3

Editorial

Academic deviance at KU
Delivery of an evangelist and the release of a misleading
book, Irfan-e-Quran, at the campus are deeply disturbing
Fayyaz 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-BAQARAH
Note: 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 sins

6. 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:
 12

Hadhrat Qaylah bint Makhramah (Radhiyallahu

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
 13

Wasallam) at times sat in the Qarfassa posture

(i.e. to lift 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 Khaibar

When 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
 14

Alayhi Wasallam) and six hundred Sahaabah (Radhiyallahu

anhum) left for Khaibar. Four hundred Sahaabah
(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-Qadha
 15

Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam)

performed the U’mrah, which was missed previous year
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 Usmani
Translated by: Muhammad Amin Kholwadia
(Continued from the previous issue)

THE NATURE OF TAQLEED

The Taqleed of an expert scholar

If 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,
 16

the issue that the Hadith in question did not reach this
particular scholar does not undermine his academic
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
 17

wal Jama’at . Similarly, a person who adopts an

extreme position with regards to Taqleed such that he
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
 18

indispensable for this kind of academic activity is

achieved without great exertion, would be atrocious to
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 Up
Children in
Islam
By: 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
 19

hereafter, because of this, you will be free (from the

fire of jahannum).”
Abusive Language
A 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
 20

fight with him. (Bukhaa-rii and Muslim)

Do not abuse the parents of others. In

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
 21

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
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)
 22

Telephone Ethics
Laws pertaining to the use of

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
 23

Rahimahullah
By: Allamah Muhammad Ibn Yusuf Salihi Dimashqi Shafi’i (Rahmatullah Alayhi)
(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
 24

172. ‘Abdur-Rahman Ibn Hazim Kufi

173. ‘Abdur-Rahman Ibn Abu Husain Makki
174. ‘Abdur-Rahman Ibn Abu Al-Zanad
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
 25

Editor
Irfan-e-Quran: A venomous book
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.
 26

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
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
 27

Fayyaz Ahmad Zaroo

Hadhrat Maulana Muhammad Yousuf Isma’il
Pandor Sahib visits Raheemiyyah
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
 28

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
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
 29

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
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
condolences
The 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
 30

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
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 Please
It 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
 31

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
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 Sahib
Darul-Uloom Raheemiyyah, Bandipora Kashmir.