النص المفهرس

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The Method of Hoping for the Mercy of Allah
Allah says: "Do not despair of the mercy of Allah." Hope is such a great
thing that through it one is inclined towards good deeds and also has the
courage to make taubah. The method of acquiring this quality is to
remember and ponder over the mercy of Allah.
The Method of Patience
Constricting the nafs to act according to the Sharî'ah and preventing it from
going beyond the confines of the Shari'ah is known as sabr or patience.
There are several instances for this.
One of them is that a person is experiencing peace of mind and comfort.
Allah has blessed him with good health, wealth, honour, respect, servants,
wife and children, a house, goods and possessions. Patience at such a time
is that he should not allow himself to lose his mind. He should not forget
Allah and he should not look down upon the poor. Instead, he should be
kind to them and assist them.
Another instance is at the time of 'ibâdah. At such a time, the nafs begins
to feel lazy, e.g. when one has to go and offer one's salât. Alternatively, the
nafs becomes miserly, such as, when one has to pay one's zakât and give in
charity. At such a time, three types of sabr are required: (a) The person
must correct his intention even before he can commence with the 'ibâdah.
That act must be carried out solely for Allah and the nafs must have no
object in carrying out this act. (b) At the time of the 'ibâdah, one must not
lose courage or any inclination. That act must be executed as it ought to be
executed. (c) On completing the act, one should not mention it to anyone.
The third instance is at the time of committing a sin. Patience at such a time
is that the person should stop his nafs from committing the sin.
The fourth instance is when a person is being harmed or troubled by
someone. The patience at such a time is that he should not take any
revenge. Instead, he should remain silent.
The fifth instance is at the time of a calamity, sickness, loss of wealth or the
death of someone close. Patience at such a time is that the person should
not utter anything that is contrary to the Shari'ah nor should he cry out
aloud.

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The method of sabr for all these occasions and instances is that the person
should remember and ponder over the rewards and understand well that all
these trials and tribulations are for his own benefit. He should understand
that a lack of patience will not stop or prevent his taqdeer, so why should
he allow these rewards to go to waste?
The Method of Expressing Gratitude
Expressing gratitude and thankfulness to Allah comprises the following: to
be happy with the bounties and favours of Allah and thereby develop a love
for Him, through this love one must have this yearning and desire in one's
heart that since He has blessed me with so many bounties, I will render
'ibâdah to Him in the best way possible, and that it is extremely shameful
to disobey the one who has blessed me with such bounties.
It is obvious that Allah has blessed His servants with thousands of bounties
and favours. Even if a calamity befalls a person, there is some benefit or the
other for him. Therefore this should also be regarded as a bounty.
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Since
one experiences these bounties all the time, thi ; happiness and love will
have to remain in the heart - that at no time will he display any shortcoming
in fulfilling the commands of Allah.
The method of attaining this quality is that one should remember and
ponder over the numerous bounties and favours of Allah.
The Method of Placing Trust in Allah
Every Muslim knows that no one can attain any benefit nor can any harm
befall anyone without the will of Allah. It is therefore necessary that a
person does not rely on his own plans when undertaking any task. He
should look up to Allah and he should not expect too much from anyone.
Nor should he fear anyone. He should understand well that no one can do
anything without the will of Allah. This is known as tawakkul or placing
trust in Allah.
The method of acquiring this quality is that one should remember and
ponder over the power and wisdom of Allah, and the powerlessness of the
creation.
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This is because if he exercises patience, he will be rewarded. His nafs also undergoes a
reformation because it is humbled. At times one is also compensated in this very world.

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The Method of Love for Allah
Love for Allah comprises of the heart being attracted to Allah, and the heart
taking delight in listening to things about Him and upon looking at His
system at work.
The method of acquiring this quality is that one should read His name
abundantly, remember all His noble characteristics and ponder over the
love that He has for His servants.
The Method of being pleased with the commands of Allah
When a Muslim knows that there is a benefit and reward in everything that
Allah does for His servants, he should therefore be pleased with everything
that He has commanded. He should not be scared nor should he complain.
The method of acquiring this quality is to ponder over the fact that there is
good in everything that occurs.
The Method of Acquiring a True Intention
When executing any act of the Dîn, there should be no worldly reason in it
whatsoever. There should neither be any show in it nor any other reason for
carrying it out, e.g. a person is suffering from indigestion. He therefore says
to himself: "I better keep a fast. In so doing, I will receive the reward for
fasting and my stomach will also be relieved." Alternatively, it is the time
of salât and the person has wudû. However, because it is very hot, he feels
he'd rather make a fresh wudû so that he will be rewarded for making wudû
and at the same time his limbs will also be cooled and refreshed.
Alternatively, he gives some money to a beggar so that in so doing he may
save himself (from being harassed) and also defer this misfortune (of being
harassed). All these things are contrary to a true intention.
The method of acquiring a true intention is that before one can execute any
act, one should thoroughly ponder over it. If a person finds that his
intention has been tainted or blemished by any such motive, he should
cleanse his heart by removing it.
The Method of Muraqabah
A person should always remember that Allah is aware of all his states and
conditions - the external and the internal. If he commits an evil act, it is

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possible that Allah will punish him in this world or in the hereafter. When
executing a good act, he should think that Allah is watching him. He should
therefore execute it in the proper manner. This is the method of acquiring
this quality. In a few days, his mind will get settled on these thoughts.
Thereafter, Insha Allah he will not do anything that is contrary to the
pleasure of Allah.
The Method of Concentration when Reciting the Quran
It is a normal practice that when a person is asked to recite the Quran, he
will recite it very beautifully. As far as possible, he will recite with full
concentration, a good tune and bear in mind all the necessary rules. Based
on this, when you wish to recite the Quran, think to yourself that Allah
Himself has said: "Let Me listen to you, I want to see how you read." You
should bear in mind that Allah is listening carefully to what you are
reading. You should also think to yourself that if you read with caution
when someone else is listening to you, then how much more caution you
will have to exercise when reciting to Allah. Once you have taken all these
factors into consideration, commence reciting. As long as you are reciting,
try and maintain these thoughts in your mind. If your recitation begins to
falter and your concentration begins to drift, stop your recitation for a little
while and bring the above-mentioned factors back to mind. In so doing,
Insha Allah, your recitation will become correct and clear and your
concentration will also be maintained. If you practice this over a period of
time, you will be able to concentrate with ease.
The Method of Concentration in Salat
As regards salât, it should be remembered that no act or recitation should
be without any motive or meaning. Instead, everything should be executed
with a motive and after pondering. For example, upon saying Allahu Akbar,
then for every word you should think that "I am now reciting
'Sub'hânakallâhummah', thereafter think "I am now reciting 'wa bi
hamdika", thereafter think "I am now reciting 'wa tabarakasmuka'." In this
way, continue thinking and concentrating on each word separately.
Continue doing this when reciting Sûrah Fatihah and another sûrah. Do the
same for your rukû' and think in the same manner each time you say
"Sub'hâna rabbiyal 'azîm". In short, the moment you utter something,

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direct your attention towards it as well. Maintain this in your entire salât. In
doing this, Insha Allah your concentration in your salât will not be
diverted. In a short period of time you will acquire concentration and you
will enjoy offering your salat.
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THE SHAYKH AND THE MURÎD
(Spiritual guide and Disciple)
The Benefits of becoming a Murîd
There are several benefits in becoming a murîd:
1. At times a person errs in the different methods of reforming the heart that
were mentioned previously. The shaykh shows the correct path in this
regard.
2. At times the effect and benefit that one derives from a book is not as
great as that which one would have obtained from the guidance of a shaykh.
One gains the barakah of the shaykh. Furthermore, if the murîd displays
any shortcoming in carrying out a good act or commits an evil act, he will
be ashamed of this in front of the shaykh.
3. The person develops confidence and love for the shaykh. Based on this,
he is inclined to follow and emulate the ways of the shaykh.
4. If the shaykh is strict in giving his advice or displays his anger, the
person does not feel offended and endeavours to act upon his advice.
There are many other benefits which are acquired by those whom Allah has
favoured. These can only be known by acquiring and experiencing them.
Qualities of the Shaykh
If a person wishes to become a murîd, he should first consider the following
factors in the shaykh. If the latter does not possess these qualities, do not
become his murîd.
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If you understand the different duas and forms of zikr that are in salaat, ponder over their
meanings as well. By doing this, you will receive a greater reward and you will not lose your
concentration as well. The meanings of the different duas and forms of zikr that are in salaat can
be learnt in a few days.

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1. The shaykh must know the masa'il of Din. He should not be ignorant of
the Sharî'ah.
2. He must not possess any quality that is contrary to the Sharî'ah. His
'aqâ'id (beliefs) must be the same as those that have been mentioned in
Part One of Bahishti Zewar. He should not possess any quality that is
contrary to all the masâ'il and all those things connected to reformation of
the heart that have been mentioned in this book.
3. He must not be carrying out this programme (of shaykh and murîd) as a
means of sustenance. (That is, he must not be doing it for financial gain).
4. Become the murid of a person who is regarded as a pious person by the
majority of good people.
5. Become the murid of a person who is spoken highly of by good people.
6. His programme of instruction must be such that one develops a love and
inclination for Dîn. This can be gauged by looking at the condition of his
murîds. Even if fifty-sixty percent of his murîds are good, consider such a
shaykh to be effective. Do not have doubts on him by looking at the
condition of a few murids. You may have heard that the pious persons have
a lot of effect. This (looking at the condition of his murids) is the criterion
whereby one gauges the effect and power of a shaykh. Do not gauge the
effect and power of a shaykh through other means, such as something
occurring exactly as he mentioned it to you, someone getting cured by his
mere touch, that a ta'widh worked according to the reason for which he
gave it to you or that if he fixes his gaze on a person he becomes
completely entranced and at a loss. Never be deluded by these effects and
powers.
7. The shaykh must be such that he does not take into consideration the
status of his murîds when giving them advice of the Dîn. (That is, he does
not favour his murids when it comes to reprimanding them in matters of the
Dîn). He stops them from useless and foolish things.
Once you have found such a shaykh, seek permission from your parents (if
you are unmarried) or from your husband (if you are married), and become
a murîd of such a shaykh solely for the purpose of putting your Dîn in
order. If your parents or husband do not permit you to become a murîd, do
not become one as it is not fard to become a murîd. However, it is fard to
tread the path of the Din. You should therefore continue treading this path
even if you are not a murîd of a shaykh.

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Rules connected to the shaykh and murîd
1. Be respectful to your shaykh. Remember the name of Allah in exactly the
way shown to you by your shaykh. Have the following belief with regard to
your shaykh: "The spiritual benefits that I can gain from this shaykh cannot
be gained from any other shaykh.
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2. If the murid's heart has not been reformed properly as yet and the shaykh
passes away, he must become a murîd of another shaykh in whom the
above-mentioned qualities are found.
3. When you come across any wazîfah in any book or read about the frugal
life of someone, do not act upon it on your own accord. Ask your shaykh
about it first. If any good or evil thought enters your heart or you decide to
do something, first consult your shaykh.
4. Do not remove your purdah in the presence of your shaykh. At the time
of becoming a murîd, do not shake his hands. It is permissible to take the
oath of allegiance (bay'ah) by holding one end of a handkerchief or piece of
cloth while he holds the other end. A verbal bay'ah is also sufficient.
5. If you mistakenly become a murîd of a person who acts contrary to the
Sharî'ah, or if he was good in the beginning and later changed, then sever
your contact with him and become a murid of some other pious person.
However, if your shaykh commits a sin which could be overlooked, then
think to yourself that he is also human and that he is not an angel. He has
made a mistake which could be forgiven by his making taubah. Do not
allow your conviction in him to dwindle over trivial matters. However, if
the shaykh persists on such acts, sever your contact with him.
6. It is a sin to believe that your shaykh has full knowledge of everything
you do.
7. Never read books which have stories of the dervishes which appear to be
contrary to the Sharî'ah. Similarly, you should not read poems that are
contrary to the Sharî'ah.
8. Some dervishes say that the path of the Shari'ah is different from the
path of the dervishes. Such dervishes are astray. It is fard to consider them
to be liars.
9. If the shaykh asks you to do anything that is contrary to the Shari'ah, it is
not permissible to act upon it. If he insists on you to carry it out, sever your
contact with him.
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10. If, due to the barakah of taking the name of Allah, you experience a
good state in your heart, you have a good dream or upon waking up you
hear a voice or see some light, then do not mention this to anyone other
than your shaykh nor inform anyone of the wazifahs that you read or the
'ibâdah that you make, because by doing so, this good fortune will go
away.
11. If your shaykh asks you to recite a particular wazîfah or engage in a
particular form of dhikr and after some time you still do not experience any
delight in this, do not be disheartened, nor should you lose your confidence
in your shaykh. Instead, think to yourself that the greatest effect is that your
heart is making an intention of remembering Allah and that you are being
given the opportunity to do good. Never think that you should be blessed
with the opportunity of pious persons appearing in your dreams, that you
should begin to have knowledge of things that are still going to occur, that
you should be able to cry profusely or that you should become so engrossed
in your 'ibâdah that you are unaware of other things. These things occur at
times and at times they do not. If they do, express your gratitude to Allah. If
they do not occur, decrease after having occurred frequently or cease to
occur altogether, then do not be saddened. However, if, Allah forbid, you
display any shortcoming in following the Sharî'ah or commit any sin, then
this is definitely something to be distressed about. You should immediately
make an effort to put your condition in order, inform your shaykh about it
and act upon his advice.
12. Do not be disrespectful of other shaykhs or other sûfi orders. Nor should
you address the murids of other shaykhs or other sufi orders by telling them
that your shaykh is greater than his or that your sufi order is greater than
his. By engaging in such unnecessary and foolish conversations the heart
begins to darken.
13. If your shaykh pays more attention to a fellow murîd, or if a fellow
murîd gains more benefit from his wazîfahs and dhikrs, do not be jealous of
him.
Guidelines on how a Murid and every other Muslim should spend his
night and day
1. Acquire knowledge of the Dîn according to your needs. You could
acquire this knowledge either by reading a book or by asking the 'ulama.

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2. Abstain from all sins.
3. If you commit any sin, repent immediately.
4. Do not hold back in fulfilling anyone's right. Do not cause anyone
physical or verbal harm. Do not speak ill of anyone.
5. Do not have any love for wealth nor any desire for name and fame. Do
not concern yourself with extravagant food and clothing.
6. If someone rebukes you for your mistake or error, do not try to justify
your action. Admit your fault and repent.
7. Do not embark on a journey without any dire necessity. This is because
many unconscious and unintended acts are committed while on a journey.
Many good deeds are missed out, there is a shortcoming in the different
forms of dhikr (remembrance of Allah), and you are unable to accomplish
your tasks on time.
8. Do not laugh excessively nor talk excessively. You should take special
precaution in not talking with ghayr mahrams (those with whom the
observance of purdah is incumbent) in an informal way.
9. Do not go about repeating or mentioning an argument that may have
taken place between two persons.
10. Always be mindful of the rules of the Shari'ah in everything that you
do.
11. Do not display laziness in executing any act of 'ibâdah.
12. Try and spend most of your time in seclusion.
13. If you have to meet and converse with others, meet them with humility
and do not display your greatness.
14. Associate very little with rulers and those who hold high positions.
15. Stay very far from irreligious people.
16. Do not search for the faults of others. Do not have evil thoughts about
anyone. Instead, look at your own faults and try to put them in order.
17. You should be very particular in offering your salat in the proper
manner, at the proper time and with great concentration.
18. Always occupy yourself in the remembrance of Allah either with your
heart or tongue. Do not be neglectful in this regard at any time.
19. If you experience any satisfaction in taking the name of Allah and your
heart feels happy over this, then express your gratitude to Allah.
20. Speak in a nice, humble way.
21. Set aside specific times for all your different tasks and abide strictly to
these times.

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22. Consider whatever regret, sorrow or loss you may experience to be
from Allah. Do not be despondent. Instead, think that you will be rewarded
for this.
23. Do not think about worldly matters, calculations, profits and losses, etc.
all the time. Instead, think about Allah.
24. As far as possible, try to help and benefit others irrespective of whether
it be in worldly affairs or Dînî matters.
25. Do not eat and drink too little to the extent that you become weak and
fall ill. Nor should you eat and drink too much to the extent that you feel
lazy in carrying out the different acts of 'ibâdah.
26. Do not have any desire or greed for anything from anyone except Allah.
Do not allow your mind to wander towards any place thinking that you will
be able to gain certain benefit or profit from there.
27. Be restless in your quest for Allah.
28. Be grateful for the favours that are bestowed upon you irrespective of
whether they are plenty or few. Do not be depressed with poverty and
destitution.
29. Overlook the faults and mistakes of those who are under your control.
30. If you learn of any fault of someone, conceal it. However, if the person
plans to cause harm to someone else and you learn of it, then warn the other
person beforehand.
31. Be in the service of guests, travellers, strangers, 'ulamâ, and the pious
servants of Allah.
32. Choose the company of the pious.
33. Fear Allah all the time.
34. Remember death.
35. Set aside a certain time daily wherein you should think about all your
actions for that day. When you remember any good action, express
gratitude. When you remember any evil action, repent.
36. Don't ever speak a lie.
37. Don't ever attend gatherings that are contrary to the Sharî'ah.
38. Live with bashfulness, modesty and forbearance.
39. Do not be conceited by thinking to yourself that "I have such-and-such
qualities in me."
40. Continue making du'â to Allah to keep you steadfast on the straight
path.

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THE AHADÎTH OF RASÛLULLAH sallallahu 'alayhi wa sallam
concerning the rewards for good deeds and the punishment for evil deeds
Sincerity of Intention
1. A person asked: "O Rasûlullah! What is îmân?" He replied: "To maintain
a sincere intention."
This means that whatever you do should be done solely for Allah.
2. Rasûlullâh sallallâhu 'alayhi wa sallam said: "Actions are judged by
intentions."
This means that if a person has a good intention,33 he will be rewarded for
doing a good act. If not, he will not be rewarded.
Doing something for show
3. Rasûlullâh sallallâhu 'alayhi wa sallam said: "If a person does
something in order that he may be heard, Allah will announce (i.e. make
others hear) his shortcoming on the day of judgement. And the person who
does something for show, Allah will display his shortcoming on the day of
judgement."
4. Rasûlullâh sallallahu 'alayhi wa sallam said: "Even an iota of showing
off is a form of shirk."
Acting according to the Quran and Hadîth
5. Rasûlullah sallallâhu 'alayhi wa sallam said: "The person who revives
my sunnah at a time when there is a religious degeneration in my ummah
will receive the reward of 100 martyrs."
6. Rasûlullâh sallallâhu 'alayhi wa sallam said: "I am leaving behind a
thing which if you hold on to, you will never go astray. One is the book of
Allah and the other is my sunnah." That is, the Quran and Hadîth.
Initiating a good or evil act
7. Rasûlullâh sallallâhu 'alayhi wa sallam said: "The person who initiates a
good act will receive the reward for it and also the reward of all those who
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In the same way, one is punished for acting upon an evil intention.

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follow him in this good act. There will be no decrease in their reward. And
the person who initiates an evil act will receive the sin for it and also the sin
of all those who follow him in this evil act. There will be no decrease in
their sin."
For example, a woman gave up all customs in the marriage of her children
or a widow got herself married. When other women saw this, they also
decided to follow suit. This woman or this widow who initiated this
practice will continue receiving the rewards for this.
Searching for Dînî knowledge
8. Rasûlullâh sallallâhu 'alayhi wa sallam said: "When Allah desires good
for a person, He grants him understanding of the Dîn."
That is, this person is induced with the desire to learn the different masâ'il
of Dîn 332
Concealing a Dînî mas'ala
9. Rasûlullâh sallallâhu 'alayhi wa sallam said: "The person who is asked a
Dînî mas'ala and he conceals it (despite knowing the answer) will be made
to wear a bridle of fire."
If anyone asks you a mas'ala and you know the answer, then do not display
any laziness in giving the answer. Nor should you refuse him. Instead,
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explain the mas'ala to the person in a proper manner.
Having knowledge of a mas'ala but acting contrary to it
10. Rasûlullâh sallallâhu 'alayhi wa sallam said: "The more knowledge a
person has, the greater the burden he has to bear except for the one who
acts according to his knowledge."
Don't ever act contrary to a mas'ala that you know merely to satisfy your
family or on account of following your desires.
Carelessness when urinating
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Furthermore, he understands them and practises upon them.
3.33
However, if you do not remember the mas'ala thoroughly, do not insist on giving an
immediate answer. Instead, confirm it with a learned person first and then supply the answer.

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11. Rasûlullah sallallahu 'alayhi wa sallam said: "Be extremely cautious334
when urinating as this (being careless) is a major cause of punishment in
the grave."
Making sure that water reaches the relevant places when making wudû
or ghusl
12. Rasûlullâh sallallâhu 'alayhi wa sallam said: "When wudû is made
thoroughly at times when it is extremely difficult on the nafs to do so, one's
sins are washed335 away."
This difficulty is either experienced on account of laziness or in winter.
Using the miswâk
13. Rasûlullah sallallahu 'alayhi wa sallam said: "Two raka'ât of salât
which are offered after using miswak are better than 70 raka 'ât of salât
without miswâk."
Carelessness when making wudû
14. Rasûlullah sallallahu 'alayhi wa sallam noticed that the heels of a few
persons where dry despite their having completed their wudû. Upon seeing
this, he said: "There is great punishment for these heels on the day of
judgement.'
When making wudu, ensure that water reaches beneath the rings, bangles,
etc. In winter, the feet generally become dry. Ensure that you pour
sufficient water on them so that they are completely wet. Some women
merely wash the front of their faces without washing up to their ears.336 Be
mindful of all these factors.
Women emerging from their homes for salât
15. Rasûlullah sallallahu 'alayhi wa sallam said: "The best salât of women
is that which they offer within the confines of their homes."
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This is because there is a possibility of drops of-urine falling on one's body or clothing and
being of such an amount whereby one's salaat is not valid. If one's salaat is not valid, it is obvious
that one will be punished on account of this.
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This refers to minor sins which are always forgiven when wudu is made. However, special
reference has been made at times of difficulty because sins are forgiven in abundance in such a
situation. If a person does not have any sins which could be forgiven, he is rewarded with high
stages in jannah.
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Similarly, wash thoroughly till below the chin.

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We learn from this that it is not good for women to go to the musjid in
order to offer their salât. We know that there is nothing more virtuous than
salât. If it is not good for them to emerge from their homes for salât, how
detestable it will be for them to emerge from their homes for useless social
visits or to attend customary functions!
Steadfastness in salât
16. Rasûlullah sallallahu 'alayhi wa sallam said: "The five daily salawât
are similar to a deep, flowing stream in front of a person's house wherein he
takes a bath five times a day."
The meaning of this is that just as no speck of dirt will remain on such a
person's body (after having bathed five times in the day), in the same way
the sins of a person who offers his five times salat with steadfastness will
also be washed away.
17. Rasûlullâh sallallahu 'alayhi wa sallam said: "The first thing to be
accounted for on the day of judgement will be salât."
Offering salât at the beginning of its time
18. Rasûlullah sallallahu 'alayhi wa sallam said: "Allah is extremely
pleased when salât is offered at the beginning of its time."
Women! You do not have to go and offer salât with congregation, so why
do you delay in offering your salât?
Offering salât in a haphazard manner
19. Rasûlullâh sallallâhu 'alayhi wa sallam said: "The person who does not
offer his salât at its appointed time, does not make his wudû properly, does
not read with concentration, and does not make his ruku' and sajdahs in the
appropriate manner causes his salât to become devoid of any light. Salât
addresses him saying: "May Allah destroy you as you destroyed me. When
his salât goes up to where Allah wishes it, it is folded just as an old rag is
folded and flung onto his face."
Women! Salât is offered so that you may be rewarded. Why, then, do you
read it in such a manner that instead of being rewarded, you are committing
a sin?

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Looking around when offering salât
20. Rasûlullâh sallallahu 'alayhi wa sallam said: "Do not look up when
offering your salât. It is possible that your eye-sight will be snatched away
from you."
21. Rasûlullah sallallahu 'alayhi wa sallam said: "Allah overturns the salât
of the person who looks around when offering his salât." That is, he does
not receive the full reward.
Walking in front of a person offering salât
22. Rasûlullah sallallahu 'alayhi wa sallam said: "If the person who walks
in front of someone who is offering salat only knew the seriousness of this
sin, he would prefer standing and waiting for the person to complete his
salât even if it meant waiting 40 years for him to complete it."
However, if there is anything that is placed at a distance of one arm's length
or more in front of the person offering salat, it will be permissible to walk
in front of him (provided he walks beyond the object that is placed and not
within it).
Missing a salât intentionally
23. Rasûlullâh sallallâhu 'alayhi wa sallam said: "When a person misses a
salât and thereafter goes in the presence of Allah, Allah will be extremely
angry with him."
Giving loans
24. Rasûlullah sallallahu 'alayhi wa sallam said: "On the night of me'râj I
saw an inscription on the door of jannah which stated that the person who
gives in charity will receive 10 rewards and that the person who gives loans
will receive 18 rewards."
Granting respite to a poor debtor
25. Rasûlullah sallallahu 'alayhi wa sallam said: "As long as the day when
a debt has to be fulfilled does not arrive, if a person grants respite to a poor

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debtor, then for each day he (the creditor) will receive the reward of charity
equal to that of the debt. Once the due date expires and the person grants a
respite, then for each day he will receive the reward of charity that is double
the amount of the debt."
Recitation of the Quran
26. Rasûlullâh sallallâhu 'alayhi wa sallam said: "The person who recites a
single letter of the Quran will receive one reward. And the basic principle
with regard to rewards is that they are multiplied ten fold. I do not say that
Alif Lâm Mîm is one letter. Instead, Alif is one letter, Lâm is one letter, and
Mîm is one letter. Based on this, one will receive 30 rewards."
Cursing oneself or one's children
27. Rasûlullâh sallallahu 'alayhi wa sallam said: "Do not curse yourself,
your children, your workers nor your wealth and possessions. May it not
occur that the time in which you curse them is the time of acceptance,
whereby whatever you ask from Allah will be accepted."
Earning harâm wealth and utilising it
28. Rasûlullah sallallahu 'alayhi wa sallam said: "The meat and blood that
has been nourished with harâm wealth will not enter jannah. It is only
suitable for jahannam."
29. Rasûlullah sallallahu 'alayhi wa sallam said: "The person who
purchases a garment for 10 dirhams out of which even one dirham is
harâm, then as long as that person does not remove that garment from his
body, his salât will not be accepted."
Cheating or Deceiving
30. Rasûlullâh sallallâhu 'alayhi wa sallam said: "The person who cheats
and deceives is not from amongst us."
All acts of deception are evil irrespective of whether they be in business or
in any other transaction.
Taking of loans and debts
31. Rasûlullâh sallallahu 'alayhi wa sallam said: "If a person passes away
and he is still owing any dirham or dinâr to someone, then this debt of his

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will be fulfilled with his good deeds where there will be no dirham nor any
dinâr (i.e. on the day of judgement)."
32. Rasûlullâh sallallâhu 'alayhi wa sallam said: "Debts are of two kinds:
(a) A person passes away while he had the intention of fulfilling his debts.
In such a case, Allah says: 'I will assist him in fulfilling them.' (b) A person
passes away but had no intention of fulfilling his debts. Such a person's
good deeds will be taken in order to fulfil his debts. And on that day there
will be no payments with dirhams nor dinârs."
The meaning of assisting is that Allah will grant a compensation (to the
creditor).
Delaying in fulfilling debts despite being able to pay
33. Rasûlullâh sallallâhu 'alayhi wa sallam said: "It is zulm (oppression)
for a person to delay despite being able to fulfil (his debts)."
It is the habit of some people who are owing money or still have to pay the
labourer for his work to make them "run around" for their money. They
make false promises by asking the person to come tomorrow or the next
day, etc. They have the money to pay for all their personal expenses but
they pay no attention to fulfilling the rights of others.
Giving and receiving interest
34. Rasûlullâh sallallâhu 'alayhi wa sallam cursed the giver and receiver of
interest.337
Confiscating a property
35. Rasûlullâh sallallâhu 'alayhi wa sallam said: "The person who occupies
even a span of land unjustly will be made to wear a collar-chain comprising
of the seven earths."
Paying the labourer immediately
36. Rasûlullâh sallallahu 'alayhi wa sallam said: "Pay the labourer for his
work even before his perspiration can dry."
337
He also cursed the person who writes the interest transactions and the one who witnesses
such transactions.

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37. Allah says: "I Myself will demand the rights on behalf of three
persons." One of these three persons is the labourer who has been given a
particular task, who fulfils it and yet is not paid for this task which he
completed."
The death of children
38. Rasûlullâh sallallâhu 'alayhi wa sallam said: "If three children of a
Muslim couple pass away, Allah will enter this couple into jannah through
His favour and mercy." Someone asked: "O Rasûlullah! What if two
children pass away?" He replied: "This reward will be granted for two
children as well." Thereafter he was asked with regard to one child and he
gave the same reply. Thereafter said: "I take an oath in the name of that
being in whose hands is my life that even if a woman miscarries, that foetus
will draw its mother to jannah with its umbilical cord if the mother has
made the intention of reward." That is, she exercised patience with the
intention of being rewarded.
Women applying perfume in the presence of men
39. Rasûlullah sallallahu 'alayhi wa sallam said: "A woman who applies
perfume and goes in the presence of strange men is like this and like that,
i.e. she is immoral."
A woman should not apply perfume in the presence of even the following
relatives: husband's younger brother, husband's elder brother, sister's
husband, and all one's cousins.
Women wearing flimsy clothing
40. Rasûlullâh sallallâhu 'alayhi wa sallam said: "There are certain women
who are apparently clothed but in reality they are naked. Such women will
not enter jannah nor will they be able to smell its fragrance."
Women adopting the dress and appearance of men
41. Rasûlullâh sallallâhu 'alayhi wa sallam cursed the woman who adopts
the dress and appearance of men.

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Dressing in order to display one's status
42. Rasûlullâh sallallahu 'alayhi wa sallam said: "Allah will make the
person who wears clothes for name and fame in this world to wear the
clothes of disgrace and dishonour in the hereafter. He will then set him
alight with the fire of jahannam."
This refers to the person who wears clothing with the intention that his
status will increase and that everyone will set their eyes on him. This
sickness is found to a large extent in women.
Oppression
43. Rasûlullah sallallahu 'alayhi wa sallam addressed those who were
sitting near him and asked: "Do you know who is a poor person?" They
replied: "A poor person amongst us is one who neither has any wealth nor
possessions." He replied: "A very poor person in my ummah is he who will
come on the day of judgement with his salât, zakât, fasting, etc. In addition
to this he was vuigar to a certain person, he wrongfully accused a certain
person, he devoured the wealth of a certain person, he shed the blood of a
certain person, and he had hit a certain person. All his good deeds will be
distributed among these persons whom he had wronged in some way or the
other. If his good deeds expire before he can fulfil their rights, then their
evil deeds will be placed onto his shoulders and he will be flung into
jahannam."
Mercy and Kindness
44. Rasûlullâh sallallahu 'alayhi wa sallam said: "Allah does not have
mercy on the person who does not show mercy to others."
Commanding the good and forbidding the evil
45. Rasûlullah sallallahu 'alayhi wa sallam said: "Whoever from among
you sees a wrong being committed should change it with his hands. If he is
unable to do this, he should prevent it with his tongue. If he is unable to do
even this, he should consider it evil with his heart. And this is the lowest
stage of îmân."
Women! You have full control over your children and your servants.
Ensure that they offer their salat. If they have any pictures of animate

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objects on paper, on material or animate objects in the form of dolls,
useless or immoral books, etc. then tear them apart immediately. Do not
give them money to purchase such things. Nor should you give them
money to purchase fireworks, kites or sweetmeats that are prepared for
diwali (a Hindu festival).
Concealing the shortcomings of a fellow Muslim
46. Rasûlullah sallallahu 'alayhi wa sallam said: "The person who conceals
the shortcomings of his fellow Muslim, Allah will conceal his shortcomings
on the day of judgement. The person who exposes the shortcomings of his
fellow Muslim, Allah will expose his sins so much so that He will disgrace
him while he is sitting in his house."
Becoming happy over the disgrace or loss that befalls someone
47. Rasûlullah sallallahu 'alayhi wa sallam said: "Do not become happy
over the calamity that afflicts your fellow Muslim or else Allah will have
mercy on him and afflict you with a similar calamity."
Criticising and censuring someone over a sin that the latter may have
committed
48. Rasûlullah sallallahu 'alayhi wa sallam said: "The person who
criticizes his fellow Muslim over a sin that the latter may have committed
will not die until he himself commits a similar sin."
This refers to the sin for which a person has already repented. It is
extremely detestable to remind a person of a sin for which he has already
repented. If the person has not repented, it will be permissible to advise
him. However, it is detestable to do so if one considers oneself to be pure or
if one intends to disgrace him.
Committing minor sins
49. Rasûlullah sallallahu 'alayhi wa sallam said: "O 'Â'ishah! safeguard
yourself from committing minor sins as well because Allah has those who
will take a retribution for it as well."