Indexed OCR Text

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Heavenly Ornaments (Behishi Zewar)
10. A person takes an oath that he will never come to you. Thereafter, he
asks someone to carry him and take him to you. Even in such a case his
oath will break. However, if someone carries him and brings him to you
without his asking that person to carry him, his oath will not break. Similar-
ly, if a person takes an oath that he will never leave this house, and
thereafter he orders someone to carry him out of the house, his oath will
break. But if someone carries him outside without his ordering him to do
so, his oath will not break.
Oaths Related to Eating and Drinking
1. A person took an oath that he will not drink this milk. Thereafter that
milk turned into yoghurt and he consumed it. His oath will not break.
2. A person had a kid goat and took an oath that he will not consume the
meat of that kid. After that kid grew into a fully grown adult goat, he
consumed its meat. His oath will break.
3. A person took an oath that he will not consume any meat. Thereafter, he
consumed some fish, liver or the tripe of an animal. His oath will not
break.20%
4. A person took an oath that he will not eat this wheat. Thereafter, this
wheat was ground and made into bread or a dish made of crushed wheat. If
he consumes any of these, his oath will not break. But if he boils or roasts
the wheat and consumes it, his oath will break. However, if at the time of
taking the oath, the person intended that he will not consume anything
made from it, then his oath will break with anything that is made from it.
5. A person took an oath that he will not eat this flour. If he eats bread that
is made from this flour, his oath will break. If any pudding, sweetmeat or
anything else is made from this flour, even then his oath will break. If he
eats a mouthful of this raw flour, his oath will not break.
6. A person took an oath that he will not eat bread. If he eats any bread, his
oath will break irrespective of how it is made or what ingredients are used.
As long as it is referred to as bread in that area, his oath will break if he
consumes it.
7. A person took an oath that he will not eat the head of any animal. If he
eats the head of a bird, quail or fowl, his oath will not break. But if he eats
the head of a goat or bull, his oath will break.
208
However, if the people of a particular place refer to these things as meat as well, then by
consuming any of these things his oath will break.

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8. A person took an oath that he will not eat fruit. If he eats pomegranates,
apples, grapes, dried dates, almonds, walnuts, currants, raisins, dates, etc.
his oath will break. But if he eats water melons, sweet melons, cucumbers,
mangoes, etc. his oath will not break.209
Oaths Related to Not Speaking
1. A person takes an oath that he will not speak to a certain person. While
that person was asleep, he spoke to him. Upon hearing his voice, that
person awoke. His oath will break.
2. A person takes an oath that he will not speak to a certain person without
the permission of his (the former's) mother. Thereafter, his mother gave
him permission to speak but her permission had not reached him as yet. If
he spoke to the person and only learnt later that permission was granted to
him, his oath will break.
3. A person takes an oath that he will never speak to this girl. Later when
she became mature or grew old, he spoke to her. His oath will break.
4. A person takes an oath that he will never look at you or he will never
look at your face. This means that he will not meet you, mix with you or
stay in your company. If he looks at you from a distance, his oath will not
break.
Oaths Related to Buying and Selling
1. A person took an oath that he will not purchase a certain item. Thereafter
he asked someone to purchase it for him. If that person purchases it, his
oath will not break. Similarly, a person took an oath that he will not sell a
certain item of his. Thereafter, he asked someone to sell it for him. If that
person sells it, his oath will not break. The same rule will apply to rental
transactions. If he took an oath that he will not rent a particular house, and
thereafter took it on rent through someone else, his oath will not break.
However, if he intended that he will not do these things himself nor will he
ask someone else, then by someone else doing these things on his behalf,
his oath will break. In other words, the rules will apply according to the
209
However, in our society, if he takes an oath that he will not eat fruit, his oath will
break if he eats any type of fruit. The consumption of almonds, nuts, raisins, cucumbers, etc.
will not break his oath. Only edibles classified as fruit will break the oath.

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intention that he makes. However, if the person is one who does not carry
out such transactions himself, or if a woman is in purdah and does not carry
out such transactions herself and they are used to relegating such tasks to
orders, then in such a case even if someone else does the buying and selling
on their behalf, their oaths will break.
2. A person took an oath that he will not beat his child. Thereafter, he
ordered someone else to beat him. His oath will not break.
Oaths Related to Salaat and Fasting
1. A person took an oath that he will not fast. Thereafter, he made the
intention to fast. If he fasts for even a second, his oath will break. By his
taking an oath not to fast does not mean that he has to fast the entire day.
By breaking his fast even after a little while, he will have to give kaffarah
for breaking his oath. If the person says: "I will not even keep one fast", his
oath will break at the time of the end of the fast. As long as the time of
fasting does not come to an end, his oath will not break. If the person
breaks his fast before the end of the day, his oath will not break.
2. A person took an oath that he will not offer his salaat. Thereafter, he
regretted this and stood up to offer his salaat. The moment he makes the
sajdah for the first rakaat, his oath will break. His oath will not break prior
to making the first sajdah. If he breaks his salaat after the first rakaat, even
then his oath will break. It should be remembered that it is a major sin to
take oaths of this nature. If a person takes such oaths, he should immedi-
ately break them and pay the kaffarah for them.
Oaths Related to Clothing and Other Matters
1. A person took an oath that he will not lie down on this mat. Thereafter he
spread a sheet onto this mat and lied down. His oath will break. And if he
placed some other mat or carpet onto the first mat and then lied down, his
oath will not break.
2. A person took an oath that he will not sit on the ground. Thereafter, he
laid a mat, carpet, straw mat, a cloth, etc. on the ground and then sat onto it.
His oath will not break. But if he spread a part of the clothing that he is
wearing, or if a woman spread a part of her head covering while she is
wearing it, and then sat down; the oath will break. If the clothing or head

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covering was removed completely from one's body, placed onto the ground
and then the person sat down, the oath will not break.
3. A person took an oath that he will not sit on this bed or couch.
Thereafter, he laid a mat or a piece of carpet onto that bed or couch. His
oath will break. But if another bed or another couch is placed onto the first
bed or couch, his oath will not break by sitting on the top bed or couch.
4. A person took an oath that he will never bathe a certain person or child.
However, on the death of that person or child, he gave ghusl to him. His
oath will break.
5. The husband took an oath that he will never beat his wife. Thereafter, he
pulled her hair, throttled her or bit her out of anger. His oath will break. But
if he bit her out of love, his oath will not break.
6. A person took an oath that he will definitely beat a certain person. But
that person had passed away prior to this person's oath. If this person did
not know that he had already passed away and had therefore taken this oath,
his oath will not break. But if he took this oath knowing fully that the
person had already passed away, his oath will break the moment he takes it.
7. A person took an oath of doing something. By doing that thing even once
in his entire lifetime he will absolve himself from his oath. For example, a
person takes an oath that he will definitely eat a pomegranate. By his eating
it just once in his lifetime, he will absolve himself from his oath. And if he
takes an oath of not doing something, he will have to abstain from doing it
for the rest of his life. For example, he says that he will never eat a
pomegranate. He will have to abstain from eating it forever. If he eats it at
any time, his oath will break. However, if he had taken such an oath with
regard to a particular pomegranate or any other particular fruit, his oath will
only break if he eats those which he had specified. If he buys some other
pomegranates or any other fruit and eats them, his oath will not break.
APOSTASY
1. If a woman renounces Islam, she will be given a respite of three days in
which all her doubts regarding Islam may be cleared. If she returns to Islam
within the three days, well and good. If not, she will be imprisoned210
forever. If she repents, she will be freed.
210
This rule only applies to women. If, Allah forbid, a man renounces Islam, he will be given a
respite of three days. If he does not return to Islam within this period, he will be beheaded. These
laws are generally applied in an Islamic state.

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2. Once a person utters the words of kufr, imaan will no longer remain with
him. All the pious deeds and forms of ibaadah which he may have fulfilled
while he was a Muslim will be rendered null and void. His marriage will be
null and void. If he had performed the fard hajj, it will also be rendered null
and void. If he repents and returns to Islam, he will have to renew his
marriage and also repeat his hajj.211
3. Similarly, if a woman's husband becomes a kaafir, their marriage will be
annulled. As long as he does not repent and renew his marriage, the woman
cannot have any contact with him. If they continue with their marital and
sexual relationships, the woman will also be sinful. If the man imposes
upon her to have sexual relationships with her, she should expose him to
the public and she should not shy away from this. There is no shame in
matters of religion.
4. Once the words of kufr are uttered, imaan will leave the person. If these
words are uttered jokingly and one does not have kufr in one's heart, even
then the same rule will apply. For example, if a person asks: "Hasn't Allah
the power to do such and such thing?" And the person who is being
addressed replies: "No!" then in such a case this person will become devoid
of imaan.
5. A person says: "Come, let us offer our salaat." And the person replies:
"Why should I waste my time going up and down?" Or, a person tells you
to fast and you reply saying: "Why should I kill myself staying hungry?" or
you tell him: "Only the person who does not have any food in his house
should fast." All this is regarded as kufr.
6. A person saw another person committing a sin, so he asked him: "Don't
you fear Allah?" The person replied: "No, I don't fear Him." He will
become a kaafir by replying in this way.
7. A person saw another person committing a sin, so he asked him: "Aren't
you a Muslim that you are committing such a sin?" The person replied:
"No, I'm not a Muslim." He will become a kaafir irrespective of whether he
was serious or he said it jokingly.
8. A person commenced offering salaat. Coincidentally, he was afflicted by
a calamity. So he said: "All this is because of offering salaat." He will
become a kaafir.
2 !! He will only have to repeat his hajj if he has that amount of wealth which makes hajj fard
on him.

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9. A person saw something good with a kaafir. On seeing this, he remarked:
"It would have been nice if I was also a kaafir so that I could also do the
same thing." He will become a kaafir.
10. A person's son or beloved one passed away, so he said: "O Allah! Why
did You oppress me in this way? Why are You torturing me?" By saying
this, the person will become a kaafir.
11. A person says: "Even if Allah asks me to do this work I will not do it."
or: "Even if the angel Jibra'eel comes down, I will not listen to him." He
will become a kaafir.
12. A person says: "I do such work that even Allah does not know about it."
He will become a kaafir.
13. If a person derides Allah Ta'ala or any of His prophets, finds fault with
the Shariah or is attracted to certain acts of kufr, his imaan will leave him.
All those acts which cause one's imaan to leave a person have been
mentioned in Part One of Bahishti Zewar. For further details, refer to the
relevant chapters of Part One. One should be very cautious in preserving
one's imaan. May Allah Ta'ala protect our imaan, and may we leave this
world with imaan. Aameen.
HALAAL AND HARAAM
1. It is not permissible to eat animals and birds that hunt their prey or those
animals and birds that eat filthy things. For example, it is haraam to eat
lions, wolves, jackals, cats, dogs, monkeys, hawks, falcons, vultures, etc.
Those animals that do not fall under this category are halaal. For example,
it is halaal to eat parrots, mynahs, doves, sparrows, quails, wild ducks,
pigeons, antelopes, buck, ducks, rabbits, etc.
2. It is not permissible to eat badgers, lizards, tortoises, turtles, wasps,
mules, donkeys, etc. It is not permissible to eat the meat of a female ass nor
is it permissible to drink her milk. It is permissible to eat the meat of
horses, but preferable to abstain from it. Among the sea animals, only fish
are permissible. All other animals of the sea are haraam.
3. It is permissible to eat fish and locusts without slaughtering them. Apart
from these two animals, it is not permissible to eat any animal that has not
been slaughtered in the Islamic way. It is haraam to eat an animal that has
died a natural death.
4. It is not be permissible to eat a fish if it dies naturally and begins to float
on the surface of the water.

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5. It is permissible to eat the tripe of halaal animals. It is not haraam to do
so, nor makruh.
6. If a few small ants or worms die in anything, it will not be permissible to
eat that thing without first removing those dead ants or worms. If one or
two ants or worms go down the throat, one will get the sin of eating a dead
animal. Some people eat wild figs together with the little worms that are
found inside thinking that by eating these wild figs they will not be afflicted
by evil eyes or evil gazes. This is haraam. They will get the sin of eating a
dead animal.
7. It is not permissible to purchase and eat meat that is sold by a non-
Muslim even if he claims that he had it slaughtered by a Muslim. However,
if the Muslim who slaughtered it remains in the presence of the non-
Muslim all the time until all the meat is sold, it will be permissible to
consume such meat. Alternatively, the person who slaughtered the meat
could call another Muslim to keep watch over it until all the meat is sold.
At no time should any Muslim absent himself from that meat.
8. A fowl or chicken that eats a lot of filthy things should be encaged for
three days and only after that should it be slaughtered and eaten. It is
makruh to eat such a fowl without encaging it for three days.
INTOXICANTS
1. All alcoholic drinks are haraam and impure. The same rule applies to
toddy (a drink that is made by adding hot water and sugar to whisky, rum,
or brandy). It is not permissible to consume these alcoholic drinks even as a
source of medication. In fact, it is not even permissible to apply medicines
that contain alcohol.
2. Apart from alcohol, it is permissible to consume all other intoxicants on
the condition that they are consumed only for medication. Furthermore,
only that amount will be permissible which does not intoxicate the person.
If a person consumes an amount that intoxicates him, it will become
haraam upon him. It is also permissible to apply medicines that contain
such intoxicants. Such intoxicants are: opium, nutmeg, saffron212,
212 etc.
3. It is permissible to consume toddy and alcohol that has turned into vinegar.
212 Saffron can be used for cooking purposes on condition that an amount which would cause
intoxication is not used.

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4. Some women give opium to their children in an effort to stop them
crying and putting them off to sleep. This is haraam.
GOLD AND SILVER UTENSILS
It is not permissible to eat or drink from gold and silver utensils. In fact, it
is not permissible to for any purpose items that are made of gold or silver.
For example, it is not permissible to:
(a) eat and drink from gold or silver utensils,
(b) clean the teeth with a toothpick made of gold or silver,
(c) sprinkle rose water with a gold or silver utensil which has been
made for such a purpose,
(d) to keep surmah in a gold or silver utensil which has been made
for such a purpose,
(e) to keep betel-leaves in a container made of gold or silver,
(f) apply oil that is kept in a gold or silver utensil,
(g) lie or sleep on a bed whose legs are made of gold or silver,
(h) look in a mirror that is framed in gold or silver.
All these things are haraam. If a mirror has been framed in this way solely
for decoration, it will be permissible to display such a mirror. However, at
no time should one look into such a mirror. In short, it is not permissible to
use anything that is made of gold or silver.
CLOTHING AND PURDAH
1. It is not permissible to adorn boys with bracelets, necklaces, and other
types of jewellery. Nor is it permissible to make them wear silk. It is also
not permissible to make them wear amulets (ta'wiz) that are wrapped in
silk, gold or silver. It is not permissible for them to wear clothing that has
been dyed with safflower or saffron. In short, whatever is not permissible
for men, should not be worn by young boys as well. If the woof- is made
of yarn and the warp214 ;
214 is made of silk, it will be permissible to make them
wear such clothing. Similarly, if the fur of velvet is not made of silk. it will
be permissible to wear it. Such clothing can be worn by men as well. If the
border of the garment is of silk, it will be permissible to make boys wear
such clothing as long as the border is not more than four fingers in width.
213 Threads that cross the warp.
214 Threads that run lengthwise on a cloth.

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2. A hat or any other garment which has gold or silver embroidery work
done on it will only be permissible for boys if the embroidery is not very
dense. If the embroidery is so dense that only the embroidery and not the
cloth is visible from a distance, then it is not permissible to make boys wear
such garments. Similar is the case with silk embroidery. If it is very dense,
it will not be permissible to make boys wear it.
3. There is no difference in remaining naked and wearing very flimsy
clothing such as muslin, lace, and other similar fabrics with which lingerie
is made. It is mentioned in the Hadith that women who wear such flimsy
clothing will be regarded as naked on the day of judgement. It will be more
deplorable if the dress and head gear are both made of such flimsy fabric.
4. It is not permissible for women to adopt the dress and appearance of
men, nor is it permissible for men to adopt the dress and appearance of
women. Rasulullah sallallahu alayhi wa sallam has cursed such men and
women.
5. It is permissible for women to wear jewellery. However, it is preferable
not to wear too much of jewellery. A woman who wears very little
jewellery in this world will be given a lot of jewellery in the hereafter. It is
not permissible to wear tinkling jewellery such as those that are worn
around the ankles. It is not permissible for little girls to wear such jewellery
as well. It is also permissible to wear jewellery that is made with anything
other than gold or silver. For example, it is permissible to wear jewellery
that is made with brass, gilt, tin, etc. However, rings that are made of
anything other than gold or silver are not permissible.215
6. Women are ordered to cover their bodies from head to toe. It is not
permissible for them to expose their bodies to ghayr mahrams. However, it
is permissible for an old woman to expose her face, palms, and feet below
the ankles. It is not permissible for her to expose the rest of her body. At
times the head covering falls off slightly and she goes in the presence of
ghayr mahrams in this way. This is not permissible. Not a single strand of
hair should be exposed in the presence of ghayr mahrams. In fact, the hair
that falls off her head while combing her hair, and the nails which she has
clipped should be left in such a place where ghayr mahrams will not be
able to see them. If a woman is not cautious in this regard, she will be
215
It is not permissible for men to wear rings unless they are made of silver. Rings made of
anything other than silver are not permissible for men.

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sinful. Similarly, it is not permissible for a woman to allow any part of her
body to touch any part of a man's body. This rule applies to men as well.
7. It is not permissible for a young woman to expose her face in the
presence of ghayr mahrams, nor should she stand in a place where she
could be observed. We learn from this, that the custom of exposing the
bride's face in public where all the men can observe her is also not
permissible. To do so is a major sin.
8. If a woman's face, head, chest, arm or calf gets exposed in front of her
mahram, there will be no sin216 on her. However, her stomach, back, and
thighs cannot be exposed in front of her mahram as well.
9. It is not permissible for a woman to expose her body from her navel till
below her knees even before another woman. Some women bath naked in
the presence of other women. This is a very shameless and forbidden act. It
is also forbidden to force a woman to expose her body and to bathe her on
the ceremonies that are held on the sixth day after child birth, and the
fortieth day after child birth. Under no condition should she expose her
body from her navel till below the knees.
10. If there is a dire need, it will be permissible to expose that part of the
body which is necessary to expose. For example, if a woman has a boil on
her thigh, it will be permissible for her to expose just that area where the
boil is situated. Under no condition should she expose more than that area.
This could be done by wearing a very old pants or sheet and cutting that
area of the pants where the boil is situated. The doctor can then inspect that
area. However, it is not permissible to show that area to anyone other than
the doctor. This is irrespective of whether the person is a male or a female.
But if this boil or wound is not in the area between the navel and below the
knees, it will be permissible to expose it to another woman. In the same
way, at the time of some inspection, it will only be permissible to expose
that part which is necessary. The same rule applies to a mid-wife. That is, at
the time of need it will be permissible to expose the body to her, but it will
not be permissible to expose more than what is necessary. During child
birth or at the time of taking some medicine, it will not be permissible to
expose more than what is necessary. It is not permissible for a woman to be
completely naked. The method of doing this is to wrap a sheet around the
216
This rule applies if these parts become exposed unintentionally. If the woman feels that she
is not safe from the desires of her mahram as well, it will not be permissible to expose even these.

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body and whenever the need arises, the woman could open the sheet for the
mid-wife. The thighs and private parts should not be exposed. Apart from
the mid-wife, it is not permissible for anyone else to see her body. To be
completely naked and to sit or lie down in the presence of all the other
women is absolutely haraam. Rasulullah sallallahu alayhi wa sallam said:
"Allah's curse is on the one who looks at the satr of another person, and the
one who exposes her satr to others." One has to be very cautious with
regard to mas'alas of this nature.
11. During pregnancy, if the mid-wife wishes to inspect the stomach, it will
not be permissible for the woman to expose her body below her navel. She
should cover herself with a sheet or any other covering. It is not permissible
to unnecessarily expose the area below the navel even to a mid-wife. The
custom of exposing this area to the mid-wife when she is carrying out her
inspection, and exposing it to one's house members; is not permissible.
12. It is not permissible to touch those parts of the body which one cannot
even look at. The parts of a woman's body which cannot be looked at,
cannot be touched by others as well. Therefore, it is not permissible for a
masseuse (female who massages) to massage the thighs, etc. even if she
inserts her hands beneath the clothing whilst massaging. However, if she
wears a glove and massages the thighs by inserting her hand beneath the
clothing, it will be permissible.
13. It is wajib to make purdah with the kaafir women who come into one's
home. This also applies to maids and domestic servants who are not
Muslims. The purdah that has to be made with them is the same as that
which has to be made with ghayr mahram males. The exception is that the
face, wrists, and feet can be exposed to them. The head should also be
covered. Remember this rule very well because the majority of women do
not act according to the rules laid down by the Shariah in this regard. In
other words, do not expose the head, the entire hands and the calves in front
of them. It should also be remembered that if the mid-wife is a kaafir, then
at the time of delivery, it will be permissible to expose the private parts.
However, it will not be permissible for her to look at the other parts of the
body. (Because there is no need for her to do so)
14. It is permissible for a woman to expose her entire body to her husband.
It is also permissible for the husband to expose his entire body to his wife.
However, it is not good to do so unnecessarily.
15. Just as it is not permissible for a woman to appear in the presence of a
man or to expose her body in front of him, it is also not permissible for a
woman to look at a man. Some women are under the misconception that

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although it is not permissible for men to look at them, it is permissible for
them to look at men. This is absolutely wrong. To stand at the door way
and look at men, to look at them from an elevated place, to come in the
presence of the bride-groom, etc. are all not permissible.
16. It is not permissible to sit or lie down with a ghayr mahram in solitude
or in private. Even if both man and woman are sitting separately at a
distance, it will not be permissible to do so in private.
17. Just as it is not permissible to expose oneself in the presence of a ghayr
mahram male, it is also not permissible to expose oneself in the presence of
one's spiritual guide. Similarly, an adopted son is regarded as a ghayr
mahram. By adopting him, he does not become one's real son. Purdah will
have to be made with him just as purdah is made with a ghayr mahram
male. Purdah will also have to be observed with all one's ghayr mahram
relatives. These include, the husband's younger and elder brothers, sister's
husband, husband of the husband's sister, and also one's cousins irrespec-
tive of whether they are the children of one's maternal of paternal uncles
and aunts.
18. It is not permissible for women to come in the presence of hermaphro-
dites, castrated persons, and even blind persons.
19. Some women offer their hands to bangle-vendors (and jewellers) so that
they may pass the bangles through their hands. This is a shameless and
prohibited act.
MISCELLANEOUS MAS A'IL
1. It is mustahab217
to remove the hair of the pubic region and the armpits
once a week. If one does not remove these hairs weekly, one should at least
remove them every fortnight. If one cannot even do this, one should remove
them before forty days. If a person leaves these hairs for more than forty
days, he will be sinning.
2. It is makruh for women218 to call their husbands and parents by name as
this shows disrespect. However, certain occasions may demand that they be
217
However, if a person has made the intention of making qurbaani, it is mustahab that he does
not remove these hairs in the first ten days of Zul Hijjah. He should only remove them after having
completed his qurbaani. But if these hairs have grown considerably long, there will be no harm in
removing them in the first ten days of Zul Hijjah. If the person had not removed these hairs for the
last forty days, it will be wajib upon him to remove them.
218
It is also makruh for men to call their parents by their names.

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called by name. In such circumstances it will be permissible to call both the
husband and parents by name. Under all conditions and in all
circumstances, one should always be mindful of being respectful to one's
husband and parents.
3. It is not permissible to burn any living creature, e.g. it is not permissible
to smoke bees in order to get rid of them. It is also not permissible to catch
bugs, flies, mosquitoes, etc. and to throw them into a fire. However, if there
is no other way of getting rid of them, it will be permissible to do so, e.g. at
times it is difficult to get rid of bees. In such a case, it will be permissible to
smoke them. It will also be permissible to get rid of bed-bugs by pouring
boiling water on the bed if there is no other way of getting rid of them.
4. It is not permissible to take bets, e.g. a person says: "If you eat a full kilo
of sweets. I will give you RI. But if you cannot do that, you will have to
give me R1." In other words, it is not permissible to take two-sided bets.
However, one-sided bets are permissible.
5. When two persons are talking in privacy, one should not go and sit near
them. It is a major sin to try and listen to their conversation. It is mentioned
in a Hadith that on the day of judgement, boiling lead will be poured into
the ears of the person who tries to listen to the private conversation of
others despite their disapproval. We learn from this that it is a major sin to
spy on the bride and bride groom or to try and listen to their private
conversation.
6. It is not permissible for the wife219
to discuss or announce the private
affairs and conversations that transpired between herself and her husband. It
is mentioned in a Hadith that Allah Ta'ala becomes extremely angry when a
person discusses or mentions all that transpired between him and his wife.
7. It is not permissible to joke with a person to such an extent that he feels
insulted or angered by the joke. One should only joke to the extent that the
other person laughs and is amused.
8. It is not permissible to wish for death or to curse oneself when afflicted
by any problem or calamity.
9. It is not permissible to play dice games, cards, etc. If these are played for
money, they will be regarded as gambling and will therefore be absolutely
haraam.
10. Once boys reach the age of ten, they should not be allowed to sleep or
lie down next to their sisters, brothers or mothers. Once girls reach the age
219 The same rule applies to the husband as well.

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of ten, they should not be allowed to sleep or lie down next to their brothers
and fathers. However, the son can sleep next to his father and the daughter
can sleep next to her mother.
11. When a person sneezes, he should say Alhamdolillah. It will be wajib
on the person who hears him saying Alhamdulillah to say Yarhamu
kumullah. If the latter person does not say this, he will be sinful. Upon
hearing this reply, the person who sneezed should say Yaghfirullahu lanaa
wa lakum. However, it is not wajib, but mustahab on the person who
sneezed to give this reply.
12. After sneezing, a person said Alhamdulillah which was heard by several
persons. It will not be wajib on all of them to give a reply to it. If one of
them gives a reply, it will be sufficient. However, if none of them gives a
reply, all will be sinful.
13. If a person sneezes continuously, it will be wajib to say Yarhamu
kumullah up to three times and not more.
14. When a person mentions the name of Rasulullah sallallahu alayhi wa
sallam, hears it or reads it, it becomes wajib upon him to send salutations to
Rasulullah sallallahu alayhi wa sallam. The person will be sinning if he
does not do so. But if his name is mentioned several times, it will not be
wajib to recite the durood each time. It will be sufficient to recite it once.
But if a person moves from his place and takes his name or hears it again, it
will be wajib to recite the durood again.
15. It is not permissible to shave the head of a child in such a way that a
certain portion is entirely bald and another portion is left long. Either shave
the entire head bald or leave all the hair unshaven.
16. It is not permissible for women to apply perfumes or any other fragrant
creams, lotions, etc. in such a way that ghayr mahrams get the smell of the
fragrance.
17. It is not permissible to give clothing which is not permissible to wear,
e.g. it is not permissible for the husband to purchase clothing that is not
permissible for his wife to wear. Similarly, it is not permissible for a tailor
or dressmaker to sew clothing which is not permissible for Muslims to
wear.
18. It is not permissible to read short stories, novels, novels based on love
and beauty which are of a fictitious nature. It is also not permissible to look
at books and magazines that have pictures of men and women in shameless
clothing or no clothing at all. Books containing love poems should also be

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abstained from. Books and magazines of this sort should not even be
purchased. If they are found in the possession of one's children, they should
be burnt.
19. The custom of making salaam, shaking hands, embracing each other is
also sunnah for women. Women should adopt these Islamic customs among
themselves.
20. If a person is a guest at someone's house, he should not give any food or
anything else to a beggar from his host's house without the permission of
the latter.
LOST ITEMS THAT ARE FOUND
1. If a person finds an item on the road, pathway or a public gathering, it is
haraam for him to pick it up and keep it for himself. Similarly, if he invites
some guests to his house for a meal or some other reason and one of the
guests leaves some of his personal possessions behind, it is haraam for him
to pick it up and keep it for himself. If he decides to pick it up, he should do
so with the intention of looking for it's owner and returning it.
2. If a person finds something and does not pick it up, there will be no sin
on him. However, if he finds it at a place where there is the fear that if he
does not pick it up, someone else will pick it up and will not return it to it's
owner, then it becomes wajib on this person to pick it up and return it to it's
owner.
3. Once a person finds a lost item and picks it up, it becomes his
responsibility to search for it's owner and to return it to him. If he picks it
up and replaces it from where he found it or takes it away with him without
looking for it's owner, he will be committing a sin. This is irrespective of
whether he found it at a safe place where he did not fear it getting lost or he
found it at an unsafe place. That is, irrespective of whether it was wajib
upon him to pick it up or not. The same rule will apply in both cases. That
is, once he picks it up, it becomes wajib upon him to search for it's owner.
It is not permissible for him to replace it at the place where he found it.
4. When a person finds an article, he must search for it's owner and
announce the lost item in all the public places that are frequented by men
and women. If a woman cannot go to a gathering in which there are men,
she should send her husband or another male to go and announce the item

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that has been found. The person should clearly announce that he has found
a particular item and that the owner should come and claim it. However, he
should not mention exactly what he has found so that a cheat does not come
and claim it falsely. Instead, he should merely give a vague description of
it. For example, he must say that he has found some jewellery, clothing or a
wallet. Once the claimant comes and gives a clear description of that
jewellery, clothing or wallet, it should be given to him.
5. If the person searches extensively for the owner or advertises it properly
and still does not find it's owner to such an extent that he has no hope of
finding it's owner, he should give that item in charity. If the person is poor
himself, he can keep it for his personal use. If the owner comes and claims
his item after the person had given it in charity, he (i.e. the owner) can
demand the value of the lost item as compensation. If he sanctions giving it
in charity, he will receive the reward for that.
6. If a domesticated pigeon or parrot falls in one's yard or house, it will be
wajib on the person to search for it's owner. It is haraam to keep it for
himself.
7. If mangoes, guavas or any other fruit is lying fallen in someone's yard or
orchard, it is haraam to pick it up and eat it. However, if an item is of so
little value that no one really searches for it, nor does anyone feel offended
if it is taken and eaten, it will be permissible to pick up such an item and
keep it for oneself. For example, if a person finds some fruit or a handful of
dholl, there will be no harm in picking up such items.
8. If buried treasure is found in a house or in a jungle, the same rules as
those mentioned above will apply. That is, the person cannot keep it for
himself. He will have to search for it's owner. If the owner is not found, it
will have to be given in charity. If he himself is poor, he can keep it for
himself.220
WAQF - ENDOWMENTS
1. There is great reward in endowing one's building, property, orchard, etc.
in the name of Allah Ta'ala. This is referred to as waqf. Such possessions
should be made waqf for the benefit of the poor and needy. For example, a
220
However, if the owner comes and claims that buried treasure and does not agree to it being
given in charity or for the person using it for himself, then the person will have to return that
treasure.

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person could stipulate that all the income of a particular building should be
distributed among the poor. Or all the fruit that is produced from a
particular orchard should be given to the poor. He could also stipulate that a
certain house of his be used by the poor. This act of endowing a particular
property or building is such that the person will continue reaping the
rewards as long as that property or building is in use. This could continue
until qiyaamah. As long as the poor and needy are benefiting from it, the
rewards for this act will continue to be written in this person's book of
deeds.
2. When endowing anything, one should ensure that he appoints a pious and
religious person to oversee all the affairs of that property or building. This
person should ensure that all the income of that property or building is
spent as stipulated by the person who had made it waqf. It should not be
spent in the wrong avenues.
3. Once a particular thing has been made waqf, it no longer remains in the
ownership of that person. Ownership of that thing is now transferred to
Allah Ta'ala. It cannot be sold nor given to anyone. No one can interfere
with it. It will have to be used for the purpose for which it was made waqf
and cannot be used in any other manner.
4. It is not permissible to use anything that belongs to the musjid for one's
personal use. For example, one cannot use its bricks, clay, lime, timber,
stones, etc. for one's personal use. This is irrespective of how old and
valueless it may have become. However, it could be sold and the money
could be used for the musjid.
5. When endowing anything, it is permissible to make the following
condition: "As long as I am alive, I will use a portion of the income or the
entire income for my personal use. After my death, it must be given in such
and such good and noble cause." If a person makes a condition of this
nature, it will be permissible and halaal for him to use the income of that
thing for his personal purposes and needs. This is also a good method of
securing oneself from any future difficulties or financial problems and at
the same time receiving the reward for endowing his property. Similarly, a
person could make the following condition: "Whatever income is derived
from this property, a certain percentage of it should be given to my children
first. Whatever remains, should be given in such and such good and noble
cause." Such a condition is valid, and the children will receive whatever has
been stipulated for them.

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SUPPLEMENT TO BAHISHTI ZEWAR
(Part Three)
The Virtues of Fasting
1. Rasulullah sallallahu alayhi wa sallam said: "The sleep of a fasting
person is regarded as an act of ibaadah, his remaining silent is regarded as
a tasbeeh221, the reward for his good deeds is multiplied, his duas are
accepted222, and his sins are forgiven."
2. It is mentioned in a Hadith that fasting is a shield and a strong fortress in
order to save oneself from hell. In other words, just as a person seeks refuge
in a strong fortress or by means of a shield from an enemy, in the same
way, one gets salvation from hell by fasting. By fasting, a person's power of
committing sins gets weak, and his power to do good gets stronger. When a
person fasts in the proper manner and implements all the etiquette of
fasting, he will free himself of sins and gain salvation from hell.
3. It is mentioned in a Hadith that fasting is a shield as long as it is not
destroyed by lies and backbiting. In other words, fasting works as a shield
as explained above. But this is on the condition that the person abstains
from sinning. If a person fasts and still speaks lies, backbites, and commits
other sins, then although he will be absolved of the fard of fasting, he will
be committing a major sin. Furthermore, he will be deprived of the barakah
of fasting.
4. It is mentioned in a Hadith that fasting is a shield. The person who
awakens in the morning in a state of fasting should not commit any act of
ignorance. If a person approaches him in an ignorant way, he should not
reply him in the same ignorant manner nor should he address him
disrespectfully. Instead, he should inform him that he is fasting. By him in
whose control is the life of Muhammad sallallahu alayhi wa sallam, the
smell that emanates from the mouth of a fasting person is more beloved in
the sight of Allah Ta'ala than the fragrance of musk. In other words, on the
day of judgement, the smell that emanates from the mouth of a fasting
221
That is. when the fasting person remains silent, he receives the reward of reciting
Sub'haanallah which means: Glory be to Allah.
222 In other words, fasting has a special influence in the acceptance of duas.

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person will be replaced with a fragrance even better than musk. This fra-
grance will emanate from the mouth of the fasting person and it will be
most beloved in the sight of Allah Ta'ala. This foul smell that emanates
from a fasting person in this world will actually be a source of attaining that
fragrance in the hereafter.
5. It is mentioned in a Hadith that at the time of opening the fast, the person
is permitted to make a dua whose acceptance is promised.
6. It is mentioned in a Hadith that Rasulullah sallallahu alayhi wa sallam
addressed two persons saying: "You should fast because fasting is a shield
in order to save oneself from hell and in order to save oneself from the
difficulties of time." In other words, one will be saved from hell and also
from the difficulties and calamities of this world.
7. It is mentioned in a Hadith that on the day of judgement, three persons
will not have to give an account of the food that they ate, immaterial of
what they ate as long as it is halaal. They are: the fasting person, the person
who makes sehri, and the person who is stationed on the borders of the
Islamic state safeguarding it from being invaded by the kuffaar. This is a
great concession for these three persons that they have been absolved from
giving an account of their eating. It should be borne in mind that despite
this concession, one should not spend a lot of money and time in preparing
very exquisite meals. Spending a lot of time in preparing delicacies turns
one away from the remembrance of Allah Ta'ala and gives impetus to one's
power of committing sins. This should always be borne in mind. One
should value the bounties that Allah Ta'ala has blessed one with. The best
way of showing gratitude to Allah Ta'ala is that one should obey all His
commands and orders.
8. It is mentioned in a Hadith that the person who feeds a fasting person at
the time of opening fast will receive the same reward as that of the fasting
person without there being any decrease in the reward of the fasting person.
In other words, through the mercy and generosity of Allah Ta'ala, both of
them will receive the same reward. This will apply even if the person feeds
him with a very simple or insignificant meal. Even if he merely gives him
some water to drink.
9. It is mentioned in a Hadith that Allah Ta'ala multiplies the rewards of His
pious servants by ten times up to 700 times except for the reward of fasting.
In other words, there is no limit for the reward of fasting. As regards
fasting, Allah Ta'ala says: "It is for Me alone and I will give the reward for

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it." From this we can gauge how great the reward of fasting is that there is
no limit to the rewards. In addition to this, Allah Ta'ala will give the reward
for fasting Himself and will not delegate this task to the angels. Glory be to
Allah Ta'ala for attaching such importance to this little effort on our part.
However, it should be borne in mind that all these virtues and benefits of
fasting will only come into effect when we fulfil this duty as it ought to be
fulfilled, and only when we abstain from speaking lies, backbiting, and all
other sins. In the month of Ramadaan, some people leave out their salaats
completely while others miss out the fajr salaat. In doing so, they are
depriving themselves of the numerous blessings and rewards of fasting.
Furthermore, by reading this Hadith, one should not have this
misconception that fasting is more virtuous than salaat because salaat is the
most virtuous of all the different acts of ibaadah. The meaning of this
Hadith is that there is a very great reward for fasting and it does not mean
that fasting is the most virtuous act of ibaadah. The above-mentioned
Hadith continues that there are two times of extreme happiness for the
fasting person. The first time of happiness is when he opens his fast and the
second time is on the day of judgement. That is, when he meets Allah
Ta'ala, as mentioned in other Ahaadith.
10. It is mentioned in a Hadith that on the first night of Ramadaan the doors
of heaven are opened. These doors remain open right till the end of
Ramadaan. There is no Muslim who offers salaat in any of the nights of
this month except that he receives 2500 rewards for every rakaat that he
offers. In addition to this, Allah Ta'ala will construct a palace of rubies.
This palace will have sixty doors. Each of these doors will have a golden
chamber which will be decorated with rubies.
When the person keeps the first fast of Ramadaan, all the minor sins that he
had committed during the past year since the first fast of the last Ramadaan
will be forgiven. In addition to this, 70 000 angels will make dua for his
forgiveness daily from morning till sunset. For every rakaat of salaat that
he offers in Ramadaan, whether it be during the day or at night, he will be
rewarded with a tree in paradise. The shade of this tree will be such that a
traveller will be able to travel beneath it for a journey of 500 years.
How great is the virtue of fasting! O Muslims! Never allow yourself to miss
any fast. In fact, if you have the strength, then keep nafl fasts as well. Show
total love for Allah Ta'ala who is so merciful that He is rewarding us so
abundantly in exchange for a little effort on our part. At least make Allah