3

Editorial

Harmful effects of coeducation-I

Fayyaz Ahmad Zaroo
One of the curses of Western civilization is coeducation. The cause of ever decreasing standard of education is co-education. It is responsible for ever increasing unlawful sexual relations in the young generation, and hence the cause of social disorder, also. In this editorial, the negative effects of coeducation and the benefits of single-sex education will be briefly presented in light of Islam and modern science. Islam has given the Muslims a superior and comprehensive social system in which there is no room for unnecessary and reckless mixed gatherings. And based on its realistic approach to the human nature, Islam is perfectly aware of the fact that free mixing of men and women breeds moral vices which are significantly culpable in the destruction of the moral fabric of many societies, as past and present societal experiences reveal. Co-education is an alien idea to the Islamic society. In fact co-education is a by-product of the Western thought and its educational system. This system of education originated in the earlier part of the twentieth century in Scotland and was then taken

up by several private and state-aided schools in England. Later, it was also adopted by the schools and colleges in the United States of America. In the 1950s, followers of the feminist movement started to propagate a broad-based idea of co-education that will allow women to not only work with men side-byside in the society, but to sit with them cheek by jowl in the schools and colleges. Today, this task has been taken up by many of the NGOs (Non-Governmental Organization) working in the Muslim countries. Meanwhile, in the West, the continuous failures that have characterized its experimentation with the idea of co-education over the previous 30 years have prompted some Western intellectuals to seriously consider the option of single-sex education.

Psychological Harms Of Co-education

Placing boys and girls in the same class can be disadvantageous and harmful for both, psychologically as well as biologically. Famous Islamic scholar and theologian, Imam Ibn Hazm (d.456 AH), in his book Tawq al-Hammamah (The Neck-Ring of the Dove), which is about the art, practice and psychology of love and lovers, describes some of the things that take place in mixed gatherings of women and men as strange and uncommon to imply a change in the psyche and attitude (thus behavior) prompted by the situation. Although they might seem simplistic, Ibn Hazms observations and findings are

supported and elaborated by modern scientific research. In his book Men and Marriage, the American author and intellectual, George Gilder, notes that boys and girls attain puberty earlier when they are in coeducation environment. The production of male hormone, testosterone, is increased to 20 times than normal in male adolescents and, as a consequence, they suffer from severe mental and sexual agitation. Similarly, female hormones production increases in adolescent girls and as a consequence, they suffer from lethargy and depression. At puberty, the limbic system (area of the brain) is stimulated by the surge of those sex hormones, which affects the behavior of both sexes. In such conditions, most of them think perpetually about the opposite sex. In the words of George Gilder, First and most important, most of the boys and a good number of the girls are thinking about the opposite sex most of the time. If you do not believe this, you are a dreamer.

Boys and Girls Learn Differently

Dr. Harriot Hanlan, a female scientist at Virginia Tech University, analyzed the male and female brain activity in a research conducted on 284 boys and 224 girls ranging from age 6 months to 16 years. Dr. Hanlan came to a conclusion that in girls, the brain centers that are related to language abilities are six (6) years more advanced as compared to those centers in boys. On the other hand, the spatial memory of boys is 4 years more advanced as

compared to girls. It is for this reason that boys and girls learn languages, mathematics and geography differently. Similarly, boys develop digital coordination of hands nine months after girls. This is so because the nerves in the boys fingers develop later as compared to the nerves in girls fingers. Digital coordination of hands is important in activities such as holding the pencil and good hand-writing. To sum up, what really matters here is that these developmental differences often leads educators, teachers, and parents to unfairly sidelining boys as slow or dumb and planting a seed of distaste for school in those boys as early as the first grade. But the gulf of learning differences between boys and girls increases with time ---- more evidently so in the co-education environment. Under such circumstances, one wonders how could the two sexes be placed in the same classroom for learning?!

Different Hearing Abilities of Boys and Girls

In researchers carried out over the past 40 years, scientists have shown that right from childhood, the female sense of hearing is about four times better than the hearing ability in males. This finding has been affirmed in a recent research conducted by two female scientists, Dr. Jane Cassidy and Dr. Karen Ditty, and published in the journal of Music Therapy in 2001. When these two female scientists conducted a study on 350 newborns, they

found that young girls have better hearing ability than boys of same age. This difference in the male and female hearing capacities has deep implication during their education. For example, in a mixed-gender classroom in which girls are sitting in the front rows and boys in the back rows, if the teacher speaks in a gentle and low voice, boys will engage in acts of naughtiness because they cannot hear the teacher. Conversely, if the teacher speaks with a loud voice so that the boys could hear him, the girls (whose sense of hearing is already four times stronger than boys) sitting in the front rows will feel as if the teacher is drilling in their ears. Leonard Sax, M.D., Ph.D., founder and director of the National Association for Single-sex Public Education, author of Why Gender Matters, a family doctor and psychologist, argues that due to the hardwired differences between boys and girls, it can become impossible for both genders to learn successfully in the classroom together. In one interview, Dr. Sax noted: Almost every substantial choice you have to make will benefit one gender and disadvantage another. He further added that girls hear better than boys and that part of boys reasons for falling behind is simply that they cant hear the teacher. Needless to say, such problems do not exist in single-sex classrooms.
With major inputs : Gohar Mushtaq

8 (Ph.D., Biochemistry, Rutgers University, U.S.A)

(to be continued, Insha Allah)

TAFSEER
(Commentary of the Holy Quran)
By: Maulana Mufti Muhammad Shafi Sahib (Rahmatullaahi 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 AlBaqarah Tafseer.

To know the effectiveness of the remedy, we must know the disease, and find out why Salaah should be so burdensome. The human heart loves to roam about freely in the vast spaces of thought and fancy; all the organs of the human body being subservient to the heart, it requires them to be equally free. On the other hand, - Salaah demands the renunciation of such freedom, and prohibits eating, drinking, walking, talking etc. a restriction which annoys the heart and is also painful for the human organs governed by it. In short, Salaah is burdensome because the heart enjoys keeping the faculties of thought and imagination in a continuous motion. Motion being the disease, it can only be remedied by its opposite restfulness. Hence, the Holy Quran prescribes Khushu a word which we

have rendered into English by the phrase humbleness in heart, but which actually signifies the restfulness of the heart. Now, the question arises as to how one can acquire this restfulness of the heart. Everyone knows through his own experience that, if one deliberately tries to empty ones heart of all kinds of thoughts and fancies, the effort rarely succeeds. The only way to achieve it is that since the human mind cannot move in two directions simultaneously, one should make it absorb itself in one thought alone so that all other thoughts may disappear by themselves without any effort on ones part. So, having prescribed the restfulness of the heart, the Holy Quran also prescribes a particular thought which will, if one absorbs oneself in it, drive away all other thoughts: once the movement of thought and fancy has been reduced to the restfulness of the heart, the performance of Salaah becomes easy; regularity in offering the ordained prayers gradually cures the disease of pride and ambition, and thus the way to the perfecting of ones faith grows smooth. Such is the well-ordered and beautifully integrated art of spiritual medicine that the Holy Quran has given us!1
1

As against this stand the fanciful systems of thought concentration, wearing a pseudo-mystical look and some-times an Eastern make-up but all spawned in the Angst-ridden West things like Yoga and Transcendental Meditation, which serve only to derange an already disordered psyche.

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Now, the thought in which one should immerse oneself in order to acquire the restfulness of the heart has been explained by the Holy Quran in describing the humble in heart they are the people who bear in mind that they are to meet their Lord, when they shall receive the reward for their obedience, and also bear in mind that they are to return to Him, when they shall be required to present an account of their deeds. These twin thoughts produce hope and fear in the heart, and hope and fear are the best agents for inducing a man to devote himself to good deeds. The prayer which the Holy Quran prescribes is not a mere contemplation or meditation. Al-Salah, in the terminology of Shariah, is a definite form of Ibaadat or worship, the mode of which is divinely ordained. As often as the Holy Quran insists on the performance of the Salaah, it employs the word Iqamah, except in one or two instances. Lexically, the word means making a thing straight, or keeping it firmly in its place. A tree or a wall or anything which is vertical and straight, usually lasts long in its place; so, the word also signifies establishing a thing or making it perpetual. Thus, the conjunction of the two words, Salaah and Iqamah, in the Holy Quran and the Hadeeth signifies, not merely offering the prayer, but performing the five ordained prayers steadfastly in the prescribed form at the prescribed hours and fulfilling all the necessary

11

conditions. The Holy Quran and the Hadeeth speak of the great rewards and blessings one can hope to receive for offering Salaah, and of other benefits which flow from it. (to be continued, Insha
Allah)

[Tas-heelul Ahadeeth]
1.

The Humbleness of Hadhrat Rasulullah

(Sallallahu Alayhi Wasallam)

Hadith
Hadhrat Anas (Radhiyallahu Anhu) reports that Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) said: Even
if I am given the foot of a sheep as a gift I will accept it, and if I am invited to partake of it, I will surely accept that invitation.

Commentary:
It does not even come to mind that why should one accept such an ordinary insignificant gift or accept an invitation to partake of it. One should think of it as a blessing of Allah Taala and accept it

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whole heartedly. The actual reason for accepting an invitation is not the food but to please the host.

LESSONS
1.
Despite being a Nabi of Allah Taala, Sayyidina Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) possessed this great quality of humbleness. 2. The above Hadeeth teachs us that we should learn to appreciate things and not regard anything as insignificant. 3. Whenever a person receives anything, it should be regarded as a bounty from Allah Taala thus appreciate it and accept it whole heartedly. 4. Upon receiving a gift, do not look at the quality of the gift but rather ponder about the good thought of the giver for giving one a gift.

5. A person if invited to someones house should readily accept the invitation even though the host may not be of a high status.

Hadith
Hadhrat Jaabir (Radhiyallahu Anhu) says: Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) came to visit me. He
did not come on the back of a mule or on a Turkish horse i.e. (he came on foot.)

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Commentary:
The above narration is yet another proof of the humbleness of Hadhrat Rasulullah (Sallallahu Alayhi
Wasallam).

He did not adopt the ways of the kings and the rich in using a conveyance, but that he walked. This incident is mentioned in Bukhari Shareef in greater detail, where Sayyidina Jaabir (Radhiyallahu Anhu) says: Once I became very ill. Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) and Hadhrat Abu Bakr (Radhiyallahu Anhu) both came to visit me on foot. When they reached my home they found me unconscious. Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) performed wudhu and sprinkled the water of the wudhu on me, as a result I regained consciousness and saw Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) sitting before me. I asked him a question on inheritance, whereupon an Aayah regarding it was revealed.

LESSONS
1. Hadhrat
Rasulullah (Sallallahu Alayhi Wasallam) expressed humbleness in all his actions and ways. 2. Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) did not adopt the way and style of pomp and show of the kings and the affluent. 3. Although in this Hadeeth it is mentioned that Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) was not riding a conveyance. However at other times Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) rode on a camel, mule and donkey.

14

4. Hadhrat Rasulullah

himself despite being the best of mankind used to personally visit his Sahabah who were ill. 5. Through the barakat of the water sprinkled by Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) Sayyidina Jaabir (Radhiyallahu Anhu) regained consciousness.
(Sallallahu Alayhi Wasallam)

Seerat-e-Paak

Nabi s Love for Children

By: Maulana Abu Talha Muhammad Izharul Hasan Mahmood
Translated By: Mufti Afzal Husain Elias

The face of Nabi brimmed with happiness on the occasion of the birth of his daughter
Hadhrat Umme Aiman was rushing through the market place when she met Hadhrat Sulaimah Khuzaiyah asked her;
O Umme Aiman , what makes you so happy? And why are you in such a hurry? Hadhrat Umme Aiman said; I am off to the most truthful person to give him the good news of the birth of his fourth daughter from Hadhrat Khadijah . Hadhrat Sulaimah was astonished. Fourth daughter good news? What is all this? Hadhrat Umme Aiman then explained saying, This question of yours reminds me of the day when Hadhrat Khadijah

15

gave birth to the first daughter of Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam), Hadhrat Zainub , and I was asked to inform him of her birth. I went to him fearing the worst. Fearing I might be buried alive with her. Upon arriving there a most strange thing happened. Hadhrat Sulaimah asked, And what was that? Hadhrat Umme Aiman said, When I informed Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) of the birth of a daughter, his Mubarak face brimmed with happiness! Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) came and picked up the child placing her in his Mubarak lap. He then kissed her and congratulated her mother. Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) thereafter sacrificed an animal and celebrated her birth. Undoubtedly this was something absolutely strange and new amongst the Arabs. A new born was given an increased life span and a new and radiant revolution had taken place! (Inculcate the love of Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) in the heart of your children. Pg. 26)

His love for his eldest daughter Hadhrat Zainab Beloved Children

The seal of Nabuwwat-Prophethood (Sallallahu Alayhi Wasallam) was blessed with four daughters, the eldest being Hadhrat Zainab . Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) nurtured her in a most unique

16
manner. Her mother Hadhrat Khadijah her up with honour and in pure environment.

brought

She was later married off to her mothers sisters son, Abul-Aas Ibn Rabee. He was not yet a Muslim when the battle of Badr took place where he was also taken in amongst the captives and brought before Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam). When his family members began to gather the ransom required for his freedom, his faithful wife, the beloved daughter of Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam), Hadhrat Zainab presented a valuable necklace of hers as part of the ransom. When this ransom was brought to Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam), taking the necklace into his hand, he began crying as this was in reality originally the necklace of Hadhrat Khadijah , which was given to her daughter as a gift at the time of her marriage. Seeing this necklace, reminded Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) of his faithful wife Hadhrat Khadijah , and brought tears to his eyes. He then asked the Sahaabah if he could free him without any ransom. They unanimously willingly agreed. It was not long after that he (Abul-Aas) accepted Islam and migrated to Madinah from Makkah. Upon the demise of Hadhrat Zainab , Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) was very much grieved and due to deeply embedded love, tears flowed from his Mubarak eyes and he said:

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Zainab was the best of my daughters, who was persecuted because of her love for me. He even gave his personal shawl as part of the kafn to be used for her, so that perhaps she may be enshrouded by the mercy of Allah Taala. (MadaarijunNubbuwwah). (to be concluded, Insha Allah) MALFOOZAAT

Statements and Anecdotes of FaqeehulUmmat Hadhrat Mufti Mahmood Hasan Gangohi ..

Compiled By: Mufti Farooq Meeruti Sahib (Daamat Barakatuhum)

Beliefs
It is not a condition that Allah Taala is always pleased with what He intends
In reply to a question Hadhrat said that iraadah (intention) and mashiyyat (will) are one and the same but it is not necessary that Allah Taala be pleased with everything He intends. For example, consider those bondsmen of Allah Taala who disbelieve in Him. Their disbelief falls within

18

the wish of Allah Taala yet Allah Taala is not pleased with it as mentioned in the Quran:

(And Allah Taala is displeased with the disbelief of His bondsmen) [39:7]. Thus, it is understood that intention and radha (pleasure) are two different entities. Understand by way of an example. A student is very mischievous and the teacher has asked him to hold his ears. A passer by asks the teacher the reason for him doing so. The teacher replied, The student misbehaves a lot. As soon as he is left alone he begins misbehaving. Thereafter the teacher left him in order that he resumes to his previous misbehavior so that the people passing by witness his misbehaviour by themselves. Now the Ustaad (teacher) wants the child to misbehave but he is not pleased with it.

The proof of Simple-minded

Imam Razi once met Shaitaan on a path. Both of them recognized each other. They saw a peasant drawing a plough on his shoulders. Imam Razi

asked Shaitaan, Tell me! Is my Imaan stronger or this peasents? Shaitaan replied, This peasants Imaan is

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stronger. I will be able to destroy your Imaan just by a few proofs. Imam Razi Said, My Imaan is based on research and his Imaan is just blind following. Imaan based on research is stronger than Imaan based on blind following. Shaitaan said, Fine! He then called the peasant and asked him, How many gods are there? He replied, One. Shaitaan then asked, What if I prove to you that there are two gods? Immediately the peasant lifted his plough and said, Just try to prove two gods and I will tear open your belly. Shaitaan at once fled. Who can give an answer to this mans proof?

99 reasons for pronouncing Kufr and one reason for declaring Imaan
The people in South Africa call a person who studied in Egypt a Shaikh and one who studied in India a Moulvi. Once a few Egyptian Shaikhs were discussing the view of the Hanafi jurists that if there are ninety-nine reasons for pronouncing Kufr on a person and just one reason for declaring him a believer then he

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will not be classified as a Kaafir (disbeliever). They had understood it in this manner, that if a person has ninetynine factors of Kufr in him but did not have one factor of Kufr, then he will not be regarded as a Kaafir. They had come to me asking me to explain what it really meant. I replied, The meaning is not what you have understood. Rather, the correct explanation is that if someones statement has ninety-nine interpretations of Kufr and just one interpretation in favour of Imaan then we will not label him a Kaafir. (to be continued, Insha
Allah)

Jurisprudence

THE LEGAL STATUS OF FOLLOWING A MADHAB

By: Justice Muhammad Taqi Usmani

Translated by: Muhammad Amin Kholwadia

(Continued from the previous issue)

The Hanafi School of thought and Ahaadeeth

The contention that the Hanafi School of thought bases its Fatwas upon weak Ahaadeeth narrations is sheer ignorance. Reflection upon the book of Hanafi Fiqh impartially would leave no room for such an assertion. The following collections of proofs for the

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Hanafi Fiqh illustrate the deep and profound level of Hadeeth scholarship current amongst the followers of the Hanafi School of jurisprudence: Sharh Maani al-Aathar, by Imam Tahawi. Fathul Qadeer, by Shaikh Ibn Hamam. Nasbul Rayah, by Shaikh Zalaee. Al-Jawharul An-Naqi, Shaykh Mardini. Umdatul Qari, by Shaikh Aini. 6. Fathul Mulhim, by Shaikh Shabeer Ahmad Uthmani. 7. Badhlul Majhood, by Shaikh Khaleel Ahmad Saharanpuri. 8. Maariful Sunan, By Shaikh Binnori. 9. Faidul Bari, by Shaikh Shah Anwar Kashmiri. There are some fundamental points which demand clarification. Sound Hadeeth are not exclusive to Bukhari and Muslim, there are many books of Hadeeth containing thousands of sound Hadeeth. The basis of a sound Hadeeth is its chain of narrators (isnad) and text (matn). Compilers of Hadeeth other than Bukhari and Muslim have established sanads (plural of isnad) as stronger as the ones present in their respective collections. Ahadeeth not found in the collections of Bukhari or Muslim are not deemed weak by virtue of not being included in the two collections, this 1. 2. 3. 4. 5.

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would reduce the science of Hadeeth to total conjecture. Ahadeeth narrated by transmitters other than Bukhari and Muslim are present in certain books of Ahadeeth which are in fact stronger in their isnad than even the two most sound compilation of Hadeeth. For instance, Ibn Majah, which is sixth of canonical books of Hadith has transmitted Ahadeeth which in some regards are superior to those of his predecessors. The standard, therefore of measuring the authenticity of any Hadeeth is not whether it is present in Bukhari or Muslim, but rather than the standards employed by these two scholars of Hadeeth themselves. If a certain Hadeeth meets the same criteria as Bukhari or Muslim and is not necessarily found in the two collections, this Hadeeth nonetheless would be regarded as sound. Understanding this principle of Hadeeth would dissipate the some what misdirected criticism against the Hanafi Fiqh immediately. One of the main reasons why there are so many differences of opinion amongst Mujtahids in particular details of the law is that the method of analyses, reasoning and deduction, vary. If there is an apparent contradiction between two Hadeeth, one Mujtahid may base his opinion on the stronger of the two Hadeeth even though both may be sound in narration. Another Mujtahid, however, may base his opinion on the rule

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that no Hadeeth should be discarded even though it may be weak in narration. Hence, the later Mujtahid will attempt to reconcile both Hadeeth by interpreting one as the basis and the other as its contingent, regardless of how sound or weak any of the two Hadeeth may be. While yet another Mujtahid may base his opinion of the Hadeeth upon the practice of the Companions and their followers. Thus, every Mujtahid will adopt his particular method and none can censure the other for abandoning Hadeeth. Imam Abu Hanifah attempted to reconcile contradictory Hadeeth and hence endeavored to apply every Hadeeth as long as it was not fabricated.
(to be continued, Insha Allah)

Family Bond

Bringing Up Children In Islam

(Continued from the previous issue)

By: Maulana Dr. Muhammad Habibullaah Mukhtaar Translated by Rafiiq Abdurrahmaan

Harmful effects of intoxicants and drugs

What does Shariah say about drug addiction?
In the eyes of Shariah, drug addiction is unlawful.

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Liquor is Haraam1. Sayyidina Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) warned of the curse of Allah Taala on every aspect of liquor (intoxicants): drinking it, offering it to others, buying it, selling it, extracting it, preparing it, or having it prepared, carrying it, having it, carried it, etc2. According to the Quran-e-Karim, anything that numbs the senses is evil and forbidden3. The same is mentioned in the Ahaadeeth4. The Noble Rasul (Sallallahu Alayhi Wasallam) strongly prohibited the consumption of beverages that intoxicate or madden5. Injunctions pertaining to wine apply to all intoxicants. The same injunctions apply to the use of opium, marijuana, hashish, dagga, ganja, hemp, heroin etc6. Alcohol may not be used as medicine7. However, in case of very severe necessity, if an alternative medicine is not available, a certain amount of alcohol mixed with a medical preparation is allowed. A devout Muslim doctor may prescribe such a preparation8.

Release from this curse

1 2

Surah Maa-i-dah, 5:90-91. Abuu Daawuud. 3 Surah Aaraaf, 7:157. 4 Ibn Majah. 5 Ahmad and Abu Dawuud. 6 Qaraa-fii and Ibn Taymiyyah opine that hashish (dagga marijuana) is prohibited. 7 Muslim, Ahmad and Bukhari. 8 Surah Baqarah, 2:173.

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The cure lies in good training, removing the cause of evil and punishing those who are evil. Children must be trained in their early stages to develop faith in and fear of Allah Taala. After they had entered the fold of Islam, the ancient Arabs repented their past deeds and gave up the evil habits in which they had indulged. They were heavy drinkers, but, when the injunction of prohibition was announced, the fear of Allah Taala inspired them to spill liquor into drains and to smash the jars in which wine was stored. They developed an intense hatred for wine. The light of iman shows the motivation for it. The causes of intoxication must be removed. The government must ban alcohol. It must declare the sale and purchase of liquor a crime. Violators must be severely punished so that others receive a warning. Islam prescribes a punishment of eighty lashes for the person who drinks intoxicants. The seller of intoxicants is punished too. A determined government can put an end to this menace.

Illicit sex and homosexuality

The responsibility of bringing up children lies primarily and essentially with parents, but society and government are also involved. This subject is discussed in three areas:

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1. The harmful effects of homosexuality. 2. Islams verdict. 3. An effective remedy to uproot this evil.

Harmful

effect

of

illicit

sex

and

homosexuality
The health and body of an adulterous person may suffer venereal diseases like HIV (AIDS), syphilis, leucorrhoea, gonorrhea, etc. When people generally indulge in vile acts, certain contagious and communicable diseases become widespread. A Hadeeth states, When fornication is common among people, Allah subjects them to unheard-of diseases. Take the example of AIDS, plague, etc.1
(to be continued, Insha Allah)

GreatPersonality

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

(Continued from the previous issue)

Imam Sahibs Students

209. Bukhair Ibn JafarJurjani. 210. Bukhair Ibn Hafs Jurjani. 211. Bukhair Ibn Maruf Kawmasi.
1

Ibn Maajah, Bazzaar and Bayaha-quii

27 212. Bilal Ibn Abu Bilal Murdas Fazari2.

213. Bayan Ibn Hamran Madaini. 214. Talid Ibn Sulayman Muharibi Kufi. 215. Tamtam Yahya Ibn Qasim. 216. Tawbah Ibn Sad Marwazi. 217. Thalabah Ibn Suhail Tuhawi Kufi. 218. Jabir Ibn Nuh Himmani Kufi. 219. Jarud Ibn Yazid Amiri Nayshapuri. 220. Jarrah Ibn Said Tamimi Quhustani. 221. Juraij Ibn Muawiyah Kufi. 222. Jarir Ibn Hazim Ibn Zaid Ibn Abdullah Azdi Basri. 223. Jarir Ibn Abdul-Hamid Ibn Qurt Dubayy Kufi Qadi of Rayy. 224. Jafar Ibn Ziyad Ahmar Kufi. 225. Jafar Ibn Sulayman Dubaiy Basri. 226. Jafar Ibn Awn Ibn Jafar Ibn Amr Ibn Hurrayith Makhzumi. 227. Jafar Ibn Muhammad Ibn Bashir Ibn Jarir Ibn Abdullah Bajali Kufi. 228. Jafar Ibn Muhammad Ibn Ali Ibn Hadhrat Husain
Ibn Hadhrat Ali

, more famously known

as Jafar Sadiq. 229. Janab Ibn Nastas Janabi Azrami. 230. Junadah Ibn Silm Kufi. 231. Jundal Ibn Waliq Taghlibi Kufi.
2

He is a teacher as well as a student of Imam Sahib.

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232. Hatim Ibn Ismail Kufi. 233. Hatim Ibn Sahl. 234. Harith Ibn Abdur-Rahman Ghanawi. 235. Harith Ibn Umair Basri. 236. Harith Ibn Muslim Razi. 237. Harith Ibn Mansur Wasiti. 238. Harith Ibn Nahban Jarami Basri. 239. Hamid Ibn Ishaq Al-Abid. 240. Hibban Ibn Ibrahim Karmani. 241. Hibban Ibn Suwaid Ibn Halim Sayrafi. 242. Hibban Ibn Ali Anazi Kufi. 243. Hujr Ibn Abdul-Jabbar Ibn Wail Hadrami. 244. Hujr Ibn Yazid. 245. Hudaij Ibn Muawiyah Ibn Hudaij. 246. Hassan Ibn Ibrahim Karmani. 247. Hasan Ibn Ismail Ibn Rashid. 248. Hasan Ibn Thabit Thalabi Kufi. 249. Hasan Ibn Hasan Ibn Atiyyah Awfi. 250. Hasan Ibn Abul-Hasan Basri. 251. Hasan Ibn Husain Ibn Zaid Ibn Ali Hashmi Madani. 252. Hasan Ibn Rashid. 253. Hasan Ibn Ziyad Luluwi Kufi. 254. Hasan Ibn Zaid Ibn Hasan Ibn Ali Hashmi Madani. 255. Hasan Ibn Sulayman Balkhi. 256. Hasan Ibn Shurahil. 257. Hasan Ibn Salih Ibn Hayy Hamdani Kufi.

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258. Hasan Ibn Alwan Ibn Qudamah Kalbi Kufi. 259. Hasan Ibn Ummarah Bajali Qadi of Baghdad. 260. Hasan Ibn Ayyash Ibn Salim Asadi Kufi. 261. Hasan Ibn Furat Ibn Abdur-Rahman Tamimi Qazzaz. 262. Hasan Ibn Muhammad Laythi Balkhi. 263. Hasan Ibn Musayyib. 264. Hasan Ibn Waqid Marwazi. 265. Hasan Ibn Yazid Ibn Ali Hashimi Khawarizimi. 266. Hasan Ibn Yusuf. 267. Husain Ibn Hasan Ibn Atiyyah Awfi Kufi. 268. Husain Ibn Rashid Marwazi. 269. Husain Ibn Sulayman Balkhi. 270. Husain Ibn Ali Juafi Kufi. 271. Husain Ibn Waqid Marwazi. 272. Husain Ibn Walid Quraishi Nayshapuri.
(to be continued, Insha Allah)

Letters to the Editor

Investigative Piece
Dear Editor, I refer to the editorial on Islam and Drugs, An-Noor May 2011. It was an investigative piece about the harms of drug abuse. The editorial has also debunked all the myths of drug addicts. The concluding words of the editorial are

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very much interesting read May Allah Taala grant us the ability and capability to refrain from all sins and get intoxicated with His love and strive to please Him always.
Professor Abdul Haleem, University of Kashmir, Hazratbal Srinagar.

Fragrance of Majlis
Dear Editor, This has a reference to the news item Monthly Majlis at Khanqah-e-Mahmoodiyyah carried by AnNoor in Campus Round-up, May 2011. We found the said news item a vivid account of the sacred, spiritual and blessed- Majlis of Darul-Uloom Raheemiyyah Bandipora while smelling the fragrance of the same in the words of the said news item.
Lateef Ahmad Khan, New Delhi. Attention Please: The esteemed readers of An-Noor can send their letters on email address as follows:. ..
.

raheemiyah@gmail.com

CAMPUS ROUNDUP
Fayyaz Ahmad Zaroo

Purifying inner-self
Monthly Majlis at Khanqah-e-Mahmoodiyyah held

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There is no denying that without eliminating evil character traits, sincerity cannot be born, which is the essence of all good deeds. Good deeds without sincere intentions are like lifeless torsos. Sincerity is gleaned by remaining in the company of senior pious people and by the blessings of carrying out their instructions, hence the need for attending Khanqah. This months Majlis, held on Saturday June 11, 2011 at Khanqah-eMahmoodiyyah of Darul-Uloom Raheemiyyah Bandipora, was addressed by Maulana Abdul Haii Sahib (a senior faculty member of Darul-Uloom Raheemiyyah), Hadhrat Maulana Muhammad Rahmatullah sahib Daamat Barakatuhum (esteemed rector of Raheemiyyah) and Dr. Mansoor Sahib (dental surgeon) respectively.

Mufti Muhammad Mian Sahib bereaved Raheemiyyah condoles the demise

The news regarding the tragic death of esteemed daughter of Hadhrat Mufti Muhammad Mian Sahib of Mian Farms, running Waterfall Islamic Institute in South Africa, was received with deep shock at Darul-Uloom Raheemiyyah Bandipora. Immediately the said sad news poured in, Eisaal-e-thawaab was performed here in her favour. The esteemed rector of Raheemiyyah Varsity, Hadhrat Maulana Muhammad Rahmatullah Sahib Daamat Barakatuhum, faculty and this humble columnist are extending their deepest sympathies to

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Hadhrat Mufti Muhammad Mian Sahib and all the members of his bereaved family. May Allah almighty forgive her, admit her to the garden of Jannah and grant the bereaved family great ability to bear the loss of their daughter with patience.

Equipping with oratory skills

Anjuman Bazm-e-Mahmood and An-Nadwah Al-Adabiyyah of Raheemiyyah organize speaking talent programme
Allah Almighty has created so many means of communication like speech, writing etc. And deriving benefit from the Holy Quran, and imparting it to others, is dependent on the knowledge of expression. DarulUloom Raheemiyyah if offering the better quality of education to its respected students while focusing on academics and extra-curricular activities simultaneously. Special efforts are being made to groom the students to meet the standards of oratory so that they can convey the message of Islam in a befitting manner. For this purpose, Raheemiyyah has set up a faculty of two Anjumans: Anjuman Bazm-e-Mahmood and Anjuman An-Nadwah Al-Adabiyyah. The said faculty remains very active throughout the academic session in engaging the students to practise hard for learning the oratory skills. The faculty convenes weekly

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programme at Raheemiyyah in which our students demonstrate their speaking talents by delivering lectures in Kashmiri, Gojri, Pahari, Urdu, Arabic and English. Debates and dialogue between the two groups of students in different languages are also being demonstrated in this weekly session. Every year the faculty convenes opening and concluding programmes of both the Anjumans under the chair of the esteemed rector, Hadhrat Maulana Muhammad Rahmatullah Sahib Daamat Barakatuhum. The current academic session witnessed the annual concluding programme of An-Nadwah Al-Adabiyyah on May 31, 2011 and Bazm-e-Mahmood on June 9, 2011. Both the sessions were held at the upper storey of Masjid-Shareef Mahmood-abaad campus. The respected students of both the Anjumans participated in this annual event enthusiastically. The wrap-up speech was delivered by the esteemed rector of Raheemiyyah in which he provided guidelines to his beloved students for excelling their oratory-cum-writing skills.