النص المفهرس

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SUPPLEMENT TO BAHISHTI ZEWAR
(Part Five)
The pursuit of halal wealth
Hadith One: It is mentioned in a Hadith that to earn halal wealth is a fard
after other fara'id. In other words, it is fard to earn halâl wealth after other
farâ'id which are the pillars of Islam, such as salât, fasting, etc. This means
that although it is fard to earn halal wealth, the status of this fard is less
than that of the other fara'id which form part of the pillars of Islam.
This fard (of seeking halal wealth) is fard on the person who is in need of
spending on the necessities of life. This is irrespective of whether it be for
his own necessities or for the necessities of his wife and family. As for the
person who has the basic necessities, this is not fard on him. Such as a
person who owns a few properties or has received wealth through some
other means. This is because Allah Ta'ala has created wealth for the fulfil-
ment of one's needs and so that man will fulfil his basic necessities and
occupy himself in the 'ibâdah of Allah Ta'âla. This is because one cannot
engage oneself in 'ibâdah without eating and clothing oneself. From this
we can deduce that wealth is not the main object, instead, it is merely a
means towards the fulfilment of another object (i.e. the 'ibâdah of Allah).
Once a person has acquired sufficient wealth, he should not unnecessarily
seek more wealth out of greed, nor should he unnecessarily try to increase
his wealth. It is not fard on the person who has acquired sufficient wealth to
seek more wealth. In fact, it should be clearly understood that the greed to
increase wealth is something that causes one to be neglectful of Allah, and
the abundance of wealth makes one prone to committing sins.
One should always be cautious in acquiring halal wealth. At no time should
Muslims turn towards haraam earnings. This is because such a type of
wealth has no barakah, such a person is disgraced in this world and in the
hereafter, and he is punished by Allah. Some ignorant persons are under the
misconception that in present times it is impossible to earn halâl wealth and
that there is no hope of earning halal wealth. This is absolutely wrong and
is actually a delusion of shaytân. You should remember that the person who
acts in accordance with the Sharî'ah is assisted in unseen ways. The person
who has the intention of earning halal and abstaining from harâm is

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provided with such type of wealth by Allah. This has been experienced by
many, and the Quran and Hadith have promised this in numerous places.
Even in these turbulent times, those servants of Allah who have controlled
their nafs from harâm and doubtful things, have been provided with the
best of halâl wealth from Allah. Such servants are living with greater
comfort and honour than those who are devouring harâm wealth. The
person who experiences this himself, who notices this in other persons as
well, and finds this mentioned in several places in the Quran and Hadith
cannot even bother about what these ignorant persons have to say. If you
read this (what the ignorant persons have to say) in any reliable book, then
the meaning of it is not what these ignorant persons have taken it to be.
When you happen to read such an article, refer to a religious-minded and
qualified 'âlim and ask him to explain the meaning of it to you. Insha Allah,
your doubts will be cleared and such foolish thoughts will disappear from
your heart.
When it comes to wealth, people are extremely neglectful and indifferent.
They take up prohibited professions and employments and also violate the
rights of others. All this is harâm.
Remember that there is no shortage in the treasures of Allah. You will
definitely receive what has been predestined for you. So where is the
intelligence in having evil intentions and making preparations for entry into
the fire of jahannam?
Since people pay very little attention towards halâl wealth, this subject has
been mentioned time and again with great emphasis. The actual purpose for
the creation of man and jinn is that they engage in the 'ibâdah of Allah.
You should therefore bear this in mind in all your dealings and transactions.
You have been asked to eat and drink in order to gain strength to remember
Allah. This does not mean that you should occupy yourself night and day in
the pleasures of this world thereby forgetting Allah and disobeying Him.
Some ignorant persons are under the misconception that they have come
into this world in order to eat, drink and enjoy the luxuries of this world.
This is an extremely blasphemous concept. May Allah destroy this
affliction of ignorance.
Hadith Two: Rasûlullah sallallahu 'alayhi wa sallam said: "No person has
partaken of a meal better than that which he has eaten through the earning
of his own hands. Without doubt, Da'ûd 'alayhis salâm used to earn with

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his own hands." This means that it is best for one to earn with one's own
hands, e.g. one should engage in some occupation, business, etc. and should
not be a burden to others. Nor should one show any contempt for any
occupation or menial job. When the Ambiya 'alayhimus salâm had taken
up such occupations, who is there who is greater than them in honour and
respect? In fact, no one's rank is equal to theirs, where can it ever be higher
or greater than theirs? It is mentioned in a Hadith that there isn't a prophet
who did not graze sheep. Understand this well and save yourself from
ignorance.
It is the belief of certain persons that if you receive halal wealth through
inheritance or through any other avenue, i.e. it is not acquired through your
own hard work, then they feel that they should still work and they regard
this as an act of ibâdah. This is a gross error. Instead, it is preferable for
such a person to occupy himself in the ibâdah of Allah. When Allah has
given you peace of mind and removed the concern of acquiring sustenance,
it is a sign of great ingratitude that you do not remember Him and instead
worry about increasing your wealth. All halal wealth is good no matter how
it comes to you provided you do not have to bear any disgrace. This is a
great bounty of Allah, one has to value it, spend it in the proper manner,
and do not allow any wastage and extravagance.
The import of the Hadith is that people should not burden others and should
not beg from others as long as there is no alternative which has been
recognized as such by the Sharî'ah. The Hadith also teaches that no
occupation should be regarded as contemptible, halâl wealth should be
pursued, and that earning should not be considered to be a blemish. This
topic has been discussed in detail so that people do not consider earning
with their own hands to be below their dignity, and that they can eat, feed
and spend in charity from their earnings.
This Hadith does not mean that halal wealth other than that which has been
earned through one's own hands is not halal or that it cannot equal wealth
that has been earned with one's own hands. In fact, at times, other wealth is
better than that which has been earned with one's own hands. Certain
ignorant persons criticize and condemn those pious persons who have
placed their trust in Allah and use this Hadith as a proof that such persons
ought to earn through their own hard work and that they should not merely
sit back, have tawakkul, and depend on gifts from others. This is actually a
sign of their immaturity and this objection of theirs goes right up to

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Rasûlullâh sallallâhu 'alayhi wa sallam. Such persons should fear Allah in
this regard, as there is the possibility that by their showing disrespect,
criticizing and censuring these pious servants, they will be punished in this
world and in the hereafter. By being disrespectful to the auliya of Allah,
there is the fear of one losing one's îman and dying in a state of kufr. May
Allah make such a person extinct before he can criticize the auliyâ because
this will be best for him.
If one ponders over the Quran and Hadith with an open mind, one will learn
that it will be preferable for a person who fulfils the qualities of tawakkul to
practice tawakkul instead of earning a living. This is the highest stage of
wilâyat. Rasûlullâh sallallâhu 'alayhi wa sallam himself was a mutawakkil.
The income that a person receives as a mutawakkil is much better than the
income that one earns through one's own hard work. There is special
barakah and special nûr in such income whereby Allah Ta'ala has granted
such a person such a high status, foresight, understanding and nûr. The
person can see the barakah of this with his open eyes.
This subject will be dealt with in detail at another place. Because this is a
concise article, it is not possible to go into much detail. It will be sufficient
to understand over here that such an opinion is absolutely wrong as has
already been explained. Furthermore, it is an act of great injustice that a
person is not pious himself and yet when someone else has any piety in
him, he begins to criticize and censure him. How will the person have the
courage to face Allah when he is causing such harm to His auliyâ?
Apart from the above-mentioned benefits of tawakkul, there are many other
Dînî benefits. As for the mutawakkilîn who are engaged in teaching and
guiding the masses, it is fard to serve them to the extent that their necessary
expenses are paid for. So if they are accepting this right of theirs, why
should it be considered to be wrong? More so when those who are not
mutawakkilîn also demand their rights by arguing and fighting, while the
mutawakkilîn accept their rights with great respect and by honouring the
people. It is apparent that there is only good in accepting gifts - when there
is no possibility of disgrace, the person is independent, he takes it without
really worrying about it, and especially when the person who gave it will be
greatly perturbed if it were returned to him. The reality is that persons who
are true mutawakkilîn receive their sustenance with great honour. However,
their intention and their attention is only directed towards having complete
trust in Allah. Their eyes are not set on the creation. As for the one who

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hopes to receive something from the creation and sets his eyes on their
wealth, he is an imposter and is not included in our discussion. We have
only confined ourselves to explaining the condition of the true
mutawakkilîn. It is a major sin to despise anyone especially if such a person
is one of the special servants of Allah. These pious servants are not harmed
in any way by your criticisms. Instead, they only benefit from them because
on the day of judgement they will receive the good deeds of those who
spoke ill of them. Harm will only come to those who speak ill of them and
they will be destroyed in this world and in the hereafter.
It should also be remembered that the Sharî'ah has not granted permission
for tawakkul to every one. It is extremely difficult to take up the task of
tawakkul and to fulfil all its conditions. It is for this reason that we find so
few persons like this. In fact, there are so few, it is as if there is no one. It
should be remembered that something that is very good is very scarce. We
express our gratitude to Allah that through a little pondering and thinking,
this subject has been written very well. May Allah grant you and me the
ability to practice on this. Âmîn.
Hadith Three: It is mentioned in a Hadith that Allah is tayyib289
and that
He only accepts that which is tayyib.29 Allah has commanded the believers
with that which He commanded the prophets. Allah addressed the prophets
saying: "O prophets! Eat that which is pure (i.e. halal) and do good deeds."
And He addressed the believers saying: "O you who believe! Eat of the
pure things which We have provided for you." Thereafter, Rasûlullah
sallallâhu 'alayhi wa sallam mentioned a person who has undertaken a
very long journey" and who is in a very untidy and dishevelled state (on
account of his journey). He raises his hands towards the heavens saying: "O
Allah! O Allah!" (i.e. he beseeches Allah again and again asking Him for
His mercy and the fulfilment of all his needs), while his food is harâm, his
drink is harâm, his clothing is harâm,22 and he has been brought up23 in
harâm. So how can his du 'â be accepted?"
289
That is, He has all noble attributes and is free from all shortcomings.
290
That is, Allah only accepts wealth that is halal and does not accept haram wealth. In fact,
some 'ulama are of the opinion that it is an act of kufr to give haram wealth in charity with the
hope of obtaining reward.
291
For the purpose of performing hajj, acquiring knowledge or some other reason.
292
That is, his food, drink and clothing have been obtained with harâm wealth or through
harâm means.

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In other words, despite his bearing such burdens, on account of this harâm
wealth, his du'â will never be accepted. Even if he realizes his goal and
ambition, it will not be on account of his du 'â but on account of it already
being predestined in his favour. Just as the goals and ambitions of the kuffar
are realized.
The meaning of a du'â being accepted is that Allah looks at a person with
mercy. It is through this mercy that He grants him whatever he wishes for,
and because of his asking, Allah rewards him. So this can only be attained
by the person who confines himself to the dictates of the Shari'ah and asks
for whatever he wishes from Allah alone. From this we learn that halal
wealth has an abundance of barakah and that it has a great influence (on the
person's life). By consuming halâl wealth, one gets the power to do good
and one's limbs act in accordance with one's intellect.
Abu Hâmid al-Ghazzâlî rahmatullâhi 'alayh narrates from a great sûfi by
the name of Suhayl rahmatullahi 'alayh who said that when a person eats
harâm, his limbs give up following his intellect. That is, his intellect
commands his limbs to do good but they do not obey it. However, this is
only known to those whose hearts are illuminated. As for those whose
hearts are black, they are preoccupied day and night in luxuries and
following their desires, and this has no effect on them. May Allah protect
the sensitivity and insight of our heart. Âmîn.
Malfûz Four: 'Abdullah294 bin Mubarak rahmatullâhi 'alayh says: "I prefer
returning one dirham which is doubtful295 than giving 600 000 dirhams in
charity." From here we can deduce the serious nature of doubtful wealth. It
is extremely sad that today people do not even give up haraam wealth. All
they are interested in is acquiring wealth irrespective of how it is obtained
while the pious servants of Allah used to regard doubtful wealth with
abhorrence. It is necessary to safeguard oneself from haraam wealth and
essential to exercise extreme caution in this regard. By consuming haraam
wealth, numerous evils are born in the soul. This is what destroys man.
293
That is, he lives on harâm and is nurtured by it. However, a person is not accountable for
the haram which he was given by his parents while he was still immature and once he became
mature, he obtained halâl wealth and used it for clothing and feeding himself. Such a person is not
included in this rule. Sins that are committed during immaturity rest on the shoulders of the
parents.
294
He was a great scholar, a pious personality and a student of Imam Abu Hanîfah
rahmatullahi 'alayh.
295
That is, which I received as a gift or through some other avenue.

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Hadith Five: It is mentioned in a Hadith that Rasûlullah sallallahu 'alayhi
wa sallam said: "The halal is clear and the harâm is clear. In-between these
two, there are many doubtful things.29º The person who abstains from these
doubtful things has in fact safeguarded his Dîn" and his honour.28 As for
the one who consumes the doubtful things, he will soon consume that
which is harâm."
299
Similar to the shepherd who grazes his flock around the
sanctuary of a king. It is highly possible that he will very soon fall into that
sanctuary.
300
Beware, every king has a sanctuary, and the sanctuary of
Allah is all those things which He has made haram.'
Behold, there is a
piece of flesh in the body, if it is sound, the entire body will be sound. But
if it is unsound, the entire body will be unsound. Behold, it is the heart. "302
296
That is, there is a doubt as to whether they are haram or halal. From certain aspects, they
appear to be halâl, while looking at them from other aspects, they appear to be harâm. Many
people are unaware of these things. There are very few persons who know the reality of these
things. They are the learned and pious 'ulama who practice on their knowledge.
297
That is, he has gained salvation from the punishment of hell.
298
That is, he has saved Himself from criticism, because people generally criticize and censure
the person who acts contrary to the Shari'ah. And it is obvious that it is necessary for every
intelligent person to save himself from disgrace.
299
That is, the person who does not safeguard himself from doubtful things, gradually gets
caught up in those things which are absolutely haram. Once the soul is given a slight leeway, it
begins to commit so much evil that it becomes completely destroyed. So the person who is not
cautious with regard to wealth and accepts whatever he receives without bothering to check
whether it is doubtful or not will very soon begin consuming that which is haram. The soul should
always be made to follow the Shari'ah. At no time should it be given any freedom.
Although it is permissible to use doubtful wealth (in that one does not know the amount of halal
and harâm in it), it is makruh to do so. And there is the great possibility of gradually being
involved in that which is absolutely haram. One should therefore avoid the doubtful as well
because this is the actual object. Understand this well.
300
In other words, the person who grazes his flock near such a sanctuary will very soon herd
his flock into the sanctuary itself. This is either because it will be difficult to control the flock and
prevent them from going any further, or that the shepherd himself will become courageous and
will not be cautious. Similarly, the soul is also not cautious. At times, the moment one consumes
that which is doubtful, he gets involved in that which is haraam. And at times, this happens after
several days.
It should be borne in mind that landlords cannot prevent the flock of others from grazing on their
lands (provided the grass grows on its own). Here this has been mentioned merely to serve as an
example.
301
That is, all those things which He has made haram. The person who falls into these haram
things is actually guilty of treason. It is obvious that treason against the king is considered to be
insurgency. Since Allah is the king of kings, treason against Him will be regarded as the highest
form of insurgency, the punishment of which will also be very severe.
302 In other words, the heart is the ruler of the body. When the heart is sound, all the limbs of
the body will be sound. And the soundness of the heart is dependent on obedience to Allah. By

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Hadith Six: It is mentioned in a Hadith that Rasûlullah sallallahu `alayhi
wa sallam said: "May Allah destroy the Jews. Fat303 was made harâm upon
them, but they melted it and sold it."
304
Hadith Seven: Rasûlullah sallallahu 'alayhi wa sallam said: "It is not
possible for a person to earn harâm wealth, give it in charity, and expect to
receive any reward for it. Nor is it possible for him to spend such earnings
and expect to receive any blessings in it. Nor is it possible for him to leave
it behind and expect it to be a source of provision for him in the future.
Instead, he will enter hell.30 Without doubt, Allah does not wipe out evil
with evil.306 Instead, He wipes out evil with good.307
Without doubt, harâm
wealth does not wipe out sins."
Hadith Eight: It is mentioned in a Hadîth that the flesh which has been
brought up and nurtured with harâm wealth will not enter jannah. And all
such flesh is most suitable for jahannam. In other words, a person who
devours harâm will not enter jannah without expiating for his sins. This
does not mean that he will never enter jannah like the kuffar. Instead, if he
dies a Muslim but was involved in devouring harân. wealth, he will be
punished for his sins and eventually admitted into jannah. If he repents for
committing sins, the heart becomes blind. We can deduce that good deeds are dependent on the
soundness and purity of the heart. And the consumption of halal wealth has a special effect on the
purity of the heart. From this we are urged to take special precautions in consuming halal wealth.
303
The fat of cows and goats was made haram upon them as mentioned in the Quran.
304
In other words, they did not eat the fat but consumed the income that came from it thinking
that this does not entail eating it. When in fact, this rule meant that they should in no way benefit
from this fat. Selling it and utilising its income was also included in this prohibition. These days.
those who devour interest have also come up with similar ruses so that they may save themselves
from interest outwardly, while in reality they are still devouring this interest. It should be
remembered that Allah is all-knowing. He knows the exact intention of the person. One should
never ever devise such ruses and stratagems.
305
In other words, if he gives his haram earnings in charity, it will not be accepted nor will he
be rewarded for it. In fact, certain 'ulama have said that it is kufr to give haram wealth in charity
and expect to be rewarded for it. They further state that if the poor person who has received this
harâm wealth knows that this wealth has been obtained through harâm means, and despite this he
makes du â for the person who gave him this wealth will also become a kafir. If this wealth is
used in any other avenue, even then there will be no blessing in it. If he leaves this wealth behind
for his inheritors, he will be entered into hell and punished therein. In short, apart from harm. there
is no benefit in harâm wealth.
306
Since it is prohibited and a sin to give haram wealth in charity, other sins cannot be forgiven
on account of this sin.
307
The giving of halal wealth in charity therefore serves as an expiation for one's sins. This is
on the condition that this charity is given in accordance with the Sharî ah.

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his sins before his death and fulfils the rights of those whom he owes, Allah
will forgive him and he will be safe from the punishment which has been
mentioned in the Hadîth.
Hadith Nine: It is mentioned in a Hadîth that a person will not be a
complete believer until he abandons those things in which there is no fear
(of it being harâm) because of something in which there is fear. In other
words, there are certain things which are absolutely halal, while others are
merely permissible. However, by turning one's attention towards the latter
and consuming such wealth, there is the possibility and fear of committing
a crime. Therefore, even such halâl wealth should not be consumed nor
should such halâl activity be carried out. This is because although there is
no sin in engaging in such halal activity or consuming such halâl wealth,
there is still the possibility of falling into sin. And we know that the means
to an evil is also considered to be an evil. For example, it is permissible and
halâl to eat and wear expensive food and clothing. But because by one
becoming pre-occupied in such luxuries beyond the limits, there is the
possibility and fear of committing sins. Piety and righteousness demands
that such food and clothing be abstained from.
It is makrûh to consume wealth that is doubtful. By consuming it, there is a
great possibility that one will lose control over one's nafs and thereby fall
into harâm. Such wealth should therefore be abstained from.
Hadith Ten: 'Â'ishah radiyallâhu 'anhâ narrates that Abu Bakr radiyallâhu
'anhu had a slave who used to give him khiraj.
Abu Bakr radiyallahu
'anhu used to consume this income. One day, this slave brought something
and Abu Bakr radiyallâhu 'anhu ate it. The slave then asked him: "Do you
know what you ate?" Abu Bakr radiyallahu 'anhu asked: "What was it?"
He replied: "In the times of jâhilîyyah (days of ignorance or pre-Islamic
era) I had given certain information to a person according to the rules and
regulations of the fortunetellers. However, I did not know this art (of
fortune telling) very well. I deluded this person into believing whatever I
had told him. This person met me and gave me that which you ate as a
compensation for the information that I had given him. That which you
have eaten is actually what he gave me." Upon hearing this, Abu Bakr
radiyallâhu 'anhu inserted his hand down his throat and vomited
everything that was in his stomach.
308
Khirâj refers to the income which a slave earns and from which a part of it is given to the master.

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In other words, as a precaution and out of complete piety, he expelled
everything from his stomach as it would have been impossible to expel only
that which was given by this slave. Even if he did not vomit it out, he
would not have been committing any sin.
Hadith Eleven: It is mentioned in a Hadîth that a person who purchases a
garment for 10 dirhams and one dirham from it was harâm, Allah will not
accept his salât as long as he is wearing that garment.
Although the person will absolve himself of this duty, he will not receive
the full reward for his salat. Other acts could also be based on this. We
should fear Allah in this regard. First of all, our acts of 'ibâdah are not
offered in the proper manner. And those that are offered go to waste in this
way (by harâm wealth). What answer will we give to Allah on the day of
judgement and how will we bear the severe punishment?
Hadith Twelve: It is mentioned in a Hadîth that Rasûlullah sallallahu
alayhi wa sallam said: "There isn't anything which will take you near to
jannah and keep you away from jahannam except that I have ordered you
to do it."" And there isn't anything which will distance you from jannah
309
and take you closer to jahannam except that I have prohibited you from
doing it.3º Jibra'îl has informed me that no person will die until his
sustenance has been completed for him" even though he may receive it
late.312 Fear Allah and try to restrict yourself in seeking your sustenance.313
Don't ever allow a delay in receiving your sustenance from seeking
something through the disobedience of Allah.34 This is because it is the
grand status of Allah that nothing can be attained from Him through
disobedience, irrespective of whether it be your sustenance or anything
else."
309
In other words, I have shown you all the acts which will take you closer to jannah and
further away from jahannam.
310
In other words, I have prohibited you from carrying out all those actions which will keep
you away from jannah and take you closer to jahannam.
311
In other words, whatever sustenance has been predestined for a person, he will definitely
receive it. He will not die before receiving it.
312
That is, you will definitely receive it at its prescribed time. You will not receive it any
sooner by trying to earn harâm wealth.
313
That is, do not occupy yourself beyond the limits in trying to acquire your sustenance. Do
not be too greedy and covetous. Save yourself from earning in a way that is contrary to the
Sharî'ah.
314
In other words, if there is any delay in receiving your sustenance, do not try to acquire it
through haram means. This is because you will never receive it before the appointed time. And
you will unnecessarily involve yourself in sin.

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Hadith Thirteen: Rasûlullah sallallahu 'alayhi wa sallam said: "Out of ten
parts, nine parts of one's sustenance is in business." In other words,
business is a great source of income. You should therefore opt for it.
Hadith Fourteen: It is mentioned in a Hadîth that Allah befriends a believer
who is hard working and who is a tradesman, and who does not worry
about what he is wearing.
In other words, because of his hard work and toiling, he wears ordinary,
dirty clothes. He does not have so much of time nor the opportunity
wherein he can keep his clothes clean. As for the person who is not forced
to do so, he should wear clean and simple clothes.
Hadith Fifteen: Rasûlullah sallallahu 'alayhi wa sallam said: "It was not
revealed to me that I should gather wealth or that I should become a
businessman. However, it has been revealed to me that I should glorify
Allah, praise Him, be of those who prostrate to Him and that I engage in
His 'ibâdah until death overtakes me."
In other words, do not occupy yourself in this world more than necessary
because it is wajib on everyone to make arrangements for living according
to necessity only (and not more). As for the person who has the power of
tawakkul and fulfils all the conditions of tawakkul, such a person can leave
all the occupations of this world and occupy himself with theoretical ( 'ilmi)
and practical ('amali) 'ibâdah.
Hadith Sixteen: Jâbir radiyallâhu 'anhu narrates that Rasûlullah sallallahu
'alayhi wa sallam said: "May Allah have mercy on the person who is
lenient and soft-hearted when he sells something, purchases something, and
when he asks for repayment of loans given."
Glory be to Allah! How great it is to display leniency and soft-heartedness
at the time of buying, selling and asking for repayment of loans given that
Rasûlullâh sallallâhu 'alayhi wa sallam is making a special du â for such a
person. We know for sure that his du'a will be accepted. If this was the
only virtue of displaying leniency and there was no other reward, then this
virtue in itself is very great. However, one will still be rewarded for this
leniency and soft-heartedness. It would therefore be appropriate for the
traders and businessmen to act upon this Hadith and thereby make them-
selves eligible for the du 'â of Rasûlullah sallallahu 'alayhi wa sallam.
Apart from this, the benefit of such behaviour in this world is that people
will be happy with such a person and his business will prosper. Generally,
people refer to such a person time and again. At times, they even make du'â

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for him out of happiness. The reality of the situation is that the person who
lives and acts according to the Sharî'ah lives in this world and in the
hereafter like a king and in great comfort. Who can be more fortunate than
this person who has the blessings of both the worlds and who is beloved
and honoured by Allah and by most of the people as well?
Hadith Seventeen: Rasûlullah sallallahu 'alayhi wa sallam said: "Be
cautious of taking too many oaths when selling anything." This is because
too many oaths cause the goods to become popular among the people (and
because of these oaths they begin attaching value to the goods). This results
in a lack of barakah and one is thereby deprived of any profits both in this
world and in the hereafter.
Hadith Eighteen: Rasûlullah sallallahu 'alayhi wa sallam said: "The
businessman who is honest in his dealings and trustworthy will be with the
prophets, siddîqîn,316 and martyrs on the day of judgement."
In other words, the businessman who possesses the above-mentioned
qualities will be in the company of the Ambiya 'alayhimus salâm, the
siddîqîn, the martyrs, and will gain salvation from jahannam. Being with
such persons does not mean that they will enjoy the same status as them.
What it means is that they will attain a special type of greatness which is
normally acquired by remaining in the company of such persons. This is
similar to a person who invites a pious person to his house and also hosts
the attendants of this pious person. It is obvious that the place where these
attendants will eat their food and the food that they will eat will be the same
as that of the pious person. Despite this, the status and respect that these
persons will have for this pious person will be higher than that which they
will have for these attendants. But being in his company, sitting at one
place and partaking of the same food is also a great feat accomplished by
the attendants. Attaining the company of Rasûlullah sallallahu 'alayhi wa
sallam itself is a great virtue. Assuming that they do not even receive any
food nor any honour and respect from being in his company, merely being
in his company is sufficient for those Muslims who love Rasûlullah
sallallâhu 'alayhi wa sallam. Let alone being in his company being a great
315
In other words, do not take too many oaths thinking that in so doing your goods will sell
quicker. This is because in doing so, you will end up taking false oaths at some time or the other
which will result in a lack of barakah. Furthermore, this also shows disrespect to Allah's name.
However, there is no harm in taking an oath occasionally.
316
This refers to the friends of Allah who have chosen the highest form of honesty in every
word and deed of theirs, and who have obeyed Allah in the best way possible.

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achievement, even being his neighbour is a great virtue. It is therefore
extremely appropriate for Muslims to be entitled to this blessed du'â of
Rasûlullâh sallallâhu 'alayhi wa sallam.
Hadith Nineteen: Rasûlullah sallallahu 'alayhi wa sallam said: "O traders!
Without doubt, business is such a thing that a lot of foolish talk takes place
and many oaths are taken. Therefore include charity in it."
In other words, it is reprehensible to engage in foolish talk and to take too
many oaths. You should therefore give in charity so that it may be an
expiation for those oaths and indiscreet conversations which you may
unwittingly engage in, and so that it may also remove the filth and grime
that may have accumulated in your heart because of this.
Hadith Twenty: It is mentioned in a Hadîth that the businessmen will rise as
sinners and shameless persons on the day of judgement except for that
businessman who feared Allah and spoke the truth. The person who did not
commit any sin in his transactions will be saved from this calamity.
The detestation of taking credit unnecessarily
Hadith One: Abû Sa'îd radiyallahu 'anhu narrates that he heard Rasûlullah
sallallâhu 'alayhi wa sallamsaying: "I seek refuge in Allah from kufr and
debts." A person asked: "O Rasulullah! Do you regard kufr and debts to be
equal that you are mentioning them together?" He replied: "Yes."
Hadith Two: 'Abdullah bin 'Umar radiyallahu 'anhu narrates that
Rasûlullâh sallallâhu 'alayhi wa sallam said: "Debts is the flag of Allah on
earth. When He wishes to disgrace anyone, He burdens him with the weight
of debts."
Hadith Three: 'Abdullah bin 'Umar radiyallahu 'anhu narrates that he
heard Rasûlullâh sallallâhu 'alayhi wa sallam advising a person in the
following manner: "Reduce your sins so that your death will be easy.
Reduce your debts so that you may live a free person."
Hadith Four: Abû Hurayrah radiyallahu 'anhu narrates that Rasûlullah
sallallahu 'alayhi wa sallam said: "Allah will fulfil the debts of a person
who takes on credit with the intention of fulfilling his debt. Allah will
destroy the person who takes on credit with the intention of not paying it
and cheating people."
Hadith Five: 'Â'ishah radiyallahu 'anhâ narrates that Rasûlullah sallallahu
'alayhi wa sallam said: "I will help the person who is involved in debts and

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thereafter makes every effort" to fulfil them, but passes away before he
can fulfil them."
Hadith Six: Maymun Kardî radiyallahu 'anhu narrates that Rasûlullah
sallallahu 'alayhi wa sallam said: "The person who marries a woman with
mahr, whether it be a small amount or a large amount, and has this
intention that he will not pay her the mahr and passes away without paying
her, then on the day of judgement he will rise as an adulterer in the
presence of Allah. And the person who takes a loan with the intention of
not paying it back and passes away without fulfilling it, will rise as a thief
in the presence of Allah on the day of judgement."
Hadith Seven: 'Umar bin Shurayd narrates from his father (who is a
Sahâbî) that Rasûlullâh sallallahu 'alayhi wa sallam said: "The delaying of
a person who is able (to pay his debts) makes his honour and wealth halal."
In other words, if a person is able to fulfil his debts and yet does not do so,
then his creditors can disgrace him, speak ill of him, announce his
dishonesty in his transactions, and when possible, they can claim back their
rights either openly or in secret.
Hadith Eight: Abû Dhar radiyallahu 'anhu narrates that Rasûlullah
sallallâhu 'alayhi wa sallam said: "Allah abhors three persons: (a) an old
man who is an adulterer, (b) a poor person who has a lot of pride, (c) a rich
oppressor (who oppresses his creditors by delaying in paying his debts)."
Du'â for the fulfilment of debts
Hadith One: A mukâtab3 8 came to 'Alî radiyallahu 'anhu and said: "I have
become incapable of paying for my freedom. Please help me." He replied:
"I will show you a du'a which Rasûlullah sallallahu 'alayhi wa sallam
taught me. Even if you have debts equal to mount Thubayr, Allah will fulfil
your debts for you. The du'â is:
اَللَّهُمَّ اكُفِنِى بَحَلَاَلِكَ عَنُ حَرَامِكَ وَ أَغْنِىُ بِفَضُلِكَ عَمَّنُ سِوَاكَ
317
Every effort means that apart from his necessary expenses, the person must stop purchasing
all that is regarded as a luxury. His necessary expenses should only be that which is absolutely
necessary. There should be no extravagance or unnecessary expenses whatsoever. After this.
whatever he saves, should be given to his creditors irrespective of whether it be little or a lot. The
person should not have anything unnecessary in his house. If the person makes such an endeavour
and is still unable to fulfil his debt, he will fall under the purview of this Hadîth.
31% He is a slave who has been told by his master to pay a certain amount of money in order to
buy his freedom. Once he completes the payment of the stipulated amount, he will be free.

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Hadith Two: Anas bin Malik radiyallahu 'anhu narrates that Rasûlullah
sallallahu 'alayhi wa sallam said to Mu'âdh bin Jabal radiyallâhu 'anhu:
"Should I not teach you a du 'a which if recited, Allah will fulfil your debts
even if they equal a mountain? The du'â is:
اللُّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَنُ تَشَآءُ وَتَنُزِعُ الْمُلْكَ مِمَّنُ
تَشَآءُ وَ تُعِزُّ مَنْ تَشَآءُ وَ تُزِلُّ مَنْ تَشَآءُ بِيَدِكَ الْخَيْرُ ط ◌ِنَّكَ عَلَى كُلِّ
شئی قَدِیر

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THE BOOK OF ETIQUETTE AND MANNERS
Etiquette in 'Ibâdât
Wudû and Purity
1. Perform your wudû in a proper manner even if you do not feel like doing
SO.
2. There is greater reward in performing a fresh wudû.
3. When relieving yourself, do not face the qiblah nor turn your back
towards the qiblah.
4. You must be cautious with regard to urine splashing on you. By being
unmindful in this regard, one is punished in the grave.
5. Do not urinate in a hole as there is the possibility of a snake, scorpion or
any other dangerous animal emerging from it.
6. Do not urinate in the place where you have a bath.
7. Do not engage in any conversation when relieving yourself.
8. When you wake up, do not insert your hand in a utensil containing water
until you have thoroughly washed your hands.
9. Do not use water that has been warmed in the sun as there is the
possibility of being infected with white liver whereby the body is tainted
with white marks.
Salât
1. Offer your salât at the appropriate time. Carry out the rukus and sajdahs
in the proper manner and offer your salat with concentration.
2. When a child reaches the age of seven, emphasize the importance of
salât to him. When he reaches the age of ten, beat him if necessary, in order
to get him to offer his salât.
3. It is not good to offer salât in such clothes or at such a place whereby
you become distracted and begin to concentrate on the flowers and leaves
that are depicted on such clothes or at such a place (e.g. prayer mats -
musallas - on which such designs are depicted).
4. There should be a barrier in front of the person offering salât. If there
isn't anything, a stick should be placed or any other raised object should be

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placed. Such an object should be placed to the right or left of the person
offering salât.
5. On completing the fard salât, it is preferable to move away from that
place and offer the sunnah, nafl salât.
6. While offering salât, do not look around you nor upwards. As far as
possible, prevent yourself from sneezing.
7. When you have an urgent need to relieve yourself, go and relieve
yourself first and then offer your salât.
8. When commencing with nafl salaat or the different forms of dhikr,
commence with an amount which you can undertake and keep up with. (Do
not commence with something that is beyond your capacity).
At the time of a funeral or calamity
1. When you remember any previous calamity, recite
2.
إِنَّاللّهِ وَإِنَّ إِلَيْهِ رَجِعُونَ
In doing so, you will receive the same reward that you had received
previously.
2. Irrespective of how trivial a saddening or distressing matter may be,
recite
إِنَّا لِلّهِ وَإِنَّا إِلَيْهِ رْجِعُونَ
You will be rewarded in doing so.
Zakât and Charity
1. As far as possible, give zakât to those who do not go around begging -
who remain in their homes out of self-respect and self-honour.
2. Do not be ashamed of giving very little in charity. Give whatever you are
able to irrespective of the amount.
3. Do not think: "What is the need of giving zakat or charity?" Whenever
the occasion arises, make a resolution and give in charity.

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4. By giving charity to your relatives, you receive a double reward - one for
giving in charity, and another for being kind and considerate toward your
relatives.
5. Always bear in mind your poor neighbours.
6. Do not spend too much in charity from your husband's wealth to the
extent that he is displeased.
Fasting
1. It is extremely detestable to engage in foolish and shameless
conversations while fasting. It is even more detestable to make ghîbah.
2. When intending to keep a nafl fast, seek the husband's permission if he is
present at home.
3. Increase your 'ibâdah in the last ten days of Ramadân.
Recitation of the Quran
1. If you are not fluent in your recitation of the Quran, do not abandon its
recitation out of despair. Continue with your recitation. Such a person is
rewarded twofold.
2. When you have learnt the Quran, do not forget it. Instead, continue
reciting it. If not, you will be committing a major sin.
3. Recite the Quran with full concentration and with fear for Allah.
Du'â and Dhikr
1. When making du 'â, bear the following factors in mind:
(a) Make du 'â with full zeal and fervour.
(b) Do not make du 'â for anything sinful.
(c) If there is any delay in the acceptance of your du 'â, do not give it
up out of despair. Instead, have full conviction of its acceptance.
2. Do not curse your children, wealth and life out of anger because it is
highly possible that it is the time of acceptance of such a curse.
3. Make a concerted effort to remember Allah and His Rasûl sallallahu
'alayhi wa sallam at the place at which you sit and discuss worldly affairs
or engage in worldly matters. If not, all these matters and affairs will go to
waste.

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4. Make istighfâr abundantly. In doing so, your difficulties are made easy
and there is barakah in your sustenance.
5. If, perchance, you commit any sin, do not delay in making taubah. If you
commit a sin again, make taubah again and do not think that since you have
acted contrary to your first taubah there is no benefit in making taubah a
second time.
6. There are certain du'âs which are recited at specific times. They are as
follows:
(a) Recite the following du'â at the time of sleeping:
اَللَّهُمَّ بِاسْمِکَ اَهُوُتُ وَ اَحْيِى
(b) When awakening, recite the following du 'â:
اَلْحَمْدُ لِلْهِ الَّذِىُ اَحُيَا نَا بَعْدَ مَآ أَمَاتَنَا وَ إِلَيْهِ النُّشُورُ
(c) Recite the following du 'â in the morning:
اَللَّهُمَّ بِكَ أَصْبَحْنَا وَبِكَ أَمْسَيْنَا وَ بِكَ نَحْيِى وَ بِكَ نَمُؤْتُ وَ
إِلَيْكَ النُّشُوْرُ
(d) Recite the following du'â after eating:
الْحَمْدُ لِلْهِ الَّذِىُ اَطْعَمَنَا وَسَقَانًا وَ جَعَلَنَا مِنَ الْمُسْلِمِيْنَ وَكَفَانَا وَ آوَ انَا
(e) Recite the following du'â seven times each after the fajr and
maghrib salâts:
اَللَّهُمَّ أَجِرْ نِى مِنَ النَّارِ
(f) Recite the following du'â three times each after the fajr and
maghrib salâts:

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بِسْمِ اللَّهِ الَّذِىُ لَا يَضُرُّمَعَ اسْمِهِ شَيْىٌّ فِى الْأَرْضِ وَلاَ فِى السَّمَآءِ وَ هُوَ
السَّمِيعُ الْعَلِيُمُ
(g) When sitting in a vehicle (or on an animal) recite the following
du'â:
سُبْحَانَ الَّذِىُ سَخَّرَ لَنَا هَذَا وَ مَا كُنَّ لَهُ مُقْرِنِيْنَ وَإِنَّا إِلَى رَبِنَا لَمُنْقَلِبُوْنَ
(h) When you have partaken of a meal at someone's house, add the
following du'â as well:
اَللَّهُمَّ بَارِكُ لَهُمُ فِيُمَا رَزَقْتَهُمُ وَاغْفِرْلَهُمْ وَارْحَمُهُمُ
(i) When sighting the moon, recite the following du 'â:
اَللَّهُمَّ اهِلَّهُ عَلَيْنَا بِالْا مُنِ وَالْإِيمَانِ وَالسَّلاَمَةِ وَالْإِسْلَلامِ رَبِّىُ وَ رَبُّكَ اللَّهُ
(j) When you see anyone experiencing any calamity, recite the
following du â. Insha Allah, you will be saved from such a calamity:
اَلْحَمُدُ لِلْهِ الَّذِىْ عَافَانِىُ مِمَّ ابْتَلاَكَ بِهِ وَ فَضَّلَنِىُ عَلَى كَثِيْرٍ مِّمَّنُ
خَلَقَ تَفْضِيُلاً
(k) When someone takes leave of you (in order to embark on a
journey or go somewhere), recite the following du 'â:
اَسْتَوَدِعُ اللهَ دِيْنَكُمْ وَآَمَا نَتَكُمُ وَ خَوَاتِيُمَ اَعْمَالِكُمْ