Indexed OCR Text

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other words, such a substance can neither be used internally nor externally,
e.g. if a person fills a container with urine, thereafter adds a handful of
water to it and wishes to use it externally; this will not be permissible. If the
other substance is more than the najis substance, then although the entire
substance is still najis, it can be used externally. But it should be borne in
mind that purity when offering salaat is essential and that caution in using
such substances is preferable. When a pure substance is mixed with an
impure substance and thereafter this mixture is purified through one of the
acceptable forms of Islamic purification, then we would give the ruling that
this entire substance is pure once again. If not, it will remain impure.
Tabdeel-e-maahiyat is also a means of purification.
If a harmful substance is mixed with a harmless substance thereby causing
the entire substance to be harmless, then this substance will no longer be
prohibited, e.g. if arsenic is mixed with an antidote, or some other poison
has been treated in such a way that its harmful effects are removed.
If a detestable (khabeeth) substance is mixed with something that is not
detestable and the resulting substance does not have the quality of
istikhbaath, it will be permissible to use such a substance. If not, it will be
haraam. For example, a fly falls in a pot of curry. If the fly remains intact, it
will be haraarn to eat it. But if it becomes completely absorbed and mixed
with the curry (to the extent that it cannot be identified), then generally,
(depending on the society we live in), this will not be considered to be
detestable. This curry will therefore be halaal despite the fact that we have
full conviction that parts of the fly are in that curry.
Tabdeel-e-maahiyat
Rules and laws are also changed on the basis of tabdeel-e-maahiyat. For
example, grape juice is pure. However, once it forms into another
substance, i.e. alcohol, it becomes impure. When this alcohol forms into
another substance, i.e. vinegar, it becomes pure once again. Tabdeel-e-
maahiyat refers to the changing of a particular substance to another
substance, the ruling regarding which is the complete opposite of the first
substance. For example, an impure substance transforms itself into another
substance which is regarded as pure. This impure substance (which
transformed itself) will therefore be pure, e.g. manure is impure. However,
when it turns into soil, (and we know that soil is pure), it will therefore be

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pure. Another example: an egg is pure. However, this egg turned into
blood. Since blood is impure, this egg will now be considered to be impure.
When a clot of this blood forms into meat, it will be considered to be pure
because we know that meat is pure. If the change takes place in a thing in
such a way that the ruling with regard to it is the same as that when it was
prior to the change, then the same rule will apply to that thing (even though
a change has taken place). If it was pure, it will be regarded as such. And if
it was impure, it will be regarded as such. For example, a bone was burnt
and it turned to ash. A bone is pure and ash is also pure. Therefore, despite
a change taking place, it will still be pure. If sperm turns into blood, then
although a change has taken place, it will still be impure because both
sperm and blood are impure. And if a clot of blood turns into a piece of
meat, it will become pure because a piece of meat is pure. If the change is
not complete, i.e. the second substance was not formed from the first and
just a partial change took place, then the rules will not change. For
example, bread was made from impure wheat. Although the impure wheat
changed its form and turned into bread, this is not regarded as the formation
of a new substance.
Masa'il
1. If insects are sealed in a container and turned into oil through a heating
process, it will not be permissible to consume this oil. This ruse is similar to
that of removing the starch from impure wheat or removing the essence of
impure water.
2. The smoke of all substances is pure. Smoke is actually the minute and
extremely light particles of burnt items which rises on account of extreme
heat. Alternatively, it could be minute pieces of coal. It is obvious that coal
only forms after burning and burning is actually a form of tabdeel-e-
maahiyat. As for steam or vapour, it is najis if it is emitted from something
that is najis. This is because the quality of burning is not found in steam or
vapour. It is that very water (or whatever liquid that is being burnt) which
rises on account of it being heated. It is as if someone is throwing the water.
If steam and smoke mix with each other, this mixture will be najis because
something that is not najis has mixed with something that is najis. The
method of identifying a mixture of steam and smoke is that if this mixture
forms or collects on anything and begins dripping, it will be regarded as
steam. If black steam rises from a moist object, this steam will be
considered to be a mixture of steam and smoke.

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3. If juice has been extracted from flesh (i.e. if soup is made from meat) and
some blood or any other impure substance falls into it, then this extract will
be najis and haraam. And if earthworms or other pure but not consumed
substances are added to this soup, it will be haraam to drink it.42 In both
cases tabdeel-e-maahiyat has not taken place.
4. The dry dung of a rabbit was added into a smoking pipe. It will be
permissible to smoke this pipe if it is smoked in order to prevent the
excessive passing of wind.422 This is because the smoke is pure even though
it may have passed through water and because it was pure before it could
pass through the water. If moist dung was filled into the pipe or dry dung
was mixed in a syrup and then filled into the pipe, it will be najis on
account of it being adulterated with steam. The entire pipe including its
mouth will now be najis. Smoking such a pipe will now be haraam.
5. If any najis substance is added to water and thereafter put to boil in order
to apply the steam to one's body or clothing, this will be similar to
plastering or anointing the body with something that is pure. This means
that the act in itself is permissible but the body or clothing will become
impure. It will become impure on the condition that the steam collects at a
certain place (of the body or clothing) and begins to drip. The mere
steaming of the body or clothing (without any dripping of the steam) does
not make it impure.
6. Sal-ammoniac was mixed with the urine of a donkey (or any other najis
substance) and poured into a container. Another utensil was kept on top of
this in such a manner that it sealed the bottom container (in order to prevent
the steam from escaping). Thereafter, this was heated in such a way that the
essence of the bottom container began accumulating on the top utensil. This
substance that accumulated on the top utensil is not pure because it is
actually the steam of that najis sal-ammoniac and we know that tabdeel-e-
maahiyat does not take place in steam.
7. The ash of everything is pure because tabdeel-e-maahiyat has taken
place. Based on this, the ash of man's bones and those of a pig is pure and
halaal and could be used internally and externally. However, it should be
borne in mind that it is not permissible for a Muslim to burn the bones of a
human. If there is a need for such ash, it could be purchased from a
mortuary.
1 Even though it is not considered to be impure.
422 Dry rabbit dung is probably used to treat this problem.

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8. If insects are added into oil, burnt thereafter, and then formed into coal, it
will be permissible to consume that oil and coal and to apply it as well. This
is because the quality of istikhbaath is no more found on account of
tabdeel-e-maahiyat. If cow-dung or any other najis substance is added to oil
and burnt, the dung or najis substance will become pure and halaal on
account of tabdeel-e-maahiyat. However the oil will have to be cleaned
thoroughly prior to using it. The oil will be najis because a najis substance
has been added to it and it has not been purified through any other means. It
could be used externally but not internally. When offering salaat, it should
be washed off.
9. A fish that is in impure water is pure and halaal. The reason for this is
that whatever water it may have consumed has become a part of it and
tabdeel-e-maahiyat has taken place. Obviously, the water that is on its body
will have to be washed off. If the offensive odour of the impure water is
found in the fish, it will be makruh to consume it. Instead, this fish should
be kept in pure water (while it is still alive) for three days and thereafter
consumed. However, even in this case it will still be makruh to consume it.
But it should be borne in mind that the karaahat (detestability) in eating this
fish is less than the karaahat in eating a jallaalah. (For an explanation of a
jallaalah, refer to the next mas'ala).
10. A fowl was given sand lizards, earthworms, the fat of a lion or any
other najis substance in order to fatten it. It will be permissible to eat such a
fowl. However, if the smell of that substance appears in the fowl itself, it
will be preferable to encage it and feed it with pure substances for at least
three days. Thereafter, one may slaughter and consume it. Such an animal
is known as a jallaalah in Islamic jurisprudence. Eating a jallaalah animal is
makruh-e-tahrimi. But this refers to that animal which only eats najaasah
and which thereby results in the odour of that najaasah being found in its
meat. If it does not confine itself to najaasah only (but eats other pure
substances as well) then it will not be makruh-e-tahrimi to consume such an
animal. However, it is preferable to encage such an animal as well for three
days, feed it with pure substances only and thereafter consume it.
One of the methods of feeding a najis substance to an animal is that you
should not feed it directly with your hands. Instead, go and keep that
substance at a certain place (not in the presence of the animal) and drive the
animal towards it. It will then eat on its own accord. Similarly. if you wish
to make vinegar from alcohol, take the vinegar to the alcohol and add it into
it. Do not take the alcohol to the vinegar.

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11. If the steam of impure water gets onto the body, we will only say that
the body has become impure if the steam accumulates on the body and
begins to drip. The mere heat of the steam getting onto the body will not
render it impure. Just as we will not give a ruling of impurity by the mere
entry of an impure odour to the brain, in the same way, if the evil odour of
smoke or steam from a najis substance gets into one's clothing or body, then
we will not say that the clothing or body is now najis.
12. A certain substance was filled in a clay pot. Thereafter this pot was
buried in horse-dung or any other najis substance. Two months later, this
pot was removed. If the pot became wet on account of the najis substance,
or if one perceives the foul odour of that najis substance emanating from
the original substance or from the pot itself, then the original substance will
be impure. If not, it will be pure. It would be preferable to smear the top of
the pot with coal tar, resin or any other similar substance whereby the
impurity will not be able to penetrate the pot. The reason is that burying the
pot in horse-dung was not done in order for the dung to penetrate the pot.
The purpose of burying it in the horse-dung was to obtain the special heat
of the dung. Even if a steel pot is buried in sand, the required heat could be
obtained.
13. The bones that occasionally come out from the excreta of sheep are
pure. The impurity that surrounds them should be washed three times and
thereafter dried. However, it will not be permissible to consume these
bones because we do not know whether they belong to halaal or haraam
animals.
14. The milk that curdles in the stomach of the young of an animal is pure
and halaal. This is irrespective of whether it is from that of a camel or any
other animal whose meat is consumed. The method of obtaining this milk is
that a suckling animal is made to drink milk and slaughtered immediately
thereafter. The milk (which it had drank a short while ago) is removed from
its stomach. This milk is now slightly coagulated. The effect of this milk is
that it can now thicken liquids and also soften things that are in a solid
form. It also has other characteristics. It is from this that cheese is
manufactured. Contrary to the normal ruling, this milk is regarded as halaal.
It should be remembered that the normal rule is that whatever is in the
stomach has the same rule as that of the excreta of that animal. However,
the purity and permissibility of cheese is something that is established and
agreed upon. It is for this reason that this milk is also considered to be pure

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and halaal. However, one cannot draw an analogy with this in order to
make cud permissible. (Cud is haraam).
15. Question: Can a Muslim doctor prescribe najis medicines to non-
Muslim patients? If he can, does this include maytah and alcohol as well?
Answer: This is permissible on the condition that the non-Muslim patient
does not consider such medication to be najis or prohibited from his
religious point of view. If he is informed later (regarding the permissibility
or prohibition of such medication in his religion) but still chooses to
consume such medication, it will be permissible for the Muslim doctor to
prescribe such medication irrespective of whether the non-Muslim patient
considers it to be permissible or not. Alcohol is also included in this
permissibility on the condition that the Muslim doctor merely writes out a
prescription or asks the patient verbally to obtain it. It will not be
permissible for the doctor to keep such alcohol or any other najisul 'ayn
medication and personally give it to his patients. It is not permissible for a
Muslim to take any money for anything that is najis. For example, some
traders sell alcohol and foreign meat. It is not permissible for them to take
any money for such products even from non-Muslims. In this context,
alcohol refers to the four types of alcohol that were mentioned in the
beginning.
16. Question: Is it permissible to consume phosphorus? Answer: It is
permissible because phosphorus is actually obtained from the ash of bones.
And the ash of all bones is pure on the basis of tabdeel-e-maahiyat.
Conclusion
Prior to this, we had mentioned all those substances that are used for
medical purposes and that fall under the categories of inorganic bodies,
plant life and animal life. It would be appropriate to mention certain
practices that are prevalent at the time of seeking medical treatment but are
prohibited in the Shariah. The most frequent practice concerns the exposure
of the aurah of the patient, especially the female patient. Maulana Thanwi
rahmatullahi alayh has the following to say in this regard:
"People display lack of caution with regard to covering the aurah of the
patient. They do not even bother whether the knees or thighs are exposed.
If, during a medical examination, there is a need to expose any part of the
body, they are not cautious. It should be borne in mind that only that which

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is necessary to expose should be exposed. Moreover, the body should only
be exposed to those who have something to do with the medical
examination and not to others. At times, it is exposed to others who are
present including other patients. This they do on the assumption that others
will be a source of consolation to them. In short, it is not permissible to
expose the body to others, nor is it permissible to expose more than what is
necessary. The seriousness of this can be gauged from the fact that if a
woman is about to deliver her child, it will be permissible for the doctor to
look at the place of birth only if is it necessary. But because a kaafir woman
(assuming that the doctor is a kaafir woman) falls under the category of a
ghayr mahram, it will be haraam for this woman who is in labour to keep
her head uncovered in the presence of this kaafir woman doctor. The reason
for it being haraam to uncover her head is that there is no need to uncover
the head.423 Similarly, if a woman's blood has to be cupped, the person
performing this surgery can only look at the place where the surgery is
going to be performed. It will be wajib for others who are present to leave,
close their eyes or turn away. It is not permissible for others to look at the
exposed part of this woman's hand. Similarly, if a boy424
is being
circumcised, it will be permissible for the person performing the operation
to look at only what is necessary. It will not be permissible for others to
look at the exposed parts of the boy. Similarly, if a boil or sore has to be
split open, the doctor or whoever else is undertaking the task can look at
that exposed place. Others cannot look."
Presently, something more serious is in vogue. This has to be rejected with
more emphasis. This has been initiated by the so-called educated persons.
We refer to the custom of going to male doctors for the delivery of a child
instead of going to mid-wives. When it is not permissible for a woman to
look at the aurah of another woman except when necessary, how can it be
permissible for a man to look at the aurah of a woman? It should be borne
in mind that the further away a man is (in relation) to a woman, the more
serious the sin and the more intense the prohibition will be. When a Muslim
woman is in dire need of medical examination, the most rightful person will
be another Muslim woman who is close to her. Thereafter it is a kaafir
42.3
Obviously, other parts of the body will also be included in this ruling. i.e. it will be haraam
to expose them unnecessarily.
424
This refers to a mature boy or a boy who has reached the age of understanding but not the
age of maturity as yet.

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woman, who is equal to a ghayr mahram in status. Thereafter a Muslim
male doctor. And thereafter, a non-Muslim male doctor. One should not go
to a non-Muslim male doctor first (but choose him as the last alternative).
This is a sign of great immorality, a major sin, and an improper following
of the above-mentioned sequence. The excuse of necessity (or there being
no alternative) is totally unacceptable. When this practice was not
prevalent, babies were still being born. Even today, families that have a
sense of shame and morality have babies born to them and the mid-wives
are fulfilling all the necessary tasks. Once a new practice is initiated, a
person will definitely experience problems and complications if he tries to
do something contrary to what he has now become accustomed to. Take the
case of Europeans who normally do not resort to indigenous or home-made
medical preparations when it is a well-known, established fact that some of
these modern medicines do not help in any way while the home-made
preparations are much more beneficial. Based on certain worldly reasons,
they do not wish to get into the practice of using home-made preparations.
Is this stopping them from carrying on with whatever they want to? No. If,
for Shar'ee reasons, we do not opt to go to male doctors for the delivery of
our children, will this cause the birth of babies to cease? Definitely not!
Maulana Thanwi rahmatullahi alayh has mentioned the word "ghayr
mahram" above. This word has to be clearly understood as well. Many
people err in this regard. A Shar'ee mahram is one with whom there is no
possibility of marriage being permissible or valid for one's entire life. Such
persons are: one's father, son, brother, step-brother (irrespective of whether
the father is one and they have two mothers, or whether the mother is one
and they have two fathers), sons of these brothers and sons of sisters (i.e.
nephews). The person with whom there is the possibility of marriage at any
stage of one's life is not a Shar'ee mahram. Instead, he is a ghayr mahram.
All the rules pertaining to a stranger will apply to this person as well even if
there is some sort of relationship between them. Such persons include:
paternal and maternal cousins, husband's brother, sister's husband, husband
of the husband's sister, etc. These are all ghayr mahrams. The precautions
that are accorded to strangers will have to be accorded to them as well. In
fact, since the possibility of falling into sin with such persons is greater,
stricter precautions will have to be taken when dealing with them.
It is haraam even for a Shar'ee mahram to look at or touch a woman from
her navel till below her knees, her belly and her back. If the head, face,

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hands, arms, calves become exposed out of necessity, there will be no sin.
But it is inappropriate to expose the arms and calves unnecessarily. As for a
ghayr mahram (i.e. a strange person and also all those relatives whom we
have mentioned above and included among strangers), it is not permissible
for him to look at any part of the body. If there is a great necessity, the
hands up to the wrists and the feet up to the ankles could be exposed. We
have written all this because doctors display no caution whatsoever when
examining female patients. They fearlessly examine the belly and other
parts.

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BAHISHTI ZEWAR - PART NINE
INTRODUCTION
This part of Bahishti Zewar consists of things which would give one peace
of mind in this world and at the same time prevent one from causing
discomfort to others. Outwardly they may appear to be worldly matters.
However, Rasulullah sallallahu alayhi wa sallam has said that a complete
Muslim is he from whose hands and tongue other Muslims are safe.
Rasulullah sallallahu alayhi wa sallam has said that it is not appropriate for
a Muslim to place himself into any difficulty and thereby cause disgrace to
himself. It has been mentioned in a Hadith that when Rasulullah sallallahu
alayhi wa sallam used to deliver a lecture, he would always take his
listeners into consideration by ensuring that he does not put them into
discomfort. Rasulullah sallallahu alayhi wa sallam has said that when a
person is a guest at someone's house, he should not stay there to the extent
that he causes discomfort and disturbance to his hosts. We learn from all
these ahadith that it is contrary to the Deen to unnecessarily put yourself
into difficulty or to put others into difficulty. Furthermore, it is also
contrary to the Deen to act in a way which would cause difficulty and
discomfort to others. It is for this reason that, together with Deeni matters,
we have included such matters which would be of comfort both for oneself
and others as well.
Matters of Etiquette and Comfort
1. When you begin shutting the doors at night, check around properly
whether any dog or cat has not entered the house. Ensure that there is
nothing in the house which could cause harm to your life or damage to your
belongings. There are many things which can cause disturbance to your
sleep.
2. Occasionally, keep your clothes and books in the sun.
3. Keep your house clean and ensure that everything is kept at the right
place.
4. If you desire to maintain your health, do not seek excessive relaxation.
Engage in some strenuous work. The best thing for women is to grind their

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own wheat, to pound with a pestle425, or to use a spinning wheel. In
carrying out these tasks, the body remains strong and healthy.
5. If you go to meet anyone or go to speak to someone, do not sit there nor
remain speaking to the extent that it causes discomfort to the person or to
the extent that it causes him delay in completing his work.
6. All the inhabitants of the house should be made to conform to the rule
that everything has a specific place where it would be kept. When anyone
takes it from there, he should replace it at that very place the moment he
completes using it. This is so that others will not have to ask for it or search
for it everywhere. By changing the place of an item, at times no one is able
to find it. This causes great discomfort to everyone. As for the things which
are used specifically by you, keep them in specific places so that when you
need them, you are able to get them without even looking. In other words,
because you are used to them being in a particular place, you will be able to
obtain them by merely stretching out your hand.
7. Do not leave the sofa, any utensil, brick, etc. in the way. It happens very
often at night and during the day at times, that a person walks without
noticing these items. As a result, he slips and falls and even hurts himself.
8. When anyone asks you to do something, ensure that you reply verbally in
the affirmative or negative so that the person knows exactly whether you
are going to do it or not. If you do not reply verbally, it is possible that the
person may be under the impression that you have heard what has been said
when in actual fact you did not even hear him. Alternatively, he may be
under the impression that you have agreed to carry out that task when in
actual fact you do not wish to carry it out. This would result in that person
unnecessarily relying on you to carry out that task.
9. When adding salt to the food, add a little less than normal. If those who
are eating find it less, they can always add more. But if you add extra, you
will not be able to lessen it.
10. When adding chillies to dhals, vegetables, curries, etc. do not cut the
chillies. Instead, grind them into powder and then add them. By cutting
them, the seeds remain intact and if these have to be eaten, they would
cause the mouth to burn.
11. If you happen to drink water at night and the light is on, ensure that you
look at it carefully prior to drinking it. If there are no lights, cover the
425
A pestle is a stick, usually made of marble or pottery, with a thick, round end. A pestle is
used for crushing herbs, grain, etc. in a bowl called a mortar.

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mouth of the container or the tumbler with a cloth (or strainer) so that no
harmful substance enters the water.
12. Do not throw or toss children when playing with them. At the same
time, do not suspend them from a window or any other elevated place.
Allah forbid, it must not happen that the child slips out of your hand, falls
down, and this playing turns into a tragedy. In the same way, do not chase
them. It is possible that they will fall and get hurt.
13. Once a pot is empty, wash it and keep it upside down. When you wish
to use it again, rinse it first.
14. When you intend keeping a pot (of food) on the table, do not do so
without checking beneath it to see whether it is dirty or not. (This is
especially so when it has been heated over a gas stove or fire because in
such cases the pot most definitely turns black).
15. When you go as a guest to someone's house, do not ask for anything.
The thing which you ask for may seem insignificant. However, it is
something that is based on availability (i.e. it may have just got finished
prior to your arrival). By your asking for it, you will be putting your host in
an embarrassing situation.
16. Do not spit or clean your nose at a place where others are present. If
there is a need to do so, excuse yourself and fulfil your need elsewhere.
17. When eating food, do not mention things which would cause disgust or
nausea to others. This causes great discomfort to those who have very
sensitive temperaments.
18. When in the presence of a sick person or his relatives, do not mention
things which would cause them to lose hope in life and unnecessarily break
their heart. Instead, console them by saying that Insha Allah, all pain will
go away, etc.
19. If you have to say anything secretive about a particular person and the
latter is also sitting there, do not say anything by making gestures with your
eyes or hands. This would unnecessarily put the person in doubt. This rule
only applies if what you wish to say about the person is considered to be
permissible in the Shariah. If it is not permissible, then it will be a sin to say
such things.
20. When speaking, do not make excessive gestures with your hands.
21. Do not wipe your nose with your scarf, sleeve, edge of the skirt, dress, etc.
22. Always dust your shoes (or strike them against each other) prior to
wearing them. It is possible that there is a harmful object or animal sitting

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inside. You should do the same with your clothes and sheets (prior to going
to bed).
23. If a person has any sores, pimples, etc. in his private places, do not ask
him where they are. This would cause unnecessary embarrassment to the
person.
24. Do not sit at a place where many people are walking up and down. This
would cause discomfort to them and to you as well.
25. Do not allow any smell to develop on your clothes or body (on account
of their being dirty or not having a bath for a long time).
26. Do not sweep a place where others are seated.
27. Do not throw seeds (of fruit) and peels on anyone.
28. Do not play around with a knife, scissors, pins, etc. It's possible that you
will mistakenly hurt yourself.
29. When any guest comes to your house, show him the toilet first. Do not
worry about preparing a very elaborate meal which would cause a delay in
his having the meal. Prepare the meals on time even if they may be simple.
On the day of his departure, ensure that his breakfast is prepared quickly
and early. In short, there must be no shortcoming in seeing to his comfort.
30. Do not come out of the toilet or bathroom while you are still tying your
pants (or putting your dress in order). Do all this in the toilet or bathroom
and then come out.
31. When anyone asks you anything, answer him first and then continue
with your work.
32. When you say anything (to anyone) or give a reply to anyone, speak
clearly so that the person understands you thoroughly.
33. When you have to give anything to anyone, do not throw it from far. It
is possible that it will not reach him and would get damaged. Go to the
person and give it directly in his hand.
34. When two persons are busy teaching and learning or busy in a
conversation, do not go near them and begin shouting and screaming. Do
not even talk to them.4
35. When anyone is busy in a certain task or busy talking, do not
commence speaking to him the moment you go to him. Instead, wait for the
opportune moment. When he turns towards you, commence speaking to
him.
426
In fact, you should not even greet them. When they complete their conversation and turn
towards you, only then should you greet them or engage in a conversation with them.

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36. When you have to give anything to anyone, do not release it from your
hand until and unless that person has got a proper hold over it. Many a
time, an item falls while it is being transferred from one person to the other
and thereby gets damaged.
37. When eating, keep all the bones, peels, etc. at one place. Do not spread
them all over the place. Once you have gathered all, dispose of them at the
appropriate place.
38. Do not walk too swiftly nor should you walk by raising your head too
high. It is possible that you would fall.
39. When closing a book, close it very carefully. Many a time the first and
last pages get turned.
40. You should not speak in praise of any ghayr mahram male in the
presence of your husband. Some men do not like this.
41. In the same way, do not speak in praise of any woman in the presence
of your husband. It is possible that he will become inclined towards her and
disinterested in you.
42. When you meet someone with whom you have a formal relationship,
you should not ask her about her house conditions, jewellery, clothing, etc.
43. Set aside three to four days a month in which you would remove all the
cob webs, clean the carpets and floors, and keep everything in order.
44. If any piece of paper or book is kept in front of someone, you should
not pick it up and look at it. If the piece of paper has something hand-
written on it, it is possible that it is of a private and confidential nature. If it
is printed (such as a book), it is possible that a hand-written note is kept
inside it (and this may be of a private nature).
45. Be extremely cautious when ascending or descending a flight of stairs.
In fact, it would be preferable to place one foot on one step first and before
going to the next step, the second foot should also be placed onto the first
step. Once both the feet are on one step, the next step should be climbed.
Do not place one foot on one step and the other foot on the next step. This
is totally inappropriate for girls and women. You should also stop boys
from doing this from a young age.
46. Do not dust a garment, book or anything else in such a way that dust
falls on the person who is sitting nearby. Similarly, you should not blow
with your mouth or dust with a cloth (when anyone is sitting nearby). You
should do all this when there is no one nearby.
47. When you hear any sad news regarding the death of someone, someone
being afflicted by a calamity or someone falling ill, do not mention this to

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anyone as long as you have not established and verified the news which
you have received. It is more important that you do not mention it to the
person's relatives and near ones. If it is established that the news which you
received was incorrect, you would have put these people under unnecessary
stress and tension. Furthermore, they will accuse you of taking out a bad
omen.
48. In the same way, if you are afflicted by any minor illness or difficulty,
do not write to your distant relatives informing them of your illness and
difficulty. (This would cause them unnecessary worry).
49. Do not spit on the walls especially if it is while eating betel leaves. In
the same way, do not touch the walls and doors with oily hands. Instead,
wash your hands. Do not consider burnt oil to be impure, as is the habit of
some ignorant women.
50. If there is a need for more curry on the dining table, do not take away
the dish that is in front of those who are eating. Instead, bring more curry in
another dish.
51. If a person is sleeping on a bed or couch, do not shake him. If you have
to pass by, then do so in such a way that you do not disturb him in any way.
If you have to pick up anything from the bed or leave anything on it, then
do so very silently.
52. Do not leave any food or drink open. In fact, if you leave any food or
drink on the dining table and that thing will be eaten later or right at the end
of the meal, you should still cover it.
53. Once the guest has eaten to his full, he should leave a little bit of curry
or a small piece of bread so that his hosts do not feel that he did not get
enough to eat. This could cause embarrassment to them.
54. Utensils that are empty and have to be kept away in the cupboard
should be turned over and kept away.
55. When walking, lift your feet completely from the ground. Do not drag
your feet because this would cause your shoes to wear out quickly and at
the same time this is considered to be ill-mannered.
56. You must be careful when it comes to wearing shawls and head-
coverings in that their edges and corners do not touch the ground.
57. If anyone asks for salt or any other food item, bring it in a utensil or
dish. Do not bring it by placing it in your hand.
58. Do not speak immoral and obscene things in the presence of girls. In
doing so, their modesty and bashfulness also disappears.

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A few shortcomings of women
1. One of the shortcomings of women is that when they are questioned,
they do not give a proper reply which would satisfy the questioner. They
introduce many irrelevant facts and even then the actual thing which was
asked is not known thoroughly. Remember that whenever anyone asks you
anything, ponder over the actual meaning of what has been said. Thereafter
give the appropriate answer.
2. Another shortcoming is that when a woman is given a task, she remains
silent. The person who has ordered her to fulfil that task does not even
know whether she has heard what has been said or not. At times, the person
is under the assumption that she has heard when in actual fact she has not
heard what has been said. As a result, that task is not fulfilled and when she
is questioned about it, she absolves herself by saying that she did not hear.
In short, that task remains unfulfilled. At other times, the person is under
the assumption that she has not heard. He therefore repeats his order and
the woman angrily replies: "I have heard! Don't "eat" my head." We can
gauge from this that in both instances this results in ill-feeling between the
two. Had the woman replied in the affirmative (or negative) at the very
outset, they would have saved themselves from all this misunderstanding.
3. Another shortcoming is that when a woman wishes to give a certain task
to the domestic servant or anyone else in the house, she will shout from a
distance. There are two harms in this: One is that this is a sign of
shamelessness and immodesty for it is highly possible that her voice will be
heard out of the house and on certain occasions it will also be heard on the
street.42/ The other harm of this is that when a person shouts from a
427
distance and issues orders, it is highly possible that some of the orders will
be understood while others will not be understood. Those that have been
understood will be carried out while those that have not been understood
will not be carried out. As a result of this the woman will become angry and
ask the domestic servant as to why she did not execute a certain task and
the latter will reply that she did not even hear it. This results in each person
blaming the other and the task remains unfulfilled. In the same way, when
427
Some women have no consciousness concerning purdah of their voices when in actual fact.
purdah of one's voice is wajib just as it is wajib to observe purdah of one's body. A woman who
does not observe purdah of her voice is therefore considered to be a sinner.

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the domestic servant has anything to say, she does not enter the house and
speak clearly. Instead, she stands at the door and shouts. Even in this case,
certain things are understood while others are not. Etiquette demands that
the woman should go to the person whom she wishes to address.
Alternatively, she should call for the person and thereafter inform her of
whatever she wishes to be done in a cool and collected manner.
4. Another shortcoming of women is that when they like something, they
act impulsively and purchase it immediately irrespective of whether they
need that item or not and even if they have to purchase it on credit. Even if
one does not purchase on credit, it is a sign of great stupidity to squander
one's money on unnecessary items. Extravagance and squandering one's
wealth is also a sin. When you have to spend your money on a particular
item, first ponder and think if there is any Deeni benefit in purchasing the
item or any worldly necessity that would be fulfilled by purchasing it. If
you find any benefit or necessity after pondering over the matter
thoroughly, purchase the item. But if you find no benefit or necessity, do
not squander your money. As far as possible, do not incur any debts even if
it means experiencing a little difficulty or inconvenience.
5. Another shortcoming of women is that when they have to go into the
town or embark on a journey, they delay in getting themselves ready. As a
result, they are delayed in departing. If it was a long journey, they reach
their destination late. If night falls and they are still travelling, there is fear
over their lives and possessions. If it was a hot day, they become tired and
weary and at the same time put their children under great stress. If it was
during the rainy season, there is the fear of rain. Furthermore, it becomes
difficult for the vehicle to move in the rain and mud. As a result they are
further delayed. However, if they leave early in the morning, there are all
types of conveniences and many alternatives. Even if one had to go to a
nearby district and had to hire a taxi, the taxi driver is made to wait (on
account of the woman's delay). Leaving late will cause you to return late,
your domestic tasks will be delayed, you will be delayed in preparing the
meals, the meal may be spoilt because of your rushing to complete your
cooking, on the one hand your husband will demand his food and on the
other hand your children will be crying for their food. Had you left early,
you would not have experienced all these difficulties.
6. Another shortcoming when travelling is that women like to take along
many unnecessary items. This puts the animal (that is to be mounted, eg. a

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horse or the car in present times) under stress, causes a shortage in space,
and most of all, causes great problems for the men with whom they are
travelling. It is the men who have to guard all the goods, very often they
also have to carry the goods and it is they who have to pay the porters for
carrying the goods. In short, it is the poor men who have to shoulder all the
responsibilities while the women sit indifferently in the vehicle. Always
carry few items when travelling. In doing so, you will be at ease all the
way. Bear this in mind when travelling by train as well. In fact, one has to
be more cautious when travelling by train.
7. Another shortcoming is that when they board a train (or any other public
mode of transport) they inform the men to cover their faces (i.e. to lower
their gazes) or to conceal themselves in one corner. After she has boarded,
she does not inform the men that she is no longer a need to observe purdah.
The harm of this is that those poor men continue covering their faces (i.e.
lowering their gazes) or concealing themselves thus causing them
unnecessary discomfort. At times, the men are under the misconception that
the woman has covered herself and they therefore uncover their faces or
come out of concealment, when in actual fact the woman has not covered
herself as yet, resulting in the men seeing her uncovered. This is the harm
of the woman not informing the men a second time. Had she informed them
a second time, they would have all come to know that she is in the habit of
informing a second time, they would all await her announcement and no
one will come forward without first knowing her actual state.
8. Another shortcoming is that when a woman goes to someone's house,
then the moment she disembarks from the vehicle, she barges into the
house without even announcing her arrival. Many a time the men of the
house are present and she has to confront them. You should not do this.
Instead, prior to your getting off the vehicle, send someone inside to inquire
and at the same time inform of your arrival. If there are any men, they will
leave the room. Once you have heard that there are no men present, get off
from the vehicle and enter the house.
9. In most cases when two women are conversing with each other, one of
them begins speaking even before the other can complete what she was
saying. Many a time, both of them commence speaking simultaneously and
none of the two can hear the other's speech. What is the benefit in such a
conversation? You should always remember that once a person has
completed whatever he wishes to say, only then should the other person
commence speaking.

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10. Women are in the habit of leaving their jewellery and money lying
around. At times they will merely keep it under the pillow or on a shelf.
Despite their having locks and keys, they do not keep such items safely due
to laziness. Later, if something has to get mislaid, she accuses everyone (of
stealing it).
11. Another shortcoming is that if a woman is sent for a certain task, she
will undertake another task at the same time. She only returns after
completing both tasks. In doing this, she causes great stress and discomfort
to the person who has sent her because he estimated the task to take a
certain amount of time. Once this time passes, the person begins to get
worried. On the other hand, this woman says (to herself): "I've come till
here, let me do the other task as well." You should not do this. Execute the
first task first and thereby fulfil his request. Once you have done so, you
can undertake the second task at your own pace.
12. Another shortcoming is that of laziness. Women tend to postpone a
particular task for a later period. In most cases this results in inconvenience
and harm.
13. Another shortcoming is that she does not have any sense of urgency in
her temperament. She does not look at the need and the circumstance - the
situation demands that I hasten, therefore let me hurry and complete the
task as soon as possible. She always opts for "taking things very easily" and
going into great pains in doing something (that does not require so much of
attention and formality). At times, this attitude results in the actual task
being spoilt and the opportunity (of fulfilling it) passing away.
14. Another shortcoming of women is that when they lose anything, they
accuse someone without any investigation. In other words, if a person was
known to have stolen before, they accuse that same person of stealing again
when in actual fact it is not necessary for one person to commit all acts of
evil all the time. In the same way, when other evil acts are committed and
she suspects a certain person, she will develop such a powerful conviction
that she will even accuse good, innocent persons.
15. Another shortcoming is that when two persons are engaged in a
conversation, the woman will try to enter their conversation without being
asked to do so. Furthermore, she will give her own advice and opinions
regarding the matter under discussion (without being asked to do so). As
long as anyone does not ask you for any advice or for your opinion, you
should be silent and remain as if you are absolutely dumb.

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16. When a woman returns from any gathering or function, she has the
habit of mentioning the appearance of all the women that were present to
her husband. She describes the jewellery, clothing and adornment of all the
women who were present. If the husband becomes inclined towards one of
those women and his heart becomes attached to one of them, what a great
harm will be experienced by her!
17. When a woman has to speak to a particular person, she does not wait
for that person to complete the task in which he is occupied or the
conversation in which he is engaged. Instead, she will intrude and impose
on the person while he is still fully occupied in his task. This is an evil
practice. You should only speak to him when he turns his attention towards
you.
18. Another shortcoming is that when they speak, they speak in half
measures and when they have to convey a message, they convey only half
the message. The consequence of this is that the meaning and the message
will be misunderstood. At times this causes the task to be spoilt while on
other occasions it causes ill-feelings between the persons.
19. When a person speaks to a woman, she does not pay full attention to the
person who is addressing her. She continues with whatever task she is
engaged in or continues speaking to someone else. This causes the person
who is addressing her to feel dissatisfied and at the same time he does not
have any confidence in the woman fulfilling the task which he had spoken
to her about. This is because if she has not heard everything that he has
said, how will she fulfil the task completely?
20. Another shortcoming is that a woman will not admit her fault or
mistake. As far as possible, she will try to "cover up" her mistake or justify
it irrespective of whether it is justifiable or not.
21. When anything is sent to a woman (as a gift) and the quantity of that
gift happens to be less or it happens to be of an inferior quality, she will
look down upon that gift, accuse the person who sent such a gift saying that
there was no need to send such an inferior gift and that the person should be
ashamed of himself for sending such an item, etc. This is a very evil
practice. He could only bring this much to you. He did not cause any harm
or destruction to your personal property in bringing such an item. Women
treat their husbands in the same way. Very seldom will they accept any of
his gifts happily. In most cases they will find fault with the gift and
thereafter accept it.