3

Editorial

Harmful effects of coeducation-IV

Fayyaz Ahmad Zaroo

Summary and Conclusion

Evidence based on scientific research and empirical studies has been briefly presented and discussed in this editorial to support the claim that single-sex educational systems are best suited to the human fitrah and the function of education in the human life. The editorial also pointed out the negative effects of coeducation and the fact that it is an unnatural and artificial social construct with more harms than advantages. Boys and girls need separate training to suit their different rates of physical, intellectual and emotional growth. Research has shown that this gender gap in education extends from primary school to undergraduate levels at university. However, it becomes much more intense when boys and girls reach their adolescent age and then it continues in the higher classes. Single-sex schools provide better environments for young people where they remain free from the pull of the opposite sex. This differ-ence in the psychological make-up results in a huge difference in the way the two sexes learn in a class and in the way

members of the two genders influence the learning of one another while present in the same classroom. It must be noted that Islam cares much for the preservation of morals and the maintenance of modesty and chastity in the Muslim society. To achieve this goal, Islam requires the highest degree of cautiousness when dealing with the members of the opposite sex. A Muslim is always asked to distance himself from any thing that stirs his sexual urge. Islam forbids free intermingling of sexes in the society. Islam has the basic requirement of young men and women maintaining the purity of their sexual lives from the very beginning. Muslim adolescents are specifically asked to maintain a safe distance from the opposite sex for their own benefit. Islam is a religion that is in complete accordance with human nature. Islam emphasizes the upbringing of children in an environment that would preserve their fitrah (inherent Islamic nature) state. If children or youth attend mixed-gender classes in education, there are good chances they will be exposed to acts that may tarnish their whole worldview of sexual morality. They may even lose the ability to distinguish between modesty and indecency, morality and immorality, chastity and promiscuity. The Islamic approach to dealing with vice and corruption in the society is, as we stated above, to nip

the evil in the bud. This can be better understood by learning about the well-known principle of Islamic law called: sadd baab ath-Tharai (i.e., blocking or narrowing means/ways that lead to commission of sins). According to this principle, if an act or event is capable of leading you to sin, you should avoid it even if it were not a sin in itself. It is due to this principle that Islam always discourages free-mixing of the sexes, which includes coeducation as well. Imam Ibnul Qayyim writes in his I lamul Muwaqieen (vol.2) about this Islamic principle thus: The Islamic principle known as sadd baab ath-tharai, means that some of the permissible acts (mubahat) are sometimes forbidden lest they serve as back doors for commission of prohibited acts. For instance, exchanging gifts among Muslims is recommended Sunnah act, but it is forbidden to present gifts to a government official for fear that it might lead to bribery and corruption. Also, to ogle the face of woman (who is not ones mahram) is prohibited because such intense staring is capable of sowing the germs of fornication in the heart. In coeducation environments, students have more opportunity and temptations to go astray. They cannot maintain the right etiquette of intermingling as prescribed by the Islamic Shariah, at all times during school hours. Also, students in coeducation schools

might become more consumed by how they appear or present themselves to the opposite sex than by their studies. Perhaps this is what many sociologists refer to on the subject of friendship between man and woman: that it is difficult to have pure friendship between the two, because the more friendship deepens, the more the instincts find their way to physical expression between the man and the woman. Educational systems should not overlook the fundamental differences, in nature and role, between man and woman. Ignorance of these differences has led the advocates of Feminism to believe that both sexes should have the same responsibilities, and hence the same type of education. Nothing can be more absurd. A man may learn cooking but he cannot bear a child. Similarly, a woman may handle a machine-gun but she cannot replace the role of men in real combat situations. Allah Taala has meant for human beings, males and females, to be effective and creative soul nurturers and nation builders each in his/her own capacity and in ways that are most effective and best fitting to his/her innate nature.

Major inputs: Gohar Mushtaq (Ph.D., Biochemistry, Rutgers University, U.S.A)

(Concluded,Alhamdulillah)

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 AlBaqarah Tafseer and hence connected with the previous chapter of Surah Al-Baqarah Tafseer.

Salah with Jamaah : (Congregation)

This statement fully brings out the great importance of the Jamaah, but at the same time defines its exact position by including it among the ways of guidance (Sunan al-Huda) which are, in the terminology of the Fuqaha (Jurists), called Al-Sunan al-Muakkadah (the Sunnah on which the greatest emphasis has been placed). Thus, if a man does not go to the Mosque for Jamaah and offers Salah at home without having proper excuse like illness, his prayers will be valid but, he will have earned the displeasure of Allah for having given up a Sunnah which comes under the category of Muakkadah. If neglecting of Jamaah becomes habitual for him, he will be committing a grave sin. If all the people living

in the vicinity of a mosque leave it deserted and offer their prayers at home, they become, in the eyes of Shariah, liable to punishment. Qadi Iyad says that if persuasion fails to mend such people, they must be challenged by a show of force. (Qurtubi)

An admonition practice

of

preachers

without

Verse 44 addresses the religious scholars of the Jews, and reprimands them for a strange contradiction in their behavior they used to advise their friends and relatives to follow the Holy Prophet (Sallallahu Alayhi Wasallam) and to be steadfast in their Islamic faith, which shows that they regarded Islam as the true faith, but, being enslaved to their desires, were not prepared to accept this faith themselves, although they were regular readers of the Torah and knew how emphatically it denounces the scholar who does not act upon his knowledge. Though externally addressed to the Jewish scholars, the verse, in a larger sense, condemns all those who preach good deeds to others but do not act upon this principle, who ask others to have fear of Allah but show no such fear in their own behavior. The Hadith speaks in detail of the dreadful punishments these men will have to bear in the other world. The blessed Companion Hadhrat Anas reports that on

the Night of the Ascension, the Holy Prophet (Sallallahu Alayhi Wasallam) passed by some people whose lips and tongues were being cut with scissors made of fire; on being questioned as to who they were, the Archangel Jibrail explained that they were certain avaricious preachers of the Holy Prophets Ummah who bade others to good deeds but ignored themselves. According to a Hadeeth reported by Ibn Asakir, certain people living in Paradise will find some of their acquaintances in the fire of hell, and ask them, How is it that you find yourselves in hell, while we have attained Paradise just on account of the good deeds we had learnt from you; those in hell will reply: We used to say all that with our tongues, but never acted upon what we said. (Ibn Kathir). All this should not be taken to mean that it is not permissible for a man who has himself been slack in good deeds, or is in some way a transgressor, to give good counsel or preach to others, nor that a man who has been indulging in a certain sin may not try to dissuade others from committing that sin. For, doing a good deed is one form of virtue, and persuading others to do this good deed is another form of virtue, and persuading others to do this good deed is another form of virtue in its own right. Obviously, if one has given up one form of virtue it does not

10

necessarily follow that he should give up the other form as-well. For example, if a man does not offer his prescribed Salah, it is not necessary for him to give up fasting too. Similarly, if a man does not offer his prayers, it does not argue that he should not be allowed to ask others to offer their prayers. In the same way, doing something prohibited by the Shariah is one kind of sin, and not to dissuade those whom he can influence from this misdeed is another kind, and committing one kind of sin does not necessarily entail committing the other sin as well. (Ruh al-Maani). Imam Malik has cited Said Ibn Jubayr as saying that if everyone decides to refrain from persuading others to good deeds and dissuading them from evil deeds on the assumption that he himself is a sinner and can have no right to preach to others until and unless he has purged himself of all sins, there would be no one left to give good counsel to people, for who can be totally free of sins? According to Hasan of Basra , this is exactly what Satan wants that, obsessed by this false notion of purity, people should neglect their obligation to provide religious instruction and good counsel to others. (Qurtubi) Maulana Ashraf Ali Thanvi

used to say

11

that when he became aware of a certain bad habit in himself, he would expressly denounce this particular tendency in his sermons so that the barakah of the sermon should help him to get rid of it.
(To be continued, Insha Allah)

[Tas-heelul Ahadeeth]
1.

The Noble Charectar and Habits of Hadhrat Rasulullah (Sallallahu Alayhi Wasallam)
Note: The Hadeeth related to this chapter appeared in the previous issue.

Lessons
1. Sayyidina Hadhrat Anas (Radhiyallahu Anhu)

remained in the service of Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) for ten years serving him most diligently. Thus we learn that serving the pious is a praiseworthy and notable act. 2. Sayyidina Hadhrat Anas (Radhiyallahu Anhu) who served Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) for ten years bears testimony to his high and lofty character. 3. Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) was not in the habit of bluntly scolding or rebuking even those who served him but he addressed them kindly in a soft manner.

12 4. The palms of Hadhrat Rasulullah (Sallallahu

Alayhi Wasallam) were softer than pure silk and the

perspiration that emanated from his blessed body was sweeter than the smelling of musk. 5. Due to intense love for Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) the student of Sayyidina Hadhrat Anas (Radhiyallahu Anhu) shook his hand and this practice continued for so many years.

Hadeeth
Sayyiditina Hadhrat Aayishah (Radhiyallahu Anha) reports that: It was not the nature of Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) to talk indecently, nor did he engage himself in the use of obscene language, nor did he shout and scream in the bazaars (which is against dignity). He did not avenge a bad deed with a bad one, but forgave it, and thereafter did not even mention it.

Commentary
Some people are by nature indecent and habitually narrate obscene jokes, others, in order to

13

keep a gathering happy, indulge in indecent conversations. For this reason Sayyiditina Hadhrat Aayishah (Radhiyallahu Anha) refuted both. There is no harm if one goes into the bazaar to fulfill ones needs, but to go there and shout is against ones good character and in a quiet manner, complete ones needs and return. The entire history of Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) is filled with incidents where he did not avenge a bed deed with a bad one. He suffered all types of torments at the hands of the nonbelievers. In the Battle of Uhud he confronted many difficulties. The Sahaabah (Radhiyallahu Anhum) could not bear seeing Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) undergoing these difficulties, they requested Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) to curse the non-believers. Instead Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) made this dua: O Allah, grant my nation hidayah, for they know not. Hadhrat Zayd bin Sanah (Radhiyallahu Anhu) who was a Jew, once said: There was not a sign of prophethood in Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) which I had not found in him, except for two signs, which I did not have the opportunity to test. The first is that his hilm (tolerance) will overcome his anger. The second is, the more one acts foolishly towards him the more he will tolerate it. I looked for a chance to test these two signs, and kept on coming

14

and going to his gatherings. One day Hadhrat Rasulullah (Sallallahu Alayhi Wasallam) came out of his house. Sayyidina Hadhrat Ali (Radhiyallahu Anhu) was with him.
(to be continued, Insha Allah)

Seerat-e-Paak Nabi s Love for Children

By: Maulana Abu Talha Muhammad Izharul Hassan Mahmood

Translated By: Mufti Afzal Husain Elias

I do not like to be separated from Hadhrat Husain

Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) once made the following dua for Hadhrat Hasan (Radhiyallahu Anhu) and Hadhrat Husain (Radhiyallahu Anhu) whilst looking at them. O Allah I love them, I ask you to also show love towards them. (Trimizi). Once whilst walking alone with Hadhrat Hasan (Radhiyallahu Anhu) on his blessed shoulders, Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) made the following dua, O Allah I love him, and ask You to love him also. (Trimizi).

15

This is how Hadhrat Nabi Akram would sometimes play with Hadhrat Husain

Imam Muslim narrates the following incident in his compilation of Muslim Shareef: The Sahabah (Radhiyallahu Anhum) once saw Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) lifting Hadhrat Husain (Radhiyallahu Anhu) at the shoulders and smilingly saying to him, Climb higher, climb higher. Until his feet were in line with the blessed chest of Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam). He then said to him, Open your mouth. When Hadhrat Husain (Radhiyallahu Anhu) opened his mouth, Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) sucked his tongue then made the following dua for him. O Allah I love him, and I ask You to love him and love all those who have love for him! (Sahih Muslim)

These two (Hadhrat Hasan

Hadhrat Husain flowers in this world

and my are )

Under the chapter of the virtues of Sahabah (Radhiyallahu Anhum) a famous incident narrated by Hadhrat Abu Hurairah (Radhiyallahu Anhu) is

16

mentioned as follows. He says, Once as seated on the pulpit delivering a sermon when he saw Hadhrat Hasan and Hadhrat Husain (Radhiyallahu Anhuma) donned in reddish coloured garments stumbling and walking around. He descended from the pulpit and went to them. He then carried them and went back to the pulpit placing them before him. He then said, Allah has correctly stated that your wealth and children are both tests for you. I saw these children stumbling before me and I could not bare this. I therefore got off the pulpit in between the sermon and picked them up. (Trimizi) Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) is also reported to have said, These two are my flowers in this world. (Bukhari) Whenever Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) would visit Hadhrat Fatimah (Radhiyallahu Anha) he would say, Bring my sons to me. When Hadhrat Hasan and Hadhrat Husain (Radhiyallahu Anhuma) would come to him, he would smell them then hug them holding them close to his bosom. (Trimizi) Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) is reported to have said, Hadhrat Hasan and Hadhrat Husain (Radhiyallahu Anhuma) would be the leaders of the youngsters in paradise. (Trimizi).

Love Shown Towards Children In General

17

Love shown towards a little girl who lost some money

Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) was once on his way when he saw a young girl along the road. This young girl was crying.
(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
A voice reciting Surah Mulk was heard from the grave
It appears in the Hadeeth that once the Sahabah (Radhiyallahu anhum) had gone out in jihad. After pitching up their tents to rest, they heard a voice reciting Surah Mulk emanating from beneath the ground. On hearing this, the Sahabah (Radhiyallahu anhum) informed Hadhrat Nabi Akram
(Sallallahu Alayhi Wasallam).

18

Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam), has shown many methods of saving oneself from the punishment of the Hereafter and of acquiring the pleasure of Allah Taala. However, we have to muster up the courage to carry them out. if we muster up the courage, ask Allah Taala to grant us taufeeq (ability) and practice them, Insha-Allah our salvation will be guaranteed.

An incident regarding the punishment in the grave

Approximately twenty-five to thirty years ago a woman in Pakistan passed away. Her janaazah (body) was brought to the graveyard. As she was being lowered into the grave a snake was seen inside it. The people were shocked at this and a second grave was dug. This grave was clear. As the body was being lowered into this grave the people saw the very same snake that was in the first grave. A third grave was dug and that very same snake was seen again. The people realized that this snake will not leave her and they resolved to place the body into that very grave. The snake moved on to one side and allowed to body to be placed. As soon as the body was placed, the snake arose and removed the Kafan (shroud). It then caught hold of the womans tongue. The onlookers were

19

perturbed and bewildered as to the cause for this occurrence. The husband who was present was asked the reason. He replied, She used to verbally abuse me and I always tolerated it. Never did I retaliate and answer her. All those present requested the husband to pardon her fault and make dua for her maghfirat (forgiveness). All those present made dua for her forgiveness including her husband. Thereafter, the snake was nowhere to be seen. After narrating this incident Hadhrat commented, Sometimes Allah Taala allows the scenes of the grave to be exposed to His bondsmen in order that they may develop the required fear and stay away from sins.

Both Deen and dunya are according the predestined amount

Q: Is it correct that one will receive deen in proportion to his effort and dunya in accordance to what was predestined? Some brothers of the Tableeghi Jamaat say this. A: Deen is also predestined. One will receive deen according to how much has been predestined for him.

20

The difference between the path of nubuwat (prophethood) and the path of wilaayat (sainthood)
Q. What is the difference between the path of prophethood and the path of sainthood? A. Look at the sainthood of Hadhrat Ali (Radhiyallahu anhu). He was born in the Kabah when his mother had come to pay a visit.
(To Allah) be continued, Insha

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

This means that the salaat has no legal value which is the opinion of the Shafiees and the scholars of Hadith. The Hanafi scholars say that once the legal definition of ruku and sajdah is known, we comment on whether the salaat has been accepted or not.149 The Hanafis, of course make no such claim.

21

Hanafis likewise claim that salaat should be repeated if tranquility and composure is not established in ruku and sajdah, as implied by the Hadith. The problem is that the respectable critic has failed to understand the Hanafis position. Imam Abu Hanifa differentiates between what is Fard (obligatory and an essential component of an act) and Wajib or what is mandatory but not an essential component of the act. Other Mujtahids do not accept this division. Imam Abu Hanifas ruling is that those components which are Fard have to be conclusively established from the Quran and Sunnah whereas those which are Wajib are established by the sound Hadeeth
___________________________________
149

Tahreek: page 32

even with a single narration (ahad Ahadeeth). If someone misses either a Fard (for instance recitation of the Quran) or misses a Wajib (like not offering salaat with tranquility) salaat will still have to be repeated. What are the legal ramifications of this great hair-splitting nuance? The distinction is that one who misses a Fard will be regarded as someone who has missed his entire salaat. All the harsh rules of a person who misses salaat in a Muslim state will be levied against him. This is because he has not performed salaat legally and for this person it is not a question of repeating the salaat, but rather a question of offering it. The one who misses a Wajib will not be regarded as some one who has missed his salaat, since legally he has offered his salaat but incompletely and hence he needs to repeat it. This meaning is actually found in the Hadeeth itself. Imam

22

Tirmidhi narrated that when the Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) told this person to repeat his salaat, the Companions found this to be difficult that someone who offers his salaat in this casual manner would be regarded as one who leaves salaat. When Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) emphasized the importance of tranquility, after which the person repeated his salaat, the Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) said: When you have done this, then you have completed your salaat. If you reduce anything from this, you will have reduced from your salaat. Rifaah, the narrator of this Hadeeth remarked: This statement of the Hadhrat Nabi Akram (Sallallahu Alayhi Wasallam) was far easier [where he said that he had not offered his salaat] than the previous one [where he said that he had not offered his salaat]. In this statement there is the impression that not all of the salaat has been annulled.150 The Hanafi Ulama have applied the Hadith in its entirety. The first part by stating that omitting a Fard will render the Salaat incomplete and fiqh demands that the Salaat be repeated, and the second part is applied for missing a Wajib, and therefore will not be regarded, technically, as missing salaat completely. Such examples illustrate the deep level of scholarship required to understand each Fatwa of the Hanafi fiqh. Elaboration upon subtle points clearly uncovers the apathy by certain quarters to understand the reasoning for the positions of the Hanafi fiqh. Hence, the comment:

23

We cannot accept the interpretation of the Hadeeth, nor can we comment on whether the salaat has been accepted or not is a great distortion of the view point of the Hanafi school of thought. Unfortunately, jumping to conclusions concerning the Hanafi point of view without doing due diligence to the issue in question has unfortunately become the norm. To understand the legal Islamic reasoning, the principles which have been outlined above have to be studied, to avoid blanket statements pertaining to the Hanafi legal interpretations and from incorrectly assuming that undue preference is conferred to analogy over Hadeeth. Both conclusions are a tremendous injustice. There have been many nonHanafi scholars in the past who have defended the Hanafi approach to law. Sheikh Abdul Wahhab alSharaani, who although a follower of the Shafiee school of thought, dedicated a few chapters exclusively to reprimand the detractors of Imam Abu Hanifas opinions: You should know, dear brother, that in these chapters, I will not be defending Imam Abu Hanifa merely out of sentiment or this endeavour after vigourous research and investigation into legal proofs and reasoning. His school of thought was the first to be documented and organized, and as predicted by some savants, it will be the last to dissipate. In my book The Proofs of the Legal Schools, I have discussed his opinions and the opinions of his students and I have found that their views are based on a verse, a Hadeeth,

24

a quotation from a Companion or something similar to it or a correct analogy which itself had a precedent. So whoever wished to know more about those proofs should refer to that book of mine. 151 Further, he refutes the idea that Imam Abu Hanifa preferred analogy to Hadith: Know that this allegation is based on prejudice, irresponsibly ascribing blanket statements. The Quran says: Certainly, hearing, seeing and thinking all will be questioned.
___________________________________
151

Al-Mizaahul Kubraa, by Abdul Wahab Sharani: Vol. page

63/64 Printed in Egypt by Mustafa al-Badi (To Allah) be continued, Insha

Family Bond

Bringing Up Children In Islam

By: Maulana Dr. Muhammad Habibullaah Mukhtaar Translated by Rafiiq Abdurrahmaan
(Continued from the previous issue)

These are significant precautionary measures that help keep children healthy and strong. If Muslims are intellectual, mentally alert, strong-bodied and single-minded, then they will be ahead in all fields. They will be honoured, respected and feared. Therefore, fulfill your obligations and be successful in

25

the sight of Allah Most High, disagreements with other people.

and

free

of

Responsibility for religious and intellectual elevation

The responsibility for Deeni (religious) and intellectual training involves imparting knowledge of Shariah. It also creates awareness in the child of modern knowledge, civilization and culture. It kindles a mental and psychological ability to think positively. This in turn stimulates a persons contemplative powers so that one becomes a complete person intellectually. It is a necessary part of training. The duties of murabbiis in this regard pertain to education, development of contemplative powers and mental health.

Educational responsibility
In Islam, this is a very delicate and significant responsibility. It is the duty of murabbiis to educate their progeny and to equip them with knowledge and culture to bring out natural capabilities. There will be an increase in grace. This also opens up intellectual powers. The very first revelation that the Noble

26

Rasool (Sallallahu Alayhi Wasallam) received was on the subject of learning.1 The importance of knowledge, teaching and studying is emphasized. Many verses of the Noble Quran and Ahaadeeth of the Noble Rasool (Sallallahu Alayhi Wasallam) encouraged one to seek knowledge and to respect Aalims. An Aalim and an ignorant person are not equal.2 The Noble Rasool (Sallallahu Alayhi Wasallam) has commanded us to beseech Allah Most High to increase our knowledge.3 Ranks of the Ulama are elevated.4 Allah Taala has given the glad tidings that the path to Jannah will be made easy for the students seeking knowledge,5 and has cautioned that this world and all things therein, are accursed. The exceptions are Dhikr (remembrance of Allah), one engaged in glorifying him, an Aalim and a student6. He has also said that a student is on the path of Allah Taala7. An Aalim is superior to an Aabid, just as the Noble Rasool (Sallallahu Alayhi Wasallam) is superior to an ordinary member of this Ummah8. The reward for knowledge continues
1 2

Surah Alaq, 96: 1-5. Surah Zumar, 39:9. 3 Surah Taa Haa, 20:114. 4 Surah Mujaa-dalah, 58:1 5 Muslim. 6 Trimizi. 7 Trimizi. 8 Trimizi.

27

unabated even after death1. On hearing these sayings of the Noble Rasool (Sallallahu Alayhi Wasallam) the Sahaabah (Radhiyallahu Anhum), and their successors devoted themselves to studying and teaching others. They acquired religious knowledge. They chose the salient features in the civilization and culture of other nations, improved them and moulded them according to Islamic standards. For a long period the whole world benefited from the sciences of these august people. The progress and advancement of the western countries are the result of the knowledge and culture of Muslims. Fair-minded western philosophers have this to say about the superior academic and cultural standing that Muslims upheld for a long time. Sharaisti says: For a thousand years Europe looked with awe-struck eyes towards Islamic art, as if watching a wonder of the wonders of time. Dozy opines: There was not a single illiterate person in all of Spain, while in the rest of Europe nobody received even an elementary education, let alone being able to read and write, except some high ranking priests. Lane Poole comments that illiteracy, backwardness and frustration were rampant in
1

Muslim.

28

Europe, whereas Spain was a leader in learning and a flag-bearer of culture. Bari Volte concedes that knowledge is the biggest bounty that Arab civilization presented to the world. There is no branch in any of the lines of European progress that is not influenced by creative Islamic culture. Islam is a creative religion encouraging progress and advancement. Abu Shabkah writes that the downfall of Arab culture and civilization was a bad omen for Spain and the rest of Europe. As long as Arabs were there, Spain enjoyed good fortune but no sooner had they departed then catastrophe and destruction was the lot of Spain. (To be continued, Insha Allah)

GreatPersonality

Rahimah ullah
By: Allamah Muhammad Ibn Yusuf Salihi Dimashqi Shafii (Rahmatullah
Alayhi)

(Continued from the previous issue)

Imam Sahibs Students

354.

355. 356.

Zaidah Ibn Qudamah Thaqafi Kuafi Zubair Ibn Said Ibn Dawud Zubair Ibn said Ibn sulayman Ibn Said Ibn Nawfal Ibn Harith Ibn Abdul-Muttalib hashimi Madani

29

357. 358. 359. 360. 361. 362. 363. 364. 365. 366. 367. 368. 369. 370. 371. 372. 373. 374. 375. 376. 377. 378. 379. 380. 381. 382.

Imam Zufar Ibn Huzail ambary Zakariyya Ibn Abu zaidah Khalid Kufi Zakariyya Ibn Abu Utaik Kufi Zakariyya Ibn Adi Ibn Salt Taymi Kufi Zakariya Ibn Yahya Kufi Zuhair Ibn Muawiyah Ibn Hudaij Juafi Kufi Zuhair Ibn Abu hind Ziyad Ibn Hasan Ibn Furat Qazzaz Tamini Kufi Ziyad Ibn Abdullah Ibn tufail Amiri Bakkai Ziyad Ibn Abdullah Ibn tufail Amiri Bakkai Zaid Ibn Hubab Kufi Zaid Ibn Hasan Qurashi Kufi Sabiq Barbari Al-Zahid Sabiq Ibn Abdullah Al-Raqiyy Salim Ibn Muhammad Alyami Sakun Ibn Nuh Ibn Abu ata Basri Siba Ibn Ala Ibn Abdullah Sadi Kufi Sadan Ibn Said Balkhi Sadan Ibn Yahya Lakhami Sad Ibn said Jurjani Said Ibn Salt Qadi of Shiraz Said bi Aws Ibn Ayyub Ansari Said Ibn Abu Jaham Lakhami Kufi Said Ibn Hakam Ibn Abu Namir Misri Said Ibn Hakim Abasi Kufi Said Ibn Khaytham Kufi

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383. 384. 385. 386. 387. 388. 389. 390. 391. 392. 393. 394. 395. 396. 397. 398. 399. 400. 401. 402. 403. 404. 405. 406. 407. 408.

Said Ibn Khamis Tamimi Said Ibn Salim Al-Qaddah Makki Said Ibn Sinan Burjumi Said Ibn Suwaid Kufi Said Ibn Salam Attar Said Ibn Salt Bajali Qadi of Persia Said Ibn Imran Sakuni Kufi Said Ibn Amir Dubaiyy Basri Said Ibn Amr Ibn Abu Nasr Sakuni kufi Said Ibn Muhammad Thaqafi Said Ibn Masruq Kindi Kufi Said Ibn Musa Ibn Wasiti Sufyan Ibn Ziyad Baghdadi Sufyan Ibn Amr Ibn Zakariyya Hadrami Salimah Ibn Salih Wasiti Salam Ibn Salim Hanafi Sulayman Ibn Abu Shaikh Wasiti Sulayman Ibn Amr Ibn Abdullah Nakhai Salim Ibn Isa Kufi Suhail Basri Sawar Ibn Musab Hamdani Kufi Sayf bn Umar Taymi Sayf Ibn Muhammad Thawri Shababah Ibn Sawwar madaini Shubah Ibn Hajjaj Atki Basri Shuaib Ibn Harb Madaini

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409. 410. 411. 412. 413. 414. 415. 416. 417. 418. 419.

Shaybah Ibn Abdur-Rahman Ibn Ishaq Qurashi Kufi Salih Ibn Bayan Sahili Qadi of Sayraf Salih Ibn Amr Wasiti Sabbah Ibn Muharib Tamimi Kufi Sabbah Ibn Yahya Muzani Kufi Safiyyah, Wife of Hafs Ibn Abdur Rahman Salt Ibn Bahram Taymi Salt Ibn Hajjaj Asadi Kufi Salt Ibn Al-Ala Dahhak Ibn Humrah Dahhak Ibn Makhlad Shaybani.
(To be continued, Insha Allah)

Letters to the Editor

Beneficial Journal
Dear Editor, I am a regular reader of your Monthly AN-NOOR. I found your journal very beneficial to students of secondary schools. I feel my soul fresh after reading this precious magazine AN-NOOR. It is need of the hour. So keep it up. May Allah Ta'ala bless its both editors.
Muhammad Zeeshan Ashraf Darish Kadal Safa kadal Srinagar email: zeeshanashraf57@gmail.com

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Knowledgeable Journal
Dear Editor, I am a regular reader of both English and Urdu AN-NOOR. Both the journals are beneficial for Muslim. The AN-NOOR is need of the hour as it reforms the Muslim society. My soul feels freshness after reading its topics. May Allah Ta'ala bless showers of Rahmat upon its Editor in chief Hazrat Maulana Rahmatullah Qasmi Sahib Daamat Barakatuhum, and editor Hazrat Mulana Fayyaz Ahmad Zarroo Sahib Daamat Barakatuhum. Aameen
Azhar Farooq Darish kadal Safa kadal Srinagar email: azharnajar@rediffmail.com

Attention Please: The esteemed readers of An-Noor can send their letters on email address as follows:. ..
.

CAMPUS ROUNDUP
Fayyaz Ahmad Zaroo

raheemiyah@gmail.com

New academic session starts at Raheemiyyah

Students make a beeline for gaining admissions

The 10th month of the Islamic calendar, Shawwaal Almukarram, is the month of new admissions at every such Darul-Uloom that is

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following the pattern of Darul-Uloom Deoband in imparting Islamic education to its students. And Darul-Uloom Raheemiyyah Bandipora has also set the pattern of Darul-Uloom Deoband in all its academic activities. Now that the vacations of Eidul-Fitr are over, students are in a hurry to gain admissions at this varsity of Kashmir valley. The classes have been started here for the next academic year from 11th Shawwaal 1432 AH. The faculty members are full of pep in the new session. The department of Darul Qaza Wat-Tahkeem here is currently deluged with the cases of matrimonial disputes and inheritance of property related disputes and the same are being settled by the grand Mufti of Raheemiyyah, Hazrat Mufti Nazeer Ahmad Qasmi Sahib, in presence of all parties concerned. Construction works have been also resumed at the Raheemiyyah campus.