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Editorial

Islam and Drugs

A drug is any substance that effects or changes a

persons feelings, thoughts and behaviour, and makes

a person loose control of his emotions, hence making

it an intoxicant.The effect of drugs depends on the type of drug,

the amount taken, when and how it is used, and a

person who takes it.

In the Holy Quran, Allah Taala mentions intoxic-

ants as, filth, a handiwork of satan and commands

the believers to abstain from such filth. (Surah 5

Verse 90).

All intoxicants are forbidden in Islam since it

leads one to loose ones senses. The Arabic word,

KHAMRused in the Holy Quran, refers to wine and

liquor which are intoxicants. The meaning of the rootword, KHAMR, is to cover to seize. When under

the influence of a intoxicant, this is exactly what

happens, that a persons mind is covered by the

effects of the substance and therefore his senses are

seized.

Drugs are intoxicants which affect a persons

feelings, thoughts and behavior, and makes him loose

control of his emotions. Islam has laid down principles

from which laws are derived and drug abuse falls

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under the same ruling of alcohol which is an

intoxicant, thus forbidden.

In Surah 5, Verse 91, Allah Taala mentions:

Satan only seeks to breed enmity andmalice among you by means of wine(intoxicants) and gambling, and to turnyou away from the remembrance of Allah

and from prayer (Salaah), will you nowabstain?

In this verse, Muslims are explicitly ordered to

abstain from intoxicants. When the senses are lost,

many bad and evil events take place and the effects

thereafter lead to mutual enmities, etc. Satan finds a

great opportunity to create and cause uproar. Since

this entails so many harms, will a Muslim not abstain

from these things? This word is a paradise for non-

Muslims without restrictions, so if they are involved in

all types of evil and vice, we should not follow them,

because we have guidelines to follow, for a good lifein this world and a best in the hereafter.

Our Noble Prophet had banned allintoxicants. Hadhrat Jabir narrates thatHadhrat Rasulullah said:

Anything that intoxicates is forbidden,whether the quantity is small or large.

Islam is a way of life and not a mass of rituals. It

is based on revelation, revealed by Allah Taala to His

beloved Prophet .

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Dependence and obsession of drugs are found

common in almost all societies of the world.

Unfortunately, and sadly many Muslims are involved,

directly or indirectly. The evils and effects of drugs are

so severe and numerous that all measures taken fall

short in eliminating them. However, the solution to

and salvation from the problem is simply submission

to the glorious Quran.There is glaring evidence, all over the world, of

the damage drugs do to a person, physically and

spiritually, and the adverse and detrimental effects it

has on society. A drug addict spends his money

buying disrespect, distrust, shame, humiliation and

disgrace, apart from ill-health.

Intoxicants of all kinds have a devastating

impact on the lives of millions of people. It has lead to

and contributed an alarming rate of accidents, family

breakdowns, loss of life and crime, etc. The unwary

public is constantly bombarded with messages andslogans as:

There is a pill to solve every problem,and drugs will help escape stress, etc.

Youth have become very vulnerable, lonely and

depressed due to the family unit having to a very

large extent losing its protective, recreational,

educational and social function and its religious

identity. They learn from their peers, spend time with

them, respect and trust them. They develop their own

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bonds and it gives them a sense of belonging which is

absent from their homes. This results in them not

respecting adults, religion or authority. The hearts of

the youth are stricken with psychological problems

which sometimes make them uneasy with life and

they spend all their energies in trying to free

themselves from difficulties and removing sorrow.

The youth of today are the men to tomorrow and

they are a foundation on which a future nation will be

built. If we closely examine the youth, they are either

rightly guided or deviated or confused between evil and

good. The confused type is found in abundance because

they obtain Islamic education, but acquire much more

secular knowledge which conflicts with religion and thusthey are helpless between two cultures. It is our precious

youth who have increased in drugs.

The West has a special knack for promoting evil

and corruption. Many schools and other institutions

uproot the senses of modesty and shame and throw

overboard all spiritual values of Islam. All the nationsof the world are embroiled in vice. It has become

hardly possible to call a vice, a vice or differentiate it

from virtue, in this present day life. Hence, one takes

drugs not realizing it to be vice.

Islam enriches man with human values and

knowledge that makes him differentiate between goodand bad, right and wrong, truth and falsehood. The

desire to experiment is one of the prime reasons why

young people start taking drugs and teenagers are

vulnerable to peer group pressure. Their very

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illicitness of drugs appeals to them and the prospect

of a new and unusual sensation delight them.

Some people start drugs saying they were

bored. Many use drugs as a way of rebelling against

parents and teachers, and believe that drugs make

them feel confident and important, and an easy way

of getting attention.

There are five myths about drug addiction:

Drugging is safe.

It is always a good experience.

It creates comradeship.

It relieves boredom and tension.

I am in control.

All these are falseEvery harm is a result of sins. The harms ofdrug abuse prove that it is a sin. Why should it not be

so, when sins are the root of misfortune and the key

to all vices. We are at such low levels of Imaan that a

sin is not considered a sin anymore. In such

circumstances there is a great danger of a personbeing out of the fold of Islam. If due to our weakness,

sins are committed, then let us acknowledge them as

sins and in this manner we may be fortunate to repent

and lead an Islamic lifestyle or at least remain and die

as believers.

May Allah Taala grant us the ability andcapability to refrain from all sins and get intoxicated

with His love and strive to please Him always. Aameen

Yaa Rabbal aalameen.Courtesy: Al-Khidmah International, South Africa.

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TAFSEER( C o m m e n t a r y o f t h e H o l y

Q u r a n )By: Maulana Mufti Muhammad Shafi Sahib(Rahmatullaahi Alaihi)

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

Injunctions and related considerations

Which is the best form of speech?Speaking the truth plainly and unreservedly

before the man who can harm you in some way or from

whom you expect a favour.

What kind of man is the wisest among the

Muslims?

He whose actions are governed by obedience to

Allah, and who invites others as well to it.

What kind of man is the most stupid?

He who helps another man in committing some

injustice, which comes to mean that he has been selling

off his faith for serving the worldly interests of that man.

The Caliph agreed with all this, and then asked

him pointedly, What do you think of me? Abu Hazim

wanted to be excused from replying to such a question,

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but the Caliph insisted that he should say a word of

advice. Abu Hazim said:

O chief of Muslims, your forefathers established

their rule over the people with the help of the

sword and against their will, after killing hundreds

of men. Havinh done all this, they departed from

the world. I wish you could know what they

themselves are saying after their death and whatpeople are saying about them.

Fearing that the Caliph would be displeased by

such plain talk, one of his courtiers rebuked Abu Hazim

for having spoken so rudely. He replied: No, you are

wrong. I have not said anything rude but only what Allah

has commanded us to say. For Allah has enjoined upon

the Ulama to speak the truth before the people and not

to conceal it. And he recited this verse of the Holy

Quran: : You shall make it clear to thepeople and not conceal it. (3:187)

The Caliph asked, Alright how can we reformourselves now?

Abu Hazim said, Give up your pride, acquire a

spirit of fellow-feeling for the people, and give them

justly what is due to them.

Abu Hazim, is it possible that you come to livewith us?

May Allah protect me from it!

Why?

Because I am afraid that if I live with you, I might

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begin to like your wealth and your grandeur, and have

to suffer a grevious punishment for it in the other world.

Well, is there anything you need? What can we

do for you?

Yes, I have a need. Please help me to save

myself from Hell and to enter Paradise.

This is not in my power.

Then, there is nothing you can do for me.The Caliph asked him to pray for him. Abu Hazim

made this prayer: O Allah, if you approve of Sulayman,

make the well-being of this world and the next easily

accessible to him; but if he is your enemy, drag him by

the hair towards the deeds you approve of.

The Caliph then asked him for some specialadvice. Abu Hazim said: I shall make it short. You

should have the fear of your Lord and reverence for Him

to the degree that He never finds you present at the

place He has forbidden, and never finds you absent

from the place where He has commanded you to be.

Later on, the Caliph sent one hundred gold dinars

to him as a present. Abu Hazim sent the money back

with a letter, saying: If these dinars are the wages of

my words, then blood and pork are, in my eyes, cleaner

than this money. If you believe that this money is my

due from the public exchequer, then there are hundredsof Ulama and servants of Islam. If you have sent the

same amount to each one of them, I can accept the

money, otherwise I do not need it.

Abu Hazims refusal to accept the wages for

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giving advice clearly shows that taking wages for giving

advice clearly shows that taking wages for an act of

worship or obedience to Allah is not permissible.

(to be continued, InshaAllah)

[Tas-heelul Ahadeeth]1.

Hadith

Hadhrat Abdullah bin Shikheer(Radhiyallahu Anhu)says: I come to Hadhrat Rasulullah (Sallallahu Alayhi

Wasallam) at a time when he was performing Salaat. Due

to his excessive crying in Salaat such a sound emitted

from his chest, like that of a boiling pot.

Commentary:

This was due to the total humbleness of

Sayyidina Hadhrat Rasulullah (Sallallahu Alayhi Wasallam).

The weeping of Hadhrat Rasulullah(Sallallahu Alayhi Wasallam)

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The above Hadith shows the concentration with

which Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam)

was performing Salaat. Pondering over the aayaat

(verses) of the Quran caused Hadhrat Nabi Akram

(Sallallahu Alayhi Wasallam) to cry excessively. Also one

learns from the above Hadith that the sound of his

crying was like the sound of a boiling pot. One canimagine the extent to which our beloved Hadhrat

Nabi Akram (Sallallahu Alayhi Wasallam) cried. Any

person whose heart is soft and filled with Imaan and

recognition of Allah Taala weeps very easily.

LESSONS

1. Hadhrat Nabi Akram (Sallallahu Alayhi Wasallams)

usually cried in Salaat whilst reciting Quran.

2. To cry whilst reciting the Quran is a sign of

ones Iman being complete.

3. Hadhrat Nabi Akram (Sallallahu Alayhi Wasallams)

crying caused such a sound to emit which

resembled that of the sound of a boiling pot.

4. People with soft hearts and hearts filled with

the recognition of Allah Taala cry very easily.

5. It is desired in Islam that a person should

inculcate the quality of being to cry whilst

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reciting the Quran and whilst making Dua. If

one is not able to do so then to adopt the

appearance of a crying person is desirable.

Seerat of Hadhrat

By: Hadhrat Maulana Qari Syyed Siddeeq Ahmad Baandwi Sahib

(Continued from the previous issue)

Clothing of Hadhrat Nabi AkramHadhrat Nabi Akram (Sallallahu Alayhi Wasallam) had

very simple clothing. The general clothing of Hadhrat

Nabi Akram (Sallallahu Alayhi Wasallam) consisted of a lungi

(piece of cloth wrapped around the lower part of the

body), kurta, topee, jubba and a shawl. There were also

patches on them. Hadhrat Nabi Akram (Sallallahu Alayhi

Wasallams) garments were white in colour. He also had a

Yemeni shawl with green and red stripes, it was

famously known as Burdun Yamaaiyyun.

Topee:- The topee of Hadhrat Nabi Akram (Sallallahu Alayhi

Wasallam) was flats and would stick to his Mubarak

head.

Amaamah (Turban):- Hadhrat Nabi Akram (Sallallahu

Alayhi Wasallam) wore a topee under this turban. The

tails of the turban hung between his two

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shoulders. At times it would hang at the back, at

times on the right and at times below the chin.

Trousers:- It is established that Hadhrat Nabi Akram

(Sallallahu Alayhi Wasallam) did buy a trouser and liked it.

However, it is not established whether he actually

wore one.

Kurta:- Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) loved

the kurta. The collar was situated near the chest.

At times its buttons were left open.

Lungi:- Hadhrat Nabi Akram (Sallallahu Alayhi Wasallams) lungi

reached up to his shins.

Moza (leather socks):- Hadhrat Nabi Akram (Sallallahu

Alayhi Wasallam) used a leather moza and mademasah over it at the time of wudhu.

Pillow:- Hadhrat Nabi Akram (Sallallahu Alayhi Wasallams)

pillow was made of leather and was stuffed with

pieces of bark from the date (khajoor) palm.

Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) mostlyslept on a straw mat.

Footwear:- Hadhrat Nabi Akram (Sallallahu Alayhi Wasallams)

shoes were similar to a sandal. The bottom had a

leather layer and there were two straps attached to it

through which his Mubarak toes would fit through.Characters and Habits

Hadhrat Hind bin Haalah reports thatHadhrat Nabi Akram (Sallallahu Alayhi Wasallam) was always

restless out of concert for the hereafter. Hadhrat Nabi

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Akram (Sallallahu Alayhi Wasallam) had a soft temperament and

was gentle in speech. Hadhrat Nabi Akram (Sallallahu Alayhi

Wasallam) never disgraced anyone. He never considered

any gift to be insignificant. Hadhrat Nabi Akram (Sallallahu

Alayhi Wasallam) was very clear when he spoke and never

spoke unnecessarily.

Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) did not

become angry with others due to personal reasons. If

Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) saw anything

unpleasant, he used to turn his Mubarak face away. If it

were something pleasant he used to lower his gaze.

Hadhrat Ali mentions that Hadhrat Nabi

Akram (Sallallahu Alayhi Wasallam) stayed away from evil

speech, shamelessness and immorality. He forgavethose who treated him harshly. Hadhrat Nabi Akram

(Sallallahu Alayhi Wasallam) never raised his hands against

anyone. However, if any law of Allah Taala was

violated, Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam)

expressed his anger. Hadhrat Nabi Akram (Sallallahu Alayhi

Wasallam) carried out the daily chores at home. Heattended to all his needs himself.

Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) always

remembered Allah Taala and fulfilled the needs of

others. If Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) did

not have anything by him to give to someone, he would

excuse himself in a gentle and kind tone. He also visited

the sick. Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) did

not avoid sitting with the slaves and poor people.

Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) loved

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good smells and disliked bad smells. Hadhrat Nabi

Akram (Sallallahu Alayhi Wasallam) greeted everyone with a

smiling face. He never found fault with food. At times

there would be starvation in the house of Hadhrat Nabi

Akram (Sallallahu Alayhi Wasallam). His family never ate barley

bread to their fill. Once, there was such starvation, that

for two months not even a fire was lit in the house of

Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam).

Mujizaat (Miracles)

Allah Taala allowed certain miracles to take place

at the hands of His ambiyaa. This would be a sign of

their nubuwwat, causing their opposition and enemies to

lower their heads in submission before them.

There were numerous Mujizaat shown at thehands of our beloved Nabi (Sallallahu Alayhi Wasallam).

The Mujizaat of the past ambiyaa were restricted

to their lifetimes whereas the Mujizah of Hadhrat Nabi

Akram (Sallallahu Alayhi Wasallam) which is the Quran is

present until today and will remain till Qiyaamah. All

other powers are powerless in front of it.

Besides this Mujizah, there were other Mujizaat

such as splitting the moon into two, flowing of water

from the Mubarak fingers of Hadhrat Nabi Akram

(Sallallahu Alayhi Wasallam), stones and tress making salaam to

Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam), the crying of

date trunk which was used by Hadhrat Nabi Akram

(Sallallahu Alayhi Wasallam) to lean against is also a great

Mujizah of our belobved Nabi (Sallallahu Alayhi Wasallam).

Then there is an episode of Hadhrat Nabi Akram

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(Sallallahu Alayhi Wasallam) calling the trees and they answered

him and then returning to their spots. Like this, there are

thousands of Mujizaat and predictions that are clearly

established. The Ulama have written separate books on

this subject.(concluded, Alhamdulillah)

MALFOOZAAT

Statements andAnecdotes of Faqeehul-Ummat Hadhrat MuftiMahmood Hasan

Gangohi ..Compiled By: Mufti Farooq Meeruti Sahib (Daamat Barakatuhum)

Beliefs

Taqdeer (Pre-destination) cannot beunderstood

Someone enquired, Hadhrat! If a person says

that he will not believe in taqdeer unless it is fully

explained to him and he is satisfied with the explanation

then how should it be explained to him?

Hadhrat replied, What answer will you give to aperson who says that he will not bring Imaan unless he

lifts up an object two hundred kilos in weight? Or what

answer will you give to someone who says that I will not

become a Muslim unless ten kilos of food enters my

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stomach?

The questioner replied, Hadhrat! these thingsare impracticable. How can it be an answer to that

person?

Hadhrat then said, The belief of Taqdeer is

beyond comprehension. It is sheer foolishness to

suspend Imaan on being able to comprehend taqdeer.

Like how strength is limited and only a certain weight,

not more than that, can be lifted. Vision is also restricted

and one is able to see to only a certain distance and not

beyond that. Human appetite is also limited and one is

able to eat a certain extent and beyond that his stomach

will not be able to take anything. Similarly, humanintelligence has limitations. The intelligence may be

used to a certain limit and not beyond that. Some things

can be understood and some things are such that

intelligence cannot grasp. The issue of taqdeer is from

those things that are beyond human comprehension.

Is Imaan (faith) the chief ibaadat orSalaah

Q:- Allah has sought Ibaadat (worship) from man and

the greatest ibaadat is Salaah which is unacceptable

without Imaan. Hence pondering over this matter I

understand that Salaah is in itself sought and Imaan is

prerequisite for the Salaah. This is what continuously

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comes to mind. But at times the confusion arises that

the scholars have mentioned that Imaan is the greatest

Ibaadat and Salaah is just a physical ibaadat. Hadhrat

Nanotwi has mentioned that Salah is complete

submission.

Ans:- This discussion is of no benefit. Just do as Allah

Taala has commanded us to do. There is no need to

discuss what is in itself sought and what is not. We

should do whatever Allah has said. (to be continued, Insha Allah)

Jurisprudence

THE LEGAL STATUSOF FOLLOWING A

MADHABBy: Justice Muhammad Taqi Usmani

Translated by: Muhammad Amin Kholwadia

(Continued from the previous issue)

Is Taqleed a defect

All acknowledge that the Companions were of the

very highest Taqwa which is the most ultimate

distinction in Islam. They were as a community, the bestcommunity after the Prophets. But to assume that all the

Companions were jurists is totally against the Quran:

So if a contingent from every expedition

remained behind (and not participate in

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Jihad), so that they could devote

themselves to understanding religion they

could admonish their people on their returnso that they (those returning) may guard

themselves against evil. (Surah Al-Taubah: 123)

This verse instructed the Companions that one

group should study while the other is engaged in battle.

Undoubtedly, this assumes that there was one groupwho would know more than the other. Thus, Allah Taala

Himself has differentiated between the scholars

amongst the Companions and the non-Scholars. This

Allah Taalas law and one should seek refuge from

associating this law with defects. Likewise, the

explanation of the verse: So those who deduce among themcan know (and come to some conclusion) has also been

discussed. Here again, Allah Taala Himself has

differentiated between those Companions who could

deduce and those who could not. Similarly, there is the

statement of the Prophet Hadhrat Muhammad :May Allah Taala give life to the servantwho listens to my speech, memorizes it andthen transmits it. There are some peoplewho carry knowledge but are void of itsunderstanding. And there are some whocarry this knowledge to those whounderstand it better than they.1

This statement was addressed primarily to the

Companions. Two things are clear from this Hadith. The

1 Ahmad, Trimizi, Abu Dawood, Ibn Majah, Darami from Zaid ibn Thabit

(Mishkaat: vol. 1, page 35).

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first is that there may be people who narrate Hadith but

they may not be experts in its understanding. The

second is that not understanding the implication of the

Hadith is not a defect since the Noble Prophet

blessed both groups with his dua (of life). The truth is

that there were many who profited from the magnetic

company of the Noble Prophet . There were great

leaders like Abu Bakr

and Umar

. Andthen, there were simple Bedouins like Aqra bin

Habis and Salmah bin Sakhrah. The simple

Bedouins established their honour and virtue by being

Companions of the Noble Prophet . There virtue is

such that thousands of great scholars and Mujtahids

(who came after them) cannot equal their excellance,but to count these Companions in the same academic

rank as Hadhrat Abu Bakr , Hadhrat Umar , Hadhrat Ali , and Abdullah Ibn Masood is denying the obvious. Shaykh Ibn Qayyim has

written that from among the 1,24,000 Companions of

the Noble Prophet , only 130 Companions actually

have recorded opinions and fatwas1. Again, to assume

that the vast majority of the Companions felt

incompetent on the basis of gaining knowledge from

another Companion is preposterous. These were

people who never had impediments to learning. We

have already enumerated several examples, in fact, we

have evidence that some of the Companions learned

from the Companions of the Companions. Alqamah Ibn

Qais Nakhaee was a Tabiee (a companion of a

1 Ilaamul Muqieen, by Ibn Qayyim: vol 1, page 9.

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Companion) and a student of Abdullah Ibn Mas,ood . Several Companions sought knowledge from

Alqamah1. It has been established amongst scholars forsome time that the Companions practiced Taqleed2.

(to be continued, Insha Allah)

Family Bond

Bringing Up

Children In IslamBy: Maulana Dr. Muhammad Habibullaah Mukhtaar

Translated by Rafiiq Abdurrahmaan

(Continued from the previous issue)

Responsibility relating to Physical

EducationNafl Saum

If for some reason it is not possible to marry at

an early age, Nafl Saum (voluntary fasts) may be

kept. By observing saum, lustful thoughts are curbedand thus ones sexual urge is reduced. Further,

fasting promotes fear of Allah Taala and creates

humility.3

1 Tadhkiratul Huffaaz, by Dhahabi and Hulyatul Awliyaa, by Abu

Nuaim.2 The purpose of this message was merely to highlight that there werescholars and non-scholars among the Companions Qadi Isaa Ibn Abbanhas stated that if an opinion of a Companion is seen as against the legal

process of analogy, then the Companions opinion should be discarded.

This statement has been vehemently discarded by scholars who came

after him. The details of this maxim cannot be explained in this treatise.3 Ataa

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There are various kinds of nafl saum. One is the

saum Dawoodi (the saum fast of Hadhrat Dawood

Alayhis Salaam) which means fasting every alternate

day. Nafl saum is also kept on Mondays and

Thursdays, six days during the month of Shawwal, the

ninth and tenth of Muharram, and (on any day) with

the intention to cool a sexual urge.

Shun whatever excites sexual

thoughtsYoung people destroy themselves if they

pursue things that incite emotions. They become like

animals. Murabbis must keep control over theiroffspring. They must keep children away from

gatherings and opportunities that tempt them, or

where they may come across women in revealing or

tight-fitting attire, listen to romantic tales or read

pornographic, suspense or vulgar novels andmagazines, hear music and indecent songs or view

such films.

Engage in fruitful pursuit

Do not permit children to sit alone when they

have nothing to do. Their imaginations run wild and

sexual passions are aroused. Show them how to

spend their time properly so that they do not get

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arousing and lustful ideas. Keep them busy with

physical exercise, pure recreation, sensible reading,

religious lessons, archery and marksmanship.

Good company

It is important to select good and pious

companions for children. Such friends may guardthem from erring and although they are rare, they are

found everywhere. Search for them and let your

children spend their time with them. Remember,

people imitate their friends1. Therefore, to strengthen

Imaan, charectar and physique, keep away from evilcompanions and adopt the company of virtuous

people2.

Act on medical advice

Doctors of medicine give the following

suggestions on how to restrain lustful desires and

sexual urges.

Have cold baths in summer.

Pour cold water on the penis in otherseasons.

Engage in physical exercises and sports.

1 Trimizi2 Surah Zukhruf, 43:67

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(some doctors recommend special exercises to

curb the lustful desires).

Abstain from spices and all types of food

that excite sex.

Cut down on tea, coffee and invigorating

beverages.

Reduce intake of meat and eggs to a

minimum.

Do not lie down flat on the back or on the

stomach. Rather lie on the right side in

compliance with the sunnah.

(to be continued, Insha Allah)Telephone Ethics

Laws pertaining to the use of

Mufti Muhammad Salmaan Mansurpuri Sahib

(Continued from the previous issue)

(28) Giving someone a missed call

Question:- Zaid does not want to spend money on makinga call. Therefore, he gives Amr a missed call so that Amrmay phone him back. Is this permissible?

Answer:- The details regarding giving someone a

missed call are as follows:

If the person is aware that you are going to give

him a missed call and he does not mind then it is

permissible.

Though the person was not expecting the missed

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call, the caller knows that he would not mind or

be unconvinced with the missed call. In this case

his missed call is permissible.

If it is a stranger and one does not know if he

would mind phoning back or not, then to make

him call you would be incorrect.

Similarly, it would be incorrect to miss call

someone whom you know will be inconvenienced

by phoning you back.

(29) Relationships over the cellphone

Question:- A cell phone company sends a phone number to

its customers. The customers are incited to phone thisnumber whereby they may get to speak with others. In thismanner the company induces its clients to introducethemselves to one another. Often this results inconversations between males and females. Pleasecomment?

Answer:- It is haraam to befriend strange women

whether on the phone or otherwise. This is the key to

immorality and vice, apart from the priceless time

wasted in this useless pursuit.

(30) Buying and selling cell-

phones and downloading

Question:- Nowadays the cell phone trade is on theincrease. Apart from buying and selling phones, repairingand downloading material on phones has also becomevery common. First of all there are the cell phones withcameras and screensavers. How is it to sell or repair such

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phones? Then there are companies who sell variousmusical ringtones and screen savers. Whilst some of the

screensavers consist of beautiful scenes, there are otherswhich are completely immoral. As per request thesepictures and musical ringtones are sent to the clients. Is itpermissible to sell such items or to facilitate the trade ofcell-phones in ones shop or to hire out premises for sucha shop or service?

Answer:- the mere buying, selling and repairing of

cell-phones is permissible. Likewise, downloading

programs which are beneficial and within the

framework of Shariah is also permissible. However,

Shariah does not allow the downloading of music and

immoral pictures under any circumstances. The

income received by selling or hiring immoral activity is

haraam. (to be continued, Insha Allah)

Great Personality

Rahimahulla

h

By: Allamah Muhammad Ibn Yusuf Salihi Dimashqi Shafii (Rahmatullah Alayhi)

(Continued from the previous issue)

Imam Sahibs Students171. Ismail Ibn Yahya Murqi.

172. Ismail Ibn Yahya Maharibi.

173. Ismail Ibn Yusuf Ibn Muhammad Azraq Wasiti.

174. Ismail Ibn Yusuf Ashjaie Kufi.

175. Ismail Qisai.

176. Ismail Biya Sabirie.

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177. Aswad Ibn Umar Kilabi Kufi.

178. Usaid Ibn Usaid Ibn Shurumah Harithi Kufi.

179. Usaid Kufi.

180. Ashath Ibn Ishaq Razi.

181. Abu Hisham Asram Ibn Hawshab Qadi of Hamdan.

182. Aktham Ibn Muhammad Ibn Qutn Marwazi.

183. Ilyas Ibn Abdullah Sijistani.

184. Ayyub Ibn Ibrahim.

185. Ayyub Ibn Jabir Ibn Sanar Suhaymi Kufi.

186. Ayyub Ibn Suwaid Ramali Humairi.

187. Ayyub Ibn Shuaib Qazzaz Kufi.

188. Ayyub Ibn Abdullah Qassab Kufi.

189. Ayyub Ibn Abu Tamimah Kaysan Sakhtiyani Basri.

(to be continued, Insha Allah)

Letters to the

EditorGood Work

Dear Editor,

Your monthly journal, An-Noor, is providing usquality articles, good coverage af many compulsorysubjects and knowledgeable features on socialissues. Good work, so keep it up.

Khaleel Ahmad,

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Jammu.

Haji Sahib: Man of Allah

Dear Editor,

This has a reference to A tribute to my augustfather, Haji Saifullah Mir Sahib, who led an austereand simple life by Hadhrat Maulana Muhammad

Rahmatullah Sahib Daamat BarakatuhumAn-NoorApril 2011. Really, the deceased Haji Saifullah Sahib wasvery pious, simple, Allah-fearing and a man of Allah.His earnings were Halaal. He showed great time anddevotion to the hardwork of Dawah and Tabligh. MayAllah Taala enter him into Jannah.

A sister in Islam,From the university of Kashmir,Hazratbal Srinagar.

CAMPUS ROUND-

UPFayyaz Ahmad Zaroo

Monthly Majlis atKhanqah-e-Mahmoodiyyah

As per routine, the monthly reformative Majlis was

held on May 02, 2011 at Khanqah-e-Mahmoodiyyah of

Darul-Uloom Raheemiyyah Mahmood-abad Bandipora

positively. The aim of holding such kind of Majlis at

Khanqah is to attain inner spiritual purification and

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eliminate evil character traits. The Majlis, which started

after Asr-Salaah, was addressed by the esteemed

Raheemiyyah rector, Hadhrat Maulana Muhammad

Rahmatullah Sahib Daamat Barakatuhum. Hadhrat

Maulana Sahib discoursed on dispelling despicable traits

viz. jealousy, arrogance, vanity and ogling. The big

gathering in attendance at the said Majlis was also

addressed by Hadhrat Mufti Ayyoob Sahib Daamat

Barakatuhum who is a khaleefah of Faqeehul-Ummah

Hadhrat Mufti Mahmood Hasan Ganghohi Sahib Alaihir-

rahmah and a Khaleefah of Hadhrat Peer Zulfiqar

Naqashbandi Sahib Daamat Barakatuhum as well. Mufti

Sahib stressed on reforming the inner-self and practicing

Islamic ethics thoroughly. While inviting the gathering ofMajlis to the tablecloth for having dinner, Hadhrat Mufti

Nazeer Ahmad Qasmi Sahib Daamat Barakatuhum

advised that dinner should be taken routinely before

performing Ishaa-Salaah as it proves beneficial to health

and is desirable in Islamic Shariah.

Deoband rector visits RaheemiyyahHis blessed arrival enabled administration to invite Ulama

gathering and hold Hadith-class ofMusalsalaat

The acting rector of Darul-Uloom Deoband, Hadhrat

Maulana Mufti Abul Qasim Sahib Daamat Barakatuhum

arrived at Darul-Uloom Raheemiyyah Bandipora on May

02, 2011Monday after accepting an invitation ofRaheemiyyah rector, Hadhrat Maulana Muhammad

Rahmatullah Sahid Daamat Barakatuhum respectfully. He

was honourably and warmly welcomed by the dignitaries

and the faculty of Raheemiyyah varsity at the campus.

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After Isha Salaah, a special class of Musalsalaat

was held in the spacious Masjid of Raheemiyyah in which

the Hadith students of Raheemiyyah read out Ahaadeethcalled Musalsalaatin front of Hadhrat Maulana Mufti Abul

Qasim Sahib Daamat Barakatuhum. In the science of

Hadith, the collections called Musalsalaatfall in the unique

category with a glorious tradition of serving nibbles

containing only dates and water to all such students who

read Musalsalaat respectively. Moreover, the Hadithstudents have have Musaafahah with Hadhrat Mufti Abul

Qasim Sahib Daamat Barakatuhum following a tradition

which is supported by a Hadith which is as follows:

The Hadith is narrated by Hadhrat Anas bin Maalik

(Radhiyallahu Anhu) in which he told his disciples that he

had had Musaafahah (holding someones hands as a way

of greeting them) with the sacred hands of Hadhrat

Rasoolullah Sallallahu Alaihi Wasallam and felt his sacred

hands softer than silk. After hearing this narration from

Hadhrat Anas (Radhiyallahu Anhu), his disciples implored

him to have Musaafahah with them for touching his such

hands that touched the sacred hands of Hadhrat

Rasoolullah Sallallahu Alaihi Wasallam.

Hadhrat Anas (Radhiyallahu Anhu) respected the

wish of his disciples and had Musaafahah with them. After it,

the disciples of Hadhrat Anas (Radhiyallahu Anhu) narrated

the same to their disciples and had Musaafahah with them,

and in this way this tradition was carried on and is still being

carried among the scholars of Hadith.Next day at Raheemiyyah, a special session of

Raabitah Madaaris Islamia Arabia of J&K state was held at

8 a.m. The session was presided over by the esteemed

rector of Darul-Uloom Deoband, Hadhrat Mufti Abul Qasim

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Sahib Daamat Barakatuhum and was attended by the

maximum heads and representatives (round about 150) of

Deeni Madaaris of J&K state besides president, vice-president and general secretary of Raabitah Madaaris

Islamis Arabia J&K state. In this session, two resolutions

were passed condoling the sad demise of the former

Deoband rector, Hadhrat Maulana Marghoobur-Rahman

Sahib Alaihir-rahmah and Hadhrat Maulana Ghulam

Rasool Khamosh Sahib Alaihir-rahmah respectively. Thegeneral secretary of Raabitah Madaaris Islamia Arabia J&K

state, Hadhrat Mufti Nazeer Ahmad Qasmi sahib, delivered

welcome address in honour of the esteemed acting rector

of Darul-Uloom Deoband in which he said that all

dignitaries, faculty and students of Raheemiyyah besides

Raheemiyyah rector are delighted inasmuch as they could

hardly contain their joy at seeing Deoband rector, Hadhrat

Mufti Abul Qasim Sahib Daamat Barakatuhum at their

varsity.

Hadhrat Mufti Abul Qasim Sahib Daamat

Barakatuhum, in his keynote speech, said that so far he

had visited Darul-Uloom Raheemiyyah many times as

every particle of Raheemiyyah is very dear to him. In

relation to running a Deeni-Madrasah under the aegis of

Raabitah Madaaris Islamia Arabia of Darul-Uloom

Deoband, the esteemed rector reiterated that Deeni-

Madaaris have to perform academic as well as

reformative work satisfactorily. He emphasized that

teachers should first study the book or lesson beforeteaching it to their students and encourage their students

to pose questions regarding the subject or lesson they

are being taught. Teachers must watch their students

very carefully, especially in order to make sure that

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students do not indulge in trendy lifestyle, he stressed.

For improving and excelling the standard and output of

Deeni-Madaaris, Hadhrat Mufti Sahib asked the heads toDeeni Madaaris to implement the guidelines and bylaws

of Raabitah Madaaris Deoband at their Madaaris with

letter and spirit.

Hadhrat Mufti Sahib recalled the importance of

establishing Makaatib and asked the heads of Madaaris to

earmark 10% budget for running Makaatib on priority bases.He also referred a rule from the eight rules of Deoband

which stresses raising money elegantly. His speech lasted

for 48 minutes.

After the keynote address, Hadhrat Mufti Abdur-

Rasheed Sahib Miftahi of Darul-Uloom Bilalia Srinagar was

invited to dais to present the vote of thanks. The

proceedings were conducted by Mufti Nazeer Ahmad Qasmi

Sahib. The session was concluded with Duaa and Aameen.

It was a majestic convention in which a galaxy of scholars

converged of Raheemiyyah from all over the state and

expressed solidarity in front of the esteemed rector of

DeobandAdaamahallahu-Taala.