النص المفهرس

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6. Rasulallah sallallahu alayhi wa sallam said: "The snakes of jahannam
are as large as camels. If one of them had to bite once, its poison will
continue rising for 40 years. The scorpions are as large as a pack-saddled
mule. If it had to bite once, the effect of its poison will last for 40 years."
7. Once, after having performed the salaat, Rasulallah sallallahu alayhi wa
sallam climbed the pulpit and said: "While I was in my salaat, I saw
jannah and jahannam exactly as they are. I haven't seen anything better
than jannah. Nor have I seen anything more harmful than jahannam."
Necessary qualities for the completion of Imaan
Rasulallah sallallahu alayhi wa sallam said: "There are over 70 things
which are connected with Imaan, the highest of which is the kalimah
"Lailaha illallahu Muhammadur Tasulullah" and the lowest is the removal
of a harmful object from the road. Modesty and hayaa' is also a major part
of imann."
We learn from this that since so many things are connected to Imaan, a
complete Muslim will be one who possesses all these qualities. And that the
Imaan of the person who has certain qualities and does not have the rest
will be incomplete. We all know that it is necessary to be complete
Muslims. It is therefore necessary on each person to try and acquire these
qualities and that he should not should not allow himself to be devoid of
any of them. We will therefore mention these qualities. These qualities total
77.
30 qualities are connected to the heart
1. Belief in Allah Ta'ala.
2. To believe that everything other than Allah was non-existent.
Thereafter, Allah Ta'ala created these things and subsequently they
came into existence.
3. To believe in the existence of angels.
4. To believe that all the heavenly books that were sent to the different
prophets are true. However, apart from the Quran, all other books are
not valid anymore.
5. To believe that all the prophets are true. However, we are commanded
to follow Muhammad sallallahu alayhi wa sallam alone.

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6. To believe that Allah Ta'ala has knowledge of everything from before-
hand and that only that which. He sanctions or wishes will occur.
7. To believe that qiyaamah will definitely occur.
8. To believe in the existence of jannah.
9. To believe in the existence of jahannam.
10. To have love for Allah Ta'ala.
11. To have love for Rasulallah sallallahu alayhi wa sallam.
12. To love or hate someone solely because of Allah.
13. To execute all actions with the intention of Deen alone.
14. To regret and express remorse when a sin is committed.
15. To fear Allah Ta'ala.
16. To hope for the mercy of Allah Ta'ala.
17. To be modest.
18. To express gratitude over a bounty or favour.
19. To fulfil promises.
20. To exercise patience.
21. To consider yourself lower than others.
22. To have mercy on the creation.
23. To be pleased with whatever you experience from Allah Ta'ala.
24. To place your trust in Allah Ta'ala.
25. Not to boast or brag over any quality that you possess.
26. Not to have malice or hatred towards anyone.
27. Not to be envious of anyone.
28. Not to become angry.
29. Not to wish harm for anyone.
30. Not to have love for the world.
7 qualities are connected to the tongue
1. To recite the kalimah with the tongue.
2. To recite the Quran.
3. To acquire knowledge.
4. To pass on knowledge.
5. To make dua.
6. To make the zikr of Allah Ta'ala.
7. To abstain from the following: lies, gheebah, vulgar words, cursing,
singing that is contrary to the Shariah.

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40 qualities are connected to the entire body
1.
To make wudu, ghusl, and to keep one's clothing clean.
2.
To be steadfast in offering salaat.
3.
To pay zakaat and sadaqatul fitr.
4.
To fast.
5.
To perform the haij.
6.
To make I'tikaaf.
7.
To move away or migrate form that place which is harmful for one's
Deen.
8.
To fulfil the vows that been made to Allah.
9.
To fulfil the oaths that are not sinful.
10.
To pay the kaffarah for unfulfilled oaths.
11.
To cover those parts of the body are fard to cover.
12.
To make qurbaani.
13.
To enshroud and bury the deceased.
14.
To fulfil your debts.
15.
To abstain from prohibited things when undertaking monetary
transactions.
16.
Not to conceal something true which you may have witnessed.
17.
To get married when the nafs desires to do so.
18.
To fulfil the rights of those who are under you.
19.
To provide comfort to one's parents.
20.
To rear children in the proper manner.
21.
Not to sever relations with one's friends and relatives.
22.
To obey one's master.
23.
To be just.
24.
Not to initiate any way that is contrary to that of the generality of the
Muslims.
25.
To obey the ruler provided what he orders is not contrary to the
Shariah.
26
To make peace between two warring groups or individuals.
27.
To assist in noble tasks.
28.
To command the good and prohibit the evil.
29
It it is the government, it should mete out punishments according to
the Sharaih.

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30.
To fight the enemies of Deen whenever such an occasion presents
itself.
31.
To fulfil one's trusts (amaanah).
32.
To give loans to those who are in need.
33.
To see to the needs of one's neighbour.
34.
To ensure that one's income is pure.
35.
To spend according to the Shariah.
36.
To reply to one who has greeted you.
37.
To say Yarhamukallah when anyone says Alhamdolillah after
sneezing.
38.
Not to cause harm to anyone unjustly.
39.
To abstain from games and amusements that are contrary to the
Shaiah.
40.
To remove pebbles, stones, sticks, etc. from the road.
41.
The harms of one's nafs and the harms of others
All the rewards and punishments for good and evil deeds that have been
mentioned previously are influenced by two things. Once of them is the
person's nafs. It presents various ideas and thoughts to the person. It tries to
distract him from good deeds and tries to show him the need to do evil
deeds. If the person becomes afraid of the punishment of Allah, it informs
him that Allah Ta'ala is all-forgiving and merciful. To make matters worse,
shaytaan also helps and prompts the nafs.
The second is those with whom he has some contact or the other. They
could either be his relatives, acquaintances, persons belonging to his tribe
or family, persons of the same town or village. Certain sins are committed
on account of sitting in the company of such persons, listening to their
conversations, and thereby becoming influenced by them. Certain sins are
committed directly on account of them. Others are committed because of
them whereby as inferior. Certain sins are committed because these persons
cause some harm to him. On account of this harm that has been caused, the
person might make their gheebah or spend his time in thinking of a way of
taking revenge. This results in various sins.
In short, all harms are caused because of following the nafs or due to trying
to please those around his. In order to save oneself from these evils, two
measures will have to be necessarily adopted. One is that the person should

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suppress his hafs either by advising it, or imposing upon it to follow the
path of the Deen. The second measure is that one should not maintain too
many contacts with people. He should not worry about whether they will
speak good of him or ill of him. We will now explain these two measures
separately.
The Method of Dealing with the Nafs
Set aside a short period of time in the morning and the evening or at the
time of going to bed. During this time, sit in seclusion and as far as possible
free your heart from all thoughts. Thereafter, address yourself and your nafs
in the following manner: O nafs! Understand well that you are similar to a
merchant in this world. Your capital is your life and its profits is that world.
Your capital is your life and its profit is that it should attain salvation in the
hereafter. If you have attained this wealth, your business will be considered
to be profitable. If you have wasted this life and did not attain salvation in
the hereafter, your will suffer a great loss in that you would have lost your
capital and made no profit as well. This capital is so valuable that every
minute of it, in fact even a single breath, holds great value, No treasure,
irrespective of how valuable it maybe, can equal this capital. The reason for
this is that if one loses his wealth or treasure, he can strive and try to re-
obtain it. As for this life, even a single moment cannot return. Nor can one
get another life. The second reason for this is that the walth346 that one can
acquire with this life, it will be impossible for him to acquire similar wealth
through treasures. It is for this reason that this capital (your life) is
extremely valuable.
O nafs! Be grateful to Allah in that death hasn't overcome you as yet
whereby your life would be finished. Allah Ta'ala has granted you another
day in your life. If you begin to die now, you will beg to Him with
thousands of hearts and lives that if He gives you one more day, you will
make a genuine taubah from all your sins and that you will never commit.
them again. And that you will spend that entire day (which you have asked
for) in His remembrance and His obedience. If this will be your condition
and these will be your thoughts at the tine of death, then think in your heart
and consider this time to be the time of your death and that because you
346 Wealth in this context refers to living in jannah forever and acquiring the pleasure of Allah Ta'ala.

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have asked Allah Ta'ala, He has granted you one more day and you do not
know whether you will be granted another day or not. So you should spend
this day though you have been informed that this is the last day of your life.
In other words, repent from all sins and do not involve yourself in any
minor or major sins. Spend the entire day in remembering and fearing
Allah. Do not leave out any command of Allah. When that entire day
passes in this way and the following day commences, think that this is
probably the last day of your life.
O nafs! Do not be deluded into thinking that Allah will forgive you because
how do you know that He will forgive you and that He will forgive you and
that He will not punish you? Once He Starts punishing you, what will you
do and how much will you regret? Even if we had to assume that He will
forgive you, you will not receive the rewards that will be given to those
who do good deeds. Later, when you see with your own eyes that others are
being rewarded while you are being denied these rewards, how much you
will regret, and how remorseful you will be!" If your nafs asks you: "Okay,
tell me what to do?" Then inform it that it should abandon all those actions
and habits which will leave it at the time of deat !. , i.e. it should abandon the
vanities of the world and all evils. And that it should immediately adopt all
those actions which will help it in the future and without which it cannot
exist, i.e. all those actions that will please Allah Ta'ala. Furthermore, it
should occupy itself in the remembrance and obedience of Allah Ta'ala. All
evils and their cure, and all good deeds and the method of acquiring them,
have been mentioned in detail previously. In making efforts in this regard,
the evils will be uprooted and the good deeds will be easily executed.
Address your nafs saying: "O nafs! You are similar to a sick person. You
know that sick that a sick person has to be extremely abstinent and
cautious. Sinning is a sign of self-indulgence and carelessness. It is
therefore necessary to abstain from it. Allah Ta'ala has laid down this
abstinence for the entire life. Think to yourself that if any ordinary doctor
informs you that a particular delicious dish is harmful for your sickness and
that it will cause your great discomfort and that if you take a certain bitter
medicine daily, it will benefit you and decrease your discomfort; then it is
obvious that for the sake of your life which is dear to you, you will abandon
the most delicious of dishes for the rest of your life and you will close your
eyes and sake the most bitter medicine day after day for the rest of your
life. We have accepted that sins are very delicious and pleasing and that

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good deeds are burdensome. However, since Allah Ta'ala has shown the
harms of these delicious things and the benefits of these burdensome things
knowing fully that these harms and benefits are forever (in the form of
jahannam and jannah), then O nafs! How surprising and sad it is that
because your life is dear to you, you have full conviction in the advice of
any ordinary doctor but for the love of your Imaan, your are unable to
restrict your heart to that which Allah has advised, you do not make an
effort to give sons and that you are still complacent in executing good
deeds. What type of Muslim are you that you do not even regard the advice
of Allah Ta'ala to be on par with the advice of an ordinary doctor? How
stupid you are on that you do not even regard the everlasting comfort of
jannah to be equal to the fleeting comfort of this world. You do not even
regard the severe punishment of jahannam to be equal to the few days of
hardship of this world."
"O nafs! This world is a place of travel. When on a journey, on does not
experience full comfort. One has to bear various difficulties and hardships.
However, the traveller bear all these burdens in the belief that when he
reaches home, he will experience complete comfort and rest. If he becomes
fearful of all these difficulties and therefore decides to stop over at a place,
make it his home, and gather all his possessions over there; he will be
unable to reach home for the rest of his life. Similarly, as long as you have
to live in this world, you will have to bear all the burdens and hardships.
Great effort goes in ibaadah and it is extremely difficult to abstain from
sins. And many other hardships are experienced in this world. However, the
hereafter is our home. All the difficulties and hardships of this world will
have to be borne. If you search for comfort over here, it will be difficult for
you to experience any comfort at home (i.e. in the hereafter). Once you
have understood this, don't ever desire the comfort and pleasures of this
world. You will have to bear all difficulties willingly so that your hereafter
will be proper."
In short, the nafs will to be guided to the straight path by addressing it in
this way. It will have to be understand this daily. Remember that if you do
not try to reform yourself in this way, who is going to come and advise you
and wish good for you? Now that we have explained this to you, it is left to
you to do whatever you wish (i.e. either to your advantage or to your
detriment).

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The Method of Dealing with People
People are of three types: (i) one who is a close friends, (ii) one who is an
acquaintance, (iii) one whom you do not know at all. The method of
dealing with types is different.
If you happen to meet converse with one whom you do not know then bear
in mind that you should not pay attention to those things which are
considered to be rumours. If he speaks nonsense or uses foul language,
make yourself absolutely deaf to whatever he says. Do not associate too
much with him. Nor should you rely on him for anything. If he does
anything that is contrary to the Shariah and you feel that he will listen to
your advice, then advise him in a soft and kind manner.
As for the person with whom you are friendly, you should first of all bear in
mind that you should not establish any friendship with anyone and
everyone. This is because and everyone is not worthy of friendship.
However, if a person possesses the following five qualities, there will be no
harm in establishing a friendship with him:
(1) The person must be intelligent. The reason for this is that one is unable
to maintain a friendship with a person who is dim-witted and stupid.
Another reason is that at times he might wish to help you or benefit you
in some way or the other, but because of his stupidity the opposite
happens and he causes you harm. For example, there was a person who
had domesticated a bear. Once, this person was sleeping and a fly was
disturbing him repeatedly. Upon seeing this, the bear became extremely
angry with the fly. So it went and brought a stone which it aimed and
threw at the fly. Obviously, the fly flew away but the stone hit this
person so hard that his head was severly wounded.
(2) The person's manners, behaviour, and temperament must be good. He
must not befriend you for his personal gain. He must not lose control of
himself when he becomes angry. He must not be fickle or inconsistent
over trivial matters (i.e. he must not lose his affection towards you or
break his friendship whit you over trivial matters).
(3) He must be religious-minded. This is because if he does not fulfil the
rights of Allah Ta'ala, how can you even hope that he will be faithful to
you? Another reason is that if you see him committing a sin repeatedly
and you do not prevent him from doing so on account of your friendship

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with him, then you yourself will no longer have any abhorrence for that
sin. The third harm of this is that the effect of his evil company will be
such that you will also begin committing the very sins that he commits.
(4) He must not have a desire for the world. This is because by being in the
company of such a person, you will also develop a desire and love for
the world. If you see this person preoccupied in these worldly thoughts
such as clothing, jewellery, household effects, etc, then till how long
will you not begin to worry about these thinga? On the contrary, if you
sit in the company of as person who has no desire for the world, whose
clothing is coarse, whose food is simple, who always speak of the
fleeting nature of the world; then whatever desire and love for the world
you may have, will also disappear.
(5) He must not be in the habit of speaking lies. This is because one cannot
rely on a person who speaks lies. It is possible that you might consider
something that he says to be true while in actual fact it is a lie and you
are thereby misled by him.
One should take these five factors into consideration even before one can
befriend anyone. Once you find these five qualities in a person, be friend
him and thereafter fulfil the rights that are due to him. His rights are:
1. As far possible, help and assist him at the time of need that is, if
Allah Ta'ala has blessed you with the capabilities to help and assist
him.
2. Do not mention his secrets to anyone.
3. If anyone speaks ill of him, do not inform him.
4. When he speaks, pay careful attention to whatever he has to say.
5. If you see any shortcoming in him, advise him in a soft and kind
manner in privacy.
6. If he makes any mistake it.
7. Continue making dua to Allah Ta'ala for his well being.
We now come to the person whom you are merely acquainted with. You
will have to be extremely cautious with such a person. This is because the
person who is your friend will wish for your well being. As for the person
whom you do not know at all, he cannot be considered to be your well-
wisher nor your enemy. As for the person who is not your friend not a
complete stranger, more difficulties and harms are caused by such persons.
Outwardly, he will display friendship and good for you, but internally he
will have hatred and malice for you. He is preoccupied in in searching for

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your faults and trying to humiliate you. As far as possible, one should
therefore not establish any acquaintances. Do not desire the friendship of
such a person by merely looking at his worldly status. Do not destroy your
Deen for such a person. If anyone displays enmity toward you, do not
display enmity toward him because if you do, he will become more
antagonistic towards you. You will be unable to avoid this and become
involved in this hatred and malice as well. In doing so, you will harm
yourself in this world and in the hereafter. It is therefore better to overlook
and disregard him. If anyone honours and respects you, praises you, or
expresses his love for you; do not become deluded by all this and do not
depend on this because there are very few persons whose external and
internal self is the same. And there is very hope that this behaviour of
their's is with a clean heart. Do not hope any thing from anyone.
If you hear that someone has made you gheebah, do not become angry. Do
not become surprised at his behaviour, or that he did not consider your
rights, or that he did not consider the favours that you did for him, or that
he did not consider the favours that you did for him, or that he did not
consider your status, or that he did not consider your relation. This is
because if you had to consider your own self, you yourself do not deal with
everyone equally - you yourself demonstrate something and conceal
something else. So if you are involved in the same "sickness" why should
you be surprised when someone else displays something similar. In short,
do not hope for any good from anyone - neither any favour, any respect,
nor any love. If you do not hope for anything from anyone, then
irrespective of how they deal with you, you will not be saddened or
remorseful. As for your self, try to help people as much as you can. If you
feel that a certain thing will be good for a certain persons and you are sure
that he will accept your advice, them inform him. If not, remain silent. If
your advice proves beneficial to a person, express gratitude to Allah Ta'ala
ad make due for that person. If any harm or difficulty befalls a person on
account of your advice, consider it to be a punishment for a sin that you
may have committed and repent to Allah Ta'ala. Do not grieve over that
person. It short, do not expect any good from the creation, not any evil. Set
your sight towards Allah alone. Expect everything from Allah alone, obey
Him alone, and occupy yourself in His remembrance alone. May Allah
Ta'ala guide you.

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SUPPLEMENT TO BAHISHTI ZEWAR
(Part Six)
The Need for Internal Reformation
Hadrat Abu Hurayrah radiallahu anhu narrates that Rasulullah sallallahu
alayhi wa sallam said: "Allah Ta'ala does not look at your bodies and your
appearances. Instead, He looks at your hearts."
This means that Allah Ta.ala does not accept actions that merely appear to
be good externally while they are devoid of sincerity and attention from the
heart. For example, a person may be occupied in a certain act of ibaadah.
Apparently, he may be engaged in an act of ibaadah while in his heart he is
oblivious to what he is doing. The heart cannot even discern whether he is
standing in front of Allah Ta'ala or busy doing something else. Such acts of
ibaadah are not accepted. This does not mean that outward action are not
considered at all. They are considered, but on the condition that they are
accompanied with attentiveness and sincerity of the heart, as has been
established from the Quran and Hadith. This is because the heart has as
special attachment to Allah Ta'ala. Just as it has the status of being the
"king of the body" from the outword and medical point of view, it is also
the "king of all the limbs" from the internal and spiritual aspect. As long as
the heart is not in order, there is no way one can attain success and
salvation. For example, a person may profess Islam outwardly but in his
heart he is not a Muslim. This Islam of his is in no way considered by
Allah Ta'ala. Similarly, if a person offers salaat; gives in charity, etc.
merely for show or for some other reason; it will not be considered347.
From this we learn that the basis for success in both the worlds and
acceptance in the sight of Allah is the reformation of the heart. People are
extremely neglectful in this regard. They may fulfil a few outward acts of
ibaadah and may even acquire some knowledge in this regard. As for
reforming the heart and putting it in order, they don't even worry about it.
They feel that it is not necessary to reform their inner self, to cure
themselves from boasting, enmity, jealousy, etc., or to safeguard
347 Although he will absolve himself from his fard duty, and he might even receive some reward:
however he will be committing a sin and will also be deprived of being fully rewarded.

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themselves from such internal sicknesses. They only consider outward
actions to be wajib and feel that these outward action are sufficient for their
salvation, when in actual fact, the main aim is the reformation of the heart.
This has been clearly learnt from the Hadith that was quoted in the
beginning. Outward actions are a means to wards internal purification.
There is a special relation between the internal and the external. Without
putting the external in order, the internal is not reformed. And as long as
one is not consistent and regular with his outward actions, internal
purification and reformation does not continue. Once internal reformation is
accomplished, external actions are executed with ease and in a beautiful
manner. At this point, no dim-witted person should be under the
misconception that external actions are only necessary when there is a need
reformed there is no need to carry out outward actions. Such a belief is kufr.
The reason for such a concept to be baatil is that once the heart has been
reformed, then as far as possible, it will occupy itself all the time in the
obedience of Allah Ta'ala. This is an indication that the heart is purified
because the object of purification of the heart is the obedience of Allah
Ta'ala, expressing gratitude to Him and that there must be no disobedience
nor ingratitude. Salaat, fasting, etc. are obviously considered to be acts of
obedience. So if a person abandons them, how can the heart be reformed
and purified. If it was indeed reformed, the person will spend his time in the
obedience of Allah Ta'ala just as the auliyaa' and ambeyaa' alayhimus
salaam spent their time. Can any stupid, brainless person claim that a
certain person's heart is purer than the blessed heart of Rusulullah
sallallahu alayhi wa sallam and therefore does not need to render any
outward acts of worsip? Despite Rusulullah sallallahu alayhi wa sallam
being the most perfect creation and the most superior prophet, he used to
engage in outward ibaadah to such an extent that others used to feel sorry
for him. This condition of his prevailed right until he lift this world. This
condition has been mentioned in the books of Hadith.
O Muslims! Just as at is wajib to fulfil and have knowledge of the outward
acts of ibaadah such as salaat, fasting, etc., it is also wajib to safeguard
such acts from riyaa', to keep the heart pure from malice, jealousy, anger,
etc. and to have knowledge of all this as well. Certain acts are connected
solely to the heart, for example, intending to commit as sin, to bear malice
or jealousy towards someone, to create sincerity, etc. There are other acts in
which the heart and other parts of the body are also instrumental, for

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example, salaat, fasting, hajj, charity, etc. All this has been clearly
explained by Imam Ghazzali rahmatullahi alayh and attested by Allamah
Ibn Aabideen rahmatullahi alahu.
It is mentioned in a Hadith that two rahaats of a pious person who even
abstains from doubtful things are better than 1000 rakaats of a person who
does who not abstain from the doubtful things. It is obvious that this virtue
cannot be attained without the purification of the heart and internal
reformation. The person who is not safe from internal sicknesses cannot
even fulfil the obligatory acts in a proper manner. The person who cannot
even safeguard himself totally from haraam, acts, how can be save himself
from doubtful things.
When any baadah is executed with piety and internal purification, it is
fulfilled in the proper manner and it is also accepted even if it may be very
little. It is therefore necessary for a Muslim to reform both his external and
internal self because this is the means to salvation and success. A Muslim
should not consider mere outward acts of ibaadah to the exclusion of
internal purification to be sufficient for his salvation. If a person offers
salaat abundantly with the intention that people would consider him to be a
pious person and begin praising him, will he save himself form
punishment? When in fact, salaat is such a thing that if it is fulfilled in the
proper manner and with sincerity, solely for the pleasure of Allah Ta'ala he
will save himself form that punishment which is meted out for abandoning
salaat and will also be rewarded. How sad that this person destroyed this
salaat for the purpose of show and praise. It is therefore necessary for him
to cure these internal sicknesses or else he will be utterly destroyed because
it is obvious it is obvious that once a sickness gets worse and it is not
treated, the person will be destroyed.
Fellow brothers! When you fall ill and there is a sickness in your bedy, will
you allow yourself to remain ill and not treat it despite having the ability to
do so, until such a time that you are completely destroyed? You will never
allow this to happen when in actual fact this sickness is merely a physical
one, and one that will only last a few days in this world. If you will not
allow this to happen, to allow yourself to remain in a spiritual sickness
whereby you will have to suffer in a place (jahannam) forever, is absolutely
contrary to one who has sound intellect. It is therefore necessary for every
person to reform his body and soul - his external and internal and to work
in accordance with a sound intellect and make success in this world and in
the hereafter his main object.

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Rusulullah sallallahu alayhi wa sallam said: "Behold! There is a piece of
flesh in the body - if it is sound, the entire body will be sound. It it is
unsound, the entire body will be unsound. Behold! It is the heart."
The above Hadith has been related in Bukhari and Muslim. The meaning of
this Hadith is that the soundness of the limbs and the acquisition of
obedience to Allah Ta'ala is dependent on the soundness of the heart. This
is because the heart is the king of the body and we know that the
reformation of the subjects (or residents of a country) is dependent on the
soundness and piety of the king. Based on this, the limbs will only carry out
good deeds if the heart is in order. We can therefore infer that reformation
of the heart is wajib on the basis that obedience to Allah Ta'ala is wajib.
This is irrespective of whether this obedience is rendered by the heart alone
or through the limbs and the rest of the body as well. The validity and
acceptability of an act of obedience is dependent on the soundness of the
heart. We can gauge from all this that reformation or the heart is wajib.
Understand this well.
When a person is extremely hungry and the time of salaat has approached
and he knows that if he were to offer his saluat he will be disturbed or
vexed, then in such a situation the Shariah has ruled that the offering if
salaat in such a situation will be makruh. Instead, he should first eat
something and thwn offer his salaat, on the condition that he has no fear
the expiry of the salaat time. The wisdom behind this is that the aim and
object of this ibaadah is to present oneself in front of Allah and to
demonstrate one's servitude to Him. This has to be done in such a way that
his external and internal are occupied and as far as possible no attention
must be paid to anyone or anything other than Allah. If a person offers his
salaat while he is hungry, outwardly he will be offering salaat but his heart
will be in great turmoil. The heart will want him to complete his salaat
quickly so that it may receive some food as soon as possible. So there is a
great void in the manner in which this person was supposed to have
presented himself in front of Allah. It is for this reason that salaat in such a
condition is makruh. From this we learn that the actual contact with Allah
Ta'ala is through the heart.
The Shariah has gone to great lengths in laying down a system to reform
this heart. The pious personalities of the past have undertaken many years
of difficulties and spiritual exercises for the reformation and purification of
the heart. We haven't gone into great details in writing on this subject out

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of fear that this article will become too lengthy. However, numerous books
have been written on this subject. Even if we had to write a condensed form
of all those books, one large voluminous book will get filled. The extreme
necessity of purification and reformation of the heart has been deduced
from the above-mentioned Hadith.
Rusulullah sallallahu alayhi wa sallam said: "Two rakaats that are of an
average nature are better than offering salaat for the entire night while the
heart is inattentive."
This means that if a person offers two rakaats of salaat in an average
manner, in such a way that he fulfills its faraa'id, wajibaat, and sunnats
with concentration of the heart, even though his recitation, etc. may not be
very lenghy; then these two rakaats are excellent and accepted and better
than offering salaat for the entire night while the heart is inattentive.
We learn the importance of concentration with the heart from this Hadith.
The reason for this is that the manner in which a particular task is executed
is important. The amount that is executed is not the object. Even though a
person may do very little, but if it is done in the proper manner then it is
liked and accepted by Allah Ta'ala. And if a lot is done, but it is done
haphazardly, without any sequence, and without any concentration; then it
is disliked and unacceptable. Understand this will.
Advice to Women in General
Do not even approach anything which amounts to shirk (polytheism).
Do not involve yourself in witch-craft and superstitious remedies in order
to conceive children or to keep them alive.
Do not cause events to be foretold.
Do not hold "faatihah and inyaaz" ceremonies of for the walis.
Do not take oaths in the name of pious people.
Do not prepare special breads on the nights of baraa'ah, Muharram, 9th Zul
Qa'dah. 348
Observe purdah with all those whom the Shariah has stipulated purdah.
This is irrespective of whether the person is your spiritual guide or a close
relative such as your husband's elder brother, your maternal and paternal
348 This entire mas'ala refers to preparing special meals on these nights in the belief that these are
blessed nights and such meals are also blessed. It is not confined to bread and gram seed. Instead,
it is applicable to my food if it is prepared with these beliefs in mind.

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cousins, sister's husband, of your husband's sister, or someone whom you
address as your brother or father (despite them not being so in reality).
Do not wear clothing that is contrary to the Shariah, such as pants with
panels, or a dress which exposes the stomach, the back, the forearm, or the
sides. Nor should you wear flimsy clothing whereby the body or hair of the
head can be discerned. Make dresses with long sleeves and thick material.
Your head-covering should also be of a thick cloth. Be cautious in not
allowing your head-covering from long sleeves and thick cloth. Be cautious
in not allowing your head-covering from moving off your head. However,
of there are only women in the houses, or no one other than your blood
parents and blood brothers, there will be no harm in uncovering your head.
Do not look at anyone staringly.
Do not attend the following ceremonies: the Hindu ceremony of shaving
the child's head for the first time, forty days after child birth, six days after
child birth, circumcision, aqeeqah, proposal, ceremony held on the fourth
day after the mehendi349 ceremony, etc. Nor should you invite anyone to
such ceremonies.
Do not do anything for name and fame.
Safeguard your tongue from cursing, accusing, gheebah, etc.
Offer the five daily salaats at the beginning of the time. Read with concentration
and unhurriedly. Execute the rukus and sajdahs in the proper manner.
Once you become purified from your monthly menstrual periods, be
extremely cautious in that no salaat should be missed once the periods have
expired.
If you have jewellery, broad gold or silver brocades, narrow gold or silver
brocades, etc. then calculate the value of these items and pay the zakaat for
them.
Continue reading or listening to the Bahishti Zewar and act according to it.
Be obedient to your husband.
Do not spend his wealth secretly.
Do not listen to music.
If you know how to recite the Quran, recite it daily.
If you wish to purchase or read a certain book, first show it to an aalim. If he
says that it is good and reliable book, purchase it, if not, do not purchase it.
349 The mehendi ceremony is normally held on the night prior to the marriage. Generally the
bridegroom's family comes to the house of the bride in order to apply mehendi to her hands. This
ceremony has no validity whatsoever in the Sharial

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Do not go to places where customary sweetmeats and other things are
distributed. Not should you take part in distributing these things at such
function and customs.
Advice to those who are Mureeds
Check the above-mentioned advices.
Make it a duty to follow Rusulullah sallallahu alayhi wa sallam in
everything . In doing so, the heart will be very brightly illuminate.
If anyone does anything contrary to your nature or temperament, exercise
patieice.
Do not blurt out things in a rush especially when you are angry.
Don't ever consider yourself to be perfcet.
If you wish to say or utter anything, think about it first. Once you are
convinced that whatever you have to say will not be harmful and that it is
necessary or beneficial for this world or the Deen, only then should you
utter it.
Don't even talk ill of an evil person.
If a spiritual guide is overcome by a certain state (or trance) and therefore
does something which in your opinion is contrary to the Shariah, then do
not censure or criticize him.350
Do not have a desire or greed for wealth ad honour.
Do not involve yourself in amulets (ta'weez) and charms. Generally, people
become encompassed in this. As far as possible, remain in the company of
those who engage in the remembrance of Allah Ta'ala. In so doing, your
heart will become filled with light, courage, and yearning (to do good).
Do not involve yourself excessively in worldly affairs.
Do not purchase (or collect) unnecessary items.
As far as possible, remain alone. Do not mix with people when there is no
need or no benefit in doing so. If you have to meet them, leave
immediately. You should be extremely cautious with acquaintances. You
should either seek the company of those who engage in the remembrance of
350 This is because there is no benefit in this for you. In fact, at time this is also sinful. You
should keep away from such a person because at time being in the company of such a person could
prove to be harmful. Nor should you tell him that there is no benefit in what he is doing. You
should not act upon what he says, nor should you sit in his company. Keep away from him - do
not befriend him, nor should you have enmity towards him.

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Allah or meet with simple people whom you do not know. There is less
harm in meeting such people.
If a strange condition overcomes your heart, or you learn something
strange, inform your shaykh.
Do not request any specific form of zikr from your sahykh.
If you experience a certain effect of your zikr, do not mention it to anyone
than your shaykh.
Do not try to defend or justify your actions. Instead, once you have realized
your mistake your should admit it.
Have trust in Allah at all times. Present your needs to Him and request Him
to keep you steadfast on the Deen.

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LIVES OF PIOUS WOMEN
Note: Before we commence with the lives of pious women, it would be
appropriate to very briefly mention the life of Rasûlullah sallallahu 'alayhi
wa sallam so that the women who will be reading this book will also have
some knowledge of his life and habits. In this way, they will develop a love
for him and an urge to follow his lifestyle. They have all been able to do
good through his blessings - the women of the previous ummahs were able
to do good through his nur,31 and the women of this ummah, through his
Sharî'ah. We are therefore writing something about him, and thereafter we
will commence with the lives of pious women.
The life of Rasûlullah sallallahu 'alayhi wa sallam
Rasûlullah's sallallahu 'alayhi wa sallam blessed name is Muhammad. His
father's name is 'Abdullah, who is the son of 'Abdul Muttalib, who is the
son of Hashim, who is the son of 'Abd Manaf. His mother's name is
Aminah, who is the daughter of Wahb, who is the son of 'Abd Manaf, who
is the son of Zuhrah. This 'Abd Manaf is not the same as the previous one.
He was born on a Monday in the month of Rabi' al-Awwal in the same
year"- that a kâfir king353 invaded Makkah on an elephant and tried to
destroy the Ka'bah. When he was five years and two days old, his foster
mother354 handed him over to his actual mother. When he was six years old,
his mother took him to the tribe of his grandfather, the Banû Najjar. She
remained there for one month with him. On their return, his mother passed
away at a place called Abwâ'. A woman by the name of Umme Ayman was
also with them. She took him to Makkah. His father had passed away when
his mother was still expecting him. His grandfather, 'Abdul Muttalib,
therefore took the responsibility of rearing him. On the death of his
grandfather, his uncle, Abû Tâlib, took over this responsibility.
His uncle took him to Syria for business. On the way to Syria, a Christian
scholar and mystic by the name of Buhayrah saw him and informed his
351
That is, through the blessings of his nur because the entire creation has been created because
of him.
352 Historians have written that this incident took place on the 20th of April 571 C.E.
353. By the name of Abrahah.
354
Her name is Halimah Sadîyyah.

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uncle that he should protect him because he is a prophet. His uncle
therefore took him back to Makkah. Later he went again to Syria with the
goods of Khadijah radiyallahu 'anhâ. On the way, a Christian scholar and
mystic by the name of Nasturah testified to his being a prophet. When he
returned from Syria, Khadijah radiyallâhu 'anhâ married him. He was 25
years old at the time while she was 40 years old.
When he was 40 years of age, he received prophethood. When he was 52 or
53 years of age, he experienced the mi'râj.">> After receiving prophethood,
he remained in Makkah for approximately 13 years. When the oppression
of the kuffar of Makkah increased, he migrated to Madinah under the orders
of Allah. Within two years of reaching Madinah, the decisive battle of
Badr'56 took place. Several battles took place thereafter. All the major and
minor battles total 35.
He had married 11 women, out of which two had passed away in his very
lifetime. They are, Khadijah and Zaynab bint Khuzaymah radiyallâhu
'anhumâ. When he passed away, he left behind 9 wives. They are: Saudah,
'A'ishah, Hafsah, Umme Salamah, Zaynab bint Jahsh, Umme Habîbah,
Juwayriyah, Maymûnah, and Safiyyah radiyallâhu 'anhunna.
He had four daughters, the eldest of whom was Zaynab radiyallahu 'anhâ.
After her was Ruqayyah radiyallahu 'anhâ, thereafter Umme Kulthûm
radiyallâhu 'anhâ, and the youngest was Fâtimah radiyallâhu 'anhâ. All
these daughters were from Khadijah radiyallahu 'anhâ. He had three, four
or five sons (there is no certainty in the number due to a difference in the
narrations). They are: Qasim, 'Abdullah, Tayyib and Tahir. All these sons
were from Khadijah radiyallâhu 'anhâ. There was one more son by the
name of Ibrâhîm who was begotten by Mariyah. She was the slave-girl of
Rasûlullâh sallallahu 'alayhi wa sallam. This last son passed away when he
had not been weaned as yet. In this way we get five. Some of the scholars
say that the name of 'Abdullah is also Tayyib. In this way we get four.
Other scholars say that Tayyib and Tahir are also names of 'Abdullah. In
this way we get three. 'Abdullah was born after prophethood and passed
away in Makkah. The other sons passed away before prophethood.
Rasûlullâh sallallâhu 'alayhi wa sallam remained in Madînah for 10 years.
He fell ill on a Wednesday, two days before the end of the month of Safar
355
That is, while he was fully awake, he physically ascended to the heavens and travelled therein.
356
Badr is the name of a well which is approximately 128 kilometres from Madinah. The village
that is in the vicinity of that well is also called Badr.