Click here to get
Hamd-e-Bari Ta'ala and Naat-e-Rasool (sallalahoalaihiwassallam)

PERMISSIBLE AND IMPERMISSIBLE.

In this chapter, problems relating to different aspect of our daily life what we may call routines or etiquettes and the laws of shariat about them, especially what modes of behaviour beneath them are permissible or impermissible (Jaiz and Najaiz). By the very nature of title, this chapter is not confined to any particular subject or of shariat law and its thread pare analysis and interpretation as we have hitherto done. We begin to the most common practice of our daily relating to Eating and Drinking.

It is said in the Holy Quran,

(O you who believe! do not declare as forbidden what Allah has made lawful for you and do not transgress. Surely Allah does not love those who transgress.

And eat of what Allah has give you provision permissible pure and fear allah if you believe unto him.)

It is further proclaimed

Eat of what Allah has give as sustenances and follow the footsteps satan. Indeed he is your open enemy. It is said in the Hadees of the Holy Prophet (Allah's grace and peace be upon him), The food on which `bismiLlah' is not recited before eating, the satan partakes it as if becomes accessible for him. A companion Umar bin Abi Salmah says that when he was a child underthe care of the Holy Prophet (Allah's grace and peace be upon him), he used his fingers every where in eating utensil. The Holy Prophet (Allah's grace and peace be upon him) directed him to eat from what is in front and not to more hand in the utensil. To recite the Name of Allah before eating is essential. If any one forgets, he should do so at the end, reciting

In the Name of Allah, in the beginning of It and at the end of it (ie. eating). Reciting the Name of Allah of increase (blesses) the victuals. The Holy Prophet (Allah's grace and peace be upon him) has said that eating together and reciting the name of Allah, increase the nutritive quality of the food and satisfies the hunger. The food on which the name of Allah is not recited is a (source) of disease. The compensation for it to eat some thing from the food still on the table cloth will the Name of Allah, and if the food has been removed, he should lick his fingers by reciting the Name of Allah.

He has also said that after taking the food he should recite,

In the Name of Allah and allah with Whose Name nothing can harm in the earth or in the sky. O Ever Living! O Ever Staying! This will prevent you from all kinds of disease and ailments, even if the poison is mixed in the food. Further commandments in this respect may be summarised as under,

Eating and drinking with right hand, to do so with left hand is the practice of satan.

Eating with three fingers is the tradition of the Prophets of Allah. Eating with all five fingers is forbidden as it is the practice of the uncouth and uncultured ones.

After eating the fingers and the pot should be licked, one does not know at what part of the food lies the blessing.

To below air and breath in the utensil is forbidden.

If a morsel of food falls down, it should be picked up, cleaned and eaten. To leave it uneaten is to invite satan to eat it.

Pay due regard to the bread, it descends from heaven and contains blessing of the earth.

One who picks up and eats the fallen cramp of bread, receives forgiveness from Allah.

No one should rise from the table (cloth) until all men have their food.

No one should withdraw hand from the food while others are still engaged in eating. He might slow down and give an impression of joining with others. In case of an emergency, he may excuse and leave the place. To give up eating while your companion is busy, would cause him in convenience.

The Holy Prophet (Allah's grace and peace be upon him) has emphasized that after eating food the following `dua' should be recited,

(All praise due to Allah who gave us food and drink and us Muslims).

Put off your shoes at the time of eating, it is graceful habit. It also gives relief and comfort to feet.

To eat with the help of the knife and fork is undesirable, it is the habit of the un islamic people. The use of knife and fork may be allowed when the items of food can not be broken in pieces with hand and teeth. It is reported that on some rare occasion the Holy Prophet (Allah's grace and peace be upon him) has made use of knife and fork while taking food. However, this should be taken as a general permission.

The Holy Prophet (Allah's grace and peace be upon him) did not take food while reclining against a pillow (or cushion).

The Holy Prophet (Allah's grace and peace be upon him) never criticized or spoke against any preparation presented to him.

He had said, `the food for one suffices for two, food for two, suffices for four and that of four suffices for eight.

He said, "Measure your food (the minimum quantity you need to satisfy your hunger). This way lies the blessing vessel than his stomach. A few morsels are enough to keep his back straight. No more than one third food for eating, nor more than third of breaths for living, are enough to sustain life on earth.

To refuse taking as a formality while there is hunger, is committing two sins at a time, not taking food when presented and telling a lie in there being no hunger.

People (rich and wealthy) who take food and drink in golden and silver vessels, fill their belly with fire.

When a fly falls in food or drink, it should be dipped full two times in that pot and then thrown away. In one wing of the fly is the disease and in the other wing is the cure of the disease. The fly by nature dips the disease wing and saves the cure wing while falling in the eatable. By dipping the whole fly twice neutralizes the ill effect of the disease and restores normally and health.

PROBLEM:- In some cases taking food is obligatory (farz) and not taking is an act of sin. If the hunger is to such an extent that remaining a more hungry may cause death, the taking food is obligatory and refusing to take anything is a grave sin (almost amounting to suicide which is haram).

PROBLEM:- In a state of extreme necessity when life hangs un balance, things which are manifestly haram becomes Halal but only' to the extent that one may survive and not at all for pleasure nor in a quality more than minimum quality of drink of a haram liquid is allowed to save life.

PROBLEM:- If some one has a thing which can save the life of a dying man, but he refuses to give the thing on request or on payment, then in such a case the thing can be snatch away from that cruel fellow by force.

PROBLEM:- Human flesh is absolutely forbidden, what ever the reason or situation may be.

PROBLEM:- Dead corpse and the wine are not allowed as medicine.

PROBLEM:- Eating should be slightly less than satisfying full hunger.

PROBLEM:- Avoiding food and drink that incite lust is an act of piety.

PROBLEM:- The sunnat etiquettes of taking food are (1) to wash hand before and (2) after taking food (3) not to wipe hands before taking food and (4) to wipe hands after eating so that no trace remains of the things taken.

Nothing should be kept on the bread while taking food. Hands and knife should not be wiped with bread. Eating with the left hand reclining on floor is makrooh.

Talking pleasant thing while eating is good. Keeping utter silence while eating is the habit of the Magis (Majusis).

After eating the vessel should be cleaned with fingers. It is reported in Hadees Sharif that the vessel prays for the person who cleanses it with fingers that Allah may deliver him from the Fire of the He'll as he has delivered him from the Devil. It is also reported that the eating should begin by taking some salt and also and with it. It gives relief from to diseases.

PROBLEM:- Eating in the open and bazaar is makrooh.

PROBLEM:- To criticize and pick up faults in food preparations is against the Tradition of the Holy Prophet (Allah's grace and peace be upon him).

PROBLEM:- It is customary that while taking food some arrives and he is invited, he says `BISMILLAH'.Saying bismiLlah is meaningless. Ulema have objected to this practice. Instead he should say `May Allah increase your livelihood' or any `dua' of this kind.

PROBLEM:- If a needy person is unable due to weakness or oldage to work and manage his livelihood, it is not a shame for him to beg for help at the doorsteps of neighbour and others. If he dies of hunger by not begging food, he will be guilty of grave sin.

In this respect, some of the Ahadees of the Holy Prophet (Allah's grace and peace be upon him) are given below.

The Holy Prophet (Allah's grace and peace be upon him) used to DRINK water with three breaths (as a break not in one gulp). He said this way water becomes pleasant, useful and satisfies thirst.

To say `BISMILLAH' before drinking and `AL-HAMDO LILLAH' afterwards.

One should not breathe into the cup, glass etc, he should withdraw if for a moment, before resuming to drink.

Drinking in gold and silver sup/vessel is forbidden.

The Holy Prophet (Allah's grace and peace be upon him) gladly took the drink which was sweet and cool.

While taking water at night, the container (pitcher etc) should be shaken. However it closed with a cap or lia shaking is not necessary.

He has said to drink water as if sucking it. It is pleasant and digestive ad a safeguard against illness.

Hazrat Ayesha Siddiqah (May Allah be pleased with her) once enquired form the Holy Prophet (Allah's grace and peace be upon him) as to what things are forbidden being called `not halal.' He replied `Water, Salt and Fire.' She said, `I understood about water ! But why are salt and fire are forbidden being `not halal'. The Holy Prophet (Allah's grace and peace be upon him), answered, "O Humariah! (May Allah be pleased with her), The one who supplied fire, he gave sadagah for every thing which his cooked on fire. And the man who gave salt, he made tasty and delicious all things with the salt and thus he offered sadaqah of all thing corrected by the salt. And the man who supplied water at a place, where water is not available it is as if he gave freedom to a slave."

It is a practice to throw away the remaining water of the glass after drinking from it, calling it "Jhoota" (unclean). It is a legacy from Hindus who believe and practice, untouchablity. There is no such thing in Islam. It is a sheer waste which is forbidden.

The water of Wazoo (ablution) and Zam Zam should be taken in standing posture and all other drinks should be taken in sitting position.

The Holy Prophet (Allah's grace and peace be upon him) blessed the marriage of his companion Hazrat Anas and asked him to arrange valima in celebration of his marriage, even if it be only one goat.

The Holy Prophet (Allah's grace and peace be upon him) has cursed the valima dinner in which only the will to do people are invited and the poor are left and ignored.

One who redeclines and refuses to attend the valima (and other ceremonial dinner) without any valid reason, he is guilty of disobedience to the commands of Allah and His Prophet (Allah's grace and peace be upon him). And one who goes to a dinner without being invited is a thief who enters a house one comes out after dacoity, without being detected.

Valima on the first day of wedding is Haq (True and Divine) on the second day it is sunnat and on the third and thereafter it is sun'ah meant to let it heard by other and for display (of one's riches etc) and one who does it will meeta fate (punishment) about which their will hear!

If two men come at one and the same time with invitation, then the one whose door is nearer yours should be given preference.

The guest at home should be given comfort and respect in full for at least one day and night. However the care and comfort lasts three day and thereafter it becomes sadaah of which he is entitles, the guest should not therefore become a burden on the host.

PROBLEM:- To attend valima and other dinner, is sunnat and the invites must go there after making sure that there is no wasteful guilty and urn just to display one's position in the society and his wealth.

PROBLEM:- A man known for his learnedness and devotion may attend the invitation id he is sure that his presence will (indirectly) compel the host to desist form such an activity. Other wise he will himself give a justification for wasteful display and pleasure.

PROBLEM:- While eating the dinner at come one else house, it is not open for the guest to give anything to a beggar if he begs. He is there not as an owner, he is only a guest and the food before him has been given for him to eat and not to distribute.

PROBLEM:- The guest should observe four principles of mannerism and etiquette; (1) He should sit where he is made to sit. (2) He should eat whatever is presented without any demur or objection, especially calling it of a quality lower than what he takes at his own home. (3) He should not leave the place without the per mission of the host. (4) He should pray for the will fare and prosperity of the host and his family member while saying `Khuda Hafiz' to them.

PROBLEM:- As far as possible, the host should personally look to the comfort and requirement of the guest. Then things should not be left to the servants etc. This is the sunnat of Hazrat Ibrahim (Alahis satam). If the guest is alone or they are few it is morally incumbent on the host to sit among the guest(s) and partake of the food and serve them meekly and willingly.

PROBLEM:- If some one sends gifts and present. If the man is known for possessing wealth of halal and haram nature, then it is necessary to ascertain what kind of wealth dominates. If it is of halal quality then alone he should accept the gift of such a person. Otherwise he should politely decline to accept it, even in this refusal no harsh or offensive language should be use.

PROBLEM:- If a debtor shows unusual hospitality to the creditor and trains to entertain him softener than usual, then it can be assumed that he is doing so on account of the debt/loan against him and with a gesture of a fraternal well being. In such events caution is of utmost necessity, because if a debtor gets displeased for any reason, he may cause in convenience to the creditors.

PROBLEM:- To eat and drink form the utensils of gold and silver and to apply oil from such like cups or use perfumes for bottles or perfume metallic containers all these are forbidden for both men and women. However women can use gold/silver ornaments etc. Apart ornament, the use of silver and gold in any way is forbidden for men and women alike.

PROBLEM:- Using silver/golden spoons, collyrium holders and sticks to see in the mirrors of silver/golden frames, pent ink pot, to make ablution from such post or sit in chairs of these make are forbidden for men and women.

PROBLEM:- Wearing silver/golden ring with mirror is permissible for women but they are forbidden form looking in these mirrors.

PROBLEM:- Using the pots of silver and gold, wearing gold watch and looking time in them are forbidden.

PROBLEM:- Decoration pieces made of these metals are prohibited.

PROBLEM:- Apart from gold and silver utensils/pots/vessels made from any other metal are permissible. But as pots, earthen wares are be best. it is reported in the Hadees that earthen / clay vessels and object which the angels descend to see and pay homage.

PROBLEM:- Cups and glasses having silver/gold linings and designs are permissible, provided these metals do not come in contact with hand and mouth while drinking water from them.

PROBLEM:- Electroplating of gold and silver on vessels is permissible.

The Holy Prophet (Allah's grace and peace be upon him) has said that the best dress with which you can visit graveyards and offer prayers in the masjids is the white one. The coffin shrove are also of white cloth. Summarized version of the Traditions (Ahadees) of the Holy Prophet (Allah's grace and peace be upon him) is given below,

The sleeves of the shirts of the Holy Prophet (Allah's grace and peace be upon him) stretched up to the end to the wrists. The two edges of his Turban (Immah) were kept hanging between the two shoulders. He has asked to use turban (Imamah), it is the emblem of the angels and keep it down on the back. He said the difference between the Believers and Non-believers is that while we use Imamah on our caps (and they don't do so).

Hazrat Ayesha (May Allah be pleased with her) said that the Holy Prophet (Allah's grace and peace be upon him) told her that if she desired to meet him in the Hereafter, she must be content with as little worldly assets as is necessary for a traveler while going on journey. Do not sit near above the wealthy people. Do not thing a clothing as old and unserviceable unless it has patches on it.

Once Hazrat Hafsah come to Hazrat Ayesha (May Allah pleased with them both) wearing a thin head covering. Hazrat Ayesha tore the thin head covering and her another head covering of thick cloth.

The Holy Prophet (Allah's grace and peace be upon him) has said that any one who puts on clothing for pomp and popularity, on the Day of Judgment Allah will wrap him in clothes of disgrace and dishonor. He has also said that any one who gives up wearing rich clothing out of humility and selflessness, on the Day of Judgment Allah will provide him the appeared of dignity and elevation. He has also said the if a person has enough means and resources his outward keeping and appearance must show glimpse of his being favoured by Allah in making him rich, wealthy and above petty wants.

The Holy Prophet (Allah's grace and peace be upon him) has said,

Silk and gola are permissible for woman of Muslim, while these are forbidden to menfolk.

Spreading the skin of he beasts is forbidden.

It is reported in the Hadees that once Hazrat Umar (May Allah be pleased with him) put on new clothes and recited the following dua,

(TRANSLATION:- All praise is due to Allah Who clothed me which covers my shame and gives me beauty in my life).

He said `I have heard from the Holy Prophet (Allah's grace and peace be upon him) that any one who recites this dua on wearing ness clothes and give his old clothes in sadaqah, he will remain in the Protection and Peace of Allah in this life and after this, in the Hereafter.

He said, `any one who imitates the people of other nations he becomes like them and one of them. This Hadees all aspect of life and faith. In guides what people we should follow in respect of clothes (dress), habits and characters and whom we should avoid initiating or copying. To seek resemblance with unbelievers transgressors, lewd and debanchees is to debase and degrade oneself to the lowest state among the human beings. On the other hand to follow and endeavor to become one to those who are known for their piety, righteousness, love and sympathy for the down tradden is the very essence of life with enduring benefits not only in the world but also in the Hereafter. A Muslim must try to keep himself above and distinguished from a Non Muslim.

The Holy Prophet (Allah's grace and peace be upon him) has cursed those women who wish to look and behave like men, by adopting the dress, the mannerism and general appearance of the menfolk. Similarly he has cursed those men who imitate women in all these respect.

It is said in the Hadees that the bed or cushion on which the Holy Prophet (Allah's grace and peace be upon him) used to sleep was made of leather in which the dry rind of he date was stuffed. So was his pillow.

PROBLEM:- The daily wear (dress) should be such (simple, and light) that hides the shame and protects from cold and heat in season. If by the Grace of Allah, there is enough to maintain the appearance especially in dress, it should be only with a view and by the way of Thanks giving to Allah and not to display the riches and extravagance. That leads to arrogance and pride and breeds contempt for the poor and the down trodden.

White dress id preferable which has also been praised in the Hadees. Black colour is also likeable. When the Holy Prophet (Allah's grace and peace be upon him) entered the Mecca Moazzam after conquest he had black turban (Emamat) over his head.

PROBLEM:- Pure silken clothes are forbidden for men. However cotton and silk mixed clothes may be worn but not as a habit. While silken clothes are permissible to women, whether the silk is artificial or real.

PROBLEM:- To stitch an amulet (Taweez) in pure silken piece of cloth is not allowed whether it hung with neck or tied on the arm.

PROBLEM:- To wear black clothes as a sign of mourning in the family where some one had died is not allowed.. Black badge as a sign of grief is also forbidden.

PROBLEM:- During Muharram form Ist to twelth wearing of clothes in black, green and red colour is not advisable. Black is the colour belonging to RAFZIS, Green is the way of Tazia Mourners and the Red is the sign of happiness of the KHARJIS.

PROBLEM:- Pajama is a sunnat dress as it cover the shame parts extensively. However it is reported that the Holy Prophet (Allah's grace and peace be upon him) did not put on pajama. He used to wear Tahband (long piece of cloth tied round the back above the abdomen).

PROBLEM:- Wearing leather coat (posteen) is permissible. Many scholars of Deen and Mashaikh (heads of spiritual sects have used posteen). Leather jacket may also be taken as a posteen. The animals which are forbidden, if their skins are tanned and dried their skins can also used for making posteen, as also as Musalla for offering prayers. However such a thing should be avoided, because after all the animal was a forbidden one and the emergent necessity for its use has not arisen. In Hades the skin of tiger while in riding has be forbidden.

PROBLEM:- Wearing of dress (shirt, pajama etc) should begin from the right side, which the shirt should be worn by putting the right hand in the sleeve, then the left sleeve. Similarly, while wearing pajama the right foot should first be used, then the left.

To tie (wearing) Emama (Turban) especially in offering Namaz is sunnat and carries much reward (sawab).

PROBLEM:- While wearing Emamah, the edge (Shimla) of should be kept hanging between the two shoulders. Wherever the Emama is to be tied again, it should not be thrown on the ground to pick up the edge and open it, Rather, it should be opened slowly and in the circular war in which it was the first instance.

PROBLEM:- Emamah should be tied in standing position and the pajama he put on while sitting, any one doing opposite to it will suffer from an uncurable disease.

PROBLEM:- It is established that the Holy Prophet (Allah's grace and peace be upon him) often put on cap, and whenever he wore Emamah he kept the cap below the turban.

PROBLEM:- The Emamah and the pajama should not be used as a pillow] (in one way it is disrespect to Emama, and in other respect it is disrespect to the head - Translator)

PROBLEM:- To hang amulet (Tawiz) round the neck is permissible as it contains Quranic Verses, The Names of Allah and words of dua. It is prohibited in some Hadeeses but these refer to amulets, which contain words/in vocative phrases which were extant in the pre Islamic days and were contrary to inscriptions prescribed in books of Ahadees and prayers. It is also permissible that the verses/phrases of amulets can be written with saffron on dish plates and the water of it wash be given to patients for cure. Bed sheets or Musalla cloth with Holy words / verses etc. Written or painted on it should not be used for these purposes. They may be preserve as decorative pieces or kept safe from being disrespected. This also applies to table cloth (dastar khwan) which also at times are decorated with verses or lines of poetry.

The Holy Prophet (Allah's grace and peace be upon him) has said that while wearing shoes the right foot must first be put in the shoes and while removing the left foot should be freed first. One should not walk with only one shoe on. He should use both shoes or walk bare feet. Women are forbidden to wear shoes meant for men folk. The woman must preserve the dignity of being a woman.

It woman initiates a man even in matter of wearing shoes, she degrade her dignity of woman hood as was the common and disposition of Allah in her creation.

The Holy Prophet (Allah's grace and peace be upon him) has commanded to remain barefooted afford ones.

PROBLEM:- Wearing any kind of ornament or jewelry is absolutely haram except the silver ring which is permissible for men folk, but it should be less than four and half Masha in weight. The silver can also be used in the handle and stealth of the sword provided the silver may not in use in any other way.

PROBLEM:- Only the ring of silver is allowed, any other metal for example iron, lead, copper, brass etc is not allowed for making the ring which is prohibited for men and woman alike.

PROBLEM:- Some Ulema permit use of precious stones in the ring while others prohibit it. Precaution demands that things which do not have specific approval/consent of the Holy Prophet (Allah's grace and peace be upon him). But the prohibition is for the ring itself and not for the Nagina or the stone, gem etc of the ring Nagina can be of nay stone,,,,

, etc.

PROBLEM:- Electroplating of silver over iron ring is allowed, it also justifies the electroplating of gold on silver or any other ring.

PROBLEM:- The men wearing the ring should keep the nagina towards the palm and the women at the back of the hand, so that the Nagina as an embellishment should be visible.

PROBLEM:- A man can have his name engraved on the ring, as also the Holy Names of Allah and the Holy Prophet (Allah's grace and peace be upon him). However the inscription ""

should not be engraved/carved on the ring. This inscription was caved on the Holy Ring of the Holy Prophet (Allah's grace and peace be upon him). On His Ring the wordwas carved in the first line, in the second the wordand in the third line the Namewere graved. The Holy Prophet (Allah's grace and peace be upon him) has not allowed to carver this inscription or nay one's ring. The engraving of human picture or of nay animal has also been prohibited.

PROBLEM:- The male ring should have only one Nagina on it, two or more stones are not allowed, similarly wearing of more than one ring has also been disallowed for menfolk as also the use of "Challas" metal ringlets. Women can use these Challas as well as more than two rings.

PROBLEM:- Use of silver/gold ring is haram for the boy/adolescents. Similarly the use of hina or ground mertle leaves made into paste and applied to hand/feet of boys is prohibited. The woman may herself use it but she will commit a sin if she applies to a boy.

The Holy Prophet (Allah's grace and peace be upon him) has said that when evening sets in call your children inside the house and do not let them be out as at that time evil spirits of devils (satans) Jinns and other apparitions descend on earth and roam about hither and thither and pick up unway children or cast evil spells on them. These children may be allowed outside home after an hours or so.

Further commandments by the Holy Prophet (Allah's grace and peace be upon him) in regard to utensils and precautions while going to sleep are.

(1) After reciting `bismiLlah' tie the mouth of leather water bag (Mash'k or Mash'keeza).

(2) Cover the utensils/vessels or put some hard object across the vessels.

(3) Put off the (oil) lamps, (at times a rat or any crawling animal drags the lamp, upsets it and the house goes a fire), May Allah prevent such on eventuality.

(4) Shut the door, The satan and evil spirits can not open the Mashk, nor the door nor the utensils.

(5) It is reported that once every year comes a night in which evil spirits descend on earth carrying with them the cursed diseases and epidemics and enter the room and any other vessel if they open and unprotected and cause damage and destruction to inmates.

(6) Neither a burning fire should be left in the house before the inmates to sleep. Hazrat Abu Musa Ashary reports that one night one house got burnt due to the fire kept unextinguished. On hearing the tragic new the Holy Prophet (Allah's grace and peace be upon him) said `Fire is your enemy, put it off while you go to sleep.

(7) When during the night you hear the sounds of barking dogs and braying donkeys, recite

because at that (inauspicious) moment you do not (and can not) see. When these sounds come to a stop do not come out of your house, as Allah lets any spirit of His Creation scatter about on the surface of the earth.

It is said in the Holy Quran, LUQMAN said to his son, "O my son! do not twist and twirl your checks while talking to a person and do not walk on the ground in an arrogant manner. Verily, Allah does not like men who walk arrogantly, walk with modest (and moderate) measured steps, lower the pitch of your voice, indeed the most contemptible of all the voices, is the braying of a donkey" (Surah Luqman : Verses.)

Further summerised versions from the Holy Quran and the Ahadees is given below:

The Holy Prophet (Allah's grace and peace be upon him) has said, `One should not be made to vacate his seat in order that the amn (doing so) him self occupies that place, move aside a little and make room for other.

If the man leaves the place temporally and comes back soon, he is entitles to his original place.

While sitting in the Masjid, the Holy Prophet (Allah' grace and peace be upon him) raised both his knees up and held them with both hands, circling round the in(Knees). This is the sign of modesty and humility.

Hazrat Jabir report that after the morning prayers the Holy Prophet (Allah's grace and peace be upon him) used to sit in squatting posture till the sun was clearly one.

When a man is in the Shadow, but when the shadow shrinks and sun rays creep in, he should leave the place.

To sit in a manner when the left hand is at the backand the face reclining on the palm of right hand, is to invite Allah's wrath.

He said who ever after rising from a majlis (people sitting together recites these words, three times, Allah will forgive his sins and one who recites these phrases in the company of virtuous people, Allah will seal goodness for him as indelible or like

the command which bears the seal of the supreme authority. These words/phrases are.,

(O Allah! You Are Pure, (I beseech You) With Your Praise. There is no one worthy of worship except You. I seek forgiveness from You and I am laying myself before You (for Mercy and benevolence).

He further said if people sat together for some length of time and dispersed without mentioning the name of Allah and offering salutation to the Holy Prophet (Allah's grace and peace be upon him) then they did great harm to themselves. It is up to Allah to forgive them or do what He likes.

He has forbidden to keep one leg upon the other while lying on the ground on the back. However if there is fear of shame parts of the body being exposed (becomes of lose down clothing) then it is permissible.

To lie in belly side is the custom of those who will suffer punishment in He'll.

He has warned against sleeping in open terrace which has no boundary walls or any obstruction from falling absent mindedly or for any reason. In that he will himself be responsible for the consequences.

while moving on the way, if women come in front, do not pass through them but move aside left or right (without confronting them).

PROBLEM:- A mid-day nap or sleeping at mid-day (Qitula) is permissible. It is Mustahab.

PROBLEM:- Sleeping in early part of the morning or in between Magrib and Isha is also impermissible (makrooh) while lying for sleep it is Mustahab that one should in clean and pure condition (preferably after performing ablution), lie down on right side for some time keeping the right hand under check facing Qible, then on the left side. While lying asleep he should imagine sleeping in being his deeds of the world. He should engage himself in the Remembrance of Allah, reciting Tasbeeh, verse, etc, till he goes in deep slumber.

On rising in the morning he should thank Almighty Allah for giving him new life. The man rises in the same state in which he sleeps and on the Day of Resurrection he will rise in the same state he lay in the grave. The prayer of thanks giving on rising in the morning is this.

(All Praise is due Allah Who gave us (new)life after our death (while sleep) and unto Him is the Rising (from the graves). While praying thus on rising in the morning he should resolve to live the day in virtuous deeds with out harming any one and usurping any one's just right, nor will he harm any one the whole day.

PROBLEM:- After Isha and before going to sleep there should be as little worldly discussion as possible. It is preferable to confine the discourse at this moment on these issues (1) Religious discussion, (2) Avoiding frivolous talks. (3) Friendly talks of mutual interest as between husband and wife etc. Whatever the subject of mutual discourse be chosen, then end should be in the remembrance of Allah, thinking Him for blessings during the day and asking forgiveness for short comings.

PROBLEM:- Sleep undressed is undesirable especially when two men or two woman sleep on their respective bed's, even if there is distance in them on the same cot.

PROBLEM:- When a boy or a girl reaches the age of 10 year they should sleep separately. The boy of this age should not share bed even with grown up men.

PROBLEM:- It is not advisable to pass through the land of others man without his permission. However, if there is no way through, then passing in it is not forbidden. As a principle, walking through a forbidden or restricted tract of land or way is not permissible, especially when the restriction is notified through a sign board or notice of working hung on the gate way or entrance.

The Quranic Version of observing and maintaining modesty and morality are as specific as they are binding. Here we are concerned with that aspect of modesty and morality which relate to looking at or touching parts of body which excite passion and lust and which in their wake lead to greater, more sinister acts of debauchery in human society. The following verses (reproduced in translation) are very specific on the subject noted above and dealt hereunder.

"And Say, (O Prophet!) to the believing women that they should lower their gaze and guard their modesty, that they should not display their beauty and ornaments, except what appear of their own, that they should draw their veils over their bosom and not display their beauty except to their husbands, their fathers, their husband's father, their sons, their husband's sons, their brothers or their brothers son, or their sisters sons, or their women, or the salves whom their right hands possess, or male servants free of physical need, or small children who have no sense of the shame of sex, and that they should not strike their feet on order to draw attention to their widen ornaments, And O You Believers! turn You all towards Allah so that you may attain Bliss." (Surah N'ur(24): verse 31)

The Traditions (Ahadees) of the Holy Prophet (Allah's grace and peace be upon him) are also equally emphatic in regard to the observance of these moral principles, which serve as guidelines and safety valves for guarding and maintaining modesty and chastity of women folk.

A summarized extract of these Ahadees is given below,

A women is a women (aurat) literally meant to be hidden (and safeguarded), whenever she comes out, satan spies and secretly peeps into her movements (It means looking secretly at a woman is a satanic act).

Allah curses the looker and the one looked at (woman) if men do so intentionally and the women do not cover themselves with due preconscious.

When the man is alone with a woman, satan is their third companion.

Avoid going to woman. Asked about husband's brother, he replied husband's brother (devar) is death, (as if facing and being with devar is inviting death, there is greats fear of danger in his company!).

Thigh (of both man and women) is an aurat or a thing to be kept hidden, O Ali! Do not look at thigh, neither of a living person nor of a dead one.

A man should not look at the private part of another man's. Similarly, the woman should avoid doing so with another woman.

A amn with another man, and a woman with another woman should sleep without clothes.

A woman should observe pardah even before a blind man, because if the blind can not see her, she will be tempted to look at him.

It a woman remains with another woman (behaving freely) she should not tell about it to her husband in a manner so as to mentally give him a picture of her behaviour.

PROBLEM:- There are four aspects of the subject under discussion (1) Man looking at another man (2) Woman looking at another woman

(3) Woman looking at man (4) Man looking at woman.

A man can look at every part of another man except those declared as of shame, name by from below the abdomen to below the knees. Which aught to be covered. If knees are open, the man should be warned. To keep the things open (bare) is to invite wrath of Allah.

PROBLEM:- When a boy becomesand if he is not handsome, he is within the context a man, and if he is handsome and attractive, looking at him is asking to looking at a woman, which is sinful. Temptation of kiss is sign of lust.

PROBLEM:- In regard to a woman looking at another woman, the same principles apply as are applicable to man looking at another man. A part from parts of shame, she can look at other part or another woman if it does incite passion.

PROBLEM:- A pious woman should avoid the gaze of a loose character woman, she should not remove the veil or clothing from her head and bosom, as she is to likely to speak about her before paramours. A muslim woman must not undress herself before a non-believing woman.

PROBLEM:- The job of mid wifery should be entrusted to Muslim woman as far as possible.

PROBLEM:- In regard to a woman looking another man it is like a man looking at another man provided she is sure that this will not arouse lust, and if there be the slight fear of this she should avoid looking at him.

PROBLEM:- A woman must never touch the body of another especially one of them is young, even if it is felt that this will not excite passion.

PROBLEM:- At times some so-called spiritual head ask their] woman devotees to press their hands and feet and bless them for their "services!" This is immoral and a source of likely sinning, with satanic inducements it becomes beyond control to fall into satanic temptation. The practice is manifestly unholy, un islamic and un becoming of a stranger whether or not he is spiritually qualified to be called a peer or mush id.

PROBLEM:- Looking of a man at a woman falls in different categories of situation (1) Man looking at his wife or slave girl (2) His looking at those relations who are Mahrams (haram for marriage according to Holy Quran to him. (3) Mans looking at a free (not slave) woman and a stranger (4) Man looking at the slave girl of some other master.

In regard to first category a man can look at every part of the wife (and slave girl) from top to bottom, within or without lust. In the same these woman (wife and slave girl) can look at every part of their masters person. However modesty demands that deliberate gaze at each other parts of shame should be avoided, it creates forgetfulness and also weaken the eye sight.

PROBLEM:- As for the woman termed as Maharaim to him, he can look at their head, chest, shin, writs, neck and feet provided there is not fear of lust excitement.

PROBLEM:- Among the Maharim, what ever parts he can see, he can also touch them, when there is no fear of passion rousing in any one of them. A man can also press the feet of his mother, he can touch her thighs when it is fully covered.

A man can kiss the feet of his mother. It is reported in the Hadees Sharif that to kiss the feet of his mother is like kissing the threshold of the paradise.

PROBLEM:- Traveling or remaining alone with a Mohramah is permissible when there is no apprehension of luscious inclinations.

PROBLEM:- As for the stranger woman, it is permissible to look at her face and hands, because these are often used in day to day dealings. More face and hands can also serve as means of identification whenever some evidence for against the woman is necessary. But to touch the face and hands is not allowed. This shows that shaking hands with women is permissible. The Holy Prophet (Allah's grace and peace be upon him)look the allegiance (baiyet)

from the women from the words of mouth (and not by holding hand as is done with the men baiyet !seekers).

PROBLEM:- Very old man and women can shake hands with each other and with others of the opposite sex, as they are usually past the age of passionate emotions .

PROBLEM:- Very small girls can be looked at and even touched. Looking at hands and face of domestic female worker is permissible but only as a matter of necessity other than lust or passion.

PROBLEM:- The woman with whom a man desires to enter into a wedlock (marriage) it is desirable that he see her as this lead to strengthening of their love after marriage. It is permissible according to Hadees Sharif. Similarly a woman also can see her future husband, but not with a feeling of lust and passion but to avail the permission granted in the Hadees sot that she may from her independent opinion for her future.

PROBLEM:- The part of the body which it is impermissible to see, can not be seen even it removed from the body, for example under navel hair of a woman or her hair.

PROBLEM:- If hairs grow on the lip or chin of a woman, it is permissible that she plucks off or their growth or present may not detract the husband.

PROBLEM:- Relations of hurmat (Mahrams) can live and sleep under the same roof, but separate from one another. But privacy is not permissible with the foster sister and mother is law when they are young. This is also the command in respect the adult daughter of the woman when she is from another husband.

PROBLEM:- When a person goes to the house of another man, he must first seek permission to enter the house. After permission when he goes in, he should offer salutation (Salam) to the inmates and then enter into conversation with the person or persons concerned.

PROBLEM:- While seeking permission if some one enquires about the caller, the latter must tell his full name, instead or saying "I", which has no sense.

PROBLEM:- On receiving a negative answer to enter the house, the caller must not feel offended. He should return without any grudge of bickering in the heart. The man (owner) might be busy in some other important and more urgent work.

PROBLEM:- If one goes a house where no one is present to answer the call, then he should a general salutation saying,

Peace unto us and to all the virtuous servants of Allah. The angels will reply the salutation or he should say: Salutation and Peace to You, O the Prophet of All () because the sacred soul of the Holy Prophet (Allah's grace and peace be upon him) remains in the houses of the momins.

PROBLEM:- On leaving the house also salutation, (Salam) should be extended to the people of the house. This salutation is obligatory while entering or leave the house, even if there is any obstacle like a tree or wall etc in between.

The Holy Prophet (Allah's grace and peace be upon him) has said that there are six rights of a muslim against another muslim, namely (1) When he falls sick, the other Muslim should go to him and enquire about his health ( and pray for early recovery, (2) To attend and accompany his funeral when he dies, (3) When he calls, the answer should be to visit him (4) To wish him Peace of Allah (salam) when he meets him (5) When he sneezes, he should pray Allah's Mercy for him, (6) Wishing for his welfare and prosperity in his presence and absence. He has also said, `When a Muslim extends and presents salaam first, he gets preference in getting Allah's blessings. Further commandments according to the Ahadees are.

When one meets his Muslim brother, he should offer Peace (salam). If any obstacles comes in between and they meet again, he should again offer peace.

The rider should salute the pedestrian.

The one walking should offer salutation to those sitting.

The fewer in number should salute those larger in number.

The young one should say salaam to his elder.

It is reported that once passing by the children, the Holy Prophet (Allah's grace and peace be upon him) wished the youngsters the Mercy and Peace of Allah (salam).

Those sitting on the way should observe the rights of the way, namely (1) Keeping the gazes low (2) remove the obstacles (3)answer the salam (4) telling the people to do good to others. (5) forbid them going any evil(6) guide the wayfarer (7) listen to the distressed and redress his grievances (8) guide the man who has forgotten his way. He has also said, ` One who imitates others (non-Muslims and aliens) he is not from amongst us (or he does not belong to us), do not copy the jews and the christians. (The satam of the jews is indicated by fingers and that of the christian is through movement of hand).

PROBLEM:- Wishing salam means that the honour, respect, and life of the other Muslim brother is in his protection (He reads these thing as his own and protects then with equal care and caution) To deny them is haram.

PROBLEM:- Wishing good (salaam) should not be restricted to only those who are known. One should he equally generous to wish will to even those who are strangers. (The companions suet to visit the bazaars and other crowded places again, as they got opportunities to offer salaam to more and more people).

PROBLEM:- The answer to salaam should be prompt and on the spot, delay is which should not be redeemed by saying salaam, but he must forgive from Allah.

PROBLEM:- Answering salaam is Farz-e-Kifayah among the people if even a single person answers the salaam, it shall be as from all those present, otherwise all shall be guilty of neglect and liable to punishment in the Presence of Allah. Better it is that instead of one person, all should repeat the salutation.

PROBLEM:- Answering a beggar's call at the door steps is not essential.

PROBLEM:- When two known man and woman meet the man should take precedence to wish the woman. A when a stranger woman salutes a man, the man should in a tone that she also hears if she an old and aged lay, and if she a young one, his answer should not fall on her ears.

PROBLEM:- When a man enters his own house, he must presence salaam to all the inmates, when passing by children, he should wish them all.

PROBLEM:- Answering salaam of non-believers is not necessary. The word "Alaikum" (to you the same) will be sufficient. However if he passes by the site where Muslims and Non-Muslims are many in numbers, then the salutation in full should be addressed, however keeping in mind that he intends Muslims as the recipient. To crown all this, if he recites the Quranic Verse (Peace unto those who follow the path of guidance)

will behest as it includes all listener.

PROBLEM:- To wish salaam to a kafir is permissible only when there is danger of some harm if he does not do so. Other wise as a principle it is haram to wish salaam to a kafir, is not permissible, rather to offer respect and respect to a kafir is itself an act of kufir.

PROBLEM:- Salam is to wish blessing of Allah to the listeners. If therefore in a sitting in masjid or else where are already engaged in recitation of Quran and Durood etc. it is not desirable to divert their attention. It is not therefore that they should reply. However if a man issitting quiet in the masjid, he can receive and answer the salaam.

PROBLEM:- If some one is engaged in recitations or otherwise engaged in religious or literary engagement or learning his lessons it is nilwise to divert his attention by wishing him a loud with a salaam Similarly, one should not offer salaam when Azan, Iqamat, Khutba of Friday or Eids in progress. Likewise when a scholar is addressing his audience who are all attentively listening to him, then the new comer should quietly sit down among the audience. He need not present the salaam.

PROBLEM:- Keeping are engaged in taking food. If some one comes at that time, it is not necessary that the people taking food should salute him.

PROBLEM:- A man who is known for suiful activities, being a debanchee, transgressor etc. He does not deserve salaam by the people. Similarly if a tyrant becomes nuisance for his neighbours and demands that he should given salaam and other kind of respect which would keep him pacified, then in order to escape harr treatment from people as a safety device may outward by present salaam to him. In such a situation compromising attitude becomes an unavoidable compulsion which becomes permissible.

PROBLEM:- When a salaam is conveyed through some one, it is essential for him to do so it terms between them are so friendly, and the man has agreed to convey the salaam. It is also obligatory for the pilgrims (Hujjaj) to convey the salaam to the Holy Prophet (Allah's grace and peace be upon him)if people request him so.

PROBLEM:- In domestic friendly letters often salaam is conveyed to the relatives and friends through the addresses. An answer to this kind of salam is also necessary. First of the salaam should be conveyed to the persons concerned who are expected to give a direct spoken reply as also to convey their own salaam to the sender of salaam. A pious virtuous person waste not time in responding to the salaam conveyed to them. They speak out the responded as a moral lesson how important and blissful it is to receive and reply a salaam.

PROBLEM:- The salam should be conveyed in a reasonably loud voice so that he may hear and respond on the spot.

PROBLEM:- Some people bend their back while offering salaam. If bending is to the point of RUKU then it is haram, less then that is makrooh (detestable).

PROBLEM:- To say `Bandagi' or `Adab-e-Arz' or any such customary phrases instead of the clearly spelt salaam is impressible rather haram, because it is a clear violation of Islamic teaching. However the words/phrases like `Tasleemat' or mere salaam. This can be tolerated because the roof or essence of these words is salaam or peace which is the real intention of Islamic teaching.

The Holy Prophet (Allah's grace and peace be upon him) has said that when two Muslims shake hands on meeting, there sins are forgiven by Allah even before they part company.

PROBLEM:- Shaking hands is sunnat and it significance has been emphasised in a number of Hadees. In one Hadees it is said when a Muslim shakes hands with another Muslims brother, all his sins fall off. This happens each time two Muslims shake hands with each other. It is Mustahab to shake hands with each other every time two Muslims meet.

PROBLEM:- Shake hands or Musafah means joining the palms with other mans palms, preferable of both hands, Merely touching fingers of one another does not Musafah (shake hand) which is often seen on busy pathways or in crowds. While shaking hands there should be no cloth or any thing in between hands.

PROBLEM:- Embracing (Mu'aa'naqah) is also permissible when the general condition is conducive to meeting without fear and with a feeling of affection between the two, when it is not likely to create a sensation of passion. The man with whom Muaaniqah (embracing) is done should be dressed which means bare chested embarrassing is not desirable. It is confined that the Holy Prophet (Allah's grace and peace be upon him) has done embracing (mu'aa'niqah) with companions.

PROBLEM:- Mu'aa'niqah is common among fellow religionsts on the happy occasions of both the Eids as also on occasions of festive celebrations. Mu'aa'niqah is desirable among people of some age-group or grown up people. Adolescents or boys of raw age need not be embraced as a rule especially when they are not so familiar or known before.

Similarly, kissing of hands is also permissible but with a person of erudition and religious knowledge where the feeling of reverence and honour should be the prime motive kissing the forehead has the same motive behind it. Hazrat Abu Bak'r Siddique (May Allah be pleased with him) had kissed between the eyebrows of the Holy Prophet (Allah's grace and peace be upon him). Kissing among the companions and their follower has also been reported. Which makes eventual kissing as a source of mutual love and respect.

PROBLEM:- Some people kiss their own hands after shaking hands with a religious dignitary. This is makrooh (un desirable).

PROBLEM:- Religious scholars and Just and kind hearted King of Islam can have their hands kissed by their devotees and admirer and this is permissible. It is also permissible that if some obedient follower requests the virtuous scholar to extend his hand or foot so that the devote may kiss them. The scholar is expected to oblige the request maker.

PROBLEM:- Prostration of reverence for any dignified personality is haram, even if it be as a matter of respect. When the prostration is done as a way of worship whatever the stands of the person concerned is an act of Kuf'r (blasphemy).

PROBLEM:- Bending at the time of meeting of some one (as a formality or as a matter of respect) is forbidden. Here bending means to the extent of RUKU in namaz.

PROBLEM:- Standing up by way of respect and honour for a religious dignitary is not only permissible but also appreciable when the person concerned is qualified for such a treatment.

It is said by the Holy Prophet (Allah's grace and peace be upon him) the sneezing is an act which is liked (and approved) by Allah,where as He does not like people Yawning or gaping. When a Musalman sneezes and says `Al'hamdo Lilah' (All Praise is due to Allah) it is necessary for a Musalman to say `Yarhamaka Allah' (May Allah have mercy on you). Yawning is inspired by Devil satan, therefore one should try to recheck the yawning as far as possible. When a man yawns, satan laughs at him and enjoys it, because yawning is a symptom of laziness and negligence.

PROBLEM:- It is necessary that when yawn begins or is about to begin one should put hand over his mouth.

PROBLEM:- In belch and sneeze the sound should be husband (not producing loud noise).

PROBLEM:- The answer of a sneeze is wajib when the man says `Al'hamdo Lillah'. The reply yarhamaka Allah should be prompt and audible. It the sneezer does not say Al Hamdo Lillah, then it no return reply is due.

PROBLEM:- If the man sneezes more than three times, the reply should be restricted to only three times.

PROBLEM:- When a woman sneezes, the reply is to be slightly audible if she is an old woman and which she should hear. If the woman is young, the reply should a subdued one, provided in both these cases the woman says Al-hamdo Lillah.

PROBLEM:- If during Khutba (sermon) some one sneezes, no reply is due.

PROBLEM:- If on sneezing a kafir says `Al hamdo Lillah' the reply should Yah'deekallah' (May Allah guide you).

PROBLEM:- The sneezer should say `Al'hamdo Lillah' loudly so that all may reply. If however only a single man replies, it will be on behalf of all present.

PROBLEM:- If before the sneezer the listener says "Al hamdo Lillah",then the latter shall remain free from the tooth-ache and ear, pain, in another Hadees it is reported that he shall be free from back-ache.

PROBLEM:- While sneezing one should lower his head, cover his face and subdue the sound. Sneezing loudly is foolishness. (Note: Sneezing while talking is the good omen of the man being a Just Witness (Shahid-de-adil).

PROBLEM:- Some people regard sneezing as a sign of ill omen especially before starting new work or going out on some business. This is all false. How can such a thing become bad or sign of bad-omen when it carries blessings from Allah.

The Holy Prophet (Allah's grace and peace be upon him) has said: Five things are among the Traditions of the Apostles of Allah; (1) Have circumcision (2) remove the hairs below the navel (3) Trim the moustache (4) clip the nails (5) remove the hairs from under the arm-pit.

PROBLEM:- Clipping nails on Friday is Mustahab. However if nails have grown, one should not wait for the Friday. large grown nails are the signs of shortening of sustenances (livelihood).

The clipping should begin the first finger of the right hand and end on the small finger. Then beginning with the small finger of the left hand, end with the thumb of the same hand. Lastly the nail of the right hand thumb be clipped. This means that the clipping of nails begin with the right hand and ended with the same hand.

While clipping the nails of the toes (finger of feet) it should began with the small toe (finger) of the right foot and end with the big toe of the left foot and with the small toes of the same foot.

PROBLEM:- Nail-biting is prohibited, there is fear of leprosy (as a sign of bad omen).

PROBLEM:- Mujahids (soldiers of Islam) while living in the territory of the enemy, they should grow their beard and moustache so as cause fear and awe in the hearts of the enemy.

PROBLEM:- Nail clipping every Friday is desirable if it may be inconvenient, then once in a fortnight. In any case, nails should not be allowed to grow more than forth days at a stretch.

PROBLEM:- Bathing once a week keeping the body and cloth her clean and removing the under navel hair is Mustahab, for all these Friday is the day of choice. To pluck the under hair is advisable for women (instead of using razor, blades etc) to pluck or remove the hair in the nasal is not welcome it cause disease.

PROBLEM:- Trimming hair (head) and clipping nail while one is sexually unclean (and needs bathing) is makrooh.

PROBLEM:- Eye brows when these outgrow may be trimmed. To shave hairs on chest and back is dot desirable. However hairs can be removed from hands,feet and belly.

PROBLEM:- Growing beard is the tradition of the apostles of Allah. To shave it clean or less than a closed fists length is haram. However if it outgrows a fists measure, the excess can be trimmed.

PROBLEM:- To cut or pluck the arm pits hair of a girl child is a bid'at (a contemptible innovation).

PROBLEM:- To shorten the moustache is sunnat, so much that only a layer appears on the upper lip, According to another `hadees' clean shaving the moustache is recommended.

PROBLEM:- Elongated hairs of the moustache across the edges of the lips on either side is not against the tenets. Rather the elders in the past used to keep the moustache of this fashion.

PROBLEM:- To tie up the beard is not permissible. This is the custom of sikhs, which is un Islamic. Now a days various fashions in the "maintenance" of the moustache are noticeable. This is deplorable and purely against the spirit and teachings of Islam obvious almost all the modern fashions emanate from the immoral and unseruputious west. To irritate of copy then is to underrate and demolish the grandeur of Islamic modes of character propounded and encouraged by Islam. This senseless rather shameless, imitation of the defiled European practices has snapped the glorious principles of Islam and Islamic society. The situation demands serious consideration of all concerned.

PROBLEM:- Things have degenerated to such an extent that even some reckless and unabashed muslim youths even not only criticize the keeping the beards, but even cut jokes and make fun of the simple minded Muslims keeping beard and openly ridicule and denounce this noble practice. Which afford manly look and spirit which is the essence of Islamic life. May Allah guide the misguided and put them on the right path. (Amin)

PROBLEM:- It is open for the man to keep the hair (of the head) in any manner he likes. He can trim shave and grow them part them or not keep them unparted, but there should be neatness, properly combed in order to give them manly grace and glory. The Holy Prophet (Allah's grace and peace be upon him) has kept his sacred hair, some time duly parted and some time allowed to grow but to a reasonable limit, stretching upto shoulders or reaching the lopes of the ears, and he parted the hair in the middle of the head. However Hazrat Ali (May Allah bright his visage) often shaved his head.

PROBLEM:- Prolonging hair in the style of woman is not permissible often the so called `Pirs' have long hairs hanging down the shoulders is very contemptible.

PROBLEM:- To pluck the grey hair or trim them with scissors is makrooh. Now a days many imitative innovations are in display used by men and woman alike most common of which is the use of bunch of artificials designed to match the common hair style. This bunch of artificial is known as `Wigs'. This is more popular among man who are their totally bald or have scanty number which is considered to be a thing of joke or an object of satire/taunt among the so called enlightened and will to do people, especially and the middle aged persons woman included.

PROBLEM:- It is matter of curse in the view of shariat laws if muslims woman cut their hair to copy the werter christian ladies. This not only spoil the natural beauty of there young women who look more boy like than the girls of their age.

PROBLEM:- Hairs either though shaving or trimming should not thrown to public view or thrown inthe bathroom. These should be burred in the earth. Similarly the nail clipping may be placed some where but thrown in the way. "To throw these things in hamam (bath room or lavatory) is to invite ideas.

Problem Four things are strictly to be buried and to be kept out of public gaze. These are (1) Hair (2) Nils (3) dirty cloth piece soiled with menses blood and (4) Blood.

Circumcision is sunnat, this is one of the marks of distinction between the Muslims and the Non-Muslim. It is reported that Hazrat Ibrahim (May Allah peace be upon him) had his circumcision at the age of 80 years.

PROBLEM:- Agewise the circumcision should be done between 7 and 12 years. Some scholars are of the view that circumcision may be carried out when the child is 7 days old. (Note: In the modern days of advance medical science, some have their children circumcised in the hospital when they 2 - 3 days old).

PROBLEM:- When circumcising a boy if the earmarked portion is cut more than half, it should be regarded as full operation. No fresh circumcision is necessary. It however, less than is cut their fresh operation is necessary.

PROBLEM:- Converts to Islam need circumcision. If the convert is of advance age and can not hear the pain etc of circumcision he need be compelled to have the same circumcision can be undertaken by any man who is experienced in this job.

PROBLEM:- Circumcision is the responsibility of the father of the son. If father is not alive, the child guardian there the grand father of the child then his nominee in the Will. It is not the responsibility of the maternal or paternal uncles (or their nominee). However if the child is under the guardianship of his uncles, then can be called upon the bear the responsibility.

PROBLEM:- There is no restriction to bore the ears of the women. In the days of the Holy Prophet (Allah's grace and peace be upon him) women were allowed to have their ears bored.

PROBLEM:- Castrating men is haram, so is making them eunuchs. There is difference of opinion if horses should be castrated, however it is permissible other animals may be castrated if this yield meat of quality. He goats is very mischievous in this regard. If he is allowed to behave in his natural moods he becomes source of in convenience, Beside, the meat of an un castrated he goat/sheep or is definitely of a good standard both for eating or commercial purposes.

Hazrat Ayesha (May Allah bless her) has report that the Holy Prophet (Allah's grace and peace be upon him) liked the fine scented perfumes and she used to apply these scent/perfumes on his clothes which at times shove brightly in his head and his beard. The Holy Prophet (Allah's grace and peace be upon him) applied oil over his head and combed his beard. He has said that the man who has (enough)hairs, he must take care of them, wash them and apply oil and do combing. He has however forbidden combing the hair daily, the idea being that man should not waste time in self make up. He has advised to apply the collyrium of atmad stone as it brightens and enhances the vision and eyesight and cause growth of the eyelashes. The Holy Prophet (Allah's grace and peace be upon him) had his own collyrium container. He used to apply collyrium each night with metal stick, three times in each eye.

PROBLEM:- It is haram a woman uses man's hair as a lock of hair on head. There is curse reported in the Hadees for doing for both the woman who uses the lock and the woman who helps in this work. However it is permissible the plaif or lock of hair is made from black cloth straps or black thread, Similarly plucking the eye brows with pair of steel prongs for the purpose of beautification is also condemned in the Hadees Sharif.

PROBLEM:- Boring ears of girls is permissible, but doing so for boys is not permissible.

PROBLEM:- Use of Henna (Hina, myrtle leaves) for woman is permissible, it is an embellishment or thing of beauty. Girls can also use the henna, but to apply Henna to small children without any reason is not allowed.

PROBLEM:- Asmad stone collyrium is allowed, but to use black surma or lamp soot (kajal) for beauty or make up is impressible.

PROBLEM:- Hanging picture of man (and woman) and animals is not permissible. However paintings of scenes/scenario of holy places, spots of natural growths such as trees, mountain rivers together with monograms of letter etc all these as decorative pieces are permissible.

PROBLEM:- Use of black hair-dye is not permissible, but colouring the hair with Henna and Katam leaves (made as hair-dye) is permissible.

There is a Hadees in the Bukhari Sharif, according to which the Holy Prophet (Allah's grace and peace be upon him) has said that a time will come when the people will not bother about an earning/getting money being halal or haram, and no particular effort shall be made so secure the money from rightful and valid sources only, which is source of blessing the reward of which has also been promised in the Hereafter. As against this earning/getting money through haram and unlawful means is a curse, the source of disgrace and perpetual loss not only in this world but also in the Hereafter. May Allah save us from the clutches of this ignominy. Amin.

PROBLEM:- To earn by honest labour is compulsory (Farz) on a Muslim the amount of money as would meet the family expenses as are due upon him. including himself besides fulfilling conditions in the field of religious obligations. To earn more than the essential unavoidable expenses that arise from time to time as also to save something is welcome and appreciable from any points of view. If the parents are poor and unable to maintain themselves, then the responsibility of supporting and sustaining them through thick and thing of life would also become the bounded duty of the earing son(s) so that they may not feel themselves as destitute.

PROBLEM:- Some people sit down in the Mosques and Khanqas, calling themselves as Mutawakkils (Reliants on the Divinity for their sustenance etc) all this is mere self deception and avoiding the responsibility of earning and maintaining there life in a decent and praiseworthy manner. This is the essence of Islamic teachings which aim at guarding and enhancing the human dignity. To sit idle in places of worship (Masjids) and Remembrance of Allah (Khanqahs) in the hope that people would come and after them means of sustenances is the total negation of pristine Islamic teaching, it is below the dignity of persons who thoughtlessly indulge in such practice.

PROBLEM:- The best endeavour and the best earning is the wealth and other material good that come by as the spoils (mal-e-ghaminat) of Jehad or fighting in the way of Allah, But taking part in the jehad should not be with a view to plunder or get the money and the material of the opponents of Islam. After Jehad come in that as means of earning are business and trade agriculture (cultivation of land), industry and finally, craftsmanship which obviously includes all kinds of manual and intellectual labour, involving skill technical/mechanical know-how, of which there is no limit.

PROBLEM:- Spinning wheels (charkha) is the job of women folk, it is simply unbecoming of men of any grade and standing, not even in the name of any movement, as the movement of spinning wheel was very much in the news and practical demonstration in the sub-continent.

PROBLEM:- If the man who is known to be earning money through haram means ides leaving his legacy for his inheritors, it is the moral and religious obligation of these survivors to return the money which were unlawfully usurped, to the concerned persons, and if they are unknown, to give all the ill-gotten money in charity and sadaqah.

ALMIGHTY ALLAH says in the Holy Quran, "There should be a group among you who should invited and command men to Goodness and pro habit and forbid them from Evil. These are the people who will attain prosperity". (Surah Ale Imran: verse).

In the Holy Prophet (Allah's grace and peace be upon him) has also said, "If any one of you sees any evil, he should check it by hand (force) if he is capable, or forbid it through words of mouth and if he can not do so he should regard it as evil in his heart, and this is the last grade of Eiman". He has also said, "I wear in the Name of One in Whose Hand is my life, either you (momins)shall command Good and forbid Evil or Allah's Wrath will descend upon you, and if you will then pray (for Mercy), your prayer shall not be answered (and accepted)".

He has also said that in a community where evil doing is rampant and the people, in spite of being capable to check it and yet do not do so, it is likely that Allah will soon send upon them the painful punishment. He further said, "Allah Shall not punish the entire community on account of the few evil doers among them, but when evil (and corruption) becomes common and the people, in spite of being capable, fail to check (and suppress) the evil then the entire will suffer punishment from Almighty Allah".

He has also said, "The best Jihad is to tell the Truth (about tyranny and corruption) in the presence (on the mount) of the tyrant suttam (kind, head of the government)".

PROBLEM:- If a man intends doing an evil but checks himself and refrains form committing it, there is no sin against him, on the contrary, he shall be rewarded for his having shunned the evil.

And if the man is determined to commit a sin and some how does do it, then for his determination he will have to suffer.

PROBLEM:- When some one seen doing single act, he should be persuaded politely to refrain form it, if this is not enough, he should rebuked and reprimanded with out resorting to abusing and filthy language. Finally mild preventive force without causing physical hurt may be used and his object of evil should be snatched from him.

PROBLEM:- There are possibilities in the way of "Amr bil Maruf" (commanding Good and "Nihi anil Munkar" (Forbidding Evil) and these should be care fully sorted before taking any action in this behalf.

(1) When it is definite that the people concerned will listen to persuasion and regain from continuing the evil then `Arm bil Maruf' is obligatory and there should be no negligence in this regard.

(2) If it is feared that evil doers will not listen to the advice and instead, will react by offensive criticism an devon abusing then it is blissful not to proceed further

(3) If there is danger of counter reaction namely abuse fro abuse, physical attack leading to general disorder, then it is preferable not to invite trouble.

(4) If it is known that in case they resort to physical violence but this man will hold patience and tolerance in reply to their aggressive behaviour and continue his mission till they relent and repent and finally give up the evil. Then this man of strong faith and conviction shall be regarded and rewarded as a MUJAHID.

(5) When it felt that even/though they will not accept the invitation to shun the evil, but they will also not resort to physical violence nor even abuse, then it is open to the man to do what he deems fit. But preferable it is to tell the people again and again to refrain from the evil and concentrate on doing good.

PROBLEM:- If it is apprehended that the evil doers will ultimately kill the caller to the Goodness who sticks to his Mission in face of grave dangers which unfortunately proved to be true, then the man will not be blamed, because what he did was in the way of Allah and not for his personal interest. He will be acclaimed as `Shaheed' and rewarded as such in this world as well as in the Hereafter.

By the word knowledge or "Ilm" is not the sort of education which man has introduced in fields of his experience and intellectual pursuit. The word knowledge in this context is equated with the most common terminology "science" or sciences under various exclusive and specialised branches. There too are the brain work of human knowledge and experience though these sciences are also based on natural phenomenal working in the scheme of the Universe. But since the depth and insight of human Vision and Experience are limited and confined with the working or behaviour of human intellect they are, by and large, purely mundane or transient subject to development and decay, they can not be relied upon for the "Eternal" Benefit of mankind which may endure in the pursuit of Eternal Peace and tranquility both in this world and the "One To Follow" the Hereafter.

In the latter group of knowledge with which we are concerned is the exposition of Divine secrets which we can not achieve otherwise than the Holy Quran and the sunnah or the Ahadees of the Holy Prophet (Allah's grace and peace be upon him). On these Divine ordained knowledge depends the success and Prosperity in the world as the Deliverance in the Hereafter. The Holy Quran has divided the human species into two branches, namely (1) those who know and (2) those who do not know. It is said,

(O Prophet! are those who have knowledge and those who ahve no knowledge equal? Surely those learn and remember who are men of wisdom. Many qualities and attributes of Ilm and knowledge have also been mentioned in may Ahadees of the Holy Prophet (Allah's grace and peace be upon him). Some of these Ahadees are presented below,

Whom so ever Almighty Allah wishes prosperity and success, He bestows Understanding (and comprehension) of Deen on him, I distribute (and award) what Allah grants (among the chosen member of mankind).

He said, "The superior of a man with knowledge over a devotee in worship is like the superiority which I possess over you (people)."

He said, "Allah and His Angels and all creatures inhabiting the heavens and the earth (The Universe), even an ant in her clay hole and the fish (in the expose of sea water) pray for the prosperity (in all respects) of those who impart useful knowledge to people."

He said, "A learned scholars of Deen possesses grater power than what one thousand (formal) worshipers exert on the devil (satan)."

He said, "A acquisition of knowledge is binding upon every muslim man and woman."

He said, "One who keeps (impart) knowledge to a worthless fellow is like the man who adorn a swine with a garland knitted jewels and pearls".

He said, "One who leaves home and goes in search of knowledge is in the Path of Allah till he returns home."

Hazrat Ibn Abbas (may Allah be please with him) has said, "To receive or impart knowledge (even) for an hour at night is far more blissful that doing so for the whole night."

The Holy Prophet (Allah's grace and peace be upon him) has said, "The Ins (used by) of a learned scholar shall be weighed with the blood of a martyrs and will have dominance over it."

The similitude of the learned scholars (of Deen) is that of the stars in the sky which guided the wayfarers in the land (dark forests etc) and in the vast expanse of the oceans (where the direction are very difficult to determine without the aid of scientific appliances).

He said, " One who seeks knowledge and gets it he is twice blessed compared to the man who does not succeed in acquiring the desire knowledge and even then he is rewarded with one onward for his endeavours.

PROBLEM:- A young man with knowledge has preponderance over an aged but illiterate man and as such he should not be given less respect and recognition than that given to illiterate old man, "The right of a learned man over his un educated compatriot is the same as a teacher over his student(s). If the learned man leaves his seat temporarily the uneducated man has no right to occupy his seat (whatever his position other wise in the society).

PROBLEM:- The search and acquisition of knowledge with sincere and honest intentions is better than every kind of good deed, because the blessings of the knowledge benefit all and sundry, where as the benefits of good deed are restricted the man concerned only.

PROBLEM:- The teacher and the taught (student) should pay due regard to things used on acquiring knowledge, specially books manuscripts, monogram etc. Books should not be kept on the ground (earth) nor should the carried to places of answering calls of nature (lavatory, w.e. etc). Books should be handled with cleaned washed hands, preferably after coming out from private places.

PROBLEM:- Due respects should be paid to the teacher. If any thing wrongs to notice it should not be broadcast, that would lower the value of the teaches. To err is human and every one is liable to commit mistake some time or the other. This should be kept fresh in mind.

It is difficult to describe the name and qualities of the animals which are halal or haram as a class or category or in terms of their habitat and habits. However some specific qualitier or nature can be stated here on account of which the defaults can be determined.

PROBLEM:- Animals with sharp nail like teeth with which they catch or kill their prey are as rule haram, for example, tiger, lion, jackal, fox, dog,, etc. However camel who has also teeth of this type is not haram because it does not hunt any animal (strangely camel can be described as a grazing animal!).

PROBLEM:- Birds which hunt their prey with sharp laws are also haram, for example hawk, eagle, nultures kite, etc. Animals living underneath clay/earth or in crevices are also haram, eg. rat, lizard, chameleon, snake, scorpion, crocodile, etc. Insect like lice, bug, fly, frog.

PROBLEM:- Domestic donkey and mule are haram wild donkey, is halal. About horse opinions differ. Some regard horse as an appliance of war/fight in jehad and opine that it race should not be subject to extinction. However, we read in Islamic history that Arabs often kill and roast their pet horse to feed emergency guests of caulk in their society.

PROBLEM:- Cow, buffalo sheep, goat, deer, antelope,,

stag,and rabbit are halal.

PROBLEM:- Partridge, quail, hen, pigeon, magpie, dove, ducks of all varieties, crane,,, etc are halal.

PROBLEM:- Tortoise (land or water) crow are haramwhich resembles crow is halal.

PROBLEM:- Among the sea creatures only fish is halal, but the fish which dies in the water and turns the other way is haram. Locust is also halal. Fish and locust without slaughtering are halal. There is a Hadees saying two dead corpse are halal namely fish and locust.

PROBLEM:- Fish dying on account of hot or cold water, in the net, contaminated water, kept in the ditch or narrow earthen pot (suffocation), in all these conditions which cause death, the fishes are halal.

PROBLEM:- About shrimp or prawn it is not clear whether it is halal or haram, some do not regard it is a variety of fish. There fore they prefer to avoid it.

PROBLEM:- Small fishes when fried or roasted without slitting the stomach are halal.

PROBLEM:- Cow, hen if it starts eating rotten bad smell in stuff which get into their stomach with the result that they emit bad smell should be tied down and kept away from eating rotten stinking stuff for some days and when they become free from bad smell, they can be eaten.

PROBLEM:- An uncastrated goat also smell stink because it drink urine. It flesh also stinks and should therefore be not eaten. usually these stinking goats are employed to copulate with she goat and produce your ones.

PROBLEM:- While being slaughtered if the naimal runs away gets drowned and dies or dies in that condition for some other reason, it is halal as the cause of death is slaughtering and not drowning on falling.

PROBLEM:- A piece of flesh cut off from the body of the animal for example the fat from the chakki of lamp or lump of a camel is haram by itself. However if the animal is slaughtered then the animal as well as it piece of flesh both are halal.

PROBLEM:- When an arrow is host at an naimal and a piece of flesh flies off its, then if the animal survives in spite of piece of flesh torn of its body, then it is haram. If the head falls off and the naimal is slaughtered, then the animal as also its head can be eaten as halal.

PROBLEM:- IF a piece of cut off from the fish, this piece is halal and if the fish dies in the water on account of this slicing off its body, the fish is also halal.

PROBLEM:- The animal of which the flesh is not eaten, if it be slaughtered according to shariat rites, then its flesh fat and skin get purified except the swine whose every part un unclean (najis). If the fat etc of such animal is intended to be used externally, then it is better to slaughter the animal because in that condition its use will not render the clothes etc as dirty or impure.

PROBLEM:- On the occasions of Eids, wedding ceremonies and other festivals, playing on (duffs) tambourines is permissible, provided the instrument is off simple make, without any additional ornaments which produce additional musical sounds of lyrical notes.

PROBLEM:- Blowing bytes to awaken the people during Ramzan nights or as an alarm to warn and inform general public on the arrival of any dignitary or occasions is also permissible, on this analogy the sounding of sirens (by the government) and trumpets on such like moments is also valid because this is not associated with any extravaganza display of riches or uncontrolled loud tonal music etc. The sounding of buzzers in big workshops and factories to inform the people of the beginning lunch interval or closure of working hours is also permissible, as it meant for the convenience of the worker and people at large.

PROBLEM:- Playing dice games such as chess, chaser and gajicah (local names of games) played by men in paris on the boards / thick painted clothes with dice or dots and other games are included in mirthful preoccupation and as such are forbidden. According to Hadees Sharif only three kinds of playful activities. (1)with one's wife (2) Horse-riding and (3) Orchery.

PROBLEM:- Dancing, clapping, guitar (also sitar) harmonium, drum and musical instrument are forbidden to be played.

PROBLEM:- Now a day mehfils of Qawwali are held in which modern musical instruments are played along with the singing of songs, solo or in chorus. If these sitting are kept within reasonable limits without undue liberty of playing music with instrument, then there can be no objection to it. But when the audience willfully and with intentions of pure sentimental enjoyment indulge in clapping, singing and dancing in chorus and in company, then the very purpose and sanctity of these soul purifying and emotion, inspiring function/mehfils are killed and the occasions become sources of Displeasure of Allah and defiance of the commandment enunciated in the Ahadees of the Holy Prophet (Allah's grace and peace be upon him). These to unbridled activities by unscrupulous peopleare what they call as HAAL (Ecstasy). This is a pure misnomer, as such a thins is never permitted in the commands of Shariat. No doubt in spiritual mehfils at times genuine ecstatic turned over bearing spiritual demonstrationdo take place in which high grade spiritual- leaders to driven to a state of self unconsciousness and in those entranced moment they stand up and engage themselves in slow rhythmic movements of their footsteps accompanied by swaying of their body or circling round endlessly, unless they themselves stop it too lie in a state of semi-consciousness. This happens when some poetic lines sung the Qawwali touch their subline spiritual chords and they are spiritually inspired and uplifted resulting in their afore said ecstatic semi-conscious behaviour which throws it own spiritual charms on the spell hound listener and spectators. Obviously there is a world of different between the two sets of demonstration by genuinely inspired spiritual leaders and those pseudo "Hall" () players whose simple aim is to defame and discredit these spiritual gatherings and denounce the spiritual leaders.

PROBLEM:- To rear and trained pigeons is also becoming wide spread among the group of idlers and wasters of money in this gainless practice. It does no good to the pigeons either, on the contrary it is binding the free fliers in the serve atmospheres of he sky. More over the trainer and his accomplices climb the roofs or the house tops to train and supervise the movement of these bonded labouring pigeons ! This causes resentment among the veil observing families living around. Their privacy is disturbed as the roof climbers do not restrict themselves in pigeon fly, but among them so unscrupulous even do not feel ashamed in peeping a and prying in to house inmates who are disturbed in their movement even with in the four walls of their own hours and tenements!

PROBLEM:- Similarly staging cock fights, bull fights, buffalo fights are also forbidden. To witness and to participate in these animal fights which result invariably in bleedings and at time deaths of the poors, all are haram. Gambling and waging bets on these fights are among the major sins which the people concerned must give up forth with and seek forgiveness from Almighty Allah.

PROBLEM:- Wrestling bouts if one participates in them with the healthy inventive of developing muscular and physical vitality are not forbidden. If the intentions of taking part in wrestling are widened to serve the cause of Islam and to take part in Islamic Crusades (Jihad) against the enemies of Islam and Musalman, the these wrestlings shall become the source of Divine blessing which will bring fortunes in the mundane as well as in the spiritual world. The Holy Prophet (Allah's grace and peace be upon him) also took part in wrestling. Once a non believer wrestler `RUKANA' by name challenged him that if the Holy Prophet (Allah's grace and peace be upon him) defeated him, he will embrace Islam where upon the Holy Prophet (Allah's grace and peace be upon him) threw him three times on the floor and Rukana accepted Islam.

PROBLEM:- Doll making and doll playing among the girls are permissible. Ummul Mumineen Hazrat Ayesha (May Allah be pleased with her) often took part in playing will dolls with the girls though not in the presence of but within the knowledge the Holy Prophet (Allah's grace and peace be upon him) and he never objected to it.

PROBLEM:- Competition or match (MUSABAQAT) to prove one's excellence and efficiency in any healthy pursuit is permissible. The competitions which are approved from the Shariat point of view should be such as will intimately encourage participations in the crusades or Jihad against the enemies of Islam. The most popular and useful in this respect are the competitions in horse and camel racing, archery, aiming at the target with bullets in any weapon swords manship running in specified distances as a competition. Prizes in cash or kind (such as in the modern age awarding cups, shields, trophies etc by way of encouragement.

The idea behind all these competitions should be in addition to building one's own standard it physical fitness and winning awards, the promotion of the cause of Islam and the betterment of humanity at large, luxuries and indulgence in immoral activities which we witness in almost all the social and cultural activities of the modern world are never approved and admired in Islam.

PROBLEM:- The prize or whatever is announced as a reward for the winner in any competition (or match) is his halal and pure due and must be given to him, but there is no legal right over it and the winner can not claim it in any court of law. Now a days the fields and number of competitions have increased beyond count. But the fundamental principle under each and every competition should be healthy endeavour to secure excellence and superiority of one competitor over the over or of one team against the other team in a collective manner. Whatever is held good and admirable for an individual is also good and admirable for the team or the combined group of competitors. The aim and object in every competition should be healthy and moral rivalry between the participants in the game or sport . open brazen display of immorality and ethical in decency should be avoided and kept at bay in any competition whatever it s nature, physical, cultural, intellectual, educational and social reform etc.

The Holy Prophet (Allah's grace and peace be upon him) has said that disease and cure both are from Allah. He has provided medicine for every disease, but haram means of treatment or cure must be avoided. The Holy Prophet (Allah's grace and peace by upon him) has also advised not to force or compel the patient to take the medicine as Allah feeds (provides cure for) the patient. He has also said that when the patient expresses desires for something (to eat) it should be given to him, however, the n