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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.
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