Rules for Miscellaneous Matters
Rules for Miscellaneous Matters
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 pares 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 given you provision permissible pure and fear Allah if you believe in Him.)
It is further proclaimed
Eat of what Allah has given as sustenance and follow not the footsteps Satan. Indeed he is your open enemy. It is said in the Hadees of the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam), The food on which `Bismillaah' is not recited before eating, the satan partakes it as it becomes accessible for him. A companion Umar bin Abi Salmah says that when he was a child under the care of the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam), he used his fingers every where in eating utensil. The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) 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 anyone 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 increases (blesses) the victuals. The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) has said that eating together and reciting the name of Allah, increases 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 with 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 (SallAllaahu alayHi wa AaliHii Wasallam). 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 inconvenience.
The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) has emphasized that after eating food the following `dua' should be recited,
(All praise due to Allah who gave us food and drink and make 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 unislamic people. The use of knife and fork may be allowed when the items of food cannot be broken in pieces with hand and teeth. It is reported that on some rare occasion the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) has made use of knife and fork while taking food. However, this should be taken as a general permission.
The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) did not take food while reclining against a pillow (or cushion).
The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) 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 unbalance, 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 snatched 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.
OTHER ETIQUETTES / MANNERISMS
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 Hell as he has delivered him from the Devil. It is also reported that the eating should begin by taking some salt and also end with it. It gives relief from the 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 (SallAllaahu alayHi wa AaliHii Wasallam).
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.
ETIQUETTES OF DRINK IN (WATER).
In this respect, some of the Ahadees of the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) are given below.
The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) 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 `BISMILLAAH' before drinking and `AL-HAMDO LILLAAH' 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 (SallAllaahu alayHi wa AaliHii Wasallam) gladly took the drink which was sweet and cool.
While taking water at night, the container (pitcher etc) should be shaken. However if closed with a cap or lid 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 (SallAllaahu alayHi wa AaliHii Wasallam) 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 (SallAllaahu alayHi wa AaliHii Wasallam), 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.
VALIMA AND DINNER
The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) 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 (SallAllaahu alayHi wa AaliHii Wasallam) has cursed the valima dinner in which only the well 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 (SallAllaahu alayHi wa AaliHii Wasallam). 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 meet a fate (punishment) about which their will hear!
If two men come at once and the same time with invitation, then the one whose door is nearer to 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 days and thereafter it becomes sadaah of which he is entitled, 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 run 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 if he is sure that his presence will (indirectly) compel the host to desist from such an activity. Otherwise he will himself give a justification for wasteful display and pleasure.
PROBLEM:- While eating the dinner at home 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 permission of the host. (4) He should pray for the welfare 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 salam). 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 someone 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 used.
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 inconvenience to the creditors.
UTENSILS - VESSELS.
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 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 shrouds are also of white cloth. Summarized version of the Traditions (Ahadees) of the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) 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 (Imamah) 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 came 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 (SallAllaahu alayHi wa AaliHii Wasallam) has said that anyone 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 anyone 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 (SallAllaahu alayHi wa AaliHii Wasallam) has said,
Silk and gola are permissible for woman of Muslim, while these are forbidden to menfolk.
Spreading the skin of the 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 (SallAllaahu alayHi wa AaliHii Wasallam) that anyone who recites this dua on wearing new 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, `anyone 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 trodden 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 (SallAllaahu alayHi wa AaliHii Wasallam) 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 (SallAllaahu alayHi wa AaliHii Wasallam) used to sleep was made of leather in which the dry rind of the 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 is preferable which has also been praised in the Hadees. Black colour is also likeable. When the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) entered the Mecca Moazzamah after conquest he had black turban (Emamah) 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 someone had died is not allowed.. Black badge as a sign of grief is also forbidden.
PROBLEM:- During Muharram from 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 (SallAllaahu alayHi wa AaliHii Wasallam) 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 be 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 been 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 it 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 way in which it was the first instance.
PROBLEM:- Emamah should be tied in standing position and the pajama be put on while sitting, anyone doing opposite to it will suffer from an uncurable disease.
PROBLEM:- It is established that the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) 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/invocative 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 (SallAllaahu alayHi wa AaliHii Wasallam) 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.
If woman initiates a man even in matter of wearing shoes, she degrade her dignity of womanhood as was the common and disposition of Allah in her creation.
The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) has commanded to remain barefooted afford ones.
WEARING RING AND ORNAMENTS.
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 (SallAllaahu alayHi wa AaliHii Wasallam). 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 any stone etc.
PROBLEM:- Electroplating of silver over iron ring is allowed, it also justifies the electroplating of gold or 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 (SallAllaahu alayHi wa AaliHii Wasallam). However the inscription should not be engraved/carved on the ring. This inscription was caved on the Holy Ring of the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam). On His Ring the word was carved in the first line, in the second the word and in the third line the Name was graved. The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) has not allowed to carve this inscription or any 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.
COVER IN VESSELS AND ETIQUETTES OF GOING TO SLEEP.
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 hour 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 cannot 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 (SallAllaahu alayHi wa AaliHii Wasallam) 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 cannot) 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.
ETIQUETTES OF SITTIN, SLEEPIN AND WALKING POSTURES.
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 man (doing so) himself 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 back and 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 keeping 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 without harming any one and usurping any one's just right, nor will he harm anyone 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 shortcomings.
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.
LOOKING AND TOUCHING (PRIVATE PARTS).
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 slaves 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 (SallAllaahu alayHi wa AaliHii Wasallam) 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 greatest 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 man with another man, and a woman with another woman should not sleep without clothes.
A woman should observe pardah even before a blind man, because if the blind cannot see her, she will be tempted to look at him.
If 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 behavior.
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 becomes and 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 midwifery 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 murshid.
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 Maharim 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, whatever 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 (SallAllaahu alayHi wa AaliHii Wasallam) 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 so that she may form her independent opinion for her future.
PROBLEM:- The part of the body which it is impermissible to see, cannot 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 in law when they are young. This is also the command in respect the adult daughter of the woman when she is from another husband.
SEEKING PERMISSION TO ENTER IN HOUSE.
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 someone enquires about the caller, the latter must tell his full name, instead of 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 (SallAllaahu alayHi wa AaliHii Wasallam) because the sacred soul of the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) 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.
WISHING PEACE OF EXTEND IN SALUTATION
The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) 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 obstacle 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 (SallAllaahu alayHi wa AaliHii Wasallam) 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 doing 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 salam 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 be equally generous to wish will to even those who are strangers. (The companions sue 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. 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 present 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. Otherwise 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 elsewhere 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 is sitting quiet in the masjid, he can receive and answer the salaam.
PROBLEM:- If someone is engaged in recitations or otherwise engaged in religious or literary engagement or learning his lessons it is no wise 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 or engaged in taking food. If someone comes at that time, it is not necessary that the people taking food should salute him.
PROBLEM:- A man who is known for sinful activities, being a debauchee, transgressor etc. He does not deserve salaam by the people. Similarly if a tyrant becomes nuisance for his neighbours and demands that he should be given salaam and other kind of respect which would keep him pacified, then in order to escape hard 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 (SallAllaahu alayHi wa AaliHii Wasallam) 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 than 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.
SHAKE-HAND, EMBRACING, KISSING (HAND) STANDING (IN REVERENCE)
The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) has said that when two Muslims shake hands on meeting, their sins are forgiven by Allah even before they part company.
PROBLEM:- Shaking hands is sunnat and its significance has been emphasized 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 anything 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 (SallAllaahu alayHi wa AaliHii Wasallam) has done embracing (mu'aa'niqah) with companions.
PROBLEM:- Mu'aa'niqah is common among fellow religionists 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 (SallAllaahu alayHi wa AaliHii Wasallam). 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 devotee 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 someone (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.
SNEEZING AND YAWNING.
It is said by the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) the sneezing is an act which is liked (and approved) by Allah, whereas He does not like people Yawning or gaping. When a Musalman sneezes and says `Al'hamdo Lilaah' (All Praise is due to Allah) it is necessary for a Musalman to say `Yarhamaka Allaah' (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 hushed (not producing loud noise).
PROBLEM:- The answer of a sneeze is wajib when the man says `Al'hamdo Lillaah'. The reply yarhamaka Allaah should be prompt and audible. It the sneezer does not say Al Hamdo Lillah, then it’s 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) someone sneezes, no reply is due.
PROBLEM:- If on sneezing a kafir says `Al hamdo Lillah' the reply should Yah'deekallaah' (May Allah guide you).
PROBLEM:- The sneezer should say `Al'hamdo Lillaah' 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 Lillaah", 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.
SHAVING AND CIRCUMCISION
The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) 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 sustenance (livelihood).
METHOD OF CLIPPING NAILS
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 be begun 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 not desirable. However hairs can be removed from hands, feet and belly.
BEARD AND MOUSTACHE
PROBLEM:- Growing beard is the tradition of the Apostles of Allah (peace be upon them). 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. Nowadays 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 them 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. (Amen)
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 (SallAllaahu alayHi wa AaliHii Wasallam) 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. Nowadays 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 well 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 welter Christian ladies. This not only spoil the natural beauty of their 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 in the bathroom. These should be buried in the earth. Similarly the nail clipping may be placed somewhere but not thrown in the way. "To throw these things is 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
3. Dirty cloth piece soiled with menses blood
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