An-Noor March 2014

3
March 2014 Jamadiul Awwal 1435

Editorial
Holidays
By: Hazrat Maulana Ilyas at!l "ahi#
Your teenage son attends school. You pay
his fees, buy his uniform, provide him with his text
books and stationery, arrange for his transport
and give him whatever else is necessary for his
education. However, your son is not truly
dedicated to studying. His main purpose of
attending school is to enjoy the few exciting
excursions arranged by the school each year.
Hence in his school life he lives from one
excursion to the next. his is what motivates him.
!t is his objective. He eagerly awaits the excursion
and plans for the next excursion before the first is
over. !f the excursion is cancelled for any reason,
he is dejected and depressed.
"ike any sensible father, you are very
disappointed. Your son should have been
dedicated to his studies. he excursions are
secondary and by the way. !f no excursion was
undertaken, it is not a serious issue. #tudying
diligently and obtaining a good pass should have
been the main concern. You feel your son has let
you down. $e are also in the school of this
world to study % to learn to recogni&e our
'reator, become His true servants and gain His
pleasure. his is our main focus of life. his is our
4
motivation, objective and wherein we experience
real pleasure. (verything else is secondary. hus
the excursions % the occasional little breaks to
freshen the mind % are entirely secondary. hey
should not be given primary importance or
become the driving factor in our lives.
TAKE A BREAK
)nfortunately with the $estern culture
eroding into our way of life, the excursions *
the elaborate holidays * have become an aspect
of primary focus. +enerally people no more take a
holiday to take a break. !nstead the holiday has
become the objective. ,any people need to take a
break after the holiday. -evertheless, much time
is spent planning one.s holidays. /udgets are
allocated for it. $hile on holiday where we will
spend the next holiday is discussed. hus we
generally live from holiday to holiday. (very effort
is made to ensure that the next holiday is more
fun0filled and exciting than the previous one. !f the
holiday does not materiali&e, the person is
dejected. 1las, this is not the life that a true
,u.min leads.
,aking holidays a high priority in life and
generally chasing fun and entertainment are in
fact the ideals of a religion termed hedonism.
!n 2hilosophy, hedonism is defined as the
doctrine that pleasure is the sole or chief good in
5
life and that the pursuit of it is the ideal aim of
conduct 3(ncarta (ncyclopedia4. !n simple terms a
hedonist is one who worships his desires and
makes chasing fun his object in life. his is exactly
what 1llah a.ala has denounced in the Holy
5ur.an in the words6 Have you seen the one who
takes his desires as his deity and 3as a result4
1llah caused him to deviate despite knowledge
37869:4. !ndeed no ,u.min will claim to be a
hedonist in belief. Yet in practice by and large we
follow in the footsteps of the hedonistic $est. he
cornerstones of $estern society are make
money and have fun. Ha&rat ;asulullah
3Sallallahu-Alaihi-Wasallam4 has taught the very opposite
% the crux of which is that do not chase the world
but spend your life in striving for the comforts,
luxuries, fun and pleasure of <annah.
TRUE PLEASURE
1pparently it would seem that the one who
follows the teachings of Ha&rat ;asulullah 3Sallallahu-
Alaihi-Wasallam4 and spends his life striving for the
Hereafter would have no pleasure in this world.
here is nothing further from the truth. !n fact
only those who dedicate themselves to 1llah a.ala
taste true pleasure. Ha&rat !brahim0bin01dham
3Rahmatullahi-Alaihi4 used to say6 /y 1llah we
experience such pleasure in worship that, if the
kings had known about it, they would have tried to
6
snatch it with their swords. !t is for this very
reason that they have no need to chase the
artificial and superficial fun of material things, nor
do they get depressed due to not having some
petty material pleasures. =n the contrary, the fun
worshippers not only get depressed but also
become suicidal. !t is part of their belief that
avoidance of pain should be the main concern >
and suicide is by far the most efficacious way of
avoiding pain 3(ncarta (ncyclopedia4. Inna- lillahi-wa-
inna-ilayhi-raajioon? 1llah forbid?
<ust as no ,uslim will claim to be a hedonist
in belief, likewise he will never believe in suicide
being a way of avoiding pain. 1 ,u.min certainly
believes in life after death and knows that there is
unimaginable pain and suffering for one who
commits suicide. Yet, due to imitating the
hedonistic lifestyle and to some degree making
worldly pleasure the purpose of life, some ,uslims
also become depressed and even suicidal when
their desired worldly pleasure is not ac@uired.
!ndeed, !slam has given leeway for a person
to occasionally take a break from ones normal
schedule of work. he object is to take some rest
and refresh the mind so that one could return to
one.s primary objective 3Aeen4 with renewed
enthusiasm and vigour. Hence in taking some rest
one will never compromise one.s Aeen.
'ompromising one.s objective for some trivial
7
fleeting pleasure will be like a person who for the
pleasure of some warmth makes a bonfire with all
the money that he has earned. his would be very
tragic indeed.
DO NOT DEGRADE...
!n order to ensure that one.s break does
not break the back of one.s Aeen or break the
morality and !maan of one.s family, the following
are some guidelines which should be adhered to6
;efrain from all venues of Fitnah. (ven being
in the vicinity of the popular public beaches, parks,
shoppertainment centres and other such venues
where hoards of naked people wearing scraps of
clothing prance around, is extremely detrimental
to one.s !maan.
he same applies to beachfront hotels,
holiday resorts and the like. (xposing oneself and
one.s family to all the nudity, music and other
Fitnas at these venues seriously damages every
one.s Hayaa 3shame and modesty4 though one
may not actively be a part of the Fitnas taking
place.
Ao not degrade the !slamic garb 3the beard,
kurta B cloak, Niqaab4 by attending any such
venues where drinking, nudity and other Haraam
activities take place. hese are places which
should not be attended by any ,uslim, let alone a
8
,uslim who is conscious enough to adopt the
!slamic garb.
;emember that you are only taking a break
from your normal daily schedule, not from Aeen.
herefore, #alaah, recitation of the Holy 5ur.an,
Zikr and other Aeeni0activities should not stop.
!nstead it should increase since one is free from
many other daily chores.
1ny place where immorality abounds
attracts the wrath of 1llah a.ala. his is clearly
mentioned in the 1hadith. !ncidents such as
tsunamis, earth@uakes and other similar
catastrophes in the recent past were a clear
manifestation of the 1hadith. 1 common factor
was the prevalence of much immorality in the
affected areas. $hen the punishment of 1llah
a.ala descends, the innocent are also affected
with the guilty, though in the Hereafter they will
be separated from the criminals. hus places
where the naked hordes roam around % on the
beachfront, resorts and other similar places %
must be strictly avoided.
1lways bear in mind that true pleasure only lies
in obedience to 1llah a.ala. !n disobedience lies
torment and agony % even though one may be in the
lap of luxury on the most exotic holiday. ,ay 1llah
a.ala grant us the taste and true pleasure of Aeen in
this world and grant us the eternal holiday of <annah.
Aameen.
9
TAFSEER
( C o mme n t a r y o f t h e Ho l y Qu r a n )
By: Hazrat Maulana Mufti Muhammad Shafi Sahib (Rahmatullahi Alaihi)
SURAH AL-BAQARAH
Note: This part of Tafseer is the remaining portion of Surah Al-
Baqarah Tafseer and hence connected with the previous chapter of
Surah Al-Baqarah Tafseer.
VERSE 75
o
o _
o o
o _

Do you still fancy that they will believe you, although
a group of them used to hear the word of llah, and
then, after having understood it, used to distort it
!nowingly" Verse 75
The Muslims used to take great pains in trying
to make the Jews accept Islam. Having recounted so
many stories of the perversity of the Jews, the Holy
Quran points out to the Muslims that they cannot
!
epect such a people to !e sensi!le, and asks them
not to worry much a!out them. "or, some of the Jews
have !een committing an even more heinous sin #
they used to change and distort the $ord of %llah
Taala in spite of knowing the ignominy of such a
deed. &o, the Holy Quran wants the Muslims to
reali'e that men who are so enslaved to their desires
and so shameless in their pursuit of evil, cannot !e
epected to listen to anyone.
The ($ord of %llah) mentioned in the verse
refers to the Torah which the Jews had (heard) from
the prophets, and the distortion pertains to the
changes made in the words themselves or in the
sense or in !oth* or it refers to the words of %llah
Taala which the seventy men had heard directly on
the Mount Tur, +&inai, where they had gone to seek
divine confirmation of what &ayyidna Musa +Moses
Alaihis- Salaam) had !een telling and the distortion
pertains to their declaration !efore their people that
%llah Taala had promised to forgive them if they
could not act upon certain commandments.
The Jews who were the contemporaries of the
Holy -rophet +Sallallahu-Alaihi-Wasallam, may not have
themselves !een involved in some of these
transgressions, !ut since they did not a!hor the

misdeeds of their forefathers, they are to !e
considered as their counterparts.
o _
o e_
_ o _
o o
_ o _
o
o
q c
o o

nd when they meet those who believe, they say, #$e
believe%& 'ut when some of them meet others in private,
they say, #Do you tell them what llah has disclosed to you
so that they may thereby argue against you before your
(ord" )ave you, then, no sense"& Verse 7*
&ome of the Jews, seeing the growing power of
the Muslims in Madinah and around it, pretended to
have accepted Islam. In order to assure the Muslims
of their sincerity and to win their favour, these
hypocrites would now and then disclose to them that
the Torah itself had given out the good tidings of the
coming of the Holy -rophet +Sallallahu-Alaihi-Wasallam, and
mentioned the Holy Quran. .ut when they met other
Jews who openly declared their adherence to
Judaism, they would admit that they were only trying
to deceive the Muslims, and were otherwise /uite
loyal to their own faith. 0n such occasions, those of
the other group used to reprimand them for revealing
to the Muslims what they themselves were trying to
keep concealed, for a knowledge of the relevant
"
verses of the Torah could !e very useful for the
Muslims in order to defeat the Jews in their argument.
+To be continued, Insha-Allah)
Tas-heelul Ahadeeth

_ e o
e _
. o
. o

_

e _ x _
e o q _
q o
x o o
o q
e o
e _
e o q _
_ o o
q q

o o q

a
o e o q _
_ o q o
x o

o e
Translation:
&ayyidna %mr1!in1%!i1&alamah +adhi!allahu-anhu,
narrates2 "I was a young !oy in the care of Ha'rat
3asulullah +Sallallahu-Alaihi-Wasallam, 4!ecause his mother
later married Ha'rat 3asulullah +Sallallahu- Alaihi-Wasallam,5.
My hand was moving a!out in the plate. +He was not
eating from the side nearest to him. He was eating
from all sides and they were sharing the plate,.
Ha'rat 3asulullah +Sallallahu-Alaihi-Wasallam, said2 "0 lad6
3
Take the name of %llah Taala, eat with your right
hand and eat from the side nearest to you. +.ukhari,
Muslim,
Commentary:
7hildren are a great gift from %llah Taala and,
therefore, have certain rights over us. -roper Islamic
training and education is amongst their most important
rights.
7hildren have other rights over their parents
!esides a proper Islamic training and education.
&ome of these rights are that2
They !e given good Islamic8Muslim names.
Their parents are responsi!le for their maintenance
+food, clothing, shelter etc.,
They should !e sternly reprimanded for their
mistakes.
They should not !e a!used, neither physically nor
emotionally.
Lesson:
&ay .ismillah !efore eating.
9at with the right hand.
If you are sharing a plate with others, eat from the
side closest to you.
4
Teach others, especially your children, correct
Islamic eti/uettes and manners.
3eprimand them for their mistakes.
:o not physically or emotionally a!use them.
Seerat-e-Paak
$a#i
_
#
s %o&! 'or (hildr!n
By: Hazrat Maulana Abu Talhah Muhammad Izharul
Hasan Mahmood Sahib
$ran%lat&d By: Hazrat Mufti Afzal Hu%ain 'lia% Sahib

LOVE SHOWN TOWARDS
CHILDREN IN GENERAL
Who should I show most kindness too?
% man came into the court of Ha'rat ;a!i %kram
+Sallallahu-Alaihi- Wasallam, and asked, ($ho is most deserving
of my kindness<) Ha'rat ;a!i %kram +Sallallahu-Alaihi-
Wasallam,, (=our mother6) The man asked, (Thereafter who
deserves my kindness<) Ha'rat ;a!i %kram +Sallallahu-Alaihi-
Wasallam,, (=our mother6) He again asked, (Thereafter who
deserves my kindness<) "or the third time Ha'rat ;a!i
%kram +Sallallahu-Alaihi- Wasallam,, (=our mother6) $hen asked
for the fourth time, Ha'rat ;a!i %kram +Sallallahu-Alaihi-
Wasallam, said, (=our father6) +Bu#hari,
The blessing of showing kindness to
5
ones parents:
0n one occasion Ha'rat ;a!i %kram +Sallallahu- Alaihi-
Wasallam, eplained the !lessing one can achieve !y
serving ones parents !y means of an ama'ing incident2
%mongst the people gone !y, there were three
people travelling when suddenly they were afflicted !y a
heavy down pour of rain. They ran towards a cave in a
near!y mountain to seek refuge from the rain. $hilst
inside the cave, a !oulder rolled over and covered the
mouth of the cave causing them to !e trapped within.
They first eperienced one difficulty in the form of rain,
now they had an added woe.
;ow to get out of this situation they had no avenue
!ut to turn to %llah Taala and ask him for salvation. It was
decided that each one will supplicate to %llah Taala
presenting one such action done in his life solely for the
pleasure of %llah Taala. &o this is what they did.
The first person supplicated thus2 (0 %llah Taala
you are well aware that I had aged parents and young
children. 9very day I would take our goats out to gra'e as
this was our means of sustenance. It was my ha!it that
when I would return in the evening, after having milked the
goats, I would first present the milk to my parents. 0nly
after they would drink I would give my children to drink.
0ne day, I went out a distance to gra'e the goats
and, therefore, returned home very late. .y this time, I
!rought the milk to my parents !ut found them fast
asleep. I felt it inappropriate to wake them up and
6
neither did I like to give anyone to drink of the milk
!efore neither did I like to give anyone to drink of the
milk !efore them. I, therefore, stood at their head side
intending to give them the milk as soon as they awoke.
0n the other hand the children were crying at my feet
out of hunger, !ut I refused to give them any milk
!efore my parents. In this way the entire night passed
until day!reak.
(0 %llah Taala you know very well that this at +of
showing kindness to my parents, was done solely for
your pleasure, therefore, remove this difficulty from us.)
His supplication was accepted to the etent that
the !oulder moved enough for them to !e a!le to see the
skyline and !reathe more easily. In similar manner, the
other two also supplicated presenting their deeds until
they were granted salvation and freed from the cave.
+The supplication of the first was in connection with
parents, therefore, it was mentioned here. The
supplication of the other two could !e found in Bu#hari
Shareef under the chapter $itaa%ul-Aadaa% and in
Muslim &hareef under the chapter $itaa%u&hi#ri wad-
duaai wat-tou%ah,
:ear children, the service towards parents has
great reward. It !ecomes a means of salvation in this
world and in the Hereafter. It is also a means of earning
the pleasure of %llah Taala and great rewards in the
Hereafter. Therefore, we should all make it !inding
upon ourselves we will serve our parents in accordance
with the commands of %llah Taala and the practice of
7
Ha'rat ;a!i %kram +Sallallahu-Alaihi-Wasallam, so that %llah
Taala !ecomes pleased with us and we can attain
success in this world and in the Hereafter. $e ask
%llah Taala to give us the a!ility to practice. Aameen
+To be continued, Insha Allah)
A)*I(+"
,H+ )+-BA$) .%AMA
A$) ,H+I/ %-*+ 0-/
HA1/A, /A".%.%%AH
_
0rom th! t!achin2s and ad&ic!s o' 0a3!!hul4.mmat5 Hazrat
Mu'ti Mahmood Hasan 6an2ohi (Rahmatullahi-Alaihi)
Compiled by: Hazrat Maulana Muhammad Rahmatullah Sahib Kashmiri
(Daamat- Barakatuhum)
(Continued from the previous issue of AN-NOOR)
Some Incidents of
Hazrat Gangohi +ahmatullahi-Alaihi,
The narrator of 'Arwaah-e-Thalaathah', Ameer
Shah Khan Sahib 'ahmatullahi-Alaihi), once mentioned to
Hazrat Maulana Gangohi 'ahmatullahi- Alaihi), "I was
once in a Masjid in Hijaz (Arabia) where a Buzurg
was seated with some people around him. The
Buzurg addressed a newcomer and said to him,
Mister, there is an image in your heart. The man
lowered his gaze in embarrassment. The Buzurg
8
described the whole image to him. Her nose is like
this, her eyes are like that and her forehead is shaped
like this. When he described the entire appearance
that was in his heart, the man then explained to the
Buzrug, When I was young, I fell deeply in love with
a beautiful girl and on account of this I was left in
great anxiety. I only get some satisfaction when I
close my eyes and visualize her beauty.
Hazrat 'ahmatullahi-Alaihi) did not comment on this
incident. A few days later, Ameer Shah Khan Sahib
came to Hazrat and related the same story again.
Hazrat made no comment. After several days, he
narrated the story for the third time. Now, Hazrat
Maulana Gangohi 'ahmatullahi-Alaihi) broke the silence
and said, Mia Ameer Shah Khan, has your memory
become weak? Mia Ameer Shah Khan replied, Why
do you ask this question Hazrat? Hazrat Gangohi
'ahmatullahi- Alaihi) replied, You have mentioned this
story many times. Ameer Shah Khan Sahib then said,
No Hazrat, my memory has not become weak. When
I narrated the story the first time, it was on this day
and date and many people were sitting in the Majlis.
A certain person was sitting there and another was
sitting here. The second time was on so and so date.
9
Many people were in the Majlis. The reason I related
this story repeatedly, was to hear something from
you.
Hazrat Gangohi 'ahmatullahi-Alaihi) then spoke, This
is not surprising at all. That unfortunate person had
to close his eyes to imagine someone. For many years,
I had such a contact with Hazrat Haaji Imdaadullah
Sahib 'ahmatullahi- Alaihi) that even my sitting or
standing would not be carried out without his
permission whereas Hazrat Haaji Sahib 'ahmatullahi-
Alaihi) was living in Makkah-Mukarramah and I was
living in Gangoh. Thereafter, for so many years I had
this same contact with Hazrat Nabi-e-Kareem
Sallallahu-Alaihi- Wasallam, that I would not make any
movement without his Mashwarah." Then Hazrat
became silent. After a while, he said, "Shall I
continue?" He then remained silent. He did not
mention what had transpired thereafter. On another
occasion someone inquired, "What happened
thereafter?" Hazrat 'ahmatullahi-Alaihi) replied, "Then I
achieved the state of Ihsaan.
+Ihsaan is the condition of perpetually visuali-ing
llah .abara!a/wa/.a0ala before you,%
"!
'To %e concluded( )nsha-Allah)
MA%0--1AA,
Statements and Anecdotes of Faqeehul-
Ummat Hazrat Maulana Mufti
Mahmood Hasan Gangohi Sahib
_ _ o q
((
(om7il!d By: Hazrat Maulana Mu'ti 0aroo3 M!!ruti "ahi#
Daamat- Barakatuhum
8hat is th! Bidah 9inno&ation: in constructin2
Mihraa#s in th! Mas;ids
Once on a journey, in which Hazrat Maulana
Maseehullah Khan Sahib (Rahmatullahi-Alaihi) and I were together, a
person posed this question:
Q: Is it correct to perform Salah in the Mihraab?
Hazrat Mufti Sahib: I do not know this masalah nor have I
researched it.
Hazrat Maulana Maseehullah Khan Sahib (Rahmatullahi-
Alaihi) looked and said in surprise, Dont you know the masalah?
Hazrat Mufti Sahib: Yes. I do not know it.
I then explained the reason for not knowing it and said,
In the Mutoon (primer Fiqhi texts) it has been recorded from
Hazrat Imam Abu-Haneefah (Rahmatullahi- Alaihi) that performing
Salah in the Mihraab is Makrooh (abominable). The latter
Fuqahaa (Islamic jurists) have given two reasons:
1.The posture of the Imam is not clearly visible.
2.This resembles the Jews and Christians.
However, Shaikh Ibnul-Humaam Sahib (Rahmatullahi-Alaihi)
has refuted both these reasons. He says that firstly it is not
necessary that the Imam be visible to Muqtadees (followers). There
are situations where the Imam is not visible to the Muqtadees but
they recognize the postures of the Imam through his Takbeers, and
"
this is correct. If it was a condition that the Imam be visible to the
Muqtadees then the Salah of those who cannot see the Imam should
be invalid.
Shaikh Ibnul-Humaam Sahib (Rahmatullahi-Alaihi) has further
refuted this by writing that if the Mihraab is built similar to the
Mihraab of a particular Masjid (a Masjid in Kufa which he referred
to) then the actions of the Imam will be visible. (Hence, this itself
is no basis for the impermissibility).
Secondly, he says that this is not in resemblance with the
Jews or Christians because their leaders stand on a raised
platform and in our circumstance the Imam stands on the same
level. Furthermore, their leaders face the congregation, and in
our circumstance the Imam faces the Qiblah.
If one says that there is a resemblance, then there are so
many actions that are prescribed by Shariàh as well as Jewish
or Christian law. Therefore, resemblance is not a factor that
always prohibits actions. They eat and drink and we eat and
drink.
Some Fuqahaa (Islamic jurists) have written that the
Mihraab is not part of the Masjid. A question could arise that if
a Mu`takif (person sitting in I`tikaaf) enters the Mihraab then his
I`tikaaf is supposed to be rendered invalid, whereas this is not
the case.
Some Fuqahaa have said that the Mihraab of a certain
Masjid in Kufa has been built on land expropriated unjustly.
Therefore, it is Makrooh to perform Salah in the Mihraab. The
question that arises in this situation is what difference does the
Mihraab make because it is Makrooh to perform Salah on any
expropriated land?
Our Fuqahaa are not known to be so naive that they
will rule the performing of Salah in a Mihraab as Makrooh
on account of a specific Masjids Mihraab being built on
expropriated land. This will mean that if the Mihraab is built
""
with the Masjid then it will not be Makrooh to perform
Salah in it.
In the light of the above, I cannot understand the entire
discussion.
Maulana Maseehullah Sahib: Well, is this the meaning of
you not knowing the masalah?
Hazrat Mufti Sahib: Yes.
Maulana Maseehullah Sahib: Constructing a Mihraab is a
Bidàh (innovation) and the word Mihraab is a Bidàh.
Hazrat Mufti Sahib: The word Mihraab appears in the Holy
Quraan:
q o
o o o
_ o o

(Whenever Hazrat Zakariyya
Alaihis-Salaam entered the Mihraab) [3:37]. In another verse Allah
Taala says:
e e o
_ o o

(Standing in prayer in the Mihraab)
[3: 39]. So the word Mihraab is not a Bidàh.
Another point is that how can it be called a Bidàh when
the constructing of Mihraabs started in the era of the Sahaabah
(Raziyallahu-Anhum) and Taabièen and nobody objected to it. The
practices of Sahaabah (Raziyallahu- Anhum) are a proof in Shariàh.
Therefore, the construction of a Mihraab cannot be termed a
Bidàh.
It is also mentioned that the first person to construct a
Mihraab was Hazrat Umar-bin-Abdul-Azeez (Rahmatullahi-Alaihi)
who is regarded as the first Mujaddid (reformer) in Islam. This
would mean that he had initiated the first Bidàh! (i.e. it is not
possible to attribute a Bidàh to a Mujaddid since the Mujaddid
removes the Bidàat Translator)
Thus, this issue is very confusing.
90or mor! d!tails r!'!r to 0atawaa4!4Mahmoodiyyah5 &ol <5 72 1<1=1<2:
(To be continued, Insha-Allah)
"uloo>
Potions for the Heart
"3
A Translation of Dawa-e-Dill
By: Hazrat !!r 1ul'i3ar Ahmad $a3ash#andi "ahi#
Daamat-Barakatuhum
Continued from the previous issue of AN-NOOR
Become a sincere and active Aalim
Imam Shafie o ' o meets Imam Maali! o ' o
$hen I showed him my hand, it was
!are* nothing was written on it. He said, (There is
nothing written on your hand6) I replied that I had
neither pen nor paper, so I was using a piece of straw
on my hand in order to get the essence of the %hadith
that were !eing dictated. >pon hearing this, Imaam
Maalik +ahmatullahi-alaihi, was annoyed, and said that
writing like this was against the eti/uette of %hadith. I
told him that I was ?ust passing the piece of straw
over my hand as an outward action, and that
inwardly, I was writing them on my heart. He said, (If
it is really true that you were writing them on your
heart, then recite a few of them to me.) I recited all
the one hundred and twenty seven %hadith to him,
together with their chains of narration, in the eact
same order as he had dictated them. Imam Maalik
+ahmatullahi-alaihi, was over?oyed. He said, (=oung man6
-lease !e my guest). I replied I was ready to !e his
"4
guest.
$e went to his house. His daughters, were all
scholars of Islam, and had committed the Holy Quran
and %hadith to memory. They were very pious, and
lived a life of purity.
It is said that they would participate in Imaam
Maaliks +ahmatullahi-alaihi, class in Mas?id1e1;a!awi from
!ehind a screen. Their level of @Ilm was so high that
many times, when a student would make a mistake
while reciting a Hadith, they would strike a stick with
another, and Imaam Maalik +ahmatullahi-alaihi, would
reali'e that the student had committed an error.
He went inside the house and told his
daughters that an (%alim was to !e a guest in the
house, who was very fond of Ilm. They took great
care with the dinner that was to !e served, laid out
my !ed and prayer mat, and placed a water ?ug in my
room for a!lution.
o _ o o q o _ _
I ate and lay down to rest, and ?oined Imaam
Maalik +ahmatullahi-alaihi, in the Mas?id for the morning
prayers. $hen, I returned to the house after )shraaq.
Imaam Maalik +ahmatullahi-alaihi, told me, (My daughters
have put forward a complaint a!out you. They told
"5
me, ("ather, you said this is a pious and good man,
!ut we have a complaint against him.)
TH" #AUGHT"$S %&MP'AI(T
("irstly, the food we cooked and sent to him
would have sufficed many men. *asha-Allah Ta+ala, this
guest himself finished all the food and sent the dishes
!ack so clean that we did not even need to wash them6)
TH" %&MP'AI(T &F TH" P"&P'" &F THIS
)&$'#
Today, the people of this world say, (If you
make your child an %alim, where will he get his daily
!read from. He will die of starvation, as he will have
no source of income6)
Tell me, have you heard of any practicing
%alim or Hafi' dying of thirst or starvation< There is
no eample of such a thing. I have asked this same
/uestion in various countries of the world, !ut no
one could provide me with even one instance of
such a person. 0n the other hand, we know of
M..& and -H: doctors reaching a desperate
stage in their old age and dying of starvation. &o
which is the career with the greater sustenance<
The career of ac/uiring Ilm6
+To %e ,oncluded( )nsha-Allah)
0amily Bond
"6
*$I(GI(G UP
%HI'#$"( I( IS'AM
By: Hazrat Maulana )r( Muhammad Habibullaah Mu*htaar Sahib
,ranslat!d #y: +&nab Rafi, Abdurrahmaan Sahib
(-.ntinu&d fr.m th& /r&0i.u% i%%u& .f AN-NOOR)
%ourage and bra+er,
%gain, while on his death!ed, the ;o!le 3asul
+Sallallahu-Alaihi-Wasallam,, decided to dispatch the army of
>samah. The &aha!ah were hesitant. They re/uested
&ayyidna Ha'rat %!u1.akr &iddee/ 'a&i!allahu-Anhu) to
defer its dispatch so that they may !e at hand to meet
any contingency. However, he turned down their plea
and made it clear to them that he would a!ide !y the
decision of the ;o!le 3asul +Sallallahu-alaihi-Wasallam,, no
matter what happened.
Aikewise, he was firm and resolute against
those who refused to pay -a#ah. He did not care if
anyone opposed him. He asserted, (.y %llah Taala,
if they refuse to give so much as a camels rope that
they were giving to the ;o!le 3asul +Sallallahu-alaihi-
Wasallam,, I will fight them for it.) 7ourage in upholding
truth is Jihad of a high order.
B
% person who is
martyred for the cause of eecuting the command of
%llah Taala, and for the espousal of Truth, is called
Abu )aa1uud2 $irmidhii2 3bn Maa4ah(

"7
the 7hief of Martyrs.
C
The ;o!le 3asul +Sallallahu-alaihi-
Wasallam,, urged his &aha!ah, +a&i!allahu-anhum,, not to !e
deterred !y anyone when advocating the truth and
elevating the words of %llah Taala.
C
%llah Taala has
eulogi'ed such people.
D

0nce, &haikh %l1l'1!in1%!dus1&alaam said to
the king of 9gypt, ;a?m1u1din %yyoo! in the presence
of a huge assem!ly2 (0 %yyoo!, tell us what will !e
your reply in His assem!ly when %llah Taala asks
you why is it that, although $e esta!lished you as
king over 9gypt, you allowed wine to !e sold there<)
the king /ueried, (Is it so<) The &haikh confirmed that
wine was !eing at a certain premises, and evil was
!eing committed in a certain place. The king said that
he knew the criminal from the time of his father. The
&haikh said, (Then you are of those who will say we
found our forefathers on a special path and we are
only following in their footsteps).
E
This statement had
its effect, and the king forthwith ordered that the
!usiness !e closed.
'To %e continued( )nsha-Allah)
6r!at !rsonality
Haa*im
"
Mu%lim
3
Surah Ahzaab2 33:39
4
Surah 5u*h6ruf2 43:"3
"8
Rahimahullahu Taala
By: Hazrat Allamah Muhammad I#n ?usu' "alihi )imash3i "ha'ii
Rahmatullahi-Alaihi
(-.ntinu&d fr.m th& /r&0i.u% i%%u& .f AN-NOOR)
)a-rat 1mam Sahib0s 2urisprudential s!ill in the
light of the other 1mams
BF. )a-rat 3a-eed/1bn/)arun +ahmatullahi-alaihi,
Imam &aymari again narrates that Tameem1I!n1
Muntasir said2 (I was in the company of Ha'rat =a'eed1
I!n1 Harun 'ahmatullahi-alaihi) when coincidentally* mention
of Ha'rat Imam %!u Hanifah &ahi! +ahmatullahi-alaihi, was
made. 0ne person started hurling defamatory words
against Ha'rat Imam &ahi! +ahmatullahi-alaihi,. Ha'rat
=a'eed1I!n1Harun +ahmatullahi-alaihi, kept his head
lowered for /uite some time and only when the people
told him, (May %llah Taala have mercy upon you), he
su!mitted2 (Imam %!u Hanifah +ahmatullahi-alaihi, was a
very pious man. He is innocent of all the allegations
leveled against him. He was a man who denounced the
world. He was a truthful %alim and Hafi' and %hadith of
his times. 9very one of his contemporaries I have come
across su!mits that they havent seen a "a/ih +?urist,
greater than Imam %!u Hanifah +ahmatullahi-alaihi,.)
BB. )a-rat 4adl/1bn/Du!ain +ahmatullahi-alaihi,
"9
Ghatee! narrates that Hafi' %!u ;uaim "adl1
I!n1:ukain +ahmatullahi-alaihi, said2 (Imam %!u Hanifah
+ahmatullahi-alaihi, was a man who plunged deep down into
religious law.)
BC. )a-rat bdullah/1bn/Dawud 5haribi
+ahmatullahi-alaihi,
Ghatee! narrates that Ha'rat %!dullah1I!n1
:awud Ghari!i +ahmatullahi-alaihi, said2 (It is compulsory
upon the Muslims to make :uaa for Imam %!u Hanifah
+ahmatullahi-alaihi, in their &alah). He, thereafter, mentioned
the preservation !y Imam &ahi! +ahmatullahi-alaihi, of the
&unnah and "i/h.
Ghatee! narrates that ;asr1I!n1%li said2 (I heard
%!dullah1I!n1:awud Ghari!i +ahmatullahi-alaihi, saying2 (In
regards to Imam %!u Hanifah +ahmatullahi-alaihi,, there are
two groups of people* one group in ?ealous and the
other is ignorant of his virtues. %ccording to me, the
ignorant group is !etter than the ?ealous.)
BD. )a-rat 6asr/1bn/li +ahmatullahi-alaihi,
&ayrami narrates that Ha'rat ;asr1I!n1%li
+ahmatullahi-alaihi, said2 (The person who wishes to
etricate himself from !lindness and ignorance and
wishes to attain the sweetness of "i/h, should study
the !ooks of Imam %!u Hanifah +ahmatullahi-alaihi,).
'To %e continued( )nsha-Allah)
'etters to the "ditor
3!
.rade without usury
.ear /ditor,
% large num!er of men and women of our Muslim
community are doing a roaring trade in so many goods and
items at shops, markets and homes. They are earning good
amount as well as goodwill. However, many persons of our
!usiness fraternity are indulging in usury heedlessly, that is,
they are taking and giving interest2 i%aa in their dealings
which is strictly prohi!ited in the Islamic Shari+ah. $e re/uest,
through your esteemed ?ournal, to all such persons who are
taking or giving interest2 i%aa while entering into any
financial or !usiness transaction and dealings, to avoid taking
or giving any amount as interest2 i%aa, and trade with each
other honestly and without earning interest on dealings and
savings as indulging in usury !rings an economic catastrophe
to the Muslim community and eradicates !lessing2 Bara#ah
from the !usiness and the trade. Moreover, this interest1
!ased trade is causing sudden unemployment and shut
down when such kind of !usiness collapses under the
interest.
A#dul Hal!!m @han A $az!!r Ahmad 1ar2ar
%alchow> "rina2ar
Attention Pleasee
$h& &%t&&m&d r&ad&r% .f AN-NOOR may f&&l fr&&
t. %&nd th&ir l&tt&r% .n &mail addr&%% a% f.ll.1%:
rah!!miyahB2mailCcom
3
CAMPUS
ROUND-UP
Fayyaz Ahmad Zaroo
Khanqah-Majlis
"u#du! your an2!r
The central theme of the sacred and
reformative $hanqah-*a0lis, that was held on FC
"e!ruary CFBE at Ghan/ah1e1Mahmoodiyyah of
:arul1>loom 3aheemiyyah .andipora, was the
negative effects of the anger on such a person who
su!mit to the dictates of his or her anger and then
goes for a revenge. $hile addressing the well1
attended gathering of Saali#een in Ghan/ah1e1
Mahmoodiyyah, the spiritual Master1cum1esteemed
rector of :arul1>loom 3aheemiyyah .andipora,
Ha'rat Maulana Muhammad 3ahmatullah &ahi!
Qasmi .aamat-Bara#atuhum, said that true Muslims
do not lose their self1control in anger and they do not
epress their anger through violence. (&u!due and
suppress your anger as forgiving people their
mistakes and short1comings is a /uality that ranks
3"
very high in human morals, and a true Muslim wishes
to have his or her ranks elevated in this world and in
Hereafter,) Ha'rat &ahi! advised. (However, a true
Muslim must epress his or her anger, within limits
set !y the Islamic ?urists, on seeing insolence,
ridiculousness etc. to the Islamic &hariah,) Ha'rat
&ahi! added. The Ma?lis was concluded with .u+aa.
/oad Accid!nt
Hazrat Sahib in4ur&d in a tra7i8 a88id&nt
0n March BF, CFBE Monday, the esteemed
rector of :arul1>loom 3aheemiyyah .andipora,
Ha'rat Maulana Muhammad 3ahmatullah &ahi!
Qasmi .aamat-Bara#atuhum, was in?ured in a tragic
road accident at ;ussu .andipora curve early
morning when a speeding &umo vehicle hit the %lto
car on the front in which Ha'rat Maulana &ahi! was
returning from &rinagar. The driver of the car, Jena!
I/!al &ahi!, and Maulana "ayya' %hmad Qasmi
&ahi! who was in the !ack seat of the car when the
accident happened, also received hits and !lows.
Ha'rat Maulana &ahi! is receiving treatment at the
3aheemiyyah 7ampus .andipora and is recovering
from the in?ury slowly. There is a rush of people at the
33
3aheemiyyah 7ampus in/uiring after Ha'rat &ahi!
.aamat-Bara#atuhum.

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March 2014 Jamadiul Awwal 1435

March 2014 Jamadiul Awwal 1435

Abu )aa1uud2 $irmidhii2 3bn Maa4ah(

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