3

Editorial

Academic deviance at KUDelivery of an evangelist and the release of a misleading

book, Irfan-e-Quran, at the campus are deeply disturbingFayyaz Ahmad Zarroo

It is concerning that the University of Kashmir is facilitating the extension lectures and the events of book releasing of such persons who are creating doubts by their deliveries in the minds of ingenuous audience about the established beliefs of Islam, and are speaking against the explicit provisions of the Holy Qur’an and principles of Islam with impunity. It seems that the destroyers of faith (Imaan) like evangelists and so-called scholars have zeroed in on the campus of Kashmir University (KU) and are taking the campus as safe haven for spreading there the viruses of skepticism about the Islamic beliefs in the guise of extension lectures and research work. Recently, that is, in the last week of May 2010, a professor from an American university delivered an extension lecture on the topic: Life and Burial of Jesus in Palestine and Kashmir, at the KU campus in which he tried to prove the Crucifixion of the Jesus by presenting false interpretations and distorted findings. However, some Muslim scholars of KU countered the professor and proved his Crucifixion hypothesis a false notion.

We may be allowed to ask if the charter of Kashmir University is secular in nature, then how an

4

evangelist was invited there for delivering a lecture against the cardinal beliefs of the Muslim Ummah. We find it disturbing that KU took no account of religious sentiments of the Muslims who are in the majority in the state, and hence triggering unrest.

On May 24, 2010, a Kashmiri translation and explanation of the Holy Qur’an, Irfan-e-Qur’an, written by Mirza Ghualm Hasan Baig Arif, published by Iqra Publications under the aegis of Arif Chair, was released in the KU auditorium with full fanfare. The said book was released by the VC of the varsity in presence of a wider audience. The book, that is, Irfan-e-Qur’an, was published for the first time in 2000. At that time, the esteemed rector of Raheemiyyah varsity, Hadhrat Maulana Muhammad Rahmatullah Sahib, found after exploring it that there are distortions, fabrication and such thought of Christians and Mirzaa’ee people about Hadhrat Sayyidinaa Eisaa (Alaihissalaam) which is against the belief of entire Muslim Ummah, so he cautioned Muslims against reading Irfan-e-Qur’an repeatedly through the print media, informed its publisher and wrote a detailed editorial in the monthly AN-NOOR about the same.

Now it was expected today that Irfan-e-Qur’an (IQ), which has been reprinted after a gap of eight years, might had been expurgated, but we were all shocked by cheat after scrutinizing the book and found that no objectionable and offensive details have been

5

expunged from the IQ. The reprinted version of IQ has been edited and reviewed by Jenab Abdur-rahman War Sahib and his work has been handsomely rewarded by the publisher.

It is clearly mentioned in correct ahaadith that a group will always remain among Muslims, till doomsday, who would expose the distortions of those who commit ilhaad (false interpretation), and would clarify the correct meaning of the Holy Qur’an, so within the 24 hours of release of IQ at KU, the esteemed rector of Raheemiyyah varsity, Hadhrat Maulana Muhammad Rahmatullah Sahib, issued a note of caution to the press advising the Muslims to beware of Irfan-e-Qur’an and the sinister conspiracy behind incorporating distortions and fabrication in this book once again. The said press note prompted Jenab War sahib and his colleagues who immediately rushed to the Raheemiyyah campus to meet the esteemed rector. Jenab War Sahib was accompanied by Jenab Iqbal Sahib (the son of the author of the Irfan-e-Qur’an, Mirza Ghulam Hasan Beigh Arif) and Jenab Kaleemullah Khan Sahib. There a panel of Ulama, comprising of Mufti Muhammad Yaqoob Sahib (in-charge Darul-Ifta Darul-Uloom Raheemiyyah), Mufti Muhammad Ishaq Nazki Sahib, Mufti Sajjad Husain Sahib, Mufti Mumtaz Sahib, Mufti Ateequllah Sahib, Mufti Azmatullah Sahib and Mufti Inayatullah Sahib, exposed IQ as a bundle of distortions and fabrications in front of the trio. Jenab Abdur-rahman War Sahib, Jenab Iqbal Sahib and Jenab Kaleemullah

6

Khan Sahib admitted to the Ulama-panel of Raheemiyyah that the book is still containing distortions, fabrication, beliefs of Christians and Mirzaa’ee people and the wrong explanatory notes of jurisprudence. Jenab Iqbal Sahib of IQ deposed the scrutinizing panel at Raheemiyyah that the book came out only after it got complete assurance from Mr. War Sahib who claimed that he had toiled eight years in editing, reviewing and researching each and every line of IQ. But they were distressed to learn from the Ulama that IQ is same as it was in 2000. “We will collect back all the copies of IQ we have distributed so far without further ado,” they admitted. While feigning submissiveness, Jenab War Sahib assured the esteemed rector and the Ulama panel, in apologetic tone, that they would publish a note in the local newspapers very soon to inform the general public that they must avoid Irfan-e-Qur’an as it is a misleading book.

Meanwhile the Islamic scholars, academics, doctors, lawyers and the common Muslims hailed Raheemiyyah for advising caution in studying the said distorted Kashmiri translation of the Holy Qur’an asserting that in a timely manner, Maulana Muhammad Rahmatullah Sahib saved them from becoming prey to this very misleading scripture.

Moreover, the thoughtful Ulama are leaving no stone unturned to aware the Muslim students of KU of such ‘modernists’ and pseudo scholars who are allergic to the righteous scholars of Islam and Madaaris, who

7

are rejecting the cardinal beliefs of Islam and who are propagating ilhaadi thought to avoid their company, literature and never listen to them whatsoever. Muslim administrators, academics, faculty, scholars and students of KU must be alert to the conspiracies against Islam as the poison of skepticism about the Islamic beliefs has started seeping in the veins of this University. And if close relations are established with such corrupted people aforementioned, the inevitable effect will be that Muslims may emotionally tilt towards Kufr and ilhaad or, in a lesser degree, the very abhorrence of Kufr may just not remain there in their hearts. Consequently, they too, may get involved with Kufr and thereby end up in Hell.

Hence the wisdom behind this prohibition is that where the danger of a harm and the hope of a benefit are equally applicable, then the reasonable attitude will be to pay more attention to preventing harm than to seeking benefit.

TAFSEER(Commentary of the Holy Qur’an)

By: Maulana Mufti Muhammad Shafi Sahib (Rahmatullaahi Alaihi)

SURAH AL-BAQARAHNote: This part of Tafseer is the continual portion of Surah Al-Baqarah Tafseer, so the opening sentences of this part are concerned with

8

Surah Al-Baqarah Tafseer.

The Prophets are innocent of all sins6. As we have seen here, Adam had been

forbidden to eat the fruit of a certain tree, and had also been warned against the machinations of his enemy, Satan, and yet he had eaten the forbidden fruit. It is seemingly a sin, while the Holy Qur’an, the Hadith and rational arguments too establish the innocence and sinlessness of all the prophets. There is an absolute consensus of the four great Imams of Islamic law and of all the authentic scholars on the doctrine that each and every prophet is innocent of and protected against all sins, major or minor. Some people have suggested that prophets are not protected against minor sins, but the majority of authentic scholars do not agree with this opinion (Qurtubi). It is necessary for prophets to be thus protected, because they are sent down to be the guides of men – if a guide can go against the commandments of Allah Ta’ala and commit a sin, major or minor, people would no longer be ready to trust his word or deed. If one cannot have trust and faith even in the prophets, how can the work of spiritual guidance be possible? Hence the necessity of prophets being sinless.

The Holy Qur,an does, however, relate certain incidents which tend to suggest that a certain prophet committed a sin, and drew upon himself the displeasure

9

of Allah Ta’ala. The story about Adam eating the forbidden fruit is one such instance. According to consensus of the authentic scholars, in all cases a prophet comes to commit an error through a misunderstanding or just forgetfulness, and it is never a deliberate and willful transgression of divine commandment. As is well known, a Mujtahid is one who possesses the necessary qualifications for finding out through analogical deduction the rule for a case regarding which no specific commandment is present in the Holy Qur’an or the Hadith; if he makes a mistake in determining the rule, he still receives a reward from Allah Ta’ala for having made the effort. The mistake made by a prophet is always of this nature, or is due to oversight and hence pardonable, and cannot be called a ‘sin’ in the technical sense. Moreover, a prophet, being under the protection of Allah Ta’ala, can never show oversight or forgetfulness in things which are directly concerned with his prophetic and legislative function, but only in personal matters (al-Bahr al-Muhit).

The station of the prophets, however, is so exalted, that even a little oversight on the part of a great man is considered to be a great error. That is why such slips on the parts of certain prophets have been described in the Holy Qur’an as ‘sins’, and Allah Ta’ala has shown His displeasure too, although they are not ‘sins’ in their nature.

As for the error committed by Adam

10

commentators have advanced several explanations:1. A certain tree was pointed out to Adam as

being forbidden. But it was not this particular tree alone that was intended, but all the trees of this kind. The Hadith too relates a similar case. Holding a piece of Silk and some gold in his hand, the Holy Prophet (Sallallahu Alayhi Wasallam) said that those two things were forbidden to the men in his Ummah. Obviously the ban does not apply to these very pieces of silk and gold alone, but to silk and gold as such. But it is quite possible for someone to imagine that only the particular pieces which the Holy Prophet (Sallallahu Alayhi Wasallam) held in his hand were forbidden. Similarly, Adam thought that the prohibition applied only the particular tree which had been pointed out to him. Satan exploited this misunderstanding, and assured him on oath that, being a well-wisher, he could never advice him to do something which was wrong or harmful, and that the forbidden tree was quite different, and not the one from which he was asking him to pluck a fruit.

2. Satan may have suggested to Adam that the prohibition was valid only up to a period after he had been created, just as infants are denied heavy food till they have grown up, and that since Adam had now grown stronger, the ban too had been lifted.

3. It is equally possible that, when Satan told him that if he ate this fruit, the eternal bliss of paradise would be guaranteed for him, Adam forgot the

11

prohibition. This verse of the Holy Qur’an seems to

give credence to such a possibility: : “Adam forgot, and We did not find him steadfast.” (20:115)

Anyhow, the essential point is that Adam did not deliberately and willfully disobey Allah; all that he did was an act of oversight or the kind of mistake which a Mujtahid can make. The error was not, properly speaking, a sin, but Adam being so close to Allah Ta’ala, and in view of his station of a prophet, even this lapse was regarded as very serious, and described as a ‘sin’ in the Holy Qur’an. But the Holy Qur’an tells us that when he repented and prayed for pardon, Allah Ta’ala forgave him. (To be concluded)

[Tas-heelul AHadith]

The Sitting of Sayyidina Rasoolullah (Sallallahu Alayhi Wasallam)

Hadith:

Hadhrat Qaylah bint Makhramah (Radhiyallahu

12

anha) reports: “I saw Hadhrat Rasoolullah (Sallallahu

Alayhi Wasallam) in the Masjid (in a humble posture)

sitting in “qarfassa” posture. Due to his awe inspiring

personality I began shivering.

Commentary:

Although there is a difference of opinion

regarding the explanation of “qarfassa” the most

common explanation is that while sitting on the

ground to lift both thighs in an upright position and fold

both arms around the legs. Sometimes instead of the

arms a cloth or turban etc is tied around the back,

both thighs and the legs.

After the Fajr salaah generally Sayyidina

Hadhrat Rasoolullah (Sallallahu Alayhi Wasallam) sat

cross legged till Ishraaq in the Masjid. Thus it is

permissible to sit in either of the two positions.

Similarly to sit in the “attahiyaat” posture has also

been proven from narrations. All are permissible.

However, during the Jumua’ah (Friday) Khutbah one

should not sit in the “qarfassa” posture.

Lessons

1. Hadhrat Nabi Kareem (Sallallahu Alayhi Wasallam)

at times sat in the Qarfassa posture (i.e. to lift

13

both thighs in an upright position folding both

arms around the legs).

2. Hadhrat Nabi Kareem (Sallallahu Alayhi Wasallam)

personality was awe inspiring.

3. After the Fajr salaat Hadhrat Nabi Kareem

(Sallallahu Alayhi Wasallam) sat in a cross legged

posture till Ishraaq.

4. During the Jumu’ah Khutbah a person should

not sit in the “qarfassa” posture.

5. Sitting in the “attahiyaat” posture was also the

practice of Hadhrat Nabi Kareem (Sallallahu Alayhi

Wasallam).

Seerat of Hadhrat

By: Hadhrat Maulana Qari Syyed Siddeeq Ahmad Baandwi Sahib

(Continued from the previous issue)

7 A.H Battle of KhaibarWhen the Banu Nadheer was banished from

Madinah, they settled in Khaibar. They began spurring the neighbouring tribes to fight against the Muslims. There was a need to take control over their base and to destroy their power. That is why in Muharram or Jamadul-Ula 7A.H, Hadhrat Nabi Kareem (Sallallahu

Alayhi Wasallam) and six hundred Sahaabah (Radhiyallahu

anhum) left for Khaibar. Four hundred Sahaabah

14

(Radhiyallahu anhum) were on foot and two hundred were on animals.

Allah Ta’ala granted the Muslims victory after fighting and they gained control over all the forts of the jews.

Hadhrat Ali (Radhiyallahu anhu) played a great role in Jihaad and lifted the door of Khaibar himself whereas seventy men were unable to even shake it. For this reason, he was known as the conqueror of Khaibar. It appears in some narrations that Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) used this door as a shield. The following conditions were laid down in the treaty with the Banu Nadheer:(1) They will remain in Khaibar as long as Muslims wished and when the Muslims wished to move them they will move out.

(2) A portion of their crops should be handed over to

the Muslims.

Conquest of Fidak In this journey Hadhrat Nabi Kareem (Sallallahu

Alayhi Wasallam) traveled to Fidak. No fighting took place, instead, a treaty was signed with the Muslims. There were no other wars besides these. Durring that year Hadhrat Nabi Kareem (Sallallahu Alayhi Wasallam) sent various delegations to different places.

U’mra-tul-QadhaHadhrat Nabi Akram (Sallallahu Alayhi Wasallam)

performed the U’mrah, which was missed previous year

15

when the treaty of Hudaybiyyah was signed. It was stated therein that the Muslims would only be allowed to perform U’mrah in the coming year and would be allowed to stay in Makah for only three days.

Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam)

and the Sahaabah (Radhiyallahu anhum) adhered to this treaty. After performing U’mrah they returned to Madinah. During this journey Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) married Hadhrat Maymoonah (Radhiyallahu anha). (To be concluded)

Jurisprudence

THE LEGAL STATUS OF FOLLOWING A MADHAB

By: Justice Muhammad Taqi UsmaniTranslated by: Muhammad Amin Kholwadia

(Continued from the previous issue)

THE NATURE OF TAQLEED

The Taqleed of an expert scholarIf these circumstances do arise, condemning or

keeping enmity against any of the scholars and Mujtahids is not permissible. This is because there is a possibility that the scholar in question did not know of this Hadith, he found it to be weak or explained by another principle of Islamic law. The scholar and Mujtahid would be excused for this oversight. Similarly, the issue that the Hadith in question did not reach this particular scholar does not undermine his academic

16

acumen. There are several instances where the great scholars from among the companions did not hear of a certain Hadith until very late in their lives, but their academic acumen or expertise was never questioned or in doubt. Likewise, a person who practices Taqleed does not have the prerogative to denounce or criticize one who has not made Taqleed in an issue if the criterion of the mentioned above are fulfilled (where following the Hadith should be adopted ). This kind of difference has been in vogue since the time of our predecessors. Scholars have generally acted upon the maxim (Qawa’id): My school is assumed to be correct with the possibility of error and the other schools are assumed to be incorrect with the possibility of being correct.

This dictum enables following a particular school while also accepting other schools as equally valid. However, differing in the basic theological precepts and concepts of the predecessors, or condemning the predecessors, place the perpetrator outside the Ahle Sunnah wal Jama’ah. This is because the Ahle Sunnah wal Jama’at is the mainbody of the Muslim community whose opinions were believed and followed by the companions of the Prophet (Sallallahu Alayhi Wasallam). This action of condemnation is totally against the actions of the companions and therefore such a person would be outside the parameters of the Ahle Sunnah wal Jama’at . Similarly, a person who adopts an extreme position with regards to Taqleed such that he

17

rejects the Qur’an and Sunnah should also be avoided. In fact, one should try and avoid arguing or exchanging views with such people.

The moderate prescription offered in this statement by Maulana Thanvi would save the Muslim community from many internal disputes. The above conditions fulfilled by an expert scholar may leave the opinion of his Imam and follow a Hadith instead; he would still be considered a follower (Muqallid) of his Imam. Hence, many Hanfi scholars have diverged from Hadhrat Imam Abu Hanifa’s opinion on certain issues. For example, drinking a very small amount of intoxicating drink – from a non-wine substance - in order to gain some strength was allowed by Imam Abu Hanifa but not any other scholar. The Hanafi scholars left the opinion of their Imam and followed the opinion of the majority. Also, Hadhrat Imam Abu Hanifa did not allow the practice of temporary share-cropping contract. Again, the Hanafi scholars did allow this practice under very strict conditions and with defined shares.These are two examples where the later scholars agreed to disagree with Imam Hadhrat Abu Hanifa. Otherwise, there are several examples where specific individual Hanafi scholars have diverged from the Imam’s position on account of Hadith. The issue is indeed very sensitive and to assume that the scholarly credentials which are indispensable for this kind of academic activity is achieved without great exertion, would be atrocious to

18

say the least. Disregarding the lay man, not even capable scholars have ventured out of the agreed position with in the Madhab to which they adhere.

(To be concluded)

Family Bond

Bringing UpChi ldren in

Is lamBy: Maulana Dr. Muhammad Habibullaah Mukhtaar

Translated by Rafiiq Abdurrahmaan (Continued from the previous issue)

Sayyidinaa Abdullaah bin Diinaar journeyed towards Makkah Mukarramah with Sayyidinna Umar, Radiyallaahu Anhu. During the journey, they came across a shepherd. Sayyidinaa Umar put him to the test and said, “Sell us one of these sheep.” He replied that he was a slave and not the owner of the sheep.” The shepherd asked, “What shall is say to Allaah Most High? He is watching.” Sayyidinaa ‘Umar began to weep. He paid the purchase price of the slave and set him free. “In this world,” he said, “your honesty has earned you your freedom. I hope that in the hereafter, because of this, you will be free (from the fire of jahannum).”

19

Abusive LanguageA society that tolerates the detestable habit of

abusive language, disregards the guidance of the Noble Qur’an and Islamic values. The main reasons for the existence of this habit are:

Children hear their parents use abusive language. They repeat these dirty words, thus following their elders’ example.

People imitate the usages of those with whom they spend their time. Parents must keep their children away from companions who use filthy language. Naturally, they stop their own children from using bad language. Murabbiis themselves set an example. They must impress upon their children that their responsibilities will be tarnished by the constant use of vulgar speech, and by being bad mannered. Teach them those Ahadith which urge one to avoid indecent language and behavior. They include a warning of severe punishment and painful torment. In the following lines some of these Ahadith are presented.

It is impious to verbally abuse a

Muslim, and it is a sign of unbelief to

fight with him. (Bukhaa-rii and Muslim)

Do not abuse the parents of others. In

20

retaliation, one’s own parents may be

verbally abused. This is as though one

abuses one’s own parents. (Bukhaa-rii and

Ahmad)

Some of the utterances made by men

take them to jahannam. (Bukhaa-rii)

It is through the (misuse of the) tongue

that one is consigned to jahannan. (Ashaabus Sunan and Ahmad)

A believer is one who does not chide,

curse or utters filthy words. (Tirmidhi)

When children use gentle words and speak politely, they come across as being lovable. But, if they are abusive, they become detestable. Nurture them so that they will naturally close their ears to filthy language. The children of our righteous forefathers were very well-mannered, cultured and courteous. They spoke a very fine and courteous language that pleased the elders. In the time of khalifah Hishaam bin Abdulmalik, there was a famine. People from different tribes came to him. Among them was a fourteen year old boy, Darwaas bin Habib. People were overawed by the dignity and the majesty of the Khalifah. They could not speak out before him. The Khalifah observed Darwaas and did not consider

21

him worthy of his attention. He reprimanded the guard for having permitted the youth inside. Darwaas recognized the mood of the Khalifah and immediately spoke out:

“Amiirul Mu-mineen! My coming here has

not dented your grace or majesty;

however, it has bolstered my image and

prestige. These people have not spoken.

If I too keep quiet, then who will tell you?”

The Khalifah asked him to go on and say what he had to say. Darwaas gave him a very lucid account of the consequences of the famine.

The Khalifah was much impressed and distributed one hundred thousand dirhams among the villagers. He ordered that a similar amount be endowed to Darwaas. However, Darwaas politely refused the gift, requesting the Khalifah to distribute it among the villagers. The Khalifah asked him,

“What do you want for yourself?”

He replied:

“My ambition is to fulfill the desires of my

people.” (To be concluded)

Telephone EthicsLaws pertaining to the use of

22

Mufti Muhammad Salmaan Mansurpuri Sahib

It is an undoubted fact that the incorrect use of the cellular phone has caused and continues to cause great harm to the Ummah. It is perhaps for this reason that those who are against the use of the cellular phone become even more staunch in their view with each passing day.

With regards to the harms, consider for instance the situation of a student of Deen (or another student). He needs to have complete devotion, dedication and solitude. Thus, what good can there ever be for a student to possess a cell-phone whereas having many associations and being in contact with many people is a fatal poison for his te’leem and tarbiyat (nurturing). Apart from this, the cell-phone will be an additional financial burden on him.

Another severe harm of the cell-phone is that such people who generally do not go to public places to listen to music, view haraam films or watch other futile things, etc. out of shame and embarrassment, have found an easy and direct tool to engage in these vices.

Likewise, despite numerous announcements in the masaajid, the sound of someone’s cell-phone invariably destroys the sanctity of the musjid in almost every salaah.

(To be concluded)

Great Personality

RahimahullahBy: Allamah Muhammad Ibn Yusuf Salihi Dimashqi Shafi’i (Rahmatullah Alayhi)

23

(Continued from the previous issue)

A few names of Imam Abu Hanifah (Rahmatullahi alaih)’s Shuyukh and Ustads

162. Abu ‘Ibad ‘Abdullah Ibn Sa’id Maqbari Laythi

Madani

163. ‘Abdullah Ibn ‘Abdur-Rahman Ibn Abu Husain Ibn

Harith Ibn ‘Amir Ibn Nawfal Makki Nawfali

164. Abu Qays ‘Abdullah Ibn ‘Abdur-Rehman Ibn

Marwan Awdi

165. Abu ‘Uthman ‘Abdullah Ibn ‘Uthman Ibn

Khaytham Qari Makki

166. ‘Abdullah Ibn ‘Ali Ibn Hadhrat Husain Ibn Hadhrat

‘Ali (Radhiyallahu anhum)

167. ‘Abdullah Ibn ‘Umar ‘Umari

168. ‘Abdullah Ibn Mubarak Marwazi, slave of Ibnu

Hanzalah – Allamah J’abi and Allamah ‘Ayni have

counted him from amongst the ustads of Imam Abu

Hanifah (Rahmatullahi alaih)

169. ‘Abdullah Ibn Abu Majalid, slave of Hadhrat

‘Abdullah Ibn Abi Afwa (Radhiyallahu anhum)

170. ‘Abdullah Ibn Naf’I Madani, slave of Hadhrat

‘Abdullah Ibn Umar (Radhiyallahu anhum)

171. ‘Abdullah Ibn Abu Hajih Yasar Makki

172. ‘Abdur-Rahman Ibn Hazim Kufi

173. ‘Abdur-Rahman Ibn Abu Husain Makki

174. ‘Abdur-Rahman Ibn Abu Al-Zanad

24

175. ‘Abdur-Rahman Ibn ‘Abdullah Ibn ‘Utbah Ibn

Mas’ud Mas’udi Kufi

176. Abu ‘Amr ‘Abdur-Rahmanbin ‘Amr Ibn Abu ‘Amr

Awza’i

177. ‘Abdur-Rahman Ibn Qasim Ibn ‘Abdullah Ibn

Mas’ud Huzali Mas’udi.

178. Abu Dawud Abdur-Rahman Hurmuz al-A’araj

Madani, Slave of Rabi’ah.

179. Abu Addullah Abdul Aziz Ibn Rufa’i Asadi Makki

who settled down in Kufa.

180. Abdul Aziz Ibn Abu Rawwad.

181. Abdul Karim Ibn Abu Umayyah Basri.

182. Abu Rahiyyah Al-Mu’allim Abdul Karim Ibn Abu

Makhariq Basri who settled down in Makkah.

183. Abdul Karim Ibn M’aqal.

184. Abdul Malik Ibn Abu Bakr Ibn Hafs Ibn Umar Ibn

Sa’id.

185. Abdul Malik Ibn Iyas Al-Awar Shaybani Kufi.

186. Abdul Malik bin Umair Ibn Suwaid Lakhami Kufi

Farasi. (To be concluded)

Letters to the Editor

Irfan-e-Quran: A venomous book

25

Dear Editor,

I am very thankful to Hadhrat Maulana Muhammad Rahmatullah Sahib (Daamat Barkathoo), who cautioned Muslim Ummah against the venomous book, Irfan-e-Quraan, that was released recently in the auditorium of university of Kashmir.

We the people of valley are very fortunate to have Raheemiyyah varsity (the deemed Islamic university) on our land, which is the real firm shield of our Imaan. Darul-Uloom Raheemiyyah is hypersensitive scanner, no nano object can get escaped from it.

Therefore, I humbly suggest the people not to go through any process of procedure; not to follow any path or ideology; not to read any book or literature; not to consult any CD or website and not to tune any channel irrespective of its origin and theme prior to consultation of Darul-Uloom Raheemiyyah, because the Christians and Mirzaa’ees are at their front foot to weave the web of Christianity and Mirzaa’iat in our state, they have hold the city at pin target, they have not even spare our Universities. They are trying to establish their platforms in educational institutes, colleges and universities. To tackle with their camouflage and cunning approach is Raheemiyyah’s foot thumb case.

Darul-Uloom Raheemiyyah has made ever strong counter against ridiculous conspiracies of Christianity and Mirzaa’iat since decades. In presence of Darul-Uloom Raheemiyyah Christians, Mirzaa’ees, anti-Islamic organizations and pseudo-Islamic forums are

26

trying to make castles in the air to crack the nut in the valley.

I appeal to young genera through this piece of medium to get connected with Darul-Uloom Raheemiyyah, Bandipora or Islamic Dawah Centre, Bagh-i-Sunder Bala, Chattabal, Srinagar (the city seat of Darul-Uloom Raheemiyyah), so as to get rid of chaos, confusions and plots of Christianity, Mirzaa’iat, anti-Islamic ideologies and pseudo-Islamic forums and to set your hereafter in Heaven.

I and on behalf of my friends and family once again thanks to Darul-Uloom Raheemiyyah for cautioning the Muslim Ummah about the misleading book, Irfan-i-Quran, Jazakumullahu Khaira. May Allah (Subhana-hoo-wa-taala) give Ajri Azeem to Hadhrat Maulana Muhammad Rahmatullah Qasmi Sahib and Hadhrat Mufti Nazeer Ahmad Qasmi sahib (Daamat Barakatuhum) for their sincere efforts towards Muslim Ummah. May Allah (Subhana-hoo-wa-taala) consider their minute as infinity, Aameen.

Suhail Nabi Chientsaz,Srinagar Municipal Corporation (SMC)Srinagar.

CAMPUS ROUND-UP

Fayyaz Ahmad Zaroo

Hadhrat Maulana Muhammad Yousuf Isma’il Pandor Sahib visits Raheemiyyah

27

A saintly scholar of Islam, Hadhrat Maulana Muhammad Yousuf Isma’il Pandor Sahib, who is the elder brother of Hadhrat Maulana Muhammad Ibrahim Pandor Sahib (who was personal assistant to Faqeehul-Ummah Hadhrat Mufti Mahmood Hasan Gangohi Sahib Alaihir-rahmah), arrived Darul-Uloom Raheemi-yyah Bandipora Kashmir on May 25, 2010. He was accompanied by a companion, Haji Muhammad Imran Ganchi Sahib, whose father was associated to Hadhrat Allama Muhammad Yousuf Binnori Sahib (Alaihir-rahmah).

The esteemed guest was impressed by the Raheemiyyah faculty and students, so he prayed for them and honoured them with highly valuable advice. While addressing in the grand musjid of Raheemiyyah, Maulana Yousuf Isma’il Sahib narrated some good happenings of his mother-in-knowledge, that is, Darul-Uloom Deoband. “The personality that will remain imprinted on my memory is Shaikhul-Islam Hadhrat Maulana Sayyid Husain Ahmad Madani Sahib (Alaihir-rahmah) as he was staunch follower of Sunnah,” he asserted. He also narrated some incidents of his esteemed teacher, Shaikhul-Islam Hadhrat Maulana Sayyid Husain Ahmad Madani Sahib (Alaihir-rahmah), of that period when his (Maulana Husain’s) esteemed teacher, Shaikhul-Hind Hadhrat Maulana Mahmood-Hasan Deobandi (Alaihir-rahmah), was in Malta jail.

While recording his comments in the register, namely Akaabir kay Tabarrukaat (the sacred things of saintly predecessors), he wrote that he was delighted by the excellence of Madrasa Raheemiyyah and the same is deserving the support and the cooperation of the Muslim community. He also prayed for the clearance of that debt which Raheemiyyah owes because of purchasing a piece of land recently. While admiring

28

the noble achievements of Maulana Rahmatullah sahib, he prayed for their best future and for their esteemed brother, Hafiz Hidayatullah Sahib.

It is pertinent to mention here that whenever any Islamic scholar visits the valley of Kashmir, he remains unsatisfied unless and until he visits Darul-Uloom Raheemiyyah Bandipora. As happened in Oct. 2009, when Jamiat Ulama-e-Hind convened a conference at Darul-Uloom Deoband, and a big number of Islamic scholars across the world reached there for participation, and after the conclusion of the conference many participant Ulama visited Kashmir. In Kashmir the said Ulama, especially Maulana Muhammad Saeed Sahib of England, Maulana Saalehji of Africa etc. visited Darul-Uloom Raheemiyyah Bandipora and were delighted to see this great institution of Kashmir. The comments which they recorded in the register of Raheemiyyah reads that they were highly honoured to have a visit to Darul-Uloom Raheemiyyah Bandipora. “Raheemiyyah, its environ and its peripheries are peaceful and serene,” they commented. Also, they have written the sentences of Dua for Hadhrat Maulana

Rahmatullah Sahib and for the protection of Raheemiyyah varsity. [[

Hadhrat Maulana Muhammad I’saa Mansoori Sahib of Britain at Raheemiyyah

The chairman of World Islamic Forum UK, Maulana Muhammad I’saa Mansoori sahib, visited the campus of Darul-Uloom Raheemiyyah Bandipora on April 27, 2010. He stayed there for two days. While having a view of the natural beauties of the Kashmir valley, he also visited Darul-Uloom Raheemiyyah Bandipora enthusiastically. However, the esteemed rector of the Raheemiyyah varsity, meanwhile, was setting out, so both the dignitaries met each other at the Srinagar airport where the esteemed rector gave him a warm

29

welcome. For coming Raheemiyyah, the son of the esteemed rector, Maulana Hamidullah Sahib accompanied the guest. At Raheemiyyah, Maulana I’saa Mansoori Sahib delivered a speech before the teachers and the students of Raheemiyyah.

The comments Maulana Mansoori sahib recorded about his Raheemiyyah visit are praiseworthy and encouraging. He comments that the founder-cum-rector of Madrasa Raheemiyyah, Hadhrat Maulana Muhammad Rahmatullah Sahib, is a genuine Khaleefah of Hadhrat Mufti Mahmood Hasan Gangohi Sahib (Alaihir-rahmah) and other men of Allah. He asserted that while spending some time with the students of Raheemiyyah he found that they are receiving good education and much attention to the Islamic etiquette. “I was delighted by the tidiness of the campus, Noor of good deeds and adherence to the ethics of Islamic dress code,” he commented. He also prayed for the excellent future of the Raheemiyyah varsity and its acceptance by the Almighty Allah.

Hadhrat Maulana Abdul Hameed Sahib Bereaved

Raheemiyyah offers heart-felt condolencesThe sad news of Hadhrat Maulana Qari Ismaa’eel

Ishaaq Sahib’s (Alaihir-rahmah) passing away completely stunned the esteemed rector (Hadhrat Maulana Muhammad Rehmatullah Sahib) of Darul-Uloom Raheemiyyah Bandipora, besides Raheemiyyah faculty. Darul-Uloom was informed of this news by Hadhrat Maulana Ibrahim Pandor Sahib (Daamat Barakatuhum). The deceased Maulana Qari Sahib (Alaihir-rahmah) was the revered nephew of the esteemed rector (Hadhrat Maulana Abdul Hameed sahib Daamat Barakatuhum) of Madrasah Arabia Islamia Azaadville South Africa.

Hadhrat Maulana Qari Ismaa’eel Ishaaq Sahib was very pious and among the Khulafaa of Faqeehul-Ummah Hadhrat Mufti

30

Mahmood Hasan Gangohi Sahib (Alaihir-rahmah).He was a source of strength to the esteemed Madrasah

Arabia Islamia Azaadville and a talented administrator. His contributions as senior and responsible person to the esteemed Madrasah are memorable. It is indeed very difficult to fill the gap, created by his demise.

On the sad demise of Hadhrat Maulana Qari Ismaa’eel Ishaaq Sahib (Alaihir-rahmah), the esteemed rector of Darul-Uloom Raheemiyyah, the staff and students and this humble columnist offer heart-felt condolences to Hadhrat Maulana Abdul Hameed Sahib (Daamat Barakatuhum) and the bereaved family on their tragic loss. Isale-Thawab was also made in the Madrasah for Hadhrat Qari Ismaa’eel Sahib (Alaihir-rahmah). While sharing their sorrow and grief we pray to Almighty Allah for the best substitute for the esteemed Madrasah Arabia Islamia, for the Muslum Ummah, Sabr-e-Jameel for the bereaved and Maghfirat-cum-Jannatul Firdaws for the deceased Hadhrat Maulana Qari Sahib (Alaihir-rahmah), Aameen.

Attention PleaseIt has been fully informed through the pages of esteemed

journal, An-Noor and the meida that Darul-Uloom Raheemiyyah Bandipora has purchased a large piece of land adjacent to its new complex in the vicinity of Bagh Nussoo Bandipora. The purchase price is Rs 6, 50,000 (six lac fifty thousand) per kanal, that is, Rs 32,500 (thirty two thousand five hundred) per Marla. The payment has been required in installments. Also, Raheemiyyah has to clear such amount that was borrowed to pay for the first installment, so the aforementioned situation gives the best opportunity to a Muslim man/woman to invest in this sacred cause by purchasing a kanal, marla or at least half a marla of land for raising Sadaqah-Jaariyah for himself/herself, parents or for presenting a gift (Hadyah) to the beloved Prophet (Sallallahu Alayhi Wasallam). Many persons have donated for the same so far, may Allah Paak accept their donation. However, a big amount is still pending with us and the same amount has to

31

be cleared in two installments. This time one installment is due and hence immediate donation is needed.

Donation can be deposited in the bank account of Darul-Uloom Raheemiyyah under the account No: CD 1226 JK Bank Branch Bandipora. Donors are requested to please inform the office of Darul-Uloom Raheemiyyah after depositing their donation in the bank on phone as it is necessary for maintaining the accounts and dispatching the receipts.

Some persons desire to donate without disclosing their names and addresses to the Raheemiyyah office. But the office must be informed about the same as it will save the accountants from any kind of inconvenience, and such kind of information does not violate the rules of hidden donation.

Issued by: Naazim SahibDarul-Uloom Raheemiyyah, Bandipora Kashmir.