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An ideal of sincerity

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             Once, during Jihad, Hazrat Ali Radiallahu anhu, having overpowered an enemy was to strike his final blow with his sword. However, just before he could do so, this enemy spat in the face of Hazrat Ali Radiallahu anhu.

             Even though this created displeasure, Hazrat Ali Radiallahu anhu immediately moved away, placing his sword into its sheath. Whilst he had had the upperhand and the opportunity to kill this disbeliever, he left him; not even considering that now his life was in danger.

              Such strange behaviour confused the enemy and prompted him to question Hazrat Ali Radiallahu anhu : “What kind of behaviour is this ? After having insulted you, you should have killed me immediately. I was under your sword, and helplessly at your mercy. Why did you let me go?”

              Hazrat Ali Radiallahu anhu replied : “All the while, I had been fighting for the pleasure of Allah. When you spat in my face, my nafs was provoked. My anger was then not sincerely for the pleasure of Allah but due to personal injury. Had I killed you, this act would have been tainted with the anger of my nafs. Allah does not accept any deed done without sincerity. I would have then been questioned, on the Day of Judgement, about whether I had taken your life for my pleasure or Allah’s pleasure.”

               Hazrat Ali Radiallahu anhu was prepared to become a Shaheed (martyr), but he was not prepared to accept victory whilst it was blemished with nifaaq (hypocrisy). His Ikhlaas had such an impact on the heart of this non-Muslim that he embraced Islam on the spot: "I bear witness that there is no god but Allah," he said, "and I bear witness that Muhammad is the Messenger of Allah"

Beautiful Sunnats of Prophet Muhammad (SAW) - Index

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Table of Contents

Beautiful Sunnats of Prophet Muhammad (SAW) - Page 1

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SUNNATS UPON AWAKENING

1. Immediately upon awakening rub the face and the eyes with both the palms in order to remove the effects of sleep. (Shamaaile Tirmidhi).

2. When the eyes open in the morning recite this dua:

Allahamdulila hilazi ahyana ba’da ma amatana wae laihin nushoor - (Bukhari, Abu Dawood, Muslim)

All praise is due to Allah who brought us to life after having granted us death and to Him will we be resurrected.

3. When awakening from sleep cleanse the mouth with a Miswaak. (Musnad Ahmad, Abu Dawood pg. 8).

4. The use of the Miswaak should be repeated when making Wudhu. Using the Miswaak upon awakening is a separate Sunnat. (Bazlul Majhood, “Commentary of Abu Dawood” Vol.1 pg.35).

5. When wearing one’s trousers, first put on the right leg, then the left one. When putting on a kurta or shirt, first put on the right sleeve and then the left one. The same procedure should be followed when wearing a vest. When wearing a shoe, first put on the right shoe. When removing any garment or shoe, first remove the left, then the right. This is the sunnat method when removing any garment from the body (Bukhari, Tirmidhi “the chapter on clothing” and Shamaaile Tirmidhi).

6. Before immersing the hands into any utensils, wash them thrice thoroughly. (Tirmidhi ‐ Vol. 1, pg. 13)

SUNNATS AND DUAS UPON ENTERING AND LEAVING THE TOILET

1. For the purpose of istinjah, take along water and lumps of clay. To use three lumps of clay or three stones is mustahab (preferable). If circumstances prevail, then this will be sufficient. Due to (clay lumps), difficulties are experienced in flushing the toilets. Thus, the Ulama have advised that toilet paper should be used so that the flush is not spoilt.

2. It was the practice of Rasoolullah (Sallallahu alaihe wasallam) to visit the toilet with his head covered and with his shoes on. (Alaikum besunnati)

3. Before entering the toilet recite this dua:

Bismillah – Allahumma Inni aouzubika minal kubusi walkabais - (Bukhari, Muslim, Tirmidhi, Ibne Majah)

O Allah! I seek your protection from the male and female Jinns.

Note: Mullah Ali Qari (Rahmatulla hi alaih) has written in Mirqaat that with the blessings of the recitation of this dua, a veil is cast between the person visiting the toilet and the evil Jinns.

Hence they are unable to see one’s private parts. He has also written that the (Ba) of the word Alkubus can be read with either a dhamma (Pesh) or a Saakin (Jazm). (Mirqaat ‐ Vol. 1, pg. 361)

4. When entering the toilet, enter with the left foot. (Alaikum besunnati quoting from Ibne Majah)

5. When removing the undergarment, it is better to lower oneself towards the ground as much as easily

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possible and thereafter remove the garment. (Tirmidhi, Abu Dawood).

6. When coming out from the toilet, step out with the right foot first and then recite this dua:

Gufranaka Alhamdulila hilazi azhaba annil aza wa’fani -

O Allah! I seek forgiveness from you. All praise is due to Allah who removed from me that which was harmful and granted me safety.

7. Before entering the toilet, remove any ring etc, upon which any Aayat or the name of Rasoolullah (Sallallahu alaihe wasallam) is visible (Nasai). If a Ta’weez is covered with a cloth and sewn, it will be permissible to enter the toilet while wearing it.

8. When relieving oneself do not face the Qibla nor turn the back towards it. (Mishkaat, Tirmidhi, Ibne Majah)

9. When relieving one self, do not speak except out of absolute necessity. Also, do not engage in any Zikr whilst in the toilet. (Mishkaat, Abu Dawood ‐ pg. 3)

10. Be extremely careful and ensure that droplets of urine and stool do not splash upon one as most of the punishment of the grave is due to not protecting oneself from urine splashes. (Bukhari,

Ibne Maajah)

11. Do not touch the private parts with the right hand during istinjaa. Use the left hand for this purpose. (Bukhari, Abu Dawood)

12. Where a toilet is not available, relieve oneself behind some barrier so that one is not exposed to others. (Abu Dawood, Ibne Majah)

13. Search for soft ground (when relieving oneself in the open) so that the urine does not splash but is rather absorbed into the ground. (Tirmidhi, Abu Dawood)

14. Sit and urinate. Do not urinate while standing. (Tirmidhi)

15. After urinating, if one needs to dry himself he should do so behind some barrier (i.e. wall etc.) (Bihishti Gohar)

16. Perform Wudhu according to the Sunnat at home.

17. Perform the Sunnats at home before going to the Masjid. If there is no time for this, the same could be performed in the Masjid.

18. Note: In today’s times, due to Sunnats being neglected, it is preferable to perform them in the Masjid. (Kamaalate Ashrafiya)

DUA WHEN LEAVING THE HOME

1. When leaving home for the Masjid or for any other place, recite this Dua: (Tirmidhi, Abu Dawood, and Ibne Maajah)

Bismillahi Tawakaltu alalahi la howla wala quwata illa billa -

I emerge with the name of Allah. I have placed my trust in Allah. The strength to abstain from sins and to

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carry out righteous deeds, is only from Allah (Shami, Vol.1 pg. 85)

2. Proceed with dignity. Do not run. (This pertains to going to the Masjid only). (Ibne Majah)

DUA WHEN ENTERING THE HOME

1. When returning home, upon entering, first greet those in the home with Salaam. Thereafter recite this Dua:

Allahumma inni asaluka khairal mowlaji wakhairal maqraji bismillahi walajna wabismillahi qarjna wa’lalahi rabbina tawakalna - (Abu Dawood)

O Allah, I ask of you a good entering and a noble leaving. With the name of Allah have we entered and with the name of Allah do we leave and upon Allah have we placed our trust.

SUNNATS UPON ENTERING THE MASJID

1. To enter with the right foot. (Bukhari‐Chapter on Salaah pg.61)

2. To recite Bismillah (Ibne Majah pg. 56)

3. To recite Durood Sharief e.g. Asalatuwasalam ala rasoolilah -

(Ibne Majah, Faydhul Qadeer Vol. 1, pg. 336)

4. To recite the dua eg: Allahumafthali abwaba rahmatik - (Ibne Majah)

“O Allah, open the doors of your mercy for me”

5. Make intention for I’tikaaf. (Shami‐ Vol.2, pg. 442)

SUNNATS OF LEAVING THE MASJID

1. To leave the Masjid with the left foot. (Bukhari‐Chapter on Salaah pg.61)

2. To recite Bismillah (Ibne Majah pg. 56)

3. To recite Durood Sharief eg. Asalatuwasalam ala rasoolilah - (Ibne Majah, Faydhul Qadeer)

4. To recite the Dua eg: Allahumma inni asaluka min fazlik - (Ibne Majah)

“O Allah, I ask you for your grace”

SUNNATS OF MISWAAK

1. It is sunnat to use the Miswaak at the time of every Wudhu. (Abu Dawood, Vol. 1, pg 8 (at Targheeb wat Tarheeb)

2. The sunnat method of holding the Miswaak according to what Hazrat Abdullah Ibne Mas’ood

(Raziallaho anho) has narrated is as follows:

Place the small finger of the right hand below the Miswaak. Place the thumb below the head of the Miswaak.

The remaining three fingers will be placed above. (Shami‐ Vol. 1, pg 85)

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SUNNATS OF WUDHU

1. There are eighteen sunnats in Wudhu. By fulfilling these sunnats, one’s Wudhu will be perfected.

2. Make the intention of Wudhu eg: “I am performing Wudhu to make Salaah permissible”. (Nisai‐

Chapter regarding intention in Wudhu, pg.12)

3. Recite Bismillah hir Rahman nir rahim -

In some narrations the following words have also been narrated which could be recited.

Bismillahil Azimi walhamdulilahi ala deenil islam - (Maraaqi Ma’a Tahtaawe, pg, 37) and in some narrations Bismillahi walhamdulilah - is also mentioned. (Majma’uz Zawaa’id)

It is sunnat to recite the following Dua whilst performing Wudhu.

Allahumaqfirli zambi wawasee li fi daari wa baarikli fi rizqi - (Amalul youm wal lailah of Nasai)

4. Wash both hands upto the wrists. (Abu Dawood, Vol.1, pg.15 Mun Abi AlQamah)

5. Clean the teeth with Miswaak. If one does not have a Miswaak, rub the teeth with the fingers (Maraqiyul Falah, pg. 37‐38)

6. Gargle the mouth thrice.(Abu Dawood, Vol.1, pg.14)

7. Put water into the nostrils and clean the nostrils by blowing thrice. (Abu Dawood, Vol.1, pg.14‐ 15)

8. If one is not fasting, gargle and put water into the nostrils thoroughly (Abu Dawood, pg.19, Maraqiyul Falah, pg. 39)

9. Wash each limb thrice. (Bukhari‐Vol.1, pg.27)

10. Make Khilaal of the beard. (To pass wet fingers through the beard) when washing the face

Note: The Sunnat method of making Khilaal of the beard is that after washing the face thrice, take water in the palm, bring it into the chin and rub outwards from the palate, passing the fingers through the beard and say Haakazaa amarani rabbi - (Shami‐Vol.1, pg.87)

11. When washing the hands and feet, make Khilaal of the fingers and toes (Abu Dawood, Vol. 1, pg 19)

12. Make Masah of the entire head once. (Si’aayah‐ Vol.1 pg. 132, Shami Vol.1)

13. Together with Masah of the head, make Masah of the ears. (Nasai‐Vol.1 pg.16, Shami ‐ Vol.1 pg.89)

14. Rub the limbs when washing them.(Maraaqi‐ pg.40)

15. Make wudhu in quick succession.(Maraaqi‐ pg.40)

16. Make wudhu in sequence (Hidaayah‐ Vol.1)

17. Commence from the right side. (Bukhari‐ Chapter of beginning on the right in Wudhu, pg.28)

18. Commence Masah of the head from the front (Bukhari‐ Vol.1, pg. 31. narrated from Abdullah Ibne Zaid)

19. Make Masah of the nape. Do not make Masah of the throat. This is a Bid’at (innovation). (Maraaqi‐ pg.41)

20. After wudhu recite the Shahaadah:

Ashadu al la ila ha illalahu wahadahu la sharika lahu waashadu anna muhamadan abduhu warasooluhu -

And then recite this dua:

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Allahumajalni minat tawabina waj alni minal mutatahirin - (Tirmidhi‐ Vol. 1, pg 18)

O Allah, include me amongst those who repent excessively and amongst those who purify themselves.

Note: Regarding the above Dua Mullah Ali Qari (Rahmatulla hi alaih) has written in Mirqaat, commentary of Mishkaat, that while Wudhu purifies one externally, this dua is a supplication for internal purity. It is as though one is supplicating that, “O Allah, we have cleansed ourselves externally, which was within our power. O Allah, you now purify us internally as well, through your mercy.

FARAAIDH (COMPULSORY ACTS) OF WUDHU

The above mentioned procedure was the Sunnat method. Certain acts are compulsory in Wudhu. If even one is left out or has some deficiency, then Wudhu will not be complete. In Wudhu, there are only four Faraaidh (compulsory acts).

1. To wash the entire face once

2. To wash both hands including the elbows once

3. To make Masah of a quarter of the head once.

4. To wash both feet once upto and including the ankles.

By doing so much the Wudhu will be completed. However, by performing Wudhu according to the Sunnat method, one’s Wudhu will be perfected and more reward will be attained.

SUNNAT METHOD OF GHUSL

First wash both hands upto the wrists. Thereafter wash off any impurity that may be on the body of both the front and back private parts (whether there is a need for this or not). Now perform Wudhu according to the Sunnat manner. If one is taking a bath in such a place where the water does not flow away but instead gathers at the feet, then do not wash the feet there. After the Wudhu, pour water over the head thrice (sufficient water should be poured so that the entire body is completely drenched). Rub the body with the hands so that no part remains dry. If even a hair span is left dry, the ghusl will be incomplete. In short, ensure that water passes over the entire body. Thereafter, move away from this place to a pure spot to wash one’s feet. If, however, the feet had been washed at the time of Wudhu, then there is no need to repeat. (Behishti Zewar, Shami‐ Vol. 1, pg. 157– 159)

Note: The act of wiping oneself with a towel after ghusl is also recorded in the Hadith. Likewise not to wipe oneself but to allow the water to dry up on its own is also recorded in the Hadith. Hence, whichever of the two methods are adopted, make the intention of fulfilling the Sunnat. (Nasai‐Vol.1, pg. 31, Tirmidhi‐Vol.1, pg.18, Shami‐ Vol.1, pg. 99)

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FARAAIDH OF GHUSL

The above mentioned method is the sunnat procedure for ghusl. In ghusl, some acts are compulsory. Without which one’s ghusl will not be correct and one will remain impure. Thus it is necessary to have the knowledge of what is compulsory in ghusl. Only three acts are compulsory in ghusl.

1. To gargle one’s mouth (in such a method that water reaches the entire mouth.)

2. To place water in the nose (up to the soft portion).

3. To make water reach the entire body.

SUNNATS OF AZAAN AND IQAAMAH

1. It is Sunnat to face the Qibla while saying the Azaan and Iqaamah. (Maraaqiul Falaah‐ pg. 106, I’laaus‐sunan‐Vol.2, pg.126)

2. It is Sunnat to say the Azaan with pauses after each phrase while the Sunnat method of Iqaamah is to say it quickly. (Tirmidhi‐ Vol.1, pg.285)

3. During the Azaan it is Sunnat to turn the face to the right when saying: Haiya alas salah and towards the left when saying, Haiya alal falah However, the chest and the feet should remain towards the direction of the Qibla. (Maraaqi‐pg.106, Shami‐Vol.1, pg. 285)

4. It is Sunnat to repeat the words of the Azaan after the Muazzin (in reply to the Azaan). When the Muazzin call out Haiya alas salah and Haiya alal Falah reply with: La howla wala quwata illa billa (Bukhari, Muslim)

5. In the Azaan of Fajar when the Muazzin calls out: Assalatu khairum minan noum reply with: Sadaqta wabararta (Maraaqiul Falaah‐ pg. 110)

6. The reply will be given to the Iqaamah in the same way as it is given for Azaan. However, in reply to Qadqamatis salah one should say: Aqaamahalahu wa’adamaha (Abu Dawood)

7. After the Azaan it is Sunnat to recite Durood Sharief (Muslim ‐ Vol.1 pg.166)

8. Thereafter recite this Dua which is narrated in the chapter of Azaan in Bukhari Sharief.

Allahumma rabba hazi iddawatit tamati wasalatil qaaemati aati muhammadinil waseelata walfazilata wabashu maqamam mahmooda nilazi wa’ata Innaka la tukliful meea’ad -

O’ Allah the Lord of this perfect call and the Lord of the prayer which is about to be performed, grant Muhammad (Sallallahu alaihe wasallam) the intercession and the virtue and grant him the praised position (Al‐maqaamul Mahmood) which you have promised him. Verily you do not contradict your promise.

The words Innaka la tukliful meea’ad are not narrated in Bukhari Sharif. Imam Baihaqi has narrated it in

Sunan‐e‐Kubra. (Hisn‐e‐Haseen with commentary Fadhle Mubeen)

Note: To add the words waddarajatar Rafeeata or to add Ya arhamar raheemeen at the end is not established from any narration. (Hence it should not be added on in the Dua after azaan).

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Mullah Ali Qari (Rahmatulla hi alaih) writes in Mirqaat‐Vol.2, pg. 163.

Waamaziyadatu “waddarajatar Rafeeata” almushtahiratu a’lal alsinati faqalas kaavi lam arahu fee shayim minar rivaayat -

Note: By reciting this Dua one will be blessed with a good death and one will receive the intercession of Rasoolullah (Sallallahu alaihe wasallam). (Mirqaat)

FIFTY‐ONE SUNNATS OF SALAAH

ELEVEN SUNNATS OF QIYAAM

1. At the time of saying Takbeer‐e‐ Tahreema (i.e. Allahu Akbar) the back must be upright. The head should not be bent downwards. (Tahtaawi pg.143)

2. The feet should be placed four fingers apart (Tahtaawi pg.143).The toes should be facing towards the Qibla (Shami).

Note: Certain Fuqaha (Jurists) have mentioned that keeping the feet at a distance of four fingers is Mustahab. However, in fiqh (Jurisprudence), the word Mustahab is used for Sunnat and vice versa. (Vol.1, pg. 612)

3. The Muqtadees (followers) should raise their hands to say Takbeer‐e‐ Tahreema together with the Imaam. (Tahtaawi pg.140)

Note: If the Muqtadee’s Takbeer‐e‐ Tahreema ends before the Imaam his following will not be correct. (Tahtaawi)

4. At the time of saying Takbeer‐e‐ Tahreema both hands should be raised upto the ears. (Abu Dawood‐Vol.1, pg. 105 and pg. 108 from Wa’ill)

5. The palm of the hands should be facing the Qibla at the time of Takbeer (Tahtaawi pg.143, Shami‐Vol.1, pg.356)

6. The fingers should be in their natural position at the time of Takbeer i.e. neither spread out nor tightly closed. (Tahtaawi‐ pg.152, Shami‐Vol.1, pg.356)

7. When folding the hands, the palm of the right hand should be placed on the back of the left palm. (Tahtaawi)

8. The small finger and the thumb of the right hand should form a circle around the wrist of the left hand. (Tahtaawi‐ pg. 141)

9. The middle three fingers should be placed flat over the forearm. (Tahtaawi‐ pg. 141)

10. One should position the hands below the navel. (Tahtaawi‐ pg.140, and Shami‐Vol.1, pg.359)

11. It is Sunnat to recite the Thana. (I’laalsunnan‐ Vol.2, pg. 174 – 177)

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SEVEN SUNNATS OF QIRAAT

1. To recite Ta’awwuz i.e. Aouzubillaa (Tahtaawi‐ pg.141)

2. To recite Tasmia at the beginning of each Rakaat i.e. Bismillah (Ibid)

3. To say Aameen softly. (Tahtaawi‐ pg.142)

4. In Fajr and Zuhr Salaah, one should recite Tiwaale‐mufassal i.e. any Surah from Surah Hujuraat (26th Para) to Surah Burooj (30th Para) In Asr and Esha one should recite from Ausaate Mufassal i.e. any Surah from Surah Burooj (30th Para) to Surah Lam‐yakun. In Maghrib one should recite Qisaare Mufassal i.e. any Surah from Surah Lam‐yakun to Surah Naas (30th Para). (Tahtaawee‐ pg.143–144)

5. To lengthen the first Rakaat of Fajr Salaah. (Tahtaawee‐ pg.144)

6. Thanaa, Ta’awwuz, Tasmia and Aameen should be recited softly. (Maraaqi‐pg.142)

7. Only Surah Faatiha should be recited in the third and fourth Rakaats of the Fardh Salaah. (Tahtaawee‐ pg.147)

EIGHT SUNNATS OF RUKU

1. To say the Takbeer of Ruku. (Tahtaawee‐ pg.144)

2. To grasp the knees with the hands. (Tahtaawee‐ pg.145)

3. Whilst grasping the knees the fingers should be spread apart. (Ibid)

4. To keep the back straight. (Shami‐Vol.1, pg. 365)

5. To keep (the calf of the legs) straight i.e. the section from the ankles to the knee. (Shami‐Vol.1, pg. 365)

6. To keep the head and the lower back in a straight line. (Shami‐Vol.1, pg. 365)

7. To read Subhana Rabbial azim thrice in Ruku. (Tahtaawee‐ pg.144)

8. Whilst getting up from Ruku, the Imam should say Samiallahuliman Hamida in a loud voice, whilst the followers should say Rabbana lakal hamd. If one is performing Salaah alone, one should recite both (softly). One should stand and pause with ease after the Ruku before going into Sajdah. (Shami‐Vol.1, pg. 327)

TWELVE SUNNATS OF SAJDAH

1. To say the Takbeer while going into Sajdah. (Shami‐Vol.1, pg. 352)

2. To place both knees on the ground first. (Shami‐Vol.1, pg. 398 and Tahtaawee‐ pg.145)

3. Thereafter to place both the hands on the ground. (Shami‐Vol.1 and Tahtaawee‐ pg.145)

4. To place the nose on the ground. (Shami‐Vol.1 and Tahtaawee‐ pg.145)

5. Lastly to place the forehead on the ground. (Shami‐Vol.1 and Tahtaawee‐ pg.145)

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7. To keep a gap between the stomach (abdomen) and the thighs. The arms should not touch the sides of the body. (Tahtaawee‐ pg.146)

8. The elbows should be kept off the ground (i.e. raised). (Tahtaawee‐ pg.146)

9. To recite Subhana Rabbial a’ala at least thrice whilst in Sajdah.

10. To recite Takbeer whilst getting up from Sajdah. (Shami‐Vol.1, pg. 352)

11. When getting up from Sajdah, first the forehead, then the nose, then the hands and lastly the knees should be raised. (Shami‐Vol.1, pg. 368 and Tahtaawee pg.145)

12. One should pause and sit with ease between the two Sajdahs. (Tahtaawee pg.146)

THIRTEEN SUNNATS OF QA’ DAH

1. To keep the right foot upright whilst sitting in Qa’dah and to place the left foot flat on the ground. (Tahtaawee pg.146)

2. To place both hands on the thighs. (Ibid)

3. To raise the index finger in Tashahhud whilst reciting Ashhadu al lahilaha and to lower it when saying Illalla (Tahtaawee pg.146 and 147)

4. To recite Durood Sharief in the final Qa’dah. (Tahtaawee pg. 147)

5. After Durood Sharief recite a Dua which is similar to those which appear in the Qur’an or Hadith. (Tahtaawee pg. 148)

6. To say Salaam on both sides upon completion of Salaah. (Tahtaawee pg. 149)

7. To begin Salaam from the right side. (Ibid)

8. The Imaam whilst saying Salaam should make Niyyat (intention) for the Muqtadees (followers), angels and the pious Jinns. (Ibid)

9. The Muqtadee whilst saying Salaam should make Niyyat for the Imaam, angels, pious Jinns and all the followers on his right and left side. (Tahtaawee pg. 150)

10. The Munfarid (a person performing his Salaah on his own) should make Niyyat for the angels only. (Ibid)

11. The Muqtadee should say Salaam simultaneously with the Imaam. (Ibid)

12. The second Salaam should be said in a lower tone than the first Salaam. (Tahtaawee)

13. The Masbooq (a person who has joined the Imaam late) should wait for the Imaam to end his Salaat before getting up to complete his missed Rakaats. (Tahtaawee)

FARAAIDH (Compulsory Acts) OF SALAAT

1. Takbeer‐e‐Tahreema. (To say, “Allahu Akbar”, translator)

2. Qiyaam (To stand).

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3. Qiraat (To recite any verse or Surah of the Qur’aan‐e‐Kareem.)

4. To make Ruku.

5. To make two Sajdahs.

6. To sit for the duration of At‐tahiyat in the final sitting. (Qa’eda akherah)

If any one of the above mentioned are left out, the Salaat will not take place. It will have to be repeated.

Note: The Waajibaat and Mufsidaate‐Salaat etc. should be learnt from Behishti Zewar or Aa’inae‐ Namaz written by Mufti Sa’eed Ahmad Sahib (Rahmatulla hi alaih), the Mufti‐e‐A’zam (grand Mufti) of Mazaahirul‐uloom.

DIFFERENCES IN THE SALAAT OF FEMALES

1. When saying Takbeer‐e‐Tahreema females should raise both their hands up to the shoulders without removing them from under the Burqa.(a kind of shawl or veil covering the whole body from head to foot‐ translator) (Tahtaawee‐ pg.141)

2. Thereafter they should tie their hands on the chest in such a manner that the palm of the right hand is placed on the back of the left hand. She should not grip her wrist with her thumb and small finger like men. (Tahtaawee‐ pg.141)

3. Bend slightly in Ruku, and place the fingers of both hands joined together on the knees. Do not spread them. Keep the arms close to the side of the body. Join the ankles of both feet. (Tahtaawee‐ pg.141, Behishti Zewar Vol.2 pg.16)

4. The feet should not be kept erect in Sajdah but should be placed horizontally on the floor pointing to the right. Crouch and draw the body in, as much as possible when making Sajdah , so much so that the thighs touch the stomach and the forearms are joined to the sides of the body and the elbows are spread flat on the ground.(Behishti Zewar Vol.2 pg.17)

5. When sitting in Qa’dah the feet should be spread out horizontally on the ground on the right side. Both the hands should be kept closed. (Tahtaawee‐ pg.146 and Shami‐Vol.1 pg. 373)

ETIQUETTES OF SALAAH

(MALES AND FEMALES)

The gaze should be fixed on the place of Sajdah during Qiyaam, on the feet during Ruku, on the nose during Sajdah, on the lap during Qa’dah and on the shoulders during Salaam. When one has an urge to yawn during Salaah, he should stifle it as much as possible. When one has an urge to cough during Salaah one should try as much as possible to suppress it.

(Extracted from A’ina‐e‐Namaz written by Mufti Sa’eed Ahmad Sahib, (Rahmatulla hi alaih) the Mufti‐e‐ A’zam

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(grand Mufti) of Mazaahirul‐uloom.

1. After every Fardh Salaah recite one of the following Duas. After Salaam it is sunnah to recite Astagfirullah thrice. Thereafter recite:

Allahumma antas salam waminkas salamu tabaarakta ya zal jalali walikram (Hisne Haseen, FathulQadeer‐ Vol. 1, pg.439)

O Allah, You are the possessor of peace, peace can only be attained from you. You are full of blessings, O The powerful, The Most Kind.

Note: With regard to the words:

Elaika yarjius salamu faha’ina rabbana bissalami waadqilna daaraka daras salami fala asla lahu

Mulla Ali Qari (Rahmatulla hi alaih) writes in Mirqaat [Vol. 2, pg.358] that there is no substantiation for these words in the ahaadith; they are merely an addition by some story‐tellers.

2. La ila ha illalhu wahadahu la sharika lahu lahul mulku walahul hamdu wahuwa ala kulli shayin qadeer (Hisne Haseen)

3. Allahumma inni aouzubika minal jubni waouzubika min an urada ilaa arzalil oumuri waouzubika min fitnatit dunya waouzubika min azabil qabr

O Allah, I seek your protection from cowardice, from becoming senile, from the trials of this world and from the punishment of the grave.

SUNNATS OF JUMU ’AH

1. To take a bath. (Bukhari, Tirmidhi, Ibne Majah)

2. To wear nice and clean clothes. (Abu Dawood, Chapter of Ghusal on the day of Jumu’ah)

3. To proceed early to the Masjid. (Tirmidhi, Ibne Majah)

4. To go to the Masjid on foot. (Ibne Majah)

5. To try to sit as close as possible to the Imaam. (Ibne Majah, Tirmidhi)

6. If the Saffs (rows) are already filled, one should not jump over the shoulders of the musallies in order to get to the front. (Abu Dawood)

7. One should not do any futile action e.g. one should not fiddle with one’s clothes or fingers. (Ibne Majah)

8. To listen to the Khutba attentively. (Tirmidhi, Ibne Majah)

9. The person who recites Surah Kahaf on Friday will be bestowed with a Noor (Spiritual light) from under the Arsh (The Throne of Allah Ta’ala) which will extend from the earth till the sky and will benefit him in the darkness of the Day of Qiyaamah. All his (minor) sins which he had committed from the previous Jumu’ah up to this Jumu’ah will be forgiven. (Behishti Zewar)

10. Rasoolullah (Sallallahu alaihe wasallam) is reported to have said, “Recite Durood upon me in abundance on the day of Jumua’h since they are presented to me.” (Ibne Majah)

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11. On the day of Jumua’h it is Sunnat to apply oil to the hair and to use it or any other sweet smelling fragrance. (Bukhari)

SOME SUNNATS OF EATING

1. Spread out a cloth on the floor (to lay the food on.) (Bukhari)

2. Wash both hands upto the wrists. (Tirmidhi)

3. Recite Bismillah aloud. (Bukhari, Muslim‐ Shami, Vol.5)

4. Eat with the right hand. (Bukhari, Muslim)

5. The one who is most pious or senior from those eating should be made to commence eating first. (Muslim‐ Vol.2 pg. 171)

6. If only one type of food is in the utensil, eat from the side in front of you. (Bukhari, Muslim)

7. If a morsel falls, pick it up, clean it and eat it. (Muslim)

8. Do not lean and eat. (Bukhari, Abu Dawood)

9. Do not find fault with the food. (Bukhari, Muslim)

10. Remove the shoes while eating. (Mishkaat)

11. When eating, sit either with both knees raised and the posterior on the ground or by raising one knee and keeping the other on the ground. A third posture is to sit with both knees on the ground (as in the position of Qa’dah) and lean forward to eat. (Mirqaat‐ commentary of Mishkaat)

12. Clean the plate and other eating utensils thoroughly after eating. The utensils will then make dua for one’s forgiveness. (Ibne Majah)

13. To lick the fingers after eating. (Muslim)

14. Recite this dua after eating.

Alhamdulilahilazi atuamana wasaqana waja’lana muslimeen. (Tirmidhi, Abu Dawood, Ibne Majah)

All praise is due to Allah who has granted us food and drink and has made us Muslims.

15. First remove the cloth, and then get up. (Ibne Majah)

16. Recite this dua while picking up the cloth.

Alhamdulilahi hamdan kasiran touebam mubarakan feehi gaira makfieoun wala muwadeoun wala musthagnian anho rabbana (Bukhari).

All praise is due to Allah, such praise which is pure, full of blessings. O our Sustainer, we are not clearing away this food due to regarding it as sufficient (that we do not require anything more from you), nor in the manner of abandoning it, nor do we regard ourselves as not being in need of it.

17. Wash both hands. (Tirmidhi, Abu Dawood)

18. Gargle the mouth. (Bukhari)

19. If you forget to recite Bismillah at the beginning, recite Bismillahi awalahu wa’akirahu (Tirmidhi, Abu

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Dawood)

20. When invited to partake of meals by someone, make this Dua for the host:

Allahuma atueman atuamani wasqi man saqani (Muslim)

O Allah feed the one who fed me and grant him drink who gave me to drink.

21. It is Sunnat to partake of some vinegar. That house in which vinegar is found will not be regarded as empty of gravy. (Ibne Majah)

22. If a person uses only wheat (to make his bread), he should also add a little barley so as to get the Sawab (reward) of acting on a Sunnat.

23. To eat meat is Sunnat. It is reported in a Hadith that the most superior food of this world and the hereafter is meat. (Jaamia Sageer ‐ Vol.2, pg. 34)

24. To accept the invitation of one’s fellow Muslim is a Sunnat. (Abu Dawood) However if (the major portion of) his income is from interest, bribery or any other haraam source, then his invitation should not be accepted.

25. It is Sunnat to give food to the family of the deceased. (Ibne Majah)

SUNNATS WHEN DRINKING WATER

1. Drink with the right hand since Shaytaan drinks with the left hand. (Muslim)

2. Sit and drink. It is forbidden to drink while standing. (Muslim)

3. Recite Bismillah before drinking and Alhamdulilah after drinking. (Tirmidhi)

4. Drink in three breaths (sips). After each sip, separate the utensil from the mouth. (Muslim,

Tirmidhi)

5. Do not drink from that side of the utensil which is chipped. (Abu Dawood)

6. Do not drink directly from the chipped, the spout of a jug or from any such utensil from which the water gushes out very quickly (causing one to choke) or from such a utensil in which there is a possibility that a snake or scorpion etc. may have crept in. (Bukhari, Muslim)

7. To recite this Dua, after drinking water (not other drinkables) is also Sunnat.

Alhamdulila hilazi saqana azban furatam birahmatihi walam yajalhu milhan ujajam bizonobina (Roohul Ma’ani, pg.149, 27th Para)

All praise is due to Allah; Who of His Mercy has granted us sweet and pleasant water to drink and did not make it bitter and salty due to our Sins.

8. After drinking water, if the utensil is to be passed on to others, pass it to the one on the right who in turn will pass it to the one on his right, and this procedure will continue till the end. (Bukhari, Muslim) The same sequence should be observed when passing around tea or anything else.

9. Recite this Dua after drinking milk.

Allahumma bariklana feehi wazidna minhu (Abu Dawood, Tirmidhi)

O Allah grant us barakah (blessings) in it and grant us more of it.

Requisites of Good Salaat

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There are twelve thousand virtues in salaat. which can be achieved through twelve points. If a person is to acquire full benefit from salaat, then, he must take care of these points. Sincerity is of course essential at every step. These points are as follows:

1. Knowledge:

An action performed without knowledge is far inferior to the one done with full knowledge about it. We should therefore know:

(a) Which of the Islamic Practices are farz and which are sunnath.

(b) What is farz and what is sunnath in wazu and salaat.

(c) How does Satan cause obstruction in the proper observance of salaat.

2. Wazu:

We must try to:

(a) Clean our heart of jealously and malice, just as we wash the other parts of our body.

(b) Keep ourselves clean of sins.

(c) Be neither wasteful nor abstemious in the use of water.

3. Dress:

It should be:

(a) Got through honest living.

(b) Clean.

(c) According to the Sunnath, e.g. the ankles should not be covered.

(d) Simple, and should not display vanity and pride.

4. Time:

We should be:

(a) Able to tell correct time at any moment.

(b) Always watchful about Azaan.

(c) Particular about the time of salaat, lest we should be too late for it.

5. Qiblah:

There are three things to be ensured in facing Qiblah:

(a) We must face Qiblah physically.

(b) Have the heart in union with Allah, for He is the Qiblah of the heart.

(c) Be as attentive as a slave is before his master.

6. Intention:

For this we need to be particular about three things:

(a) We must be definite as to what salaat we are offering.

(b) Remain constantly conscious of our presence before Allah, Who sees us.

(c) Have perfect faith that Allah know all that is in our hearts.

7. Takbeer Tahreemah:

The essentials of 'Takbeer Tahreemah' are:

(a) To pronounce the words correctly.

(b) To raise both hands right up to the ears. This signifies that we have severed our connection with all, except Allah.

(c) To feel the greatness of Allah in our heart when we say Allaho Akbar.

8. Qiyaam:

While in Qiyaam we should:

(a) Keep our gaze at the place of sajdah.

(b) Feel in our heart that we are standing before Allah.

(c) Not think of anything else.

9. Qiraat:

The essentials of Qiraat are:

(a) To recite the Qur'an with Taj-weed.

(b) To ponder on the meanings of what we recite.

(c) To bind ourselves to what we recite.

10.Ruku:

The essentials of Ruku are:

(a) To keep the back quite straight i.e. the whole body above the legs should be in one straight line.

(b) To hold the knees firmly with fingers spread apart.

(c) To recite Tasbeeh with humility and devotion.

11.Sajdah:

The essentials of Sajdah are:

(a) To place the hands flat and close to the ears.

(b) To keep elbows raised above the ground.

(c) To recite Tasbeeh with devotion.

12. Qa'dah:

The essentials of Qa'dah are:

(a) To sit up on the left foot, keeping the right one erect.

(b) To recite Tashahhud with devotion, keeping the meaning in mind, for it contains greetings for the Prophet (Sallallaho alaihe wasallam) and prayer for the Muslim brethren.

(c) To consider the concluding Salaam a definite greeting to the Angels as well as the people on the right and on the left.

As has been said already, sincerity is the essence of all these points, which requires us:

1. To offer salaat with the sole purpose of pleasing Allah.

2. To understand that it is only through the grace and favour of Allah that we are able to offer salaat.

3. To hope for the reward promised by Allah.

Source : Fazail'e Aamaal

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10. The one serving should drink last. (Tirmidhi)

SUNNATS PERTAINING TO CLOTHING

1. Rasoolullah (Sallallahu alaihe wasallam) loved white clothing. (Tirmidhi, Ibne Majah)

2. When putting on any garment, put on the right sleeve or leg first, then the left. (Tirmidhi ‐ Chapter on clothing)

3. Keep the trouser, kurta, lungi, etc. above the ankles. Allah Ta’ala becomes displeased with a person who allows any garment to hang lower than the ankles. Rasoolullah (Sallallahu alaihe wasallam) has said that Allah Ta’ala will not look with mercy at that person who allows his garment to hang lower than his ankles. (Bukhari, Muslim)

4. When wearing new clothes, recite this Dua:

Alhamdulila hilazi kasani hazas souba warazaqanihi min gairi howlim minni wala quwwa (Abu Dawood)

All praise is due to Allah who gave me this cloth to wear and granted me this without my exerting any effort or strength.

5. It is Sunnat to have a Topi (cap) under the turban (Mirqaat‐ Vol. 8, pg.250)

6. Rasoolullah (Sallallahu alaihe wasallam) used to like wearing the kurta. (Tirmidhi, Abu Dawood)

7. It is Sunnat to tie a black turban. It is also Sunnat to leave a tail at the back. (Nasai)

8. It is Sunnat to wear a Topi (Mirqaat‐ Vol. 8, pg.246)

9. When removing any kurta, first remove the left sleeve of the kurta. In the same manner, when removing the trousers, first remove the left leg.

10. First put on the right shoe, then the left. (Abu Dawood, Bukhari, Muslim)

11. When removing the shoes, first remove the left then the right. (Bukhari, Muslim, Abu Dawood)

SUNNATS OF THE HAIR

1. The length of the hair of Rasoolullah (Sallallahu alaihe wasallam) reached up to the middle of the ear. According to another narration the hair reached up to the ear and yet, in another narration it is mentioned that it reached up to the ear‐lobes. There are also narrations where it is mentioned that the hair was close to the ear‐lobes. (Shamaile Tirmidhi)

2. To keep all the hair upto the ear‐lobes or a little lower is Sunnat. Similarly to shave all the hair off is also Sunnat. If a person wishes to trim his hair, then it should be trimmed equally on all sides.

To keep the front hair of the head long while shortening the back of it, which is known as the “English hair” (Square cut‐ translator), is not permissible. Similarly to shave part of the head while leaving the rest is not permissible. May Allah Ta’ala protect every Muslim from this! (Behishti Zewar‐ Vol. 11, pg. 115)

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3. The command to grow the beard and trim the moustache has been recorded in the Hadith. (Bukhari, Muslim). To trim the beard less than the length of one fist or to shave it off is declared haraam. (Behishti Zewar‐ Vol. 11, pg. 115) May Allah Ta’ala protect every Muslim from this. It is Waajib (compulsory) to keep the beard one fist length, and the length of one fist is established from the Sunnat. (Bukhari‐ Vol. 2, pg. 875)

4. It is Sunnat to trim the moustache as finely as possible. There are severe warnings in the Ahadith for keeping very long moustaches. (Aujazul‐Masalik, Vol. 14)

5. The hair below the navel, armpits, the moustaches, as well as the nails should be cut and kept clean. It is sinful to allow 40 days to pass without doing so. (Behishti Zewar‐ Vol. 11, pg. 116)

6. To wash the hair, oil it and comb it is Sunnat, but a few days should be skipped in‐between, if there is no necessity. (Mishkaat, Bazlul Majhood, commentary of Abu Dawood)

7. When combing the hair start from the right hand side. (Bukhari‐ pg. 61)

8. When combing one’s hair or whenever the need arises to look into the mirror recite the following Dua:

Allahumma anta hasanta kalqi fahassin kuluqi (Hisne Haseen)

O Allah, as you have beautified by external form, so make my character beautiful as well.

SUNNATS WHEN TREATING AND VISITING THE SICK

1. It is Sunnat to take medication and undergo treatment during an illness. However, one should depend only on Allah Ta’ala for the cure.

2. It is Sunnat to treat an illness with kalunji (black seed) and honey. (Bukhari‐ chapter on medicine) Rasoolullah (Sallallahu alaihe wasallam) said that Allah has placed cure in these two things. There are many Ahadith narrated in praise of kalunji and honey.

3. During treatment one should avoid those things which aggravate the illness.

4. It is Sunnat to visit one’s sick brother. Nabi (Sallallahu alaihe wasallam) said:

“Visit the sick”. (Bukhari)

Hazrat Jaabir (Raziallaho anho) narrates:

“I became sick. Nabi (Sallallahu alaihe wasallam) came to visit me”. (Bukhari)

5. After visiting the sick it is Sunnat to leave quickly (Mishkaat). It should not happen that the patient or his family is inconvenienced in any way by your remaining there for a long time.

6. To console the patient in any way possible is Sunnat. For example one should say to him that Insha‐ Allah you will recover very quickly, Allah Ta’ala is the Most Powerful. One should not say such things which will instil fear in the sick person. (Mishkaat, pg. 137)

7. When visiting the sick one should say the following:

La ba’sa thahooroon Insha allah -

Do not become worried as this sickness will be a means of cleaning you from your sins, if Allah Ta’ala wishes.

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Thereafter recite this seven times for his recovery:

Asalullahal azeema rabbal arshil azeemi ien yashfeeyak -

I ask Allah Ta’ala who is All Powerful and the Lord of the Great Throne that He grants you recovery. Rasoolullah (Sallallahu alaihe wasallam) has stated that by reading this dua seven times the sick person will be cured. However, if the time of his death has approached than nothing can delay that. (Mishkaat‐ pg. 135, Abu Dawood‐ Vol.2, pg. 86)

SUNNATS OF TRAVELLING

1. As far as possible, there should be at least two people together when undertaking any journey. Travelling alone should be avoided. However, in extreme necessity there is no harm. (Fathul‐ Baari‐Vol‐ 6, pg. 53)

2. When one has placed one’s foot in the stirrup of one’s conveyance and is about to mount it, one should say (Bismillah). (Tirmidhi)

3. After settling down on the conveyance say: (Allah-u-Akbar) thrice and thereafter recite the following dua: Subhanalazee saqaralana haza wama kunna lahu muqrinin wainna ila rabbina lamunqaliboon - (Muslim, Tirmidhi)

Glory be to the one who has subjugated this for us whereas we were not able to subjugate it on our own. And we will certainly be returning to our Lord.

4. Thereafter recite the following dua:

Allahumma hawwin alaina safarana haza watweanna bo’daho -

Allahumma antas sahibu fis safari wal qalifatu fil aahal - Allahumma inni aouzubika mieo wa’sais safari waka’batil manzari wa sooil munqalabi fil mali wal ah’li wal wald - (Muslim, Hisne Haseen)

O Allah make this journey easy for us and shorten the length of the journey as well. O Allah, You are our companion on this journey and the Protector of our household. O Allah, I seek your protection from the hardship of travel, from witnessing a terrible sight and from finding an evil condition having befallen my family, wealth and children upon my return.

5. When the need arises to stop along the way, the Sunnat is to move to the side of the road. Do not camp in the middle of the road whereby the paths of others are blocked and they experience inconvenience thereby. (Muslim‐ Vol.2, pg.144)

6. When ascending any high place one should say Allah-u-Akbar (Bukhari‐ pg. 420)

7. When descending to any place, one should say Subhanallah (Bukhari)

8. Note: It is mentioned in Mirqaat that this is a Sunnat of travelling. However, when one is ascending the stairs of his house or Masjid, then he should begin with his right foot and say Allah-u-Akbar even though it is only one stair. At the time of descending, begin with the left leg and recite Subhanallah although it is only a small decline. There is hope that one will receive the reward of practicing on a Sunnat. Mulla Ali Qari

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(Rahmatulla hi alaih) has mentioned the wisdom in saying Allah-u-Akbar at the time of ascension, that although apparently we are going higher but O Allah! we are not high. Highness and greatness are only for you. While descending, a person says Subhanallah because we are low and O Allah! You are free from lowness.

9. When the town of one’s destination comes into view, then recite this dua:

Allahumma Barik lana feeha -

O Allah, grant us barakah (blessings) from this town. When entering the town recite this dua.

Allahumar zuqna janaha wahabibnaa ila a’hliha wahabib saalihi a’hliha elaina -

O Allah, grant us sustenance of this place. Make us beloved to the people of this place and make the pious people of this place beloved to us.

10. Rasoolullah (Sallallahu alaihe wasallam) has mentioned that when the purpose for which one had undertaken the journey has been accomplished, one should return home immediately. It is not advisable to remain on a journey for no reason. (Bukhari‐pg.421)

11. When returning after many days from a lengthy journey, and one arrives home when a great portion of the night has passed, then he should not immediately enter his home. Rather it is better to go the next morning. (Mishkaat, pg.339)

12. If the family is aware of your late arrival and is expecting you, then there is no harm in going home immediately. (Mirkaat‐ Vol.7, pg.338)

13. By practicing these Sunnats one will receive the benefits in this world and the Hereafter.

14. It is forbidden to take a dog along on the journey or to keep bells, since Shaytaan follows such a person and the blessings of the journey are lost. (Muslim‐ Vol.1, pg.202)

15. Upon returning from a journey, it is Sunnat to first go to the Masjid, perform two raakats of Salaah and thereafter enter the home. (Mishkaat)

16. When returning from a journey recite this dua:

Aaeboona taaeboona aabidoona lirabbina haamidoon - (Muslim, Tirmidhi)

“We are returning (home) with repentance, utmost humility and praising our Lord.”

SUNNATS OF NIKAH

1. A Sunnat Nikah is that which is simple, wherein there are no formalities, nor are there any disputes pertaining to the dowry etc. (Mishkaat)

2. It is Sunnat to seek a pious and righteous person for marriage and to send a proposal to such a person. (Mishkaat‐Vol.2, pg.267‐narrated from Abu Hurairah)

3. To have the Nikah on Friday in a Masjid and to have Nikah in the month of Shawwaal is Sunnat and preferable. (Mirqaat‐ Vol.6 pg.210 and 217)

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4. To announce the Nikah. (Miskaat‐ Vol.2, pg.272)

5. It is also Sunnat to fix the amount of Mehr (dowry) according to one’s means. (Miskaat‐ Vol.2, pg.272)

6. On the first night when one is in seclusion with one’s wife, one should take hold of the forehead and recite this dua:

Allahumma inni asaluka khairaha wakaira ma jabaltaha alaihi waouzubika min sharriha washarri ma jabaltaha alaih - (Abu Dawood, Ibne Majah)

O Allah, I ask you for the good that is in her and the benefits of her good habits and character. I seek your protection from the harms of her evil habits and character.

7. When intending to copulate with one’s wife, recite this dua: If he has children then shaytaan will not be able to overpower them and will not be able to harm them.

Bismillah – Allahumma jinnib nash shaitana wajannibish shaitana ma razaqtana - (Bukhari‐ Vol.2, pg. 776, Abu Dawood, Ibne Majah)

I commence this act in the name of Allah. O Allah, protect us from Shaytaan and keep shaytaan away from that child that you will grant us. The child that will be born after this dua has been recited will be safeguarded from the harm of shaytaan.

WALIMAH

1. After the first night, to invite one’s friends, relatives, family and the poor for the Walimah is Sunnat. It is not necessary to prepare a great amount of food. A little food prepared according to one’s means and feed a few relatives or friends will suffice in fulfilling the Sunnat. The worst Walimah is that Walimah where only the rich and the irreligious are invited and the poor, destitute and the pious are left out. One should avoid attending such Walimah. (Bukhari‐ Vol.2, pg. 778)

When hosting a Walimah make the intention of fulfilling the Sunnat. Invite the poor, destitute and the pious. One may invite from the rich whomsoever one wishes while ensuring that the poor are not left out. There is no reward for that Walimah which is hosted for show or to impress people. Instead, it is feared that such a Walimah will invite the wrath and displeasure of Allah Ta’ala.

SUNNATS WHEN A CHILD IS BORN

1. To give azaan in the right ear and Iqaamah in the left ear after the child is born. (Tirmidhi‐ chapter‐‐ Vol.1, Alaikum Bisunnati, Abu Dawood, pg. 340)

2. To give a suitable name to the child on the seventh day. (Abu Dawood)

3. To make aqeeqah on the seventh day. (Abu Dawood) If it cannot be done on the seventh day, it should be done on the fourteenth or the 21st day.

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4. The head of the baby should be shaved and silver equal to the weight of the hair should be given in charity. (Tirmidhi)

5. Saffron should be put on the head after it has been shaved. (Abu Dawood)

6. Two male goats should be slaughtered for the aqeeqah of a boy and one male goat or female goat for the aqeeqah of a girl. (Tirmidhi, Abu Dawood)

7. The meat of aqeeqah can be distributed raw or cooked. (Behishti Zewar ‐ Vol. 3)

8. Anyone may partake of the aqeeqah animal, though they may be even one’s family members eg. The grand‐ parents. (Behishti Zewar ‐ Vol. 3)

9. Dry dates should be given to a pious person to chew and then it should be applied in the mouth of the baby, or the baby should be made to suck it. The pious person should also be requested to make dua. (Bukhari)

10. The child should be taught how to perform Salaah and the other aspects of Deen when he reaches the age of seven years.

11. In order to inculcate the habit of Salaah, the child should be admonished if he is negligent in its performance when he reaches the age of ten years. He should be punished if the need arises. (Mishkaat‐ Vol.1, pg.58)

Note: Now‐a‐days children are being spoilt with love and affection while the parents console themselves by saying that the child will behave when he grows up. One should remember that if the foundation is not straight, the building will also be crooked. Therefore it is necessary to inculcate good character into the child from the very beginning so that one may not regret later.

SUNNATS AT THE TIME OF DEATH AND AFTER DEATH

1. When it becomes apparent that the time of death is close, then those present should face the dying person towards the qiblah. (Mustadark Haakim‐Vol.1, pg.353) and they should make talqeen i.e. recite the kalima to encourage him to recite. (Tirmidhi‐ Chapter of Janaaiz)

2. When the time of death has approached, the dying person should recite this dua:

Allahumaqfirli warhamni walhiqni birrafiqil a’ala - (Bukhari, Muslim, Tirmidhi)

O Allah, forgive me, and have mercy on me and join me with the companions who are in the highest stage.

3. When there are indications that the soul is departing, recite this dua:

Allahumma a’ainni ala gamaratil mouti wasakaratil mout - (Tirmidhi)

O Allah, assist me through the difficulties of death.

4. When death has occurred then those having any connection with the deceased should recite:

Inna lilahi wa inna elaihi rajioon – Allahumma ajirni fe musibati waqluf li khairam minha -

Verily to Allah we belong and to Him shall we return. O Allah, reward me in my difficulty and grant me

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something better in exchange.

5. After the person has passed away, the deceased’s eyes should be closed.

6. Any person carrying the deceased to place him on a surface or any person carrying the janaazah should say Bismillah (Ibne Abi Shaybah)

7. It is Sunnat to hasten in the burial. (Sunan Abu Dawood)

8. When placing the deceased into the qabr, recite this dua:

Bismillahi wa’la millati rasoolilahi Sallallahu alaihe wasallam - (Mishkaat‐Vol.1, pg.148 quoting from Tirmidhi and Ibne Majah)

9. The deceased should be placed on his right side in such a manner that his entire chest is facing the Ka’ba and his back should be against the wall of the grave. Now‐a‐days, only the face is turned to the qiblah and the deceased is made to lie on his back, resulting in the chest facing the sky. This is completely contradictory to the Sunnat method. (Tahtaawee‐ pg. 334)

10. To feed the family of the deceased is Sunnat. It is not permissible for all the town people and family members to partake of this food for name and fame whatever is available, should be given. (Tirmidhi‐Ibne Majah)

11. After the burial, Rasoolullah (Sallallahu alaihe wasallam) would instruct his companions to make Istighfar for their brother and to make dua that Allah Ta’ala keeps him steadfast at the time of questioning by Munkar and Nakeer. (Abu Dawood, Mustadark, Haakim)

Note: After burial, to face the qiblah and make dua is Sunnat. However, to make dua after janaazah salaat, as is the custom today is not permissible. (Mirqaat‐Vol.4, pg.64, Bahrur Raiq‐Vol.2, pg.183)

SUNNATS BEFORE SLEEPING

1. It is substantiated from hadith that Rasoolullah (Sallallahu alaihe wasallam) rested at sometime or the other on the following.

a. A mat made from palm leaves.

b. A chatai (straw mat)

c. A mat made from cloth

d. On the ground

e. On a wooden bed

f. On a bed

g. On skin and hide (Zaadul Ma’ad)

2. It is Sunnat to sleep in the state of wudhu. (Abu Dawood)

3. Before climbing into bed, dust the bed thrice with the corner of your clothes. (Bukhari, Muslim, Abu Dawood, Tirmidhi, Ibne Majah)

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4. Before sleeping say Bismillah and do the following:

5. Close the door

6. Put out the lamp.*

7. Fasten the mouth of the lather water bag.

8. Cover the utensils. **

9. If one cannot find anything with which to cover the utensil then one should place a stick across the top of the utensil. (Muslim‐Vol.2, pg.170)

10. It is forbidden to engage in story‐telling after Esha. It is better to sleep immediately after salah. It is permissible to remain awake for listening to lectures and advices and to earn one’s livelihood.

11. When going to sleep it is Sunnat to apply Sumra thrice in each eye for both males and females. (Shamaaile Tirmidhi)

12. Before sleeping recite some verses and some surahs of Qur’an Sharief, eg. Alhamadu, Aayatul Kursi, Surah Mulk (tabaarakallazee), the four Quls and Durood Sharief. If one is unable to recite so much then at least recite a few surahs as this is the foundation for salvation in this world and hereafter.

13. Before sleeping, recite Tasbeeh Fatima punctually i.e. 33‐times Subhanallah 33‐times Alhamdulilah and 34‐times Allahuakbar (Bukhari, Muslim, Abu Dawood, Tirmidhi)

14. Sleeping on the right hand side and facing qiblah is Sunnat. (Shamaaile Tirmidhi, Abu Dawood‐

Vol.2, pg.332). To sleep with one’s chest facing the floor and back facing the sky is forbidden.

(Tirmidhi‐Vol.2, pg.105, Abu Dawood‐Vol.2, pg.331)

15. After lying down recite this dua:

Bismika rabbi waza’tu jambi wabika arfa’uhoo in amsakta nafsi fagfirlaha wa in arsaltaha fahfazha bima tah’fazu behi ibadakas saliheen - (Bukhari‐Vol.2, pg.935, Muslim‐Vol.2, pg.349, Tirmidhi‐Vol.2, pg.177)

16. Thereafter recite this dua:

Allahumma bismika amutu wa’haya - (Bukhari, Muslim)

17. Before sleeping recite this Istighfar thrice:

18. Asthagfirulla hallazi la ilaha illa huwal hayyul khayoumu wa’toobu elai - (Tirmidhi‐Vol.2, pg.177)

19. If one sees a frightening dream and one’s eyes open, sputter (to make a spitting sound) to the left thrice and recite Aaoozu Billah-i-Minash – Shaitanir Rajeem - thrice. Also change one’s position to the other side and sleep. (Muslim‐Vol.2, chapter of dreams)

* It has been mentioned in the hadith that shaytaan instructs the mouse to drag along the candle which become the means of starting a fire. (Hisne‐‐Haseen together with translation called

“FadhlulMubeen”)

** It is mentioned in Muslim Sharief that there is one night in the year wherein plague descends. If this plague has to pass over any open utensil, then a portion of that plague definitely falls into it. (Muslim‐Vol.2, pg.171)

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FEW SUNNATS OF SOCIAL LIFE

1. To greet with salaam is one of the great Sunnats for a Muslim. Rasoolullah (Sallallahu alaihe wasallam) has laid a lot of emphasis on this. It increases love amongst people. Salam should be made to every Muslim whether one knows him or not (Bukhari). Salam is an Islamic right and to know the person is not a requirement.

2. It has been mentioned in the ahadith of Bukhari and Muslim that once Rasoolullah (Sallallahu alaihe wasallam) passed by a group of children and he made salaam to them, hence we deduce that it is Sunnat to make salaam to children as well. (Muslim‐Vol.2, pg. 214)

3. The Sunnat method of making salaam is that one should say verbally Asalamualaikum. To make salaam with the wave of the hand, the nod of the head or the indication of the finger or to answer to the salaam in this manner is against the Sunnat. If salaam is being made from far then one should make salaam verbally as well as with the hand. (Mishkaat‐Vol.2, pg.399 narrating from Tirmidhi)

4. When meeting a fellow Muslim, then it is Sunnat to shake hands with him after Salaam. Females may shake hands with one another. (Mishkaat‐Vol.2, pg. 401 from Bra’a Ibne A’azib)

5. When joining any gathering, one should sit wherever a place is found. To make others stand up and to sit in their place is Makruh and a sin. (Bukhari, Muslim)

6. When a person comes to meet you move a little even though there is ample place. This is also Sunnat and through it, the one arriving will feel honoured. (Zaadut‐taalibeen‐narrating from Baihaqi)

7. If there are three persons together, it is not permissible for two persons from amongst them to engage in any conversation separately without the third person being able to hear. The third person may become suspicious and feel hurt. To hurt the feelings of any Muslim is a great sin. (Muslim‐Vol.2, pg. 219)

8. When going to somebody’s house one should take permission before entering. (Mishkaat pg. 401)

9. When yawning, it is Sunnat to prevent it as far as possible. (Bukhari). If the mouth cannot be kept closed despite making an effort to do so, then place the back of the left hand over the mouth. While yawning, any sound should not be allowed to emanate as this is forbidden in the hadith. (Bukhar‐Vol.2, pg.919, Muslim‐Vol.2, pg. 412, 413)

10. When hearing a good name then to regard it as a good omen is Sunnat and to become pleased with this is also Sunnat. To regard anything as a bad omen is strictly prohibited. For instance, when someone sneezes to think that you will not succeed in your work or to regard the cawing of a crow or the sight of a monkey or the hooting of an owl as an indication of an impending calamity is baseless and a result of ignorance and incorrect beliefs. In the same manner to regard someone as a means of bad luck or to regard any day as bad is a very evil act. (Mirqaat‐Vol.9, pg. 2, 6. etc)

Acting upon the Sunnat makes a person the beloved of Allah Ta’ala. That is why one should act upon it punctually.

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SUNNATS WHEN ONE IS TROUBLED BY THOUGHTS OF KUFR AND SINS

1. It is Sunnat to recite the following dua when experiencing thoughts of kufr and sins:

Aamantu Billahi warusulihe and Aaoozu Billah-i-Minash – Shaitanir Rajeem (Mirqaat‐Vol.1, pg. 137)

SUNNAT OF PONDERING

1. Another Sunnat is that one should not ponder about the being of Allah Ta’ala‐ instead one should ponder over the creation of Allah Ta’ala.

2. The pondering and reflecting mentioned in the aayat. Refers to pondering and reflecting over His creation, not over His being. (Masaail‐e‐Sulook from Bayaanul Qur’aan)

A FEW IMPORTANT TEACHINGS OF DEEN

Whosoever has obeyed Rasoolullah (Sallallahu alaihe wasallam) has (in reality) obeyed Allah Ta’ala. (Para‐5, Ruku. 8)

1. Rasoolullah (Sallallahu alaihe wasallam) is reported to have said:

“The one who does not show mercy to our young and does not respect our old, nor does he advise people to do good and prevent them from doing evil is not from amongst us.” (Tirmidhi)

2. “Anyone who causes harm to wealth or body or any Muslim brother or deceives him is accursed.” (Tirmidhi)

3. “Live in the world like a traveler.” (Bukhari Sharief)

4. “A true Muslim is one whom other Muslims are safe from the harm of his tongue and hand.” (Bukhari)

5. “The punishment for the disobedience towards parents afflicts one in this world as well.”(Mishkaat Sharief)

6. “Appreciate five things before five.”

a. Youth before old age.

b. Good health before sickness.

c. Prosperity before poverty.

d. Free time before becoming pre‐occupied.

e. Life before death. (Tirmidhi)

ISTIKHARA

It is narrated from Hazrat Jaabir (Raziallaho anho) that Rasoolullah (Sallallahu alaihe wasallam) used to teach us the dua of istikharah for important matters in the same manner as he used to teach us the Surahs of

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the Qur’aan.

He (Sallallahu alaihe wasallam) used to say, ”When you intend doing any important work, then read two rakaats nafl salaat and thereafter read this dua.” (This is mentioned below) (Bukhari‐pg. 944)

Rasoolullah (Sallallahu alaihe wasallam) once remarked to Anas (Raziallaho anho) “O Anas! When you are undecided with regards to any matter, then seek counsel from your Rabb and do this seven times.

Thereafter, whatever decision prevails in your heart regard it to be beneficial.” (Shaami‐Vol.1, pg. 507)

Note: It is not necessary that one sees a dream or hears a voice. Asking another person to make Istikhaarah on one’s behalf is not substantiated from any hadith. To make Mashwarah (consultation) with someone else is Sunnat.

It has been mentioned in the hadith that whomsoever makes Mashwarah will never regret and whomsoever makes Istikhaarah will never be unsuccessful.

If one does not get the opportunity to perform Salaatul Istikhaarah and needs to make Istikhaarah urgently, then reciting the dua of Istikhaarah only will suffice. If one has not learnt the dua of Istikhaarah then one should recite this concise dua:

Allahumma kirli waktarli (Shaami‐Vol.1)

THE DUA OF ISTIKHAARAH

Allahumma inni astakiruka beilmika wa’asthaqdiruka bequdratika wa’asaluka min fazlikal azimi fainnaka taqdiru wala aqdiru wata’lamu wala a’lamu wanta allamal guyub – Allahumma inni kunta ta’lamu Anna hazal amra khaiul lee fee deeni wa’ma’shi wa’qibati amri faqdirho lee wayassirho lee summa barik lee feehi wain kunta ta’lamu Anna hazal amra sharul lee fee deeni wa’ma’shi wa’qibati amri fasrifho anni wasrifni anho waqdirliyal khaira haisu kana summa arzini behi –

Anna hazal amr At this point you will bring to mind the matter for which you are making istikharah.

O Allah, I ask You of good through Your knowledge, and ability through Your power, and beg (Your favor) out of your infinite bounty. For surely You have power, I have none. You know all, I know not. You are the great knower of all the things. O Allah, if in Your knowledge this matter is good for my faith, for my livelihood, and for the consequences of my affairs then ordain it for me and make it easy for me and bless me there in. But, if in Your knowledge this matter is bad for my faith, for my livelihood, and for the consequences of my affairs, then turn it away from me, and turn me away from it and ordain for me the good wherever it be, and cause me to be pleased therewith.

After having recited this dua, adopt that aspect towards which the heart is inclined.

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SALAATUL HAAJAAT

It is reported from Hazrat Abdullah bin Abi Aufa (Raziallaho anho) that Rasoolullah (Sallallahu alaihe wasallam) is reported to have said that whomsoever has any need from Allah Ta’ala or any person then he should make wudhu thoroughly. Thereafter he should perform two rakaats of salaah, recite praises on Allah Ta’ala and recite durood sharief. Then he should recite this dua:

La ilaha illal lahul haleemul kareemu subhanallahi rabbil arshil azeem – Alhamdulilahi Rabbil aalameen Allahumma inni asaluka moujibati rahmatika wa’zaima maqfiratika walganimata min kulli birrion wassalamata min kulli ismil la tada’li zamban illa gafartaho wala hamman illa farrajtaho wala hajatan hiya laka rizan illa qazaitaha yaa arhamar raahemeen (Tirmidhi‐Vol.1,pg.108 Shaami‐Vol.1)

There is no Deity but Allah, the Most Tolerant, Most Generous.

“The Tolerant” means one who does not hasten in punishing. “The Generous means one who grants favors despite the recipient not being deserving and worthy of it.”

Glory be to Allah the Rabb of the Great throne. All praise is exclusively for Allah, the Rabb of the universe. O Allah, I beg You of that which will guarantee Your Mercy, actions which will make certain Your Forgiveness, a supply of every virtue and freedom from every sin. O Allah, do not leave any sin of mine unpardoned, remove all my worries and fulfill every need of mine which conforms to your pleasure.

Reciting Darood Sharief before and after any dua is a powerful means for the acceptance of that dua. It is reported from Allaamah Shaami that Allaama Abu Ishaaq Ash‐Shaatibi has mentioned:

Durood Sharief is definitely accepted by Allah Ta’ala. It is unlikely that Allah, The Most

Generous will accept one part of dua and reject the other.

Allaamah Abu Sulaymaan Duraani says that dua wherein Darood Sharief is recited before and after it is unlikely that Allah Ta’ala will accept the first and last part of the dua and reject the middle portion. (Shaami‐Vol.1)

Whenever one is faced with any problem related to this world or the hereafter, be it a bodily affliction or a spiritual one i.e. desire to sin, one should perform two rakaats salaatul haajaat with the relevant duas. Thereafter make dua sincerely and repeatedly every day. Allah Ta’ala will create means of overcoming the problems from the unseen. Whomsoever wishes, should take the favors of assistance and generosity from his Lord.

SOME HABITS AND QUALITIES OF NABI (SALLALLAHU ALAIHE WASALLAM) AND MISCELLANEOUS SUNNATS

1. Sunnat: When Rasoolullah (Sallallahu alaihe wasallam) walked, people were never dispersed to make way for him.

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2. Sunnat: Nabi (Sallallahu alaihe wasallam) never forbade the doing of any permissible action. If he intended to fulfill any request made to him, he would respond positively otherwise he would remain silent.

3. Sunnat: He never turned his face away from anyone until that person turned away first. If anyone wished to say something secretly, he would put his ear close to that person and would not move away until that person had finished.

4. Sunnat: When bidding farewell to anyone, he used to recite this dua:

Astoudiullaha deenakum wa’amanatakum waqawateema aamalikum - (Tirmidhi)

5. Sunnat: When he would witness a pleasing sight, he would recite this dua:

Alhamdulilah hilazi binematihi tatimus salihat -

When faced with an unpleasant situation he used to say: (Ibne Majah‐pg.278)

Alhamdulilahi ala kulli haal -

6. Sunnat: When meeting with anyone he used to make Salaam first. (Shamaaile Tirmidhi‐pg. 12

7. Sunnat: When he had to look at anything on his side, he would turn completely towards it. He never looked with side glance as the proud often do. (Khasaail‐ Commentary of Shamaail)

8. Sunnat: He used to keep his gaze down at all time. Due to excess of modesty he never looked at someone straight in the face. (Khasaail‐pg.12)

9. Sunnat: When dealing with people, he was never hard; rather he preferred to be lenient. Nabi (Sallallahu alaihe wasallam) was extremely compassionate, tolerant and merciful. (Mishkaat‐pg.512, Behishti Zewar‐ Vol.8, pg. 4, 5)

10. Sunnat: When walking, he would raise his foot with force, when placing it he slightly inclined forward with humility. He lengthened his stride as though descending from a high place to a low one. (Khasaail‐ Commentary of Shamaail‐pg. 12, 73)

11. Sunnat: He associated with one and all. (He never thought of himself as more important that the next person.) He would also joke with people. (Behishti Zewar‐ Vol.8, pg.4)

12. Sunnat: When any poor person or old woman wished to speak to him, he would sit to listen to that person at the side of the road. (Behishti Zewar‐ Vol.8, pg.4)

13. Sunnat: When reciting Qur’aan Sharief in salaah, a sound would emanate from his chest resembling the sound that is given off when a pot is boiling. This was due to the fear of Allah Ta’ala. (Shamaail ‐ pg.188)

14. Sunnat: He cared a lot for his family, seeing that no one is inconvenienced due to him. Hence if he had to leave the house at night he would get up silently, put on his shoes without a sound, open the door and leave quietly. In the same manner he would enter silently so that those who are asleep are not disturbed. (Mishkaat‐pg.280, Behishti Zewar‐ Vol.8, pg.4)

15. Sunnat: When walking he kept his gaze to the ground. When walking with a group, he walked behind everyone. When anyone approached, he made salaam first. (Shamaail ‐ pg.12)

16. Sunnat: When meeting the influential person of any community, he should be received with respect.

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17. Sunnat: Fix a specific time for Ibaadah, a time for the fulfillment of the rights of the family i.e. joking and communicating with them and a time to rest. (Shamaail‐e‐Tirmidhi‐ pg.198)

18. Sunnat: Keep yourself always busy in reciting Darood sharif. (Nashrut‐teeb, pg.170)

19. Sunnat: Be kind to the neighbors, respect the elders and show mercy to youngsters. (Mishkaat‐ Vol.2, pg.424, 423)

20. Sunnat: Meet even those relatives with kindness who does not wish to be sociable. (Mishkaat pg. 519)

21. Sunnat: One should be considerate to those who are not so well off.

22. Sunnat: It is sunnat to place the pillow on the right or the left hand side. (Shamaail‐e‐Tirmidhi Ma’a Khasaail‐e‐Nabawi‐ pg.76)

23. Sunnat: To joke with one’s wife in order to make her happy is also sunnat. (Khasaail‐Commentary of Shamaail‐ pg.198)

24. Sunnat: Rasoolullah (Sallallahu alaihe wasallam) used to sit cross legged in the Masjid from after Fajar upto Ishraq. He would sit cross legged in the company of the Sahaaba (Raziallho anhum) as well. (Khasaail‐Commentary of Shamaail‐ pg. 76)

However, it has been mentioned in the kitaabs that for juniors to sit in Tashahhud position in front of seniors displays more humility. (Shaami‐Vol.1)

25. Sunnat: To meet one’s Muslim brother with a cheerful face. (Tirmidhi‐Vol.2, pg.8)

26. Sunnat: To ask the owner of the conveyance to sit in front and not to personally sit in front without his express permission is sunnat. (Mishkaat)

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Table of contents

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Introduction

Praise be to Allah; we praise Him and seek His help and forgiveness. We seek refuge with Allah from the evil of our own souls and from our evil deeds. Whomever Allah guides will never be led astray, and whomever Allah leaves astray, no-one will guide. I bear witness that there is no god but Allah Alone, with no partners or associates, and I bear witness that Muhammad is His Slave and Messenger.

Allah, may He be glorified and exalted, has laid down obligations which we are not permitted to ignore, and has set limits which we are not permitted to transgress, and has set out prohibitions which we are not allowed to violate.

The Prophet (peace and blessings of Allah be upon him) said: “Whatever Allah has permitted in His Book is allowed, and whatever He has prohibited is forbidden; whatever He has remained silent about is a concession, so accept the concession of Allah, for Allah is never forgetful.” Then he recited the aayah: “and your Lord is never forgetful” [Maryam 19:64]. (Reported by Al-Haakim, 2/375; classified as hasan by Al- Albaani in Ghaayat Al-Maraam, p. 14)

The things which have been prohibited are the boundaries or limits set by Allah: “And whosoever transgresses the set limits of Allah, and then indeed he has wronged himself” [Al-Talaaq 65:1]

Allah has issued a threat to the one who transgresses His set limits and violates His prohibitions, as He says (interpretation of the meaning): “And whosoever disobeys Allah and His Messenger, and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment.” [Al-Nissa’ 4:14]

Avoiding that which has been forbidden is a duty, because the Prophet (peace and blessings of Allah be upon him) said: “Whatever you have been prohibited to do, avoid it, and whatever you have been commanded to do, do as much of it as you can.” (Reported by Muslim, Kitab Al-fadaa’il, hadith no. 130, Abd Al-Baaqi edition).

It is well-known that some of those who follow their desires, who are weak at heart and have little knowledge, become irritated when they hear lists of prohibitions. They grumble and mutter, “Everything is haram, and you haven’t left us anything that is not forbidden! You make our lives boring and miserable. You don’t talk about anything but what is haram, but religion is supposed to easy, not strict, and Allah is Forgiving and Merciful.”

In response to such remarks, we say: Allah, May He be glorified, rules as He wills and there is none to put back His judgment. He is All-Wise and Aware, and He allows whatever He wills and forbids whatever He wills, may He be glorified. One of the basic principles of our being His slaves is that we should accept whatever He decrees and submit fully to it. His rulings stem from His knowledge, wisdom and justice, and are not the matter of frivolity or foolish whims, as He says (interpretation of the meaning): “And the Word of your Lord has been fulfilled in truth and in justice. None can change His words. And He is the All Hearer, the All-Knower.” [Al-An’aam 6:115]

Allah has explained to us the governing principle behind the allowing and prohibiting of various things (interpretation of the meaning): “He allows them as lawful altayyibaat [(i.e., all good and lawful) as regards

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things, deeds, beliefs, persons, foods, etc.], and prohibits them as unlawful Al-khabaa’ith [(i.e., all evil and unlawful) as regards things, deeds, beliefs, persons, foods, etc.]” [Al-A’raaf 7:157].

So what is good and pure is halal, and what is evil and unclean is haram. The right to determine what is halal and what is haram belongs to Allah alone. Whoever claims this right or affirms it for someone else is a kaafir whose extreme kufr places him beyond the pale of Islam, as Allah says (interpretation of the meaning): “Or have they partners with Allah (false gods) who have instituted for them a religion which Allah has not allowed? ” [Al-Shooraa 42:21]

Furthermore, no-one is allowed to speak about matters of halal and haram except those who have knowledge of the Qur’aan and Sunnah. Allah has issued a stern warning to those who speak about halal and haram with no knowledge (interpretation of the meaning): “And say not concerning that which your tongues out forth falsely: ‘This is lawful and this is forbidden,’ so as to invent lies against Allah” [Al-Nahl 16:116]

Things which are definitively forbidden have been clearly stated in the Qur’aan and Sunnah, as Allah says (interpretation of the meaning): “Say: ‘Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him; be good and dutiful to your parents; kill not your children because of poverty - We provide sustenance for you and for them; come not near to Al-fawaahish (shameful sins, illegal sexual intercourse, etc.) whether committed openly or secretly; and kill not anyone whom Allah has forbidden, except for a just cause (according to Islamic law). This He has commanded you that you may understand.” [Al-An’aam 6:151]

The Sunnah also mentions many prohibitions; for example, the Prophet (peace and blessings of Allah be upon him) said: “Allah has forbidden the sale of wine (intoxicants), dead meat, pork and idols.” (Reported by Abu Dawood, 3486; see also Sahih Abi Dawood, 977).

“Whatever Allah has forbidden, its price is also forbidden.” (Reported by Al-Daaraqutni, 3/7; it is a Sahih hadith).

Some texts mention specific types or groups of prohibitions, such as when Allah forbids certain types of food (interpretation of the meaning): “Forbidden to you (for food) are: Al-maytatah (the dead animals - cattle-beast not slaughtered), blood, the flesh of swine, and the meat of that which has been slaughtered as a sacrifice for others than Allah, or has been slaughtered for idols, etc., or on which Allah’s name has not been mentioned while slaughtering, and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns - and that which has been (partly) eaten by a wild animal - unless you are able to slaughter it (before its death) - and that which is sacrificed (slaughtered) on Al-nusub (stone altars). Forbidden) also is to use arrows seeking luck or decision” [Al-Ma’eda 5:3]

Allah has also mentioned that which is forbidden with regard to marriage, as He says (Interpretation of the meaning): “Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your father’s sisters, your mother’s sisters, your brother’s daughters, your sister’s daughters, your foster mother who gave you suck, your foster milk suckling sisters, your wives’ mothers ”[Al-Nissa’ 4:23]

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Allah also mentions what kinds of earnings are forbidden, as He says (interpretation of the meaning): “Allah has permitted trading and forbidden riba (usury)” [Al- Baqarah 2:275]

Allah, Who is Merciful towards His slaves, has permitted innumerable good things, of many kinds. He has not described the permitted things in detail because they are so many; in contrast, He has described the prohibitions in detail because they are limited, so that we will be aware of them and can avoid them. Allah says (interpretation of the meaning): “He has explained to you in detail what is forbidden to you, except under compulsion of necessity” [Al-An’aam 6:119]

But what is halal is permitted as a general principle: as long as something is good and pure, it is permitted: “O mankind! Eat of that which is lawful and good on the earth” [Al-Baqarah 2:168]

It is a part of His Mercy that He has made all things halal in principle, except where there is proof (daleel) that they are haram. This is part of His generosity and bounty towards His slaves, for which we must obey him, and give praise and thanks.

When some people hear a detailed list of the things that are haram, they become alarmed about the rules of Sharee’ah. This is due to their weak faith and poor understanding of Islam. One cannot help wondering whether these people really want to be given a list of every type of thing that is halal, so that they can be convinced that Islam is easy! Do they need for us to enumerate every type of good thing so that they can rest assured that Islam will not make their lives dreary?

Do they want to be told that the meats of camels, cattle, sheep, rabbits, deer, goats, chickens, pigeons, ducks, geese and ostriches over which the name of Allah has been mentioned, and fish and locusts, are halal?

That vegetables, herbs, fruits and edible seeds are halal?

That water, milk, honey, oil and vinegar are halal?

That salt, seasonings and spices are halal?

That using wood, iron, sand, stones, plastic, glass and rubber are halal?

That travelling via riding-beasts, cars, trains, ships and airplanes are halal?

That using air-conditioners, fridges, washing-machines, tumble-dryers, mills, dough mixers, meat-grinders, juicers, medical instruments, engineering tools, calculators, microscopes, telescopes, machinery for extracting water, oil and minerals, filters for purifying water, printing presses and so on are halal?

That wearing cotton, linen, wool, camel hair, fur, permitted leathers, nylon and polyester are halal?

That in principle marriage, buying, selling, sponsorship, bills of exchange, renting, professions and trades such as carpentry, metalworking, repairing machines and tending sheep is all halal?

I wonder what would happen if we were to explain all this in detail to them. “And what is wrong with these people that they fail to understand any word?” [Al-Nissa’ 4:78]

As regards their claim that Islam is easy, this is true, but they are twisting the truth to try and prove something that is false. What is meant by saying that Islam is easy is not that it is in accordance with their desires and opinions, but that is it easy in accordance with what the Sharee’ah has brought. There is a huge difference

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between violating prohibitions by making false claims about Islam being easy - although it is easy, beyond any doubt - and availing oneself of legitimate concessions such as being allowed to join or shorten prayers; to break one’s fast when travelling; to wipe one’s socks when performing Wazu - for one day and one night for a person who is not travelling, and for three days and three nights in the case of travelling; to perform tayammum when one is afraid to use water; to join two prayers together when one is sick or when rain is falling; to look at a non-mahram woman for purposes of marriage; to have the choice, in the case of making expiation for a broken vow, between freeing a slave or feeding or clothing the poor; to eat the meat of dead animals when necessary - and other kinds of concessions allowed by Sharee’ah.

In addition to the above, the Muslim should realize that one principle underlies all the prohibitions in Islam: Allah is testing His slaves by means of these prohibitions, to see what they will do. One of the things that distinguish the people of Paradise from the people of Hell is that the people of Hell indulge in the desires with which the Fire is surrounded, whereas the people of Paradise patiently endure the hardships with which the Garden is surrounded. Were it not for this test, the obedient would not be distinguished from the disobedient. People of faith look at the difficulties involved from the perspective of the reward they will earn by pleasing Allah, so obedience becomes easy for them. The hypocrites, on the other hand, view these difficulties as a matter of pain, suffering and deprivation, so obedience becomes a heavy burden on them. By foregoing what is prohibited, the obedient person gains much more: whoever forsakes something for the sake of Allah, Allah will compensate him with something better, and he will enjoy the sweet taste of faith in his heart.

This book discusses a number of the prohibitions that have been proven in Sharee’ah, based on evidence from the Qur’aan and Sunnah. (Some scholars have grouped the prohibitions under headings such as Al-kabaa’ir or major sins. Among the best books on the topic is Tanbeeh Al-ghaafileen ‘an a’maal Al-jaahileen by Ibn Al-Nahhaas Al- Dimashqi, (May Allah have mercy on him). These prohibitions include actions which are widely practiced among many Muslims. By mentioning them our intention is to correct and advise people. We ask Allah to guide us and our Muslim brothers, and to help us to adhere to the limits which He has set and to avoid the things that He has prohibited, and to save us from our evil deeds. And Allah is the Best to guard, and He is the Most Merciful of those who show mercy.

Shirk - associating partners with Allah

This is the most serious of all prohibitions, according to the hadith narrated by Abu Bakr, who said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Shall I not tell you of the most serious of the major sins?’ three times. We said, ‘Of course, O Messenger of Allah!’ He said, ‘Associating anything in worship with Allah ’” (Agreed upon; see Al-Bukhari, no. 2511, Al-Bagha edition).

Every other sin may be forgiven by Allah, apart from shirk, which requires specific repentance, as Allah says (interpretation of the meaning): “Verily, Allah forgives not that partners should be set up with Him in worship, but He forgives except that (anything else) to whom He pleases” [Al-Nissa’ 4:48]

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Grave-worship

One of the forms of shirk which is particularly widespread in Muslim countries is: grave-worship, the belief that dead awliyaa’ (“saints”) can fulfill one’s needs or help at times of distress, and calling upon them for aid. Allah says (interpretation of the meaning): “And your Lord has decreed that you worship none but Him” [Al-Israa’ 17:23]

Similarly, they call upon dead Prophets, righteous people and others to intercede for them or to rescue them from some calamity, but Allah says (interpretation of the meaning): “Is not He (better than your gods) Who responds to the distressed one, when he calls Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations? Is there any ilaah (god) with Allah? ” [Al-Naml 27:62]

Some of them have adopted the habit of mentioning the name of a sheikh or wali (“saint”) when they stand up, or sit down, or stumble, or encounter problems or distress, so they might say “O Muhammad!” or “O ‘Ali!” or “O Husain!” or “O Badawi!” or “O Jeelaani!” or “O Shaadhili!” or “O Rifaa’i!” - Or they may call upon Al-’Aydaroos or Sayyidah Zaynab or Ibn ‘Alwaan. Allah says (interpretation of the meaning): “Verily those whom you call upon besides Allah are slaves like you” [Al-A’raaf 7:194]

Some of those who worship graves walk around them as if in Tawaaf, and acknowledge their corners, or touch them, kiss them, wipe their faces with their dust, prostrate towards them when they see them, or stand before them in fear and humility, praying for whatever they need of healing from some disease, or for a child, or for help with some difficulty. Sometimes they call upon the occupant of the grave, saying “O my master, I have come to you from far away, so do not let me down.”

But Allah says (interpretation of the meaning): “And who is more astray than one who calls (invokes) besides Allah such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them?” [Al-Ahqaaf 46:5].

The Prophet (peace and blessings of Allah be upon him) said: “Whoever dies calling on someone else as a rival to Allah, will enter Hell.” (Reported by Al-Bukhari, Al-Fath, 8/176).

Some of them shave their heads at the graves, and some have books with titles like Manaasik Hajj Al-Mashaahid (“The Rituals of Pilgrimage to Shrines”), mashaahid or shrines referring to graves or tombs of awliyaa’. Some of them believe that the awliyaa’ are running the affairs of the universe and that they have the power to benefit or harm. Allah says (interpretation of the meaning): “And if Allah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is no one who can repel His Favor ” [Younus 10:107]

It is also shirk to make a vow to any other than Allah, as is done by those who vow to bring candles or lights for the occupants of the graves.

Sacrificing to anything other than Allah

Another manifestation of Al-shirk Al-Akbar is sacrificing to anything other than Allah. Allah says (interpretation of the meaning): “Therefore turn in prayer to your Lord, and sacrifice (to Him only)” [Al-Kawthar 108:2] - i.e.,

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sacrifice to Allah and in the name of Allah. The Prophet (peace and blessings of Allah be upon him) said: “Allah will curse the one who sacrifices to anything other than Allah.” (Reported by Imam Muslim, may Allah have mercy on him, in his Sahih, No. 1978, ‘Abd Al-Baaqi edition).

This sin combines two haram deeds, that of sacrificing to anything other than Allah and that of sacrificing in the name of anything other than Allah, both of which make the meat of the animal slaughtered haram. One of the forms of sacrificing to anything other than Allah which was known during the first Jaahiliyyah and is still widespread nowadays is the practice of “offering a sacrifice to the jinn,” whereby upon buying or constructing a house, or digging a well, people slaughter an animal at its entrance, out of fear of harm from the resident jinn. (See Tafseer Al-’Azeez Al-Hameed, Al-Iftaa’ edition, Pg. 158)

Allowing what Allah has forbidden and forbidding what Allah has allowed

Another widespread form of Al-shirk Al-Akbar is the sin of allowing what Allah has forbidden and forbidding what Allah has allowed, or believing that anyone has the right to do so except Allah, or referring matters for judgment to jaahili (non-Islamic) courts freely and by choice, and believing that this is permissible. Allah has mentioned this form of major kufr in the Qur’aan (interpretation of the meaning): “They (Jews and Christians) took their rabbis and their monks to their lords besides Allah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah)” [Al-Tawbah 9:31]

When ‘Adiyy Ibn Haatim heard the Prophet (peace and blessings of Allah be upon him) recite this aayah, he said, “But they were not worshipping them.” The Prophet (peace and blessings of Allah be upon him) replied, “Yes, but they permitted things that Allah had forbidden, and the people accepted this, and they forbade things that Allah had allowed, and the people accepted this too, and this is a form of worshipping them.” (Reported by Al Bayhaqi in Al-Sunan Al-Kubraa, 10/116. See also Al-Tirmidhi, No. 3095. Al-Albaani classified it as hasan in Ghaayat Al-Maraam, Pg. 19).

Allah described the mushrikeen as (interpretation of the meaning): “[those who do not] forbid that which has been forbidden by Allah and His Messenger and those who acknowledge not the religion of truth” [Al-Tawbah 9:29]

And Allah said (interpretation of the meaning): “Say: ‘Tell me, what provision Allah has sent down to you and you have made of it lawful and unlawful.’ Say: ‘Has Allah permitted you (to do so), or do you invent a lie against Allah?’” [Younus 10:59]

Magic, fortune-telling and divination

Other widespread forms of shirk are: magic, fortune-telling and divination. Magic (sihr) is an act of kufr, and one of the seven sins which doom a person to Hell. It causes harm but no benefit. Allah says of the one who learns it (interpretation of the meaning): “And they learn that which harms them and profits them not” [Al-Baqarah 2:102] “and the magician will never be successful, no matter what amount (of skill) he may attain).” [Ta-Ha 20:69]

The one who deals in magic is a kaafir, as Allah says (interpretation of the meaning):

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“ Sulaymaan did not disbelieve, but the shayaateen (devils) disbelieved, teaching men magic and such things as came down at Babylon to the two angels, Haaroot and Maaroot, but neither of these two (angels) taught anyone (such things) things till they had said, ‘We are only for trial, so disbelieve not (by learning this magic from us).’” [Al-Baqarah 2:102]

The prescribed punishment for the one who practices magic is death, and his income is haram and impure. But people who are ignorant wrong doers and weak in faith go to magicians to help them harm someone or take revenge on someone. Some people commit the sin of going to a magician to ask his help in undoing the magic of someone else, when they should turn to Allah to help them and heal them, by reciting His words, such as the surahs that offer protection (Al-Falaq and Al-Naas), and so on.

Fortune-tellers and their ilk are kafirs who disbelieve in Allah, because they claim knowledge of the Unseen, but no one has knowledge of the Unseen except Allah. Many of these fortune-tellers take advantage of simple-minded people and take their money. They use many methods such as drawing lines in the sand, throwing sea-shells, reading palms, teacups (or coffee cups), crystal balls and mirrors, and so on. If they get it right one time, they get it wrong ninety-nine times, but ignorant people remember only the one time when these liars get something right. They go to them to find out about the future, whether they will be successful in marriage or business, or to help them find something they have lost, and so on. The ruling concerning the person who visits a fortune-teller is: if he believes what he says, he is a kaafir who has left Islam, on the basis of the hadith in which the Prophet (peace and blessings of Allah be upon him) said: “Whoever goes to a fortune-teller or a soothsayer and believes in what he says has disbelieved in what was revealed to Muhammad.” (Reported by Imam Ahmad, 2/429; see also Sahih Al-Jami’, 5939). If a person does not believe that they have knowledge of the Unseen, but he goes out of curiosity or whatever, he is not a kaafir, but his prayers will not be accepted for forty days, as the Prophet (peace and blessings of Allah be upon him) said: “Whoever goes to a fortune-teller and asks him about something, his prayers will not be accepted for forty nights” (Sahih Muslim, 4/1751) - even though it is still obligatory to pray and to repent for this sin.

Astrology or believing that the stars and planets have an influence on people’s lives and events

Zaid Ibn Khalid Al-Juhani reported: “The Messenger of Allah (peace and blessings of Allah be upon him) led us in the morning prayer at Al-Hudaybiyah after rain had fallen during the night. When he had finished, he turned around to face the people and said: ‘Do you know what your Lord says?’ They said, ‘Allah and His Messenger know best.’ He said: ‘[Allah says]: This morning one of My slaves became a believer in Me and one became a disbeliever. As for the one who said, “We have been given rain by the grace and mercy of Allah,” he is a believer in Me and a disbeliever in the stars; as for the one who said, “We have been given rain by such-and-such a star,” he is a disbeliever in Me and a believer in the stars.’” (Reported by Al-Bukhari; see Fath Al-Bari, 2/333).

Similarly, the one who reads the horoscopes in newspapers and magazines and believes what they say

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about the influence of the stars and planets is a mushrik, and the one who reads them for entertainment is a sinner, because it is not permitted to entertain oneself by reading things that contain shirk, because Shaytaan will try to lead him to shirk through this.

Believing that certain things can bring benefit when the Creator has not made them so

Yet another form of shirk is believing that certain things can bring benefit when the Creator has not made them so. For example some people believe in amulets and spells, or wearing certain types of pearls or seashells or metal earrings and so on, on the advice of fortune-tellers or magicians or in accordance with inherited customs. So they hang them around their own or their children’s necks toward off the evil eye - or so they claim; or they tie them onto their bodies or hang them in their cars and homes, or wear rings with special stones, thinking that these things can relieve or ward off distress. This without a doubt is contrary to the idea of relying on Allah, and will only result in making a person even more weak, like seeking medicine in a haram way. These amulets obviously contain much shirk, such as seeking the help of some jinns and devils, or vague drawings and illegible writing. Some of these liars even write aayat from the Qur’aan, or mix them with words of shirk, or write them with impure substances such as menstrual blood. Hanging up these amulets or tying them to one’s body is haram because the Prophet (peace and blessings of Allah be upon him) said: “Whoever hangs up an amulet is guilty of shirk.” (Reported by Ahmad, 4/156; see also Silsilat Al- Sahihah, No. 492).

If the one who does this believes that these things can cause benefit or harm instead of Allah, he is a mushrik who is guilty of Al-shirk Al-Akbar. If he believes that they are a means of causing benefit or harm, then he is a mushrik who is guilty of Al-shirk alasghar, which includes shirk that consists of attributing causes to things other than Allah.

Showing off in worship

Among the conditions for any good deed to be acceptable are that it should be free of any kind of showing off and within the framework of the Sunnah. The person who performs acts of worship, like praying, in order to be seen by other people is a mushrik and his deed is unacceptable. Allah says (interpretation of the meaning): “Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up for prayer, they stand with laziness and to be seen of men, and they do not remember Allah but little.” [Al-Nissa’ 4:142]

Similarly, the person who does a good deed so that news of it will reach other people has also fallen into the sin of shirk. The threat of punishment for the one who does this was reported in the hadith narrated by Ibn ‘Abbas (may Allah be pleased with him and his father), in which the Prophet (peace and blessings of Allah be upon him) said: “Whoever does things to be seen and heard by others, Allah will cause him to be seen and heard as an example to others.” (Reported by Muslim, 4/2289). Whoever does any act of worship for the sake of Allah and other people, his deeds will be unacceptable, as is stated in the hadith qudsi: “I am so self-

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sufficient that I am in no need of having an associate. Thus he who does a deed for someone else’s sake as well as mine will have that deed renounced by me to him who he associated with me.” (Reported by Muslim, No. 2985).

It may happen that a person starts to do a deed for the sake of Allah, and then the urge to show off comes over him. If he resists that impulse his deed will still be acceptable, but if he submits willingly to it, then in the opinion of most of the scholars his deed will be unacceptable.

Superstitious belief in omens

This is a form of pessimism, as Allah says (interpretation of the meaning): “But whenever good came to them, they said, ‘Ours is this.’ And if evil afflicted them, they ascribed it to evil omens connected with Musa and those with him” [Al-A’raaf 7:131]

Before Islam, if one of the Arabs wanted to do something like travelling, he would take hold of a bird and release it: if it flew to the right, he would take this as a good omen and proceed with his plans, but if it flew to the left, he would take it as a bad omen and cancel his plans. The Prophet (peace and blessings of Allah be upon him) gave his verdict on this practice when he said: “Al-Tiyarah (observing birds for omens) is shirk.” (Reported by Imam Ahmad, 1/389; see also Sahih Al-Jami’, 3955).

This kind of haram belief that goes against Tawheed also includes the practice of regarding certain times etc., as inauspicious, such as not holding a wedding in Safar, or regarding the last Wednesday of every month as a day of evil omen and ongoing calamity, or believing that numbers such as 13, or certain names, are “unlucky.” It is also haram to believe that handicapped people are bad omens, such as going to open one’s store but turning back upon seeing a one-eyed man. All of this is haram and is part of the shirk for which the Prophet (peace and blessings of Allah be upon him) disowned people. ‘Imran Ibn Husain reported that the Prophet (peace and blessings of Allah be upon him) said: “He is not one of us who observes birds for omens or has someone else do this for him, or who predicts the future or asks someone else to do it for him, (and I think he said) or who practices magic or asks someone else to do it for him.” (Reported by Al-Tabarani in Al-Kabeer, 18/162; see also Sahih Al-Jami’ 5435).

The expiation required from the person who commits any of these sins is reported in the hadith reported by Abdullah Ibn ‘Amr: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘whoever was turned away from doing something because of a bad omen is guilty of shirk.’ The people asked, ‘O Messenger of Allah, what expiation is there for doing that?’ He said, ‘that he should say: “O Allah, there is no goodness except Your goodness and no omen except your omen and there is no god but You.”’” (Reported by Imam Ahmad, 2/220; Al-Silsilah Al-Sahihah, 1065).

Pessimism is a part of everyone’s nature, to a greater or lesser extent; the best cure for it is reliance upon Allah (tawakkul), as Ibn Mas’ood said: “There is no one among us (who will not feel pessimistic sometimes), but when we rely on Allah, He makes that feeling go away.” (Reported by Abu Dawood, no. 3910; see also Al-Silsilah Al-Sahihah, 430).

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Swearing by something other than Allah

Allah may swear by whatever of His creatures He wills, but His creatures are not permitted to swear by anything other than Allah. Many people swear all kinds of oaths by things other than Allah, but swearing by something is like glorifying it, and it is not right to glorify anything or anyone other than Allah. Ibn ‘Umar reported that the Prophet (peace and blessings of Allah be upon him) said: “Allah has prohibited that you should swear by your fathers. If anyone swears, let him swear by Allah, or else remain silent.” (Reported by Al-Bukhari; see Al- Fath, 11/530).

Ibn ‘Umar also reported that the Prophet (peace and blessings of Allah be upon him) said: “Whoever swears by something other than Allah is guilty of shirk.” (Reported by Imam Ahmad, 2/125; see Sahih Al-Jami’, 6204).

The Prophet (peace and blessings of Allah be upon him) said: “Whoever swears by trustworthiness is not one of us.” (Reported by Abu Dawood 3253; see also Al-Silsilah Al-Sahihah, no. 94).

It is not permitted to swear by the Ka’ba, by trustworthiness, by honor, by help, by the blessing of so-and-so, by the life of so-and-so, by the virtue of the Prophet, by the virtue of a wali, by one’s father and mother, by the heads of one’s children, etc. All of that is haram, and the expiation for doing it is to say La ilaha ill-Allah, as is stated in the Sahih hadith: “Whoever swears and says ‘By Al-Laat’ or ‘By Al-’Uzza,’ let him say ‘La ilahaill-Allah (there is no god except Allah).’” (Reported by Al-Bukhari, Al-Fath, 11/536). There are other phrases that similarly involve shirk and are therefore forbidden, but that are often spoken by Muslims, such as: “I seek refuge with Allah and with you,” “I am depending on Allah and on you,” “This is from Allah and from you,” “I have no-one but Allah and you,” “I have Allah in heaven and I have you on earth,” “If it were not for Allah and so-and-so,” “I disown Islam,” “Time has let me down” (and every other expression which involves cursing time, like saying, “This is a bad time,” “This is an unlucky time,” “Time is a betrayer,” etc., because cursing time is an insult to Allah Who has created time), references to “Nature’s way.” Names that imply being a slave of anyone other than Allah, such as ‘Abd ‘Al-Maseeh, ‘Abd Al-Nabi, ‘Abd Al-Rasool and ‘Abd Al-Husain, are also forbidden.

There are also modern expressions which are contrary to Tawheed and are therefore haram, such as “Islamic socialism,” “Islamic democracy,” “The will of the people is the will of Allah,” “Religion is for Allah and the land is for the people,” “In the name of Arabism,” “In the name of the revolution,” etc.

It is also haram to use titles such as “King of kings” or “Judge of judges” for human beings; to address Munafiqin or kuffaar with titles like “Sayyid (master)” (whether speaking Arabic or other languages), to use the words “If only” - which imply discontent and regret, and open the way for Shaytaan, and to say “O Allah, forgive me if You want to.” (For more information, see Mu’jam Al-Manahi Al-Lafziyyah, Bakr or Zaid)

Sitting with hypocrites and wrong doers to enjoy their company or to keep them company

Many of those who do not have strong faith deliberately sit with people who are immoral and sinful. They may

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even sit with those who attack the Sharee’ah and make fun of Islam and the people who adhere to it strictly. There is no doubt that this is a forbidden deed, one which could undermine a person’s belief. Allah says (interpretation of the meaning): “And when you see those who engage in a false conversation about Our Verses by mocking at them, stay away from them till they turn to another topic. And if Shaytaan causes you to forget, then after the remembrance sit not in the company of those people who are the zaalimoon (polytheists and wrongdoers, etc.)” [Al-An’aam 6:68]

In that case it is not permitted to sit with them, even if they are closely-related or are very kind and good company, except for the purposes of da’wah or refuting their false talk. But accepting and remaining quiet about their conduct is not permitted. Allah says (interpretation of the meaning): “They (the hypocrites) swear to you (Muslims) that you may be pleased with them, but if you are pleased with them, certainly Allah is not pleased with the people who are Al-faasiqoon (rebellious, disobedient to Allah).” [Al- Tawbah 9:96]

Lack of composure in prayer

One of the worst forms of theft or cheating is cheating in prayer. The Messenger of Allah (peace and blessings of Allah be upon him) said: “The worst type of thief is the one who steals from his prayer.” The people asked, “O Messenger of Allah, how can a person steal from his prayer?” He said: “By not doing rukoo’ and sujood properly.” (Reported by Imam Ahmad, 5/310; see also Sahih Al-Jami’, 997).

This lack of composure and failure to pause in rukoo’ and sujood and to stand up straight after rukoo’ or sit up properly between sujoods may be observed in many of those who pray, and hardly any mosque is free of examples of people who do not have the proper composure in prayer. Correct composure is one of the pillars of prayer, without which prayer is invalid. This is a serious matter. The Prophet (peace and blessings of Allah be upon him) said: “A man’s prayer is not good enough until his back is straight in rukoo’ and sujood.” (Reported by Abu Dawood, 1/533; see also Sahih Al-Jami’, 7224).

There is no doubt that lacking the proper composure is bad, and the person who is guilty of this deserves to be reprimanded and threatened with punishment. Abu ‘Abdullah Al- Ashari reported that the Prophet (peace and blessings of Allah be upon him) led his Companions in prayer, and then he sat with a group of them. A man came in and started to pray, but made his movements rapid like a chicken pecking the ground. The Prophet (peace and blessings of Allah be upon him) said: “Do you see this? Whoever dies having done this has died outside of the community of Muhammad, and his prayer is like a crow pecking blood. The person who bows then pecks in his sujood is like a hungry man who eats no more than one or two dates - what good will that do him?” (Reported by Ibn Khuzaymah in his Sahih 1/332; see also Al-Albaani, Sifat Salaat Al-Nabi (The Prophet’s Prayer described), 131).

Zaid Ibn Wahb said: “Hudhayfah saw a man who was not performing rukoo’ and sujood properly. He said: ‘You have not prayed, and if you were to die, you would die on a way other than that revealed by Allah to Muhammad (peace and blessings of Allah be upon him).’” (Reported by Al-Bukhari, see Al-Fath, 2/274).

Once a person is aware of this ruling, if he fails to perform prayer with the proper composure, he should

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repeat it and repent to Allah for what is past; he does not need to repeat all of his previous prayers, as is indicated by the hadith “Repeat your prayer, for you have not prayed.”

Fidgeting and making unnecessary movements in prayer

Hardly any of the people who pray are free from this problem, because they are not following the command of Allah (interpretation of the meaning): “And stand before Allah with obedience” [Al-Baqarah 2:238]; and they fail to understand the words of Allah (interpretation of the meaning): “Successful indeed are the believers, those who offer their salaat with all solemnity and full submissiveness.” [Al-Mu’minoon 23:1-2]

When the Prophet (peace and blessings of Allah be upon him) was asked about smoothing the earth before prostrating, he said, “Do not wipe it when you are praying; if you have to, then just smooth the gravel once.” (Reported by Abu Dawood, 1/581; see also Sahih Al-Jami’, 7452).

The scholars mentioned that continuous, excessive, unnecessary movement invalidates one’s prayer. How can those fidgets stand before Allah, looking at their watches, straightening their clothes, putting their fingers in their noses, looking to the right and the left and up to the sky, and not fearing that Allah may take away their sight or Shaytaan may steal their prayer?

Deliberately anticipating the movements of the imam (when praying in congregation)

Man is hasty by nature, as it says in the Qur’aan (interpretation of the meaning): “and man is ever hasty” [Al-Israa’ 17:11]. The Prophet (peace and blessings of Allah be upon him) said: “Deliberation is from Allah and haste is from Shaytaan.” (Reported by Al-Bayhaqi in Al-Sunan Al-Kubra, 10/104; see also Al-Silsilah, 1795).

One often notices, when praying in congregation, people to the left and right anticipating the imam in rukoo’, sujood and the takbeeraat that signal changes in position - one even notices it in oneself too, sometimes. People may even precede the imam in giving salaam at the end of the prayer. This is a matter which may appear unimportant to many, but the Prophet (peace and blessings of Allah be upon him) issued a stern warning when he said: “Does the person who raises his head before the imam not fear that Allah may turn his head into the head of a donkey?” (Reported by Muslim, 1/320-321).

If a person is required to come to the prayer with dignity and composure, how then should he be during the prayer itself? Some people are confused about this issue and seek to compensate by delaying their movements after the imam; these people should know that the Fuqaha’, may Allah have mercy on them, have described an excellent way to control the matter, which is that the person following the imam should only start his movements after the imam has finished pronouncing the ra’ (“r”) of “Allahu Akbar”; then the person following the imam is permitted to move, and not before or after.

The Companions of the Prophet (peace and blessings of Allah be upon him) used to be very keen to avoid anticipating his movements when he led them in prayer. One of them, Al-Bara’ Ibn ‘A’azib (may Allah be pleased with him) said that they used to pray behind the Prophet (peace and blessings of Allah be upon him): “When he raised his head from rukoo’, I would never see anyone bending his back in sujood until the Messenger of Allah (peace and blessings of Allah be upon him) had placed his forehead on the ground, then

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everyone would go down in sujood behind him.” (Reported by Muslim, no. 474, ‘Abd Al-Baaqi edition).

When the Prophet (peace and blessings of Allah be upon him) grew older, and became rather slow in his movements, he told the people praying behind him: “O people, I have gained weight, so do not anticipate me in performing rukoo’ and sujood.” (Reported by Al-Bayhaqi, 2/93 and classified as hasan in Irwaa’ Al-Ghaleel, 2/290).

The imam is obliged to follow the Sunnah in making Takbeer when he prays, as reported in the hadith narrated by Abu Hurairah (may Allah be pleased with him): “When the Messenger of Allah (peace and blessings of Allah be upon him) stood up to pray, he would say Takbeer when he stood up and when he bowed then he would say Takbeer when he went down for sujood and when he raised his head, then when he went down for sujood again and when he raised his head again. Then he would repeat this throughout the whole prayer until it was finished, and he would say Takbeer when he stood up after completing two rakaats.” (Reported by Al-Bukhari, no. 756, Al-Bagha edition).

If the imam pronounces Takbeer at the same time as he makes the movements, and the people following him strive to follow the guidelines mentioned here, then they will have performed the congregational prayer correctly.

Coming to the mosque after eating onions or garlic, or anything that has an offensive smell

Allah says (interpretation of the meaning): “O Children of Adam! Take your adornment (by wearing your clean clothes) while praying” [Al-A’raaf 7:31]. Jaabir said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Whoever eats garlic or onions let him keep away from us,’ or ‘let him keep away from our mosque and stay in his house.’” (Reported by Al-Bukhari, see Al-Fath, 2/339).

According to a report narrated by Muslim, the Prophet (peace and blessings of Allah be upon him) said: “Whoever eats onions or garlic or leeks, let him not come near our mosque, because the angels will be offended by what is offensive to the sons of Adam.” (Reported by Muslim, No. 1/395).

‘Umar Ibn Al-Khattaab addressed the people one Friday and said: “O people, you eat two things that I think come from bad plants: onions and garlic. I saw the Messenger of Allah (peace and blessings of Allah be upon him), when he noticed this smell coming from a man in the mosque, order him to go out to Al-Baqee’. Whoever wants to eat these things let him cook them to death.” (Reported by Muslim, 1/396).

We might also include here those who come to the mosque straight from work, with unpleasant odors emanating from their armpits and socks. Even worse than these are smokers who have the habit of consuming their cigarettes then coming to the mosque and disturbing the worshippers of Allah, people and angels alike, with their smell.

Zina -fornication and adultery

One of the aims of Islamic Sharee’ah is to preserve honor and lineage, so zina (unlawful sexual intercourse) is forbidden. Allah says (interpretation of the meaning): “And come not near to unlawful sexual intercourse.

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Verily it is a faahishah (a great sin) and an evil way (that leads to Hell unless Allah forgives)” [Al-Israa’ 17:32]

Sharee’ah blocks all the ways and means that could lead to zina, by enjoining hijab and lowering the gaze, and by forbidding being alone with a non-mahram woman, etc. The married man who commits adultery deserves the worst kind of punishment, which is stoning to death, so that he may taste the results of his deeds and so that every part of his body may suffer just as every part of his body enjoyed the illicit liaison. The fornicator who was previously unmarried is to be punished with the maximum number of lashes mentioned in Sharee’ah, which is 100 lashes, in addition to the scandal of this punishment being witnessed by a group of believers, and the humiliation of being banished from his city and the scene of his crime for one full year.

In Barzakh, the punishment for men and women who were guilty of zina is that they will be in an oven whose top is narrow and whose bottom is wide, with a fire beneath it, and they will be naked therein. When the heat of the fire increases, they will scream and rise up until they nearly come out of the top, then when the fire decreases, they will fall back down. This will repeated over and over until the onset of the Hour.

What is even worse is when a man continues to commit adultery even when he grows old, death approaches and Allah gives him the opportunity to repent. Abu Hurairah reported that the Prophet (peace and blessings of Allah be upon him) said: “There are three to whom Allah will not speak on the Day of Resurrection, nor praise, nor look at; theirs will be a painful torment: an old man who commits zina, a king who lies, and a poor man who is arrogant.” (Reported by Muslim, 1/102-103).

Among the worst of incomes are the earnings of a prostitute which she takes before committing zina, and the immoral woman who earns her living by selling herself is deprived of having her prayers answered when the gates of heaven are opened at midnight. (The hadith is in Sahih Al-Jami’, 2971) Being in need or being poor is not acceptable excuses for transgressing the limits set by Allah. There is an old saying that the free woman would rather starve than eat by displaying her breasts, so how about her private parts then?

Nowadays all the doors of immorality have been opened, and Shaytaan and his supporters have made it very easy for people to commit sin. This has been followed by the spread of tabarruj (wanton display) and unveiling among women, people allowing their gazes to wander to things they should not look at, an increase in mixing between the sexes, the popularity of immoral magazines and lewd films, increased travel to corrupt countries and the establishment of a market for prostitution, an increase in the violation of honor, and an increase in the number of illegitimate births and abortions. O Allah, we ask you to show us Your mercy and to protect us from immorality; we ask You to purify our hearts and to keep our private parts chaste, and to place a barrier between us and what is haram.

Sodomy (Homosexuality)

Sodomy, or intercourse between two males, was the crime of the people of Lut. Allah says (interpretation of the meaning): “And (remember) Lut, when he said to his people: ‘You commit Al-faahishah (sodomy - the worst sin) which none has preceded you in (committing) among the ‘aalameen (mankind and jinns). Verily,

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you commit sodomy with men, and rob the wayfarer, and practice Al-munkar (disbelief, polytheism and every kind of evil deed) in your meetings.’ ” [Al-’Ankaboot 29:29].

Because of the repulsive nature and enormity of this sin, Allah inflicted four kinds of punishment which He had never before inflicted in combination upon any other people; they were: these people would be blinded, their city would be turned upside-down, stones of baked clay, piled up, would be rained down upon them, and an awful cry would be sent upon them.

In Islam, those guilty of this crime are to be killed by the sword, according to the soundest opinion. This punishment is to be carried out on both the one who does this and the one to whom it is done, if it is done freely and by choice. Ibn ‘Abbas reported that the Prophet (peace and blessings of Allah be upon him) said: “Whomever you find committing the sin of the people of Lut, kill them - both the one who does it and the one to whom it is done.” (Reported by Imam Ahmad, 1/300; see also Sahih Al-Jami’, 6565).

The modern-day spread of incurable diseases like the killer AIDS caused by these corruptions, that were unknown to our predecessors, is an indication of the wisdom of the Sharee’ah in prescribing this severe punishment.

Not allowing one’s husband to have marital relations for no legitimate reason

Abu Hurairah (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: “If a man calls his wife to his bed, and she refuses, and he goes to sleep angry with her, the angels will curse her until morning.” (Reported by Al-Bukhari; see Al-Fath, 6/314).

Many women, when they have an argument with their husbands, “punish” them -so they think - by denying them their marital rights. This may result in major corruption if the husband is tempted to do something haram, or it may backfire on the wife if the husband starts to think seriously of taking another wife.

A wife should hasten to respond to her husband’s call if he wants her, in obedience to the words of the Prophet (peace and blessings of Allah be upon him): “If a man calls his wife to his bed, let her respond, even if she is riding on the back of a camel (i.e., very busy).” (See Zawaa’id Al-Bazaar, 2/181; see also Sahih Al-Jami’, 547).

At the same time, the husband must show consideration towards his wife if she is sick, pregnant or depressed, so as to maintain harmony and prevent discontent or hatred.

Asking one’s husband for a divorce for no legitimate reason

Many women hasten to demand a divorce from their husbands for the least little argument, or if their husbands do not give them what they want of money. Some women may be egged on by troublemakers among their relatives or neighbors to challenge their husbands with provocative words such as: “If you were a real man, you would divorce me!” The dire results of divorce are well known: breakdown of the family and children roaming the streets. A person may come to regret divorce when it is too late. For all these reasons and others, the Sharee’ah wisely prohibited such actions. Thawbaan (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: “Any woman who asks her

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husband for a divorce with no sound reason will be deprived of smelling the fragrance of Paradise.” (Reported by Ahmad, 5.277; see also Sahih Al-Jami’, 2703).

‘Uqbah Ibn ‘Aamir (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: “Woman who ask for divorce and women who contend unnecessarily with their husbands are hypocrites.” (Reported by Al-Tabarani in Al-Kabeer, 17/339; see also Sahih Al-Jami’, 1934).

But if there is a sound reason, such as the husband abandoning prayer, drinking or taking drugs, or forcing his wife to do something haram, or oppressing her and making her suffer by denying her the rights granted to her by Islam, and he does not listen to advice to mend his ways, then in this case there is nothing wrong with a woman seeking divorce for her own sake and for the sake of her religion.

Zihaar

One of the expressions of the first Jaahiliyyah that is still widespread in this ummah is the phenomenon of Zihaar, whereby a man says to his wife, “You are to me like the back of my mother,” or “You are as forbidden for me as my sister,” and other similarly ugly statements whose repulsive nature was confirmed by the Sharee’ah, because of the oppression of women involved. Allah referred to this in the Qur’aan (interpretation of the meaning): “Those among you who make their wives unlawful to them by saying to them, ‘You are like my mother’s back,’ they cannot be their mothers. None can be their mothers except those who gave them birth. And verily, they utter an ill word and a lie. And verily, Allah is Oft-Pardoning, Oft-Forgiving.” [Al-Mujaadilah 58:2]

The Sharee’ah has imposed a heavy penalty (kafaarah) for this crime, similar to that required for killing a person by mistake or for having intercourse during the day in Ramzan; the person who has committed Zihaar is not permitted to approach his wife until he has paid this penalty. Allah says (interpretation of the meaning): “And those who make unlawful to them (their wives) (by Zihaar), and wish to free themselves from what they uttered, (the penalty) in that case (is) the freeing of a slave before they touch each other. That is an admonition to you (so that you may not return to such an ill thing). And Allah is All-Aware of what you do.

And he who finds not (the money for freeing a slave) must fast two successive months before they both touch each other. And for him who is unable to do so, he should feed sixty miskeen (poor). That is in order that you may have perfect Faith in Allah and His Messenger. And for disbelievers, there is a painful torment.” [Al-Mujaadilah 58:3-4]

Having intercourse with one’s wife during her period

Allah says (interpretation of the meaning): “They ask you concerning menstruation. Say: that is an adhaa (a harmful thing for a husband to have sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they have purified (from menses and have taken a bath)” [Al-Baqarah 2:222]

So a man is not permitted to approach his wife until her period has ended and she has taken a bath (ghusl). Allah says (interpretation of the meaning): “And when they have purified themselves, then go in unto them as

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Allah has ordained for you [Al- Baqarah 2:222]

The repulsive nature of this sin is indicated by the words of the Prophet (pace and blessings of Allah be upon him): “Whoever has intercourse with a menstruating woman, or with a woman in her rectum, or goes to a fortune-teller, has disbelieved in what was revealed to Muhammad.” (Reported by Al-Tirmidhi from Abu Hurairah, 1/243; see also Sahih Al-Jami’, 5918).

Whoever does this by mistake, not deliberately, does not have to pay any penalty, but the person who does it deliberately and with full knowledge of what he is doing must pay the penalty, which according to the scholars with the soundest knowledge is one dinar or half a dinar. Some scholars say that there is a choice in the amount to be paid; others say that if a man has intercourse with his wife at the beginning of her period, when the flow of blood is heavy, he must pay one dinar, and if he does it at the end of her period when the flow is light, he must pay half a dinar. In modern terms, a dinar is equal to 25.4 grams of gold: this or the equivalent amount of currency must be given in charity.

Having intercourse with one's wife in her rectum

Some perverted people who have little faith do not hesitate to have intercourse with a woman in her rectum (the place from which excrement emerges). This is a major sin, and the Prophet (peace and blessings of Allah be upon him) cursed the one who does this. Abu Hurairah (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: “He is cursed, the one who has intercourse with a woman in her rectum.” (Reported by Imam Ahmad, 2/479; see also Sahih Al- Jami’, 5865).

Indeed, the Prophet (peace and blessings of Allah be upon him) said: “Whoever has intercourse with a menstruating woman, or with a woman in her rectum, or goes to a fortune-teller, has disbelieved in what was revealed to Muhammad.” (Reported by Al-Tirmidhi from Abu Hurairah, 1/243; see also Sahih Al-Jami’, 5918).

Although there are many righteous and sensible women who refuse to do this, there are many husbands who threaten their wives with divorce if they do not comply. Some husbands even deceive their wives who may be too shy to ask a scholar about this matter; they tell them that this is halal, and they may even misquote the Qur’aan to support their claim (interpretation of the meaning): “You wives are a tilth for you, so go to your tilth when or how you will” [Al-Baqarah 2:223].

But it is well-known that the Sunnah explains the Qur’aan, and the Prophet (peace and blessings of Allah be upon him) stated that it is permitted to have intercourse with one’s wife in whatever way one wishes, approaching from the front or the back, so long as intercourse is in the place from which a child is born (the vagina); it is obvious that the anus, from which excrement is produced, is not the place from which a child is born. One of the reasons for this crime is the fact that many people enter what should be a clean and pure married life with an inheritance of dirty, haram, jaahili, perverted practices, or memories filled with scenes from lewd movies for which they have not repented to Allah. It is also well known that this deed is haram even if both parties consent to it; mutual consent to a haram deed does not make it halal.

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Not treating co-wives fairly

One of the things that Allah has enjoined in His Book is fair treatment of co-wives. Allah says (interpretation of the meaning): “You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline too much to one of them (by giving her more of your time and provision) so as to leave the other hanging (i.e., neither divorced nor married). And if you do justice, and do all that is right and fear Allah by keeping away from all that is wrong, then Allah is Ever Oft-Forgiving, Most Merciful.” [Al-Nissa’ 4:129]

The justice that is required here is a fair division of nights, and the giving of each wife her rights as regards spending and clothing. This does not refer to emotions or love, because man has no control over his feelings. But some people, when they marry more than one wife, favor one and neglect the other, spending more time with one wife and spending more on her, and ignoring the other. This is haram, and the person who does this will come on the Day of Resurrection in the condition described by the Prophet (peace and blessings of Allah be upon him) in the hadith narrated by Abu Hurairah: “Whoever has two wives and gives one of them preferential treatment, he will come on the Day of Resurrection with half of his body leaning.” (Narrated by Abu Dawood, 2/601; see also Sahih Al-Jami’, 6491).

Being alone with a non-mahram woman

Shaytaan is always keen to tempt people and make them commit haram deeds. For this reason, Allah warned us (interpretation of the meaning): “O you who believe! Follow not the footsteps of Shaytaan. And whosoever follows the footsteps of Shaytaan, then, verily he commands Al-faahishah’ (indecency) and Al-munkar (evil deeds)” [Al-Noor 24:21]

Shaytaan runs through the veins of mankind like blood, and one of the ways in which he induces people to commit indecent acts is by leading a man to be alone with a non mahram woman. Islam blocks this way by forbidding such conduct, as the Prophet (peace and blessings of Allah be upon him) said: “No man is alone with a (non mahram) woman, but Shaytaan will be the third among them.” (Reported by Al-Tirmidhi, 3/474; see also Mishkaat Al-Masaabeeh, 3118).

Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Prophet (peace and blessings of Allah be upon him) said: “From this day on, no man should enter upon a woman whose husband is absent unless there is another man or two with him.” (Reported by Muslim, 4/1711).

It is not permitted for a man to be alone in a house, room or car with a non-mahram woman, including his brother’s wife or a servant. Similarly a female patient should not be alone with a doctor, and so on. Many people are careless about this matter, whether because they trust themselves or for some other reason, with the results that many commit indecent acts or take the steps that lead to them, which in turn results in the tragedies of confused lineage and illegitimate births.

Shaking hands with a non-mahram woman

This is one of the cases where incorrect social customs have taken precedence over the laws of Allah, to such an extent that if you try to talk to people and show them evidence that this is wrong, they will accuse you

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of being backward, having a complex, trying to break family ties, doubting their good intentions, etc. Shaking hands with female cousins, brothers’ wives and uncles’ wives is now easier than drinking water in our society, but if we look properly we will understand the seriousness of the matter. The Prophet (peace and blessings of Allah be upon him) said: “If one of you were to be stabbed in the head with an iron needle it would be better for him than touching a woman whom he is not permitted to touch.” (Reported by Al-Tabarani, 20/212; see also Sahih Al-Jami’, 4921).

There is no doubt that this is an act of zina, because the Prophet (peace and blessings of Allah be upon him) said: "The eyes may commit zina, the hands may commit zina, the feet may commit zina and the private parts may commit zina." (Reported by Imam Ahmad, 1/412; see also Sahih Al-Jami', 4921).

Is there anyone more pure in heart than Muhammad (peace and blessings of Allah be upon him)? Yet still he said, “I do not shake hands with women.” (Reported by Imam Ahmad, 6/357; see also Sahih Al-Jami’, 7054, and Al-Isaabah, 4/354, Daar Al-Kitab Al-’Arabi edition). And he said, "I do not touch the hands of women." (Reported by Al- Tabarani in Al-Kabeer, 24/342; see also Sahih Al-Jami', 7054 and Al-Isaabah, 4/354, Dar Al-Kutub Al-'Arabi edition).

‘Aa’ishah (may Allah be pleased with her) said: “No, by Allah, the hand of the Messenger of Allah (peace and blessings of Allah be upon him) never touched the hand of a (non-mahram) woman. He received bay’ah (pledge of allegiance) from them by word only.” (Reported by Muslim, 3/489).

Let them fear Allah, those people who threaten their pious wives with divorce if they do not shake hands with their brothers. We should also note that placing a barrier such as a piece of cloth is of no use; it is still haram to shake hands with a non-mahram woman.

A woman wearing perfume when going out or passing by non-mahram men

This practice is widespread nowadays, despite the stern warning of the Prophet (peace and blessings of Allah be upon him), who said: “Any woman who applies perfume and then goes out among the people so that they could smell her fragrance is a zaaniyah (adulteress).” (Reported by Imam Ahmad, 4/418; see also Sahih Al-Jami’, 105).

Some women are very careless and take the matter too lightly, especially in front of drivers, shopkeepers, school porters, etc., even though the Sharee’ah states very strictly that the woman who wears perfume must wash herself like a person must wash when in a state of janaabah (i.e., perform ghusl), if she wants to go out to the mosque. The Prophet (peace and blessings of Allah be upon him) said: “Any woman who wears perfume then goes out to the mosque, so that the fragrance can be discerned, her prayers will not be accepted until she performs ghusl like the ghusl to be performed when in a state of janaabah.” (Reported by Imam Ahmad, 2/444; see also Sahih Al- Jami’, 2703).

We complain to Allah about the bukhoor and ‘ood (types of incense) used at weddings and women’s parties before people leave, and the use of strong-smelling perfumes in market-places, means of transportation and mixed gatherings in the mosques even during the nights of Ramzan. Islam tells us that women’s perfume