sahib


A warning against being disobedient

Do not laugh in their presence, especially if it is
not a thing to laugh about.
Do not partake of the food that is before them
while having meals.
Do not eat before they begin eating.
Do not stretch out, lie down, or sleep in their
presence, except if they permit you to do so.
Do not enter a room or house before them, or
walk in front of them.
Answer immediately when they call you.
Respect their friends during their lifetime and
after they have passed away.
Avoid the company of those who disrespect and
are disobedient to their parents.
Make duaa for them, especially after they have
passed on, for they will benefit from it.
Constantly repeat Allah Taalas words,
_ =
_ - ,
_ , , _ = - ,
(My lord! Have mercy on
them both as they cared for me when I was little).
Surah Israa [Banii Israa-eel, 17:24]

37
Rights of relatives
The Nobel Rasul (Sallallahu-Alaihi-Wasallam)
commanded the maintaining of ties with relatives.
They are in this order: parents, grandparents,
brothers, sisters, paternal uncles and their wives,
children of our brothers and sisters, maternal uncles
and their wives, fathers sisters, followed by relatives
next in rank and proximity. The Nobel Rasul (Sallallahu-
Alaihi-Wasallam) said that maintaining these ties was
instrumental in obtaining Allah Taalas help.
1
Teach
children these rights when they are young so that
they observe them. The Nobel Quran urges one to
develop ties with kinsfolk and to be good and kind to
them.
2
It has commanded one not to cut ties with
kinsfolk, terming it an act of rebellion and mischief that
attracts severe torment.
3
(However, there are some
exceptions where one may be allowed to cut ties with
his or her relatives. The readers should learn such
exceptions from the pious scholars of Islam: Editor)
Preservation of ties is a sign of belief in Allah
Taala and the day of Qiyaamah.
4
It ensures a longer
life and increases in sustenance.
5
It drives off agony at
the time of death.
6
The nation that practices it, attains
prosperity and abounds in riches.
7
Their sins are

1
Abu Daawuud and Tirmidhii.
2
Suurah Nisaa, 4:1, 36, Suurah Israa [Banii Israa-eel, 17:26].
3
Suurah Ra`d, 13:25, Suurah Muhammad, 47:22-23.
4
Bukhaa-rii and Muslim.
5
Bukhaa-rii and Muslim.
6
Abuu Ya`laa.
7
Tabraa-nii and Ibn Haakim.

38
pardoned and their lapses are expiated.
1
By severing
bonds (without any genuine excuse approved by the
Islamic Shariah: Editor), one distances oneself from
J annah.
2
The keeping up of relations elevates ones
rank.
3

Therefore, instill these virtues in the minds of
children so that they love their relatives and will refrain
from breaking ties with them.

Rights of neighbours
A neighbour is a person who resides within forty
houses to the right or left, above or below ones house.
4

house.
4
There are four principles around which a
neighbours rights evolve: not to cause them difficulty,
protecting them from one who intends to harm them,
dealing with them amicably, tolerating and forgiving
their bad temper and rudeness.

Do not harm your neighbour
A person may harm his neighbours or cause
them difficulty in various ways. Adultery, theft, abuse,
littering etc. are some of the acts that harm ones
neighbour. Adultery is the worst of offenses. It has been
strictly prohibited.
(To be continued, Insha-Allah)

1
Ibn Hibbaan and Haakim.
2
Bkhaa-rii and Muslim
3
Bazzaar and Tabraa-nii.
4
Tabraa-ii

39
Great Personality

Rahimahullahu Taala
By: Hazrat Allamah Muhammad Ibn Yusuf Salihi Dimashqi Shafii
Rahmatullahi-Alaihi


Hazrat Imam Sahi b s j uri sprudential skill i n the
light of the other Imams
(34) Hazrat Hasan Ibn Ammarah (Rahmatullahi-Alaihi)
Hazrat Khatib (Rahmatullahi-Alaihi) narrates that
Hazrat Abdullah Ibn Mubarak (Rahmatullahi-Alaihi) said: I
saw Hazrat Hasan Ibn Ammarah (Rahmatullahi-Alaihi)
holding the reins of Imam Abu Hanifahs horse and
addressing him thus, By Allah Taala! We havent come
across anyone more eloquent, philosophical and witty
than you. No doubt, you are the leader of the jurists of
your times and this is an accepted fact. And those who
have verbally abused you, have done so solely out of
the jealousy they harbor against you.
(35) Hazrat Qasi m Ibn Màn (Rahmatullahi-Alaihi)
Hazrat Khatib (Rahmatullahi-Alaihi) narrates that Hajar
Ibn Abdul J abbar (Rahmatullahi-Alaihi) said: A person once
told Hazrat Ibn Man Ibn Abdur-Rahman Ibn Abdullah
Ibn Masùd (Rahmatullahi-Alaihi). Do you prefer to be
amongst the slaves of Imam Abu Hanifah? Qasim
replied: There is no other gathering as beneficial as the
gathering of Imam Abu Hanifah (Rahmatullahi-Alaihi). He
thereafter added: Come, let us proceed to his
gathering. When he reached the Majlis accompanied

40
by the other person, he (the other man) clung onto
Imam Sahib and remarked: I havent seen a man like
this. Imam Sahib, Hazrat Qasim (Rahmatullahi-Alaihi)
adds: was very pious and generous.
(36) Hazrat Bi shr Ibn Hari th (Rahmatullahi-Alaihi)
Hazrat Khatib (Rahmatullahi-Alaihi) narrates that
Hazrat Bishr Ibn Harith (Rahmatullahi-Alaihi) said: If you
desire piety, hold firmly onto Sufyaan Thawri
(Rahmatullahi-Alaihi) and if you aspire to become acquainted
with intricate religious issues, then hold firmly onto
Hazrat Imam Abu Hanifah (Rahmatullahi-Alaihi).
(37) Hazrat Hammad Ibn Abu Sulayman (Rahmatullahi-Alaihi)
Hazrat Saymari (Rahmatullahi-Alaihi) narrates that
Hazrat Shùbah Ibn Hajjaj (Rahmatullahi-Alaihi) said: I
heard Hazrat Hammad Ibn Abu Sulayman (Rahmatullahi-
Alaihi) (the Ustad of Hazrat Imam Sahib (Rahmatullahi-Alaihi))
saying: Hazrat Imam Abu Hanifah (Rahmatullahi-Alaihi)
used to sit before us with dignity, respect and Taqwa.
We used to nourish him with the Ilm. Shubah adds: I
have been overcome with fear due to this statement
made by Hazrat Hammad (Rahmatullahi-Alaihi). Hazrat Imam
Abu Hanifah (Rahmatullahi-Alaihi), by Allah! Was blessed
with remarkable intelligence and memory. People have
leveled baseless accusations against Imam Sahib, the
repercussions of which they will face before Allah
Taala. I am very well aware of the fact that Ilm is a
close companion of Hazrat Imam Abu Hanifah
(Rahmatullahi-Alaihi) just as I am aware of the fact that the
light of day overcomes the darkness of night.
(To be continued, Insha-Allah)

41
Qur bani (Udhi yah)
Virtues of Udhi yah

Sayyidina Zaid bin Arqam (Raziyallahu Anhu)
said that the Sahaba (Raziyallahu Anhum) asked
Hazrat Rasoolullah (Sallallahu Alaihi Wasallam): What
is Udhiyah? Hazrat Rasoolullah (Sallallahu Alaihi
Wasallam) said: It is the sunnat of your father
Sayyidina Ibrahim (Alaihis Salaam). They said What
benefit is there for us in it? Hazrat Rasoolullah
(Sallallahu Alaihi Wasallam) replied: For every hair
there is a reward. They asked What about wool?
Hazrat Rasoolullah (Sallallahu Alaihi Wasallam) said that
for every fibre of wool there will be a reward.
(Targheeb)

Warnings for non-performance

Sayyidina Abu Hurairah (Raziyallahu Anhu)
reports from Rasoolullah (Sallallahu Alaihi Wasallam)
That person who has the means to offer Udhiyah
and does not, then such a person should not be
present at our Eidgah. (Targheeb)

On whom is Udhi yah waajib?
1. It is waajib on the person on whom sadaqatul fitr
is waajib.

42
Therefore on the day of Eidul Adha, that person
who has the nisaab of sadaqatul fitr, (even though
not possessed for a full lunar year) Udhiyah is
waajib.
2. Udhiyah is waajib every year on that person
having nisaab.
3. Udhiyah is not waajib on a musaafir.
4. If the person does not have wealth which equals
the nisaab of sadaqatul fitr, qurbaani will not be
waajib on him. But if he makes qurbaani despite it
not being waajib on him, he will be greatly
rewarded.

Note: Animals sacrificed during Haj-e-Tamattu and
Haj-e-Qiraan are not udhiyah or qurbani animals,
but are part of the haj rituals.

NISAAB
This refers to the minimum amount of wealth in
ones possession which makes Zakaat liable on a
person.

1. Nisaab for gold and silver
87,48g of gold or 612,36g of silver

Cash money
a. The cash equivalent of 87,48g of gold should be
established.

43
b. In the same manner, the cash equivalent of
612,36g of silver should be identified.
c. The two cash equivalents should be compared and
the lesser amount is regarded as nisaab which
makes Zakaat liable.

Time and days of Udhiyah

One may begin to slaughter the animals of Udhiyah
from the 10th of Zil Hijjah after the eid salaat, until
the sunset of the 12th of Zil Hijjah.

Udhiyah Animals

1. Goats and Sheep: ONE SHARE
Age of Goat & Sheep: must be one year old or
more. (If a sheep which is 6 months old is placed
among the 1 year olds and the difference cannot
be distinguished, then to slaughter this sheep is
permissible).

2.Cows/Oxen/Buffaloes:
SEVEN SHARES
Shares: 7 per animal
Age: must be two years or older.
Udhiyah ani mals must be healthy and free from
the following defects:
1. Ears that are cut off. (One third or more)

44
2. Horns that are uprooted or broken.
3. Blindness.
4. Lameness or being crippled.
5. Being extremely thin and weak that their ribs are
visible.
6. Toothless.
7. Tails of which than a third are cut off.
8. Sickness.
Rule: Animals which have seven shares can be
divided into 6 Udhiyah shares and 1 aqeeqah or all
seven Udhiyah shares. However, if 6 are Udhiyah
and for the seventh part no intention is made, then
all the Udhiyahs are invalid.

Rules regarding Udhiyah
1. It is permissible to slaughter animals whose horns
have not grown.
2. Where an animal with 7 shares are slaughtered,
then the meat should be equally shared by its
owners by carefully weighing it.
3. Workers that are used to skin the animals may not
be paid in lieu of the skin or other body parts of
the Udhiyah animal.

Distribution of the meat
1. It is preferable that the meat be divided into three
parts:
a. One portion for oneself.

45
b. One portion for family and friends.
c. And the third portion for the poor and needy.
2. It is also permissible to give all the meat away or
to keep all the meat for oneself as well.

The skins and unwanted parts
1. One can use the skins after curing it.
2. It may be given to the poor.
3. One may sell the skins, but the money received
has to spent on needy Muslims.
4. Unwanted organs/body parts should be buried.

The days of Tashreek

The days of Tashreek begin from the 9
th
of Zil
Hijjah (Fajr time) till the Asr of the 13
th
of Zil Hijjah i.e.
including 10
th
, 11
th
, 12
th
.
It is waajib for every adult Muslim (male and
female) to recite the Takbiraat of Tashreek after
every Fardh Salaah which is performed with jamaat
during this period (23 salaahs in total). Males should
recite it loudly and females should recite it softly.
The following should be recited:

, v
- v
=
=
, |
- |
=

46
QURBANI:
Slaughter or Sacrifice?

Hazrat Sayyidina Ibrahim (Alaihis Salaam) is
distinguished in the noble Qur'an as the intimate
friend of Allah Taala and a model for humanity. His
entire life was a journey of unquestioned obedience,
undying love, and unparalleled struggle. He was
ostracized by his own family, flung into a blazing fire,
and banished from his homeland. Eventually Allah
Taala granted him a son, a son to help him and
accompany him in his old age, a companion, a
source of hope and security, the fruit of his life, and a
reward for a century of suffering. Sayyidina Ismaaeel
(Alaihis Salaam) being the promise of future
generations was the whole world of Sayyidina
Ibrahim (Alaihis Salaam). Ultimately, Sayyidina Ibrahim
(Alaihis Salaam) was instructed to place the knife on
the neck of his beloved son. It is this Sunnah of
Sayyidina Ibrahim (Alaihis Salaam) that we emulate
every year on the occasion of Eid-ul-Azhaa.

The spirit of Qurbani
The Holy Qur'an declares:
|
- |
, - , v
. -
,
|
- |
, ; -
,

It is not their flesh nor their blood that will
reach Allah, but it is your Taqwa that will reach
Him (22:37)

47
Sayyidina Ibrahim (Alaihis Salaam) had two
alternatives: either to follow the cry of his heart or to
submit to the call of his Rabb. He chose what faith
loves over what the heart hates. Qurbani, therefore is
not simply a monetary Ibadat, a duty that is
discharged by proxy in the distant lands of the sub-
continent, nor is it charity that needs to be distributed
in the poverty stricken continent of Africa. Qurbani is
a personal experience, an intimate and emotional
encounter, an intimate occurrence made real by the
oozing of blood. It is a profound statement of jihad
regarding the liberty of choice in our day to day living!
It is about:
Love of Allah Taala in contrast to love of the self
Obedience over Rebellion
Loyalty to Allah Taala in preference to loyalty to
the Family
Faith versus Emotion
Struggle as opposed to pleasure
Where is this spirit of Qurbani in our idle and
aimless nights and days? Who is able to place the
knife on his heart in order to spurt out the venom of
rebellion, hatred, jealousy, pride, and greed? Qurbani
is an annual reaffirmation of our pledge to Allah, a
pledge that: Verily my prayer, my sacrifices, my life
and my death are surrendered to Allah; the Rabb of
the worlds.
Eid-ul-Azha reverberates with the cries of
SURRENDER, SUBMISSION, and SACRIFICE. It is
a grim reminder that life is about action, struggle, and
endurance.

48
CAMPUS ROUND-UP
Fayyaz Ahmad Zar oo

New academic session starts at Raheemiyyah
Faculty and students give an enthusiastic welcome

Every year the new academic session at Islamic
educational institutes: Deeni-Madaaris, starts from Shawwalul-
Mukarram which is the 10
th
month of the lunar Islamic
calendar. Such institutes of Islamic education conduct their
annual exams in Shabaanul-Muazzam. And during the month
of Ramazanul-Mubarak, extra worship is being performed,
collection is raised and the arrangements are being made for
the new session. After observing Eidul-Fitr of 1435 AH, the
administration of Raheemiyyah varsity Bandipora started its
new academic session of 1435-1436 AH. The students started
arriving the Raheemiyyah campus on 5 Shawwalul-Mukarram
and the new enrollments also took place here simultaneously.
On the occasion of inception of the new session, a teacher-
student meeting was held on 9 Shawwalul-Mukarram in the
grand Masjid-Shareef of Raheemiyyah varsity at 8:00 am.
Covering the said meeting, J enab Nasrullah Shah
Sahib, told AN-NOOR, that after Tilaawat and Naat, the
meeting was addressed by Mufti Muhammad Yaqoob Sahib,
who is holding a rank of 2
nd
Shaikhul-Hadith at the
Raheemiyyah varsity, advised the students to start the new
session with enthusiasm and optimism. His speech was
followed by the encouraging speech of Mufti Abdul-Kareem
Sahib, who is holding a rank of 3
rd
Shaikhul-Hadith at this

49
varsity. He told the students that while excelling in academic
pursuits they have to develop their personality as well within
the limits of Islamic Shariah.
The meeting was graced by the invaluable speech of
the esteemed rector of Raheemiyyah varsity, Hazrat Maulana
Muhammad Rahmatullah Sahib Qasmi Daamat-Barakatuhum. In
the light of Hadith, Hazrat Maulana Sahib gave very useful and
important advices to the Raheemi-faculty and the students.
The meeting was concluded with Duaa that was supplicated
by Hazrat Maulana Sahib himself as told J enab Nasrullah
Shah Sahib to AN-NOOR.

Reviews on Itikaaf 1434 held at
Darul Uloom Raheemiyyah Bandipora

1. From Belgium to Bandipora
Its been many years now that I wanted to spend
Itikaf in Masjid. Fortunately, I got a chance through
Hazrat Maulana Muhammad Rahmatullah Sahib
(Daamat Barakatuhum) who permitted me to sit with his
family members in the guest house which was very
near to the grand Masjid of Darul-Uloom Raheemiyyah
where hundreds of Salikeen gathered to perform the
blessed worship of Itikaaf in the presence of their
Shaikh.
This year things went slightly different for me.
Indeed, Allah, through the kindness of Maulana
Rahmatullah Sahib, has granted me the opportunity to
sit in Itikaf and experience spirituality in a different way.

50
More than a moment of worship, it was indeed a
spiritual lesson.
Many Kashmiris are blessed without even
knowing it. Unfortunately, many take their Islam for
granted. The Azaan, the Duas, the Zhikr, for some, is
just a daily cultural routine that they hear on
loudspeakers. However, it does not shake their hearts
anymore. Some might even attend the gathering on the
only special night of Laila-tul- Qadr, forgetting the
blessings of the entire month. For me, it was different! I
never grew up surrounded by the Azaan nor even
knowing what Naat was until I experienced it in the
midst of the night, while I was sitting in a corner of the
Madrassa. After this brief description of my blessings to
be able to sit in Itikaf let me describe you in the most
possible way the experience of my heart.
..Its 2o clock in the morning, the night is dark
and the moon is shining on the mountains of Bandipora,
when I hear one of the sweetest voice singing pure
beauty. With my heart trembling of joy and deep love, I
ask a sister, what is this? She answered me that this is
Naat and it is Praises for our beloved Prophet
(Sallallahu Alaihi Wasallam). Even though, I could not
understand a single word of it, still it was enough to
make me fall more in love with our Prophet (Sallallahu
Alaihi Wasallam). Is this not also the purpose of the
Holy Ramadan, to come close to our beloved
Messenger? And to feel our hearts alive and filled by
the desire to follow him rather than to follow the artifices

51
of Dunia?
However, this was not my only spiritual surprise, as
Bandiporas Madrassa is full of them. While, I was sitting
in the middle of the night, I heard a call to Allah (Zikhr). I
stepped into the corridor to be closer to the voice and in
the freshness of the night, the call increase again and
again until I lost myself in it. No more world, no more
physical existence but just the direct connection from the
heart of a slave to his Master. This moment of Zikhr is a
complete detachment and reminds us of the way a true
Muslim should experience his daily life. Yes! We should
all be physically present in this materialistic world while
we are spiritually connected to our Beloved Creator. Then
I guess the World journey is worth living. Otherwise, it is
pure loss of our souls and pure waste of the great
opportunity Allah has given us. Zhikr in company of
Maulana Rahmatullah Sahib is a moment to experience
repeatedly and without no end to it.
The last point that my heart wants to share with
you is the Duas. The Duas of a special night were done
in a very special way. How many of us make Duas from
our tongues but not from the core of our hearts? How
many of us repeat sentences without even feeling
them? Nevertheless, that night I experienced something
that I had never experienced anywhere before in my
life. Although I travelled the world and I had been part
of Dua Majliss in Europe, Malaysia, Makkah and
Medina but none made my heart tremble like that night.
I didnt just experience Duas, I experienced the

52
humbleness of a great Man in front of his King, his
Lord, his Master, his Allah,.I experienced the heart of
a child crying out to his Protector. I experienced a
mans loneliness in front of Allah even though he was
surrounded by thousands of believers. I experienced a
great remembrance of how we should all ask Allah, how
we should all call to Him and how we should all deeply
surrender to Him while we beg for His forgiveness.
So brothers and sisters whether you were present
in Bandipora, during this blessed month, or not, please
remember never take your Deen for granted as it is the
purest and most beautiful gift given to us by Allah. Lets
all remember to worship Allah the way our Prophet
(Sallallahu Alaihi Wasallam) worshiped Him. And, if
today your heart cant remember how it should worship
Allah, then do visit your Masjids again. Do sit in the
presence of humble Men like Maulana Rahmatullah
Sahib and learn to cherish your gift of Allah.
Today I cry when I see our Umma dividing itself.
Please let us leave our differences aside as we are all
brothers and sisters. Please let us stop labelling
ourselves anything else than Muslim or Believer as
this is the only designation Allah has given to us in the
Quran. Moreover, in this time of difficulties and
sufferance, let us all come together and be the
protectors and helpers of each other under the shining
Umbrella of Islam.

Sincerely,
Your sister Yasmine.

53
2. Exemplar Mode Of Spiritual Devotion
1400 youth join Aitekaaf in Bandipora

This is an article by Firdous Hassan published in
the daily newspaper The Kashmir Monitor on
Wednesday, July 23-2014.

As Muslims across the world observing fast
and spending most of their time in prayers, this
Ramazan scores of young Muslims from all over the
Kashmir valley have set an example of spiritual
devotion by undergoing largest Aitekaaf (a pious
Islamic practice consisting a period of last ten days of
Ramazan to be spent by a worshipper in the mosque)
in the valley. In Darul-Uloom Raheemiyyah in
Bandipora, every year there is an increase in the
number of people undergoing Aitekaaf making the
Islamic institution to hold one of the largest Aitekaaf
in the Valley. Last years largest Aitekaaf being
observed by 1025 youth at the Darul-Uloom
Raheemiyyah has encouraged more youth during this
Ramazan, with numbers crossing over thousand
mark. In 2012, more than 1007 people have observed
the Aitekaaf in the institution.
Molvi Fayaz Ahmad Shah, incharge for
Aitekaaf affairs in the institution said that 1400 youth
are presently undergoing the holy event of Aitekaaf
besides many people who visit the institute to spend
few days in performing religious practices with them.

54
Every year people in large number observe
Aitekaaf here. This year around 1400 people are
observing Aitekaaf comprising of people from
different districts of Kashmir. It comprises mostly
youth while the elderly people are equally
enthusiastic in observing the Aitekaaf, he said.
Molvi Shah said that during last ten days of
Ramazan, sermons and recitation of Quran are being
continuously held in the Darul-Uloom in which many
of these youth address religious teachings to the
other participants.
During the days of Aitekaaf, people here
remain busy in offering prayers. Students as well as
teachers recite Quran and deliver lesson about life in
the light of Quran and Hadith, they said. Further in
Mahmoodabad Bandipora, the scene is all together
different. The mosque of Darul-Uloom Raheemiyyah
is filled with the faithful Muslims irrespective of their
sects. During the last ten days of the holy month of
Ramazan we get to see Muslims thronging this
mosque. Besides others, locals also participate in this
event, said Ali Muhammad a local resident.
It is worth to mention that people from past few
years especially youth in many places of Kashmir
have been voluntarily observing Aitekaaf to protect
their communities from evils. People from the
respective areas are serving food and other essential
to them during these days to gain bliss.

55
3. Darul-Uloom Raheemiyyah
Reviving the tradition of Khanqahi
system of Shah-e-Hamdan

Kashmir reader correspondent Iqbal
Kirmani travels to Bandipora and spends 24
hours in Darul-Uloom Raheemiyyah, one of
the largest seminaries of Kashmir, to
understand the culture of aitikaf.
Authorities at the seminary say they are
trying to revive the tradition of Khanqahi
system of Shah-e-Hamdan.

This is an article by Iqbal Kirmani published in
the daily newspaper Kashmir Reader on
Monday, July 28-2014.

People from all age groups start pouring in on
20th of Ramazan. Coming from various parts of
valley, young and old, register themselves to take
part in the collective Aitiqaf for the last ten days of
the holly month. Aitiqaf was the call and Darul
Uloom Raheemiya was the stop for 1400 people.
During these ten days Faithfulls sever there
connections with outside world. They remain
secluded inside the mosque.
No announcements are made by the institute
asking people to come to the seminary. But people
on their own come here and join us, said Moulana
Fayaz Ahmad, co-coordinator of the Aitiqaf program

56
this year. 1400 people have joined us. We asked
many not to come as it would be difficult for us to
manage such a rush, he said.
When I entered the 4 storied mosque
constructed over 2 kanals of land 1400 men were
busy with their lord as they later put it. It looked
like a large refugee camp housing all these men
who have escaped from turmoil, its a security zone
of faith, said Mohammad Maqbool, 65, a retired
senior accounts assistant. He is one of the mutakifs
(those who do aitiqaf) and comes from Pattan area
of Baramullah district.
It was time for the mid-day prayers and
batches of men entered the nearby compound for
ablution, men with long beards, turban wearing
youth, holding Miswak, old people who walk with
banded back getting ready for prayers. Soon after
prayers an announcement was made that those
who have permission of zikir should commence it.
To do zikir, a Dalik or a disciple should have
permission of his Shaikh or Murshid.
Hundreds of men assemble together for zikir.
Moving their heads back and forth in a certain
fashion similar to what one watches happening near
the wailing wall in J erusalem. At times a loud shriek
of word Al l ah would surprise the audience.
Nearly 1000 among the participants are
under the baiyah (oath) or are disciples of Moulana

57
Mohammad Rahmatullah, said Moulana Fayaz.
It is about the reviving the tradition of
khankahi system of Shah-e-Hamadan (RA). A
tradition he started some 500 years back, said
Master Abdul Rasheed, teacher at the seminary.
The purification of soul is what is intended by the
aitikaf and here when you are under the
observation of your shaikh who can pierce through
you, the effect is doubled, he said while crackling
his talk with perfect English words.
Bayah is to sell yourself soul and body to
your Murshid. One has to follow him in letter and
sprit. Fayaz told me, who himself is under the
Bayah of Moulana Rahmatullah.
Bayah in sofi orders has been the
controversial subjects in Islamic theology at times.
Some scholars reject it altogether calling it wrong to
take a single person as the infallible master. I was
presented a book published by the seminary on
baiyah which speaks at length on the subject trying
to prove the baiyah as authentic practice of pious
predecessors.
The problems of soul can only be addressed
and redressed by the Shaikh, those who embark on
this journey should search for Shaikh-e-kamil.
They will understand that this journey can not be
completed without him. Without the guidance of

58
Shaikh-e-kamil even repentance is a difficult thing
to do, it reads.
The seminary has already added a feather to
its cap by reviving the tradition of hadith learning in
the state. During the Sikh and Dogra rule in
Kashmir the tradition of hadith learning was banned
in the valley. And now the seminary has embarked
upon to revive the khankahi system.
I am told that the collective aitiqaf in the
seminary began in 1989 with 12 men. After 24
years of relentless effort the number of people
joining the program is growing every year.
Khankah is a place where salik and his
murshid, teacher of mentor meet and salik learns
from his shaikh, master Abdul Rasheed said
adding that this is khankah, disciples meet their
murshid and be with him for ten days some arrive
for the whole months also.
The shaikhs words have a healing effect. Its
training your soul and correcting ones self, Haji
Abdul Wahaab, 68, who come from machil said
while continuously moving his prayer beads and his
lips.
Its my 12lth consecutive year here. And I
cannot miss this time to be with my shaikh, he
said. Haji is also under bayiah of Moulana
Rahmatullah, founder and Mohtamim or rector of
the seminary.

59
Please relieve me as I am running short of
my Zikr session, he said.
All the men staying there are considered as
the guest of Moulana Rahmatullah there Murshid
and no money from the seminary chest is spent on
them. All the expenditure is borne by the
Rahmatullah himself. He has his mureedan khass
and other people who donate to him that is how it is
all managed. Not only the kitchen expenses but the
electricity and water bill for this time is not paid from
the seminary chest but by the Moulana himself,
said Moulana Fayaz.
After Asar prayers all men began to divulge in
the first floor of the mosque. It was time when
Moulana Rahmatullah delivers lecture everyday
until the iftar time draws near. But this time Mufti
Aijaz delivered a speech in place of him.
Allah has taken the mutakifeen in his shield.
We must thank Allah that he has given us chance to
assemble here in His house and prey before Him
and ask for forgiveness, said Mufti Aijaz.
Uneasiness could be seen writ on the faces of men.
They were waiting for the sheikh to come. He gives
speech twice a day to guests. One in the morning
and another in the evening.
In the mean time I went to see the kitchen.
Four men were busy in preparing the Iftar for the
Mutakifs.

60
We do this service for those who come here
to pray. They are our guests we must serve them,
said Sajjad Ahmad, who owns a fruit business but
these days stays in the seminary to serve men,
Boys will arrive by evening, he said.
Around 80-100 boys from the area arrive at
the seminary. All come to serve voluntarily. They
come each evening. Serve the guests with iftar.
Stay for the night and only leave for their respective
jobs when the guests are done eating Suhoor.
J ust when iftar time comes near Master Abdul
Rasheed called me Boys have arrived in the
basement of Masjid, they are preparing the food
you can visit them.
We all come here after doing our respective
jobs. Students, businessmen, government
employees all join the cause to serve the guests,
said Khalid baba, who owns a restaurant near the
mini secretariat Bandipora.
It was time for dinner and Khalid along with
other boys was setting the lines straight. 350
tramees are served at a time, Moulana Fayaz
informs me as the boys selflessly keep serving the
guest. Another batch of boys had gathered
outside. They wash the plates and quickly hurl them
back to the basement.
It seemed best time to meet people. They had
a relaxing time and I could talk to them. Ghulam

61
Mohammad Mohroo, 70, came all the way from
south Kashmirs Kokernag town. It is his 10
th
year
of aitiqaf in the seminary. Allah knows best what
drives me here but I cant resist the temptation of
this place, said he. One is able to understand his
Lord and repent before Him for his sins. In this
place with so many noble souls better than me I
expect that mercy of my Lord would fall on me by
their grace. His voice chokes and eyes become
moist.
I should have come early to this place. I
have missed much. I regret I am among the late
comers, said Nissar Ahmad, 28 from Pulwama as
he listened to Mohroo.
Tranquillity experienced here is unmatched.
There are the best moments of my life and I will
harness them, Nissar added. The time for night
prayers and Taraveeh had come. After eight
Rakaats of Taraveeh had become completed a
young a boy stands up to for a Naat. Whole
complex of Raheemiyyah reverberated as the
Mutakifs joined the chorus:
Jan kootah jaan-e-jaanan
Rahmatal lilaalameen.!
Three paras or parts of Quraan are recited in
the tarweeh each night that ends near at One
0clock at mid night.

62
Khalid with his boys was back in action.
They had prepared the morning meal and by 3am
all the men had their suhoor done. The only time to
sleep is after the morning prayers and after the mid
day prayers.
I met Dr. Mohammad Ismail, an eye
specialist and a medical superintendent at district
hospital Shopian. He quoted a Persian couplet:

Yak zamane sohbate baa awliyaa
Bahtar az sad saala itaaat bairiya
He said: Here one is busy with his Lord and
no distraction comes between an aabid and his
mabood. It is me and my Lord. And all the
hardships one may face here is nothing in
comparison to one acquire here.
Ismail is under the indirect Baiyah of Moulana
Rahmatullah. Ismail did his Baiyah with Mufti Ayoub
in Shopian who himself is under the Baiyah of
Moulana Rahmatullah.
Zahoor Ahmad, 50, a gold smith from
Srinagar said: I had intended to join the Aitiqaf
here in previous year but due to some ailments I
could not come. This year I made a point to be here
at any cost. I packed my bag and come here.
When I asked Zahoor what is Baiyah he said;
To sell yourself to your Murshid. With conditions

63
that I will remain steadfast on religion and follow my
Sheikh.
Men had gone to rest upto 11am and one by
one they woke up as the lecture of Moulana
Rahamatullah drew near.
First came Mufti Aijaz. He spoke at length
about the relationship between a disciple and his
mentor.
Moulana Rahmatullah, round face, flowing
long white beard with streaks of black colour, in a
traditional kurta shalwar arrives. As he embarked
upon a chair all men come near to listen to their
sheikh. A salik must decide that his life will entirely
be based on the injunctions of Quran, he told
them. Todays MNCs are like the East India
Company of past. They had come as a business
house but they usurped the rights of people and
captured their land. They butchered the righteous
and then they embarked upon missionary work, he
informs them. Asking men to be vigilant about the
corporate houses he said that the last war will be
fought between Muslims and J ews.
Only those who are pious will be surviving
that time and God will help them. Rocks will call out
to them, O servant of Allah a J ew is behind me! kill
him.
All listened raptly.

64
He has the permission from all the four Sofi
silsilyas Qadriya, Chistiya, Suhrwardiya and
Naqashbandiya. He himself is under the baiyah of
Moulana Peer Zulfaqar Ahmad Naqashbandi,
Moulana Fayaz informs me.
Moulana Rahmatullah, 56, is the founder
rector of the seminary. Muhtamim they call him. A
pass out of Asias largest seminary Darul Uloom
Deoband, he founded the Bandipora seminary in
1979. Even after getting admission in the Medina
University his sheikh has asked him not go outside
but instead work in the valley.
Four decades later the Maktab of 79 is
Valleys largest seat of religious learning with 115
kanals of land attached to it. Earlier the seminary
had problems as it was short of land and the project
needed minimum of 50 kanals of land to begin. A
lady Azizun Nisa donated 48 kanals of land to
seminary and died weeks after the formalities of
land transfer were completed in august 13,1993.
To many people I was distraction. While I was
taking notes a person come near me. I could sense
he was going to say some thing to me but just then
a speaker on the microphone said, Mutakifs should
avoid every talk but be busy in remembrance of his
Lord. The man turned his back towards me. It was
better for me to leave.

August, September an-NOOR 2014

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