Allah’s beloved prophet Hadrat MUHAMMAD{peace be upon him}said:
“Sha’ban is my month,Rajab is Allah’s month and Ramadan is the month of my Ummah[Community]
Sha’ban is expiator,while Ramadan is the prufier.”

Sha’ban is a month between Rajab and Ramadan.People tend to neglcet it,but that is when the deeds of His servants ascend to  the Lord of all the Worlds,so I would rather mine rose up while i am fasting.”
” The excellence of Rajab over other months is like the excellence of the Quran over all  other books, while the excellence of Sha’ban over other months is like my excellence over the rest of the prophets,and the  excellence of Ramadan over other months is like the excellence of Allah[Exalted is He]over all His creatures.

 

FASTING OF HADRAT MUHAMMAD{peace be upon him}IN THE MONTH OF SHA’BAN
Hadrat Aisha,the wife of  our prophet hadrat MUHAMMAD{peace be upon him}is reported,having said: “Allah’s Messenger{peace be upon him}used to fast until we would say he was never going to stop fasting,  and he would go so long without fasting thet we would say he was never going to fast,but i never saw  Allah’s Messenger{peace be upon him}continue a fast from the begning to the end of any month except  the month of Ramadan and i never saw do more fasting in any month than he did in Sha’ban.So i a sked him    “how is it i always see you fasting in Sha’ban?” and he{peace be upon him}said:  “O’ Aisha,it is the month in which the angel of death has to note down the name of anyone whose soul he must take before the year is out,so i would rather he did not record my name except while i am fasting.” Hadrat Aisha{may Allah be pleased with her}said:  ” The dearest of months to our Prophet hadrat MUHAMMAD{peace be upon him} was Sha’ban,  which he would link to  Ramadan.”

LAST MONDAY OF SHA’BAN.
Allah’s beloved hadrat MUHAMMAD{peace be upon him}said:   “Anyone who fasts on the last monday of Sha’ban will be granted forgiveness.”

 

LAILAT-UL-BARA’T{THE NIGHT OF ABSOLUTION},ITS SPECIAL MERCY, GRACE AND MERITS.
Allah almighty said:”Ha-Mim.By this luminous Book. Undoubtedly we sent it down in a blessed night,verily We are to warn.Therein every affair of wisdom is divided.”[44:1-3]  Hadrat Ibn-e- Abbas{may Allah be pleased with him}said,”Ha-Mim means that Allah has predetermined everything in existance till the day of  Resurrection. Book means AL-QURAN,which is a mercy from Allah and provid guidance and was revealed in “blessed night”.The ‘blessed night’ is the night of mid-Sha’ban  in which every wise and important work is decided and is made distinct.Mid of Sha’ban is the nightof  absolution.” 

 

THE SPECIAL [IBADA] WORSHIP OF OUR PROPHET HADRAT  MUHAMMAD{peace be upon him}IN THIS BLESSED NIGHT.
Hadrat Aisha{may Allah be pleased with her}said,once Allah’s Messenger{peace be upon him}asked me, “O Aisha,what night is this?”She replied, “Allah and His Messenger know best.”Then he said: This is the night of the middle of Sha’ban,during which worldly actions and the deeds of mankind are carried aloft.In this night as numerous as the wool of the flocks of the tribe of Kalb,are the slaves of Allah, emancipated from the fire  of hell.  So will you excuse me tonight?”  She said :” I said yes,So he performed his prayer like this : He held the upright position only briefly,and recited AL-Hamd and a short Sura then he stayed in prostration till middle of night .then he stood upto begin the second rak’at[cycle] with a recitation similar to the first,and then his prostration lasted untill dawn.” 

    

OUR PROPHET{peace be upon him} WENT TO JANNA-TUL-BAQQI   [the blessed cemetry of  the city of Madinah-tul-Munwwara].
 Hadrat Aisha{may Allah be pleased with her}once said:” I could not find Allah’s Messenger{peace be upon him}one night,So i went outside there he was in Jannat-ul-baqqi{the blessed cemetry},his hand turned up toward the sky.Then he said to me: ‘Were you  afraid that Allah and His Messenger would treat you unfairly?’ I replied: ‘O Messenger of Allah, I thought  that you had gone to one of your[other] wives.’He{peace be upon him}said:’On the night of mid-Sha’ban,Allah{Exalted is He}descends to the lowest heaven and forgives more than the number of woolly hairs on the   flocks and herds of [the tribe of Kalb].”
Hadrat Ibn-e-Abbas{may Allah be pleased with him and his father}said: “In the night of mid Sha’ban,Allah[Exalted is He] arranges the affairs of the year.He transfers[some of]  the living to the list of dead,and records those who will make pilgrimage to the house of Allah,neither adding one too many nor leaving a single one of them out.”    

 

THREE HUNDRED GATES OF MERCY ARE OPENED IN THE NIGHT OF MID SHA’BAN:
Hadrat Abu Huraira{may Allah be pleased with him}reported that Rasullullah{salallahu alaihi wassallam}said:  “Gabriel{peace be upon him}came to me on the night of mid Sha’ban and said to me:”Ya RasulAllah,raise your   head heavenwards!” I asked him: “What night is this?”and he replied: “This is night when Allah{Glorified is He}opens three hundred of the gates of mercy, forgiving all who do not make anything His partner. The only  exceptions are those who practice sorcery or divination, are addicted to wine, or persist in usuary  and illict sex; these He does not forgive untill they repent.” At a quarter of the night, Gabriel {peace be upon him}came down and said: Ya RasulAllah, raise your head!” So i looked up, to behold the gates of Paradise wide open. At the first gate an angel was calling: “Good news for those who bow in worship this night!” At the second gate an angel was calling: Good news for those who prostrate themselves in worship this night!” At the third gate an angel was calling: “Good news for those who offer supplication this night!” At the fourth gate an angel was calling: “Good news for those who make remembrance this night!” At the fifth gate an angel was calling: “Good news for those who weep this night from the fear of Allah!” At the sixth gate an angel was calling:” Good news for those who submit this night!” At the seventh gate an angel was calling: “Will anyone ask, hat his request may be granted?” At the eight    gate an angel  was calling:” Will anyone seeks forgiveness, that he may be forgiven?”   Rasullullah{salsllahu alaihi wassallam}said: “O Gabriel,how long will these gates remain open?”  He replied: From the beginning of the night until the break of dawn.” Then he said: “YarasulAllah,  tonight Allah has as many slaves emancipated from the fire of hell as the number of wooly hairs on the flocks  and herds of tribe Kalb.”              

MY BROTHERS AND SISTERS IN ISLAM!
You read the blessings and mercy of this month. How fortunate is this month that our Prophet{peace be upon him} said that THIS IS MY MONTH, this is the blessed month in which our Prophet{peace be upon him} used to fast more than any month except Ramadan. In the mid of this blessed month,he{peace be upon him}spent the whole  night in worshiping of Allah subhanahu ta’ala.He remained in prostration the half night for the maghfirah [forgiveness] of his Ummah.Not only he prayed for his ummah but also he went himself to the blessed cemetry  of  Janna-tul-Baqqi in Madinah Munawwara and he prayed for maghfirah[forgiveness] for the dead of his Ummah.And he fasted the fifteenth day of Sha’ban.How fortunate are those who worship and seek forgiveness  from Allah subhanahu ta’ala and are forgiven.Instead of sleeping in this blessed nitht,spend this night in worshiping,weeping,asking for forgiveness for the whole muslim ummah,reciting Quran,reciting SALAT and  SALAM upon Allah’s beloved Prophet hadrat MUHAMMAD{peace be upon him}as many times as we can, as this the month of Allah’s beloved Prophet{peace be upon him}.Allah subhanahu ta’ala is watching us,it is up to us what we decide.

ماہِ شعبان کی پندرہویں رات کو شبِ برأت کہا جاتا ہے شب کے معنی ہیں رات اور برأت کے معنی بری ہونے اور قطع تعلق کرنے کے ہیں ۔ چونکہ اس رات مسلمان توبہ کرکے گناہوں سے قطع تعلق کرتے ہیں اور اللہ تعالیٰ کی رحمت سے بے شمار مسلمان جہنم سے نجات پاتے ہیں اس لیے اس رات کو شبِ برأت کہتے ہیں ۔ اس رات کو لیلۃ المبارکۃ یعنی برکتوں والی رات، لیلۃ الصک یعنی تقسیم امور کی رات اور لیلۃ الرحمۃ یعنی رحمت نازل ہونے کی رات بھی کہا جاتا ہے۔
جلیل القدر تابعی حضرت عطاء بن یسار رضی اللہ تعالیٰ عنہ، فرماتے ہیں ، ”لیلۃ القدر کے بعد شعبان کی پندرھویں شب سے افضل کوئی رات نہیں ”۔ (لطائف المعارف ص ١٤٥)
جس طرح مسلمانوں کے لیے زمین میں دو عیدیں ہیں اس طرح فرشتوں کے آسمان میں دو عیدیں ہیں ایک شبِ برأت اور دوسری شبِ قدر جس طرح مومنوں کی عیدیں عید الفطر اور عید الاضحٰی ہیں فرشتوں کی عیدیں رات کو اس لیے ہیں کہ وہ رات کو سوتے نہیں جب کہ آدمی رات کو سوتے ہیں اس لیے ان کی عیدیں دن کو ہیں ۔ (غنیۃ الطالبین ص ٤٤٩)
تقسیمِ امور کی رات
ارشاد باری تعالیٰ ہوا، ”قسم ہے اس روشن کتاب کی بے شک ہم نے اسے برکت والی رات میں اتارا، بے شک ہم ڈر سنانے والے ہیں اس میں بانٹ دیا جاتا ہے ہر حکمت والا کام”۔ (الدخان ٢ تا ٤ ، کنزالایمان)
”اس رات سے مراد شبِ قدر ہے یا شبِ برأت” (خزائن العرفان) ان آیات کی تفسیر میں حضرتِ عکرمہ رضی اللہ تعالیٰ عنہ، اور بعض دیگر مفسرین نے بیان کیا ہے کہ ”لیلۃ مبارکۃ” سے پندرہ شعبان کی رات مراد ہے ۔ اس رات میں زندہ رہنے والے ، فوت ہونے والے اور حج کرنے والے سب کے ناموں کی فہرست تیار کی جاتی ہے اور جس کی تعمیل میں ذرا بھی کمی بیشہ نہیں ہوتی ۔ اس روایت کو ابن جریر، ابن منذر اور ابنِ ابی حاتم نے بھی لکھا ہے۔ اکثر علماء کی رائے یہ ہے کہ مذکورہ فہرست کی تیاری کا کام لیلۃ القدر مین مکمل ہوتا ہے۔ اگرچہ اس کی ابتداء پندرہویں شعبان کی شب سے ہوتی ہے۔ (ماثبت من السنہ ص ١٩٤)
علامہ قرطبی مالکی رحمتہ اللہ علیہ فرماتے ہیں
ایک قول یہ ہے کہ ان امور کے لوحِ محفوظ سے نقل کرنے کا آغاز شبِ برأت سے ہوتا ہے اور اختتام لیلۃ القدر میں ہوتا ہے۔ (الجامع الاحکام القرآن ج ١٦ ص ١٢٨)
یہاں ایک شبہ یہ پیدا ہوتا ہے کہ یہ امور تو پہلے ہی سے لوح محفوظ میں تحریر ہیں پھر اس شب میں ان کے لکھے جانے کا کیا مطلب ہے؟ جواب یہ ہے کہ یہ امور بلاشبہ لوح محفوظ میں تحریر ہیں لیکن اس شب میں مذکورہ امور کی فہرست لوح محفوظ سے نقل کرکے ان فرشتوں کے سپرد کی جاتی ہے جن کے ذمہ یہ امور ہیں ۔
حضرتِ عائشہ صدیقہ رضی اللہ تعالیٰ عنہا فرماتی ہیں
رسول کریم صلی اللہ علیہ وآلہ وسلم نے فرمایا کیا تم جانتی ہو کہ شعبان کی پندرہویں شب میں کیا ہوتا ہے؟ میں نے عرض کی یا رسول اللہ صلی اللہ علیہ وآلہ وسلم آپ فرمائیے۔ ارشاد ہوا آئندہ سال میں جتنے بھی پیدا ہونے والے ہوتے ہیں وہ سب اس شب میں لکھ دئیے جاتے ہیں اور جتنے لوگ آئندہ سال مرنے والے ہوتے ہیں وہ بھی اس رات میں لکھ دئیے جاتے ہیں اور اس رات میں لوگوں کا مقررہ رزق اتارا جاتاہے۔ (مشکوٰۃ جلد ١ ص ٢٧٧)
حضرت عطاء بن یسار رضی اللہ تعالیٰ عنہ، فرماتے ہیں،
”شعبان کی پندرہویں رات میں اللہ تعالیٰ ملک الموت کو ایک فہرست دے کر حکم فرماتا ہے کہ جن جن لوگوں کے نام اس میں لکھے ہیں ان کی روحوں کو آئندہ سال مقررہ وقتوں پر قبض کرنا۔ تو اس شب میں لوگوں کے حالات یہ ہوتے ہیں کہ کوئی باغوں میں درخت لگانے کی فکر میں ہوتا ہے کوئی شادی کی تیاریوں میں مصروف ہوتا ہے۔ کوئی کوٹھی بنگلہ بنوا رہا ہوتا ہے حالانکہ ان کے نام مُردوں کی فہرست میں لکھے جاچکے ہوتے ہیں ۔ (مصنف عبد الرزاق جلد ٤ ص ٣١٧ ، ماثبت من السنہ ص ١٩٣)
حضرت عثمان بن محمد رضی اللہ تعالیٰ عنہ سے مروی ہے کہ
سرکار مدینہ صلی اللہ علیہ وآلہ وسلم نے فرمایا ایک شعبان سے دوسرے شعبان تک لوگوں کی زندگی منقطع کرنے کا وقت اس رات میں لکھا جاتا ہے یہاں تک کہ انسان شادی بیاہ کرتا ہے اور اس کے بچے پیدا ہوتے ہیں حالانکہ اس کا نام مُردوں کی فہرست میں لکھا جاچکا ہوتا ہے۔ (الجامع الاحکام القرآن ج ١٦ ص ١٢٦، شعب الایمان للبیہقی ج ٣ ص ٣٨٦)
چونکہ یہ رات گذشتہ سال کے تمام اعمال بارگاہِ الہٰی میں پیش ہونے اور آئندہ سال ملنے والی زندگی اور رزق وغیرہ کے حساب کتاب کی رات ہے اس لیے اس رات میں عبادت الہٰی میں مشغول رہنا رب کریم کی رحمتوں کے مستحق ہونے کا باعث ہے اور سرکار دو عالم صلی اللہ علیہ وآلہ وسلم کی یہی تعلیم ہے۔ 
مغفرت کی رات
شبِ برأت کی ایک بڑی خصوصیت یہ ہے کہ اس شب میں اللہ تعالیٰ اپنے فضل و کرم سے بے شمار لوگوں کی بخشش فرما دیتا ہے اسی حوالے سے چند احادیث مبارکہ ملاحظہ فرمائیں ۔
(١) حضرت عائشہ صدیقہ رضی اللہ تعالیٰ عنہا فرماتی ہیں،
ایک رات میں نے حضور اکرم صلی اللہ علیہ وآلہ وسلم کو اپنے پاس نہ پایا تو میں آپ صلی اللہ علیہ وآلہ وسلم کی تلاش میں نکلی میں نے دیکھا کہ آپ صلی اللہ علیہ وآلہ وسلم جنت البقیع میں تشریف فرما ہیں آپ صلی اللہ علیہ وآلہ وسلم نے فرمایا کیا تمہیں یہ خوف ہے کہ اللہ تعالیٰ اور اس کے رسول صلی اللہ علیہ وآلہ وسلم تمہارے ساتھ زیادتی کریں گے۔ میں نے عرض کی یا رسول اللہ صلی اللہ علیہ وآلہ وسلم مجھے یہ خیال ہوا کہ شاید آپ صلی اللہ علیہ وآلہ وسلم کسی دوسری اہلیہ کے پاس تشریف لے گئے ہیں آقا و مولیٰ صلی اللہ علیہ وآلہ وسلم نے فرمایا بیشک اللہ تعالیٰ شعبان کی پندرہویں شب آسمانِ دنیا پر (اپنی شان کے مطابق) جلوہ گر ہوتا ہے اور قبیلہ بنو کلب کی بکریوں کے بالوں سے زیادہ لوگوں کی مغفرت فرماتا ہے۔ (ترمذی جلد ١ ص ١٥٦، ابن ماجہ ص ١٠٠، مسند احمد جلد ٦ ص ٢٣٨، مشکوٰۃ جلد ١ ص ٢٧٧، مصنف ابنِ ابی شعبہ ج ١ ص ٣٣٧، شعب الایمان للبیہقی جلد ٣ ص ٣٧٩)
شارحین فرماتے ہیں کہ یہ حدیث پاک اتنی زیادہ اسناد سے مروی ہے کہ درجہ صحت کو پہنچ گئی۔
(٢) حضرتِ ابو بکر صدیق رضی اللہ تعالیٰ عنہ، سے روایت ہے کہ آقا و مولیٰ صلی اللہ علیہ وآلہ وسلم نے فرمایا،
”شعبان کی پندرہویں شب میں اللہ تعالیٰ آسمانِ دنیا پر (اپنی شان کے مطابق) جلوہ گر ہوتا ہے اور اس شب میں ہر کسی کی مغفرت فرما دیتا ہے سوائے مشرک اور بغض رکھنے والے کے”۔ (شعب الایمان للبیہقی جلد ٣ ص ٣٨٠)
(٣) حضرت ابو موسیٰ اشعری رضی اللہ تعالیٰ عنہ، سے مروی ہے کہ
نبی کریم صلی اللہ علیہ وآلہ وسلم کا ارشاد ہے اللہ تعالیٰ شعبان کی پندرہویں شب میں اپنے رحم و کرم سے تمام مخلوق کو بخش دیتا ہے سوائے مشرک اور کینہ رکھنے والے کے”۔ (ابنِ ماجہ ص ١٠١، شعب الایمان ج ٣ ص ٣٨٢، مشکوٰۃ جلد ١ ص ٢٧٧)
(٤) حضرت ابوہریرہ ، حضرت معاذ بن جبل، حضرت ابو ثعلیۃ اور حضرت عوف بن مالک رضی اللہ تعالیٰ عنہم سے بھی ایسا ہی مضمون مروی ہے۔ (مجمع الزوائد ج ٨ ص ٦٥)
(٥) حضرت عبد اللہ بن عمرو بن عاص رضی اللہ تعالیٰ عنہما سے روایت ہے کہ
آقا و مولیٰ صلی اللہ علیہ وآلہ وسلم نے فرمایا، ”شعبان کی پندرہویں رات میں اللہ تعالیٰ اپنی رحمت سے دو شخصوں کے سوا سب مسلمانوں کی مغفرت فرمادیتا ہے ایک کینہ پرور اور دوسرا کسی کو ناحق قتل کرنے والا”۔ (مسند احمد ج ٢ ص ١٧٦، مشکوٰۃ جلد ١ ص ٢٧٨)
(٦) امام بیہقی نے شعب الایمان (ج ٣ ص ٣٨٤) میں حضرت عائشہ رضی اللہ تعالیٰ عنہا کی ایک طویل روایت بیان کی ہے جس میں مغفرت سے محروم رہنے والوں میں ان لوگوں کا بھی ذکر رشتے ناتے توڑنے والا، بطور تکبر ازار ٹخنوں سے نیچے رکھنے والا، ماں باپ کا نافرمان، شراب نوشی کرنے والے۔
(٧) غنیۃ الطالبین ص ٤٤٩ پر حضرت ابو ہریرہ رضی اللہ تعالیٰ عنہ، سے مروی طویل حدیث میں مزید ان لوگوں کا بھی ذکر ہے جادوگر، کاہن، سود خور اور بد کار، یہ وہ لوگ ہیں کہ اپنے اپنے گناہوں سے توبہ کیے بغیر ان کی مغفرت نہیں ہوتی۔ پس ایسے لوگوں کو چاہیے کہ اپنے اپنے گناہوں سے جلد از جلد سچی توبہ کرلیں تاکہ یہ بھی شب برأت کی رحمتوں اور بخشش و مغفرت کے حقدار ہوجائیں۔
ارشاد باری تعالیٰ ہوا ”اے ایمان والو اللہ کی طرف ایسی توبہ کرو جو آگے نصیحت ہوجائے”۔ (التحریم ٨ ، کنزالایمان)
یعنی توبہ ایسی ہونی چاہیے جس کا اثر توبہ کرنے والے کے اعمال میں ظاہر ہو اور اس کی زندگی گناہوں سے پاک اور عبادتوں سے معمور ہوجائے۔
حضرت معاذ بن جبل رضی اللہ تعالیٰ عنہ، نے بارگاہ رسالت صلی اللہ علیہ وآلہ وسلم میں عرض کی۔ یارسول اللہ صلی اللہ علیہ وآلہ وسلم توبۃ النصوح کسے کہتے ہیں اشاد ہوا بندہ اپنے گناہ پر سخت نادم اور شرمدسار ہو۔ پھر بارگاہ الہٰی میں گڑگڑا کر مغفرت مانگے۔ اور گناہوں سے بچنے کا پختہ عزم کرے تو جس طرح دودھ دوبارہ تھنوں میں داخل نہیں ہوسکتا اسی طرح اس بندے سے یہ گناہ کبھی سرزد نہ ہوگا۔
رحمت کی رات
شبِ برأت فرشتوں کو بعض امور دئیے جانے اور مسلمانوں کی مغفرت کی رات ہے اس کی ایک او ر خصوصیت یہ ہے کہ یہ رب کریم کی رحمتوں کے نزول کی اور دعاؤں کے قبول ہونے کی رات ہے۔
١۔ حضرت عثمان بن ابی العاص رضی اللہ تعالیٰ عنہ، سے روایت ہے کہ
حضور اکرم صلی اللہ علیہ وآلہ وسلم کا ارشاد ہے۔ ”جب شعبان کی پندرہویں شب آتی ہے تو اللہ تعالیٰ کی طرف سے اعلان ہوتا ہے، ہے کوئی مغفرت کا طالب کہ اس کے گناہ بخش دوں ، ہے کوئی مجھ سے مانگنے والا کہ اسے عطا کروں ۔ اس وقت اللہ تعالیٰ سے جو مانگا جائے وہ ملتا ہے۔ وہ سب کی دعا قبول فرماتا ہے سوائے بدکار عورت اور مشرک کے”۔ (شعب الایمان للبیہقی ج٣ ص ٣٨٣)
٢۔ حضرت علی رضی اللہ تعالیٰ عنہ، سے روایت ہے کہ غیب بتانے والے آقا و مولیٰ صلی اللہ علیہ وآلہ وسلم نے فرمایا
جب شعبان کی پندرھویں شب ہو تورات کو قیام کرو اور دن کو روزہ رکھو کیونکہ غروب آفتاب کے وقت سے ہی اللہ تعالیٰ کی رحمت آسمان دنیا پر نازل ہوجاتی ہے اور اللہ تعالیٰ ارشاد فرماتا ہے، ہے کوئی مغفرت کا طلب کرنے والا کہ میں اسے بخش دوں ۔ ہے کوئی رزق مانگنے والا کہ میں اس کو رزق دوں ہے کوئی مصیبت زدہ کہ میں اسے مصیبت سے نجات دوں ، یہ اعلان طلوع فجر تک ہوتا رہتا ہے۔ (ابنِ ماجہ ص ١٠٠، شعب الایمان للبیہقی ج ٣ ص ٣٧٨، مشکوٰۃ ج ١ ص ٢٧٨)
اس حدیث پاک میں اللہ تعالیٰ کی طرف سے مغفرت و رحمت کی ندا کا ذکر ہے اگرچہ یہ ندا ہر رات میں ہوتی ہے لیکن رات کے آخری حصے میں جیسا کہ کتاب کے آغاز میں شبِ بیداری کی فضیلت کو عنوان کے تحت حدیث پاک تحریر کی گئی شبِ برأت کی خاص بات یہ ہے کہ اس میں یہ ندا غروب آفتاب ہی سے شروع ہوجاتی ہے گویا صالحین اور شبِ بیدار مومنوں کے لیے تو ہر رات شبِ برأت ہے مگر یہ رات خطاکاروں کے لیے رحمت و عطا اور بخشش و مغفرت کی رات ہے اس لیے ہمیں چاہیے کہ اس رات میں اپنے گناہوں پر ندامت کے آنسو بہائیں اور ربِ کریم سے دنیا و آخرت کی بھلائی مانگیں ۔ اس شب رحمتِ خداوندی ہر پیاسے کو سیراب کردینا چاہتی ہے اور ہر منگتے کی جھولی گوہرِ مراد سے بھر دینے پر مائل ہوتی ہے۔ بقول اقبال، رحمت الہٰی یہ ندا کرتی ہے 
ہم تو مائل بہ کرم ہیں کوئی سائل ہی نہیں ۔۔۔ راہ دکھلائیں کسے راہرو منزل ہی نہیں
شبِ بیداری کا اہتمام
شبِ برأت میں سرکار دو عالم صلی اللہ علیہ وآلہ وسلم نے خود بھی شبِ بیداری کی اور دوسروں کو بھی شبِ بیداری کی تلقین فرمائی آپ صلی اللہ علیہ وآلہ وسلم کا فرمان عالیشان اوپر مذکور ہوا کہ “جب شعبان کی پندرہویں رات ہو تو شبِ بیداری کرو اور دن کو روزہ رکھو” اس فرمان جلیل کی تعمیل میں اکابر علمائے اہلسسنت اور عوام اہلسنت کا ہمیشہ سے یہ معمول رہا ہے کہ رات میں شبِ بیداری کا اہتمام کرتے چلے آئے ہیں۔
شیخ عبد الحق محدث دہلوی رحمتہ اللہ علیہ فرماتے ہیں
”تابعین میں سے جلیل القدر حضرات مثلاً حضرت خالد بن معدان، حضرت مکحول، حضرت لقمان بن عامر اور حضرت اسحٰق بن راہویہ رضی اللہ تعالیٰ عنہم مسجد میں جمع ہو کر شعبان کی پندرہویں شب میں شبِ بیداری کرتے تھے اور رات بھر مسجد میں عبادات میں مصروف رہتے تھے”۔ (ما ثبت من السنہ ٢٠٢، لطائف المعارف ص ١٤٤)
علامہ ابنِ الحاج مانکی رحمتہ اللہ علیہ شبِ برأت کے متعلق رقم طراز ہیں
”اور کوئی شک نہیں کہ یہ رات بڑی بابرکت اور اللہ تعالیٰ کے نزدیک بڑی عظمت والی ہے۔ ہمارے اسلاف رضی اللہ تعالیٰ عنہیم اس کی بہت تعظیم کرتے اور اس کے آنے سے قبل اس کے لیے تیاری کرتے تھے۔ پھر جب یہ رات آتی تو وہ جوش و جذبہ سے اس کا استقبال کرتے اور مستعدی کے ساتھ اس رات میں عبادت کیا کرتے تھے کیونکہ یہ بات ثابت ہوچکی ہے کہ ہمارے اسلاف شعائر اللہ کا بہت احترام کیا کرتے تھے۔” (المدخل ج ١ ص ٣٩٢)
مذکورہ بالا حوالوں سے یہ بات ثابت ہوئی کہ اس مقدس رات میں مسجد میں جمع ہوکر عبادات میں مشغول رہنا اور اس رات شبِ بیداری کا اہتمام کرنا تابعین کرام کا طریقہ رہا ہے۔
شیخ عبد الحق محدث دہلوی قدس سرہ فرماتے ہیں
”اب جو شخص شعبان کی پندرہویں رات مین شبِ بیداری کرے تو یہ فعل احادیث کی مطابقت میں بالکل مستحب ہے۔ رسول کریم صلی اللہ علیہ وآلہ وسلم کا یہ عمل بھی احادیث سے ثابت ہے کہ شبِ برأت میں آپ صلی اللہ علیہ وآلہ وسلم مسلمانوں کی دعائے مغفرت کے لیے قبرستان تشریف لے گئے تھے۔” (ماثبت من السنہ ص ٢٠٥)
آقا و مولیٰ صلی اللہ علیہ وآلہ وسلم نے زیارت قبور کی ایک بڑی حکمت یہ بیان فرمائی ہے کہ اس رات موت یاد آتی ہے۔ اور آخرت کی فکر پیدا ہوتی ہے۔ شبِ برأت میں زیارتِ قبور کا واضح مقصد یہی ہے کہ اس مبارک شب میں ہم اپنی موت کو یاد کریں تاکہ گناہوں سے سچی توبہ کرنے میں آسانی ہو۔ یہی شبِ بیداری کا اصل مقصد ہے۔
اس سلسلے میں حضرت حسن بصری رضی اللہ تعالیٰ عنہ، کا ایمان افروز واقعہ بھی ملاحظہ فرمائیں منقول ہے کہ
جب آپ رضی اللہ تعالیٰ عنہ، شبِ برأت میں گھر سے باہر تشریف لائے تو آپ کا چہرہ یوں دکھائی دیتا تھا جس طرح کسی کوقبر میں دفن کرنے کے بعد باہر نکالا گیا ہو۔ آپ سے اس کا سبب پوچھا گیا تو آپ رضی اللہ تعالیٰ عنہ، نے فرمایا خدا کی قسم میری مثال ایسی ہے جیسے کسی کی کشتی سمند میں ٹوٹ چکی ہو اور وہ ڈوب رہا ہو اور بچنے کی کوئی امید نہ ہو۔ پوچھا گیا آپ رضی اللہ تعالیٰ عنہ، کی ایسی حالت کیوں ہے؟ فرمایا میرے گناہ یقینی ہیں ۔ لیکن اپنی نیکیوں کے متعلق میں نہیں جانتا کہ وہ مجھ سے قبول کی جائیں گی یا پھر رد کردی جائیں گی۔ (غنیۃ الطالبین ص ٢٥٠)
اللہ اکبر نیک و متقی لوگوں کا یہ حال ہے جو ہر رات شبِ بیداری کرتے ہیں اور تمام دن اطاعتِ الہٰی میں گزارتے ہیں جب کہ اس کے برعکس کچھ لوگ ایسے کم نصیب ہیں جو اس مقدس رات میں فکر آخرت اور عبادت و دعا میں مشغول ہونے کی بجائے مزید لہو و لعب میں مبتلا ہوجاتے ہیں آتش بازی پٹاخے اور دیگر ناجائز امور میں مبتلا ہوکر اس مبارک رات کا تقد س پامال کرتے ہیں ۔ حالانکہ آتش بازی اور پٹاخے نہ صرف ان لوگوں اور ان کے بچوں کی جان کے لیے خطرہ ہیں بلکہ ارد گرد کے لوگوں کی جان کے لیے بھی خطرے کا باعث بنتے ہیں ۔ ایسے لوگ ”مال برباد اور گناہ لازم” کا مصداق ہیں ۔
ہمیں چاہیے کہ ایسے گناہ کے کاموں سے خود بھی بچیں اور دوسروں کو بھی بچائیں اور بچوں کو سمجھائیں کہ ایسے لغو کاموں سے اللہ تعالیٰ اور اس کے پیارے حبیب صلی اللہ علیہ وآلہ وسلم ناراض ہوتے ہیں ۔ مجدد برحق اعلیٰ ھضرت امام احمد رضا محدث بریلوی رحمتہ اللہ علیہ فرماتے ہیں ۔ آتش بازی جس طرح شادیوں اور شب برأت میں رائج ہے بے شک حرام اور پورا جرم ہے کہ اس میں مال کا ضیاع ہے۔ قرآن مجید میں ایسے لوگوں کو شیطان کے بھائی فرمایا گیا۔ ارشاد ہوا،
”اور فضول نہ اڑا بے شک (مال) اڑانے والے شیطانوں کے بھائی ہیں ”۔ (بنی اسرائیل)
شعبان کے روزے
نبی کریم صلی اللہ علیہ وآلہ وسلم کا ارشادِ گرامی ہے
”جن لوگوں کی روحیں قبض کرنی ہوتی ہیں ان کے ناموں کی فہرست ماہِ شعبان مٰں ملک الموت کو دی جاتی ہے اس لیے مجھے یہ بات پسند ہے کہ میرا نام اس وقت فہرست میں لکھا جائے جب کہ میں روزے کی حالت میں ہوں”۔
یہ حدیث پہلے مذکورہ ہو چکی کہ مرنے والوں کے ناموں کی فہرست پندرہویں شعبان کی رات کو تیار کی جاتی ہے۔ حضور صلی اللہ علیہ وآلہ وسلم کے اس ارشاد سے معلوم ہوا کہ اگرچہ رات کے وقت روزہ نہیں ہوتا اس کے باوجود روزہ دار لکھے جانے کا مطلب یہ ہے کہ بوقت کتاب (شب) اللہ تعالیٰ روزہ کی برکت کو جاری رکھتا ہے۔ (ماثبت من السنہ ١٩٢)
حضرت عائشہ صدیقہ رضی اللہ تعالیٰ عنہا فرماتی ہیں کہ
”میں نے آقا و مولیٰ صلی اللہ علیہ وآلہ وسلم کو ماہِ رمضان کے علاوہ ماہِ شعبان سے زیادہ کسی مہینے میں روزے رکھتے نہیں دیکھا”۔ (بخاری، مسلم، مشکوٰۃ جلد ١ ص ٤٤١)
ایک اور روایت میں فرمایا
”نبی کریم صلی اللہ علیہ وآلہ وسلم چند دن چھوڑ کر پورے ماہِ شعبان کے روزے رکھتے تھے”۔ (ایضاً)

پانچویں صدی کے مجدد سیدنا امام محمد غزالی رحمۃ اللہ علیہ فرماتے ہیں ”شعبان دراصل شعب سے مشتق ہے ۔ اس کا معنی ہے پہاڑ کو جانے کا راستہ، اور یہ بھلائی کا راستہ ہے۔ شعبان سے خیر کثیر نکلتی ہےــ” (مکاشفۃ القلوب صفحہ ٦٨١)

ایک اور قول کے مطابق شعبان تشعب سے ماخوذ ہے اور تشعب کے معنی تفرق کے ہیں۔ چونکہ اس ماہ میں بھی خیر کثیر متفرق ہوتی ہے، نیز بندوں کو رزق اس مہینہ میں متفرق اور تقسیم ہوتے ہیں۔ (فضائل الایام والشہور صفحہ ٤٠٤/ ماثبت باالسنۃ صفحہ١٨٦)

سیدی و سندی حضور غوث اعظم الشیخ عبدالقادر حسنی حسینی جیلانی رضی اللہ عنہ فرماتے ہیں کہ شعبان میں پانچ حرف ہیں۔

١۔ شین
٢۔ عین
٣۔ باء
٤۔ الف
٥۔ نون

پس ”شین” عبارت ہے شرف سے اور ”عین” عبارت ہے علو سے اور ”با ”عبارت ہے بِرّ (یعنی بھلائی) سے اور ”الف ”عبارت ہے الفت سے اور ”نون ”عبارت ہے نور سے۔ لہٰذا اللہ تعالیٰ ماہِ شعبان میں اپنے نیک بندوں کو یہ پانچ چیزیں عطا فرماتا ہے۔ (غنیۃ الطالبین عربی، جلد۔١، صفحہ ٢٨٨، نزہۃ المجالس ج۔١، صفحہ ١٣١)

:شب برات سے متعلق ارشاد خداوندی

حٰمۤ o وَ الْکِتٰبِ الْمُبِیْنِ o اِنَّا اَنْزَلْنٰہُ فِیْ لَیْلَۃٍ مُّبٰرَکَۃٍ اِنَّا کُنَّا مُنْذِرِیْنَ o فِیْھَا یُفْرَقُ کُلُّ اَمْرٍ حَکِیْمٍo اَمْرًا مِّنْ عِنْدِنَا ط اِنَّا کُنَّا مُرْسِلِیْنَo (پارہ ٢٥، سورہ دخان، آیت ١ تا ٥)

ترجمہ :۔ قسم اس روشن کتاب کی بیشک ہم نے اسے برکت والی رات میں اتارا بے شک ہم ڈر سنانے والے ہیں اس میں بانٹ دیا جاتا ہے ہر حکمت والا کام ہمارے پاس کے حکم سے بے شک ہم بھیجنے والے ہیں۔ (کنز الایمان)

اس رات سے کون سی رات مراد ہے علمائے کرام کے اس میں دو قول ہیں۔ حضرت ابن عباس رضی اللہ عنہما و حضرت قتادہ رضی اللہ عنہ اور اکثر مفسرین کی رائے یہ ہے کہ وہ لیلۃ القدر تھی کیونکہ سورہ قدر میں اس کی وضاحت موجود ہے اور حضرت عکرمہ رضی اللہ عنہ اور جماعت کا خیال ہے کہ اس سے مراد پندرہ شعبان کی رات تھی۔

:شعبان المعظم کی اہم ترین عبادت

غوث الثقلین ، امام الفریقین، سیدنا شیخ عبدالقادر جیلانی رضی اللہ تعالیٰ عنہ فرماتے ہیں ”اس مہینے میں محبوب خدا صلی اللہ علیہ وسلم پر درود شریف کی کثرت کرنی چاہئے ، کیونکہ یہ مہینہ حضور پر نور شافع یوم النشور صلی اللہ علیہ وسلم کا مہینہ ہے ۔ درود شریف اور اس مہینے کے وسیلے سے بار گاہِ الٰہی میں قرب حاصل کرنا چاہئے۔ (غنیۃ الطالبین عربی، جلد ۔١،صفحہ ٢٨٨)

:فضائل میں احادیث

نبی کریم صلی اللہ علیہ وسلم نے فرمایا ،” رجب اللہ تعالیٰ کا مہینہ ہے، شعبان میرا مہینہ ہے، اور رمضان میری اُمت کا مہینہ ہے۔” (ماثبت با السنۃ صفحہ١٧٠بحوالہ جامع الکبیر بروایت امام حسن بصری رحمۃ اللہ علیہ)

محدث ویلمی علیہ الرحمۃ روایت کرتے ہیں، ”حضرت عائشہ رضی اللہ تعالیٰ عنہا نے فرمایا، میں نے حضور اکرم محمد رسول اللہ صلی اللہ علیہ وسلم کو یہ فرماتے سُنا ، اللہ تعالیٰ چار راتوں میں بھلائی کی مہر لگاتا ہے۔

(١) شب عید الاضحی
(٢) شب عید الفطر
(٣) ماہ رجب کی پہلی شب
(٤) شب نصف شعبان۔

حضرت ابو امامہ باہلی رضی اللہ تعالی عنہ سے مروی ہے ، نبی کریم رؤف الرحیم علیہ الصلوٰۃ والتسلیم نے فرمایا، ”پانچ راتیں ایسی ہیں کہ ان میں کوئی دعا رد نہیں ہوتی،

(١) رجب کی پہلی رات
(٢) نصف شعبان کی رات
(٣) جمعہ کی رات
(٤) اور
(٥) دونوں عیدوں کی رات۔

حضور اکرم صلی اللہ علیہ وسلم نے شعبان کی تیرہویں شب اپنی امت کی شفاعت کیلئے دعا کی تو آپ کو تہائی عطا ہوا، پھر چودہویں شب دعا کی تو دو تہائی عطا ہوا، پھر پندرہویں شب دعا کی تو سب کچھ عطا ہوا ، سوائے اس کے جو اللہ تعالیٰ سے بِدکے ہوئے اونٹ کی طرح بھاگے یعنی نافرمانی کرنے والا۔ (مکاشفۃ القلوب صفحہ ٦٨٢)

حضرت ابو امامہ باہلی رضی اللہ تعالی عنہ سے مروی ہے کہ رسول اللہ صلی اللہ علیہ وسلم آمد شعبان پر فرماتے ، اس میں اپنی جانوں کو پاک کرو اور اپنی نیتوں کو درست کرو۔ (مکاشفۃ القلوب ٦٨١)

ابن اسحق نے حضرت انس بن مالک رضی اللہ تعالی عنہ سے روایت کیا کہ ام المؤمنین سیدہ عائشہ صدیقہ رضی اللہ تعالیٰ عنہا نے مجھے بتایا نصف شعبان کی شب رسول اللہ صلی اللہ علیہ وسلم مسجد میں سجدہ کی حالت میں یہ دعا فرما رہے تھے ،

سَجَدَ لَکَ سَوَا دِیْ وَخَیَالِیْ وَاٰمَنَ بِکَ فَوَا دِیْ وَہٰذِہ یَدِیْ وَمَا جَنَیْتُ بِہَا عَلیٰ نَفْسِیْ یَا عَظِیْمًا یُّرْ جیٰ لِکُلِّ عَظِیْمٍ اِغْفِرِ الذَّنْبَ الْعَظِیْمَ سَجَدَوَجْہِیَ لِلَّذِیْ خَلَقَہ، وَصَوَّرَہ، وَشَقَّ سَمْعَہ، وَبَصَرَہ

میرے بدن اور میری صورت نے تجھے سجدہ کیا میرا دل تجھ پر ایمان لایا اور یہ میرے ہاتھ ہیں جن سے میں نے خود پر زیادتی کی، اے عظیم! ہر بڑی بات میں اس پر امید کی جاتی ہے، بڑا گناہ معاف فرمادے میرے چہرے نے اس ذات کو سجدہ کیا جس نے اسے پیدا کیا اس کی صورت بنائی اور کان اور آنکھ بنائے

:پھر آپ صلی اللہ علیہ وسلم نے سر اٹھایا اور یہ دعا کی

اَللّٰہُمَّ ارْزُقْنِیْ قَلْبًا تَقِیًّا نَقِیًّا مِّنَ الشِّرْکِ بَرِیًّا لَّا کَا فِرًا وَّ لَا شَقِیًّا

اے اللہ ! مجھے ایسا دل عطا فرما جو پر ہیزگار ہو شرک سے پاک ہو ، نیک ہو ۔۔۔۔۔۔ نہ کافر ہواور نہ ہی بدبخت ہو

پھر دوبارہ سجدہ کیا اور میں نے یہ پڑھتے ہوئے سُنا

اَعُوْذُ بِرِضَائِکَ مِنْ سَخَطِکَ وَ بِعَفْوِکَ مِنْ عُقُوْبَتِکَ وَبِکَ مِنْکَ لَا اُحْصِیْ ثَنَآءَ عَلَیْکَ اَنْتَ کَمَا اَثْنَیْتَ عَلٰی نَفْسِکَ اَقُوْلُ کَمَا قَالَ اَخِیْ دَاؤ،دُ اَغْفِرُ وَجْھِیْ فِیْ التُّرَابِ لِسَیِّدِیْ وَحَقَّ لِوَجْہِ سَیِّدِیْ اَنْ یُّغْفَرَ

میں تیری ناراضگی سے تیری پناہ مانگتا ہوں تیری سزا سے تیری معافی کی پناہ تجھ سے تیری پناہ، میں تیری تعریف نہیں کرسکتا بس تو ایسا ہے جیسے کہ تو نے خود اپنی تعریف فرمائی میں وہی کہتاہوں جو میرے بھائی حضرت داؤود علیہ السلام نے کہا میں اپنے آقا کیلئے مٹی میں اپنے چہرے کو خاک آلود کرتا ہوں اور چہرے کا یہ حق ہے کہ اپنے آقا کیلئے خاک آلودہ ہو۔ (مکاشفۃ القلوب صفحہ٦٨٣۔٦٨٤)

:شعبان میں روزوں کی فضیلت

یوں تو عام طور پر ہر ماہ چند نفلی روزے جسمانی و روحانی اعتبار سے مفید ہوتے ہیں۔ اگر ہر ماہ کی تیرہ ، چودہ اور پندرہ تاریخوں (ایامِ بیض) کے تین دن مسلسل روزے رکھیں تو ایمانی درجات کی بلندی، روحانی بالیدگی اور ایمان پر استقامت کی ضمانت حاصل ہوتی ہے لیکن شرط یہ ہے کہ صحیح العقیدہ سنی شیخ طریقت کی راہنمائی حاصل ہو، جو اپنے مریدین کو کامل طور پر مسلک امام احمد رضا محدث و محقق بریلوی علیہ الرحمۃ و الرضوان کے دائرے میں رکھے اور صلح کلی کے فریب سے بچائے۔

نسائی شریف میں حضرت اسامہ رضی اللہ تعالی عنہ سے روایت ہے کہ میں نے عرض کیا، اے اللہ کے رسول صلی اللہ علیہ وسلم ! میں آپ کو اس قدر روزے رکھتا نہیں دیکھتا جس قدر کہ شعبان میں آپ روزوں کا اہتمام کرتے ہیں، آپ نے فرمایا یہ وہ مہینہ ہے جس سے لوگ غافل ہیں یہ رجب اور رمضان کے درمیان وہ مہینہ ہے کہ جس میں لوگوں کے اعمال رب العالمین کے حضور پیش ہوتے ہیں، میں پسند کرتا ہوں کہ میرا عمل جب پیش ہو تو میں روزے کی حالت سے ہوں۔” (مکاشفۃ القلوب صفحہ ٦٨١، جامع الصغیر، جلددوم، صفحہ٣٠١)

اُم المومنین سیدہ عائشہ صدیقہ رضی اللہ عنہا سے مروی ہے کہ میں نے محبوب خدا صلی اللہ علیہ وسلم کو رمضان المبارک کے علاوہ کسی مہینے میں مکمل روزے رکھتے ہوئے نہیں دیکھا اور شعبان سے زیادہ کسی مہینے میں روزے رکھتے نہیں دیکھا۔” (بخاری شریف جلد اول صفحہ٢٦٤، مسلم شریف جلد اول صفحہ٣٦٥)

ام المؤمنین سیدہ عائشہ الصدیقہ رضی اللہ تعالیٰ عنہا فرماتی ہیں کہ رسول اللہ صلی اللہ علیہ وسلم کو تمام مہینوں میں شعبان کے روزے زیادہ پسند تھے، پھر اسے رمضان سے ملادیا کرتے ۔ (جامع الترمذی جلد اول، صفحہ ٢٧٥، سنن ابو داؤد ، جلد اول صفحہ ٣٣٧، سنن ابن ماجہ صفحہ١١٩)

یہی روایت سیدہ ام سلمہ رضی اللہ تعالیٰ عنہا سے بھی ہے، جسے ابن ماجہ صفحہ ١١٩ ، اور ترمذی جلد اول صفحہ٢٧٥ پر ملاحظہ کریں۔

شبِ برأت کے فضائل و اعمال

(١) ام المؤمنین سیدہ عائشہ صدیقہ رضی اللہ عنہا روایت کرتی ہیں کہ میں ایک رات رسول اللہ صلی اللہ علیہ وسلم کو نہ پاکر آپ کی تلاش میں نکلی آپ جنت البقیع میں تھے، آپ کا سر آسمان کی جانب اٹھا ہوا تھا، آپ نے مجھے فرمایا ، اے عائشہ کیا تمہیں ڈر ہے کہ اللہ اور اس کا رسول تم پر ظلم کرے گا؟ میں نے عرض کیا، یا رسول اللہ مجھے گمان ہوا شاید آپ دوسری ازواج کے پاس تشریف لے گئے ہیں۔ آپ نے فرمایا ” اللہ تعالیٰ پندرہویں شعبان کی رات آسمانِ دنیا پر (اپنی شایانِ شان) نزول فرماتا ہے اور بنو کلب قبیلہ کی بکریوں کے بالوں سے زیادہ لوگوں کی مغفرت فرماتا ہے۔ (ترمذی جلد اول صفحہ٢٧٥، ابن ماجہ صفحہ ٩٩) امام ترمذی علیہ الرحمہ فرماتے ہیں اس باب میں سیدنا ابو بکر صدیق رضی اللہ تعالی عنہ سے بھی روایت ہے۔

(٢) مولائے کائنات حضرت علی کرم اللہ وجہہ روایت کرتے ہیں رسول اللہ صلی اللہ علیہ وسلم نے فرمایا ، نصف شعبان کی رات میں قیام کرو اور دن میں روزہ رکھو ، کیونکہ اللہ تعالیٰ اسی رات غروب آفتاب تا طلوع فجر آسمانِ دنیا کی طرف متوجہ رہتا ہے اور فرماتا ہے ”کوئی ہے مجھ سے مغفرت طلب کرنے والا کہ میں اسے بخش دوں ، کوئی رزق طلب کرے تو اس کو رزق دوں ، کوئی مصیبت سے چھٹکارا چاہے تو اس کو عافیت دوں۔ (ابن ماجہ شریف صفحہ نمبر٩٩)

(٣) حضرت ابو موسیٰ اشعری رضی اللہ تعالی عنہ سے روایت ہے ،”نبی کریم صلی اللہ علیہ وسلم نے فرمایا ! اللہ تعالیٰ شعبان کی پندرہویں شب ظہور فرماتا ہے اور مشرک و چغل خور کے علاوہ سب کی بخشش فرمادیتا ہے (سنن ابن ماجہ صفحہ ٩٩)

:قبل مغرب مختصر عمل مگر اجر بے مثل

ماہ شعبان کی چودہ (١٤) تاریخ کو قبل مغرب چالیس مرتبہ   لَاحَوْلَ وَلَا قُوَّۃَ اِلَّا بِااللّٰہِ الْعَلِیِّ الْعَظِیْمِ   اور سو (١٠٠) مرتبہ درود شریف پڑھنے کے نتیجے میں چالیس برس کے گناہ معاف ہوتے ہیں۔ بہشت میں خدمت کے لئے چالیس حوریں مامور کردی جاتی ہیں ۔ (مفتاح الجنان)

شعبان المعظم کے نوافل

:آفات و بلیات و محتاجی سے نجات

نماز مغرب کے بعد ٦ رکعات نوافل اس طرح پڑھیں کہ دو رکعت نماز نفل برائے درازی عمر بالخیرپڑھیں، پھر سورۃ یٰسین پڑھ کر مزید دورکعت نفل برائے ترقی و کشادگی رزق پڑھیں، پھر سوۃ یٰسین پڑھ کر مزید دو رکعت نفل برائے دفع بلیات و استغفار پڑھیں پھر سورۃ یٰسین پڑھ کر دعائے شعبان پڑھنے کے نتیجے میں ان شاء اللہ ایک سال تک محتاجی اور آفات قریب نہیں آئیں گی۔

:صلوۃ خیر سے چار ہزار نو سو (٤٩٠٠) حاجتیں پوری ہوتی ہیں

حضرت خواجہ حسن بصری علیہ الرحمۃ الرضوان فرماتے ہیں کہ ” مجھے تیس صحابہ علیہم الرضوان نے بیان کیا ہے کہ اس رات جو شخص یہ نماز خیر پڑھتا ہے تو اللہ تعالیٰ اس کی طرف ستر مرتبہ نظر رحمت فرماتا ہے ایک نظر میں ستر حاجتیں پوری فرماتا ہے جن میں سب سے ادنیٰ حاجت گناہوں کی مغفرت ہے اس طرح کل چار ہزار نو سو حاجتیں پوری ہوتی ہیں۔ اس کا طریقہ یہ ہے کہ دو دورکعت کر کے صلوٰۃ خیر مستحب کی نیت باندھیں، ہر رکعت میں سورۃ فاتحہ کے بعد دس بار سورۃ اخلاص پڑھیں۔ پچاس نمازوں کی سو رکعتوں میں ایک ہزار مرتبہ سورۃ اخلاص پڑھیں گے۔

:تمام صغیرہ و کبیرہ گناہوں کی معافی

آٹھ رکعت نفل دو دو کرکے پڑھیے، ہر رکعت میں سورۃ فاتحہ کے بعد ٢٥ مرتبہ سورۃ اخلاص پڑھ کر خلوص دل سے توبہ کریں اور درج ذیل دعا کھڑے ہوکر بیٹھ کر اور سجدے میں ٤٤ مرتبہ پڑھیں ۔ گناہوں سے ایسے پاک ہوجائیں گے جیسے کہ آج ہی پیدا ہوئے ہوں۔

اَللّٰہُمَّ اِنَّکَ عَفُوٌّ کَرِیْمٌ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّیْ یَا غَفُوْرُ یَا غَفُوْرُ یَا غَفُوْرُ یَا کَرِیْمُ

:رزق میں برکت اورکاروبار کی ترقی کیلئے

دورکعت نماز ہر رکعت میں سورۃ فاتحہ کے بعد آیت الکرسی ایک مرتبہ ، سورۃ اخلاص پندرہ مرتبہ پڑھیں۔ سلام کے بعد سو مرتبہ درود شریف پڑھیں پھر تین سو تیرہ مرتبہ  یَاوَہَّابُ یَا بَاسِطُ یَارَزَّاقُ یَا مَنَّانُ یَا لَطِیْفُ یَا غَنِیُّ یَا مُغْنِیُّ یَا عَزِیْزُ یَا قَادِرُ یَا مُقْتَدِرُ   کا وظیفہ پڑھنے سے کاروبار میں برکت اور رزق میں وسعت ہوجاتی ہے۔

:موت کی سختی آسان اور عذابِ قبر سے حفاظت

چار رکعت پڑھیں ہر رکعت میں سورۃ فاتحہ کے بعد سورۃ تکاثر ایک مرتبہ اور اخلاص تین دفعہ پڑھ کر سلام کے بعد سورۃ ملک اکیس مرتبہ اور سورۃ توبہ کی آخری دو آیتیں اکیس دفعہ پڑھنے سے ان شاء اللہ والرسول صلی اللہ علیہ وسلم موت کی سختیوں اور قبر کے عذاب سے محفوظ رہیں گے۔

:صلوۃ التسبیح

حضور اکرم نور مجسم صلی اللہ علیہ وسلم نے حضرت عباس رضی اللہ تعالی عنہ سے فرمایا: اے چچا! کیا میں تم کو عطا نہ کروں، کیا میں تم کو بخشش نہ کروں، کیا میں تم کو نہ دوں، کیا میں تمہارے ساتھ احسان نہ کروں، دس فوائد ہیں کہ جب تم یہ کرو تو اللہ تعالیٰ تمہارے گناہ بخش دے گا۔ اگلا، پچھلا، پرانا ، نیا ، جو بھولے سے کیا جو قصدًا کیا، چھوٹا ہو ، بڑا ہو ، پوشیدہ ہو یا ظاہر ہو۔ اس کے بعد صلوۃ التسبیح کی ترکیب تعلیم فرمائی، پھر فرمایا کہ اگر تم سے ہو سکے تو ہر روز ایک بار پڑھا کرو یا پھر جمعہ کے دن ایک بار یا ہر ماہ میں ایک بار یا سال میں ایک بار یہ بھی نہ ہوسکے تو زندگی میں ایک بار ضرور پڑھو۔ طریقہ یہ ہے کہ نیت کے بعد تکبیر تحریمہ کہہ کر ثنا پڑھیں، پھر تسبیح سُبْحَانَ اللّٰہِ وَالْحَمْدُلِلّٰہِ وِلَا اِلٰہَ اِلَّااللّٰہُ وَاللّٰہُ اَکْبَرُ پندرہ بار پھر تعوذ ، تسمیہ ،سورۃ فاتحہ اور کوئی بھی سورۃ پڑھ کر رکوع میں جانے سے پہلے دس بار یہی تسبیح پڑھیں پھر رکوع میں دس بار، رکوع سے سر اٹھا کر قومہ میں تحمید کے بعد دس بار پھر سجدہ میں دس بار دونوں سجدوں کے درمیان جلسے میں دس بار، دوسرے سجدہ میں دس بار اس طرح چاروں رکعت میں پڑھیں ہر رکعت میں پچھتر(٧٥) بار چاروں رکعتوں میں تین سو (٣٠٠) بار تسبیح پڑھی جائے گی۔ یہ واضح رہے کہ دوسری ، تیسری اور چوتھی رکعتوں کے شروع میں فاتحہ سے پہلے پندرہ بار اور رکوع سے پہلے دس بار یعنی قیام میں پچیس (٢٥) بار اور رکوع و سجود میں سُبْحَانَ رَبِّیَ الْعَظِیْم اور سُبْحَانَ رَبِّیَ الْاَعْلیٰ تین مرتبہ پڑھ کر پھر تسبیح دس دس بار پڑھیں گے۔

:روز محشر اللہ تعالیٰ کا دیدار اور اس کی نظر کرم

اس نعمت کے وہ مستحق ہوں گے جو پندرہ شعبان کا روزہ رکھیں اور بعد نماز ظہر چار رکعت دو دو کر کے اس طرح پڑھیں کہ پہلی رکعت میں فاتحہ کے بعدسورۃزلزال ایک بار،سورۃ اخلاص دس بار، دوسری رکعت میں سورۃ تکاثر ایک بار، سورۃاخلاص دس بار، دوسری نماز کی پہلی رکعت میں سورۃ فاتحہ کے بعد سورۃ کافرون تین دفعہ ،سورۃ اخلاص دس بار اور آخری رکعت میں آیت الکرسی تین دفعہ، سورۃ اخلاص پچیس بار، جو یہ عمل کریں گے تو روز محشر اللہ تعالیٰ کے دیدار سے مشرف ہوں گے۔ نیز اللہ تعالیٰ بھی ان کی طرف نظر کرم فرمائے گا۔

نوٹ: یاد رکھیں نوافل سے پہلے فرض نمازوں کی قضا کی ذمہ داری پوری کرنی ہوگی۔

دعائے نصف شعبان المعظم

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْم

اَللّٰہُمَّ یَا ذَ الْمَنِّ وَلَا یُمَنُّ عَلَیْہِ یَاذَالْجَلَالِ وَالْاِکْرَامِ . یَا ذَاالطَّوْلِ وَالْاِنْعَامِ . لاَ اِلٰہَ اِلَّا اَنْتَ ظَہْرُ اللَّاجِئِیْنَ . وَجَارُ الْمُسْتَجِیْرِیْنَ . وَاَمَانُ الْخََآئِفِیْنَ . اَللّٰہُمَّ اِنْ کُنْتَ کَتَبْتَنِیْ عِنْدَکَ فِۤی اُمِّ الْکِتٰبِ شَقِیًّا اَوْ مَحْرُوْمًا اَوْ مَطْرُوْدًا اَوْ مُقَتَّرًاعَلَیَّ فِی الرِّزْقِ  فَامْحُ . اللّٰہُمَّ بِفَضْلِکَ شَقَا وَتِیْ وَحِرْ مَا نِیْ وَطَرْدِیْ وَاقْتِتَارَرِزْقِیْ . وَاثْبِتْنِیْ عِنْدَکَ فِیۤ اُمِّ الْکِتٰبِ سَعِیْدًامَّرْزُوْقًا مُّوَفَّقًا لِّلْخَیْرَاتِ . فَاِنَّکَ قُلْتَ وَقَوْلُکَ الْحَقُّ فِیْ کِتَابِکَ الْمُنَزَّلِ . عَلٰی لِسَانِ نَبِیِّکَ الْمُرْسَلِ . یَمْحُو اللّٰہُ مَا یَشَآءُ وَیُثْبِتُ وَ عِنْدَہ، اُمُّ الْکِتٰبِ . اِلٰہِیْ بِالتَّجَلِّیِّ الْاَعْظَمِ . فِیْ لَیْلَۃِ النِّصْفِ مِنْ شَہْرِ شَعْبَانَ الْمُکَرَّمِ . اَلَّتِیْ یُفْرَقُ فِیْہَا کُلُّ اَمْرٍ حَکِیْمٍ وَّ یُبْرَمُ . اَنْ تَکْشِفَ عَنَّا مِنَ الْبَلَاءِ وَالْبَلْوَ آءِ مَا نَعْلَمُ وَمَا لَا نَعْلَمُ وَاَنْتَ بِہٖ اَعْلَمُ اِنَّکَ اَنْتَ الْاَعَزُّالْاَکْرَمُ . وَصَلَّی اللّٰہُ تَعَا لٰی عَلٰی سَیِّدِنَا مُحَمَّدٍ وَّعَلٰی اٰلِہٖ وَ اَصْحَابِہٖ وَسَلَّمْ وَالْحَمْدُ لِلّٰہِ رَبِّ الْعَلَمِیْنَ.

:فاتحہ اور حلوہ کھانے اور کھلانے کے فائدے

١٤ شعبان کو گھر میں خواتین (باوضو ہوں تو بہتر ہے) حلوہ پکائیں اور آقائے دوجہاں حضور اکرم حضرت محمد مصطفی صلی اللہ علیہ وسلم ، خاتون جنت سیدہ فاطمۃ الزہرا سلام اللہ علیہا، سیدہ عائشہ صدیقہ رضی اللہ عنہا، حضرت سیدنا حمزہ اور حضرت اویس قرنی رضی اللہ عنہما کی خصوصیت کے ساتھ نیز دیگر صالحین ، اولیائے کاملین ، سلاسل تصوف و طریقت کے بزرگان دین، اپنے آباؤ اجداد، اعزاو اقربا (جو حالتِ ایمان پر رحلت کر گئے ہوں) اور عام مومنین کی حلوے پر فاتحہ دلائیں اور ہمسایوں میں تقسیم کریں، خصوصاً محتاج و مستحقین امداد کو حلوے کے علاوہ کچھ خیرات بھی دیں۔ مشائخ سے منقول ہے یہ ارواح اپنے عزیزوں کی جانب سے فاتحہ و نذور کے منتظر ہوتے ہیں۔ ایصالِ ثواب کے تحفے وصول کرکے خوش ہوتے ہیں اور بارگاہ الٰہی میں اپنے زندہ عزیزوں کے حسنِ خاتمہ و آخرت کے لئے سفارش بھی کرتے ہیں۔ بخاری شریف کی حدیث جلد دوم صفحہ ٨١٧ کے مطابق حلوہ کھانا رسول اکرم صلی اللہ علیہ وسلم کی سنت متواتر اور سنتِ عادیہ دونوں پر عمل ہے۔ جبکہ حلوہ کھلانے سے متعلق اللہ کے پیارے حبیب ہمارے طبیب مصطفی کریم علیہ التحیۃ والتسلیم فرماتے ہیں” جس نے اپنے مسلمان بھائی کو میٹھا لقمہ کھلایا اس کو سبحانہ و تعالیٰ حشر کی تکلیف سے محفوظ رکھے گا،۔ (شرح الصدور، للعلامہ امام سیوطی مجدد قرن نہم)

قبرستان حاضری کے آداب

مرحومین اور عزیزوں کی مغفرت کیلئے: باوضو ہو کر اور تازہ گلاب(یا دوسرے پھول) لے کر قبرستان جائیں، قبروں کے آداب اور خصوصًاقبروں کے سرہانے لوح پر لکھی آیاتِ قرآنی کا احترام کریں، قبروں پر نہ چلیں، قبروں پر آگ نہ جلائیں یعنی روشنی کے لیے موم بتی یا چراغ جلانا منع ہے ، ہر قبرستان میں شہری انتظامیہ کی ذمہ داری ہے کہ بجلی کے کھمبوں کی تنصیب کرے اور ان ہی کھمبوں پر تیز روشنی کے بلب لگائے جائیں تاکہ پورا قبرستان روشن ہو کیونکہ قبرستان بہت گنجان ہوتا ہے قبروں کے درمیان قطعاً جگہ نہیں ہوتی کہ وہاں موم بتی یا چراغ جلا سکیں لیکن بعض نادان حضرات ایسا کرتے ہیں جو شرعاً منع ہے، خوشبو کے لئے اگر بتی جلا کر قبر سے ایک فٹ دور رکھیں۔ اپنی موت کو بھی یاد رکھیں، خواتین قبرستان میں نہ جائیں ۔ قبرستان میں داخلہ کے وقت یہ دعا پڑھیں۔

اَلسَّلامُ عَلَیْکُمْ یَا اَہْلَ الْقُبُورِ الْمُسْلِمِیْنَ اَنْتُمْ لَنَا سَلَفٌ وَّ اَنَا اِنْشَاءَ اللّٰہُ بِکُمْ لَاحِقُوْنَ نَسْاَلَ اللّٰہَ لَنَا وَلَکُمُ الْعَفْوَ وَ الْعَافِیَۃِ

پھر درج ذیل درود شریف ایک مرتبہ پڑھنے کے نتیجے میں اللہ تعالیٰ مُردوں پر سے ستر سال کے لئے اور چار دفعہ پڑھنے پر قیامت تک کا عذاب اٹھا لیتا ہے ۔ چوبیس مرتبہ پڑھنے والے کے والدین کی مغفرت ہوجاتی ہے اور اللہ تعالیٰ فرشتوں کو حکم دیتا ہے کہ اس کے والدین کی قیامت تک زیارت کرتے رہو۔

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلّٰہُمَّ صَلِّ عَلٰی مُحَمَّدٍا مَّا دَامَتِ الصَّلٰوۃِ
وَصَلِّ عَلٰی مُحَمَّدٍا مَّا دَامَتِ الرَّحْمَۃِ
وَصَلِّ عَلٰی رُوْحِ مُحَمَّدٍا فِی الْارْوَاحِ
وَصَلِّ عَلٰی صُوْرَۃِ مُحَمَّدٍا فِی الصُّوْرِ
وَصَلِّ عَلٰی اِسْمِ مُحَمَّدٍا فِی الْاَسْمَائِ
وَصَلِّ عَلٰی نَفْسِ مُحَمَّدٍا فِی النُّفُوْسِ
وَصَلِّ عَلٰی قَلْبِ مُحَمَّدٍا فِی الْقُلُوْبِ
وَصَلِّ عَلٰی مُحَمَّدٍا فِی القُبُوْرِ
وَصَلِّ عَلٰی رَوْضَۃِ مُحَمَّدٍا فِی الرِّیَاضِ
وَصَلِّ عَلٰی جَسَدِ مُحَمَّدٍا فِی الْاَجْسَادِ
وَصَلِّ عَلٰی مُحَمَّدٍا فِی التُّرَابِ
وَصَلِّ عَلٰی خَیْرِ خَلْقِہ وَ ذُرِّیَّتِہ وَ اَہْلِ بَیْتِہ
وَاَحْبَابِہ اَجْمَعِیْنَ بِرَحْمَتِکَ یَا اَرْحَمَ الرَّاحِمِیْنَ

اس ماہ کے اہم تاریخی واقعات

ختحویل قبلہ کا حکم …١٦ شعبان٢ہجری، بوقت ظہرخ روزہ فرض ہوا…٢ہجری سیدنا حضرت امام حسین رضی اللہ تعالیٰ عنہ، کی ولادت …٥ شعبان ٤ ہجری ولادت سیدہ بی بی زینب رضی اللہ تعالیٰ عنہاخ غزوہ سویق . . . ٤ ہجری غزوہ بنی مصطلق …٥ہجری غزوہ ذات قَرَد …٦ہجری جنگ یمامہ میں مسیلمہ کذاب کا قتل عہد صدیقی رضی اللہ تعالی عنہ …١١ ہجری مسجد نبوی شریف کی پہلی توسیع عہد ِ فاروقی رضی اللہ تعالی عنہ …١٧ ہجری جنگ جلولأعہد ِ فاروقی رضی اللہ تعالی عنہ …١٧ ہجری وفات حضرت قتادہ بن نعمان رضی اللہ تعالی عنہ …٢٣ ہجریخفتوحاتِ افریقہ، عہد عثمانی رضی اللہ تعالی عنہ …٢٧ ہجری پہلا شفاء خانہ ، عہد امیر معاویہ رضی اللہ تعالی عنہ …٤٩ ہجری وفات مغیرہ بن شعبہ رضی اللہ تعالی عنہ …٥٠ ہجری وفات حضرت ثوبان و حضرت جبیر رضی اللہ تعالی عنہ …٥٤ ہجری سیدنا امام حسین رضی اللہ تعالی عنہ کی مدینے سے مکہ آمداور یزید کا بیعت کیلئے اصرار…٣شعبان ٦٠ہجری وفات حضرت حمزہ الاسلمی رضی اللہ تعالی عنہ …٦١ ہجری وفات حضرت مسلمہ بن مخلد رضی اللہ تعالی عنہ …٦٢ ہجری وفات حضرت عرباض بن ساریہ رضی اللہ تعالی عنہ …٧٣ہجری وفات حضرت انس رضی اللہ تعالی عنہ (خادم رسول صلی اللہ علیہ وسلم )…٩٣ہجری شہادت حضرت سعید بن جبیر رضی اللہ تعالی عنہ …٩٥ ہجری وفات امام حسن بصری رضی اللہ تعالی عنہ …١١٠ ہجری شہادت امام اعظم ابو حنیفہص …٤شعبان ١٥٠ہجری وفات امام سفیان ثوری رضی اللہ تعالی عنہ …١٦١ہجری ولادت امام مسلم رضی اللہ تعالی عنہ …٢٠١ہجری آلِ امام زید بن امام حسن علیہما السلام نے یمن میں خلافتِ زیدیہ کی بنیاد رکھی …٢٠٣ ہجری مامون الرشید نے موسیٰ برمکی کو سندھ کا والی بنایا…٢١٣ ہجری مامون کی رومیوں سے جنگ …٢١٧ ہجری وفات حضرت سرّی سقطی رضی اللہ تعالی عنہ (خلیفہ حضرت معروف کرخی رضی اللہ تعالی عنہ)…٢٥٣ہجری وفات مؤرخ ابن قتیبہ الدینوری…٢٧٦ ہجری وفات مشہور فقیہہ امام کرمانی علیہ الرحمہ…٢٨٠ہجری دمشق و مصر میں سنّیوں کی جان و مال پر قرامطیوں کے حملے…٢٨٩ہجری وفات ابن المر زبان …٣٦٦ہجری وفات ابو بکر خوارزمی…٣٨٣ہجری وفات ابو القاسم صیدلانی …٣٩٨ ہجری محمود غزنوی علیہ الرحمہ کا نگر کوٹ پر حملہ…٤٠٠ہجری وفات ابو الحسن قاسبی المعافری…٤٠٣ہجری وفات حافظ ابو بکر بن مردویہ الاصبہانی علیہ الرحمہ…٤١٠ہجری محمود غزنوی علیہ الرحمہ نے سومنات کا مندر توڑا…٤١٦ہجری خراسان پرسلجوقیوں کا قبضہ…٤٣٠ ہجری تخت نشینی مودود غزنوی…٤٣٣ ہجری وفات ابو الحسن بن القزوینی…٤٤٢ ہجری وفات ابو عثمان الصابونی…٤٤٩ ہجری وفات امام ابن حزم الظاہری…٤٥٦ ہجری جامع مسجد دمشق کو کئی بد عقیدہ گروہوں نے مکمل جلا دیا …٤٦١ ہجری بیت المقدس پر نصرانی صلیبیوں کا قبضہ…٤٩٢ ہجری وفات محمد بن عبدالکریم الشہرستانی…٥٤٨ ہجری سلطان شہاب الدین غوری کا سندھ پر حملہ…٥٧١ ہجری وفات ابو البرکات ابن الانباری…٥٧٧ ہجری سلطان صلاح الدین ایوبی علیہ الرحمہ نے ٢٩ رجب کو بیت المقدس فتح کرکے یکم شعبان کو مسجد اقصیٰ میں نماز جمعہ کی امامت فرمائی… ٥٨٣ ہجری امام فخر الدین رازی علیہ الرحمہ کو حاکم افغانستان نے ظلمًا ہرات سے نکال دیا…٥٩٥ ہجری وفات حضرت بہاؤ الدین بلخی علیہ الرحمہ(والد بزرگوار مولانا رومی)…٦٢٨ ہجری تخت نشینی فیروز شاہ تغلق…٦٣٣ہجری ولادت صاحب نحو میر سید شریف جرجانی ۔۔۔۔۔۔٧٤٠ھ خامام ابن حجر عسقلانی (شارح بخاری) کی ولادت مصر میں ٧٧٣ھ وفات حافظ شیرازی …٧٩١ ہجری وفات حافظ زین الدین العراقی…٨٠٦ ہجری وفات تیمور لنگ…٨٠٧ ہجری شام میں شدید زلزلہ اور تباہی…٨١١ ہجری ولادت حضرت مولانا عبد الرحمن جامی ٨١٧ھ حکومت سکندر لودھی کا قیام …٨٩٤ ہجری حکومت ظہیر الدین بابر …٩٣٢ ہجری وفات حاجی خلیفہ صاحب کشف الظنون۔۔۔۔۔۔١٠٦ ہجری مشہور مجذوب حضرت سرمد کی شہادت…١٠٧١ہجری بہادر شاہ ظفر کی گرفتاری…١٢٧٤ہجری خلافت عبدالحمید ثانی (عثمانیہ سلطنت)…١٢٩٣ہجری وصال شیخ الخطباء علامہ احمد ابو الخیر بن عبد اللہ الحنفی (جنت المعلیٰ) اعلیٰ حضرت کی تصنیف الدولۃ المکیہ پر تقریظ لکھی تھی) ۔۔۔۔۔۔١٣٣٥ھ ایران کی قاچاری حکومت کا خاتمہ…١٣٤٢ہجری وفات مولانا محمد علی جوہر…١٣٤٩ہجری وفات مولانا حسرت موہانی…١٣٧٠ہجری آزادی مراکش و تونس…١٣٧٥ہجری آزادی اردن …١٣٧٦ہجری آزادی زنجبار…١٣٨٣ہجری۔ وصال مجاہد ملت فاتح سرحد علامہ عبد الحامد بدایونی (رفیق خاص قائد اعظم، راہنما تحریک پاکستان)۔۔۔۔۔۔١٢ جولائی ١٩٧٠ء

شعبان المعظم میں وفات پانے والے مشہور اولیاء و بزرگانِ دین رحمہم اللہ

یکم شعبان المعظم

٭ حضرت بندگی شاہ لطف اللہ جونپوری ٭ مولانا قاضی سلطان محمود اعونی ١٣٣٧ھ ٭ محدث اعظم پاکستان مولاناسردار احمد لائل پوری۔

٢ شعبان المعظم

٭ حضرت مولوی شاہ ابو الحسن نصیر آبادی ١٢٧٢ھ ٭ حضرت عبدالکریم ملا فقیر اخون رامپوری ١٢٠٦ھ ٭ حضرت سید ابو الحسنات محمد احمد قادری ١١٠٨ھ ٭ حضرت شاہ بازو پشاوری۔ ٭ حضرت علامہ محمد جان بحری آبادی ١٣٣٨ھ

٣ شعبان المعظم

٭ حضرت سفیان ثوری ١٦١ھ ٭ حضرت ابو الفرح طرطوسی ۔ ٭ مولانا حکیم عبدالماجد بدایونی ٢٣٥٠ھ(رہنما تحریک پاکستان)

٤ شعبان المعظم

٭ ام المؤمنین سیدہ حفصہ رضی اللہ عنہا ٤٥ھ ٭ امام اعظمسید نا نعمان بن ثابت ابو حنیفہ کوفی ١٥٠ھ ٭ حضرت بدرالدین صاحب ولایت سلیمانی ٦٦٩ھ ٭ حضرت ابو سعید ابو الخیر فضل اللہ خراسانی ٤٤٠ھ ٭ حضرت محمد افضل رازی نیشا پوری ٤٥٨ھ ٭ حضرت شاہ نور الحق تپاں پھلواری١٢٣٣ھ ٭ حضرت علامہ سید امیر اجمیری خوشاب سرگودھا ١٣٩٠ھ

٥ شعبان المعظم

٭ حضرت مولانا رضی الدین عبدالغفور لاری ہراتی ٩١٢ھ ٭ حضرت علی خواص جعفربن نصیر ٣٤٨ھ ٭ حضرت خواجہ فحر الدین ابو الخیر چشتی (بن خواجہ خواجگان خواجہ غریب نواز ) ٦٦١ھ ٭ حضرت شیخ کمال خجندی ٨٠٣ھ ٭ حضرت مولانا محمد یحییٰ قادری نقشبندی ١٣١٥ھ ٭ حضرت سیدشاہ محمد غوث بدایونی ١٢٥٥ھ ٭ حضرت غلام محی الدین امیر عالم مارہروی ٭ حضرت غائب شاہ غازی کراچی منوڑہ ٭ پیر غلام مرتضیٰ سرہندی مجددی (ملیر کراچی، رہنما تحریک پاکستان) ١٤٠٢ھ

٦ شعبان المعظم

٭ حضرت شیخ زاہد بخاری ٨٩٣ھ علیہ الرحمۃ ٭ حضرت نور الدین کشمیری ٭ حضرت شیخ سید محمد کالپی شریف ٭ حضرت شاہ انوار الحق فرنگی محلی١٢٣٦ھ ٭ حضرت مولانا قادر بخش سہسرامی ١٣٣٧ھ ٭ حضرت مولانا نذیر احمد خجندی میرٹھی ١٣٥٥ھ

٧ شعبان المعظم

٭ حضرت شیخ ابو الیسر ثعلبی ٢٩٧ھ ٭ حضرت شاہ ہاشم لکھنوی ١١٣٥ھ ۔ ٭ حضرت سید اسد علی شاہ لکھنوی ٭ حضرت شیخ ابو سعید مبارک مخزومی ٭ مخدوم ابو القاسم نور الحق ٹھٹھوی ١١٣٨ھ ٭ علامہ ابو الحسنات محمد احمد قادری (مجاہد تحریک ختم نبوت، مصنف تفسیر حسنات، شرح قصیدہ بردہ شریف) ١٣٨٠ھ

٨ شعبان المعظم

٭ حضرت خواجہ شمس الدین محمد حافظ شیرازی ٧٢٩ھ ٭ حضرت مولانا رحیم بخش آروی ١٣٤٤ھ ٭ حضرت مولانا امام الدین سیالکوٹی نقشبندی ١٣٧٣ھ/١٢اپریل١٩٥٤ئ؁ ٭ شیخ القرآن حضرت علامہ محمد عبدالغفور ہزاروی ١٣٩٠ھ ۔

٩ شعبان المعظم

٭ حضرت شیخ ابو علی ترکمانی ٢٦٧ھ ٭ حضرت قاضی احمد علی ١٢٣١ھ ٭ حضرت ابو القاسم جعفر مقری نیشاپوری ٣٧٨ھ ٭ حضرت مکیل بن زیاد ١١١ھ ٭ حضرت ابو منصور محمد انصاری ٤٣٠ھ حضرت شیخ المعمر بابا یوسف کوہی ٩٤٥ھ۔ ٭ پیر محی الدین لال بادشاہ مکھڑ شریف اٹک (راہنما تحریک پاکستان) ١٣٨٣ھ

١٠ شعبان المعظم

٭ حضرت سید عبداللطیف قادری ١١٤٩ھ ٭ حضرت محمد حسن چشتی ہراتی ١٠٠٧ھ ٭ حضرت مولانا غلام دین لاہوری ١٣٩٠ھ۔ ٭ حضرت ابراہیم شاہ بخاری، کھارادر، کراچی۔ ٭ شیخ محمد معصوم سرہندی دہلوی ١٣١٤ھ

١١ شعبان المعظم

٭ حضرت ابو سعید اعرابی ٣٤١ھ ٭ حضرت شیخ ابو محمد جاربردے ١٤٧ھ ٭ حضرت خواجہ ابراہیم بلخی ٦٨٤ھ ٭ حضرت ابو اعلیٰ کاتب مصری ٣٤٦ھ ٭ حضرت شیخ حفص مدنی ٣٢٧ھ ٭ حضرت نجیب الدین علی برغش شیرازی ٦٧٨ھ ۔ ٭ حضرت شاہ عبدالباری صابری امروہی ١٢٢٦ھ ٭ پیر سید سردار احمد شاہ ، رحیم یار خان ١٣٥١ھ/١٩٣١ئ؁ ٭ حضرت علامہ مفتی محمد سعید بن صبغت اللہ محمد غوث محدث مدراس ١٣١٤ھ

١٢ شعبان المعظم

٭ حضرت ابو یعقوب طبری١٩٧ھ ٭ حضرت سید ابو المعالی لاہوری ٦٢٠ھ ٭ حضرت خواجہ حسین بازیاری بصری ٣٠٢ھ ٭ حضرت خواجہ خاوند محمود ١٠٥٢ھ ٭ حضرت سید داؤود مکی ٣٢١ھ ٭ حضرت میر صالح کشفی اکبر آبادی ١٠٦٠ھ ٭ حضرت سید عبد الوہاب گمانی بغدادی ٥٩٩ھ ٭ حضرت ابو الحسن علی مکی ٢٤٧ھ ٭ حضرت محمد فضل اللہ بن نصر اللہ مکی ٤٩٥ھ ٭ حضرت شاہ کبیر الحسن کوفی ٨٤٧ھ ٭ حضرت سید محمد بن محمود ٦١٦ھ ٭ حضرت سید محمد قادری بغدادی ٧٢٠ھ

١٣ شعبان المعظم

٭ حضرت شاہ رکن الدین کریمی ٧٩٩ھ ٭ حضرت شیخ سیف الدین بخاری ٦٥٨ھ ٭ حضرت شیخ سیف الدین خلوتی ٧٨٣ھ ٭ حضرت شمس الائمہ عبدالعزیز حلوائی بخاری ٤٤٨ھ ٭ حضرت شاہ عبدالجلیل بغدادی ١١٥٢ھ ٭ حضرت سید فرید بخش بھکری ٨١٥ھ ٭ حضرت شاہ قطب الدین بہاری ٧٨٩ھ ٭ حضرت شاہ کمال کیتھلی١٠٠٣ھ ٭ حضرت سید محمد بن مہدی ٧٩٧ھ ۔ ٭ حضرت ابو مزاحم شیخ ابراہیم شیرازی ٣٤٨ھ ٭ سلطان الواعظین حضرت علامہ عبد الاحد محدث پیلی بھیتی ١٣٥٢ھ ٭ حضرت قائم الدین قلندر مجذوب(بکیر شریف ٹنڈو الہ یار ١٢١٥ھ ٭ مولانا نور احمد حنفی پسروری سیالکوٹی ١٣٤٨ھ

١٤ شعبان المعظم

٭ ام المؤمنین سیدہ ام حبیبہ رضی اللہ عنہا ٤٤ھ ٭ حضرت شیخ ابی العزائم ٦٩٩ھ ٭ حضرت شیخ ابو عبد اللہ مدنی ٢٠٩ھ ٭ حضرت شیخ احمد جعفر ٦٩٩ھ ٭ حضرت شیخ برہان مکی ٣١٧ھ ٭ حضرت سید طہٰ خراسانی بغدادی ٨٦٦ھ ٭ حضرت مخدوم حافظ عبدالغفور پشاوری ١١١٦ھ ٭ حضرت سید عبدالعزیز تباعی مدنی ٩٤١ھ ٭ حضرت عبدل حنیف رسول شاہی دہلوی ١٢٤٥ ھ ٭ حضرت شیخ فضالت دیلمی٢٧٠ھ ٭ حضرت محمد اکبر مسعود ١١٩٨ھ ٭ حضرت شاہ نور العلی اکبر آبادی ٭ حضرت ابو زکریا یحییٰ بن غوث الاعظم ٦٠٠ھ ٭ حضرت یوسف بن حسین رازی ٣٠٤ھ ۔ ٭ حضرت شیخ علی بن محمد فاضل سورتی ١٣١٥ھ ٭

١٥ شعبان المعظم

٭ حضرت بایزید طفیور بسطامی ٢٦١ھ ٭ حضرت شاہ تاج العلا اکبر آبادی ٭ حضرت شیخ عبدالطیف کشمیری ١١٣٤ھ ٭ حضرت عبید اللہ کرخی ٣٤٠ھ ٭ حضرت علاؤالدین علی واسطی٥٦١ھ ٭ حضرت علی بن حمید گردویہ مصری ٦١٢ھ ٭ حضرت فتح خراسانی بغدادی ٢٧٣ھ ٭ حضرت شاہ محمد یحییٰ بغدادی ٦١٧ھ ٭ ابو الفداء امام اسماعیل بن کثیر دمشقی ٧٧٤ھ ٭ حضرت شیخ نظام الدین بن شیخ عثمان ١٠١٨ھ ۔

١٦ شعبان المعظم

٭ حضرت ابو بکر الداقی ٣٥٩ھ ٭ حضرت شاہ ابو العباس ٧٠٣ھ ٭ حضرت رویم رومی ٢٨٥ھ ٭ حضرت سید احمد عظیم آبادی ٦٩٧ھ ٭ حضرت شرف الدین قتال بغدادی ٧١١ھ ٭ حضرت سید علاؤالدین مدنی ٦٩٩ھ ٭ حضرت سید علی ترمذی ٧٩٩ھ ٭ حضرت سید عمر گیلانی لاہوری ١١١٥ھ ٭ حضرت شیخ غلام غوث سندھی قادری ١٢٥٧ھ ٭ حضرت سید نور بخش گجراتی ٨٠٠ھ ٭ حضرت محمد ابراہیم ترمذی ٣٧٠ھ ٭ حضرت مومن سواتی ١١١٣ھ ۔ ٭ حضرت پیر سید جماعت علی شاہ لاثانی١٣٥٨ھ

١٧ شعبان المعظم

٭ حضرت شیخ اسحق مغربی ٧٧٦ھ ٭ حضرت اسمٰعیل نیشاپوری ٣٦٦ھ ٭ حضرت سید عبدالفتاح گجراتی ٭ حضرت شیخ علی صوفی طبری ٩٠٨ھ ۔ ٭ حضرت مولانا سکندر علی خالصپوری ١٣١٤ھ ٭ پیر سید محمد فضل شاہ جلال پوری (امیر حزب اللہ) ١٣٨٦ھ

١٨ شعبان المعظم

٭ حضرت سید ابو صالح مدنی٦٩٩ھ ٭ حضرت سید عبد الوہاب ٧٩٩ھ ٭ حضرت ابو حفص عمرو حداد ٢٦٥ھ ٭ حضرت لعل شہباز قلندر٦٧٣ھ ٭ علامہ کرم الدین جہلمی ٭ حضرت سید احمد قادری ١٣٦٥ھ۔ ٭ حضرت سید حاجی نور علی جیلانی (نورائی شریف) ١٣٨٣ھ

١٩ شعبان المعظم

٭ حضرت شیخ ابو بکر اشبیلی٢٩٢ھ ٭ حضرت شیخ ابو بکر موافری ٤٩٩ھ ٭ حضرت احمد خراز ٢٨٦ھ ٭ حضرت شیخ اوحدی اصفہانی ٧٣٧ھ ٭ حضرت شیخ شمس الدین ترک٧١٥ھ ٭ حضرت ابو عبداللہ محمد بن سعید مغربی ٢٧٩ھ ۔

٢٠ شعبان المعظم

٭ حضرت سلطان شمس الدین التمش (فرمانر وائے ہند)٦٣٣ھ ٭ حضرت خواجہ قوام الدین لکھنوی ٨٤٠ھ ٭ حضرت علامہ عبد الکافی ناروی الہ آبادی ١٣٥٠ھ (معروف عیسائی ادیب جارج برناڈ شا کے بھتیجے نے ١٣٤٠ھ/١٩٢١ء میں آپ کے ہاتھ پر اسلام قبول کیا)

٢١ شعبان المعظم

٭ حضرت شیخ ابو طاہر عبدالرزاق اندلسی٣٢٥ھ ٭ حضرت احمد بن عطا شامے ٣٦٩ھ ٭ حضرت لعل شہباز قلندر عثمان مروندی ٦٧٣ھ ٭ حضرت شیخ سلطان ترکمان دمشقی ٧١٤ھ ٭ حضرت خواجہ عبدالقادر قلندر ثالث ٨٠٧ھ ٭ حضرت شاہ جمال کوروی ٨١٢ھ ٭ حضرت ابو نصر محمود بلخی ٨٦٥ھ ۔ ٭ حضرت خواجہ آدم امکنگی ١٠٠٨ھ ٭ علامہ عبد الحکیم فرنگی محلی ١٢٨٥ھ ٭ مولانا رضا علی حنفی بنارسی ١٣١٢ھ ٭ حضرت مولانا مفتی علی محمد مھیری (مترجم سندھی قصیدہ بردہ شریف ، مجموعہ فتاوی دو جلد) ١٣٦٧ھ

٢٢ شعبان المعظم

٭ حضرت ابو علی مروزی ٤٣٤ھ ٭ حضرت ابو البیان ابن الحواری ٥٥١ھ ٭ حضرت شیخ ابو الفرح بغدادی ٥٧٣ھ ٭ حضرت عبدالقادر مکی ٥٨٢ھ ٭ حضرت سید کبیر الدین شاہ دولہ گجراتی ٦٠٣ھ ٭ حضرت شیخ علاؤالدین ابدال مثالی ٨٤٥ھ ٭ حضرت محمد بھکر٩٨٩ھ ۔ ٭ حضرت سرمد دہلوی ١٠٧٠ھ ٭ حضرت فتح قلندر جونپوری ١١١٨ھ ٭ حضرت عبدالوالی لکھنوی ١٢٧٩ھ ٭ حضرت علامہ محمد شاہ بن حسن شاہ محدث رامپوری ١٣٣٨ھ

٢٣ شعبان المعظم

٭ حضرت شیخ رضا رفیقی کشمیری ١٢٧٦ھ ٭ حضرت شیخ محمد عرف سید مرتضیٰ حسینی بلگرامی ثم مصری ١٢٠٥ھ ۔ ٭ حضرت علامہ شیخ محمد بن ہاشم فاضل سورتی ١٣١٥ھ

٢٤ شعبان المعظم

٭ حضرت سید عتیق اللہ چشتی ١١٣١ھ ٭ سید محمد اصغر علوی قادری رضوی١٣٩٧ھ(شیخوپورہ) ٭ پیر محمد شاہ بھیروی (والد پیر محمد کرم شاہ الازہری) ١٣٧٦ھ

٢٥ شعبان المعظم

٭ حضرت شیخ عبداللہ بن وہب (جامع موطا امام مالک)١٩٧ھ ٭ حضرت سید ابراہیم المسبوع الرسوقیہ ٣٧٦ھ ٭ حضرت شیخ صدر الدین قونیوی ٦٢٧ھ ٭ حضرت مولانا صفی الدین سرہندی ١٢٢٨ ھ ٭ حضرت شیخ عبدالمجید ہروی ٤٥٣ھ ٭ حضرت قطب الدین قلندری ٨٨٠ھ ٭ حضرت حاجی شاہ محمد سعید اجمیری ١٢٢٥ھ ۔ ، ٭ حضرت خواجہ محمد حسین چشتی صابری رامپوری ١٣١٢ھ ٭ حضرت مولانا تاج الدین ١٣٢٧ھ/فروری ١٩٢٩ئ ٭ حضرت مولانا تاج الدین ١٣٢٧ھ/٦ فروری ١٩٢٩ئ ٭ حضرت خواجہ غلام علی جان مجددی (شہید مکھڑ ضلع حیدرآباد )١٣٩٧ھ

٢٦ شعبان المعظم

٭ حضرت شیخ ابو الفیض ثوبان بن ابراہیم ذوالنون مصری (رئیس الصوفیائ) ٢٤٦ھ ٭ حضرت شیخ جمال دہلوی ١١٥١ھ ٭ حضرت میر سید محمد کالپوری ابوالعلائی ١٠٧١ھ ۔

٢٧ شعبان المعظم

٭ حضرت شیخ ابو سلیمان دارانی ٢١٥ھ ٭ حضرت شاہ بہلول جالندھری صابری ١١٧٠ھ ٭ حضرت شاہ بہرام چشتی ٨٥٤ھ ٭ حضرت شیخ سیف الدین دہلوی ٩٩٠ھ ٭ حضرت شیخ عبدالعزیز مدنی ١٠٧ھ ٭ حضرت عبدالواسع مکی ٥٩٤ھ ٭ حضرت عبدالخالق گجراتی ١٠٧٨ھ ٭ حضرت شیخ علی بن خلیل مرصعی ٢٩٨ھ ٭ حضرت ابو الحسن علی ہمدانی بصری ٤١٤ھ ٭ حضرت شیخ موسیٰ دیفری ٤٥٩ھ ٭ حضرت شیخ ابو حفص وجیہ الدین سہروردی ٥٦٦ھ ۔

٢٨ شعبان المعظم

٭ حضرت شاہ شیخ بلاول لاہوری ١٠٤٦ھ ٭ حضرت شاہ کبیرجونپوری سہروردی ٩٦٢ھ ۔ ٭ علامہ محمد عالم امرتسری ثم مدنی ١٣٦٢ھ ٭ حضرت علامہ سید اختصاص حسین پھپھوندوی ١٣٦٤ھ ٭ شیخ محمود بن محمد سورتی ١٣١٥ھ ٭ پیر سید سعید شاہ بنوری کوہاٹی (راہنما تحریک پاکستان) ١٣٩٠ھ

٢٩ شعبان المعظم

٭ حضرت اسمٰعیل علی نبینا علیہ الصلوٰۃ والسلام ٭ حضرت شاہ نعمت اللہ قادری پھلواری شریف

٣٠ شعبان المعظم

٭ حضرت شیخ فضل نیاز ٤٨١ھ ٭ حضرت مولانا عبدالحکیم سیالکوٹی ١٠٦٨ھ

رضی اللہ تعالیٰ عنہم و رحمۃ اللہ تعالیٰ علیہم اجمعین

Sayyiduna Ayyub (Allah be pleased with him) relates that the Messenger of Allah (blessings and peace be upon him, his family, and companions) said,

 

“Whoever fasts Ramadan and follows it with six days from Shawwal it is as if they fasted the entire year.” [Muslim, Abu Dawud, Tirmidhi, and Ibn Majah; Ahmad transmitted it from Jabir, Muntaqa]

Sayyiduna Thawban (Allah be pleased with him) relates that the Messenger of Allah (blessings and peace be upon him, his family, and companions) said,

 

“Whoever fasts Ramadan, and then six days after Eid, it is an entire year. Whoever does a good deed shall have ten times its reward.” [Ibn Majah, Muntaqa]

Important Notes:

1. Based on this, the majority of the fuqaha, including the Hanafi, Shafi`i, and Hanbali school, have held that it is recommended to fast six days of the month of Shawwal. [Radd al-Muhtar; Mughni al-Muhtaj Shah al-Minhaj; Kashshaf al-Qina`]

2. It is permitted to fast these six days separately throughout the month, or consecutively, after Eid al-Fitr.

3. It is prohibitively disliked (makruh tahriman) and sinful to fast on Eid day itself. [Radd al-Muhtar]

4. The Shafi`is and Hanbalis state that it is superior to make the six fasts consecutive [Minhaj, Ghayat al-Muntaha]. Khatib al-Shirbini explains the reasoning as being,

 

“In order to hasten to do the good, and because of the problems inevitable in delaying,”

such as becoming lazy and not actually fulfilling this sunnah in the end, though he points out that the sunnah is fulfilled by both consecutive and non-consecutive fasting of six days in Shawwal. [Mughni al-Muhtaj]

The later Hanafi scholars differed as to which is better, fasting the six days consecutively or non-consecutively, though neither is disliked and both fulfill the sunnah. [Radd al-Muhtar]

However, it would be agreed that those who fear not fulfilling the recommendation due to laziness, forgetfulness or other excuses, should hasten to fast the six days consecutively immediately after Eid al-Fitr.

5. The reward is akin to having fasted obligatory fasts the entire year days, according to Buhuti, Shirbini, and others.

Sayyiduna Abu Hurayra (Allah be pleased with him) said that the Prophet (Allah bless him & give him peace) said,

 

“The strong believer is better and more beloved to Allah than the weak believer, though there is good in both. Be avid for that which benefits you. Rely on Allah and do not deem yourself incapable…” [Muslim:4816, Ibn Majah:76, Ahmad:8436]

Imam Nawawi (Allah have mercy on him) explained that the ‘strength’ in this hadith refers to, “One’s determination and ability in matters of the next life.”

And Allah alone gives success!!


References:
Ibn Abidin, Radd al-Muhtar `ala al-Durr al-Mukhtar, Vol. 2, Page 125
Shirbini, Mughni al-Muhtaj Sharh al-Minhaj, Vol. 2, Page 184-185
Buhuti, Kashshaf al-Qina`, Vol. 2 Page 237-238

شوال کی وجہ تسمیہ
اسلامی سال کے دسویں مہینے کا نام شوال المکرم ہے۔ اس کی وجہ تسمیہ یہ ہے کہ یہ ”شَول ”سے ماخوذ ہے جس کا معنی اونٹنی کا دُم اٹھانا (یعنی سفر اختیار کرنا) ہے۔ اس مہینہ میں عرب لوگ سیر و سیاحت اور شکار کھیلنے کے لئے اپنے گھروں سے باہر چلے جاتے تھے۔ اس لئے اس کا نام شوال رکھا گیا۔
اس مہینہ کی پہلی تاریخ کو عید الفطر ہوتی ہے جس کو یوم الرحمۃ بھی کہتے ہیں ۔ کیونکہ اس دن اللہ تعالیٰ اپنے بندوں پر رحمت فرماتا ہے۔ اور اسی روز اللہ تعالیٰ نے شہد کی مکھی کو شہد بنانے کا الہام کیا تھا۔ اور اسی دن اللہ تعالیٰ نے جنت پیدا فرمائی۔ اور اسی روز اللہ تبارک و تعالیٰ نے درختِ طوبیٰ پیدا کیا۔ اور اسی دن کو اللہ عزوجل نے سیدنا حضرت جبرائیل علیہ الصلوٰۃ والسلام کو وحی کے لئے منتخب فرمایا۔ اور اسی دن میں فرعون کے جادوگروں نے توبہ کی تھی۔ (فضائل ایام و الشہور ، صفحہ ٤٤٣،غنیہ الطالبین صفحہ٤٠٥، مکاشفۃ القلوب صفحہ٦٩٣)
اور اسی مہینہ کی چوتھی تاریخ کو سید العالمین رحمۃ اللعالمین صلی اللہ علیہ وسلم نجران کے نصرانیوں کے ساتھ مباہلہ کےلئے نکلے تھے اور اسی ماہ کی پندرہویں تاریخ کو اُحد کی لڑائی ہوئی۔ جس میں سید الشہداء حضرت امیر حمزہ رضی اللہ تعالی عنہ شہید ہوئے تھے اور اسی ماہ کی پچیس تاریخ سے آخرِ ماہ تک جتنے دن ہیں وہ قوم عاد کے لئے منحوس دن تھے جن میں اللہ جل شانہ، نے قوم عاد کو ہلاک فرمایا تھا۔ (فضائل ایام والشہور صفحہ ٤٤٤، بحوالہ عجائب المخلوقات صفحہ ٤٦)
 
شوال کی فضیلت
یہ مبارک مہینہ وہ ہے کہ جو حج کے مہینوں کا پہلا مہینہ ہے (یعنی حج کی نیت سے آغاز ِسفر) اسے شَہْرُ الْفِطْر بھی کہتے ہیں اس کی پہلی تاریخ کو عید الفطر ہوتی ہے ۔ جس میں اللہ تعالیٰ اپنے بندوں کو بخشش کا مژدہ سناتا ہے۔ جیسا کہ حدیث شریف میں ہے۔
اِذَاکَانَ یَوْمُ عِیْدِہِمْ یَعْنِیْ یَوْمَ فِطْرِہِمْ بَاہـٰی بِہِمْ مَلَائِکَتَہ، فَقَالَ مَاجَزَآءُ اَجِیْرٍ وَفّٰی عَمَلَہ، قَالُوْرَبَّنَا جَزَآءُ ہ، اَنْ یُّوَفّٰی اَجْرُہ، قَالَ مَلَائِکَتِیْ عَبِیْدِیْ وَاِمَائِیْ قَضَوْ فَرِیْضَتِیْ عَلَیْہِمْ ثُمَّ خَرَجُوْا یَعُجُّوْنَ اِلَی الدُّعَآءِ وَ عِزَّتِیْ وَجَلَالِیْ وَکَرَمِیْ وَ عُلُوِّیْ وَارْتِفَاعِ مَکَانِیْ لَاُجِیْبَنَّہُمْ فَیَقُوْلُ ارْجِعُوْا قَدْغَفَرْتُ لَکُمْ وَ بدَّلْتُ سَیِّاٰتِکُمْ حَسَنَاتٍ قَالَ فَیَرْجِعُوْنَ مَغْفُوْرًا لَّہُمْ ۔ رواہ البیہقی فی شعب الایمان (مشکوٰۃ صفحہ ١٨٣)
جب عید کا دن آتا ہے یعنی عید الفطر کا دن ۔ تو اللہ تبارک و تعالیٰ اپنے فرشتوں سے فرماتا ہے کہ اس مزدور کی کیا مزدوری ہے جس نے اپنا کام پورا کیا ہو ۔ فرشتے عرض کرتے ہیں کہ اے ہمارے پروردگار اس کی جزا یہ ہے کہ اسے پورا اجر دیا جائے۔ اللہ تبارک و تعالیٰ فرماتا ہے ۔ اے میرے فرشتو! میرے بندوں اور باندیوں نے میرے فریضہ کو ادا کردیا ہے پھر وہ (عیدگاہ کی طرف) نکلے دعا کیلئے پکارتے ہوئے ۔ اور مجھے اپنی عزت و جلال اور اکرام اور بلندی اور بلند مرتبہ کی قسم میں ان کی دعا قبول کروں گا ۔ پس فرماتا ہے اے میرے بندو! لوٹ جاؤ میں نے تمہیں بخش دیا۔ اور تمہاری برائیاں نیکیوں سے بدل دیں ۔ حضور اقدس صلی اللہ علیہ وسلم نے فرمایا کہ لوگ اس حال میں واپس لوٹتے ہیں کہ ان کی بخشش ہوچکی ہوتی ہے۔
حضرت انس بن مالک رضی اللہ عنہ، سے مروی ہے کہ نبی کریم صلی اللہ علیہ وسلم نے فرمایا اللہ تعالیٰ اس شخص کو جس نے ماہِ رمضان میں روزے رکھے، عید الفطرکی رات میں پورا پورا اجر عطا فرمادیتا ہے اورعید کی صبح فرشتوں کو حکم دیتا ہے کہ زمین پر جاؤ اور ہر گلی، کوچہ اور بازار میں اعلان کردو (اس آواز کو جن و انس کے علاوہ تمام مخلوق سنتی ہے) کہ محمد صلی اللہ علیہ وسلم کے امتیوں! اپنے رب کی طرف بڑھو وہ تمہاری تھوڑی نماز کو قبول کرکے بڑا اجر عطا فرماتا ہے اور بڑے بڑے گناہوں کو بخش دیتا ہے پھر جب لوگ عید گاہ روانہ ہوجاتے ہیں اور وہاں نماز سے فارغ ہوکر دعا مانگتے ہیں تو اللہ تعالیٰ اس وقت کسی دعا اور کسی حاجت کو رد نہیں فرماتا اور کسی گناہ کو بغیر معاف کئے نہیں چھوڑتا اور لوگ اپنے گھروں کو ”مغفور” ہو کر لوٹتے ہیں ۔ (غنیۃ الطالبین صفحہ ٤٠٥)
عید کے دن شیطان کا رونا
حضرت وہب بن منبہ رضی اللہ تعالیٰ عنہ سے مروی ہے کہ ہر عید کے دن ابلیس چلا کر روتا ہے ۔ دوسرے شیاطین اس کے پاس جمع ہوتے ہیں اور پوچھتے ہیں : اے ہمارے سردار آپ کیوں ناراض ہیں ؟ وہ کہتا ہے: اللہ تعالیٰ نے اس دن میں حضرت محمد مصطفی صلی اللہ علیہ وسلم کی امت کو معاف کردیا۔ اب تم پر لازم ہے کہ انہیں شہوات و لذّات میں ڈال کر غافل کردو (مکاشفۃ القلوب صفحہ٦٩٣)
عید کی وجہ تسمیہ
عید کو عید اس لئے کہا جاتا ہے کہ اللہ تعالیٰ اس دن اپنے بندوں کی طرف فرحت و شادمانی باربار عطا کرتاہے یعنی عید اور عود ہم معنی ہیں ۔ بعض علماء کا قول ہے کہ عید کے دن اللہ تعالیٰ کی طرف سے بندہ کو منافع، احسانات اور انعامات حاصل ہوتے ہیں یعنی عید عوائد سے مشتق ہے اور عوائد کے معنی ہیں منافع کے یا عید کے دن، بندہ چونکہ گریہ و زاری کی طرف لوٹتا ہے اور اس کے عوض اللہ تعالیٰ بخشش و عطا کی جانب رجوع فرماتا ہے۔ بعض علماء کا کہنا ہے کہ اس کی وجہ تسمیہ یہ ہے کہ بندہ اطاعت الٰہی سے اطاعت رسول صلی اللہ علیہ وسلم کی طرف رجوع کرتا اور فرض کے بعد سنت کی طرف پلٹتا ہے، ماہ رمضان کے روزے رکھنے کے بعد ماہ شوال کے چھ روزوں کی طرف متوجہ ہوتا ہے اسلئے اس کو عید کہتے ہیں عید کی وجہ تسمیہ کے متعلق بعض علماء کا کہنا ہے کہ عید کو اس لئے عید کہا گیا ہے کہ اس دن مسلمانوں سے کہا جاتا ہے (اللہ تعالیٰ فرماتا ہے) کہ اب تم مغفور ہو کر اپنے گھروں اور مقامات کو لوٹ جاؤ۔ بعض علماء نے فرمایا کہ اس کو عید اس لئے کہا گیا کہ اس میں وعدہ و وعید کا ذکر ہے ، باندی اور غلام کی آزادی کا دن ہے، حق تعالیٰ اس دن اپنی قریب اور بعید مخلوق کی طرف توجہ فرماتا ہے ، کمزور و ناتواں بندے اپنے رب کے سامنے گناہوں سے توبہ اور رجوع کرتے ہیں ۔ (غنیہ الطالبین صفحہ٤٠٤ اور ٤٠٥)
 
عید منانے کا اسلامی طریقہ
عید الفطر کے مستحب کام
(١) حجامت بنوانا (٢) ناخن ترشوانا (٣) غسل کرنا (٤) مسواک کرنا (٥) اچھے کپڑے پہننا نیا ہو تو بہتر ورنہ دھلا ہوا ہو ۔ (٦) ساڑھے چار ماشہ چاندی کی انگوٹھی پہننا ۔ (٧) خوشبو لگانا۔ (٨) فجرکی نماز محلہ کی مسجد میں ادا کرنا۔ (٩) نبی کریم اکی بارگاہ میں بصد خلوص درود و سلام کا نذرانہ پیش کرنا (١٠) عید گاہ میں جلدی جانا (١١) عید گاہ کو پیدل جانا (١٢) واپسی پر دوسرا راستہ اختیار کرناراستے میں تکبیرتشریق پڑھتے ہوئے جانا (١٣) نمازعید کو جانے سے پہلے چند کھجوریں کھالینا۔ (١٤) تین یا پانچ یا سات یا کم و بیش مگر طاق ہوں کھجوریں نہ ہوں تو کوئی میٹھی چیز کھالے۔ نماز سے پہلے کچھ نہ کھایا تو گنہگار نہ ہوگا مگر عشاء تک نہ کھایا تو گنہگار بھی ہوگا اورعتاب بھی کیا جائے گا۔ (١٥) نماز عید کے بعد معانقہ و مصافحہ کرنا اور رمضان کی کامیابیوں پر مبارکباد اور عید کی مبارکباد دینا۔ (١٦) سُبْحَانَ اللّٰہِ وَ بِحَمْدِہٖ ٣٠٠ مرتبہ پڑھنا بے حد اجر و ثواب کا باعث ہے۔
عید کے دن کا انمول وظیفہ
حضور اکرم، سرورِ کائنات صلی اللہ علیہ وآلہٖ وسلم نے فرمایا : جس نے عید کے دن تین سو بار یہ ورد پڑھا سُبْحَانَ اللّٰہِ وَ بِحَمْدِہ (اللہ پاک ہے اور اس کی حمد ہے) پھر اس کا ثواب تمام مسلمان مُردوں کو بخش دیا، تو ہر قبر میں ایک ہزارا نوار داخل ہوں گے اور جب یہ آدمی فوت ہوگا تو اللہ تعالیٰ اس کی قبر میں بھی ایک ہزارا نوار داخل کرے گا۔ (مکاشفۃ القلوب صفحہ ٦٩٢)
رسول اللہ صلی اللہ علیہ وسلم کی عید
حضرت ِ جابر بن سمرہ رضی اللہ تعالی عنہ سے روایت ہے کہ میں نے رسول اللہ صلی اللہ علیہ وسلم کے ساتھ عید کی نمازیں ادا کی ہیں اور ہر دفعہ انہیں اذان اور اقامت کے بغیر ہی ادا کیا ۔ (مسلم شریف )
نبی کریم صلی اللہ علیہ وسلم کی یہ عادت شریفہ تھی کہ عید کی نماز ہمیشہ جامع مسجد کے باہر یا کسی اور جگہ کھلے میدان میں پڑھنے کا حکم دیتے، البتہ ایک دفعہ جب بارش ہوئی تو آپ صلی اللہ علیہ وسلم نے مسجد میں ہی نماز ادا کرلی۔ (بخاری شریف)
حضور سرورِ عالم صلی اللہ علیہ وسلم جب عید گاہ کیلئے روانہ ہوتے تو راستے میں اور نمازِ عید شروع کرنے سے قبل تک تکبیر پڑھتے رہتے ، اسے بلند آواز سے پڑھتے، اور واپس ہمیشہ دوسرے راستہ سے آتے، لیکن واپسی کے وقت تکبیر نہیں پڑھتے۔ (بخاری شریف، سننِ کبریٰ بیہقی)
رسول اکرم محبوبِ معظم صلی اللہ علیہ وسلم نے حضرت عمرو بن حزم رضی اللہ تعالی عنہ کو (جب وہ نجران میں تھے ) خط لکھا کہ عید الاضحی کی نماز جلدی پڑھاؤ اور عید الفطر کی دیر سے اور اس کے بعد لوگوں کو وعظ و نصیحت کرو ۔ (مسند امام شافعی)
صحابہ کرام رضوان اللہ تعالی علیہم اجمعین کی عید
حضرت عمر رضی اللہ تعالی عنہ نے اپنے بیٹے کو عید کے دن دیکھا، اس کی قمیض پرانی تھی، تو رو پڑے۔ اس نے کہا: آپ کیوں روتے ہیں ؟ فرمایا: اے بیٹا ! مجھے خطرہ ہے عید کے دن تیرا دل ٹوٹ جائے گا، جب بچے تمہیں یہ پُرانی قمیض پہنے دیکھیں گے۔ اس نے کہا: دل اس کا ٹوٹتا ہے جس کو اللہ تعالیٰ کی رضا حاصل نہ ہو، یا اس نے ماں باپ کی نافرمانی کی ہو اور مجھے امید ہے کہ آپ کی رضا کے باعث اللہ تعالیٰ مجھے سے راضی ہوگا۔ حضرت عمر رضی اللہ تعالی عنہ روپڑے اور اسے سینہ سے لگالیا اور اس کے لیے دعا کی۔ (مکاشفۃ القلوب ، صفحہ ٦٩٣)
عید کے دن حضرت علی رضی اللہ تعالی عنہ کی خدمت میں ایک شخص حاضر ہوا آپ اس وقت بھوسی کی روٹی کھارہے تھے ، اس نے عرض کیا کہ آج عید کا دن ہے اور آپ چوکر (بھوسی) کی روٹی کھارہے ہیں ؟ آپ نے جواب دیا آج عید تو اس کی ہے جس کا روزہ قبول ہو، جس کی محنت مشکور ہو، اور جس کے گناہ بخش دیے گئے ہوں ۔ آج کا دن بھی ہمارے لئے عید کا دن ہے کل بھی ہمارے لئے عید ہوگی اور ہر دن ہمارے لئے عید کا دن ہے جس دن ہم اللہ تعالیٰ کی نافرمانی نہ کریں ۔ (غنیۃ الطالبین صفحہ ٤١١)
اہم نکتہ
عید کی نماز سے فارغ ہوکر لوگ عید گاہ سے لوٹتے ہیں ، کوئی گھر کو جاتا ہے ، کوئی دکان کو اور کوئی مسجد کو تو اس وقت یہ حالت دیکھ کر مسلمان کو چاہیے کہ اس منظر اور کیفیت کو یاد کرے کہ اس طرح لوگ قیامت میں جزا و سزا دینے والے بادشاہ کے حضور سے جنت اور دوزخ کی طرف لوٹ کر جائیں گے، جیسا کہ حق تعالیٰ کا ارشاد ہے
وَتُنْذِرَ یَوْمَ الْجَمْعِ لَا رَیْبَ فِیْہِ فَرِیْقٌ فِی الْجَنَّۃِ وَفَرِیْقٌ فِی السَّعِیْرِ (پارہ ٢٥،سورۃ شوریٰ، آیت ٧)
اور تم ڈراؤ اکٹھے ہونے کے دن سے جس میں کچھ شک نہیں ، ایک گروہ جنت میں ہے اور ایک گروہ دوزخ میں (ترجمہ کنز الایمان ، غنیہ الطالبین صفحہ ٤١٢)
 
اسلامی تہوار مثالی معاشرے کے قیام کی ضمانت
اقوامِ عالم مختلف مواقع پر خوشیوں کے اظہار کیلئے اجتماعی طور پر تہوار مناتی ہیں ، یہ تہوار مذہبی روایات اور قومی جذبات کے آئینہ دار ہوتے ہیں ۔ لیکن یہ ایک امر مسلّمہ ہے کہ اسلامی تہوار محض تفریحِ طبع کیلئے منعقد نہیں ہوتے بلکہ اسلامی معاشرے کو خوشحالی اور فلاحی بنانے کا ذریعہ ہوتے ہیں ۔ مختلف ادیان و مذاہب کے ماننے والے جتنے تہوار مناتے ہیں اسے ہر طرح کے مادّی سازو سامان سے معمور رکھتے ہیں ۔عیش و عشرت، راگ و موسیقی، نغمہ و سرود، شراب و شباب اور میلوں تماشوں میں محو و مگن ہوتے ہیں ۔ بحمدہ تعالیٰ مسلمانوں کے تمام تہوار ، دینی شعار کی طرح صرف ذاتی خوشی کیلئے نہیں بلکہ اللہ ل کی رضا کیلئے ہوتے ہیں ، ان تہواروں کا انعقاد اللہ ل اور اس کے پیارے محبوب علیہ الصلوٰۃ والسلام کے احکام پر عمل کے نتیجے میں ہوتا ہے۔ اسی لیے تہوار کاآغاز ہی اللہ تعالیٰ کی کبریائی کے اعلان اور اس کے ذکر و اذکار سے ہوتا ہے۔ اسلامی تہوار غم گساری بھی سکھاتا ہے کہ اپنے دوسرے مسلمان بھائیوں کے معاشی استحکام کیلئے ایک متمول مسلمان اپنا کردار ادا کرے۔ بین المسلمین مواخات کے رشتے اسلامی تہوار کے ذریعے مضبوط اور مربوط ہوتے ہیں ۔ مسلمانوں کا باہم ایک دوسرے سے معانقہ کرنا ، مصافحہ کرنا ، رمضان کی مبارکباد پیش کرنا ، تراویح و تسبیحات کی قبولیت کی ایک دوسرے کے حق میں دعا کرنا ، ایک دوسرے کے حق میں مغفرت کی دعا کرنا ، تحائف کا تبادلہ کرنا اور طعام کی دعوت دیناوغیرہ، ایک اخلاقی ،مثالی اور فلاحی معاشرے کے قیام کی ضمانت دیتے ہیں ۔یہ معمولات و عادات زندہ مسلمانوں کے درمیان ہی نظر نہیں آتے ہیں بلکہ مسلمانوں کے تہوار اپنے پیش رو مرحومین کو بھی نظر انداز نہیں کرتے ، نماز ِ عید کی ادائیگی کے بعد اور برادرانِ اسلام سے ملاقات کے بعد قبرستان جانا اور مسلمان مرحومین کے حق میں دعائے مغفرت کرنا ، سنّت ِ متواترہ ہے۔
حضور غوث الثقلین شیخ عبد القادر جیلانی رضی اللہ تعالیٰ عنہ، فرماتے ہیں ، ”مسلمان کی عید ، طاعت و بندگی کی علامات کے ظاہر ہونے سے ہے، گناہوں اور خطاؤں سے دوری کی بنیاد پر ہے ، سیأات کے عوض حسنات (نیکیوں ) کے حصول اور درجات کی بلندی کی بشارت ملنے پر ہے ، اللہ تعالیٰ جل شانہ، کی طرف سے خلعتیں ، بخششیں اور کرامتیں حاصل ہونے کے باعث ہے، مسلمان کو نورِ ایمان سے معمور سینہ کی روشنی ، قوتِ یقین اور دوسری نمایاں علامات کے سبب دل میں سکون پیدا ہوتا ہے پھر دل کے اتھاہ سمندر سے علوم و فنون اور حکمتوں کا بیان زبان پر رواں ہوجانے سے عید کی حقیقی مسرتیں حاصل ہوتی ہیں ۔” (غنیہ الطالبین ، صفحہ ٤١٠ ، ٤١١)
شوال کے چھ روزے
شوال میں (عید کے دوسرے دن سے ) چھ دن روزے رکھنا بڑا ثواب ہے جس مسلمان نے رمضان المبارک اور ماہِ شوال میں چھ ٦ روزے رکھے تو اس نے گویا سارے سال کے روزے رکھے یعنی پورے سال کے روزوں کا ثواب ملتا ہے۔ سیدنا حضرت ابو ایوب انصاری رضی اللہ عنہ، سے روایت ہے حضور رحمۃ اللعالمین صلی اللہ علیہ وسلم نے ارشاد فرمایا کہ:
مَنْ صَامَ رَمَضَانَ ثُمَّ اَتْبَعَہ، سِتًّا مِّنْ شَوَّالِ کَانَ کَصِیَامِ الدَّہْرِ۔ رواہ البخاری و مسلم (مشکوٰۃ صفحہ ١٧٩)
جس آدمی نے رمضان شریف کے روزے رکھے۔ اور پھر ان کے ساتھ چھ روزے شوال کے ملائے تو اس نے گویا تمام عمر روزے رکھے۔
نوٹ
حضور اکرم صلی اللہ علیہ وسلم کے فرمان ”تمام عمر روزے رکھنے” کا مطلب یہ ہے کہ رمضان شریف کے علاوہ ہر ماہِ شوال میں چھ ٦ روزے رکھے جائیں تو تمام عمر روزے رکھنے کا ثواب ملے گا۔ اگر اس نے صرف ایک ہی سال یہ روزے رکھے تو سال کے روزوں کا ثواب ملے گا۔ پھر یہ روزے اکٹھے رکھے جائیں یا الگ الگ ، ہر طرح جائز ہیں مگر بہتر یہ ہے کہ ان کو متفرق طور پر رکھا جائے۔ یہی حنفی مذہب ہے۔ (فضائل الایام والشہور صفحہ ٤٤٧بحوالہ لمعات حاشیہ مشکوۃ صفحہ ١٧٩)
شوال میں ایامِ بیض کے روزے
علاوہ ازیں ماہِ شوال میں متذکرہ چھ ٦ روزوں کے علاوہ ١٣، ١٤، ١٥ چاند کی تاریخوں (ایامِ بیض) میں اسی طرح روزے رکھے جاسکتے ہیں جیسا کہ دیگر مہینوں میں انہی ایام میں رکھتے ہیں ۔اس حوالے سے صحاح ستّہ (بخاری ، مسلم ، ابو داؤد، ترمذی، نسائی ، ابن ماجہ شریف ) میں کئی روایات ملتی ہیں ۔
ماہِ شوال میں وقوع پذیر ہونے والے اہم واقعات
٭ پہلی نماز عید ۔۔۔۔۔۔٢ہجری ٭ غزوہ بنی قینقاع۔۔۔۔۔۔٢ہجری ٭ غزوہ احد۔۔۔۔۔۔، ٣ہجری ٭ شہادت حضرت حمزہ رضی اللہ تعالی عنہ ۔۔۔۔۔۔٣ ہجری٭ غزوہ خندق (الاحزاب) ۔۔۔۔۔۔٥ہجری ٭ حضور علیہ الصلوٰۃ و السلام نے “طائف” کا محاصرہ فرمایا۔۔۔۔۔۔٨ھ٭ وفات حضرت ابو قحافہص (والد حضرت ابو بکر رضی اللہ تعالی عنہ ) ۔۔۔۔۔۔١٤ ہجری ٭ جنگ قادسیہ۔۔۔۔۔۔١٥ہجری ٭ فتح بیت المقدس شریف۔۔۔۔۔۔١٦ ہجری ٭ امّ کلثوم بنت فاطمۃ الزہرہ رضی اللہ تعالیٰ عنہما کا نکاح حضرت ِ عمر رضی اللہ تعالی عنہ سے۔۔۔۔۔۔١٧ ہجری٭  وفات ہرقل قیصرروم۔۔۔۔۔۔٢٠ ہجری ٭ وفات ابن کعب۔۔۔۔۔۔٢٢ہجری ٭ تکمیل فتح آذر بائیجان۔۔۔۔۔۔٢٨ہجری ٭ وفات الحکم۔۔۔۔۔۔٣١ہجری ٭ وفات عبداللہ بن مسعود رضی اللہ تعالی عنہ ۔۔۔۔۔۔٣٢ہجری ٭ امارت ابو موسیٰ اشعری بر کوفہ۔۔۔۔۔۔٣٤ہجری ٭ وفات حضرت حذیفہ رضی اللہ تعالی عنہ ۔۔۔۔۔۔٣٦ہجری ٭ وفات صہیب رومی ص۔۔۔۔۔۔ ٣٨ہجری٭ وفات عمرو بن العاص رضی اللہ تعالی عنہ ۔۔۔۔۔۔٣٤ہجری ٭ ابتداء فتوحات بخارا تاشقند۔۔۔۔۔۔٥٤ہجری ٭ فتح خوارزم۔۔۔۔۔۔٦٢ ہجری ٭ قتل مختار ثقفی۔۔۔۔۔۔٦٧ہجری ٭ وفات ابو واقد اللیشی رضی اللہ تعالی عنہ ۔۔۔۔۔۔٦٨ہجری ٭ شام میں طاعون کی وبا۔۔۔۔۔۔٧٩ہجری ٭ وفات خلیفہ عبدالملک و خلافت ولید۔۔۔۔۔۔٨٥ہجری ٭ وفات عتبہ بن عبید رضی اللہ تعالی عنہ ۔۔۔۔۔۔٨٧ہجری ٭ حضرت زین العابدین رضی اللہ تعالی عنہ کی زہر سے شہادت۔۔۔۔۔۔٩٤ہجری/جولائی ٧١٣ء ٭ وفات حجاج بن یوسف ثقفی۔۔۔۔۔۔٩٥ہجری ٭ وفات ابو عثمان النہدی۔۔۔۔۔۔١٠٠ہجری ٭ وفات سکینہ بنت حسین رضی اللہ تعالیٰ عنہما۔۔۔۔۔۔١١٧ہجری ٭ وفات حافظ قتادہ محدث۔۔۔۔۔۔١١٨ہجری ٭ وفات معاویہ بن ہشام ۔۔۔۔۔۔١١٩ہجری ٭ وفات امیر مدینہ ابو بکر الانصاری ۔۔۔۔۔۔١٢٠ہجری ٭ وفات یحییٰ النحوی۔۔۔۔۔۔١٢٨ہجری ٭ وفات قاضی دمشق یزید بن عبداللہ بن عبدالملک۔۔۔۔۔۔١٣٠ہجری ٭ وفاتِ فضیلۃ الشیخ حضرت ایوب السختیانی تابعی علیہ الرحمۃ۔۔۔۔۔۔١٣١ہجری ٭ اندلس میں اموی حکومت ۔۔۔۔۔۔١٣٨ہجری/مارچ ٧٥٦ء ٭ وفات حجاج بن ارطاط۔۔۔۔۔۔١٤٩ہجری ٭ قتل عبداللہ الاشتر۔۔۔۔۔۔١٥١ہجری ٭ بغداد میں قصر الخلد کی تعمیر۔۔۔۔۔۔ ١٥٧ہجری ٭ وفات ابو الحرث الفقیہہ۔۔۔۔۔۔١٥٩ہجری ٭ وفات قاضی ابو بکر بن ابی سیرہ ۔۔۔۔۔۔١٦٢ہجری ٭ وفات خالد برمکی۔۔۔۔۔۔١٦٥ہجری ٭ وفات سلیمان بن بلا ل علیہ الرحمۃ۔۔۔۔۔۔١٧٢ہجری ٭ وفات فضل بن یحییٰ برمکی۔۔۔۔۔۔١٩٢ہجری ٭ وفات فقیہہ اندلس زیاد۔۔۔۔۔۔١٩٣ہجری ٭ وفات عبدالرحمن المحاربی۔۔۔۔۔۔١٩٥ہجری ٭ حضرت علامہ معن بن عیسیٰ (ابو یحییٰ) تلمیذ امام مالک ۔۔۔۔۔۔١٩٨ھ ٭ وفات یونس بن بکیر۔۔۔۔۔۔١٩٩ہجری ٭ اعلان ولی عہدی امام علی رضا ابن امام موسی کاظم علیہ الرحمۃ۔۔۔۔۔۔٢٠١ہجری ٭ وفات حافظ ابو داؤد طیالسی۔۔۔۔۔۔٢٠٤ہجری ٭ بنیادِ دولتِ طاہریہ۔۔۔۔۔۔٢٠٥ہجری ٭ وفات امام فراء نحوی۔۔۔۔۔۔٢٠٧ہجری ٭ وفات عبدالرزاق بن الہمام صنعانی۔۔۔۔۔۔٢١١ہجری ٭ مازیار کی بغاوت۔۔۔۔۔۔٢٢٤ہجری ٭ وفات الحافظ ابو الولید الطیالسی۔۔۔۔۔۔٢٢٧ہجری ٭ وفات لقیم بن حماد۔۔۔۔۔۔٢٢٨ہجری ٭ وفات الحکم القنطری۔۔۔۔۔۔٢٣٢ہجری ٭ وفات حاتم الاصم الزاہد۔۔۔۔۔۔٢٣٧ہجری ٭ مروہ میں وبائی زکام ۔۔۔۔۔۔ ٢٤٠ہجری ٭ قتل متوکل ، خلافتِ المنتصر۔۔۔۔۔۔٢٤٧ہجری ٭ وفات امام بخاری علیہ الرحمۃ۔۔۔۔۔۔٢٥٦ ہجری٭ رومیوں کا ملطیہ پر حملہ۔۔۔۔۔۔٢٥٩ہجری ٭ وفات شیخ الاطباء حسین الشعرانی۔۔۔۔۔۔٢٦٠ہجری ٭ وفات بایزید بسطامی علیہ الرحمۃ۔۔۔۔۔۔٢٦١ہجری ٭ وفات یعقوب صفار بانی حکومت صفاریہ ۔۔۔۔۔۔٢٦٦ہجری ٭ وفات امام حضرت ابو داؤد (صاحبِ سنن) ١٦شوال ،٢٧٥ہجری ٭ وفات حضرت شیخ ابو سعید الخراز ۔۔۔۔۔۔٢٨٦ہجری ٭ وفات فقیہہ عثمان الانماطی۔۔۔۔۔۔٢٨٨ہجری ٭ وفات ابو العباس الہروی۔۔۔۔۔۔٢٩٢ہجری ٭ وفات قاضی یوسف الازدی۔۔۔۔۔۔٢٩٧ہجری ٭ وفات حضرت جنید بغدادی ۔۔۔۔۔۔ ٢٩٨ ہجری ٭ وفات فقیہہ مغرب ابو عثمان الحداد۔۔۔۔۔۔٣٠٢ہجری ٭ وفات ابراہیم الانماطی المفسر ۔۔۔۔۔۔ ٣٠٣ ہجری ٭ وفات امام ابن جریر طبری مؤرخ و مفسر۔۔۔۔۔۔٣١٠ہجری ٭ دریائے دجلہ منجمد ہوگیا ۔۔۔۔۔۔ ٣١٤ ہجری ٭ قتل عباسی خلیفہ المقتدر بااللہ و خلافت القاہر البغدادی۔۔۔۔۔۔٢٧شوال،٣٢٠ہجری ٭ بغداد میں شدید بادوباراں ۔۔۔۔۔۔٣٢٧ہجری ٭ وفات ابو بکر ابن الانباری۔۔۔۔۔۔٣٢٨ہجری ٭ وفات اسحق البحرجانی ۔۔۔۔۔۔ ٣٣٧ہجری ٭ خلافت ِ مطیع اللہ میں حجرِ اسود کو ٢٠ سال بعد کعبہ میں واپس لایا گیا۔۔۔۔۔۔ ٣٣٩ہجری٭ وفات المنصور العبیدی۔۔۔۔۔۔٣٤١ہجری ٭ وصال علامہ ابو الحسین عبد الباقی بن قانع ۔۔۔۔۔۔٣٥١ ہجری ٭ وفات حافظ عبدالباقی بن مزروقی ۔۔۔۔۔۔٣٥١ہجری ٭ وفات ابن حبان مشہور محدث۔۔۔۔۔۔٣٥٤ہجری ٭ وفات کافور الا خشیدی (حبشی غلام ، متنبی کا ہمعصر اور مصرو شام کا والی و حاکم) ۔۔۔۔۔۔٣٥٦ہجری ٭ رومیوں کا حمص پر حملہ ۔۔۔۔۔۔٣٥٨ہجری ٭ وفات ابو بکر عبد العزیز الحنبلی ۔۔۔۔۔۔٣٦٣ہجری ٭ قتل عزالدولہ بن معز الدولہ۔۔۔۔۔۔٣٦٧ہجری ٭ وفات عضد الدولہ ابن بویہ ۔۔۔۔۔۔٣٧٢ہجری ٭ ملتان پر جلم بن شیبان قرامطی اسماعیلی کا قبضہ۔۔۔۔۔۔٣٧٣ہجری ٭ وفات ابو احمد العسکری۔۔۔۔۔۔٣٨٢ہجری ٭ وفات الولید الغمری الاندلسی۔۔۔۔۔۔٣٩٢ہجری ٭ وفات (ماہر فلکیات ، ہیت دان ) ابن یونس الصدفی مؤجدِ لوگارتھم۔۔۔۔۔۔٣٩٩ھ ٭ بحالیِ خلافت محمد المہدی ۔۔۔۔۔۔٤٠٠ ہجری ٭ محمود غزنوی کا ملتان پر قبضہ۔۔۔۔۔۔٤٠١ہجری ٭ بحالی سلیمان الاموی الاندلسی ۔۔۔۔۔۔ ٤٠٣ہجری ٭ وفات ابو محمد بن الاکفانی۔۔۔۔۔۔٤٠٥ہجری ٭ وفات امام ابو حامد الاسفراینی (چوتھی صدی کے مجدد) ۔۔۔۔۔۔ ٤٠٦ ہجری ٭ وفات المالینی ۔۔۔۔۔۔٤١٢ہجری ٭ وفات سلطان شرف الدولہ ۔۔۔۔۔۔ ٤١٦ ہجری ٭ وفات محمود غزنوی و تخت نشینی مسعود غزنوی۔۔۔۔۔۔٤٢١ہجری ٭ سلجوقیوں کی حکومت کا آغاز۔۔۔۔۔۔٤٢٩ہجری ٭ وفات ابولحسن مکی صاحبِ اعراب القرآن۔۔۔۔۔۔٤٣٠ہجری ٭ وفات ابو طاہر الغباری ۔۔۔۔۔۔٤٣٢ہجری ٭ وفات حافظ ابو ذر الفقیہہ المالکی ۔۔۔۔۔۔٤٣٤ہجری ٭ وفات سلطان جلال الدولہ ویلمی۔۔۔۔۔۔٤٣٥ہجری ٭ وفات ابو طالب البزاز۔۔۔۔۔۔٤٤٠ ہجری ٭ وفات ابو عمر والدانی۔۔۔۔۔۔٤٤٤ہجری ٭ وفات تاج الائمہ ابو العباس المصری۔۔۔۔۔۔٤٤٥ہجری ٭ وفات ابو عبداللہ بن ماکولا۔۔۔۔۔۔٤٤٧ہجری ٭ وفات ملک شاہ سلجوقی۔۔۔۔۔۔٤٨٥ہجری ٭ وفات المعتمد علی اللہ الاندلسی۔۔۔۔۔۔٤٨٨ہجری ٭ وفات ابو الفوارس الہاشمی۔۔۔۔۔۔٤٩١ہجری ٭ فیروز کوہ میں غوریوں کی ابتداء ۔۔۔۔۔۔٤٩٣ ہجری ٭ مودود والی اندلس کو ایک باطنی نے عید کی نماز میں قتل کردیا۔۔۔۔۔۔٥٠٧ہجری ٭ حکومتِ ارسلان شاہ غزنوی۔۔۔۔۔۔٥٠٨ہجری ٭ وفات علی بن بنہان الکاتب۔۔۔۔۔۔٥١١ہجری ٭ وفات ابو علی بن المہدی۔۔۔۔۔۔٥١٥ ہجری ٭ وفات حسین فراء البغوی (مفسر) ۔۔۔۔۔۔٥١٦ہجری ٭ وفات ابن الفاعوس۔۔۔۔۔۔٥٢١ہجری ٭ الآمر خلیفہ فاطمی ۔۔۔۔۔۔٥٢٤ہجری ٭ وفات سلطان محمود سلجوقی۔۔۔۔۔۔٥٢٥ہجری ٭ وفات ابو بکر بن التبان الواسطی۔۔۔۔۔۔٥٤٤ہجری ٭ وفات ابو الفتوح الطائی۔۔۔۔۔۔٥٥٥ہجری ٭ نور الدین نے فرنگیوں کو قلعات سے نکال دیا۔۔۔۔۔۔٥٦١ہجری ٭ وفات قطب الدین مسعود والی موصل۔۔۔۔۔۔ ٥٦٥ ہجری ٭ وفات علامہ ابو محمد بن الخشاب ۔۔۔۔۔۔٥٦٧ہجری ٭ وفات ابو نزار الحسن النحوی۔۔۔۔۔۔٥٦٨ہجری ٭ وفات نور الدین محمود زنگی ۔۔۔۔۔۔٥٦٩ہجری ٭ وفات حامد ابن ابی الحجر۔۔۔۔۔۔٥٧٠ھ ٭ وفات عمر اُنز حاکم سندھ۔۔۔۔۔۔ ٥٧٣ ہجری ٭ شہاب غوری کا لاہور پر قبضہ۔۔۔۔۔۔٥٨٢ہجری ٭ وفات ابو طاہر التمیمی۔۔۔۔۔۔ ٥٨٧ہجری ٭ وفات شیخ عبدالوہاب جیلانی ۔۔۔۔۔۔٥٩٣ہجری ٭ وفات ابو علی الفارسی ۔۔۔۔۔۔٥٩٤ ہجری ٭ وفات امام فخرالدین رازی ۔۔۔۔۔۔٦٠٦ ہجری ٭ ولادت مخدوم شرف الدین یحییٰ منیری ۔۔۔۔۔۔٦٦١ ہجری ٭ قتل کافور ملک۔۔۔۔۔۔٧١٦ہجری ٭ وفات برہان الرشیدی ۔۔۔۔۔۔٧٤٩ ہجری ٭ وفات مخدوم شرف الدین یحییٰ منیری ۔۔۔۔۔۔٧٨٢ہجری ٭ خلافت المعتصم دوبارہ ۔۔۔۔۔۔٧٨٧ ہجری ٭ وفات حضرت خواجہ صوفی کمال خجندی تبریزی۔۔۔۔۔۔٧٩٢ ہجری ٭ وفات الظاہر برقوق ۔۔۔۔۔۔٨٠١ہجری٭ حرم کعبہ میں آگ لگی ۔۔۔۔۔۔٨٠٢ ہجری ٭ وفات قاضی القضاۃ صدر الدین المناوی ۔۔۔۔۔۔٨٠٣ہجری ٭ وفات جمال الدین یوسف الحمودی۔۔۔۔۔۔٨٠٩ہجری ٭ وفات صاحب قاموس مجد الدین الفیروز آبادی ۔۔۔۔۔۔ ٨١٧ ہجری ٭ وفات بدرالدین بن قاضی غازی اسرائیل (معروف صوفی) ۔۔۔۔۔۔ ٨١٩ ہجری ٭ وفات نور الدین بن سلامہ۔۔۔۔۔۔٨٢٨ہجری ٭ وفات ابو بکر محمد بن محمد عاصم مالکی نحوی ۔۔۔۔۔۔١١شوال، ٨٢٩ہجری ٭ وفات تاج الدین محدث بعلبکی۔۔۔۔۔۔٨٣٠ہجری ٭ وفات ابن الرسام الحلبی۔۔۔۔۔۔٨٤٤ہجری ٭ حکومت علاؤالدین عالم شاہ ۔۔۔۔۔۔٨٤٩ہجری ٭ خلافت سلیمان قانونی ۔۔۔۔۔۔٩٢٦ہجری ٭ وفات شیخ زادہ الحنفی ۔۔۔۔۔۔٩٧١ہجری ٭ وفات امام عبدالوہاب الشعرانی۔۔۔۔۔۔٩٧٣ہجری٭  برہان الملک اول نواب اودھ کا والی ہوا ۔۔۔۔۔۔١١٣٣ ہجری ٭ وفات سردار دوست محمد خان بانی ریاست بھوپال۔۔۔۔۔۔١١٣٩ہجری ٭ وفات ارادت خان واضح ۔۔۔۔۔۔١١٥٧ہجری ٭ جنگ پلاسی۔۔۔۔۔۔١١٧٠ہجری ٭ خلافت عبدالحمید اول سلطنتِ عثمانیہ ۔۔۔۔۔۔١١٨٧ہجری ٭ ایران پر قاچاری حکومت کی ابتدا۔۔۔۔۔۔١٢١٠ہجری ٭ طائف پر وہابیوں کا قبضہ ۔۔۔۔۔۔٢٥شوال ، ١٢١٧ہجری/١٨فروری ١٢٠٢ء ٭ وفات عبدالعزیز محدث دہلوی ۔۔۔۔۔۔١٢٣٩ ہجری (مجدد قرن سیز دہم) ٭ ولادت ِ اعلیٰ حضرت امام احمد رضا ۔۔۔۔۔۔١١شوال ١٢٧٢ہجری٭ وفات میر انیس (مرثیہ گو شیعہ شاعر) ۔۔۔۔۔۔١٢٩١ہجری ٭ وفات سید جمال الدین افغانی ۔۔۔۔۔۔١٣١٤ہجری ٭ زارِ روس ختم کمیونسٹ حکومت کی ابتداء ۔۔۔۔۔۔١٣٣٥ہجری/جولائی ١٩١٦ء ٭ وفات مولانا شوکت علی ۔۔۔۔۔۔١٣٥٧ہجری /١٩٣٨ء ٭ وفات ابو المحاسن سجاد (بہار) ۔۔۔۔۔۔١٣٥٩ہجری/١٩٤٠ء ٭ وفات خوشی محمد ناظر۔۔۔۔۔۔ ١٣٦٣ ہجری/١٩٤٠ء ٭ وفات حبیب الرحمن خاں شیروانی ۔۔۔۔۔۔ ١٣٦٩ ہجری ٭ وفات مولانا شاہ احمد نورانی ۔۔۔۔۔۔١٦شوال ١٤٢٤ہجری/١١دسمبر ٢٠٠٣ء ٭ عراقی صدر صدام حسین کی تکریت سے گرفتاری ۔۔۔۔۔۔بروز ہفتہ، ١٨شوال، ١٤٢٤ہجری /١٣دسمبر٢٠٠٣ء
شوال المکرم میں وفات پانے والے مشہور اولیاء و بزرگانِ دین رحمہم اللّٰہ
یکم شوال المکرم
٭ حضرت ابو خذافہ احمد بن اسمعیل سہمے ۔۔۔۔۔۔٢٥٠ھ ٭ حضرت سیدی ابو عبداللہ محمد بن اسمٰعیل بخاری (صاحبِ صحیح) ۔۔۔۔۔۔٢٥٦ھ ٭ حضرت شیخ عبداللہ محمد طاقی ۔۔۔۔۔۔ ٤١٦ھ ٭ حضرت خواجہ عارف ریوگری ۔۔۔۔۔۔ ٦١٦ھ/٧١٥ھ ٭ حضرت علاؤالدین صابری ثانی عرف موج دریا ۔۔۔۔۔۔٧٢٣ھ ٭ حضرت ظہور حاجی ظہور۔۔۔۔۔۔٧٩٩ھ ٭ حضرت خواجہ میر حمزہ بن امیر کلاں ۔۔۔۔۔۔٨٠٨ھ ٭ حضرت سید سرور دین حضوری ۔۔۔۔۔۔ ١١٠٠ھ ٭ حضرت ابو سعید نقشبندی ۔۔۔۔۔۔ ١٢٥٠ھ ٭  علامہ ماجد علی حنفی جونپوری ۔۔۔۔۔۔١٣٥٢ھ
٢ شوال المکرم
٭ حضرت ابوعلی رودباری ۔۔۔۔۔۔٣٢٢ھ ٭ حضرت ابو بکر زین الدین خوانی۔۔۔۔۔۔٨٣٨ھ ٭ مخدوم سید علاؤالدین سنڈیلہ
٣ شوال المکرم
٭ حضرت سیدی انوار الحسین عبدالباقی بن قانع۔۔۔۔۔۔٣٥١ھ ٭ حضرت ابوالمجد مجدود بن آدم معروف بحکیم سنائی ۔۔۔۔۔۔٥٢٥ھ ٭ حضرت ابو صالح صفات نوری احمر قانی ۔۔۔۔۔۔ ٩٩٩ھ ٭ حضرت شیخ حسوتیلی ۔۔۔۔۔۔١٠١٢ھ ٭ حضرت خواجہ محمد صدیق کشمی ۔۔۔۔۔۔١٠٥١ھ ٭ حضرت خواجہ محمد نقشبندی سیف زمان ۔۔۔۔۔۔ ١١٥٣ھ ٭ حضرت مولوی محمد حسین ۔۔۔۔۔۔١٣٤٥ھ ٭ حضرت مخدوم سید شوکت حسین گیلانی (اولاد حضرت موسیٰ پاک شہید، رہنما تحریک پاکستان) ۔۔۔۔۔۔١٤٠٢ھ
٤ شوال المکرم
٭ حضرت سید شاہ جلال راضی بخاری گلسرخ۔۔۔۔۔۔٦٥٨ھ٭ حضرت دیوان محمد شہاب الدین ۔۔۔۔۔۔٩١٧ھ ٭ حضرت شیخ رکن الدین صابری گنگوہی۔۔۔۔۔۔٩٨٣ھ ٭ حضرت میاں جیو نور محمد صابری جہنجہانوی ۔۔۔۔۔۔١٢٥٩ھ ٭ حضرت مولوی کریم اللہ دہلوی۔۔۔۔۔۔١٢٩٠ھ ٭ مولوی سائیں غلام محمد قادری المعروف پیر جلو آنوی۔۔۔۔۔۔١٣٧٥ھ ٭ حضرت شاہ کاظم علی ٭ سید بدرالدین رفاعی
٥ شوال المکرم
٭ حضرت سیف الدین عبدالوہاب بن غوث الاعظم۔۔۔۔۔۔٦٠٣ھ ٭ حضرت شیخ شرف الدین المعروف بہ مصلح الدین محمد سعدی۔۔۔۔۔۔٦٩١ھ ٭ حضرت سراج الدین عثمان اخی چراغ غنی الارواح۔۔۔۔۔۔٧٩٧ھ ٭ حضرت سید محمد غوث بالا پیر۔۔۔۔۔۔٩٥٩ھ ٭ حضرت شیخ باقی اکبر آبادی۔۔۔۔۔۔ ١٠٦٥ھ ٭ حضرت شیخ محمد اسمٰعیل مدرس عرف میاں وڈا سہروردی ۔۔۔۔۔۔١٠٨٥ھ ٭ حضرت شاہ کریم عطا چشتی نظامی ۔۔۔۔۔۔١٢٤٨ھ ٭ حضرت خواجہ محمد اکبر علی۔۔۔۔۔۔١٣٩١ھ
٦ شوال المکرم
٭ حضرت شیخ عبدالرزاق بن غوث اعظم۔۔۔۔۔۔٦٢٣ھ٭  حضرت ابو اسحق ابراہیم بن غوث الاعظم ۔۔۔۔۔۔٦٢٣ھ ٭ حضرت شاہ شرف الدین احمد یحییٰ منیری۔۔۔۔۔۔٧٨٢ھ ٭ حضرت شیخ امین الدین ٭ حضرت شاہ عبدالرزاق بانسوی ۔۔۔۔۔۔ ١١٣٦ھ ٭ حضرت مولوی سخاوت علی جونپوری ۔۔۔۔۔۔ ١٢٧٤ھ٭ حضرت خواجہ عثمان ہاروَنی
٧ شوال المکرم
٭ حضرت اویس قرنی ص۔۔۔۔۔۔٣٩ھ٭ حضرت مولانا شاہ عبدالعزیز محدث دہلوی ۔۔۔۔۔۔١٢٣٩ھ ٭ عرس آسی غازی پوری
٨ شوال المکرم
٭ حضرت سوید بن سعید ہروی۔۔۔۔۔۔٢٤٠ھ
٩ شوال المکرم
٭ حضرت شیخ ابو العباس بغدادی۔۔۔۔۔۔٣٥٧ھ ٭ حضرت شیخ معمر چشتی ۔۔۔۔۔۔ ٤٢٥ھ ٭ حضرت خواجہ خانون انکوری ۔۔۔۔۔۔ ١٠٩٨ھ ٭ حضرت شیخ محمد سلطان مرگ نینی۔۔۔۔۔۔١١٥٨ھ ٭ عزیز اللہ مشاہدی بنگلہ دیشی
١٠ شوال المکرم
٭ حضرت خواجہ احمد کھتو دہلوی۔۔۔۔۔۔٨٥٩ھ ٭ مولانا احسان علی بہاری٭ استاذ العلماء یادگار اسلاف حضرت مفتی محمد عبد اللہ نعیمی شہید (بانی دارالعلوم مجددیہ نعیمیہ) ۔۔۔۔۔۔١٤٠٢ھ
١١ شوال المکرم
٭ حضرت شیخ زبیر بن واحد۔۔۔۔۔۔١١٣ھ٭ حضرت ابو سعید احمد مالینی ۔۔۔۔۔۔٤١٢ھ ٭ حضرت خواجہ بہاؤالدین۔۔۔۔۔۔٦٢٨ھ٭ حضرت سیدشرف الدین۔۔۔۔۔۔٧٩٢ھ ٭ حضرت شیخ عبدالصمد گنگوہی۔۔۔۔۔۔٩٨٩ھ ٭ حضرت شاہ عبدالرحمن چشتی۔۔۔۔۔۔١٠٤٠ھ ٭ حضرت شاہ جبار احمد سہیل تستری ۔۔۔۔۔۔ ١٠٩١ ھ ٭ حضرت شاہ شرف الدین کشمیری۔۔۔۔۔۔١١٣٥ھ ٭ حضرت شیخ خواجہ سعد الدین مجددی۔۔۔۔۔۔١١٥٢ھ ٭ مغل حکمران اورنگزیب عالمگیرمجدد بارہویں صدی ہجری ٭  شیخ عظیم الدین بڑودہ
١٢ شوال المکرم
٭ حضرت ابو القاسم قرشی۔۔۔۔۔۔٤٦٥ھ ٭ حضرت ابو نصر محمد ہرولی۔۔۔۔۔۔٥٠٠ھ ٭ حضرت قطب الدین سید کبیر۔۔۔۔۔۔٦١٩ھ ٭ حضرت شاہ عبدالرحمن مرعشی۔۔۔۔۔۔٧١٥ھ ٭ حضرت مخدوم اخی جمشید راجگیری ۔۔۔۔۔۔ ٨٠١ھ ٭ حضرت شاہ عبدالقدوس قلندر عرف شاہ قدن۔۔۔۔۔۔١٠٥٢ھ
١٣ شوال المکرم
٭ حضرت سید علی فیض آبادی۔۔۔۔۔۔٨٩٨ھ ٭ حضرت شاہ بڈھن چشتی ۔۔۔۔۔۔ ٨٩٩ ٭ حضرت سید آدم بنوری۔۔۔۔۔۔١٠٥٣ھ ٭ حضرت سید امام علی شاہ ۔۔۔۔۔۔١٢٨٢ھ ٭ علامہ محمد فاروق چریاکوٹی ۔۔۔۔۔۔١٣٢٧ھ٭ خواجہ غلام سدید الدین تونسوی (رہنما تحریک پاکستان) ۔۔۔۔۔۔١٣٧٩ھ
١٤ شوال المکرم
٭ سیدتنا زینب رضی اللہ تعالیٰ عنہا ۔۔۔۔۔۔٨ھ٭ حضرت عبداللہ بن عباس رضی اللہ عنہما ۔۔۔۔۔۔٦٨ھ ٭ حضرت بابو عبدالرحمن مدنی ۔۔۔۔۔۔ ١٠٥ھ ٭ حضرت عقبۃ الغلام بغدادی ۔۔۔۔۔۔١٦٧ھ٭ حضرت محمد صبیح ابن سماک۔۔۔۔۔۔١٨٣ھ ٭ حضرت خواجہ ابو ہزیل بصمدی۔۔۔۔۔۔٢٣١ھ ٭ حضرت خواجہ سدید الدین حذیفہ مرعشی رکن الکعبہ۔۔۔۔۔۔٢٥٤ھ ٭ حضرت ابو یحییٰ زکریا نیشاپوری ۔۔۔۔۔۔٢٩٤ھ ٭  حضرت ابو اسحق ابو القاسم حکیم سمرقندی۔۔۔۔۔۔٣٤٢ھ ٭ حضرت شیخ جعفر بن الیاس ۔۔۔۔۔۔ ٣٤٧ھ٭ حضرت ابو الحسن صوفی۔۔۔۔۔۔٣٥٠ھ ٭ حضرت شیخ موفق الدین مقدسی۔۔۔۔۔۔٦٢٠ھ ٭ حضرت شیخ شہاب الدین بغدادی۔۔۔۔۔۔٦٩١ھ ٭ حضرت ابو الفتح سمنانی ۔۔۔۔۔۔ ٧١٧ھ ٭ حضرت عیسیٰ والحق پنڈوی۔۔۔۔۔۔٨٤٦ھ٭ حضرت سید راجو قتال ۔۔۔۔۔۔ ٨٦٥ھ ٭ حضرت شاد ابراہیم بھکری۔۔۔۔۔۔٨٧١ھ ٭ حضرت سید محمد عبید مدنی۔۔۔۔۔۔٨٩٣ھ ٭  حضرت حافظ سلطان اوبہے ۔۔۔۔۔۔٨٩٨ھ ٭ حضرت شیخ جیون حیرت مقام۔۔۔۔۔۔٩٢٧ھ ٭ حضرت شیخ مبارک خیر محمد چشتی۔۔۔۔۔۔٩٨٣ھ ٭ حضرت شیخ رضا سرہندی۔۔۔۔۔۔٩٩٩ھ ٭ حضرت سید ابو تراب عرف شاہ گدا حسینی۔۔۔۔۔۔١٠٧١ ھ ٭ حضرت شیخ مانون شاہ۔۔۔۔۔۔١٠٩٩ھ ٭ حضرت حافظ نیاز اللہ ۔۔۔۔۔۔١٢٦٩ھ ٭ حضرت فتح دین قادری۔۔۔۔۔۔١٣٥٦ھ ٭ حضرت سید عظیم الدین بابا
١٥ شوال المکرم
٭  حضرت سیدالشہدا سیدنا حمزہ بن عبدالمطلبص (عمِ نبی کریم ا) ۔۔۔۔۔۔٣ھ ٭ حضرت سیدی عبدالرزاق (صاحب مصنف) ۔۔۔۔۔۔٢١١ھ ٭ حضرت خواجہ یحییٰ بن عمار شیبانی ہراتی۔۔۔۔۔۔٤٠٢ھ ٭ حضرت ابو اسحق ابراہیم مغربی۔۔۔۔۔۔٤٠٩ھ ٭ حضرت شیخ الاسلام ابو نصر احمد جام زندہ فیل۔۔۔۔۔۔٥٣٦ھ ٭ حضرت شیخ ماجد کُردی۔۔۔۔۔۔٥٦١ھ ٭ حضرت شیخ جلال تبریزی۔۔۔۔۔۔٦٤٢ھ ٭ حضرت شیخ محمد غیاث نور بخش۔۔۔۔۔۔٨٩٨ھ ٭ حضرت شیخ عثمان معنی صفات۔۔۔۔۔۔١٠٨٥ھ ٭ حضرت قاضی دولت شاہ چشتی یسوی بخاری۔۔۔۔۔۔١١٢٦ھ ٭ حضرت اخوند عبداللہ کشمیری ۔۔۔۔۔۔١١٧١ھ ٭ حضرت مقیم السنہ ملا عبداللہ یسوی ٹویگری٭ حضرت علامہ عبدالمصطفیٰ اعظمی
١٦ شوال المکرم
٭ حضرت سیدی ابو داؤد سلیمان سجستان (صاحب سنن) ۔۔۔۔۔۔٢٧٥ھ ٭ حضرت ابو محمد ابراہیم بن احمد صوفی۔۔۔۔۔۔٣٤١ھ ٭ حضرت محمد امان عرف محمد مانکیل۔۔۔۔۔۔٣٨٩ھ ٭ حضرت شیخ ابو الحسن طرابلسی۔۔۔۔۔۔٤٠٠ھ ٭ حضرت خواجہ علیم الدین بن خواجہ احمد دیسوی ۔۔۔۔۔۔ ٥٨٩ھ٭ حضرت خواجہ عثمان ہاروتی تکبیر الخلاصی۔۔۔۔۔۔٦٠٣ھ ٭ حضرت ابوالغیث جمیل یمنی ۔۔۔۔۔۔٦٥١ھ ٭ حضرت شیخ ابو الحیات نجم الدین۔۔۔۔۔۔٦٧١ھ ٭ حضرت شاہ نجم الدین احمد کبیر فردوسی۔۔۔۔۔۔٦٨١ھ ٭ حضرت سید بہاؤالدین ۔۔۔۔۔۔ ٩١٢ھ ٭ حضرت مخدوم شیخ سارنگ چشتی ۔۔۔۔۔۔٩٤٧ھ ٭ حضرت اخون سالاک ۔۔۔۔۔۔ ١٠٢٧ ھ ٭ حضرت عروۃ الوثقی سرہندی ۔۔۔۔۔۔١١٢٠ھ ٭ حضرت محمد چشتی آستائی۔۔۔۔۔۔١١٢٦ھ ٭ حضرت شاہ مصطفی مقیدالطف۔۔۔۔۔۔١١٦٤ھ ٭ حضرت مولوی محمد عظیم۔۔۔۔۔۔١١٩٧ھ ٭ حضرت شیخ محمد صادق عاشق الواحدیت۔۔۔۔۔۔١٢٠٠ھ
١٧ شوال المکرم
٭ حضرت سیدی ابو یحییٰ معنبن عیسٰی (جامع موطا امام مالک) ۔۔۔۔۔۔١٩٨ھ٭ حضرت امیرحسینی حسن بن سید عالم۔۔۔۔۔۔٧١٨ھ ٭ حضرت ابو الحسن یمین الدین امیرخسرو دہلوی ۔۔۔۔۔۔ ٧٢٥ھ ٭ حضرت شاہ عبدالعزیز بن اسحق۔۔۔۔۔۔٨٣٥ھ ٭ حضرت سید قطب علوی بخاری ٭ علامہ محمود حسن حنفی افغانی نجیب آبادی ۔۔۔۔۔۔١٣٦٣ھ
١٨ شوال المکرم
٭ حضرت خواجہ امین الدین ہبیرہ بصری سپرد ملائک۔۔۔۔۔۔٢٨٢ھ ٭ حضرت بہاؤالدین بہاول شیر قلندر۔۔۔۔۔۔٩٧٣ھ٭ حضرت سید عبدالفتاح دہلوی ٭ حضرت خواجہ عبدالسلام کشمیری۔۔۔۔۔۔١١٧١ھ ٭ حضرت مولوی غلام مصطفی نو شاہی۔۔۔۔۔۔١٣٨٤ھ ٭ شیخ الحدیث و التفسیر علامہ عبد القدیر حسرت حیدرآبادی (مفسر قرآن)
١٩ شوال المکرم
٭ حضرت ہلال ابدال مکی ۔۔۔۔۔۔١٤٧ھ ٭ حضرت شیخ محمد حلوی بن عبدالصمد ۔۔۔۔۔۔ ٧٧٩ھ ٭ حضرت مخدوم شیخ صفی اللہ ۔۔۔۔۔۔ ٨١٨ ھ ٭ حضرت شیخ محمد بغدادی۔۔۔۔۔۔٨٨٢ھ ٭ حضرت شاہ سعید اللہ لکھنوی ۔۔۔۔۔۔ ١٢٩٩ھ ٭ حضرت ہرے بھرے شاہ دہلوی٭ شیخ الدلائل علامہ عبد الحق الہ آبادی مہاجر مکی ۔۔۔۔۔۔١٣٣٣ھ٭ پیر حاجی شاہ سید عبد القادر جیلانی (خلیفہ نقیب الاشراف) ۔۔۔۔۔۔١٣٦٣ھ
٢٠ شوال المکرم
٭ حضرت سید برہان الدین گجراتی ٭ حضرت شاہ حیدر قلندر۔۔۔۔۔۔١٢٨٤ ٭ علامہ سید علی نعمت پھلواری جعفری ۔۔۔۔۔۔١٣٣١ھ ٭ حضرت ابو البرکات سید احمد قادری۔۔۔۔۔۔١٣٩٨ھ
٢١ شوال المکرم
٭ حضرت سیدنا موسیٰ کلیم اللہ علیہ السلام٭ حضرت شیخ عبدالوہاب۔۔۔۔۔۔٦٩٩ھ ٭ حضرت شیخ ابو احمد۔۔۔۔۔۔٧٠٣ھ ٭ حضرت خواجہ احمد عارف صابری بطن الولایت۔۔۔۔۔۔ ٨٥٩ھ٭ حضرت شاہ فتح اللہ رزاق العبود۔۔۔۔۔۔٨٩٧ھ ٭ حضرت سید ضیاء الدین روشن آفتاب ۔۔۔۔۔۔٩٩٨ھ ٭ حضرت خواجہ عبداللہ شاہ۔۔۔۔۔۔١٠٢٥ھ٭ حضرت سرور دین قادری لاہوری ۔۔۔۔۔۔١١٠٠ھ ٭ حضرت سید عبدالوہاب حضوری ۔۔۔۔۔۔١١٣١ھ ٭ حضرت شاہ محمد صالح
٢٢ شوال المکرم
٭ حضرت سیدی ابو حاتم محمد المعروف ابن حبان ۔۔۔۔۔۔٣٥٤٭ حضرت شیخ احمد بن مبارک خادم غوث الاعظم۔۔۔۔۔۔٥٠٧ھ٭ حضرت شیخ شہاب الدین ایہری۔۔۔۔۔۔٧٣٥ھ ٭ حضرت شیخ علی الحسینی۔۔۔۔۔۔٧٥٧ھ٭ حضرت سید محمد ۔۔۔۔۔۔٨٢٧ھ ٭ حضرت شیخ جہانگیر سہروردی ۔۔۔۔۔۔٩١٥ھ ٭ حضرت سید احمد باقی الارواح۔۔۔۔۔۔٩٩٠ھ٭ حضرت پیر محمد اعظم قادری۔۔۔۔۔۔١٣٧٥ھ ٭ حضرت میران سید شاہ نگرامی
٢٣ شوال المکرم
٭ حضرت شیخ فتح السعودی۔۔۔۔۔۔٢٥٧ھ ٭ حضرت میر سید علی بغدادی۔۔۔۔۔۔٧٣٩ھ ٭ حضرت شیخ قطب الدین۔۔۔۔۔۔٨٩٩ھ ٭ حضرت مولانا علاؤالدین اودہی ۔۔۔۔۔۔ ٩٩٨ھ ٭ حضرت شیخ طیب رفیقی۔۔۔۔۔۔١٢٦٦ھ٭ حضرت سیدنا علی قادری ٭ حضرت آدم بنوری٭ علامہ عبد الحق خیر آبادی بن امام فضل حق خیر آبادی ۔۔۔۔۔۔١٣١٨ھ
٢٤ شوال المکرم
٭ حضرت ابو الحسن نوری ہراتی۔۔۔۔۔۔ ٢٩٩ھ ٭ حضرت ابو یعقوب اسحق نہر جوری ۔۔۔۔۔۔٣٣٠ھ٭ حضرت ابو الفضل بن کمتاب۔۔۔۔۔۔٤٦٥ھ ٭ حضرت ابو عبداللہ حمدے ۔۔۔۔۔۔ ٤٦٩ھ ٭ حضرت مولانا عبدالسلام ہنسوی۔۔۔۔۔۔١٢٩٩ھ ٭ حضرت مفتی اعجاز ولی خان بریلوی ۔۔۔۔۔۔ ١٣٩٣ھ ٭ حضرت سیدنا شاہ محمد صادق مارہ روی ٭ حضرت بسم اللہ شاہ (بمبئی)
٢٥ شوال المکرم
٭ حضرت حبیب اللہ محمد بن امام حسن عسکری۔۔۔۔۔۔٣١٧ھ ٭ حضرت شیخ محمد بن احمد اجوبنی ۔۔۔۔۔۔ ٦٥٨ھ ٭ حضرت قاضی شہاب الدین دولت آبادی۔۔۔۔۔۔٨٤٨ھ ٭ حضرت ولی محمد نار نولی ٭ حضرت چونا شاہ بابا
٢٦ شوال المکرم
٭ حضرت صوفی شاہ دلاور علی ابولعلائی ٭ حضرت شمس الدین عبدالعزیز بن غوث الاعظم۔۔۔۔۔۔٥٨٩ھ٭ شاہ ضیاء الدین قادری دہلوی
٢٧ شوال المکرم
٭ حضرت امام ابو القاسم۔۔۔۔۔۔٢٤٧ھ ٭ حضرت ابو بکر محمد کتانی معروف بہ چراغ حرم ۔۔۔۔۔۔٣٢٣ھ ٭ حضرت محمد اصغر عرف محمد ناصر۔۔۔۔۔۔٣٦٩ھ٭ حضرت ابو القاسم سندوسی ۔۔۔۔۔۔ ٤٣١ھ٭ حضرت خواجہ احمد یسوے ۔۔۔۔۔۔ ٥٦٢ھ ٭ حضرت شیخ نجم الدین رازی۔۔۔۔۔۔٦٦٤ھ ٭ حضرت خواجہ سید حسن رسول تما۔۔۔۔۔۔ ١٠٨٨ھ ٭ حضرت میر محمد ہاشم کشمیری۔۔۔۔۔۔١١٣٥ھ ٭ حضرت خواجہ محمد بخش امرتسری لاہوری نقشبندی ۔۔۔۔۔۔١٣٦٣ھ
٢٨ شوال المکرم
حضرت شیخ جنید ثانی۔۔۔۔۔۔١١٩٦ھ ٭ حضرت مولانا حافظ عبدالعلی نگرامی۔۔۔۔۔۔١٢٩٠ھ
٢٩ شوال المکرم
٭ حضرت خواجہ اسحق چشتی ٭ حضرت شہاب الدین عاشق خدا۔۔۔۔۔۔٦٦٦ھ٭ حضرت محمد سلیمان خراسانی۔۔۔۔۔۔٧٢٥ھ٭ حضرت مولوی غلام محی الدین بگوی۔۔۔۔۔۔١٢٧٣ھ٭  علامہ دوست محمد بن محمد امیر حنفی افغانی ۔۔۔۔۔۔١٣٢٨ھ٭ حضرت فتح محمد اچھروی نقشبندی ۔۔۔۔۔۔١٣٣٥ھ ٭  حضرت سید محمد شاہ الحسینی (دادو) ۔۔۔۔۔۔١٣٧٩ھ ٭ حضرت پیر سید معصوم شاہ ۔۔۔۔۔۔١٣٨٨ھ
٣٠ شوال المکرم
٭ حضرت ملا عبدالغفور خورجوی۔۔۔۔۔۔١٢٥٩ھ
 
 (رضی اللّٰہ تعالیٰ عنہم ورحمۃ اللّٰہ تعالیٰ علیہم اجمعین)

Safar al-Muzaffar is the second month of the Islamic calendar. Literal meaning of Safar is empty. During this month the houses used to be empty and deserted because the ban on going to war in the month of Muharram came to an end and everyone proceeded towards the battlefield.

Safar also means to be yellow. When the names of the months were being given it was the season of autumn and the leaves of the trees were yellow.

Many people have erroneous beliefs regarding this month i.e. it is a month of misfortune and calamities. The teachings of Allah Ta’ala and His Most Beloved Rasool (SallAllahu Alaihi wa Sallam) gives us clear guidelines on such incorrect beliefs.

Allah (Subhanahu wa Ta’ala) says in the Qur’an al-Kareem:

 

ما أصاب من مصيبة إلا بإذن الله
“No misfortune befalls except by Allah’s command…” [Surah Tagabun, Verse 11]

These erroneous beliefs have also been condemned in the context of the following Ahadith:

 

لا عدوى ولا طيرة ولا هامة ولاصفر
There is no superstitious owl, bird, no star-promising rain, no bad omen in the month of Safar. [Sahih Bukhari, Hadith 5707]

لا عدوى ولا صفر ولا غول
There is no bad omen in the month of Safar and no Ghouls (evil spirits). [Sahih Muslim, Hadith 2222]

The above Ahadith clearly refutes all incorrect beliefs and superstitions regarding the month of Safar. These incorrect beliefs flow from the pre-Islamic period of Jahiliyyah .

The Month of Safar during the Days of Ignorance

The Muhaddithin have recorded many of the superstitions harboured by the Arabs during the Days of Ignorance. A few are mentioned below:

1. The pre-Islamic Arabs believed Safar to be a snake which lives in the stomach of a human being and when hungry, bites the person. This is the discomfort one experiences when gripped by the pangs of hunger.

2. Some said Safar are worms which originate in the liver and ribs due to which the colour of the person becomes yellow, a condition we know today as jaundice.

3. According to some, the month of Safar flanked by Muharram and Rabi al Awwal is full of calamities and misfortune.

With the advent of Islam and the teachings of Sayyadina Rasoolullah (SallAllaho Alaihi wa Sallam), all evil and incorrect beliefs common in pre-Islamic times were discarded.

Incorrect Beliefs:

Today too, there are some Muslims who hold incorrect beliefs regarding the month of Safar.

 

1. A nikah performed in this month would not be successful.
2. This month is full of misfortune and calamities.
3. To commence any important venture, business etc. during this month will bring bad luck.
4. The first to the thirteenth of Safar is ill-fortune and evil.
5. The person who distributes food or money on the 13th of Safar will be saved from its ill-fortune.
6. To celebrate the last Wednesday of Safar and regard it as a holiday.

What to do:

1. To shun all types of erroneous beliefs regarding the blessed month of Safar.

2. To understand that the most unfortunate person is he who disobeys Allah Ta’ala’s commandments e.g. does not perform the five daily salaah etc. It is narrated in a hadith that Rasoolullah (SallAllaho Alaihi wa Sallam) said: “Pray, 0 Allah! Cause not anyone of us to be a wretched destitute.” He then asked: “Do you know who is a wretched destitute?” Upon the request of the Sahabah (Radi Allahu Ta’ala Anhum) he replied, “A wretched destitute is he who neglects his salaat.”

3. We should understand that all conditions which befalls us, good or bad, favourable, or unfavourable are from Allah Ta’ala, (as a result of our actions). Allah Ta’ala says: ” Whatever misfortune befalls you, it is due to the things your hands have wrought, and He forgives many a sin.” (Surah 42 – Verse 30).

This can also be confirmed by the following Hadith:

Sayyadina Jabir (Radi Allahu Ta’ala Anhu) has said that, “I have heard Sayyadina Rasoolullah (SallAllaho Alaihi wa Sallam) saying, the descending of illness and evil superstition befalling in the month of Safar is untrue.”

Important dates and Anniversaries in the month of Safar
1st Hadrat Haji Waris Ali Shah
1st Hadrat Abul Qasim Shah Ismail Hasan Marehrawi
1st Hadrat Khwaja Shah Muhammad Suleman Tonswi
5th Umm al-Mu’mineen Sayyidah Maymoonah
6th Hadrat Sayyid Abdullah Shah Qadiri (Baba Bulleh Shah)
7th Sayyiduna Baha al-Din Zakariya Multani Suharwardi
9th Sayyiduna Imam Ali Moosa
9th Sayyiduna Imam Ali Rida
10th Umm al-Mu’mineen Sayyidah Juwairiyah bint al-Harith
11th Mufassir al-Aazam Shaykh Muhammad Ibrahim Rida Jilani Miyan
11th Shaykh al-Quran Allama Gulam Ali Ashrafi Okarvi
12th Sayyidatuna Ruqaiyyah bint Rasoolullah SallAllaho Alaihi wa Sallam
12th Hadrat Mawlana Fadl al-Haq Khayrabadi
12th Hadrat Shah Abd al-Latif Bhittai
13th Hadrat Abu Abd ar-RaHman Ahmad Nisai (Compiler Sunan al-Nasai)
14th Hadrat Sayyiduna Maalik Ibn Dinar
16th Raees al-Qalam Allama Arshadul Qadiri
19th Hadrat Sayyid Ahmed Kalpawi
20th Hadrat Sayyiduna Yahya Ibn Bukayr
23rd Hadrat Sayyiduna Imam Baqir
23rd Hadrat Sayyiduna Sultan Mehmood Ghaznavi
23rd Mawlana Muhammad Saleem Qadiri Shaheed
25th Mujaddid al Aa’zam AlaHadrat ash-Shah Imam Ahmad Rida Khan
26th Hadrat Sayyiduna Hasan Jilani al-Baghadi
27th Hadrat Imam Badr al-Din Al-Ayni [Shaarih al-Bukhari]
27th Hijrat from Makkah of the Beloved Prophet (SallAllaho Alaihi wa Sallam)
27th Mujahid al-Kabeer Sultan Salah al-Din al-Ayyubi
27th Birth Hadrat Khawaja Nizamuddin Awliya
28th Martyrdom of Hadrat Sayyiduna Imam Hasan Ibn Sayyiduna Ali
29th Hadrat Imam ar-Rabbani Mujaddid Alf Thaani Shaykh Ahamd Sarhindi
29th Hadrat Sayyiduna Pir Mahr Ali Shah Gilani Golarrwi
30th Hafidh al-Hadith Imam Muhammad Haakim Nishapuri
 
Radi Allahu Ta’ala Anhum Ajma’een (May Allah be well please with them All)

In this Western world and environment that we live in, we sadly see that Muslim females (teenagers) are the target of the Kufaar. Their aim is to cause Muslim females to lose their respect and integrity, taking them away from a pious and truly fruitful Islamic life. Many Muslims females throughout the world today are caught in the trap of drugs, alcohol, club going, adultery and various other detrimental activities.

My respected Muslim Sisters! Look at what you are doing and see for yourself whether you are causing benefit or harm to your selves?

Think of what you are doing and, then Remember! That Almighty Allah is watching your every action. My dear Muslims sisters! Dress Islamically, Do not try to copy the West. Do not strive to look and dress like the Kufaar. After you leave this world, you being a duplicate of any film or pop-star will not be of any assistance to you in your grave or in the hereafter. Forget and divorce yourself from the traps of the West. Instill in yourself true beauty, true respect and true integrity. Rather than trying to portray a pop-star or any other Kaafir. Portray Sayyida Faatima Zahra (radi Allahu anha), the Blessed daughter of the Prophet (sallal laahu alaihi wasallam). She who will be the Queen of the Maidens of Jannat.

Do you wish to enter Jannah? Do you wish to be in the companionship?

Children are a great gift from Almighty Allah to all parents. Parents must think of their children as such treasures that the all the wealth and material resources are worthless as when compared to one�s children. We, as parents, should thank Almighty Allah for blessing us with children whether they are boys or girls. Today, it is quite disheartening to see that some parents rejoice when the newborn child is a male and show their dissatisfaction when the child is a female. But, this should not be the attitude. Islam does not condone this type of behaviour, as such was the manner of the parents in the time of ignorance.

Daughters are without doubt a great blessing from Almighty Allah. They are a means of salvation and a path to Jannah for their parents. The Holy Prophet (sallal laahu alaihi wasallam) has stated that when a boy is born, then he brings one Noor (light) and when a girl is born, then she brings two Noors. It has been narrated in a Hadith that the Holy Prophet (sallal laahu alaihi wasallam) has stated that if parents are kind and generous towards their daughters, then they will be so close to the Holy Prophet (sallal laahu alaihi wasallam) in Jannah, like one finger is to the next. The Holy Prophet (sallal laahu alaihi wasallam) has also stated that the person who is faced with hardship due to his daughters, and makes Sabr (is patient), then his daughters will be a Purdah (curtain) between him and Hell.

The crux of one narration states that one who loves his daughters and withstands the hardship of grooming and getting them married, then Almighty Allah makes Jannah Waajib (compulsory) on him and keeps him protected from the Fire of Hell.

Hazrat Khwaja Uthman Haaroni (radi Allahu anhu), the Peer-o-Murshid of Khwaja-e-Khwajegaan, Hazrat Sheikh Khwaja Ghareeb Nawaaz (radi Allahu anhu), states: “Daughters are a gift from Almighty Allah. Those parents who are kind towards them, then Almighty Allah is generous towards such parents. Those who are merciful to their daughters, Almighty Allah is Merciful towards them.” The great Saint also said, “When a girl is born to a family, then between the parents and Hell, there shall be a distance of five hundred years.”

It has been stated that when parents rejoice at the birth of a daughter, this is greater than making Tawaaf of the Kaaba seventy times. Muslims should also remember that the family of the Holy Prophet Muhammad (sallal laahu alaihi wasallam) is from his beloved daughter Sayyidah Fatima Zahra (radi Allahu anha).

Dear brothers and sisters, rejoice on the birth of your daughters, love and guide them and give them that which is due to them from your belongings. Do not deprive them of their inheritance as they also have say in this. Remember! Daughters are a blessing and not a burden.


ISLAMIC HIJAB – ARE MUSLIM WOMEN OPPRESSED?

The feeling still persists in society that Muslim women wear Hijab or the outer covering because they are slaves to tradition, so much so that it is seen as a symbol of oppression. Western society says that women’s liberation and independence is impossible unless they first remove the Hijab. This view is not correct. Why do Muslim women wear the outer covering that sometimes covers their face and hides the rest of their body?

Almighty Allah says in the Holy Quran, Chapter 33, Verse 59: “O Prophet! Tell your wives and daughters, and the believing women, that they should cast their outer garments over their persons; that is better, that they should be known (as such) and not be molested.” And in Chapter 24, Verse 31: “And say 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 thereof; that they should draw their scarves over their bosoms – “

Muslim women all over the world are wearing Hijab as a religious requirement and a sign of respect, not out of a misdirected sense of “tradition.” It is both a sign of a women’s obedience to Allah and a manifestation of her faith. The Hijab is part of a Muslim’s religious identity. It gives women dignity and self-respect.

Islam commands women to cover their bodies so as not to trouble men who are weak and unable to resist temptation. In Islam, men and women are commanded to dress modestly and not appear “naked” in public, even in all male and female situations.

Just as a short skirt or a see-through dress can send the signal that the wearer is available to men, so the Hijab signals, loud and clear: “I am forbidden to you.” Wearing the Hijab protects the female from harassment and men. It is the western women who are to be pitied for displaying their private self for all to see.

An American, Ruth Anderson, has said: “Hijab is not a sign of backwardness, ignorance or mental incompetence, but a woman’s duty and her right.”

A women in Hijab is like a jewel that is of high exceptional value and that which must be kept hidden. Wearing the Hijab is a choice that Muslim women make. To discard the Hijab or expose that part of her body ordered covered by the Divine Law is to disobey Islamic principles and a women’s basic Islamic belief.


RE-INTRODUCTION OF HIJAAB IN INDONESIA

Growing popularity of Islamic dress code in Indonesia has started a new trend. Women from the middle-income group have explicitly shown escalating preference to Islamic clothes resulting in a multi-million fashion industry as admitted by Aami Waamsu, Editor of the fashion magazine “Femina.”

According to Taufiq Abdullah Nigar of Indonesian Science Institute, this shocking trend has developed in the short span of the last 2 – 3 years. This has been in the wake of the recognition that Indonesian men are more respectful towards women in Islamic attire. Previously, modern Indonesian women wore tops, pants and ordinary scarves. Nowadays, preference is given to dignified loose clothing with scarves completely covering the head.

The fever has caught on to such an extent that even non-Muslim designers have resorted to designing Islamic clothes. Muslim women are active in social, religious and political fields dressed according to Islamic dressing code. A really interesting angle of this “fashion revival” is that so impressed are the non-Muslim women by this trend that they too have begun to imitate it!


 BEIJING WORLD CONFERENCE ON WOMEN CONSPIRE TO “LIBERATE” MUSLIM WOMEN FROM ISLAM

At the Beijing World (“anti-Islam & anti-religion”) Conference, “experts” talked about the need to liberate Muslim women from Islam, and in general all women from religion. It was easy to see that there were open attacks against Islam and religion in general. There were also open talks about rights for prostitutes, lesbians and homosexuals. The Conference also discussed about the rights of children over their sexual lives.

Betty Freidan, an American feminist leader and author, talked about the dangers Islamic conservatism poses to women. In a panel session entitled “Muslim Women in North America”, led by a Muslim delegate chosen by the Clinton administration to represent the US as a liaison between the US and the Muslim and Arab worlds, a panel member vehemently attacked the Imams of North American mosques for fanaticism against Muslim women in the “land of freedom”.

In another session that was chaired by a feminist Hindu, she described how the Vatican had come together with Islam for the purpose of denying women’s rights. Another speaker in this session, who was a liberal Catholic, encouraged women to become more “open” and to acquire power. She also said that “the biggest mistake in the universe” is to envision an “omnipotent or perfect God.” Dr Riffat Hassan, a professor in Islamic studies from the University of Louisville, explained how she had been engaged in the last 20 years in developing a “feminist theology in the context of Islam”.

It was also clear from the Conference that the powers who were running the UN have an agenda to impose their own “Shariah” on the entire world. Just by attending the Conference at government level, the Muslim countries accepted the principle that they could negotiate about this imposed Shariah. Muslim delegates did not realise that they were actually “dignifying” a gathering that could not be dignified.

The Conference failed to encourage the individuals need in altering their life styles in order to combat sexually transmitted diseases; did not encourage family life and morality; for women (and men) to abstain from early sex; etc. The UN also encourages that for women to work in a factory or an office is a right; to stay at home is an oppression. A woman should not be dependent of her husband; she should be dependent on her boss.

Muslims throughout the world, including all South African Muslims, must condemn and reject this Conference. What about the women in Kashmir who jumped into the Jhelum River in Kashmir to protect their honour from the Indian forces? Why did the World Conference on Women not speak about that! What about the 70, 000 Muslim women raped, abused and beaten in Bosnia? What about the millions in Iraq, Kashmir and Bosnia who are without food and medicine? The “women’s right” which the Conference speaks about is far from the women’s rights which Islam grants. This is nothing but an attempt by the UN and the world in condemning Islam, Islamic values and creating a world and society completely devoid of all sensibility and shame. (Facts extracted from “Impact International” – Vol.25 No.10)


DUTY TOWARDS OUR MOTHERS

A Saint relates that once, having made intention of performing Haj, he left for Baghdad from where he was to proceed to Hijaz. In Baghdad, he arrived at the house of Hazrat Abu Hazim Makki (rahmatullahi alai) where he found Hazrat Abu Hazim Makki (rahmatullahi alai) fast asleep. When he awoke from his asleep, he came over to the Saint and told him, “I had the good fortune of seeing Rasoolullah (sallal laahu alaihi wasallam) in my dream just now, and he asked me to convey a message to you.”

“What is the message?” asked the Saint.

“He asked me to inform you that it would be better for you if you called off your journey to Hijaz for purpose of making Haj, and spent time looking after your ageing mother and keeping her happy at all times. This would enable you to perform your Haj in the future with Allah’s Pleasure.”

The Saint, upon hearing this, returned home without performing Haj.


ESCALATION OF DOMESTIC VIOLENCE IN MUSLIM COMMUNITY

This almost taboo issue is being brought out to the open. Violence against women has reached such high levels in the Muslim community that almost 1 in 5 families is adversely affected. Whether it is physical, emotional or sexual abuse, it threatens the very existence of healthy communities. If women are abused how does a mother then fulfill her major roles as a wife and a mother? Yet Muslims in South Africa have not yet acknowledged this as one of the major social problems them all the time. Research clearly shows that children from abusive homes, themselves become abusive parents. The high rate of divorce, separation, extra-marital relationships is a daily occurance in our society. The disruption and breakdown of families leads to a variety of social problems. (Courtesy: JIMASA – Dec. 1996)


VERY IMPORTANT NOTE

It is Haraam for women to touch the hand, feet or body of any strange man and it is also Haraam for the man to give her the permission to do so. The Mashaa’ikh and Peers of today should take a lesson from this. The evil practice of Mureedas (female Mureeds) kissing the hands and feet of their Peer-o-Murshid must stop. It is totally Haraam for both to kiss and to be kissed. It is FARD on the Sheikh to strongly forbid their female Mureeds from doing such un-Islamic acts. Sayyidah Ayesha Siddiqa (radi Allahu anha) states that there was never an instance when a woman touched the hands of the Holy Prophet (sallal laahu alaihi wasallam) at the time of Bai’at. Likewise, those persons who visit massage parlours, etc. and have their bodies massaged or rubbed by strange women is strictly Haraam and a great sin (Kabeera). It is Fard on them to abstain from such immoral acts and fear Allah, the All Knowing and All Powerful.


A FEW REASONS FOR POVERTY

Wealth and poverty comes from Almighty Allah. However, the pious servants and learned scholars have given a few reasons as to why poverty comes and what to abstain from to avoid poverty:-

  1. By not reading Namaaz and Quran.
  2. By reading Quran without Wudhu.
  3. By calling parents by their names or disrespecting them.
  4. To be annoyed with receiving visitors.
  5. By being unkind to relatives.
  6. To hit and scold your children without reason.
  7. To eat without saying Bismillah.
  8. To eat without washing the hands.
  9. To eat without a hat or with the left hand.
  10. To eat near a deceased or in the dark.
  11. To leave food opened.
  12. To delay food that has been already served.
  13. To leave dishes unwashed after eating.
  14. To wash your hands in eating utensils.
  15. To take a false oath.
  16. To talk of worldly things in the Musjid or during Wudhu.
  17. To sleep until the sun rises.
  18. To sleep between Maghrib and Esha.
  19. To sleep naked.
  20. To urinate in the bathroom.
  21. To go to the toilet without a hat.
  22. To talk in the toilet.
  23. To pass urine or stool on a pathway or under a tree.
  24. To laugh in a cemetery.
  25. To use broken utensils.
  26. To use a broken comb.
  27. For ladies to remain with the head uncovered.
  28. To stand and comb or tie the hair.
  29. To sweep at night.
  30. To sweep the house and keep the dirt in the house.
  31. To keep long nails, of bite one’s nails.
  32. To sew torn clothes on the body.
  33. To have a haircut while Na-Paak.
  34. To keep the pubic hairs more than forty days.
  35. To put off a flame by blowing it.
  36. To sit on the stoop of the house.
  37. To leave shoes upside down and not straighten it.
  38. To leave spider cob-webs in the house.
  39. To burn the peel of garlic or onions.
  40. Not to help a person in trouble at night.
  41. It has been mentioned by some pious persons that to be intimate with the wife on Saturday after sunset till Sunday morning and on Tuesday after sunset till Wednesday morning is not regarded as a good time. They said that if the wife becomes pregnant in this time they there is a risk of sickness and bad habits in the child.

In the first instance, we will see what the condition of women in Arabia was before the advent of Islam.

In those days, women were treated like slaves or property. Their personal consent concerning anything related to their well-being was considered unimportant and unnecessary to such an extent that they were never even treated as a party to a marriage contract.

Women were used for one purpose, and then discarded. They had no independence, could not own property and were not allowed to inherit. In times of war, women were treated as part of the loot. Simply put, their plight was unspeakable.

Furthermore, the birth of a daughter in a family was not an occasion for rejoicing, but was regarded with humiliation. The practice of killing female children was rampant. The pagan Arabs used to bury alive their daughters with the fear that these girls will grow up and will get married to some men who will be called their sons-in-law.

After the death of the father, the sons used to share his wives among themselves as they shared their father’s property. After the death of the husband, the widow was kicked out of the house and was forced to live in a small hut, which was unventilated and dark, for one year. She was not permitted to leave the hut, nor was she allowed to take bath or change clothes. After one year, she was allowed to come out of the hut. People threw the camel dung into her lap and asked her to rub her body against the body of an animal. Then she was forced to go round the village in the same dirty attire, throwing the camel dung on her right and her left. This was the indication that she has completed her Iddat (waiting period).

In India, the Hindu woman was the most suppressed creature. She was born to serve her men folk ? her father and brother before marriage, and husband and father-in-law and husband?s brothers after the marriage. She was forced to worship her husband. After the death of her husband she had no right to live and was forced to be burnt alive at the pyre of her husband. This inhuman custom was called the Sati. If she had no issue from her husband, she was forced to lie with her husband’s brothers to get pregnant. This practice was called “Niyoga”.

Outside Arabia, conditions for women were no better. In Egypt and all European countries in the Dark Ages, women were treated worse than slaves. They were not regarded as human beings but as sort of sub-species between humans and animals.

Islam brought a new lease of life to women. Islam elevated the status of women to great heights: so high that she stood shoulder to shoulder with man. Like men, their rights were also well defined and Islamic Courts supported them to achieve these rights. Islam granted women the right to ownership. They now owned the amount of their Mehr. They could engage in trade and have their own properties. They were also given the right to inherit the property of the deceased father and husband.

With the advent of Islam came the verse from the Quran condemning those who practiced female infanticide: When news is brought to one of them, of (the birth of) a female (child), his face darkens, and he is filled with inward grief! With shame does he hide himself from his people, because of the bad news he has had! Ah! What an evil (choice) they decide on. (16:58-59)

The Holy Quran makes no distinction between man and woman as regards to the fundamental human rights. Here we may specifically state that: Woman, like man, is the possessor of free personality, and enjoys equality with man, in respect of:

Her spiritual and moral status: The Quran says: “Unto men the benefit of what they earn (of virtue) and unto women the benefit of what they earn (of virtue) (i.e., in matters of spiritual grace both, man and woman, enjoy equal status and are independent of one another)” (4:32)

Her economic rights: The Quran says: “Unto the men (of a family) belongs a share of that which parents and near kindred leave, and unto the women a share of that which the parents and near kindred leave, whether it be little or much #150; a legal share.” (4:7)

Her legal rights: The Quran says: “And they (women) have rights similar to those (of men) over them, according to what is equitable.” (2:228)

Islam ensured a dignified life to the fair sex, which was hitherto treated in an unfair manner. Woman became the mistress of the household. Man was not allowed to beat or manhandle them nor deprive them of their share in the property. The Holy Quran declared: “A mother should not be made to suffer because of her child, nor he to whom the child is born (be made to suffer) because of his child (because both are equal before the law).” (2:233).

Almighty Allah commanded man to behave well. “O Believers! It is not lawful for you to be heir of the women forcibly, and prevent them not with this design that you may take away part of what you had given them as dower except in this shape that they commit an act of flagrant, indecency and treat them fairly; then if you dislike them, it is likelihood that you may dislike a thing and wherein Allah has placed much good.” (4: 19)

It is necessary to establish the Quranic viewpoint with respect to the concepts of Duty and  Right.

The Quranic moral code is based on the emphasis on  obligation not duty  in contrast to the emphasis on  right. Now, the implications of the emphasis respectively on duty and right are: Right is a right against someone. Duty is a duty towards someone. Right means that someone owes something to us. For, when we say: it is our right, it means that someone has to perform a duty to us. On the contrary, when we say: it is our duty, it means that someone has a right against us.

Islam has granted to the husband a senior position in the functioning of the household and appointed him as the commander so that he could get through any crisis with the help of wisdom and initiative given to him by Almighty Allah. Islam has prescribed certain obligations that a husband has to fulfill in the interest of his wife. Simultaneously, Islam has enjoined upon the wives to appreciate their duties towards their husbands. This is a give-and-take business. Both man and woman are closely connected with each others rights and duties.

In as much as obligation towards parents has been strictly enjoined upon children, Islam has also instituted duties towards children. The Holy Prophet (sallal laahu alaihi wasallam) laid down some guiding factors with regard to the upbringing and maintenance of children, especially female children.

The Holy Prophet (sallal laahu alaihi wasallam) had raised the status and position of females in Society, and promised the Muslims success and high reward for upbringing their daughters with the necessary education and training to face marriage and lead a decent family life.

The father has been instructed to provide for the maintenance of his infant children, whilst both parents have been instructed to provide education for their young children beginning first with the study of the Holy Quran. Of all the properties and which children inherit from their parents, the best is good manners. Parents have been instructed to spend for the well-being of their children. The Hadith states there is no better cause than to spend for the well-being of their children.

If in the case of the father’s death, the mother spends her time bringing up the minor children till they attain maturity, instead of taking a second husband, that mother has been assured a place in Paradise next to the Holy Prophet (sallal laahu alaihi wasallam).

There are Ahadith that state that parents should salute (make Salaams to) their children when entering the house; and parents should often express kindness and affection to their children by hugging and kissing them.

The following are Ahadith from the various Kitaabs of Hadith that refer to duties of parents towards children:

  1. Muslim Shareef: Hazrat Anas (radi Allahu anhu) reported that the Messenger of Allah (sallal laahu alaihi wasallam) said: “Whoever maintains two girls till they attain maturity, he and I will come on the Day of Resurrection like this, ‘and he joined his fingers.’”
  2. Tirmizi Shareef: Hazrat Jaber bin Samorah (radi Allahu anhu) reported that the Messenger of Allah (sallal laahu alaihi wasallam) said: “The teaching of good manners by a man to his son is better for him that to give a sa’a in charity.”
  3. Sunnan Abu Dawud: Hazrat Auf bin Malik (radi Allahu anhu) reported that the Messenger of Allah (sallal laahu alaihi wasallam) said: “I and the woman black of two cheeks shall be like these two fingers on the Day of Resurrection (Yazid bin Zuraiy pointed out the middle and fore-fingers), the woman who has been bereft of her husband (but) possessing beauty and respectability, and who confines herself to (upbringing) her orphan children till they grow major and die.”
  4. Ibn-e-Majah Shareef: Suraqah bin Malik (radi Allahu anhu) reported that the Holy Prophet (sallal laahu alaihi wasallam) said: “Shall I not teach you the best form of charity? – (maintaining) your daughter who has been returned to you, who has got no earning member except you.”
  5. Bukhari Shareef and Muslim Shareef: Hazrat Ayesha (radi Allahu anha) reported that a desert Arab came to the Holy Prophet (sallal laahu alaihi wasallam) and said: “What! Do you kiss children? But, we don’t kiss them?” Then the Messenger of Allah (sallal laahu alaihi wasallam) said: “I can’t help you since Allah has taken kindness out of your heart.”
  6. Bukhari Shareef and Muslim Shareef: Hazrat Abu Hurairah (radi Allahu anhu) reported that the Messenger of Allah (sallal laahu alaihi wasallam) kissed his grandson Hasan bin Ali (radi Allahu anhu) in the presence of Aqra bin Habis (radi Allahu anhu), whereupon Aqra said: “I have ten children and I have never kissed any of them.” The Messenger of Allah (sallal laahu alaihi wasallam) looked towards him and said, “He who is not kind will not be shown kindness.”
  7. Abu Dawud Shareef: Bara’a (radi Allahu anhu) narrated: “I came with Abu Bakr (radi Allahu anhu) who was the first to reach Madina. Hazrat Ayesha (radi Allahu anha), his daughter, was lying in bed on account of fever. Abu Bakr (radi Allahu anhu) came to her and said, ‘How are you my beloved daughter?’ and he kissed her.”

The relationship between the husband and wife is a very tender, loving and pure relationship. They are in reality the “garb” of one another. Thus, it is the duty of each to be protective over the life, property and modesty of one another. It is necessary for them to realise and understand their mutual duties as a couple. They are two bodies joined by the soul.

The Prophet (sallal laahu alaihi wasallam) has stated that if a husband was pleased and content with his wife when she passed away, then she will enter Paradise. The explanation of one Hadith is that if a husband passes the night displeased with his wife, she invokes upon herself the Curse of Allah and the Angels. In another hadith, the Prophet (sallal laahu alaihi wasallam) said, “If I had commanded prostration for any other than Allah, I would have commanded the wife to make Sajdah to the husband.” However, since Sajdah is none but for Allah, a woman cannot prostrate to her husband but she should be obedient towards him.

The husband is the provider and protector of his wife. He should thus fulfill her needs and keep her pleased. “The best from amongst you is he who is best to his wife.” (Hadith) If there is a conflict, the husband should not be hasty to give her Talaaq (Divorce), but should cool his temper, think carefully and take the opinion of elders before making any decisions as Talaaq is not something which is liked. The Prophet (sallal laahu alaihi wasallam) has stated: “From those actions that are Halaal, the most disliked is Talaaq.”

The wife should also be patient with the husband. She should show her gratitude for anything that he does. She should understand him and not be lavish with his wealth. She should always be neatly attired and loving. She should love and respect his family. That house in which there is daily conflict is living hell and that home in which there is love and respect is a blessed home.

The Laws of Shari’ah: If a man passes away, the wife may give him Ghusal, but the husband cannot give his deceased wife Ghusal, nor can he touch her deceased body without a cloth. He can, however, see her face. It is common in the public that the husband cannot carry the wife’s Janazah or lower her into the grave. This is false. He may see her face, carry her Janazah and lower her into the grave.

A girl is very dear to her parents. Before her attaining the age of puberty, she is free from any religious obligation. She is supposed to enjoy her life at her father’s house with the single motto; eat, drink and be merry. She enjoys the love and affection of her parents, her sisters, brothers and other relatives. When she starts speaking, the parents should teach her the basics of the religion and faith. The childhood is an age of learning. A child attains considerable amount of knowledge till the age of five that she would never get throughout her life. This is the period when the first schooling of the child starts with her first teacher, The mother.

When the girl is five-year-old, she should be taught lessons of personal hygiene. She should also be given training in human behaviour with special emphasis on adopting good things and discarding bad habits. This is also the time to start her education. The education should start with the learning of the Holy Quraan. She should memorize at least the last few Suras of the 30th Part of the Holy Quraan especially Sura Fateha, Sura An-Naas, Sura Al-Falaq, Sura Ikhlaas, Sura Al-Kafiroon. She should know the Islamic way of purification, Wudu (ablution) and Ghusl (bath).

At the age of seven the girl should be taught the fundamentals of Islam such as Salaah. This is the age when the girl should cultivate the habit of Pardah. She should also be taught washing of utensils, minor stitching jobs and other domestic chores of common nature. She should be suitably admonished for her idling, laziness, carelessness and mischief. She should not be allowed to mingle with the girls and women of low character. She should be kept away from evils of reading romantic literature, seeing movies and listening to sexy music, etc. These evils adversely affect the morale of the child and encourage her to adopt bigger evils.

After attaining the age of puberty, the woman comes under the Jurisdiction of the Sharee’ah Laws. Now, she has to follow all the basic tenets of Islam including Salaah, Fasting, Zakaah and Hajj. She has to fulfill her duties as a Muslim woman and keep away from all minor and major sins. She should serve her parents and other elders and share her love and affection with those younger than her and her elders. She should behave well with her neighbors. She should mould her life according to the Islamic teachings and emerge as a lady of faith, good manners, hard work, humility, patience and contentment.

She should also acquire knowledge about the life that awaits her after the marriage. She should know her responsibilities as a housewife. She can get this training from her mother and other elderly women in the house. She should adopt a life style within the confines of the Islamic Sharee’ah.

Pardah is a must for a Muslim woman. She should not face men other than real relatives. Real relatives mean those relatives who can never marry her, like her father, brothers, father-in-law, uncles and grandfather. She can go to the market provided that her body is totally covered.

She should read good literature that contains moral teachings. Novels available in the market generally contain cheap sex fictions that should be avoided.

She should perform additional prayers other than the obligatory ones. Recitation of the Holy Quraan and Tasbeeh bring health and happiness to the house. During the days of purity, she should try to be in the state of Wudu throughout the day and, if possible, till she goes to bed. The best Dhikr for a woman is Tasbeeh-e-Faatima (radi Allahu anha) that is reciting Subhan-Allah 33 times, Alhamdu Lillah 33 times and Allah-o-Akbar 34 times. This is the Tasbeeh that the Holy Prophet (sallal laahu alaihi wasallam) taught his beloved daughter, Sayyidah Faatima az-Zahra (radi Allahu anha).

She should arrange the Niyaaz on selected days of the year particularly on the 11th of Rabi-ul-Akhir (the ‘Urs’ death anniversary of Sayyiduna Ghaus-e-Azam Sheikh Abdul-Qaadir Jilaani – alaihir rahmah) of Baghdad, the 12th of Rabi-ul-Awwal (the Eid-e-Meelad-un-Nabi – sallal laahu alaihi wasallam), the 6th of Rajab (the ‘Urs’ death anniversary of Khawja Ghareeb Nawaaz Moeenudeen Chishti alaihir rahmah) of Ajmer, and the sacred days like the 10th of Muharram (night and Day of Ashura), 27th of Rajab (night of Meh’raaj), the 15th of Sha’ban (Shab-e-Baraat) and the 27th of Ramadaan (Shab-e-Qadr). This arrangement of Niyaaz will bring blessings, peace and prosperity to the house as the Niyaaz will contain the Dhikr of Allah and His beloved ones.

The Institution of Marriage

The Quranic point of view with regard to the institution of marriage is based on the following principles and laws:

Interdependence of man and woman in ensuring fullness of life for each other through mutual affection, mutual confidence and mutual protection, as husband and wife has been stressed by using a metaphor of profound beauty: “They are a garment unto you and you are a garment unto them” (2:187)

For those who can afford it, marriage is an obligation. The Quran says: “Marry those among you who are single, and the pious among your slaves, male or female: if they are in poverty, Allah will give them means out of His Grace: Allah is of ample means, and He is aware of all things.” (24: 32)

Contrast it with the attitude of those religions, which advocate celibacy and idolize it as the ideal of perfection, considering sexual satisfaction even in the bond of marriage as a positive evil from the spiritual point of view. Thus, in Christianity: “As an institution, Jesus regards marriage as essentially physical and intended only for the present age. Those who were to share in the blessings of the eschatological kingdom would neither marry nor be given in marriage but would be possessed of the non-physical body in the resurrection.” (*1).

It was this outlook on sex which led to the rule that no man or woman, married or unmarried, who had performed the sex act the previous night, should take part in a Church festival or in the Eucharist.  (*2).

Christianity, writes the Sociologist Ludovici, “preaches that sex is to be deplored, to be avoided, and, if possible, negatived. And the Puritan, who may be regarded as the extreme Christian, is notorious for his implacable loathing of sex.”  (*3).

Marriage is a social contract. The word Nikah, used for marriage in the Holy Quraan, originally means Aqd, according to Imam Raaghib Asfahaani  (*4).  (alaihir rahmah). Thus, the very word Nikah implies that marriage is a social contract, and not a sacrament, although it is a sacred contract. Moreover, the Quraanic permission to terminate the relation of marriage, if it becomes absolutely impossible for the husband and the wife to continue that relation, proves that the Quraan regards marriage as a social contract only.

Women are not to be treated as property  (*5). The Quraan says: “O ye who believe! You are forbidden to inherit (as property) the women against their will.” (4:19)

Marriage with persons of certain categories has been prohibited. The Holy Quraan has prohibited marriage with all those who may stand in the relations of consanguinity, or affinity, or fosterage. Almighty Allah states; “Forbidden to you are your mothers and your daughters and sisters and your father’s sisters and mother’s sisters and your brother’s daughters and your sister’s daughters, and your mothers who have such to you and your foster sisters and the mothers of your wives and daughters (your step-daughters) who are in your care from the wives with whom you had intercourse but if you had no intercourse with them, then there is no Haraam in their daughters, and the wives of your sons who are of your loins and to have two sisters together except what has already passed  (*6). Undoubtedly, Allah is Forgiving, Merciful.” (4: 23)

Choosing a Husband

Islam has established that every marriage must be preceded by the consent of the woman who is to be married, whether she is a virgin or a woman who had a previous marriage. Her consent must be obtained before her father or the guardian can act for her in any marriage contract.

Indeed, when a marriage is conducted, the government registrar or other official or the Qaadi must satisfy himself that he has the woman’s full agreement. If someone is acting for her as her guardian, the Qaadi will ask him to produce two witnesses who testify that she has authorized him to act for her in this marriage. Several Hadith tell us that a previously married woman has more authority over herself than her guardian. A virgin must be asked concerning her marriage. Her consent may be given by keeping quiet.  (*7).  The distinction here between a previously married woman and a virgin is merely in the form of how consent is granted. A virgin may be too shy to state in words that she accepts to be married, while a previously married woman has learned practically that there is nothing to be shy about in marriage.

Matchmaking

After the girl attains adulthood, her parents should find a good match and marry her. During the matchmaking exercise, the parents should abstain from establishing matrimonial relations with families of wrongdoers like Wahabis, Deobandis, Shi’ites, Ahl-e-Hadith (*8). etc. They should give the hand of their daughter into the hand of a Sunni boy who sincerely follows the Sharee’ah and the ways of the Ahle-Sunnah wa Jama’at (*9). .

The Holy Prophet (sallal laahu alaihi wasallam) has said: See four things before marrying a woman:

  1. Wealth,
  2. Status of the family,
  3. Physical looks and
  4. Piety.

The Holy Prophet of Islam (sallal laahu alaihi wasallam) added that religiousness should be given priority at the time of matchmaking. Marriage fulfils the purpose of expanding the generation. It also saves man from illicit relations with other women. Nikah carries high rewards.

A Hadith says: It is written in the Torah, “If a man’s daughter attains the age of twelve and he does not arrange her wedding and if the girl gets involved in immoral activities, the father will be punished for the sins of his daughter.”

Another Hadith says: The Apostle of Allah (sallal laahu alaihi wasallam) said, “Allah the Almighty has taken the responsibility of helping three persons:

  1. The slave who pledges to pay an amount to his master to get freedom and has total conviction to fulfill the pledge.
  2. One who fights in the way of Allah.
  3. The man or women who intends to go for marriage to avoid illicit relations with the opposite sex.”

Forced Marriage is not acceptable

The idea of a woman being forced into a marriage against her own wishes is not acceptable from the Islamic point of view. A woman came to the Holy Prophet (sallal laahu alaihi wasallam) and complained that her father had married her to his nephew without asking her consent first. She stated that the purpose of that marriage was that her father wanted his reputation enhanced through that marriage. The Glorious Prophet of Islam (sallal laahu alaihi wasallam) annulled that marriage. When he had done so, and the woman was free again, she said to the Holy Prophet (sallal laahu alaihi wasallam): Now I am free. I willingly consent to this marriage. I only wanted it to be known that men have no say over women in their marriages.

It is often thought that because a father acts for his daughter in marriage, he can marry her to whomever he likes, without seeking her consent. People, who suggest this, make a very superficial judgment. By requiring a father or a guardian to act for the woman in her marriage, Islam emphasizes the woman’s honor. Marriage in Islam is the way to establish a family, and this is conducted through families. Therefore, the woman appears to have the consent of her family to her own marriage. She does not appear as the weaker party in a civil contract.

There is no rigid process of choosing a husband. If a man proposes to a family seeking to marry one of their daughters, then he must have based his choice on either first hand knowledge or proper investigation. Similarly, if the woman’s family makes the approach, then it must be based on a good knowledge of the man and his character.

As we all know, Islam does not permit the sort of free-mixing between the sexes, which is known in Western societies. If some aspects of that social mixing is practiced among certain sections of society in Muslim countries, then that is something Islam disallows. In a certain situation, a woman is able to know the character and nature of a man and she feels, on the basis of her knowledge, that he can make her a very good husband. It is perfectly conceivable that a woman can acquire such knowledge of a man, either because he is her colleague at work, or because she has had a chance to see him acting in different situations. Such knowledge would enable her to understand his character and to find out that he can be a good family man.

When a woman has known such a man and wishes to marry him, she should speak to her family about it. Her father or guardian will take over and speak to the man either directly or through intermediaries. All this is appropriate. What is not appropriate from the Islamic point of view is that the woman should try to get the man into a love relationship with her as it happens in films or in Western societies.

If a woman selects a man as her future husband and he is considered to be good for her from the social point of view, then the father is required to facilitate her marriage.

Sayyidah Hafsah bint Omar (radi Allahu anha), Sayyiduna Omar’s – radi Allahu anhu daughter, became a widow when her husband, Khunais bin Huthafah (radi Allahu anhu), who was a companion of Sayyiduna Rasoolullah (sallal laahu alaihi wasallam), passed away in Madinatul Munawwara Munawwara. Sayyiduna Omar (radi Allahu anhu) reports: I went to Uthman bin Affaan (radi Allahu anhu) and offered him Hafsah (radi Allahu anha) saying, If you wish, I will give you Hafsah (radi Allahu anha) as a wife. He said, I will consider the matter. I waited for a few days, then Uthman (radi Allahu anhu) met me and said, I have considered the matter and I do not wish to be married now.

Sayyiduna Omar (radi Allahu anhu) goes on in his report: I then met Abu Bakr (radi Allahu anhu) and said, If you wish, I will give you Hafsah (radi Allahu anha) in marriage. Abu Bakr (radi Allahu anhu) kept quiet and gave no answer whatsoever. I felt more aggrieved with him than I was with Uthman (radi Allahu anhu). After a few days, Allah’s Messenger (sallal laahu alaihi wasallam) proposed to marry Hafsah (radi Allahu anha) and I gave her away in marriage to him. I then met Abu Bakr (radi Allahu anhu) and he said, You might have felt something against me when you offered me Hafsah (radi Allahu anha) and I gave no reply. I answered in the affirmative. He said, What prevented me from answering your proposal was that I had learned that Allah’s Messenger (sallal laahu alaihi wasallam) had expressed his wish to marry her. I am not one who reveals the Prophet’s (sallal laahu alaihi wasallam) secret.

Witnesses are necessary in Nikah

Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) is quoted to have said: “No marriage may be made without the presence of the woman’s guardian and two responsible witnesses.”

The majority of Ulama concur that a woman may not give herself away in marriage, but her guardian (as a representing Wakeel) must act on her behalf by the virtue of her permission in her Nikah to a man. Nor can she give an authority to anyone else to act for her in marriage. Moreover, a woman cannot act (as a Wakeel) for another woman in a marriage contract. (That is to say: even a mother cannot.)

As for the person who should be her guardian for marriage purposes, there is no doubt that it is her father. If he is available, then no one else may act for her. If her father is not available, either because he is dead or mentally deranged, then her paternal grandfather or great grandfather may act for her. If she has no father or grandfather, her brother will act for her or any family elder as agreed by the family and woman.

It should be said that the condition of a guardian to act for a woman in her marriage does not detract from her the ability or the qualification to make the right choice. Indeed, any such guardian should have her consent before he goes ahead with the marriage arrangements. His presence is required not as a witness but as her representative. This is an aspect of the honorable position that Islam assigns to women. Moreover, it reflects on the seriousness with which Islam views marriage. It is a family matter, which is conducted by families. Moreover, when family represents the woman, this is more conducive to ensuring that her husband respects her rights. Besides, the nature of society Islam builds is one in which the woman normally takes her natural position, looking after the future generation. That is bound to limit her social activities a little. Her judgment of people, especially of men and their characters may, as a result, needs to be supplemented by that of other men in her family.

If a woman marries herself away without the presence of her father or appointed guardian, then her marriage is invalid because there no witnesses as required by the Sharee’ah. The Beloved Habeeb (sallal laahu alaihi wasallam) is quoted to have said: “A woman does not marry another woman away and a woman does not marry herself away. Only an adulteress gives herself away in marriage.” (*10).

Sayyiduna Imam Ahmad (alaihir rahmah) and Abu Da’ood relate on the authority of Sayyidah Ayesha (radi Allahu anha) that the Messenger of Allah (sallal laahu alaihi wasallam) said: “Any woman who marries herself away without the consent of her guardian, her marriage is invalid, invalid, invalid!” (*11).

Thus we are to understand that the Sharee’ah requires one to announce Nikah either in public or in the presence of witnesses so that the Muslim society does not fall into any doubt about the legitimate relation of two individuals.

A woman, until she gets married, is called the daughter of her parents. After the marriage, she becomes somebody’s wife. Now she has much more responsibilities and duties than ever. She has to fulfill additional duties towards her husband. She should be sincere and faithful to her husband and serve him with utmost dedication.


[1] Hastings, Dictionary of the Bible, II, p.138

[2] Scott: History of Prostitution, pp.72, and 73

[3] Woman, p.5

[4] Refer Mufradaat-ul-Qur’an by Imam Raaghib Asfahaani; Aqd means contract

[5] A woman in marriage is not a slave but a partner in trust which should not be abused in any way. They should the coolness of the husband’s eye and likewise, the wife should not do things to offend the husband and become a thorn in his eye.

[6] To have two blood sisters in marriage at the same time is Haraam in Islam. One may marry another sister only after the death of one.

[7] Nisaai, Ibn-e-Majah

[8] The corrupted Sects that have deviated from Islam due to their false Aqaa’id.

[9] The Group of Salvation or the Majority Group about whom Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said would enter Jannah.

[10] This Hadith Shareef refers to those who marry in secrecy without any witnesses. This is forbidden in Islam as such secrecy creates great doubts in the Muslim society and the identity of the child.

[11] This Hadith Shareef supports the above Hadith Shareef.

Her Duties towards the Husband

The Holy Quraan says: “So the righteous women are obedient (to Allah and submissive to their husbands), and guard in (the husband’s) absence what Allah would have them guard (i.e., their chastity and the prestige and property of the husband)” (4: 34)

As a wife, side by side with enjoying equal fundamental human rights, a woman has been placed one degree below the husband in the matter of administering the affairs of the family. The Quraan says: “but men have a degree (of advantage) over them” (2:228)

For those who can afford it, marriage is an obligation. The Quran says: “Marry those among you who are single, and the pious among your slaves, male or female: if they are in poverty, Allah will give them means out of His Grace: Allah is of ample means, and He is aware of all things.” (24: 32)

Compare this with the following verdicts of the exponents of modern scientific thought on this problem.

Says Nemilov: “Man, perhaps even down to the protein molecules of his tissue cells, is biologically different from woman. From the very moment of sex formation in the embryo, the biological ducting of the sexes develops along entirely divergent paths. We must recognize the unquestionable existence of the biological inequality of the sexes. It goes deeper and is of far greater import than it would appear to those not familiar with natural science.” (*1).

The desires and conduct of the two sexes, says Mercier, “are not similar but are complementary and reciprocal. In courtship the male is active: his role is to court, to pursue, to possess, to control, to protect, to love. The role of a female is passive. Consequent on this fundamental difference are certain others. For pursuit, greater ardor is necessary than for mere reception; and the courting activity of the male is, throughout the whole animal kingdom, more ardent than that of the female; and this greater ardor is connected with certain other differences.” (*2).

Julian Huxley observes: “I venture to prophesy not only that the inherent differences between the sexes will not tend to diminish in the course of evolution but that man will continue, as now and in the past, to emphasize them by custom and convention.”(*3).

It should, however, be clearly kept in mind that, in the Quraanic teaching, the husband and the wife stand in complementary relation to each other, and never in the relation of the ruler and the ruled. The Quraan enjoins upon men: “They (women) are your garments and you are their garments.” (2:187)

In the presence of the husband, the Holy Quraan has not chosen her to function as the head of the family, because owing to his masculine constitution and appropriate mental make-up, the husband is better equipped to earn livelihood for the family, to bear the physical strains, and to avert dangers to the family in general. The Holy Quraan refers to these functions of the husband when, speaking of his role for the wife. It says: “Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they spend of their wealth (for supporting them and other members of the family).” (4: 34)

Of course, the husband has to administer the family jointly with the wife, according to the Quraanic Law: “(Believers are those) who conduct their affairs by mutual consultation (and not arbitrarily).” (42: 38)

As a follower of the Quraan, it is only in extreme cases that the husband may differ irreconcilably with the wife. But, then too, he cannot transgress the bounds of justice and mercy of the Holy Quraan, which commands him to be always just, merciful and considerate.

The second position of the wife as administrator is, thus, not a source of suffering for her but a source of strength and a blessing.

Every woman must obey the legitimate commands of her husband. Appeasement of husband is a great virtue while the displeasure of the husband carries heavy prosecution. The Holy Prophet of Islam (sallal laahu alaihi wasallam) has said: “If I were to command humans to prostrate before anyone other than Allah, I would have commanded the women to bow down before their husbands.”

The Messenger of Allah (sallal laahu alaihi wasallam) has also said: “If a woman dies in a state that her husband is happy with her, she would enter the Paradise”.

The Glorious Prophet (sallal laahu alaihi wasallam) has also said: “When the husband calls his wife for some work, she should immediately attend his call even if she may be sitting by the side of her hearth (for cooking)”. The Hadith means that the wife should give top priority to attend to her husband.

Another Hadith says: “If a husband says to his wife to transform a yellow mountain into a black one or turn a black mountain into a white one, she should obey his orders”. The Hadith means that the woman should try to perform the hardest of the hard job assigned by her husband.

The Holy Prophet (sallal laahu alaihi wasallam) said: “Allah’s Angels curse the woman throughout the night whose husband calls her to bed but she refuses and the husband goes to sleep in anger”.

Relations between husband and wife have been conceived as based on mutual cooperation, love and compassion. The Holy Quraan says: “And among His Signs is this that He created your mates from among yourselves, that you may dwell in tranquility with them, and He has put love and mercy between your (hearts); verily in that are Signs for those who reflect.” (30: 21)

It means that: –

  1. marriage is essentially a spiritual bond of union, rather than a mere physical relationship;
  2. marriage should be contracted with the firm resolve of maintaining the relation for life;
  3. Monogamy should be ideal, because that is the ideal condition in which mutual cooperation, the common man can practice harmony and love normally and smoothly.

Polygamy

The Holy Quraan has permitted polygamy on humanitarian grounds, under exceptional circumstances, and with severe restrictive conditions. The only Quraanic verse which contains the permission for polygamous marriage, says: “And if you fear that you shall not be able to deal justly with the orphans, marry of the women who seem good to you, two and three and four; and if you fear that (in case of having more wives than one) you shall not be able to deal justly (with them) then (marry) only one (free woman) or (a captive) that your right hands possess. That will be more suitable to prevent you from doing injustice.” (4: 3)

‘Polygamy’, says Roberts, “was the rule among the Eastern peoples before Mohammad’s time.” (*4).

Important points, worthy of being carefully noted are:

  1. This verse doe not enjoin polygamy, but only permits it.
  2. Unrestricted polygamy, which had been rampant among the pre-Quraanic Arabs and many other nations of the world, has been restricted to the maximum four. Fixing the maximum at four seems to be based on the natural law relating to monthly courses, whereby the husband can do justice in respect of conjugal relations even if he has the maximum of four wives.
  3. The permission relates to situations of emergency, and not to normal conditions of life and society. This verse was revealed after the Battle of Uhud, which gave rise to a situation of emergency. Appreciable numbers of Muslim men were killed in the battle, leaving behind orphans and widows, and giving rise to many adult females. Also, there were some women captives of war. Polygamy was prescribed for those who were Allah-fearing and whose sole mission in life was spiritual refinement and pursuit of Divine Pleasure. Notice the conditional clause about orphans, introducing the rules about marriage. This reminds us of the immediate occasion of the promulgation of this verse. It was after the Battle of Uhud, when the Muslim community was left with many orphans and widows, and some captives of war. Their treatment was to be governed by principles of the greatest humanity and equality. The occasion is past, but the principles remain. Marry the orphan if you are quite sure that you will in that way protect their interests and their property, with perfect justice to them and to your own dependants, if you have any. If not, make other arrangements for the orphans.
  4. The permission is based, not on considerations of lust, nor on any benefit accruing to the marrying male, but on the principle of sacrifice – of providing protection and support to orphans, while undergoing a severe tension of dealing with all the wives.
  5. The permission is conditioned by one’s ability to deal equitably with his wives, which even at the formal level is an extremely difficult condition to fulfill except for those who are thoroughly disciplined, stick to spiritual and moral values above everything else, and enter into marriage for spiritual considerations – for the sake of obtaining Divine Pleasure.
  6. Thus, this verse, instead of inducing the men to practice polygamy, recommends to them monogamy.
  7. Finally, looking at the Quraanic permission for polygamy with an unbiased mind, every rational person is bound to be convinced that in situations of emergency, namely, whenever there is an abundance of females – as it happens after the wars – and whenever there is the problem of the uncared for and unsolicited widows and orphans, it becomes a moral duty of Allah-fearing people to practice polygamy, whereby alone the individuals can be saved from disaster and the community can escape the horrors of prostitution.

There is, wrote Dr. Annie Besant, the renowned English leader of the Theosophical Movement, “pretended monogamy in the West, but there is really a polygamy without responsibility; the ‘mistress’ is cast out to be the woman of the street, for the first lover has no responsibility for her future and she is a hundred times worse off than the sheltered wife and mother in the polygamous home. When we see thousands of miserable women who crowd the streets of western towns during the night, we must surely feel that it does not lie in the Western mouth to reproach Islam for polygamy. It is better for woman, happier for woman, more respectable for woman, to live in polygamy, united to one man only, with the legitimate child in her arms, and surrounded with respect, than to be seduced, cast out into the street  perhaps with an illegitimate child outside the pale of law  unsheltered and uncared for, to become the victim of any passer-by, night after night, rendered incapable of motherhood, despised by all.” (*5).

The Holy Quraan repudiates polyandry (or, plurality of husbands) and the Hindu custom of Niyoga (or, loaning the wife to another person for getting an issue), and the custom of exchanging wives practiced by certain savage tribes.(*6).

Temporary conjugal relations are prompted purely by lust, and in no case for establishing that sublime spiritual relation between man and woman, which alone can form the basis of building up the family. Therefore, the Holy Quraan disallows temporary and compassionate marriages. It says: “Except for these (prohibited relations), all others (i.e., other women) are lawful, provided ye seek (them in marriage) with gifts from your property (as dower-money), desiring chastity (in permanent companionship), not lust (in any form of temporary marriage)” (4: 24)

The wife has several duties towards her husband. Following are some very important duties:

  1. The wife should not go out of the house without the permission of her husband. She should seek prior permission of her husband to visit her relatives and friends.
  2. It obligatory on her part to safeguard her husband’s house and other properties in his absence. She should not allow anybody to enter the house without her husband’s permission. She should not give her husband’s minor or major belongings to anybody without his permission.
  3. She should not indulge in any activity that her husband may dislike.
  4. She should look after his children carefully.
  5. She should keep herself and her house clean. She should decorate herself with ornaments and suitable make-up to attract the attention of her husband and to win over his love and affection. A Hadith says: “Best is that woman who comforts her husband by her good looks and loving gestures and fulfils the pledge of her husband and plays the role of a guardian and a well-wisher in safeguarding her chastity and the belongings of her husband in his absence.”

How to live happily with the husband

Remember, the relationship between a husband and his wife is a very strong and life long association. The affinity and understanding between the two is the greatest grace of the Almighty Allah. Once this understanding gets disturbed, the life on both the sides gets spoiled.

The domestic quarrels between husband and wife have become very common these days. Several Muslim houses are burning in this fire. The difference of opinion between wife and husband reaches a stage when both of them pray for death. It is very easy to eliminate this difference of opinion and a state of civil war within the household.

Here are some ways to establish permanent peace on the home front:

  1. Every wife should try to appease her husband day and night. This would satisfy his ego and he would feel that there is someone in the house that cares for him. A husband likes a wife who obeys his orders without arguments and without asking why and how. If the husband asks her to massage him throughout the night, she should bear that much pain and patiently obey his command. This little trouble would bring to her immense love from her husband.
  2. Every wife should understand the temperament of her husband. She should know the likes and dislikes of her husband. By living with him for years together she may excel in knowing what makes him happy and what annoys him. She should master in her husband’s habits and tastes.
  3. It is obligatory on the part of the wife never to fight with her husband. She should not pass sarcastic comments to him nor should she criticize him bitterly. She should not give him a sharp and rigid reply nor should she pass any left-handed comment. She should also not find out defects in things brought by him nor should she describe his house and other property as useless and base. She should not pass adverse comments about the parents of her husband as this may lead to unnecessary arguments and will ultimately end in hatred towards each other. This hatred gradually aggravates to the extent of separation. The wife will leave her husband’s house and go to her parent’s house where her brother’s wife and unmarried sisters may make her life miserable by taunting at her. This may lead to a bigger fight between the family of the woman and the family of man. The matter ultimately goes to the Court and drags for years together.
  4. The wife should not ask her husband to give her money beyond his capacity. Whatever her husband gives her for running the house; she should accept it smilingly and run the household within the budget. Let the husband himself ask her what she would like him to bring for her. And when the husband brings something for her, she should appreciate it and express happiness in accepting the gift.
  5. The wife should never pass comments on the looks and physique of her husband nor should she ever be ungrateful to him. She should not complain: “I have never been happy in your house. Oh Allah! My whole life spent out in sorrows and hardships. What I saw after coming to this ruined house. My parents have thrown me into this hell. They married me to a pauper and unlucky man like you.” This sort of groaning will make the husband disappointed and disgusted. This frustration gradually will lead to constant fights and face-to-face confrontation and finally to the divorce. The Glorious Prophet of Islam (sallal laahu alaihi wasallam) said: “I saw plenty of women in the Hell”. The Companions asked: “How come, O Allah’s Apostle (sallal laahu alaihi wasallam)” He said: “For two reasons: First, the women indulge much in taunting and criticizing others. Secondly, the husbands may be treating them well for years but once they experience something less than their expectations they would say: “We have never seen any good from you.”
  6. The wife should show utmost restraint and respect in front of her husband. Whenever the husband returns home, she should welcome him leaving all the work aside. She should arrange for his comforts. She should not talk to him in a way that may annoy or confuse him. If the husband gets annoyed with the wife over some issue, she should keep silence and should not utter anything that may aggravate his anger.
  7. If the husband gets annoyed over some of her mistake and rebukes her, she should not feel it bad. She should unconditionally beg his pardon and bring him back to his good mood by persuasive methods. If the husband rebukes her without any fault, she should not repay him in the same coin. This would be her greatness to make her husband happy.
  8. The wife should not ask her husband the account of his debit and credit. The husband gets irritated over this accountability and this irritation leads to conflicts. Similarly, the wife should not investigate her husband’s whereabouts and engagements nor should she express any doubt on the character of her husband, as it would disturb the mutual trust.
  9. As long as her husband’s parents are alive, she should obey them and attend their requirements. The husband is their son and if they incite him against the wife, he will be annoyed at her that will ultimately result in deterioration of relations. Similarly, she should treat her husband’s brothers and sisters nicely. She should never try to divide the family. She should never insist on her separate household. However, if the parents of her husband themselves decide to live separately; she should welcome their idea happily. But after this separation she should always visit her in-laws and find out their difficulties and help them promptly.
  10. If the wife faces any hardship in her husband’s house, she should never narrate it to her parents and relatives. This creates tension between the two families.
  11. The wife should concentrate more on her looks – her clothes and personal hygiene. She should take into account her husband’s likes and dislikes. She should occasionally apply Mehndi (Henna) in her hands and feet. She should not keep her hair shattered and disturbed. A little carelessness with regard to the physical fitness may compel the husband to go to other women who make special arrangements to look good to the husbands of careless women.
  12. The wife should take food last of all in her husband’s house. She should arrange food for her husband, his parents, his brothers and sisters. She should always play a hostess at the dining table.
  13. The wife should not develop a habit of admiring her parents and other relatives in her husband’s house. This would create an impression in the minds of her in-laws that she is lowering their status.
  14. The wife should not spy upon her in-laws. She should not try to listen secretly to the conversation of other women in her husband’s house. It is very foolish of her to presume that they might be talking bad about her.
  15. The wife should share housework with the mother-in-law and the sisters-in-law/s. This would create a feeling of helpfulness in the hearts of the women in her husband’s house. The women folk will start liking her and cooperate with her in all matters. She should attend to her ailing mother-in-law or other sick members in her husband’s house, as this would give her a dignified status in that house.
  16. If the husband is poor and has no capacity to employ a maid-servant, the wife should not make any complaint of doing the work herself. Many tradition of Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) reported in Bukhari indicate that the beloved daughter of the Holy Prophet (sallal laahu alaihi wasallam), Sayyidah Faatima az-Zahra (radi Allahu anha) personally attend to the domestic affairs of her home. She went to the community well herself, filled up the container with water and carried it on her back to her home. She used to grind the flour at home and due to this rugged exercise, her palms got wounded. Similarly, Sayyidah Asma (radi Allahu anha), the daughter of Sayyiduna Abu Bakr Siddique (radi Allahu anhu) did the entire domestic work alone in the house of her husband Sayyiduna Zubair (radi Allahu anhu). She brought date seeds from distant orchards to feed the camels and massage the horses.
  17. The wife should keep a balance between the income of her husband and the expenditure of the house. If the husband is very poor, she should not insist upon him to bring items of luxury. She should be content with whatever is available within the limited resources.
  18. The wife should not demonstrate any obstinacy and stubbornness in her husband’s house. This is a general habit of women that they get furious very soon. Their parents may bear this fury but the in-laws will not bear this. The stubbornness of a woman in her husband’s house becomes an issue of great criticism. Her obstinacy earns her a very bad name.
  19. The house of the husband is a new place for every woman. She comes across with so many strange faces with different habits and behaviors. There is a possibility of difference of opinion and a clash of interests between the two parties. But the wife should keep patience and be kind to the mother-in-law and other members of her husband’s house. One day or the other, the family of her husband itself will feel ashamed of their rude behavior and extend a hand of friendship and cooperation towards the new comer.
  20. The wife should live in her husband’s house with discipline. She should neither talk too much nor too less. She should talk sense. Her diction and intonation should be soft, clear and sublime. Her speech should not hurt any body.

[1] Biological Tragedy of Woman, pp.75-78

[2] Conduct and its Disorders Biologically Considered, pp. 289-290

[3] Essays in Popular Science, p. 63

[4] Social Laws of the Qur’an, p.8

[5] Annie Besant, The Life and Teachings of Muhammad, p.3

[6] Encyclopedia of Religion and Ethics, Vol. I., p.125

Duties Towards Parents After Marriage

There are various incidents in our society when the husband refuses to allow his wife to visit her parents. What right does a man think he has over his wife’s feelings and duties to stop her from seeing her parents. Does he, by chance, think that by marrying her he has come to own her. Does he put her in the same category or the same relationship to a goat he buys. If so, he is certainly mistaken. From the Islamic point of view, the relationship between a man and his wife is one between two human beings of equal status. Each of them has certain duties, but neither of them can negate the independent personality of the other.

It is simply unacceptable from the Islamic point of view that a husband should consider that the marriage divides his wife’s life into two separate stages and that each stage is completely isolated from the other. If he tries to impose this situation, then he will have a wife who is disillusioned, broken-hearted and totally lacking in the ability to impart to her children the proper values of kindness to family relations and dutifulness to parents. How could she, when she herself is denied the right to maintain her relationship with her parents.

The fact is that dutifulness to parents is a duty imposed by Allah on all children, boys and girls, men and women, single or married. This dutifulness does not stop at any particular stage in anyone’s existence. It extends throughout the parents, and the children’s lives. Being dutiful to one’s parents is not considered to have been completed when they die. Their children are required to continue to show dutifulness to them by showing respect and kind treatment to their friends and relatives, supplicating on their behalf, praying to Allah to have mercy on them, reciting the Holy Quraan and giving Sadaqah or charitable donations on their behalf, etc.  When parents have such a claim against their children, how is it possible that a husband prevents his wife from visiting her parents.

If he does, then he is certainly unjust to her, unless he has a very good reason for his action that can only be imagined in isolated cases. A man should consider what his feelings would be like if her unreasonable husband prevented his sister from seeing their parents. He should extend to his wife the same treatment he would like to see extended to his dearest sister.

If an elderly couple has only daughters and they all are married, and the couple needs to be looked after, then their daughters should try their best to look after them. Islam does not accept that such elderly parents should be abandoned simply because their daughters are married.

 

If a husband threatens his wife with divorce for visiting her parents, he is unjust to her and to them. Injustice is forbidden in Islam. Almighty Allah says in a Qudsi Hadith: “My servants, I have forbidden injustice and have made injustice forbidden to you. Do not be unjust to one another.”

Nor is it permissible for a Muslim to obey anyone encouraging him to be unjust to his wife, not even his parents.  If your parents insist that you treat your wife harshly or unjustly, you should realize that injustice represents disobedience to Almighty Allah. The Holy Prophet (sallal laahu alaihi wasallam) says: “No creature may be obeyed in what constitutes disobedience to the Creator.”

The Best Wife

The best wife is she,

 

  1. Who considers attending her husband as her foremost duty.
  2. Who never leaves any requirement of her husband unfulfilled.
  3. Who appreciates the merits of her husband and neglects his demerits.
  4. Who takes pains in comforting her husband.
  5. Who does not put any demand before her husband that is beyond his capacity and leads a life of contentment.
  6. Who never looks at strange and unknown men nor allows them to look at her.
  7. Who lives in Pardah and keeps her chastity safe.
  8. Who safeguards the wealth, the property and other belongings of her husband including herself.
  9. Who proves her dedication to her husband by sacrificing everything to salvage her husband from any calamity.
  10. Who keeps patience over the atrocities inflicted to her by her husband.
  11. Who is looked upon respectfully both in her father’s house and in her husband’s house.
  12. Who is humble and kind to the neighbors and whose humility everyone appreciates.
  13. Who carries out her religious duties with punctuality and fulfills the rights of the Creator and creatures.
  14. Who tolerates with cool mind the bitterness of the members of her husband’s family.
  15. Who first feeds the other members of the house and eats herself in the last.

Conflict with mother-in-law

This is one of the darkest chapters in human history. The conflict between mother-in-law and the daughter-in-law has been a centuries old tradition. Almost every house faces this crisis. How surprising is the matter that the mother brings up her son with utmost care and love. She longs for her son to grow up soon and when the son reaches his youth, she as the mother sets out to choose a suitable bride for her son. In the process of matchmaking she insists on the most beautiful girls of the world to be her daughter-in-law.

 

But when that most beautiful girl leaves her father’s house and enters her new house, the mother of her husband suddenly appears as an avowed enemy. The reason of this conflict is purely a psychological one. The mother, who has been reigning over this house for the last so many years, suddenly finds that a new woman has come to share not only the monopolistic authority of this house but also the love and affection of her son. The newcomer woman not only diverts the attention of her father-in- law but also the attention of other male members of the house. The son also gets more involved in her newly-wed lady than his mother. He does not call her mother for attending his requirements. The father-in-law also gets immense pleasure to call his daughter-in-law for his needs. This becomes unbearable for the old lady and she develops a feeling of jealousy against the new comer. Gradually, this feeling takes the shape of severe hatred. The newcomer lady is quite young and enthusiastic in her approach to life. She wants to bring about some innovation in the old style of the house. The mother cannot tolerate this as she thinks that the house still belongs to her. She is not prepared for being neglected by the members of the family. Thus, starts a cold war between the old lady and the new lady. Slowly and quite unknowingly the entire house gets involved in this conflict.

The only way to end this conflict is that all the parties of this conflict – the mother, her son and the daughter-in-law should appreciate their respective rights and duties.

How the Mother-in Law should behave

Every mother-in-law should treat her daughter-in-law as her own daughter. If the daughter-in-law, due to her inexperience, commits a mistake, she should not be rebuked or admonished. Rather, the mother-in-law should gently teach her the correct way of doing things. The old mistress of the house should always bear in mind that this new lady has come to this house by leaving her parents and relatives and friends. She is facing a new environment here with so many strange faces around. The old lady should come forward and become a useful companion of the new comer.  She should accept the wife of her son as her own daughter. Once this relationship develops between the two ladies, the house will surely turn into a heaven on earth.

How the Daughter-in-Law should behave

Every daughter-in-law should treat her mother-in-law as her own mother. She should pay due respect to her, obey her commands and attend to her needs. If the old mistress of the house rebukes her on some matters, she should not answer back. Similarly, she should treat her father-in-law as her own father and look after his requirements. During the lifetime of her husband’s parents, she should never think of dividing the family by raising the demand of a separate house for herself and her husband. She should be kind to other ladies in her husband’s family such as the wives of her husband’s elder and younger brothers. She should be friendly with the sisters of her husband.

 

How the son should behave

The son should treat his bride with love and kindness. But at the same time, he should not neglect his parents. He should show the same vigor in loving his parents as was before his marriage. He should not make his mother feel that her authority has been minimized following the arrival of a new lady member. He should carry out all transactions through his mother. He should also instruct his bride not to undertake any work without the permission of his parents. This would give the mother a confidence that she is still the mistress of the house and both the son and the daughter-in-law have allegiance to her authority.

The Rights of the Wife

Almighty Allah has prescribed certain rights of the husband towards their wives. The Holy Quraan says: “The women have almost the same rights over men as men have certain rights over the women in kindness.”

Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) has said: “Best among you are those who behave well with the women.” (*1).

The Prophet of Allah (sallal laahu alaihi wasallam) has also said: “I make a Wasiyyat to you about the women, so obey my will.” (*2).

In another Hadith, the Beloved Habeeb (sallal laahu alaihi wasallam) is reported to have said: “No believing man should have enmity and hatred against a believing woman. If he dislikes certain habits of that woman, there would certainly be some virtues in her too.” (*3).

The Hadith means that the woman must be having both good and bad habits. Man should not always point out her bad habits only. He should also appreciate her good habits.

There are certain obligations that men owe to the women and these obligations should be fully appreciated.

  1. Every husband has the obligation to provide for the sustenance of his wife. She should be provided with adequate food, a comfortable home, suitable clothes and other basic amenities of life. He should always bear in mind that this woman has disassociated herself from her parents, brothers and sisters, relatives and friends and has joined him to share all the ups and downs of life. Hence, it has become his duty to look after her basic needs and comforts.
  2. It should be remembered that husbands, who never bother for the sustenance of their wives, commit a severe crime of depriving Allah’s creatures of their rights. Such people would be dealt with severely in the Court of Allah. The Holy Quraan says: “Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means.” (4:34)
  3. The husband should satisfy his wife’s physical needs. The Sharee’ah has not prescribed any limit for this. But, he has to ensure that woman’s minimum sexual requirements are met so that she may not commit a sin by eyeing other men in order to quench her thirst. There are certain men who, after marriage, do not take care of the sexual needs of their wives. Such people are great sinners and will be severely convicted in the Court of Allah. Almighty Allah has granted women the right to conjugal relations with their husbands. The importance of this right can be well understood by the following example of Ameerul Mohmineen Sayyiduna Omar al-Farouk (radi Allahu anhu): It is reported that he was on his routine inspection round at night in Madinatul Munawwara when he heard an old lady moaning and reciting melancholic couplets. The Caliph stopped there and listened to the wailing lady. He investigated the matter and came to know that the husband of the woman had gone for Jihad long time ago and this woman has been remembering her husband with these sad couplets. The Ameer was deeply moved and immediately issued an official Decree to all chiefs of his army that no married man should be away from his wife for more than four months. (*4).
  4. The husband should not beat up his wife without her committing a most severe crime. The Messenger of Allah (sallal laahu alaihi wasallam) has said: “Nobody should beat up his wife as he does beat up his slave. He should make love with her later some time.” (*5).
  5. However, if the woman commits a bigger crime, the husband can beat her not in vengeance but with the intention of reforming her and as a warning.  While beating, he should take care that she should not be hurt seriously. The Books of Fiqhah have mentioned that the husband can punish his wife for four things:
    1. If the husband orders his wife to decorate herself with ornaments and legitimate make-up but she disobeys and remains dirty.
    2. If the husband invites her to bed and she refuses without any legitimate reason.
    3. If she does not take bath to purify herself after menses.
    4. If she abstain from performing Salaah without a legitimate reason

In the above circumstances, the husband should first persuade the wife. If she does not agree to comply with his requests, he may threaten her. If she still does not obey him, he can beat her barring her face. He should not beat her so severely to the extent of a fracture or a severe wound.

  1. In order to bring peace and prosperity in the married life, both the wife and the husband should take care of each others sentiments and emotions. The anger of husband brings to the wife nothing but tension, depression and confusion. Similarly, the anger of the wife brings to the husband nothing but disappointment, mental torture, frustration and bitterness. It is, therefore, advisable to both husband and wife to be patient and compassionate in their dealings.
  2. The husband should never appreciate the beauty and other merits of strange woman in front of his wife. This may lead to create jealousy and suspicion in the mind of his wife. She would think that her husband has some illicit relations with that woman. This thought is a poison that kills matrimonial relations. If a man cannot tolerate that his wife should wrongly be associated with another man, the wife also cannot tolerate another woman to share her husband. The woman cannot listen to praise and admiration of another woman through the lips of her husband even if that another woman happens to be his mother or sister or some other close relative.
  3. Man is, undoubtedly, made a ruler over the woman but it does not mean that he should ask her to do a work, which is beyond her capacity, or a work which she would not like to do. If the husband still insists his wife to do the work against her will, she would accomplish that job unwillingly and this would create a sort of disgust against her husband, which would ultimately mar their matrimonial life.
  4. The husband should from time to time censure the life style of his wife – sometimes in a harsh tone, sometimes with love and affection and sometimes with persuasion. There are husbands who always keep a rod hanging with their moustaches and never treat their wives in a good manner other than rebuking and beating them. Such wives get frustrated and start hating their husbands. There are other hen-pecked husbands who over-pamper their wives even after they commit severe blunders. Their wives become stubborn and outspoken.
  5. The husband should implement this couplet of Sa’di of Shiraz in their life. He says: “Strictness and pampering are very good things but at appropriate times”. For example, the surgeon cuts open the wound but at the same time apply soothing ointment. Likewise, the husband should not be very strict nor very soft. A middle path always brings good results.
  6. The husband, while setting out on a tour, should go to his wife and informally seek her consent in a loving manner and as a matter of goodwill. He may ask her to invoke the Almighty Allah that the journey may prove safe and beneficial for him. Similarly, while returning from the tour he should bring some exclusive gifts for her. This gesture would encourage the wife to think with satisfaction that my husband loves me to the extent that even if he was away engaged in his business activities, he remembered me. Thus, a simple initiative on the part of the husband will win over the heart of his wife.
  7. If the woman brings anything from her father’s house or prepares herself and presents it to the husband, he should express gratitude and appreciate it. This will please her. The husband should never reject or discard or criticize any gift offered by his wife.
  8. If the wife falls sick, the husband should dedicatedly look after her. He should take extra pain in her nursing, feeding, etc. This little service will win over the heart of the wife and she will be very grateful to the husband.
  9. The husband should express his full confidence and trust in his wife and, to prove this, he should hand over the domain of the house to her so that she may feel dignified and involved. The Holy Prophet of Islam (sallal laahu alaihi wasallam) has said that the woman is the guardian and caretaker of her husband’s house and Almighty Allah will take an account from her in this regard on the Day of Judgment.
  10. The very benefit of relying on the wife would be that she would feel herself responsible for a vital department in the set up of the household. This will give the husband an opportunity to freely think of other things regarding the promotion and progress of his business.
  11. The husband should never share the secrets of her wife with others. Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) has said: “Worst is the person in the sight of Allah who goes to his wife and then discloses her secrets and lowers her status in the eyes of others.”  (*6).
  12. The husband should be neat and clean as he expects the same from his wife. He should look smart, dynamic and a loveable person.
  13. The husband should provide her with the paraphernalia of personal hygiene such as soap, hair oil, comb, Mehndi, perfumes, etc.  so that the wife may keep herself neat and clean and in better looks.
  14. The husband should not level charges of corrupt practices against his wife without going into the depth of the matter. The relationship between a husband and a wife is based purely on mutual understanding. They have to trust each other. Any baseless suspicion against each other would mar the relations of the husband and wife.  A Hadith says: “One Bedouin came to the court of the Holy Prophet (sallal laahu alaihi wasallam) and said, “O Allah’s Apostle (sallal laahu alaihi wasallam), my wife has delivered a child who is dark complexioned and does not resemble me. I am sure it is not my child. The Holy Prophet (sallal laahu alaihi wasallam) said, “Do you have some camels? He said, Yes, I have many camels.  The Holy Prophet (sallal laahu alaihi wasallam) asked, What is the color of those camels? He said, They are brown. The Prophet of Islam (sallal laahu alaihi wasallam) asked, Are there some grey camels among them? He said, Yes, a few of them are grey. The Prophet (sallal laahu alaihi wasallam) said, Tell me how those brown camels gave birth to these grey camels? He said, Some camel among the ancestors of my brown camels would have been of grey color and these grey camels might have taken their origin from that particular camel. The Holy Prophet (sallal laahu alaihi wasallam) said, Similarly, it is possible that anyone among your ancestors would have been of black complexion and your child might have inherited his genetic influence. (*7).
  15. If there is some difference of opinion between the husband and wife, the husband should not make a hurry to pronounce divorce to her.  He should exercise restraint. After his anger subsides, he should ponder over the entire matter with a cool mind. He may seek the advice of his elders in this matter and decide whether or not there is a chance of reconciliation and settlement. If a point of understanding and reconciliation emerges, he should act accordingly and refrain from breaking the wedlock. The Beloved Habeeb (sallal laahu alaihi wasallam) has said that the divorce is the most disliked things among the permissible things in the sight of Almighty Allah. (*8).
  16. If both husband and wife feel that there is no way out except the separation, the husband should pronounce one Talaaq after the woman clears her menses.  There will be a temporary separation between them. This period will give them enough time to review their decision of separation. If they think that reconciliation is in their interest, the husband should take his wife back in his arms and forget what had happened between them.  But if they think that they can no more live together, the husband should pronounce the second Talaaq after she clears her menses. The second pronouncement separates both of them. They have still a time to think of reconciliation. If they decide to live together, they have to perform the Nikah afresh after the period of Iddat is over. If they do not go for any reconciliation till the completion of the Iddat period, the third Talaaq will automatically come into force bringing a permanent separation between them. They cannot enter wedlock unless they go for Halalah. Halalah means that the woman should marry another man and have physical intercourse with him. The husband number two should divorce her. After the completion of the period of Iddat, she can marry the husband number one again.
  17. There are some ignorant persons who play with the word Talaaq. They pronounce the divorce over minor clashes with their wives. After the pronouncement of divorce they repent and rush to the theologians and Muftis and force them to give a verdict in their favor. Some persons, while approaching the theologians, tell a lie that they had pronounced only one Talaaq. The Mufti has to allow them to retain their wives according to the Law of Sharee’ah. Thus, these ignorant people get themselves involved in establishing relations with a woman who is otherwise not to be taken as wife without Halalah.
  18. If a man possesses more than one wife, it is obligatory on him to do justice with them. There should be equal treatment among wives in respect of sustenance, living conditions and personal attention. He has to spend equal time with every one of them. The Holy Prophet (sallal laahu alaihi wasallam) has said that if a man has two wives and does not treat them equally, he would be raised on the Day of Judgment with half his body paralyzed. (*9).
  19. If the husband faces some trouble because of the misbehavior of his wife, he should try to avoid her and keep patience. Woman’s arrogance and foolishness is a natural phenomenon. The Glorious Prophet of Islam (sallal laahu alaihi wasallam) has said: “Woman has been created from the bent rib of Adam. If somebody tries to make the bent bone straight, it will rather break instead of becoming straight. Similarly, if someone tries to set his wife right, there will be more a chance of separation instead of improvement in her nature.
  20. The husband should not behave as a miser in meeting the materialistic requirements of his wife nor should he go for extravagance in her maintenance. He should define his expenditure as per his capacity.
  21. The husband should not confine his wife within the four walls of his house. She should be taken to her parents and relatives from time to time provided these visits do not bring any trouble to the peace of his house.

[1] Mishkat Shareef, Vol. 2, pg. 280

[2] Mishkat Shareef, Vol. 2, pg. 280

[3] Mishkat Shareef, Vol. 2, pg. 280

[4] Tareekhul Khulafa, page 95

[5] Mishkat Shareef, Vol. 2, pg. 280
[6] Muslim Shareef, Vol. 1, page 464

[7] Bukhari, Vol. 2, pg. 799

[8] Abu Da’ood, Vol. 1, pg. 303

[9] Tirmidhi, Vol. 1, pg. 136

The religion of Islam gave women an honorable status and true dignity. Before the advent of Islam, women had no rights of any kind, or an independent identity in any form. The great importance of the Muslim woman’s role – whether as wife, sister, or daughter, and the rights that are due to her and the rights that are due from her – have been explained in the Glorious Qur’an, and further details of this have been explained in the purified Sunnah.

With the advent of Islam came the verse from the Qur’an condemning those who practiced female infanticide: “And when one among of them receives the glad tidings of a daughter, his face turns black for the day, and he remains seething. Hiding from the people because of the evil of the tidings; “Will he keep her with disgrace, or bury her beneath the earth?”; pay heed! Very evil is the judgment they impose!” [Surah an-Nahl : 58/59]

The Holy Qur’an makes no distinction between man and woman as regards to the fundamental human rights. Here we may specifically state that woman, like man, is the possessor of free personality, and enjoys equality with man, in respect of:

Her spiritual and moral status:

The Qur’an says: “…Unto men the benefit of what they earn (of virtue) and unto women the benefit of what they earn (of virtue)” [Surah al-Nisa : 32]i.e. in matters of spiritual grace both, man and woman, enjoy equal status and are independent of one another. A woman’s responsibility in faith is exactly the same as that of a man. Women are to pray, fast, give charity, perform the pilgrimage and perform other forms of Ibadah. A woman is rewarded for this just like a man. A woman must believe in the Oneness of Almighty Allah, the Books of Almighty Allah , the Angels of Almighty Allah, the Prophets of Almighty, the Day of Resurrection, the Day of Judgment and Heaven and Hell, and Predestination.

Her economic rights:

The Qur’an says: “Unto the men (of a family) belongs a share of that which parents and near kindred leave, and unto the women a share of that which the parents and near kindred leave, whether it be little or much – a legal share.” [Surah al-Nisa : 7]

Her legal rights:

The Qur’an says: “…And they (women) have rights similar to those (of men) over them, according to what is equitable…” [Surah al-Baqarah : 228]Islam ensured a dignified life to the fair sex, which was hitherto treated in an unfair manner. Woman became the mistress of the household. Man was not allowed to beat or manhandle them nor deprive them of their share in the property.  The Holy Qur’an declared:  “A mother should not be made to suffer because of her child, nor he to whom the child is born (be made to suffer) because of his child (because both are equal before the law)…” [Surah al-Baqarah : 233]

Her right for gaining the Knowledge:

Islam has made it a duty on every Muslim male and female to gain knowledge, which is considered to be a superior act of worship in Islam. In Islam, therefore both men and women are credited with the capacity for learning, understanding and teaching. Knowledge is not only limited to the religious knowledge but includes all forms of knowledge. Acquiring knowledge will enable Muslim women and men to get a better perception and understanding of the world around them and make them more conscious of Almighty Allah SubHanuhu wa Ta’ala.

Conclusion:The status of Muslim women as defined in Islam is very important because women make up half of society and they are responsible for nurturing, guidance and reformation of the subsequent generations of men and women. It is the female who imbues principles and faith into the souls of the nation. Indeed, the Muslim woman is the initial teacher in building a righteous society. Islam brought a new lease of life to women. Islam elevated the status of women to great heights so high that she stood shoulder to shoulder with man. In the Islamic family, the role of men and women is complementary rather than competitive. Their duties are described as equal in importance but not identical in substance.

Now, the issue of feminism in Islam is meaningless. The coming of Islam has brightened the life and future of women, in which Islam has lifted up their level. Islam upholds women to the highest and most respected position.

We hope our effort will be appreciated and our sisters in faith will surely remember us in their prayers for peace and prosperity, health and happiness and Allah’s SubHanuhu wa Ta’ala Mercy and Favour. May Almighty Allah SubHanuhu wa Ta’ala, through the Waseela of Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam accept this humble effort; and may He SubHanuhu wa Ta’ala give us the Toufeeq and Hidayah to restore the true rights to our Muslim women as dictated by Islam. Aameen!!

N.B.: We do not intend to restrict the readership of this note to sisters only; brothers also can benefit from this note. May Almighty Allah’s blessings be always with us and our families. Aameen!!

Almighty Allah SubHanuhu wa Ta’ala has prescribed certain rights of the husband towards their wives. The Holy Qur’an says: “The women have almost the same rights over men as men have certain rights over the women in kindness.”

Beloved Prophet SallAllaho Alaihi wa Sallam has said: “Best among you are those who behave well with their women.”

The Prophet of Allah SallAllaho Alaihi wa Sallam has also said: “I make a Will to you about the women, so obey my will.”

In another Hadith, the Beloved Habeeb SallAllaho Alaihi wa Sallam is reported to have said: “No believing man should have enmity and hatred against a believing woman. If he dislikes certain habits of that woman, there would certainly be some virtues in her too.”

The Hadith means that the woman must be having both good and bad habits. Man should not always point out her bad habits only. He should also appreciate her good habits.

 
The Rights of the Wife

There are certain obligations that men owe to the women and these obligations should be fully appreciated.

1. Every husband has the obligation to provide for the sustenance of his wife. She should be provided with adequate food, a comfortable home, suitable clothes and other basic amenities of life. He should always bear in mind that this woman has disassociated herself from her parents, brothers and sisters, relatives and friends and has joined him to share all the ups and downs of life. Hence, it has become his duty to look after her basic needs and comforts.

2. It should be remembered that husbands, who never bother for the sustenance of their wives, commit a severe crime of depriving Allah’s SubHanuhu wa Ta’ala creatures of their rights. Such people would be dealt with severely in the Court of Allah SubHanuhu wa Ta’ala. The Holy Qur’an says: “Men are the protectors and maintainers of women, because Allah SubHanuhu wa Ta’ala has given the one more (strength) than the other, and because they support them from their means.” [4:34]

3. The husband should satisfy his wife’s physical needs. The Sharee’ah has not prescribed any limit for this. But, he has to ensure that woman’s minimum sexual requirements are met so that she may not commit a sin by eyeing other men in order to quench her thirst. There are certain men who, after marriage, do not take care of the sexual needs of their wives. Such people are great sinners and will be severely convicted in the Court of Allah SubHanuhu wa Ta’ala. Almighty Allah SubHanuhu wa Ta’ala has granted women the right to conjugal relations with their husbands. The importance of this right can be well understood by the following example of Ameer al-Mo’mineen Sayyiduna Umar al-Farooq Radi ALLAHu Ta’ala Anho. It is reported that he was on his routine inspection round at night in Madinatul Munawwara when he heard an old lady moaning and reciting melancholic couplets. The Caliph Radi ALLAHu Ta’ala Anho stopped there and listened to the wailing lady. He Radi ALLAHu Ta’ala Anho investigated the matter and came to know that the husband of the woman had gone for Jihad long time ago and this woman has been remembering her husband with these sad couplets. The Ameer Radi ALLAHu Ta’ala Anho was deeply moved and immediately issued an official Decree to all chiefs of his army that no married man should be away from his wife for more than four months.

4. The husband should not beat up his wife without her committing a most severe crime. The Messenger of Allah SallAllaho Alaihi wa Sallam has said: “Nobody should beat up his wife as he does beat up his slave. He should make love with her later some time.”

However, if the woman commits a bigger crime, the husband can beat her not in vengeance but with the intention of reforming her and as a warning.  While beating, he should take care that she should not be hurt seriously. The Books of Fiqha have mentioned that the husband can punish his wife for four things:

a. If the husband orders his wife to decorate herself with ornaments and legitimate make-up but she disobeys and remains dirty.
b. If the husband invites her to bed and she refuses without any legitimate reason.
c. If she does not take bath to purify herself after menses.
d. If she abstain from performing Salaah without a legitimate reason.

In the above circumstances, the husband should first persuade the wife. If she does not agree to comply with his requests, he may threaten her. If she still does not obey him, he can beat her barring her face. He should not beat her so severely to the extent of a fracture or a severe wound.

5. In order to bring peace and prosperity in the married life, both the wife and the husband should take care of each other’s sentiments and emotions. The anger of husband brings to the wife nothing but tension, depression and confusion. Similarly, the anger of the wife brings to the husband nothing but disappointment, mental torture, frustration and bitterness. It is, therefore, advisable to both husband and wife to be patient and compassionate in their dealings.

6. The husband should never appreciate the beauty and other merits of strange woman in front of his wife. This may lead to create jealousy and suspicion in the mind of his wife. She would think that her husband has some illicit relations with that woman. This thought is a poison that kills matrimonial relations. If a man cannot tolerate that his wife should wrongly be associated with another man, the wife also cannot tolerate another woman to share her husband. The woman cannot listen to praise and admiration of another woman through the lips of her husband even if that another woman happens to be his mother or sister or some other close relative.

7. Man is, undoubtedly, made a ruler over the woman but it does not mean that he should ask her to do a work, which is beyond her capacity, or a work which she would not like to do. If the husband still insists his wife to do the work against her will, she would accomplish that job unwillingly and this would create a sort of disgust against her husband, which would ultimately mar their matrimonial life.

8. The husband should from time to time censure the life style of his wife – sometimes in a harsh tone, sometimes with love and affection and sometimes with persuasion. There are husbands who always keep a rod hanging with their moustaches and never treat their wives in a good manner other than rebuking and beating them. Such wives get frustrated and start hating their husbands. There are other hen-pecked husbands who over-pamper their wives even after they commit severe blunders. Their wives become stubborn and outspoken.

9. The husband should implement this couplet of Sa’di of Shiraz in their life. He says: “Strictness and pampering are very good things but at appropriate times”. For example, the surgeon cuts open the wound but at the same time apply soothing ointment. Likewise, the husband should not be very strict nor very soft. A middle path always brings good results.

10. The husband, while setting out on a tour, should go to his wife and informally seek her consent in a loving manner and as a matter of goodwill. He may ask her to invoke the Almighty Allah SubHanuhu wa Ta’ala that the journey may prove safe and beneficial for him. Similarly, while returning from the tour he should bring some exclusive gifts for her. This gesture would encourage the wife to think with satisfaction that my husband loves me to the extent that even if he was away engaged in his business activities, he remembered me. Thus, a simple initiative on the part of the husband will win over the heart of his wife.

11. If the woman brings anything from her father’s house or prepares herself and presents it to the husband, he should express gratitude and appreciate it. This will please her. The husband should never reject or discard or criticize any gift offered by his wife.

12. If the wife falls sick, the husband should dedicatedly look after her. He should take extra pain in her nursing, feeding, etc. This little service will win over the heart of the wife and she will be very grateful to the husband.

13. The husband should express his full confidence and trust in his wife and, to prove this, he should hand over the domain of the house to her so that she may feel dignified and involved. The Holy Prophet of Islam SallAllaho Alaihi wa Sallam has said that the woman is the guardian and caretaker of her husband’s house and Almighty Allah SubHanuhu wa Ta’ala will take an account from her in this regard on the Day of Judgement.

14. The very benefit of relying on the wife would be that she would feel herself responsible for a vital department in the set up of the household. This will give the husband an opportunity to freely think of other things regarding the promotion and progress of his business.

15. The husband should never share the secrets of her wife with others. Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam has said: “Worst is the person in the sight of Allah SubHanuhu wa Ta’ala who goes to his wife and then discloses her secrets and lowers her status in the eyes of others”.

16. The husband should be neat and clean as he expects the same from his wife. He should look smart, dynamic and a loveable person.

17. The husband should provide her with the paraphernalia of personal hygiene such as soap, hair oil, comb, Mehndi, perfumes, etc.  so that the wife may keep herself neat and clean and in better looks.

18. The husband should not level charges of corrupt practices against his wife without going into the depth of the matter. The relationship between a husband and a wife is based purely on mutual understanding. They have to trust each other. Any baseless suspicion against each other would mar the relations of the husband and wife.  A Hadith says: “One Bedouin came to the court of the Holy Prophet SallAllaho Alaihi wa Sallam and said, ‘O Allah’s Apostle SallAllaho Alaihi wa Sallam, my wife has delivered a child who is dark complexioned and does not resemble me. I am sure it is not my child’. The Holy Prophet SallAllaho Alaihi wa Sallam said, ‘Do you have some camels?’ He said, ‘Yes, I have many camels’.  The Holy Prophet SallAllaho Alaihi wa Sallam asked, ‘What is the colour of those camels?’ He said, ‘They are brown’. The Prophet of Islam SallAllaho Alaihi wa Sallam asked, ‘Are there some grey camels among them?’ He said, ‘Yes, a few of them are grey’. The Prophet SallAllaho Alaihi wa Sallam said, ‘Tell me how those brown camels gave birth to these grey camels?’ He said, ‘Some camel among the ancestors of my brown camels would have been of grey colour and these grey camels might have taken their origin from that particular camel.’ The Holy Prophet SallAllaho Alaihi wa Sallam said, ‘Similarly, it is possible that anyone among your ancestors would have been of black complexion and your child might have inherited his genetic influence.’”

19. If there is some difference of opinion between the husband and wife, the husband should not make a hurry to pronounce divorce to her.  He should exercise restraint. After his anger subsides, he should ponder over the entire matter with a cool mind. He may seek the advice of his elders in this matter and decide whether or not there is a chance of reconciliation and settlement. If a point of understanding and reconciliation emerges, he should act accordingly and refrain from breaking the wedlock. The Beloved Habeeb SallAllaho Alaihi wa Sallam has said that the divorce is the most disliked things among the permissible things in the sight of Almighty Allah SubHanuhu wa Ta’ala.

20. If both husband and wife feel that there is no way out except the separation, the husband should pronounce one Talaaq after the woman clears her menses.  There will be a temporary separation between them. This period will give them enough time to review their decision of separation. If they think that reconciliation is in their interest, the husband should take his wife back in his arms and forget what had happened between them.  But if they think that they can no more live together, the husband should pronounce the second Talaaq after she clears her menses. The second pronouncement separates both of them. They have still a time to think of reconciliation. If they decide to live together, they have to perform the Nikah afresh after the period of Iddat is over. If they do not go for any reconciliation till the completion of the Iddat period, the third Talaaq will automatically come into force bringing a permanent separation between them. They cannot enter wedlock unless they go for Halalah. Halalah means that the woman should marry another man and have physical intercourse with him. The husband number two should divorce her. After the completion of the period of Iddat, she can marry the husband number one again.

21. There are some ignorant persons who play with the word Talaaq. They pronounce the divorce over minor clashes with their wives. After the pronouncement of divorce they repent and rush to the theologians and Muftis and force them to give a verdict in their favour. Some persons, while approaching the theologians, tell a lie that they had pronounced only one Talaaq. The Mufti has to allow them to retain their wives according to the Law of Sharee’ah. Thus, these ignorant people get themselves involved in establishing relations with a woman who is otherwise not to be taken as wife without Halalah.

22. If a man possesses more than one wife, it is obligatory on him to do justice with them. There should be equal treatment among wives in respect of sustenance, living conditions and personal attention. He has to spend equal time with every one of them. The Holy Prophet SallAllaho Alaihi wa Sallam has said that if a man has two wives and does not treat them equally, he would be raised on the Day of Judgment with half his body paralysed.

23. If the husband faces some trouble because of the misbehaviour of his wife, he should try to avoid her and keep patience. Woman’s arrogance and foolishness is a natural phenomenon. The Glorious Prophet of Islam SallAllaho Alaihi wa Sallam has said: “Woman has been created from the bent rib of Adam Alaihis Salam. If somebody tries to make the bent bone straight, it will rather break instead of becoming straight”. Similarly, if someone tries to set his wife right, there will be more a chance of separation instead of improvement in her nature.

24. The husband should not behave as a miser in meeting the materialistic requirements of his wife nor should he go for extravagance in her maintenance. He should define his expenditure as per his capacity.

25. The husband should not confine his wife within the four walls of his house. She should be taken to her parents and relatives from time to time provided these visits do not bring any trouble to the peace of his house.

Extracted from the Book, “Gateway to Heaven”
by Hadrat Allama Sayyid Shah Aal-e-Rasool Nazmi Barakati

 by Sayyid Shah Aal-e-Rasool Nazmi Barakaati

All Praise is due to Allah, Lord of the worlds, our Cherisher and Sustainer. All praise is due to Allah, who created spouses for us from ourselves to gain rest and kept love and mercy between the Husbands and the Wives. Countless Durood and Salaams be upon the most perfect and unique of creation, our Leader, our Master, the Beloved of Allah SubHanuhu wa Ta’ala Muhammad Mustafa SallAllahu Ta’ala Alaihi wa ala Aalihi wa SaHbihi wa Baaraka wa Sallam.

The Holy Qur’an says: “…So the righteous women are obedient [to Allah SubHanuhu wa Ta’ala and submissive to their husbands], and guard in [the husband’s] absence what Allah SubHanuhu wa Ta’ala would have them guard [i.e., their chastity and the prestige and property of the husband]…” [4: 34]

As a wife, side by side with enjoying equal fundamental human rights, a woman has been placed one degree below the husband in the matter of administering the affairs of the family. The Qur’an says: “…but men have a degree over them…” [2:228]

Compare this with the following verdicts of the exponents of modern scientific thought on this problem.

Says Nemilov: “Man, perhaps even down to the protein molecules of his tissue cells, is biologically different from woman. From the very moment of sex formation in the embryo, the biological ducting of the sexes develops along entirely divergent paths … We must recognize the unquestionable existence of the biological inequality of the sexes. It goes deeper and is of far greater import than it would appear to those not familiar with natural science.”

“The desires and conduct of the two sexes”, says Mercier, “are not similar but are complementary and reciprocal. In courtship the male is active: his role is to court, to pursue, to possess, to control, to protect, to love. The role of a female is passive … Consequent on this fundamental difference are certain others. For pursuit, greater ardour is necessary than for mere reception; and the courting activity of the male is, throughout the whole animal kingdom, more ardent than that of the female; and this greater ardour is connected with certain other differences.” .

Julian Huxley observes: “I venture to prophesy not only that the inherent differences between the sexes will not tend to diminish in the course of evolution but that man will continue, as now and in the past, to emphasize them by custom and convention.”

It should, however, be clearly kept in mind that, in the Qur’anic teaching, the husband and the wife stand in complementary relation to each other, and never in the relation of the ruler and the ruled. The Qur’an enjoins upon men: “They are your garments and you are their garments….” [2:187]

In the presence of the husband, the Holy Qur’an has not chosen her to function as the head of the family, because owing to his masculine constitution and appropriate mental make-up, the husband is better equipped to earn livelihood for the family, to bear the physical strains, and to avert dangers to the family in general. The Holy Qur’an refers to these functions of the husband when, speaking of his role for the wife. It says: “Men are the protectors and maintainers of women, because Allah SubHanuhu wa Ta’ala has given the one more than the other, and because they spend of their wealth …” [4: 34]

Of course, the husband has to administer the family jointly with the wife, according to the Qur’anic Law: “… who conduct their affairs by mutual consultation …” [42: 38]

As a follower of the Qur’an, it is only in extreme cases that the husband may differ irreconcilably with the wife. But, then too, he cannot transgress the bounds of justice and mercy of the Holy Qur’an, which commands him to be always just, merciful and considerate.

The second position of the wife as administrator is, thus, not a source of suffering for her but a source of strength and a blessing.

Every woman must obey the legitimate commands of her husband. Appeasement of husband is a great virtue while the displeasure of the husband carries heavy prosecution. The Holy Prophet of Islam SallAllaho Alaihi wa Sallam has said: “If I were to command humans to prostrate before anyone other than Allah SubHanuhu wa Ta’ala, I would have commanded the women to bow down before their husbands.”

The Messenger of Allah SallAllaho Alaihi wa Sallam has also said: “If a woman dies in a state that her husband is happy with her, she would enter the Paradise”.

The Glorious Prophet SallAllaho Alaihi wa Sallam has also said: “When the husband calls his wife for some work, she should immediately attend his call even if she may be sitting by the side of her hearth ”.  The Hadith means that the wife should give top priority to attend to her husband.

Another Hadith says: “If a husband says to his wife to transform a yellow mountain into a black one or turn a black mountain into a white one, she should obey his orders”.  The Hadith means that the woman should try to perform the hardest of the hard job assigned by her husband.

The Holy Prophet SallAllaho Alaihi wa Sallam said: “Allah’s SubHanuhu wa Ta’ala Angels curse the woman throughout the night whose husband calls her to bed but she refuses and the husband goes to sleep in anger”.

Relations between husband and wife have been conceived as based on mutual cooperation, love and compassion. The Holy Qur’an says: “And among His Signs is this that He created your mates from among yourselves, that you may dwell in tranquility with them, and He has put love and mercy between your ; verily in that are Signs for those who reflect.” [30: 21]

It means that : –

  • Marriage is essentially a spiritual bond of union, rather than a mere physical relationship;
  • Marriage should be contracted with the firm resolve of maintaining the relation for life;
  • Monogamy should be ideal, because that is the ideal condition in which mutual cooperation, the common man can practice harmony and love normally and smoothly.
المؤلفات في المولد النبوي الشريف
1. الأحدب الطرابلسي: إبراهيم بن السيد علي الطرابلسي الحنفي نزيل بيروت توفي برجب سنة 1308 ثمان وثلاثمائة وألف. منظومة في مولد النبي صلى الله عليه وسلم.
2. الغرناطي: أحمد بن علي بن سعيد الغرناطي الأندلسي المالكي المتوفى سنة 673 ثلاث وسبعين وستمائة صنف تاريخ غرناطة. ظل الغمامة في مولد سيد تهامة.
3. ابن حجر الهيتمي: أحمد بن محمد بن محمد بن علي بن حجر الهيتمي شهاب الدين المكي الشافعي ولد سنة 899 وتوفي سنة 974 تحرير الكلام في القيام عن ذكر مولد سيد الأنام
4. السيواسي: أحمد بن محمد بن عارف شمس الدين أبو الثناء الزيلي الرومي السيواسي الحنفي الصوفي المتوفى سنة 1006 ست وألف مولد النبي صلى الله عليه وسلم.
5. أحمد الآمدي: أحمد بن عثمان الديار بكري الآمدي الحنفي الشاعر المتخلص بأحمدي ولد سنة 1100 وتوفي سنة 1174 أربع وسبعين ومائة وألف له مولد النبي صلى الله عليه وسلم.
6. المرزوقي: السيد أحمد بن محمد بن رمضان أبو الفوز المدرس في الحرم المكي له بلوغ المرام لبيان ألفاظ مولد سيد الأنام في شرح مولد أحمد البخاري فرغ منها سنة 1281.
7. الحبيشي: أبو بكر بن محمد بن أبي بكر الحبيشي الأصل الحلبي المنشأ والوفاة تقي الدين الشافعي بسطامي الطريقة توفي سنة 930 الكواكب الدرية في مولد خير البرية.
8. البرزنجي: لسيد جعفر بن إسماعيل بن زين العابدين ابن محمد البرزنجي الحسيني مفتي الشافعية بالمدينة المنورة توفي بها سنة 1317 سبع عشرة وثلاثمائة وألف. من تصانيفه الكوكب الأنور على عقد الجوهر في مولد النبي الأزهر صلى الله عليه وسلم.
9. خليل بن كيكلدي بن عبد الله لاعلائي أبو سعيد الدمشقي الشافعي مدرس الصلاحية بالقدس ولد سنة 694 وتوفي سنة 761 إحدى وستين وسبعمائة له من التصانيف: الدرة السنية في مولد خير البرية.
10. الراوندي: أبو الحسن سعيد بن هبة الله بن الحسن الراوندي الشيعي قطب الدين المتوفى سنة 673 ثلاث وسبعين وخمسمائة. له من التصانيف: جني الحنتين في مولد العسكرين.
11. البروسوي: سليمان بن عوض باشا بن محمود البرسوي الحنفي كان إماماً في دائرة السلطان بايزيد العثماني توفي في حدود سنة 780 ثمانين وسبعمائة. له مولد النبي صلى الله عليه وسلم.
12. سليمان بن عبد الرحمن بن صالح الرومي الكاتب أحد رجال الدولة المتخلص بنحيفي توفي سنة 1151 إحدى وخمسين ومائة وألف. من تصانيفه: مولد النبي صلى الله عليه وسلم منظومة تركية.
13. يوسف زاده الرومي: عبد الله حلمي بن محمد بن يوسف ابن عبد المنان الرومي الحنفي المقري المحدث المعروف بيوسف زاده شيخ القراء. ولد بأماسية سنة 1085 وتوفي سنة 1167. له منن التصانيف: الكلام السني المصفى في مولد المصطفى.
14. بدائي الكاشغري: عبد اله بن محمد الكاشغري المتخلص بندائي النقشبندي الزاهدي نزيل قسطنطينية يدرس بها ويعلم الطريقة النقشبندية توفي في صفر من سنة 1174 أربع وسبعين ومائة وألف. له مولد النبي صلى الله عليه وسلم.
15. سويدان: عبد الله بن علي بن عبد الرحمن الدمليجي الضرير المصري الشاذلي النحوي الشافعي المعروف بسويدان توفي سنة 1234 أربع وثلاثين ومائتين وألف صنف: مطالع الأنوار في مولد النبي المختار صلى الله عليه وسلم.
16. النحراوي: عبد الرحمن بن محمد النحراوي المصري الشهير بالمقري المتوفى سنة 1210 عشر ومائتين وألف. له حاشية على قصة المعراج للمدابغي. حاشية على مولد النبي للمدابغي.
17. لدمشقي: عبد الفتاح بن عبد القادر بن صالح الدمشقي أبو الفتح الخطيب الشافعي ولد سنة 1250 بدمشق وتوفي بها في محرم من سنة 1305 خمس وثلاثمائة وألف له من التصانيف: سرور الأبرار في مولد النبي المختار صلى الله عليه وسلم.
18. العيدروسي: محيي الدين عبد القادر بن شيخ ابن عبد الله بن شيخ بن عبد الله العيدروسي أبو بكر اليمني الحضرمي ثم الهندي ولد سنة 987 وتوفي سنة 1038. من تصانيفه: المنتخب المصفي في أخبار مولد المصطفى.
19. أشرف زاده البرسوي: عبد القادر نجيب الدين ابن الشيخ عز الدين أحمد المعروف بأشرف زاده البرسوي الحنفي المتخلص بسري شيخ زاوية القادرية بأزنيق المتوفى سنة 1202 من تصانيفه: مولد النبي صلى الله عليه وسلم منظومة تركية.
20. الأدرنةوي: الشيخ عبد الكريم الأدرنة وي الخلوتي المتوفى سنة 965. خمسو ستين وتسعمائة له مولد النبي صلى الله عليه وسلم منظوم تركي.
21. المرداوي: علي بن سليمان بن أحمد بن محمد المرداوي علاء الدين أبو الحسن المقدسي شيخ الحنابلة بدمشق المتوفى سنة 885 خمس وثمانين وثمانمائة له: المنهل العذب القرير في مولد الهادي البشير النذير صلى الله عليه وسلم.
22. النبتيني: علي بن عبد القادر النبتيني ثم المصري الحنفي الموقت بجامع الأزهر بالقاهرة المتوفى سنة 1061 إحدى وستين وألف من تصانيفه: شرح على مولد النجم الغيطي.
23. البرزنجي: السيد علي بن حسن البرزنجي المدني الشافعي. له: نظم مولد النبي صلى الله عليه وسلم لأخيه جعفر البرزنجي توفي في أواخر القرن الثاني عشر.
24. ابن صلاح الأمير: السيد علي بن إبراهيم بن محمد بن إسماعيل بن صلاح الأمير الصنعاني الأديب الزيدي ولد سنة 1171 وتوفي في حدود سنة 1236 ست وثلاثين ومائتين وألف. له تأنيس أرباب الصفا في مولد المصطفى .
25. باعلوي: عمر بن عبد الرحمن بن محمد بن علي بن محمد بن احمد باعلوي الحضرمي صاحب الحر؟ المتوفى سنة 889 تسع وثمانين وثمانمائة له: كتاب مولد النبي صلى الله عليه وسلم.
26. الجزائري: محمد بن عبد الله بن محمد بن محمد بن أحمد ابن أبي بكر العطار الجزائري المتوفى سنة 707 سبع وسبعمائة له المورد العذب المعين في مولد سيد الخلق أجمعين. نظم الدرر في مدح سيد البشر صلى الله عليه وسلم.
27. الكازروني: محمد بن مسعود بن محمد سعيد الدين الكازروني المتوفى سنة 758 ثمان وخمسين وسبعمائة من تصانيفه: مناسك الحجز المنتقى من سير مولد النبي المصطفى صلى الله عليه وسلم فارسي.
28. ابن عباد الرندي: محمد بن إبراهيم بن أبي بكر عبد الله بن مالك بن عباد التعزي نسبا والزندي بلدا أبو عبد الله المالكي الصوفي الشهير بابن عباد ولد سنة 733 وتوفي سنة 792 اثنتين وتسعين وسبعمائة له: مولد النبي صلى الله عليه وسلم.
29. لفيروز آبادي: محمد بن يعقوب بن محمد بن يعقوب بن إبراهيم الفيروز آبادي مجد الدين أبو طاهر الشيرازي ولد بكازرون سنة 729 وتوفي قاضيا بزبيد اليمن سنة 817 سبع عشرة وثمانمائة. صنف من الكتب: النفحة العنبرية في مولد خير البرية صلى الله عليه وسلم.
30. ابن ناصر الدين: محمد ن أبي بكر عبد الله بن محمد الحافظ شمس الدين القيس الشافعي الشهير بابن ناصر الدين الدمشقي ولد سنة 777 وتوفي سنة 842 اثنتين وأربعين وثمانمائة. له من التصانيف: جامع الآثار في مولد المختار، اللفظ الرائق في مولد خير الخلائق، المورد الصادي في مولد الهادي، الجامع المختار في مولد المختار في ثلاث مجلدات.
31. التبريزي: محمد بن السيد محمد بن عبد الله الحسيني التبريزي عفيف الدين الشافعي نزيل المدينة المنورة المتوفى بها سنة 855 خمس وخمسين ثمانمائة. له: مولد النبي صلى الله عليه وسلم.
32. اللؤلؤ ابن الفخر: محمد بن فخر الدين عثمان اللؤلؤي شمس الدين أبو القاسم الدمشقي الكتبي الحنبلي المتوفى سنة 867 سبع وثمانمائة. من تصانيفه: الدر المنظم في مولد النبي المعظم، اللفظ الجميل في مولد النبي الجليل.
33. السخاوي: محمد بن عبد الرحمن بن محمد بن أبي بكر بن عثمان الحافظ شمس الدين أبو الخير السخاوي المصري الشافعي ولد سنة 830 وتوفي مجاورا بالمدينة المنورة سنة 902 اثنتين وتسعمائة. له من التصانيف: الفرخ العلوي في المولد النبوي.
34. ملا عرب الواعظ: اصله من ما وراء النهر ولد بأنطاكية دار البلاد وأسطوطن في بروسة إلى أن مات بها سنة 938 ثمان وثلاثين وتسعمائة. له من التصانيف: مولد النبي صلى الله عليه وسلم .
35. ابن علان المكي: محمد علي بن محمد علان بن إبراهيم بن محمد بن علان بن عبد الملك بن علي بن مباركشاه البكري الصديقي المكي الشافعي ولد بمكة سنة 996 وتوفي بها سنة 1057مورد الصفا في مولد المصطفى صلى الله عليه وسلم .
36. نصوحي الرومي: الشيخ محمد بن نصوح الأسكداري الخلوتي من أحفاد الشيخ شعبان القسطموني الشهير بنصوحي المتوفى في رمضان من سنة 1130 ثلاثين ومائة وألف. له: الجمع الزاهر المنير في ذكر مولد البشير النذير.
37. ابن عقيلة: محمد بن أحمد بن سعيد بن مسعود جمال الدين أبو عبد الله المكي الشهير بابن عقيلة الملقب بالظاهر المتوفى 1150 خمسين ومائة وألف. من تصانيفه: مولد النبي صلى الله عليه وسلم .
38. الخياط: محمد بن محمد المنصوري الشافعي الشهير بالخياط صنف اقتناص الشوارد من موارد الموارد في شرح مولد ابن حجر الهيتمي. فرغ منها سنة 1166 ست وستين ومائة وألف.
39. السيد محمد بن حسين المدني الشريف العلوي الحنفي الشهير بالجفري ولد سنة 1149 وتوفي سنة 1186 ست وثمانين ومائة وألف. له من التصانيف: مولد النبي صلى الله عليه وسلم .
40. العدوي: محمد بن عبادة بن بري الصوفي المالكي المعروف بالعدوي نزيل مصر المتوفى سنة 1193 ثلاث وتسعين ومائة وألف. له: حاشية على مولد النبي صلى الله عليه وسلم لابن حجر والغيطي والهدهدي.
41. الشنواني: محمد بن علي المصري الأزهري الشافعي المعروف بالشنواني المتوفى سنة 1233 ثلاث وثلاثين ومائتين وألف. له الجواهر السنية في مولد خير البرية صلى الله عليه وسلم.
42. الشيخ العارف بالله محمد بن مصطفى بن أحمد الحسيني البرزنجي الشافعي القادري الشهير بمعروف ولد بقرية نوده من قرى السليمانية وتوفي بها سنة 1254 أربع وخمسين ومائتين وألف. قبره مشهور يزار ويتبرك. من تصانيفه: تنوير العقول في أحاديث مولد الرسول.
43. أبو عبد الله محمد بن أحمد بن محمد بن عليش ” بضم العين المهملة فتح اللام وسكون الباء المثناة والشين المعجمة ” مغربي الأصل مصري المنشأ مفتي المالكية بها الشهير بعليش ولد بمصر سنة 1217 وتوفي سنة 1299 تسع وستعين ومائتين وألف من مصنفاته: القول المنجي على مولد البرزنجي.
44. أبو المحاسن السيد محمد بن خليل بن إبراهيم بن محمد بن علي بن محمد الطرابلسي ” طرابلس الشام ” الحنيف الفقيه الزاهد الشهير بالقاوقجي لأن أحد أجداده صنع قاؤقا وأهداه إلى السلطان مصطفى خان العثماني واشتهر أعقابه بهذه النسبة ولد سنة 1222 وتوفي في ذي الحجة سنة 1305 خمس وثلاثمائة وألف. صنف من الكتب: مولد النبي صلى الله عليه وسلم .
45. محمد بن عبد القادر بن محمد صالح الخطيب أبو الفرح الدمشقي الشافعي المنعوت بهبة الله المقيم في مدرسة النورية ويدرس بها سنة 1244 وتوفي سنة 1311 إحدى عشرة وثلاثمائة وألف. من تأليفه: مولد النبي صلى الله عليه وسلم
46. محمد نوير بن عمر بن عربي بن علي النووي أبو عبد المعطي الجاوي الفقيه نزيل مصر ثم انتقل إلى مكة المكرمة وتوفي بها سنة 1315 خمس عشرة وثلاثمائة وألف من تصانيفه الإبريز الداني في مولد سيدنا محمد صلى الله عليع وسلم. بغية العوام في شرح مولد سيد الأنام عليه الصلاة والسلام لابن الجوزي.
47. محمد فوزي بن عبد الله الرومي الشهير بمفتي أدرنة من قضاة عسكر روم أيلي توفي سنة 1318 ثمان عشرة وثلاثمائة وألف. له من التأليف إثبات المحسنات في تلاوة مولد سيد السادات.
48. السيد محمود بن عبد المحسن الحسيني القادري الأشعري الشافعي مدني الأصل الدمشقي المعروف بابن الموقع مدرس البادرانية بالشام ولد سنة 1253 وتوفي سنة 1321 إحدى وعشرين وثلاثمائة وألف له من الكتب: حصول الفرج وحلول الفرح في مولد من أنزل عليه ألم نشرح.
49. سلامي الأزميري: مصطفى بن إسماعيل شرحي الأزميري المتخلص بسلامي نزيل قسطنطينية المتوفى بها سنة 1228 ثمان وعشرين ومائتين وألف. له منظومة في مولد النبي صلى الله عليه وسلم.
50. اقتناص الشوارد من موارد الموارد – في شرح مولد الهيتمى تأليف محمد بن محمد المنصوري الشافعي الشهير بالخياط فرغ منها سنة 1166 ست وستين ومائة وألف.
51. بغية العوام في شرح مولد سيد الأنام المنسوبة لابن الجرزى – تأليف محمد نوري ابن عمر بن عربي النووي الجاوى نزيل مصر صاحب الابريز الدانى.
52. بلوغ المرام لبيان الفاظ مولد سيد الأنام – للسيد احمد المرزوقى المدرس المكى فرغ منها سنة 1281.
53. تحفة البشر على مولد ابن حجر – للشيخ إبراهيم ابن محمد الباجورى الشافعي المصرى المتوفى سنة 1276 ست وسبعين ومائتين وألف.
54. تحفة العاشقين وهدية المعشوقين في شرح تحفة المؤمنين في مولد النبي الأمين – صلى الله عليه وسلم تأليف السيد محمد راسم بن على رضا بن سليمان الملاطيه وى الحنفي المولوي المتوفى سنة 1316 ست عشرة وثلاثمائة وألف.
55. الجمع الزاهر المنير في ذكر مولد البشير النذير – لزين العابدين محمد العباسي الخليفتى .
56. الدر المنظم شرح الكنز المطلسم في مولد النبي المعظم – لأبي شاكر عبد الله شلبي فرغ من كتابته سنة 1177 سبع وسبعين ومائة وألف.
57. الدر المنظم في مولد النبي الأعظم – لأبي العباس احمد ابن معد بن عيسى الاقليشى الأندلسي المتوفى سنة 550 خمسين وخمسمائة رتبه على عشرة فصول أولها الحمد لله المحمود بكل لسان الخ.
58. الدر النظيم في مولد النبي الكريم – للإمام سيف الدين أبى جعفر عمر بن أيوب بن عمر الحميرى التركماني الدمشقي الحنفي المحدث المعروف بابن طغرو بك .
59. عنوان إحراز المزية في مولد النبي خير البرية صلى الله عليه وسلم لأبي هاشم محمد شريف النوري.
60. المنتخب المصفى في أخبار مولد المصطفى صلى الله عليه وسلم – للشيخ عبد القادر العيدروسي.
61. المنهل العذب القرير في مولد الهادى البشير النذير صلى الله عليه وسلم – لابي الحسن المرداوى على ابن سليمان بن احمد المقدسي الحنبلى المتوفى سنة 885 خمس وثمانين وثمانمائة.
62. مورد الصفا في مولد المصطفى صلى الله عليه وسلم – لابن علان محمد على الصديقى المكى.
63. مولد النبي صلى الله عليه وسلم – للسيد محمد بن خليل الطرابلسي المعروف بالقاوقجى.
64. مولد النبي صلى الله عليه وسلم – رسالة لمؤلف المعراج اولها الحمدلله الذى افاض من فيض فضله الممدود الخ في كراريس.
65. الورد العذب المبين في مولد سيد الخلق اجمعين – لابي عبدالله محمد بن احمد بن محمد العطار الجزائري ص.
66. هاشم القادري الحسني الفاسي، جده هو محمد بن عبد الحفيظ الراوي عن الحافظ مرتضى والعربي بن المعطي ” دلائل الخيرات ” وعنه عبد القادر الكوهن والطالب بن الحاج وإبراهيم بن محمد الصقلي، وحفيده المترجم كان من أعيان علماء فاس وأكثرهم تلماذا وإقبالا، كثير التنزل مع الطلبة لا يستنكف من مراجعتهم له وبحثهم معه، له مولد نبوي.
67. يوسف بن إسماعيل النبهاني صاحب التصانيف الشهيرة المولود سنة 1266، له النظم البديع في مولد الشفيع.
68. الحافظ أحمد بن حجر العسقلاني له: تحفة الأخبار في مولد المختار (مطبعة الدومانية بدمشق 1283هـ) .
69. احمد النجاري (الشيخ) احمد بن احمد النجاري الدمياطي الحفناوي الشافعي الخلوتي المصيلحي العطية المحمدية في قصة خير البرية.
70. (الشيخ) ابراهيم بن محمد بن احمد الباجوري الشافعي (1198 – 1277)ولد في الباجور قرية بمديرية المنوفية (مصر) ونشأ في حجر والده وقرأ عليه القرآن المجيد وقدم الازهر لطلب العلم به سنة 1212هـ ومكث فيه إلى أن دخل الفرنسيون سنة 1213هـ فخرج إلى الجيزة وأقام بها مدة، ثم رجع إلى الازهر وأخذ بالاشتغال في العلم وقد أدرك الجهابذة الأفاضل كالشيخ محمد الأمير الكبير والشيخ عبد الله الشرقاوي وغيرهما، وفي مدة قريبة ظهرت عليه آية النجابة فدرس وألف التآليف العديدة وانتهت إليه الرئاسة في الجامع الازهر وتقلدها سنة 1263 وكان لسانه رطبا بتلاوة القرآن العظيم، من مصنفاته: حاشية على مولد الشيخ احمد الدردير المطبعة الخيرية 1304هـ .
71. جعفر بن اسماعيل بن زين العابدين بن محمد الهادي بن زين بن السيد جعفر مؤلف مولد النبي صلى الله عليه وسلم، له من التصانيف: الكوكب الأنور على عقد الجوهر في مولد النبي الأزهر وهو شرح على مولد النبي للسيد جعفر بن حسن البرزنجي بهامشه القبول المنجي وهو حاشية الشيخ عليش على مولد البرزنجي مطبعة الميمنية 1310هـ .
72. زين العابدين جعفر بن حسن بن عبد الكريم الشهير بالمظلوم ابن السيد محمد المدني بن عبد الرسول البرزنجي الشافعي الشيخ الفاضل العالم البارع مفتي السادة الشافعية بالمدينة النبوية، ولد ونشأ نشأة صالحة وبرع في الخطب والترسل وصار إماما وخطيبا ومدرساً بالمسجد النبوي، وألف مؤلفات نافعة وانشاآت رائعة منها: مولد النبي صلى الله عليه وسلم المعروف بمولد البرزنجي.
73. (الشيخ) فتح الله البناني المغربي الشاذلي له: فتح الله في مولد خير خلق الله .
74. بلوغ المرام لبيان ألفاظ مولد سيد الأنام للشيخ أبي الفوز احمد المرزوقي) .
75. (الشيخ) شهاب الدين احمد بن احمد اسمعيل الحلواني الخليجي (نسبة إلى رأس الخليخ قرب دمياط) الشافعي المتوفى ببلده يوم عرفة سنة 1308هـ العلم الأحمدي في المولد المحمدي أوله الحمد لله والصلاة والسلام على سيدنا رسول الله.
76. (الشيخ) رضوان العدل بيبرس من أبناء القرن الرابع عشر للهجرة ، خلاصة الكلام في مولد المصطفى عليه الصلاة والسلام طبع مطبعة بولاق 1313هـ يقع في 64 صفحة.
77. عطيه بن إبراهيم الشيباني له نظم أسماه مولد المصطفى العدناني مطبعة العلمية 1311هـ في 36صفحة .
78. (الشيخ) مصطفى بن محمد العفيفي الشافعي (من أبناء أوائل القرن الثالث عشر للهجرة) له: فتح اللطيف شرح نظم المولد الشريف – وهو شرح على مولد البرزنجي ، طبع بولاق 1293هـ .
79. المنظر البهي في مطلع مولد النبي للشيخ محمد الهجرسي .
80. (الشيخ) أبو الفوز احمد المرزوقي المالكي ابن محمد رمضان الحسيني نزيل مكه ، له: بلوغ المرام لبيان الفاظ مولد سيد الانام – وهو شرح على مولد الشيخ احمد بن قاسم المالكي الشهير بالحريري طبع مطبعة بولاق 1286 و 1291 يقع في 200صفحة.
81. (الشيخ) عبد الله بن محمد المناوي الاحمدي الشاذلي مولد النبي (أو) المولد الجليل حسن الشكل الجميل طبع مطبعة بولاق 1300هـ 60 صفحة. (الشيخ) محمد بن حسن بن محمد بن احمد جمال الدين بن بدر الدين الشافعي الاحمدي ثم الخلوتي السمنودي الازهرى المعروف بالمنير ولد بسمنود وحفظ القرآن وبعض المتون وقدم الجامع الازهر وعمره عشرون سنة وأخذ على مشايخ عصره واجتمع بالسيد مصطفى البكري فلقنه طريقة الخلوتية وانضوى إلى الشيخ شمس الدين محمد الحفنى، ثم كف بصره وانقطع إلى الذكر والتدريس في منزله بالقرب من قنطرة الموسكي ولازم الصوم نحو ستين عاما ووفدت عليه الناس من كل جهة إلى أن وافاه الأجل المحتوم وجهز وكفن وصلى عليه بالأزهر في مشهد حافل وأعيد إلى الزاوية الملاصقة لمنزله ، له الدر الثمين في مولد سيد الأولين والآخرين.
82. (الشيخ) أبو عبد المعطي محمد بن عمر بن عربي بن علي نووي الجاوي البنتني اقليما التناوي بلدا (أحد علماء القرن الرابع عشر للهجرة) 1 – الابريز الداني في مولد سيدنا محمد السيد العدناني – طبع حجر مصر 1299هـ .
83. الأنوار ومفتاح السرور والأفكار في مولد النبي المختار لأبي الحسن : أحمد بن عبد الله البكري وهو : كتاب جامع مفيد في مجلد أوله : ( الحمد لله الذي خلق روح حبيبه . . . الخ ) جمعها : لتقرأ في شهر ربيع الأول وجعلها : سبعة أجزاء .
84. التنوير في مولد السراج المنير لأبي الخطاب : عمر بن الحسن المعروف : بابن دحية الكلبي المتوفى : سنة ، ثلاث وثلاثين وستمائة ألف بإربل سنة 604 ، أربع وستمائة وهو متوجه إلى خراسان بالتماس الملك المعظم الأيوبي وقد قرأه عليه بنفسه وأجازه بألف دينار غير ما أجرى عليه مدة إقامته.
85. الدر المنظم في مولد النبي المعظم لأبي القاسم : محمد بن عثمان اللؤلؤي الدمشقي المتوفى : سنة 867 هـ ثم اختصره وسماه : ( اللفظ الجميل بمولد النبي الجليل )
86. الدرة السنية في مولد خير البرية للحافظ صلاح الدين : خليل بن كيكلدي العلائي
87. طل الغمامة في مولد سيد تهامة لأحمد بن علي بن سعيد أوله : ( الحمد لله الذي أبرز من غرة عروس الحضرة . . . الخ )
88. حسن المقصد في عمل المولد للحافظ جلال الدين السيوطي رحمه الله
89. الكواكب الدرية في مولد خير البرية لأبي بكر بن محمد الحبشي البسطامي أوله : (الحمد لله الذي صور الآدمي).
90. المولد النبوي الشريف للشيخ محمد نجا مفتي بيروت سابقا.

E-Numbers Listing

FOOD INGREDIENTS NUMBERS WITH E-PREFIX
E-NOS NAME DESCRIPTION HALAL STATUS
E100 CURCUMIN COLOR HALAL IF PURE GRIND TURMERIC
E101 RIBOFLAVIN COLOR MUSHBOOH (HARAM IF FROM PORK LIVER & KIDNEY, HALAL IF 100% PLANT MATERIAL
E102 TARTRAZINE COLOR MUSHBOOH
E103 QUINOLINE YELLOW COLOR MUSHBOOH
E110 SUNSET YELLOW FCF/ ORANGE YELLOW S COLOR MUSHBOOH
E120 COCHINEAL/CARMINIC ACID COLOR HARAM ACCORDING TO ULAMA FROM UK & SOUTH AFRICA
E122 CARMOISINE/AZORUBINE COLOR MUSHBOOH
E123 AMARANTH COLOR HALAL IF 100% PLANT MATERIAL W/O ALCOHOL
E124 PONCEAU 4R/COCHINEAL RED A COLOR MUSHBOOH (SYNTHETIC)
E127 ERYTHROSINE BS COLOR MUSHBOOH
E131 PATENT BLUE V COLOR MUSHBOOH
E132 INDIGO CARMINE/IDIGOTINE COLOR HARAM ACCORDING TO ULAMA FROM UK & SOUTH AFRICA
E140 CHLOROPHYLL COLOR HALAL IF NOT EXTRACTED WITH ALCOHOL
E141 COPPER COMPLEX OF CHOROPHYLL COLOR HALAL IF NOT EXTRACTED WITH ALCOHOL
E142 GREEN S/ACID BRILLIANT GREEN BS COLOR HALAL IF SYNTHETIC MATERIAL ARE HALAL
E150 CARAMEL COLOR/WITH CHEMICALS (E-150 A-D) COLOR HALAL
E151 BLACK PN/BRILLIANT BLACK BN COLOR HALAL IF SYNTHETIC MATERIAL ARE HALAL
E153 CARBON BLACK/VEGETABLE CARBON (CHARCOAL) COLOR MUSHBOOH, HALAL IF 100% VEGETABLE DERIVED
E160A ALPHA, BETA, GAMMA COLOR – CAROTENE MUSHBOOH
E160B ANNATTO, BIXIN, NORBIXIN COLOR – CAROTENE MUSHBOOH, MAY BE MIXED WITH GELATIN
E160C CAPSANTHIN/CAPSORBIN COLOR – CAROTENE MUSHBOOH, MAY BE MIXED WITH GELATIN
E160D LYCOPENE COLOR – CAROTENE MUSHBOOH, MAY BE MIXED WITH GELATIN
E160E BETA-APO-8-CAROTENAL COLOR – CAROTENE MUSHBOOH, MAY BE MIXED WITH GELATIN
E160F ETHYLESTER OF BETA-APO-8-CARTONOIC ACID COLOR – CAROTENE MUSHBOOH, MAY BE EXTRACTED WITH ALCOHOL
E161A FLAVOXANTHIN COLOR MUSHBOOH, MAY BE EXTRACTED WITH ALCOHOL
E161B LUTEIN COLOR MUSHBOOH, MAY BE EXTRACTED WITH ALCOHOL
E161C CRYPTOXANTHIN COLOR MUSHBOOH, MAY BE EXTRACTED WITH ALCOHOL
E161D RUBIXANTHIN COLOR MUSHBOOH, MAY BE EXTRACTED WITH ALCOHOL
E161E VIOLAXANTHIN COLOR MUSHBOOH, MAY BE EXTRACTED WITH ALCOHOL
E161F RHODOXANTHIN COLOR MUSHBOOH, MAY BE EXTRACTED WITH ALCOHOL
E161G CANTHAXANTHIN COLOR MUSHBOOH, HARAM IF FROM ANIMAL SOURCE (RETINAL)
E162 BEETROOT RED/BETANIN COLOR HALAL IF NOT EXTRACTED WITH ALCOHOL
E163 ANTHOCYANINS COLOR HALAL IF NOT EXTRACTED WITH ALCOHOL
E170 CALCIUM CARBONATE (CHALK) COLOR – INORGANIC MUSHBOOH, HARAM IF FROM ANIMAL BONES, HALAL IF FROM ROCK MINERAL
E171 TITANIUM DIOXIDE COLOR – INORGANIC HALAL
E172 IRON OXIDES AND HYDROXIDES COLOR – INORGANIC HALAL
E173 ALUMINIUM COLOR – INORGANIC HALAL
E174 SILVER COLOR – INORGANIC HALAL
E175 GOLD COLOR – INORGANIC HALAL
E180 PIGMENT RUBINE/LITHOL RUBINE BK COLOR – INORGANIC MUSHBOOH
E200 SORBIC ACID PRESERVATIVE HALAL
E201 SODUIM SORBATE PRESERVATIVE HALAL
E202 POTASSIUM SORBATE PRESERVATIVE HALAL
E203 CALCIUM SORBATE PRESERVATIVE HALAL
E210 BENZOIC ACID PRESERVATIVE HALAL
E211 SODUIM BENZOATE PRESERVATIVE HALAL
E212 POTASSIUM BENZOATE PRESERVATIVE HALAL
E213 CALCIUM BENZOATE PRESERVATIVE HALAL
E214 ETHYL 4-HYDROXYBENZOATE PRESERVATIVE HALAL, IF NO ALCOHOL IS USED
E215 ETHYL 4-HYDROXYBENZOATE, SODIUM SALT PRESERVATIVE HALAL, IF NO ALCOHOL IS USED
E216 PROPYL 4-HYDROXYBENZOATE PRESERVATIVE HALAL, IF NO ALCOHOL IS USED
E217 PROPYL 4-HYDROXYBENZOATE, SODIUM SALT PRESERVATIVE HALAL, IF NO ALCOHOL IS USED
E218 METHYL 4-HYDROXYBENZOATE PRESERVATIVE HALAL, IF NO ALCOHOL IS USED
E219 METHYL 4-HYDROXYBENZOATE, SODIUM SALT PRESERVATIVE HALAL, IF NO ALCOHOL IS USED
E220 SULPHUR DIOXIDE PRESERVATIVE HALAL
E221 SODIUM SULPHITE PRESERVATIVE HALAL
E222 SODIUM HYDROGEN SULPHITE PRESERVATIVE HALAL
E223 SODIUM METABISULPHITE PRESERVATIVE HALAL
E224 POTASSIUM METABISULPHITE PRESERVATIVE HALAL
E226 CALCIUM SULPHITE PRESERVATIVE HALAL
E227 CALCIUM HYDROGEN SULPHITE PRESERVATIVE HALAL
E230 BIPHENYL/DIPHENYL PRESERVATIVE HALAL, IF NO ALCOHOL IS USED
E231 2-HYDROXYBIPHENYL PRESERVATIVE HALAL, IF NO ALCOHOL IS USED
E232 SODIUM BIPHENYL-2-YL OXIDE PRESERVATIVE HALAL, IF NO ALCOHOL IS USED
E233 2-(THIAZOL-4-YL) BENZIMIDAZOLE PRESERVATIVE HALAL, IF NO ALCOHOL IS USED
E239 HEXAMINE PRESERVATIVE – OTHER HALAL
E249 POTASSIUM NITRATE PRESERVATIVE HALAL
E250 SODIUM NITRATE PRESERVATIVE HALAL
E251 SODIUM NITRATE PRESERVATIVE HALAL
E252 POTASSIUM NITRATE (SALTPETRE) PRESERVATIVE HALAL
E260 ACETIC ACID MISCELLANEOUS – ACIDS HALAL
E261 POTASSIUM ACETATE MISCELLANEOUS – ACIDS HALAL
E262 POTASSIUM HYDROGEN DIACETATE MISCELLANEOUS – ACIDS HALAL
E263 CALCIUM ACETATE MISCELLANEOUS – ACIDS HALAL
E270 LACTIC ACID MISCELLANEOUS – ACIDS HALAL
E280 PROPIONIC ACID PRESERVATIVE – ACIDS HALAL
E281 SODIUM PROPIONATE PRESERVATIVE – ACIDS HALAL
E282 CALCIUM PROPIONATE PRESERVATIVE – ACIDS HALAL
E283 POTASSIUM PROPIONATE PRESERVATIVE – ACIDS HALAL
E290 CARBON DIOXIDE MISCELLANEOUS HALAL
E300 L-ASCORBIC ACID (VITAMIN C) ANTIOXIDANTS – VITAMIN C HALAL
E301 SODIUM-L-ASCORBATE ANTIOXIDANTS – VITAMIN C AND DERIVATIVES HALAL
E302 CALCIUM-L-ASCORBATE ANTIOXIDANTS – VITAMIN C AND DERIVATIVES HALAL
E304 ASCORBYL PALMITATE ANTIOXIDANTS – VITAMIN C AND DERIVATIVES MUSHBOOH
E306 NATURAL EXTRACTS RICH IN TOCOPHEROLS ANTIOXIDANTS – VITAMIN E MUSHBOOH
E307 SYNTHETIC ALPHA-TOCOPHEROL ANTIOXIDANTS – VITAMIN E HALAL ONLY IF IT IS MADE WITH ALL HALAL SYNTHETIC MATERIALS
E308 SYNTHETIC GAMMA-TOCOPHEROL ANTIOXIDANTS – VITAMIN E HALAL ONLY IF IT IS MADE WITH ALL HALAL SYNTHETIC MATERIALS
E309 SYNTHETIC DELTA-TOCOPHEROL ANTIOXIDANTS – VITAMIN E HALAL ONLY IF IT IS MADE WITH ALL HALAL SYNTHETIC MATERIALS
E310 PROPYL GALLATE ANTIOXIDANTS – OTHER HALAL
E311 OCTYL GALLATE ANTIOXIDANTS – OTHER MUSHBOOH
E312 DODECYL GALLATE ANTIOXIDANTS – OTHER MUSHBOOH
E320 BUTYLATED HYDROXYANISOLE (BHA) ANTIOXIDANTS – OTHER MUSHBOOH, HALAL IF VEGETABLE OIL IS USED AS A CARRIER, HARAM IF ANIMAL FAT IS USED AS CARRIER. THEY ARE NOT 100% BHA WHICH IS A CHEMICAL
E321 BUTYLATED HYDROXYTOLUENE (BHT) ANTIOXIDANTS – OTHER MUSHBOOH, HALAL IF VEGETABLE OIL IS USED AS A CARRIER, HARAM IF ANIMAL FAT IS USED AS CARRIER. THEY ARE NOT 100% BHA WHICH IS A CHEMICAL
E322 LECITHIN EMULSIFIERS AND STABILIZERS MUSHBOOH, HALAL IF IT IS FROM SOY FAT OR EGG YOLK, HARAM IF IT IS FROM ANIMAL FAT
E325 SODIUM LACTATE MISCELLANEOUS – SALTS OF LACTIC ACID HALAL
E326 POTASSIUM LACTATE MISCELLANEOUS – SALTS OF LACTIC ACID HALAL
E327 CALCIUM LACTATE MISCELLANEOUS – SALTS OF LACTIC ACID HALAL
E330 CITRIC ACID MISCELLANEOUS – CITRIC ACID AND ITS SALTS HALAL
E331 SODIUM CITRATES MISCELLANEOUS – CITRIC ACID AND ITS SALTS HALAL
E332 POTASSIUM CITRATES MISCELLANEOUS – CITRIC ACID AND ITS SALTS HALAL
E333 CALCIUM CITRATES MISCELLANEOUS – CITRIC ACID AND ITS SALTS HALAL
E334 TARTARIC ACID MISCELLANEOUS – TARTARIC ACID AND ITS SALTS HALAL, IF NOT FROM WINE BY-PRODUCT, IN USA IT IS HALAL
E335 SODIUM TARTRATE MISCELLANEOUS – TARTARIC ACID AND ITS SALTS HALAL, IF NOT FROM WINE BY-PRODUCT, IN USA IT IS HALAL
E336 POTASSIUM TARTRATE (CREAM OF TARTAR) MISCELLANEOUS – TARTARIC ACID AND ITS SALTS HALAL, IF NOT FROM WINE BY-PRODUCT
E337 POTASSIUM SODIUM TARTRATE MISCELLANEOUS – TARTARIC ACID AND ITS SALTS HALAL, IF NOT FROM WINE BY-PRODUCT
E338 ORTHOPHOSPHORIC ACID MISCELLANEOUS – PHOSPHORIC ACID AND ITS SALTS HALAL
E339 SODIUM PHOSPHATES MISCELLANEOUS – PHOSPHORIC ACID AND ITS SALTS HALAL
E340 POTASSIUM PHOSPHATES MISCELLANEOUS – PHOSPHORIC ACID AND ITS SALTS HALAL
E341 CALCIUM PHOSPHATES MISCELLANEOUS – PHOSPHORIC ACID AND ITS SALTS HALAL
E400 ALGINIC ACID EMULSIFIERS AND STABILIZERS – ALGINATES HALAL
E401 SODIUM ALGINATE EMULSIFIERS AND STABILIZERS – ALGINATES HALAL
E402 POTASSIUM ALGINATE EMULSIFIERS AND STABILIZERS – ALGINATES HALAL
E403 AMMONIUM ALGINATE EMULSIFIERS AND STABILIZERS – ALGINATES HALAL
E404 CALCIUM ALGINATE EMULSIFIERS AND STABILIZERS – ALGINATES HALAL
E405 PROPANE-1, 2-DIOL ALGINATE EMULSIFIERS AND STABILIZERS – ALGINATES HALAL
E406 AGAR EMULSIFIERS AND STABILIZERS – OTHER PLANT GUMS HALAL
E407 CARRAGEENAN EMULSIFIERS AND STABILIZERS – OTHER PLANT GUMS HALAL
E410 LOCUST BEAN GUM (CAROB GUM) EMULSIFIERS AND STABILIZERS – OTHER PLANT GUMS HALAL
E412 GUAR GUM EMULSIFIERS AND STABILIZERS – OTHER PLANT GUMS HALAL
E413 TRAGACANTH EMULSIFIERS AND STABILIZERS – OTHER PLANT GUMS HALAL
E414 GUM ACACIA (GUM ARABIC) EMULSIFIERS AND STABILIZERS – OTHER PLANT GUMS HALAL
E415 XANTHAN GUM EMULSIFIERS AND STABILIZERS – OTHER PLANT GUMS HALAL
E420 SORBITOL SUGAR ALCOHOLS HALAL
E421 MANNITOL SUGAR ALCOHOLS HALAL
E422 GLYCEROL SUGAR ALCOHOLS MUSHBOOH, CALLED GLYCERIN IN USA, HALAL IF IT IS FROM PLANT, HARAM IF IT IS FROM ANIMAL
E440A PECTIN EMULSIFIERS AND STABILISERS – PECTIN AND DERIVATIVES HALAL
E440B AMIDATED PECTIN EMULSIFIERS AND STABILISERS – PECTIN AND DERIVATIVES HALAL
E450 A,B,C SODIUM AND POTASSIUM PHOSHATES AND POLYPHOSPHATES MISCELLANEOUS HALAL
E460 MICROCRYSTALLINE / POWDERED CELLULOSE EMULSIFIERS AND STABILISERS – CELLULOSE AND DERIVATIVES HALAL
E461 METHYLCELLULOSE EMULSIFIERS AND STABILISERS – CELLULOSE AND DERIVATIVES HALAL
E463 HYDROXYPROPYLCELLULOSE EMULSIFIERS AND STABILISERS – CELLULOSE AND DERIVATIVES HALAL
E464 HYDROXYPROPYL-METHYLCELLULOSE EMULSIFIERS AND STABILISERS – CELLULOSE AND DERIVATIVES HALAL
E465 ETHYLMETHYCELLULOSE EMULSIFIERS AND STABILISERS – CELLULOSE AND DERIVATIVES HALAL
E466 CARBOXYMETHYLCELLULOSE, SODIUM SALT EMULSIFIERS AND STABILISERS – CELLULOSE AND DERIVATIVES HALAL
E470 SODIUM, POTASSIUM AND CALCIUM SALTS OF FATTY ACIDS EMULSIFIERS AND STABILISERS – SALTS OR ESTERS OF FATTY ACIDS MUSHBOOH, HALAL IF IT IS FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
E471 MONO-AND DIGLYCERIDES OF FATTY ACIDS EMULSIFIERS AND STABILISERS – SALTS OR ESTERS OF FATTY ACIDS MUSHBOOH, HALAL IF IT IS FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
E472 VARIOUS ESTERS OF MONO-AND DIGLYCERIDES OF FATTY ACIDS EMULSIFIERS AND STABILISERS – SALTS OR ESTERS OF FATTY ACIDS MUSHBOOH, HALAL IF IT IS FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
E473 SUCROSE ESTERS OF FATTY ACIDS EMULSIFIERS AND STABILISERS – SALTS OR ESTERS OF FATTY ACIDS MUSHBOOH, HALAL IF IT IS FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
E474 SUCROGLYCERIDES EMULSIFIERS AND STABILISERS – SALTS OR ESTERS OF FATTY ACIDS MUSHBOOH, HALAL IF IT IS FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
E475 POLYGLYCEROL ESTERS OF FATTY ACIDS EMULSIFIERS AND STABILISERS – SALTS OR ESTERS OF FATTY ACIDS MUSHBOOH, HALAL IF IT IS FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
E477 PROPANE-1, 2-DIOL ESTERS OF FATTY ACIDS EMULSIFIERS AND STABILISERS – SALTS OR ESTERS OF FATTY ACIDS MUSHBOOH, HALAL IF IT IS FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
E481 SODIUM STEAROYL-2-LACTYLATE EMULSIFIERS AND STABILISERS – SALTS OR ESTERS OF FATTY ACIDS MUSHBOOH, HALAL IF IT IS FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
E482 CALCIUM STEAROYL-2-LACTYLATE EMULSIFIERS AND STABILISERS – SALTS OR ESTERS OF FATTY ACIDS MUSHBOOH, HALAL IF IT IS FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
E483 STEARYL TARTRATE EMULSIFIERS AND STABILISERS – SALTS OR ESTERS OF FATTY ACIDS MUSHBOOH, HALAL IF IT IS FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
FOOD INGREDIENTS NUMBERS WITH NO E-PRE
107 YELLOW 2G COLORS MUSHBOOH
128 RED 2G COLORS MUSHBOOH
133 BRILLIANT BLUE FCF COLORS MUSHBOOH
154 BROWN FK COLORS MUSHBOOH
155 BROWN HT COLORS MUSHBOOH
234 NISIN PRESERVATIVE – OTHER MUSHBOOH
262 SODIUM ACETATE MISCELLANEOUS – ACIDS AND THEIR SALTS HALAL
296 MALIC ACID MISCELLANEOUS – ACIDS AND THEIR SALTS HALAL
297 FUMARIC ACID MISCELLANEOUS – ACIDS AND THEIR SALTS HALAL
350 SODIUM MALATE MISCELLANEOUS – SALTS OF MALIC ACID HALAL
351 POTASSIUM MALATE MISCELLANEOUS – SALTS OF MALIC ACID HALAL
352 CALCIUM MALATE MISCELLANEOUS – SALTS OF MALIC ACID HALAL
353 METATARIC ACID MISCELLANEOUS – SALTS OF MALIC ACID HALAL
355 ADIPIC ACID MISCELLANEOUS – SALTS OF MALIC ACID HALAL
363 SUCCINIC ACID MISCELLANEOUS – SALTS OF MALIC ACID HALAL
370 1, 4 – HEPTONO LACTANE MISCELLANEOUS – SALTS OF MALIC ACID HALAL
375 NICOTINIC ACID MISCELLANEOUS – SALTS OF MALIC ACID HALAL
380 TRIAMMONIUM CITRATE MISCELLANEOUS – SALTS OF MALIC ACID HALAL
381 AMMONIUM FERRIC CITRATE MISCELLANEOUS – SALTS OF MALIC ACID HALAL
385 CALCIUM DISODIUM EDTA MISCELLANEOUS – SALTS OF MALIC ACID HALAL
416 KARAYA GUM EMULSIFIERS AND STABILISERS HALAL
430 POLYOXYETHANE (8) STEARATE EMULSIFIERS AND STABILISERS – FATTY ACID DERIVATIVES MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
431 POLYOXYETHANE (40) STEARATE EMULSIFIERS AND STABILISERS – FATTY ACID DERIVATIVES MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
432 POLYOXYETHANE (20) SORBITAN / POLYSORBATE 20 EMULSIFIERS AND STABILISERS – FATTY ACID DERIVATIVES MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
433 POLYOXYETHANE (20) SORBITAN MONO-OLEATE / POLYSORBATE 80 EMULSIFIERS AND STABILISERS – FATTY ACID DERIVATIVES MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
434 POLYOXYETHANE (20) SORBITAN MONOPALMITATE / POLYSORBATE 40 EMULSIFIERS AND STABILISERS – FATTY ACID DERIVATIVES MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
435 POLYOXYETHANE (20) SORBITAN MONOSTEARATE / POLYSORBATE 60 EMULSIFIERS AND STABILISERS – FATTY ACID DERIVATIVES MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
436 POLYOXYETHANE (20) SORBITAN TRISTEARATE / POLYSORBATE 65 EMULSIFIERS AND STABILISERS – FATTY ACID DERIVATIVES MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
476 POLYGLYCEROL ESTERS OF POLYCONDENSED ESTERS OF CASTER OIL EMULSIFIERS AND STABILISERS – SALTS OR ESTERS OF FATTY ACIDS MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
478 LACTYLATED FATTY ACID ESTERS OF GLYCEROL AND PROPANE-1, 2-DIOL EMULSIFIERS AND STABILISERS – SALTS OR ESTERS OF FATTY ACIDS MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
491 SORBITAN MONOSTEARATE EMULSIFIERS AND STABILISERS – SALTS OR ESTERS OF FATTY ACIDS MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
492 SORBITAN TRISTEARATE EMULSIFIERS AND STABILISERS – SALTS OR ESTERS OF FATTY ACIDS MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
493 SORBITAN MONOLAURATE EMULSIFIERS AND STABILISERS – SALTS OR ESTERS OF FATTY ACIDS MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
494 SORBITAN MONO-OLEATE EMULSIFIERS AND STABILISERS – SALTS OR ESTERS OF FATTY ACIDS MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
495 SORBITAN MONOPALMITATE EMULSIFIERS AND STABILISERS – SALTS OR ESTERS OF FATTY ACIDS MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
500 SODIUM CARBONATE / SODIUM BICARBONATE MISCELLANEOUS – ACIDS AND SALTS: CARBONATES HALAL
501 POTASSIUM CARBONATE / POTASSIUM BICARBONATE MISCELLANEOUS – ACIDS AND SALTS: CARBONATES HALAL
503 AMMONIUM CARBONATE MISCELLANEOUS – ACIDS AND SALTS: CARBONATES HALAL
504 MAGNESIUM CARBONATE MISCELLANEOUS – ACIDS AND SALTS: CARBONATES HALAL
507 HYDROCHLORIC ACID MISCELLANEOUS – ACIDS AND SALTS: HYDROCHLORIC ACID AND ITS SALTS HALAL
508 POTASSIUM CHLORIDE MISCELLANEOUS – ACIDS AND SALTS: HYDROCHLORIC ACID AND ITS SALTS HALAL
509 CALCIUM CHLORIDE MISCELLANEOUS – ACIDS AND SALTS: HYDROCHLORIC ACID AND ITS SALTS HALAL
510 AMMONIUM CHLORIDE MISCELLANEOUS – ACIDS AND SALTS: HYDROCHLORIC ACID AND ITS SALTS HALAL
513 SULPHURIC ACID MISCELLANEOUS – ACIDS AND SALTS: SULPHURIC ACID AND ITS SALTS HALAL
514 SODIUM SULPHATE MISCELLANEOUS – ACIDS AND SALTS: SULPHURIC ACID AND ITS SALTS HALAL
515 POTASSIUM SULPHATE MISCELLANEOUS – ACIDS AND SALTS: SULPHURIC ACID AND ITS SALTS HALAL
516 CALCIUM SULPHATE MISCELLANEOUS – ACIDS AND SALTS: SULPHURIC ACID AND ITS SALTS HALAL
518 MAGNESIUM SULPHATE MISCELLANEOUS – ACIDS AND SALTS: SULPHURIC ACID AND ITS SALTS HALAL
524 SODIUM HYDROXIDE MISCELLANEOUS – ALKALIS HALAL
525 POTASSIUM HYDROXIDE MISCELLANEOUS – ALKALIS HALAL
526 CALCIUM HYDROXIDE MISCELLANEOUS – ALKALIS HALAL
527 AMMONIUM HYDROXIDE MISCELLANEOUS – ALKALIS HALAL
528 MAGNESIUM HYDROXIDE MISCELLANEOUS – ALKALIS HALAL
529 CALCIUM OXIDE MISCELLANEOUS – ALKALIS HALAL
530 MAGNESIUM OXIDE MISCELLANEOUS – ALKALIS HALAL
535 SODIUM FERROCYANIDE MISCELLANEOUS – OTHER SALTS HALAL
536 POTASSIUM FERROCYANIDE MISCELLANEOUS – OTHER SALTS HALAL
540 DICALCIUM FERROCYANIDE MISCELLANEOUS – OTHER SALTS HALAL
541 SODIUM ALUMINIUM PHOSPHATE MISCELLANEOUS – OTHER SALTS HALAL
542 EDIBLE BONE PHOSPHATE (BONE-MEAL) MISCELLANEOUS – ANTI-CAKING AGENTS HARAM
544 CALCIUM POLYPHOSPHATES MISCELLANEOUS – ANTI-CAKING AGENTS MUSHBOOH, HALAL IF IT IS FROM MINERALS, HARAM IF IT IS FROM ANIMAL BONES
545 AMMONIUM POLYPHOSPHATES MISCELLANEOUS – ANTI-CAKING AGENTS HALAL
551 SILICON DIOXIDE (SILICA SALT) MSCELLANEOUS – SILICON SALTS HALAL
552 CALCIUM SILICATE MISCELLANEOUS – SILICON SALTS HALAL
553 MAGNESIUM SILICATE / MAGNESIUM TRISILICATE (TALC) MISCELLANEOUS – SILICON SALTS HALAL
554 ALUMINIUM CALCIUM SILICATE MISCELLANEOUS – SILICON SALTS HALAL
556 ALUMINIUM CALCIUM SILICATE MISCELLANEOUS – SILICON SALTS MUSHBOOH, HALAL IF IT IS FROM MINERALS, HARAM IF IT IS FROM ANIMAL BONES
558 BENTONITE MISCELLANEOUS – SILICON SALTS HALAL
559 KAOLIN (ALUMINIUM SILICATE) MISCELLANEOUS – SILICON SALTS HALAL
570 STEARIC ACID MISCELLANEOUS – OTHER COMPOUNDS MUSHBOOH, HALAL IF THE SOURCE IS FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
572 MAGNESIUM STEARATE MISCELLANEOUS – OTHER COMPOUNDS MUSHBOOH, HALAL IF THE SOURCE IS FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
575 GLUCONO DELTA-LACTONE MISCELLANEOUS – OTHER COMOUNDS HALAL
576 SODIUM GLUCONATE MISCELLANEOUS – OTHER COMPOUNDS HALAL
577 POTASSIUM GLUCONATE MISCELLANEOUS – OTHER COMPOUNDS HALAL
578 CALCIUM GLUCONATE MISCELLANEOUS – OTHER COMPOUNDS HALAL
620 L-GLUTAMIC ACID MISCELLANEOUS – FLAVOUR ENHANCERS MUSHBOOH, HALAL IF IT IS FROM PLANT PROTEIN, HARAM IF IT IS FROM ANIMAL PROTEIN
621 MONOSODIUM GLUTAMATE (MSG) MISCELLANEOUS – FLAVOUR ENHANCERS MUSHBOOH, HALAL IF ALL INGREDIENTS INCLUDING CULTURE MEDIA TO GROW CULTURE FROM HALAL SOURCE, HARAM IF MEDIA IS FROM PORK FAT
622 MONOPOTASSIUM GLUTAMATE MISCELLANEOUS – FLAVOUR ENHANCERS MUSHBOOH, HALAL IF ALL INGREDIENTS INCLUDING CULTURE MEDIA TO GROW CULTURE FROM HALAL SOURCE, HARAM IF MEDIA IS FROM PORK FAT
623 CALCIUM GLUTAMATE MISCELLANEOUS – FLAVOUR ENHANCERS MUSHBOOH, HALAL IF ALL INGREDIENTS INCLUDING CULTURE MEDIA TO GROW CULTURE FROM HALAL SOURCE, HARAM IF MEDIA IS FROM PORK FAT
627 SODIUM GUANYLATE MISCELLANEOUS – FLAVOUR ENHANCERS HALAL
631 SODIUM INOSINATE MISCELLANEOUS – FLAVOUR ENHANCERS MUSHBOOH
635 SODIUM5 – RIBONUCLEOTIDE MISCELLANEOUS – FLAVOUR ENHANCERS MUSHBOOH
636 MALTOL MISCELLANEOUS – FLAVOUR ENHANCERS MUSHBOOH, HALAL IF NO ALCOHOL IS USED IN THE PROCESS
637 ETHYL MALTOL MISCELLANEOUS – FLAVOUR ENHANCERS MUSHBOOH, HALAL IF NO ALCOHOL IS USED IN THE PROCESS
900 DIMETHYLPOLYSILOXANE MISCELLANEOUS – FLAVOUR ENHANCERS MUSHBOOH, HALAL IF NO ALCOHOL IS USED IN THE PROCESS
901 BEESWAX MISCELLANEOUS – GLAZING AGENTS HALAL
903 CARNAUBA WAX MISCELLANEOUS – GLAZING AGENTS HALAL
904 SHELLAC MISCELLANEOUS – GLAZING AGENTS MUSHBOOH, UNDER CONSULTATION WITH ISLAMIC SCHOLARS, A GUMMY SECRETION MATERIAL FROM THE PORES OF AN INSECT COCCUS LACCA THAT FEED ON PALAS TREES IN INDIA AND SOUTH ASIA. THIS GUMMY MATERIAL IS CALLED LAC.
905 MINERAL HYDROCARBONS MISCELLANEOUS – GLAZING AGENTS HALAL IF NO ALCOHOL IS USED
907 REFINED MICROCRYSTALLINE WAX MISCELLANEOUS – GLAZING AGENTS MUSHBOOH, HALAL IF OBTAINED FROM HALAL SOURCE
920 L-CYSTEINE HYDROCHLORIDE MISCELLANEOUS – COMPOUNDS USED TO TREAT FLOUR MUSHBOOH, HARAM IF IT IS OBTAINED FROM HUMAN HAIR, HALAL IF IT IS MADE FROM HALAL SYNTHETIC MATERIAL. NO OPINION IF IT IS MADE FROM CHICKEN FEATHERS
924 POTASSIUM BROMATE MISCELLANEOUS – COMPOUNDS USED TO TREAT FLOUR HALAL
925 CHLORINE MISCELLANEOUS – COMPOUNDS USED TO TREAT FLOUR HALAL
926 CHLORINE DIOXIDE MISCELLANEOUS – COMPOUNDS USED TO TREAT FLOUR HALAL
927 AZODICARBONAMIDE MISCELLANEOUS – COMPOUNDS USED TO TREAT FLOUR HALAL

 

E- means EC (European communities) and E-Numbers are assigned to various food additives. Some E-Numbers are banned in some countries. In UK Numbers without E prefix are allowed but may not be allowed in other country. We are getting lot of e-mails from our Muslims brother and sisters inquiring about HALAL status of E-Numbers, so we decided to add to our web site. E-Numbers are divided into following category:

 

Food Additives E-Numbers

Colors

100-180

Preservatives

200-252

Acidities

260-297

Antioxidant

300-385

Thickeners

400-429

Emulsifiers

430-499

Flavor Enhancer

620-640

Sweeteners

950-967

 

Halal Status: The Halal status was given to the ingredients which are obtained from 100% Halal raw materials without use of alcohol. These are plant and chemical based material. 

Haram: Those are obtained from animal source or use of alcohol. All non-zabiha Halal animal by-products were considered as Haram because Allah’s name was not announced at the time of slaughtering the animal. Off course pork by product was considered 100% Haram.  Some Muslims may differ with us about not accepting the meat slaughtered by people of the book as not Halal meat. 

Mushbooh: Mushbooh status was given to those E-Numbers where source of raw material was not known, it could be from plant source or animal source and also lack of information of use of alcohol with based ingredients. 

Hidden ingredients: We have no knowledge of different food laws in different countries regarding hidden processing aid ingredients which may be Haram. 

HARAM E – NUMBERS:
The following ingredients are considered as Haram: 

E 120: Cochineal (red color from insects) according to Ulema from UK and South Africa 

E 132: Indigo Carmine/Idigotine (Color)

E 441: Gelatin 

E 542: Edible Bone Phosphate 

We have carefully checked these ingredients based on our knowledge of US food industry but we are not familiar with different food laws in different European countries.

  • Mono & Diglycerides are fat based emulsifier and are made by reacting glycerol (fat based) with fats and oils. Monoglycerides can be made from beef or pork or soybean fat. Only soybean and zabiha slaughtered cow fat based Mono & Diglyceries are Halal. A Halal or Kosher symbol (which meet the Islamic dietary requirements) on a food package containing Mono & Diglycerides indicates that it is obtained from soybean fat.
  • Whey:Muslims think that whey is milk based ingredient, it has to be Halal but answer is NO. There are two kinds of whey, one is sweet or rennet whey and other is acid whey. Acid whey is obtained during the making of acid type of cheese such as cottage cheese. Sweet or rennet whey is used more in food products then acid whey. Sweet whey or rennet whey is a by-product of rennet cheese such as cheddar cheese. Whey is portion of milk remaining after coagulation and removal of curd. Whey is Halal only if the Halal starter culture bacteria, Halal medium on which starter culture grown (Starter culture bacteria are Halal if they obtained from milk source not meat source and media on which these starter culture bacteria grown has to be made from Halal ingredients such milk), microbial rennet, microbial lipase enzyme, Halal color, Halal flavor has added to milk. These requirements can only obtained if the cheese and whey are Halal or Kosher certified (which meet the Islamic dietary requirements). A Halal or Kosher symbol (which meet the Islamic dietary requirements) on a food package containing whey indicates that it is manufactured under Halal or Kosher supervision.
  • FD&C yellow No. 5 or FD&C red No. 40are chemical dyes and they are Halal if use as pure granular or powder form but if they use in liquid form then the solvent has to be Halal because vegetable oil or glycerin (from pork or beef or vegetable fat) can be used as a solvent to dissolve mix these colors in liquid products. A Halal or Kosher symbol (which meet the Islamic dietary requirements) on a food package containing these colors indicates that no pork or beef fat glycerin was used as a solvent.
  • L-Cysteine: A non essential amino acid is used as dough conditioner in bagels, pizza, bread, hard rolls. L-Cysteine is manufactured from human hair (Haram source), non zabiha or dead chicken/duck feathers and from petroleum source. MCG considered it Halal if it is made from petroleum source.
  • Chocolate Liquor is manufactured from grinding the cocoa nibs from cocoa bean. It is a Halal ingredient and do not contain any liquor or alcohol.
  • Vanilla Extractissued as a flavor and it is made from vanilla bean extract. It contains minimum of 35% ethyl alcohol (Haram) otherwise it will not call as vanilla extract according FDA regulation.
    If the yeast extract or autolyzed yeast is made from baker’s yeast then it is a Halal ingredient. But if it is made from brewer’s yeast as a by-product of beer making then it is not considered Halal because beer can penetrate in the yeast cells and never convert to any other things.
  • Vinegar: Distilled white vinegar, apple cider vinegar, malt vinegar, corn (Maize) sugar vinegar are considered Halal. Wine Vinegar and Balsamic vinegar are not considered Halal because of left over of wine (alcohol) in wine.
  • Processing Aid Ingredients or Hidden ingredients in food products and food ingredients:
    FDA will allow up to 2% of processing aid ingredients or hidden ingredients in a food product or in a food ingredient without reporting in the ingredients statement. Only Halal or kosher certified food products which meet the Islamic dietary requirements protect Muslim consumers from Haram processing aid ingredients or hidden ingredients. Examples of Hidden ingredients are use of pork gelatin in apple juice processing, gelatin in Beta carotene, Polysorbate 80 (a fat based emulsifier) in vitamins mix for milk fortification.
  • Soy Sauce:Naturally brewed soy sauce is not a Halal soy sauce because it is just made like wine containing 2-3% ethyl alcohol in it. Soy, wheat and water are main ingredients of naturally brewed soy sauce. All purpose soy sauce or non brewed soy sauce is a Halal soy sauce made from water, salt, hydrolyzed soy protein, corn syrup and sodium benzoate.
  • Nucleotides in infant formula: Nucleotides are made from yeast cells including torula yeast and brewer yeast. One of the larger manufacturers of nucleotides is using a specific strain of torula yeast and growing on alcoholic beverages such as beer and wine to manufacture the Nucleotide.  But the residual of amount of alcohol in nucleotide is very minimum such as 200 part per millions (PPM). Nucleotides are now adding to infant formulas such as in Similac and Enfamil brands. Islamic dietary laws considered alcoholic beverages are Haram. Nucleotide is considered as Mushbooh ingredient by MCG.
  • The Natural or artificial Flavor: consists of two things one is flavoring material and second is solvent which could be alcohol (haram) or water or propylen glycol (halal) or vegetable oil. The flavoring material in natural flavors is any thing comes from natural such vegetable source or animal source while flavoring material in artificial flavor is from chemicals or synthetic material.
If a food product has a Halal or kosher symbol on its package, then Natural flavors or artificial flavor’s flavoring material comes from Halal sources, if they do not have Halal or kosher symbol then the flavoring material may comes from any source animal or vegetable.
 
Questions and Answers:
Q:    Is powdered flavor and Custard powder Halal?
Ans: Powdered Flavor and custard powder are Halal only if they are made with Halal ingredients and carriers
Q:    Is Caramel powder Halal?
Ans: Caramel powder is Halal.
Q:     Is Naturally produced Soya Sauce Halal?
Ans: Naturally Brewed Soy sauce is NOT Halal.
 
Q:    Is Tang Halal?
Ans: Dry Tang powder is Halal if no alcohol is used in flavor but the liquid Tang is not Halal because it is not under certification.
Halal
Halal an Arabic word means lawful. Muslims all over the world are required to eat only Halal foods (foods allowed to eat according to Islamic dietary laws) made from Halal ingredients (only those law full food ingredients allowed under Islamic dietary laws). The Islamic dietary laws are based on Quranic (Holy book for Muslims) teachings and sayings of Prophet Mohammed Sallallahu alaihi wasallum (called Sunnah) and are based according Islamic Sharia (Islamic laws). The Halal ingredients are from grain, plant, chemical, synthetic (Halal), Dairy (if Halal enzymes and Halal culture media are used), egg products, fish and Zabiha meat sources.
  • Grain/Plant based ingredients:
    Baker’s yeast, Baker’s yeast extract, Beta Carotene (if vegetable oil is used as a carrier that is not gelatin), Microbial rennet, Chocolate liquor, Glycerin (plant and Halal synthetic source), Torula yeast (if grown on sugar cane not on liquor) and All purpose soy sauce.
  • Mineral, chemical, synthetic (Halal or kosher certified) based ingredients:
    Artificial Flavor (made from Halal ingredients without alcohol), BHA and BHT(only if vegetable oil is used as a carrier) and vanillin (from Halal synthetic source).
  • Dairy Ingredients ( made with Halal enzymes and Halal culture media or kosher certified): Acid Casein, Buttermilk solids, Caseinates, cheese powder, Lactose, Whey and Whey protein concentrate.
Ingredients made from plant fat( Halal or kosher certified): Stearates, Sodium Stearoyl Lactylate, DATEM, Mono & Di Glycerides, Ethoxylated Mono & Di Glycerides, Lecithin, Enzyme Modified Lecithin( Halal or kosher certified), Margarine, Polysorbate 60 or 80, Sorbitan Monostearates and Tocopherol.
Haram
Haram is opposite of Halal, means unlawful, again it is an Arabic word. Muslims are prohibited to consume Haram food products made from from Haram ingredients. They also based according to Quranic teachings and Sunnah as mentioned in sharia.
  • Haram ingredients from alcohol beverages: Beer, Beer flavor, Rum Flavor, Hard Cider, Beer Batter, Soy Sauce (Naturally brewed), Wine, Pure Alcohol as a Natural Flavor, Vanilla Extract containing alcohol.
  • Haram ingredients from Human body: L-Cysteine from human hair.
  • Haram ingredients from Pig: Bacon, Ham, Gelatin, Enzymes, Marshmallow (pig Gelatin), Vitamins.
  • Grain/plant based ingredients with pig based carrier: Beta carotene (pig Gelatin) and BHA/BHT (pig based carrier).
  • Dairy ingredients made from pork enzymes and culture media: Caseinates, Lactose, Whey.
  • Ingredients made from pork fat: Lard, Mono & diglycerides, Sodium Stearoyl Lactylate, DATEM, Polysorbate 60 or 80.
MUSH-BOOH
Mushbooh is an Arabic word for doubtful things. Muslims are required to stay away from doubtful things. Food products and food ingredients whose sources are not known whether they are made from Halal or Haram source fall under this category.
  • Yeast Extract from brewer’s yeast (some Islamic scholars considered it Halal but to other think it is a Mush-booh ingredient).
  • Cochineal/Carmine color (Islamic scholars in UK and South Africa considered it Haram but others do not considered it Haram).
Food Flavors 
The food flavor of a food substance is the combined sensation of the taste and odor as perceived by the eater or drinker of that substance. The food flavorings are available to the food industry producer as solids, liquids, and paste. The food flavoring is man made and they are compounded from natural and/or synthetic aromatic substances which may or not be found in nature. Flavors may be a mixture of any flavors or flavoring ingredients such as
  • Process Flavors,
  • Hydrolysates,
  • Fat Flavors,
  • Autolysates,
  • Enzyme Modified Flavor with addition of carriers,
  • antioxidants,
  • solvents and
  • flavor enhancers.
The impact of natural flavors on Halal food products can be best described in McDonald’s French Fries and Hash Browns. The raw French fries and hash brown are made with Natural flavor as indicated on their ingredients list. But no body know except the suppliers and McDonald that the natural flavor is made of Non-Zabiha beef extract.
 
Muslims should be very care full of following flavors in meat cheese related products such as meat Loaf seasoning, gravies and process cheese products
  1. Meat, Savory Flavors and Extracts:
    The McDonald raw French fries and Hash Brown are made with a food flavor containing Non-Zabiha beef extract.
  2. Dairy Flavors containing animal enzymes.
  3. Alcohol as an ingredient and Carrier in flavors
 
ALCOHOL AND FERMENTED FOOD PRODUCTS:
 
Alcohol is widely used as a carrier in many food flavors. Alcohol in food flavors will mostly evaporate if it is used as a solvent in food flavors for baked products or heat treated products. Some Islamic scholars do not consider a food product Halal even if it is made with all Halal ingredients but food flavor in which ethyl alcohol was used as a solvent. But other Islamic scholars recommend food products made with all Halal ingredients even if food flavors containing ethyl alcohol as a solvent.
You have to contact your Islamic scholars about their advise.
Muslim Consumer Group will not assign Halal status to food products which are even made with all ingredients but where ethyl alcohol was used in food flavors as a solvent.
MAJOR TYPE OF FERMENTED MILK PRODUCTS:
Type
Nature Of Fermentation
Kefir
Acid and Alcohol
Koumiss
Acid and Alcohol
Yogurt
Medium Acid
Cultured Buttermilk
Low Acid
Cultured Cream
Low Acid
Leben & Dahi
Medium Acid
Cheese
Acid, Diacetyle, Propionic Acid & CO2
 
Pickles from cucumber and sauerkraut from cabbage are made by salting (brining). No alcohol is produced during the processing of these products. However, when flavors are added, those flavors may or may not contain alcohol as a carrier.
 
NON ALCOHOLIC BEVERAGES:
Most of non alcoholic beverages are made from alcoholic beverages where alcohol is separated by use of cones or other method but they contain leftover alcohol, the flavor and color of the alcoholic beverages. A wine or alcoholic beverage consists of 6-12% alcohol, water, flavors obtained through fermentation process, colors. Every single component of wine or alcoholic beverages are Haram, so if they present in a non alcoholic beverages then the non alcoholic beverages became Haram too.
 
CHEESES AND ITS HALAL STATUS:
The following things have to be Halal in order for a cheese to be considered Halal:
  1. Ingredients used to make the Mother Starter Culture growth Media
  2. Ingredients used to make the Bulk Starter Culture growth Media
  3. Starter Bacterial culture are Halal if they obtained from milk source and not from meat source, usually in practice they obtained from milk.
  4. Milk Coagulating Enzyme, such as Microbial rennet used to coagulate milk or Rennet obtained from Zabiha slaughtered calves
  5. Fat Hydrolyzing Enzyme, such as Microbial Lipases
  6. Dairy ingredients such as Non Fat dry milk solid or cream or dry milk added
  7. Artificial color such as artificial blue or green color is added to neutralize natural yellow color in curd for Asiago or Blue cheese
  8. Media to grow mold Penicillium roquefortti providing blue color in blue cheese
  9. Harmless plant based enzyme is added for curing or flavor development and growth media for biological curing agent used on the surface of Brick cheese
  10. Flavoring, hydrolyzed lactose, whey for cold packed cheese food, gelatin is allowed in cream cheese but most manufacturer use gums instead of gelatin
Cultured lipolyzed Cream: is considered Halal if the culture media, which is used to grow cultures is made from Halal ingredients. The use of microbial Lipase enzyme is the second requirement for cultured lipolyzed cream to be considered Halal.
Cultured Lipolyzed Cream is made with use of cultures and Lipase enzyme.
Lipase enzyme is used to split milk fat into free fatty acids eventually leading to methyl ketones, lactones and other volatile compounds for flavor.

Gelatin is a derived water soluble protein made by controlled hydrolytic conversion of collagen, the protein constituent of white fibrous connective tissue from animals.

Gelatin is obtained from one of the following:

  Beef bones and calf skin (Gelatin type B) or
  Skin, hide splits and trimming of pork (Gelatin type A)
  Gelatin is also obtained from fish. The fish gelatin is started coming to markets in 1993 (Muslim Consumer Group reported in one of Chicago Muslim news paper in 1993). It is expensive than pork and beef and also provide little unpleasant smell to the food products.
Fish gelatin is used in Procter & Gamble’s Sunny Delight fruit drinks. It is combined with Beta carotene a plant based color as a processing aid ingredient (not reported under the ingredients list) to help disperse the Beta carotene in liquid system. Fish gelatin was also used by Saputo Cheese Company under Stella, Frigo, Lorraine and Dragone brands for low fat and reduced fat cheeses. The Fish gelatin meets the Islamic dietary requirements and is considered as a Halal ingredient.
Majority of Muslims do not purchase food products containing gelatin but a minority of Muslims consume food products made from Non-Zabiha beef gelatin. If these products are not under kosher certification, the manufacturer can change the source of gelatin from Non-Zabiha to pork.

There is a big confusion about Kosher Gelatin which is now used very extensively in yogurts, sour Cream, Cottage cheese and Ice Cream.

There are four type of kosher gelatin in the food products but none of them meet the Islamic dietary requirements and considered NOT Halal.

Different kosher certifying organizations have different beliefs.

For example kosher organization with symbols
  • OU, CRC, V, Kof K do not consider pork gelatin as a kosher gelatin.
  • K, KO accept pork gelatin as a kosher product.
So the statements such as “Gelatin is considered Kosher regardless of its source of origin”, which appears in many Halal foods books is not true.
  1. Gelatin in Jell-o Gelatin products is made from pork and considered kosher by a Rabbi who certify these products with a kosher symbol K. These products are Haram (NOT HALAL).
  2. Kosher gelatin is also obtained from non kosher slaughtered cattle bones and skin in China, which is certified by a Rabbi in Florida. This gelatin is used in majority of Dannon Yogurts( Dannon’s Premium Low Fat Plain, Premium Non Fat Plain and Natural Plain with UD kosher symbol do not contain any gelatin and considered as Halal products) and other brand of yogurts.
  3. Kosher gelatin is also made from pork source and listed as kosher gelatin in some products with kosher symbol KO. These products are Haram (NOT HALAL).
  4. The Union of Orthodex Jewish Congregation of America certifies a Kosher gelatin, which is made from cattle. These cattle are slaughtered according Jewish laws by a Sochet (A Rabbi). This kosher gelatin is used in Entenmann’s Frosted Toaster Pastries with kosher symbol UD. Many Islamic Scholars do not accept kosher meat as the meat of Ahle-Kitab because Sochet (Rabbi) do not announce the name of Allah and other prayers on each animals.
Only fish gelatin and gelatin made from the bones and skins of Halal animals slaughtered according to Islamic Sharia is considered Halal.
  1. Kosher Symbols: Allah says in Quran
    “This day are (all) things are good and pure made lawful unto you. The Food of the people of the books is lawful to you and yours is lawful unto them” (Sura 5, Ayat 5).
If an authentic and genuine non meat kosher certified food products bearing kosher symbols such as OU, K. CRC, V, Kuf K, KVH, COR and Parve meet the Islamic dietary requirements, then those products are considered Halal.
However if they contain gelatin, kosher gelatin, wine, alcohol, L-cysteine from human hair, wine vinegar, rum flavor, beer batter then they are considered to be NOT Halal food products.
For example if a food product contains gelatin or Kosher gelatin and also bears kosher symbol, then it will not be considered Halal.
We do not recommend Kosher meat for Muslims because they do not announce Allah’s name on each animal. Majority of Muslims do not consider it Halal. Besides, the Zabiha meat is accessible to Muslims in USA and Canada.
PLEASE DONOT USE THE KOSHER CERTIFIED FOOD PRODUCTS IF THEY CONTAIN THE FOLLOWING INGREDIENTS:
1) Gelatin (2) Kosher Gelatin (3) L-Cysteine made from human hair (4) Wine  (5) Liquor (6) Beer batter (7) Rum flavor (8) Ethyl Alcohol as a main ingredient appears on the ingredient list (9) Cochineal or Carmine, a red color from insects  (10) Naturally Brewed Soy Sauce (11) Yeast Extract or Autolyzed Yeast made from brewer�s yeast, a by product of beer making (12) Torula Yeast grown on alcohol  (13) Nucleotides (building block of nucleic acid) are obtained from yeast cells grown on alcohol, used in Infant Milk formulas to help babies build a good immune, digestive system and decreased incident of diarrhea (14) Vanilla Extract (15) Wine Vinegar (16) Ethyl alcohol is used as a solvent in natural and artificial flavors.
 i. Gelatin (Jell -o Gelatin products)
ii. Kosher Gelatin (from cow not slaughtered according Jewish slaughtering methods such as kosher gelatin in Dannon yogurts)
iii. Kosher Gelatin (from cows slaughtered according to Jewish method of slaughtered in which they pronounce name of Allah on the first cow and last cow, no pronouncement of Allah’s name between first and last cows such as kosher gelatin in Entenmann’s Frosted Toaster Pastries)

iv. Wine (Grey Poupon Mustard)

v. Alcohol
vi. Alcohol in Flavor ( Some Islamic scholars accept it as Halal and some do not, please consult your Islamic scholar)
vii. L-Cysteine from human Hair
Cochineal (Insect red color, all insect except gross hopper are Haram according to Hanafi fiqha)
viii. Naturally Brewed Soya Sauce (Soya sauce made with wheat and soy is Haram because the production of alcohol in its production and retention of 1-2% alcohol in soya sauce, Soya sauce made with water, Salt, Hydrolyzed vegetable Protein, Corn Syrup and Sodium Benzoate is Halal, it is also called All purpose Soya sauce)

ix. Brewer’s Yeast Extract  ( some Islamic scholars accept it as Halal and some considered it mushbooh because it is by-product of beer making, please consult with your Islamic scholar)
x. Beta Carotene (made with gelatin, if fish gelatin or vegetable oil is used then it is Halal)

 
Lipolyzed Butterfat:
The use of microbial Lipase enzyme is the requirement for lipolyzed butterfat to be considered Halal. Lipolyzed butterfat is made by use of Lipase enzyme to break butter fat to provide flavor.
L-Cysteine is a non essential amino acid used in bakery products as dough conditioner. It helps keep the dough from shrinking in case of pizza crust and pita breads. It is also used in bagels. It also reduced mixing time. L-Cysteine is made from either
  • human hair,
  • chicken feathers and
  • synthetic material.
L-Cysteine from Halal synthetic material is Halal certified by Majelis Ulema of Indonesia and sale by Ajinomoto USA. BagelEz is a dough conditioner from Caravan Company of New Jersey. They used Halal certified L-Cysteine.
According to Islamic Scholars the L-Cysteine made from human hairs is considered as a Haram product.
YEAST EXTRACT OR AUTOLYZED YEAST
Yeast is a single celled plant that has been useful to mankind since pre-historic times. There are numerous applications of yeast in the food industry
  • Baker’s Yeast: Halal
    The role of baker yeast in baking industry is to leaven bread and related products. Baker’s Yeast is a Halal yeast.
  • Brewer’s Yeast:
    This type of yeast is used in fermenting sugar in malt to produce alcohol and carbon dioxide in beer making.
  • Wine Yeast:
    This yeast is used in making wine.
  • Alcohol Yeast :
    Yeast is used in production of alcohol.
  • Torula Yeast:
    Torula Yeast grows on sulfite waste and sulfite liquors. It is also grown on sugar cane. Torula yeast grown on sulphite liquor containing alcohol is not recommended for Muslims.
If it is grown on sugar cane then it is considered Halal.
  • Autolyzed Yeast Extracts or Yeast Extracts:
    Autolyzed yeast extracts are available as a powder derived from Baker’s Yeast or Brewer’s Yeast. After brewing the beer, the brewer yeast is separated from the beer and subjected to self digestion, the hydrolysis of yeast cell protein by the proteolytic enzymes indigenous to yeast cell.
Brewer’s yeast extracts are used in soups, meat products, gravies, snacks, crackers, part of some of the culture media in cheese making. It is used in flavors and also vitamins.
Baker’s yeast extracts are used in non flavoring foods.
The Islamic Scholars have different opinions regarding the brewer’s yeast extracts. Some considered it Halal, some say, it is Mukrooh and some advise not to consume foods containing brewer’s yeast extract. Our Islamic scholar considered it Halal if the alcohol penetrated inside the yeast cell and changed to new thing. There is no literature available to indicate that alcohol inside yeast react and changed to a new thing. This is the reason we do not consider yeast extract from beer making as a Halal ingredient.
Please consult your Sheik or Imam on this topic.
Vinegar
Vinegar has been known for centuries. It is simply a dilute solution of water and acetic acid that contains coloring and flavoring agents in very small quantities from source of raw material. A typical distilled vinegar contains 95% of water and rest is acetic acid , minor constituents.
It is made by two successive microbial processes,
  • first being an alcoholic fermentation effected by yeasts and the
  • second an oxidation of alcohol by Acetobacter, a genus of aerobic bacteria.
U.S. Food and Drug Administration regulation states that the unmodified name vinegar apply only to the product derived from apples and that this product contain not less than 4 g of acetic acid in 100 ml of vinegar.
Vinegar also contains small quantities of ash, sugars, phosphoric acid, alcohol, and glycerol.
Vinegar is made by two process;
  1. The packed generator; and
  2. Submerged fermentation system.

Air is used in both process.
Fermentation :
The fermentation of sugar into alcohol (ethanol) and which comprises the first step in manufacturing of vinegar using the yeast Saccharomyces sp, which proceeds as follow: C6H12O6 ——-> 2C2H5OH + 2CO2 (sugar source) (Ethyl Alcohol) (Carbon Dioxide)The second fermentation step requires the microorganism acetobacter (Bacterium aceti) and oxygen as indicated below:

Gelatin: is a derived water soluble protein made by controlled hydrolytic conversion of collagen, the protein constituent of white fibrous connective tissue from animals.

Gelatin is obtained from one of the following:

  Beef bones and calf skin (Gelatin type B) or
  Skin, hide splits and trimming of pork (Gelatin type A)
  Gelatin is also obtained from fish. The fish gelatin is started coming to markets in 1993 (Muslim Consumer Group reported in one of Chicago Muslim news paper in 1993). It is expensive than pork and beef and also provide little unpleasant smell to the food products.
Fish gelatin is used in Procter & Gamble’s Sunny Delight fruit drinks. It is combined with Beta carotene a plant based color as a processing aid ingredient (not reported under the ingredients list) to help disperse the Beta carotene in liquid system. Fish gelatin was also used by Saputo Cheese Company under Stella, Frigo, Lorraine and Dragone brands for low fat and reduced fat cheeses. The Fish gelatin meets the Islamic dietary requirements and is considered as a Halal ingredient.
Majority of Muslims do not purchase food products containing gelatin but a minority of Muslims consume food products made from Non-Zabiha beef gelatin. If these products are not under kosher certification, the manufacturer can change the source of gelatin from Non-Zabiha to pork.
2C2H5OH + 2O2 ———> 2CH3COOH + 2H2O (Ethyl Alcohol) (Oxygen) (Acetic Acid) (Water)
 
FYI
Malt vinegar is used extensively in Britain, and wine vinegar in continental Europe.
Distilled white vinegar and cider vinegar is preferred in USA and Canada.
Types of Vinegar:
There are six type vinegar is used throughout the world.
  1. Distilled White or Grain or Spirit Vinegar: It is produced from the natural fermentation of dilute alcohol to vinegar. The vinegar is filtered and contains Natural mellow aroma.
  2. Apple Cider Vinegar: It is produced from unprocessed apple juice and vinegar retains its natural amber color and fruity flavor.
  3. Wine Vinegar: Wine vinegar is produced from Burgandy wine and other wines.It retains a ruby color and wine like flavor. It is used in Oil-Vinegar Dressing and gourmet cooking and condiments.
  4. Corn (Maize) sugar Vinegar: This type of vinegar is produced from corn sugar. Sugar is first converted to alcohol then alcohol is converted to acetic acid and water. It is also a amber color vinegar.
  5. Malt Vinegar: Malt vinegar is produced from the fermentation of malt to alcohol and then it is converted to vinegar.
  6. Specialty Vinegar such as Balsamic Vinegar: Balsamic vinegar is produced in Modena Italy from white and sugary Trebbiano grapes with special labor intensive method to special flavor and aroma There is possibility of left over wine in this vinegar.
Halal Status of vinegar:
There is a different of opinion among Hanafi and Shafi fiqa schools regarding vinegar.
There is also different of opinion among Islamic Scholars regarding wine vinegar. Since there is possibility of wine being not 100% converted to acetic acid and water. There is left over wine in the wine vinegar, we consider wine vinegar not a Halal vinegar. We recommend distilled white vinegar because it is made from dilute alcohol. Please consult your sheik or Imam on this topic.
VITAMINS FORTIFIED MILK:

Milk from buffalo, camel, cow and goat is Halal by itself however milk in the US and Canada from cows and goats must be fortified with vitamins A and D by law. California is the only state where milk can be sold without vitamin fortification. In 1994, the Muslim Consumer Group brought the following facts about vitamins fortification of milk.

a. What are the source of Vitamins A and D:
Vitamin A for milk fortification is produced commercially by reacting calcium carbonate with water and then esterified with palmitic acid (source can be from a plant or an animal or a synthetic).
Vitamin D3 is produced from sheep’s wool lanolin (Halal).

b. Presence of an emulsifier in Vitamin Mixes:
A fat based emulsifier Polysorbate 80 is added to the vitamin mix for milk fortification s as a processing aid ingredient to help vitamins to be mix and distributed evenly with milk so that it is satisfy the law requirement of a specific amount of vitamins per quart of milk. This emulsifier is not mentioned on the ingredient declaration on the milk containers because it is considered a processing aid. This emulsifier should not be from pork fat. It has to be from plant fat such as soy bean.

c. This vitamins mixture must be certified as Halal or kosher because there is no FDA regulations about the source of vitamins and the emulsifier for vitamin mix. If a manufacturer wishes to use an emulsifier and vitamins from pork source, there is no law to prevent it.

d. Now almost every dairy in USA is using Kosher certified vitamin mix, so the milk in USA and Canada is Halal.

e. Composition of Vitamin mix for milk fortification: 
Vitamin mix for milk fortification is made of Vitamin A, Vitamin D3, Water, Polysorbate 80 (an emulsifier), Propylene Glycol (to prevent freezing) and Sodium Benzoate as preservative. These ingredients other than Vitamin A and Vitamin D3 will not appear on the ingredients list of milk on its bottle because they considered as processing aid ingredients.

f. VITAMIN MIX MANUFACTURERS: 
Tastemaker, Bungi Foods, Vitamins Inc., Danisco-Grindsted are the major suppliers for the vitamin mix (BASF and Roche vitamins are main suppliers of vitamin A & D) to the milk industry. These companies have kosher certified vitamin mixes. The vitamin mixes from above companies are consider Halal.

Vanilla
Vanilla is the most world prized flavor. It is obtained from the beans of a tropical vine of genus vanilla. The beans at harvest do not have the characteristic vanilla fragrance but requires curing processes to obtain the vanilla fragrance.
All curing methods involve four basic phases:
  1. Wilting or killing of the beans that stops the natural respiratory metabolism and vegetative life of the pod.
  2. Sweating the wilted beans which involves a fairly rapid dehydration and slow fermentation. The characteristic flavor compounds develops here during which sugars, phenols, vanillin compound are developed by enzymatic and non-enzymatic reaction.
  3. Drying of sweated beans at very slowly at a lower temperature to 20-25% moisture.
  4. Conditioning of the dried beans in closed boxes for a few months where they finish the development of their characteristic fragrance.
Vanilla Standards: Vanilla extract is the only flavoring material with a US FDA standard of identity. It is included in the code of Federal Regulation (21CFR-169).
Vanilla Extraction and Ice Cream Standard: Vanilla standards was developed and promulgated concurrent and in close relation with Ice Cream Standard(21-CFR-135.110).
The labeling of Ice Cream is dependent on the type of flavoring used.
  • Category I (21CFR-135):
    Vanilla Ice Cream contains only pure vanilla components and no artificial flavors.
  • Category II (21CFR-135):
    Vanilla ice cream can be flavored with up toone ounce of synthetic vanillin per unit of vanilla extract. This is a natural and artificial product and labeled vanilla flavored Ice cream.
  • Category III (21CFR-135):
    Ice cream contains predominantly or exclusively an artificial vanilla flavoring that includes primary synthetic vanillin. This product must be labeled Artificially flavored or Artificial vanilla.
VANILLA PRODUCTS:
  1. Vanilla Beans: Vanilla beans are identified as the properly cured and dried fruit-pods of Vanilla planifolia in vanilla standard 21-CFR-169.3. Vanilla Extracts and Vanilla Powders: The reminder of the standard is involved with describing in general terms how the extract is made and what other ingredients can be used. It also defines other products related to pure vanilla extract (what constitutes them and how they can be labeled).
  2. Vanilla extract (extracted with alcohol).
  3. Vanilla flavoring (extracted with alcohol)
  4. Concentrated vanilla flavoring (extracted with alcohol)
  5. Vanilla powder (no alcohol is used)
  6. Vanilla-Vanillin extract (extracted with alcohol)
  7. Vanilla-Vanillin flavoring (extracted with alcohol)
  8. Vanilla-Vanillin powder (Vanillin may be obtained with or without alcohol)
The more significant statement in the standard, which should be noted, require that the finished extract have no less than 35% ethyl alcohol and contains no less than one unit of vanilla bean per gallon. There is no animal derived ingredients are used in the above products.
VANILLA WITHOUT ALCOHOL:
  1. New Methods of Extractions: Modern methods of extraction are used such as supercritical carbon dioxide extraction and reverse osmosis for concentration. These methods produce useful products for industrial flavoring but they either fail to fit the regulatory requirements (alcohol extraction) for standard products, but they are expensive. These specialized products differ in solubility, flavor profile, and appearance but add to the list of natural vanilla flavoring available to food and beverages manufacturers.
  2. Vanilla beans: Pure Vanilla beans (21CFR-169.3) are available for both food manufacturers for processed foods and common consumers for home bake products (McCormik brand of pure vanilla beans are available in supermarkets).
  3. Vanilla Flavor: A vanilla flavor may be in fact being non-alcoholic but it has to be outside of standard of identity.
  4. Vanilla Powder: This is a standard vanilla product (21CFR-169.179). Vanilla powder is a mixture of ground vanilla beans or vanilla oleoresin or both with one or more of the following optional blending ingredients (a) Sugars, (b) dextrose, (c) Lactose, (d) Food Starch, (e) dried corn syrup, (f) Gum acacia. Vanilla sugar is different from vanilla powder with sugar. Vanilla Sugar is made with sugar and vanilla extract and considered as Haram ingredient because of alcohol.
  5. Vanilla-Vanillin Powder: This is the same, as vanilla powder but contains not more than one ounce of added vanillin. This is also a standard product (21CFR-169.182). But this product is Halal only if added vanillin is obtained from vanilla bean without alcohol.
Vanillin
Vanillin (4-hydroxy-3-methoxybenzaldehyde) a pleasant smelling aromatic compound occurs naturally in vanilla bean and also obtained from as by-product of pulp and paper industry by the oxidative break down of lignin. It may also be prepared by synthesis.
LIGNIN VANILLIN VANILLA BEAN VANILLIN
(vanilla bean flavor component)
C8H8O3 Molecular weight: 152.16
HALAL STATUS OF VANILLIN:
Artificial or synthetic vanillin do not contain alcohol and it is also Halal or Kosher certified. It is a Halal ingredient.
Artificial or synthetic vanillin is made with all Halal ingredients and Halal process without alcohol. Lignin which used to make the artificial vanillin is plant products which is Halal by nature. Only methane is used as a solvent which is a Halal solvent.

HOW TO IDENTIFY HALAL VANILLA AND ARTIFICIAL VANILLIN IN A FOOD PRODUCT:
There are three steps, a Muslim can used to identify the Halal Vanilla and artificial vanillin in a food product.
Step Number 1: Read the ingredients list on the food package. If you find a vanilla extract under the ingredients statement, this means the vanilla is extracted with alcohol and alcohol containing vanilla extract is added to the products. Vanilla Extract is a Haram ingredient. Stop here, do not use the product.
Step Number 2: If the ingredient statement does not indicate the presence of vanilla extract but indicate the presence of vanilla flavor or Natural flavor or Natural and Artificial Flavor, look for kosher symbol, if you find kosher symbol, this indicates that no animal derived ingredients are used in vanilla flavor or Natural & Artificial flavor.
This does not mean the product is Halal. Use of alcohol in vanilla flavor or Natural and Artificial flavor has to be investigated.
Step Number 3: Contact the food manufacturer to find out whether alcohol is used as the carrier or solvent in the vanilla flavor or Natural and Artificial flavor, if not, then consume the product.
If alcohol is used as a solvent, then do not consume the product.
ICE CREAM PRODUCTS WITHOUT VANILLA OR FLAVORS:
Some Ice Cream manufacturer used rework ice cream products with flavors containing alcohol in an Ice Cream product, which do not have any flavor, or vanilla at all as indicated by the ingredient list. Good Humor Company is using this practice for their Breyer brand of Ice Cream. It is possible others do not use this practice.
ISLAMIC SCHOLARS’ VIEW ON THIS TOPIC:
Some Islamic Scholars considered a food product Not Halal if it is made with flavor containing alcohol as a solvent. But the others considered it Halal because they said the small or large quantity of the product does not intoxicate a person. Please consult your Sheik or Imam on this topic.
C6H12O6 ——-> 2C2H5OH + 2CO2 (sugar source) (Ethyl Alcohol) (Carbon Dioxide) The second fermentation step requires the microorganism acetobacter (Bacterium aceti) and oxygen as indicated below: 2C2H5OH + 2O2 ———> 2CH3COOH + 2H2O (Ethyl Alcohol) (Oxygen) FYI
Malt vinegar is used extensively in Britain, and wine vinegar in continental Europe.
Distilled white vinegar and cider vinegar is preferred in USA and CanadaTypes of Vinegar:
Lipolyzed Butterfat:
The use of microbial Lipase enzyme is the requirement for lipolyzed butterfat to be considered Halal. Lipolyzed butterfat is made by use of Lipase enzyme to break butter fat to provide flavor.
L-Cysteine is a non essential amino acid used in bakery products as dough conditioner. It helps keep the dough from shrinking in case of pizza crust and pita breads. It is also used in bagels. It also reduced mixing time. L-Cysteine is made from either
  • human hair,
  • chicken feathers and
  • synthetic material.
L-Cysteine from Halal synthetic material is Halal certified by Majelis Ulema of Indonesia and sale by Ajinomoto USA. BagelEz is a dough conditioner from Caravan Company of New Jersey. They used Halal certified L-Cysteine.
According to Islamic Scholars the L-Cysteine made from human hairs is considered as a Haram product.
YEAST EXTRACT OR AUTOLYZED YEAST
Yeast is a single celled plant that has been useful to mankind since pre-historic times. There are numerous applications of yeast in the food industry
  • Baker’s Yeast: Halal
    The role of baker yeast in baking industry is to leaven bread and related products. Baker’s Yeast is a Halal yeast.
  • Brewer’s Yeast:
    This type of yeast is used in fermenting sugar in malt to produce alcohol and carbon dioxide in beer making.
  • Wine Yeast:
    This yeast is used in making wine.
  • Alcohol Yeast :
    Yeast is used in production of alcohol.
  • Torula Yeast:
    Torula Yeast grows on sulfite waste and sulfite liquors. It is also grown on sugar cane. Torula yeast grown on sulphite liquor containing alcohol is not recommended for Muslims.
If it is grown on sugar cane then it is considered Halal.
  • Autolyzed Yeast Extracts or Yeast Extracts:
    Autolyzed yeast extracts are available as a powder derived from Baker’s Yeast or Brewer’s Yeast. After brewing the beer, the brewer yeast is separated from the beer and subjected to self digestion, the hydrolysis of yeast cell protein by the proteolytic enzymes indigenous to yeast cell.
Brewer’s yeast extracts are used in soups, meat products, gravies, snacks, crackers, part of some of the culture media in cheese making. It is used in flavors and also vitamins.
Baker’s yeast extracts are used in non flavoring foods.
The Islamic Scholars have different opinions regarding the brewer’s yeast extracts. Some considered it Halal, some say, it is Mukrooh and some advise not to consume foods containing brewer’s yeast extract. Our Islamic scholar considered it Halal if the alcohol penetrated inside the yeast cell and changed to new thing. There is no literature available to indicate that alcohol inside yeast react and changed to a new thing. This is the reason we do not consider yeast extract from beer making as a Halal ingredient.
Please consult your Sheik or Imam on this topic.
Vinegar
Vinegar has been known for centuries. It is simply a dilute solution of water and acetic acid that contains coloring and flavoring agents in very small quantities from source of raw material. A typical distilled vinegar contains 95% of water and rest is acetic acid , minor constituents.
It is made by two successive microbial processes,
  • first being an alcoholic fermentation effected by yeasts and the
  • second an oxidation of alcohol by Acetobacter, a genus of aerobic bacteria.
U.S. Food and Drug Administration regulation states that the unmodified name vinegar apply only to the product derived from apples and that this product contain not less than 4 g of acetic acid in 100 ml of vinegar.
Vinegar also contains small quantities of ash, sugars, phosphoric acid, alcohol, and glycerol.
Vinegar is made by two process;
  1. The packed generator; and
  2. Submerged fermentation system.

Air is used in both process.
Fermentation :
The fermentation of sugar into alcohol (ethanol) and which comprises the first step in manufacturing of vinegar using the yeast Saccharomyces sp, which proceeds as follow: C6H12O6 ——-> 2C2H5OH + 2CO2 (sugar source) (Ethyl Alcohol) (Carbon DioxideThe second fermentation step requires the microorganism acetobacter (Bacterium aceti) and oxygen as indicated below:
L-Cysteine: is a non essential amino acid used in bakery products as dough conditioner. It helps keep the dough from shrinking in case of pizza crust and pita breads. It is also used in bagels. It also reduced mixing time. L-Cysteine is made from either
  • human hair,
  • chicken feathers and
  • synthetic material.
L-Cysteine from Halal synthetic material is Halal certified by Majelis Ulema of Indonesia and sale by Ajinomoto USA. BagelEz is a dough conditioner from Caravan Company of New Jersey. They used Halal certified L-Cysteine.
According to Islamic Scholars the L-Cysteine made from human hairs is considered as a Haram product.
YEAST EXTRACT OR AUTOLYZED YEAST
Yeast is a single celled plant that has been useful to mankind since pre-historic times. There are numerous applications of yeast in the food industry
  • Baker’s Yeast: Halal
    The role of baker yeast in baking industry is to leaven bread and related products. Baker’s Yeast is a Halal yeast.
  • Brewer’s Yeast:
    This type of yeast is used in fermenting sugar in malt to produce alcohol and carbon dioxide in beer making.
  • Wine Yeast:
    This yeast is used in making wine.
  • Alcohol Yeast :
    Yeast is used in production of alcohol.
  • Torula Yeast:
    Torula Yeast grows on sulfite waste and sulfite liquors. It is also grown on sugar cane. Torula yeast grown on sulphite liquor containing alcohol is not recommended for Muslims.
If it is grown on sugar cane then it is considered Halal.
  • Autolyzed Yeast Extracts or Yeast Extracts:
    Autolyzed yeast extracts are available as a powder derived from Baker’s Yeast or Brewer’s Yeast. After brewing the beer, the brewer yeast is separated from the beer and subjected to self digestion, the hydrolysis of yeast cell protein by the proteolytic enzymes indigenous to yeast cell.
Brewer’s yeast extracts are used in soups, meat products, gravies, snacks, crackers, part of some of the culture media in cheese making. It is used in flavors and also vitamins.
Baker’s yeast extracts are used in non flavoring foods.
The Islamic Scholars have different opinions regarding the brewer’s yeast extracts. Some considered it Halal, some say, it is Mukrooh and some advise not to consume foods containing brewer’s yeast extract. Our Islamic scholar considered it Halal if the alcohol penetrated inside the yeast cell and changed to new thing. There is no literature available to indicate that alcohol inside yeast react and changed to a new thing. This is the reason we do not consider yeast extract from beer making as a Halal ingredient.
Please consult your Sheik or Imam on this topic.
Vinegar
Vinegar has been known for centuries. It is simply a dilute solution of water and acetic acid that contains coloring and flavoring agents in very small quantities from source of raw material. A typical distilled vinegar contains 95% of water and rest is acetic acid , minor constituents.
It is made by two successive microbial processes,
  • first being an alcoholic fermentation effected by yeasts and the
  • second an oxidation of alcohol by Acetobacter, a genus of aerobic bacteria.
U.S. Food and Drug Administration regulation states that the unmodified name vinegar apply only to the product derived from apples and that this product contain not less than 4 g of acetic acid in 100 ml of vinegar.
Vinegar also contains small quantities of ash, sugars, phosphoric acid, alcohol, and glycerol.
Vinegar is made by two process;
  1. The packed generator; and
  2. Submerged fermentation system.

Air is used in both process.
Fermentation :
The fermentation of sugar into alcohol (ethanol) and which comprises the first step in manufacturing of vinegar using the yeast Saccharomyces sp, which proceeds as follow: C6H12O6 ——-> 2C2H5OH + 2CO2 (sugar source) (Ethyl Alcohol) (Carbon DioxideThe second fermentation step requires the microorganism acetobacter (Bacterium aceti) and oxygen as indicated below:
YEAST EXTRACT OR AUTOLYZED YEAST
 Yeast is a single celled plant that has been useful to mankind since pre-historic times. There are numerous applications of yeast in the food industry
Baker’s Yeast: Halal
The role of baker yeast in baking industry is to leaven bread and related products. Baker’s Yeast is a Halal yeast.
Brewer’s Yeast:
This type of yeast is used in fermenting sugar in malt to produce alcohol and carbon dioxide in beer making.
Wine Yeast:
This yeast is used in making wine.
Alcohol Yeast :
Yeast is used in production of alcohol.
Torula Yeast:
Torula Yeast grows on sulfite waste and sulfite liquors. It is also grown on sugar cane. Torula yeast grown on sulphite liquor containing alcohol is not recommended for Muslims.
If it is grown on sugar cane then it is considered Halal.
Autolyzed Yeast Extracts or Yeast Extracts:
Autolyzed yeast extracts are available as a powder derived from Baker’s Yeast or Brewer’s Yeast. After brewing the beer, the brewer yeast is separated from the beer and subjected to self digestion, the hydrolysis of yeast cell protein by the proteolytic enzymes indigenous to yeast cell.
Brewer’s yeast extracts are used in soups, meat products, gravies, snacks, crackers, part of some of the culture media in cheese making. It is used in flavors and also vitamins.
Baker’s yeast extracts are used in non flavoring foods.
The Islamic Scholars have different opinions regarding the brewer’s yeast extracts. Some considered it Halal, some say, it is Mukrooh and some advise not to consume foods containing brewer’s yeast extract. Our Islamic scholar considered it Halal if the alcohol penetrated inside the yeast cell and changed to new thing. There is no literature available to indicate that alcohol inside yeast react and changed to a new thing. This is the reason we do not consider yeast extract from beer making as a Halal ingredient.
Please consult your Sheik or Imam on this topic.
2C2H5OH + 2O2 ———> 2CH3COOH + 2H2O (Ethyl Alcohol) (Oxygen) (Acetic Acid) (Water)
FYI
Malt vinegar is used extensively in Britain, and wine vinegar in continental Europe.
Distilled white vinegar and cider vinegar is preferred in USA and Canada.
Types of Vinegar:
There are six type vinegar is used throughout the world.
  1. Distilled White or Grain or Spirit Vinegar: It is produced from the natural fermentation of dilute alcohol to vinegar. The vinegar is filtered and contains Natural mellow aroma.
  2. Apple Cider Vinegar: It is produced from unprocessed apple juice and vinegar retains its natural amber color and fruity flavor.
  3. Wine Vinegar: Wine vinegar is produced from Burgandy wine and other wines.It retains a ruby color and wine like flavor. It is used in Oil-Vinegar Dressing and gourmet cooking and condiments.
  4. Corn (Maize) sugar Vinegar: This type of vinegar is produced from corn sugar. Sugar is first converted to alcohol then alcohol is converted to acetic acid and water. It is also a amber color vinegar.
  5. Malt Vinegar: Malt vinegar is produced from the fermentation of malt to alcohol and then it is converted to vinegar.
  6. Specialty Vinegar such as Balsamic Vinegar: Balsamic vinegar is produced in Modena Italy from white and sugary Trebbiano grapes with special labor intensive method to special flavor and aroma There is possibility of left over wine in this vinegar.
Halal Status of vinegar:
There is a different of opinion among Hanafi and Shafi fiqa schools regarding vinegar.
There is also different of opinion among Islamic Scholars regarding wine vinegar. Since there is possibility of wine being not 100% converted to acetic acid and water. There is left over wine in the wine vinegar, we consider wine vinegar not a Halal vinegar. We recommend distilled white vinegar because it is made from dilute alcohol. Please consult your sheik or Imam on this topic.
VITAMINS FORTIFIED MILK:

Milk from buffalo, camel, cow and goat is Halal by itself however milk in the US and Canada from cows and goats must be fortified with vitamins A and D by law. California is the only state where milk can be sold without vitamin fortification. In 1994, the Muslim Consumer Group brought the following facts about vitamins fortification of milk.

a. What are the source of Vitamins A and D:
Vitamin A for milk fortification is produced commercially by reacting calcium carbonate with water and then esterified with palmitic acid (source can be from a plant or an animal or a synthetic).
Vitamin D3 is produced from sheep’s wool lanolin (Halal).

b. Presence of an emulsifier in Vitamin Mixes:
A fat based emulsifier Polysorbate 80 is added to the vitamin mix for milk fortification s as a processing aid ingredient to help vitamins to be mix and distributed evenly with milk so that it is satisfy the law requirement of a specific amount of vitamins per quart of milk. This emulsifier is not mentioned on the ingredient declaration on the milk containers because it is considered a processing aid. This emulsifier should not be from pork fat. It has to be from plant fat such as soy bean.

c. This vitamins mixture must be certified as Halal or kosher because there is no FDA regulations about the source of vitamins and the emulsifier for vitamin mix. If a manufacturer wishes to use an emulsifier and vitamins from pork source, there is no law to prevent it.

d. Now almost every dairy in USA is using Kosher certified vitamin mix, so the milk in USA and Canada is Halal.

e. Composition of Vitamin mix for milk fortification:
Vitamin mix for milk fortification is made of Vitamin A, Vitamin D3, Water, Polysorbate 80 (an emulsifier), Propylene Glycol (to prevent freezing) and Sodium Benzoate as preservative. These ingredients other than Vitamin A and Vitamin D3 will not appear on the ingredients list of milk on its bottle because they considered as processing aid ingredients.

f. VITAMIN MIX MANUFACTURERS:
Tastemaker, Bungi Foods, Vitamins Inc., Danisco-Grindsted are the major suppliers for the vitamin mix (BASF and Roche vitamins are main suppliers of vitamin A & D) to the milk industry. These companies have kosher certified vitamin mixes. The vitamin mixes from above companies are consider Halal.

Vanilla
Vanilla is the most world prized flavor. It is obtained from the beans of a tropical vine of genus vanilla. The beans at harvest do not have the characteristic vanilla fragrance but requires curing processes to obtain the vanilla fragrance.
All curing methods involve four basic phases:
  1. Wilting or killing of the beans that stops the natural respiratory metabolism and vegetative life of the pod.
  2. Sweating the wilted beans which involves a fairly rapid dehydration and slow fermentation. The characteristic flavor compounds develops here during which sugars, phenols, vanillin compound are developed by enzymatic and non-enzymatic reaction.
  3. Drying of sweated beans at very slowly at a lower temperature to 20-25% moisture.
  4. Conditioning of the dried beans in closed boxes for a few months where they finish the development of their characteristic fragrance.
Vanilla Standards: Vanilla extract is the only flavoring material with a US FDA standard of identity. It is included in the code of Federal Regulation (21CFR-169).
Vanilla Extraction and Ice Cream Standard: Vanilla standards was developed and promulgated concurrent and in close relation with Ice Cream Standard(21-CFR-135.110).
The labeling of Ice Cream is dependent on the type of flavoring used.
  • Category I (21CFR-135):
    Vanilla Ice Cream contains only pure vanilla components and no artificial flavors.
  • Category II (21CFR-135):
    Vanilla ice cream can be flavored with up toone ounce of synthetic vanillin per unit of vanilla extract. This is a natural and artificial product and labeled vanilla flavored Ice cream.
  • Category III (21CFR-135):
    Ice cream contains predominantly or exclusively an artificial vanilla flavoring that includes primary synthetic vanillin. This product must be labeled Artificially flavored or Artificial vanilla.
VANILLA PRODUCTS:
  1. Vanilla Beans: Vanilla beans are identified as the properly cured and dried fruit-pods of Vanilla planifolia in vanilla standard 21-CFR-169.3. Vanilla Extracts and Vanilla Powders: The reminder of the standard is involved with describing in general terms how the extract is made and what other ingredients can be used. It also defines other products related to pure vanilla extract (what constitutes them and how they can be labeled).
  2. Vanilla extract (extracted with alcohol).
  3. Vanilla flavoring (extracted with alcohol)
  4. Concentrated vanilla flavoring (extracted with alcohol)
  5. Vanilla powder (no alcohol is used)
  6. Vanilla-Vanillin extract (extracted with alcohol)
  7. Vanilla-Vanillin flavoring (extracted with alcohol)
  8. Vanilla-Vanillin powder (Vanillin may be obtained with or without alcohol)
The more significant statement in the standard, which should be noted, require that the finished extract have no less than 35% ethyl alcohol and contains no less than one unit of vanilla bean per gallon. There is no animal derived ingredients are used in the above products.
VANILLA WITHOUT ALCOHOL:
  1. New Methods of Extractions: Modern methods of extraction are used such as supercritical carbon dioxide extraction and reverse osmosis for concentration. These methods produce useful products for industrial flavoring but they either fail to fit the regulatory requirements (alcohol extraction) for standard products, but they are expensive. These specialized products differ in solubility, flavor profile, and appearance but add to the list of natural vanilla flavoring available to food and beverages manufacturers.
  2. Vanilla beans: Pure Vanilla beans (21CFR-169.3) are available for both food manufacturers for processed foods and common consumers for home bake products (McCormik brand of pure vanilla beans are available in supermarkets).
  3. Vanilla Flavor: A vanilla flavor may be in fact being non-alcoholic but it has to be outside of standard of identity.
  4. Vanilla Powder: This is a standard vanilla product (21CFR-169.179). Vanilla powder is a mixture of ground vanilla beans or vanilla oleoresin or both with one or more of the following optional blending ingredients (a) Sugars, (b) dextrose, (c) Lactose, (d) Food Starch, (e) dried corn syrup, (f) Gum acacia. Vanilla sugar is different from vanilla powder with sugar. Vanilla Sugar is made with sugar and vanilla extract and considered as Haram ingredient because of alcohol.
  5. Vanilla-Vanillin Powder: This is the same, as vanilla powder but contains not more than one ounce of added vanillin. This is also a standard product (21CFR-169.182). But this product is Halal only if added vanillin is obtained from vanilla bean without alcohol.
Vanillin
Vanillin (4-hydroxy-3-methoxybenzaldehyde) a pleasant smelling aromatic compound occurs naturally in vanilla bean and also obtained from as by-product of pulp and paper industry by the oxidative break down of lignin. It may also be prepared by synthesis.
LIGNIN VANILLIN VANILLA BEAN VANILLIN
(vanilla bean flavor component)
C8H8O3 Molecular weight: 152.16
HALAL STATUS OF VANILLIN:
Artificial or synthetic vanillin do not contain alcohol and it is also Halal or Kosher certified. It is a Halal ingredient.
Artificial or synthetic vanillin is made with all Halal ingredients and Halal process without alcohol. Lignin which used to make the artificial vanillin is plant products which is Halal by nature. Only methane is used as a solvent which is a Halal solvent.

 

HOW TO IDENTIFY HALAL VANILLA AND ARTIFICIAL VANILLIN IN A FOOD PRODUCT:
There are three steps, a Muslim can used to identify the Halal Vanilla and artificial vanillin in a food product.

Step Number 1: Read the ingredients list on the food package. If you find a vanilla extract under the ingredients statement, this means the vanilla is extracted with alcohol and alcohol containing vanilla extract is added to the products. Vanilla Extract is a Haram ingredient. Stop here, do not use the product.
Step Number 2: If the ingredient statement does not indicate the presence of vanilla extract but indicate the presence of vanilla flavor or Natural flavor or Natural and Artificial Flavor, look for kosher symbol, if you find kosher symbol, this indicates that no animal derived ingredients are used in vanilla flavor or Natural & Artificial flavor.
This does not mean the product is Halal. Use of alcohol in vanilla flavor or Natural and Artificial flavor has to be investigated.
Step Number 3: Contact the food manufacturer to find out whether alcohol is used as the carrier or solvent in the vanilla flavor or Natural and Artificial flavor, if not, then consume the product.
If alcohol is used as a solvent, then do not consume the product.
ICE CREAM PRODUCTS WITHOUT VANILLA OR FLAVORS:
Some Ice Cream manufacturer used rework ice cream products with flavors containing alcohol in an Ice Cream product, which do not have any flavor, or vanilla at all as indicated by the ingredient list. Good Humor Company is using this practice for their Breyer brand of Ice Cream. It is possible others do not use this practice.
ISLAMIC SCHOLARS’ VIEW ON THIS TOPIC:
Some Islamic Scholars considered a food product Not Halal if it is made with flavor containing alcohol as a solvent. But the others considered it Halal because they said the small or large quantity of the product does not intoxicate a person. Please consult your Sheik or Imam on this topic.
2C2H5OH + 2O2 ———> 2CH3COOH + 2H2O (Ethyl Alcohol) (Oxygen) (Acetic Acid) (Water)
FYI
Malt vinegar is used extensively in Britain, and wine vinegar in continental Europe.
Distilled white vinegar and cider vinegar is preferred in USA and Canada.
Types of Vinegar:
There are six type vinegar is used throughout the world.
  1. Distilled White or Grain or Spirit Vinegar: It is produced from the natural fermentation of dilute alcohol to vinegar. The vinegar is filtered and contains Natural mellow aroma.
  2. Apple Cider Vinegar: It is produced from unprocessed apple juice and vinegar retains its natural amber color and fruity flavor.
  3. Wine Vinegar: Wine vinegar is produced from Burgandy wine and other wines.It retains a ruby color and wine like flavor. It is used in Oil-Vinegar Dressing and gourmet cooking and condiments.
  4. Corn (Maize) sugar Vinegar: This type of vinegar is produced from corn sugar. Sugar is first converted to alcohol then alcohol is converted to acetic acid and water. It is also a amber color vinegar.
  5. Malt Vinegar: Malt vinegar is produced from the fermentation of malt to alcohol and then it is converted to vinegar.
  6. Specialty Vinegar such as Balsamic Vinegar: Balsamic vinegar is produced in Modena Italy from white and sugary Trebbiano grapes with special labor intensive method to special flavor and aroma There is possibility of left over wine in this vinegar.
Halal Status of vinegar:
There is a different of opinion among Hanafi and Shafi fiqa schools regarding vinegar.
There is also different of opinion among Islamic Scholars regarding wine vinegar. Since there is possibility of wine being not 100% converted to acetic acid and water. There is left over wine in the wine vinegar, we consider wine vinegar not a Halal vinegar. We recommend distilled white vinegar because it is made from dilute alcohol. Please consult your sheik or Imam on this topic.
VITAMINS FORTIFIED MILK:

Milk from buffalo, camel, cow and goat is Halal by itself however milk in the US and Canada from cows and goats must be fortified with vitamins A and D by law. California is the only state where milk can be sold without vitamin fortification. In 1994, the Muslim Consumer Group brought the following facts about vitamins fortification of milk.

a. What are the source of Vitamins A and D:
Vitamin A for milk fortification is produced commercially by reacting calcium carbonate with water and then esterified with palmitic acid (source can be from a plant or an animal or a synthetic).
Vitamin D3 is produced from sheep’s wool lanolin (Halal).

b. Presence of an emulsifier in Vitamin Mixes:
A fat based emulsifier Polysorbate 80 is added to the vitamin mix for milk fortification s as a processing aid ingredient to help vitamins to be mix and distributed evenly with milk so that it is satisfy the law requirement of a specific amount of vitamins per quart of milk. This emulsifier is not mentioned on the ingredient declaration on the milk containers because it is considered a processing aid. This emulsifier should not be from pork fat. It has to be from plant fat such as soy bean.

c. This vitamins mixture must be certified as Halal or kosher because there is no FDA regulations about the source of vitamins and the emulsifier for vitamin mix. If a manufacturer wishes to use an emulsifier and vitamins from pork source, there is no law to prevent it.

d. Now almost every dairy in USA is using Kosher certified vitamin mix, so the milk in USA and Canada is Halal.

e. Composition of Vitamin mix for milk fortification:
Vitamin mix for milk fortification is made of Vitamin A, Vitamin D3, Water, Polysorbate 80 (an emulsifier), Propylene Glycol (to prevent freezing) and Sodium Benzoate as preservative. These ingredients other than Vitamin A and Vitamin D3 will not appear on the ingredients list of milk on its bottle because they considered as processing aid ingredients.

f. VITAMIN MIX MANUFACTURERS:
Tastemaker, Bungi Foods, Vitamins Inc., Danisco-Grindsted are the major suppliers for the vitamin mix (BASF and Roche vitamins are main suppliers of vitamin A & D) to the milk industry. These companies have kosher certified vitamin mixes. The vitamin mixes from above companies are consider Halal.

Vanilla
Vanilla is the most world prized flavor. It is obtained from the beans of a tropical vine of genus vanilla. The beans at harvest do not have the characteristic vanilla fragrance but requires curing processes to obtain the vanilla fragrance.
All curing methods involve four basic phases:
  1. Wilting or killing of the beans that stops the natural respiratory metabolism and vegetative life of the pod.
  2. Sweating the wilted beans which involves a fairly rapid dehydration and slow fermentation. The characteristic flavor compounds develops here during which sugars, phenols, vanillin compound are developed by enzymatic and non-enzymatic reaction.
  3. Drying of sweated beans at very slowly at a lower temperature to 20-25% moisture.
  4. Conditioning of the dried beans in closed boxes for a few months where they finish the development of their characteristic fragrance.
Vanilla Standards: Vanilla extract is the only flavoring material with a US FDA standard of identity. It is included in the code of Federal Regulation (21CFR-169).
Vanilla Extraction and Ice Cream Standard: Vanilla standards was developed and promulgated concurrent and in close relation with Ice Cream Standard(21-CFR-135.110).
The labeling of Ice Cream is dependent on the type of flavoring used.
  • Category I (21CFR-135):
    Vanilla Ice Cream contains only pure vanilla components and no artificial flavors.
  • Category II (21CFR-135):
    Vanilla ice cream can be flavored with up toone ounce of synthetic vanillin per unit of vanilla extract. This is a natural and artificial product and labeled vanilla flavored Ice cream.
  • Category III (21CFR-135):
    Ice cream contains predominantly or exclusively an artificial vanilla flavoring that includes primary synthetic vanillin. This product must be labeled Artificially flavored or Artificial vanilla.
VANILLA PRODUCTS:
  1. Vanilla Beans: Vanilla beans are identified as the properly cured and dried fruit-pods of Vanilla planifolia in vanilla standard 21-CFR-169.3. Vanilla Extracts and Vanilla Powders: The reminder of the standard is involved with describing in general terms how the extract is made and what other ingredients can be used. It also defines other products related to pure vanilla extract (what constitutes them and how they can be labeled).
  2. Vanilla extract (extracted with alcohol).
  3. Vanilla flavoring (extracted with alcohol)
  4. Concentrated vanilla flavoring (extracted with alcohol)
  5. Vanilla powder (no alcohol is used)
  6. Vanilla-Vanillin extract (extracted with alcohol)
  7. Vanilla-Vanillin flavoring (extracted with alcohol)
  8. Vanilla-Vanillin powder (Vanillin may be obtained with or without alcohol)
The more significant statement in the standard, which should be noted, require that the finished extract have no less than 35% ethyl alcohol and contains no less than one unit of vanilla bean per gallon. There is no animal derived ingredients are used in the above products.
VANILLA WITHOUT ALCOHOL:
  1. New Methods of Extractions: Modern methods of extraction are used such as supercritical carbon dioxide extraction and reverse osmosis for concentration. These methods produce useful products for industrial flavoring but they either fail to fit the regulatory requirements (alcohol extraction) for standard products, but they are expensive. These specialized products differ in solubility, flavor profile, and appearance but add to the list of natural vanilla flavoring available to food and beverages manufacturers.
  2. Vanilla beans: Pure Vanilla beans (21CFR-169.3) are available for both food manufacturers for processed foods and common consumers for home bake products (McCormik brand of pure vanilla beans are available in supermarkets).
  3. Vanilla Flavor: A vanilla flavor may be in fact being non-alcoholic but it has to be outside of standard of identity.
  4. Vanilla Powder: This is a standard vanilla product (21CFR-169.179). Vanilla powder is a mixture of ground vanilla beans or vanilla oleoresin or both with one or more of the following optional blending ingredients (a) Sugars, (b) dextrose, (c) Lactose, (d) Food Starch, (e) dried corn syrup, (f) Gum acacia. Vanilla sugar is different from vanilla powder with sugar. Vanilla Sugar is made with sugar and vanilla extract and considered as Haram ingredient because of alcohol.
  5. Vanilla-Vanillin Powder: This is the same, as vanilla powder but contains not more than one ounce of added vanillin. This is also a standard product (21CFR-169.182). But this product is Halal only if added vanillin is obtained from vanilla bean without alcohol.
Vanillin
Vanillin (4-hydroxy-3-methoxybenzaldehyde) a pleasant smelling aromatic compound occurs naturally in vanilla bean and also obtained from as by-product of pulp and paper industry by the oxidative break down of lignin. It may also be prepared by synthesis.
LIGNIN VANILLIN VANILLA BEAN VANILLIN
(vanilla bean flavor component)
C8H8O3 Molecular weight: 152.16
HALAL STATUS OF VANILLIN:
Artificial or synthetic vanillin do not contain alcohol and it is also Halal or Kosher certified. It is a Halal ingredient.
Artificial or synthetic vanillin is made with all Halal ingredients and Halal process without alcohol. Lignin which used to make the artificial vanillin is plant products which is Halal by nature. Only methane is used as a solvent which is a Halal solvent.

HOW TO IDENTIFY HALAL VANILLA AND ARTIFICIAL VANILLIN IN A FOOD PRODUCT:
There are three steps, a Muslim can used to identify the Halal Vanilla and artificial vanillin in a food product.
Step Number 1: Read the ingredients list on the food package. If you find a vanilla extract under the ingredients statement, this means the vanilla is extracted with alcohol and alcohol containing vanilla extract is added to the products. Vanilla Extract is a Haram ingredient. Stop here, do not use the product.
Step Number 2: If the ingredient statement does not indicate the presence of vanilla extract but indicate the presence of vanilla flavor or Natural flavor or Natural and Artificial Flavor, look for kosher symbol, if you find kosher symbol, this indicates that no animal derived ingredients are used in vanilla flavor or Natural & Artificial flavor.
This does not mean the product is Halal. Use of alcohol in vanilla flavor or Natural and Artificial flavor has to be investigated.
Step Number 3: Contact the food manufacturer to find out whether alcohol is used as the carrier or solvent in the vanilla flavor or Natural and Artificial flavor, if not, then consume the product.
If alcohol is used as a solvent, then do not consume the product.
ICE CREAM PRODUCTS WITHOUT VANILLA OR FLAVORS:
Some Ice Cream manufacturer used rework ice cream products with flavors containing alcohol in an Ice Cream product, which do not have any flavor, or vanilla at all as indicated by the ingredient list. Good Humor Company is using this practice for their Breyer brand of Ice Cream. It is possible others do not use this practice.
ISLAMIC SCHOLARS’ VIEW ON THIS TOPIC:
Some Islamic Scholars considered a food product Not Halal if it is made with flavor containing alcohol as a solvent. But the others considered it Halal because they said the small or large quantity of the product does not intoxicate a person. Please consult your Sheik or Imam on this topic.
There are six type vinegar is used throughout the world. Distilled White or Grain or Spirit Vinegar: It is produced from the natural fermentation of dilute alcohol to vinegar. The vinegar is filtered and contains Natural mellow aroApple Cider Vinegar: It is produced from unprocessed apple juice and vinegar retains its natural amber color and fruity flavWine Vinegar: Wine vinegar is produced from Burgandy wine and other wines.It retains a ruby color and wine like flavor. It is used in Oil-Vinegar Dressing and gourmet cooking and condimentsCorn (Maize) sugar Vinegar: This type of vinegar is produced from corn sugar. Sugar is first converted to alcohol then alcohol is converted to acetic acid and water. It is also a amber color vinegar.
Vinegar
Vinegar has been known for centuries. It is simply a dilute solution of water and acetic acid that contains coloring and flavoring agents in very small quantities from source of raw material. A typical distilled vinegar contains 95% of water and rest is acetic acid , minor constituents.
It is made by two successive microbial processes,
  • first being an alcoholic fermentation effected by yeasts and the
  • second an oxidation of alcohol by Acetobacter, a genus of aerobic bacteria.
U.S. Food and Drug Administration regulation states that the unmodified name vinegar apply only to the product derived from apples and that this product contain not less than 4 g of acetic acid in 100 ml of vinegar.
Vinegar also contains small quantities of ash, sugars, phosphoric acid, alcohol, and glycerol.
Vinegar is made by two process;
  1. The packed generator; and
  2. Submerged fermentation system.

Air is used in both process.
Fermentation :
The fermentation of sugar into alcohol (ethanol) and which comprises the first step in manufacturing of vinegar using the yeast Saccharomyces sp, which proceeds as follow:
C6H12O6 ——-> 2C2H5OH + 2CO2 (sugar source) (Ethyl Alcohol) (Carbon Dioxide)
The second fermentation step requires the microorganism acetobacter (Bacterium aceti) and oxygen as indicated below:
2C2H5OH + 2O2 ———> 2CH3COOH + 2H2O (Ethyl Alcohol) (Oxygen) (Acetic Acid) (Water)
 
Note: Malt vinegar is used extensively in Britain, and wine vinegar in continental Europe.
Distilled white vinegar and cider vinegar is preferred in USA and Canada.
 
Types of Vinegar:
There are six types of vinegar used throughout the world.
  1. Distilled White or Grain or Spirit Vinegar: It is produced from the natural fermentation of dilute alcohol to vinegar. The vinegar is filtered and contains Natural mellow aroma.
  2. Apple Cider Vinegar: It is produced from unprocessed apple juice and vinegar retains its natural amber color and fruity flavor.
  3. Wine Vinegar: Wine vinegar is produced from Burgandy wine and other wines. It retains a ruby color and wine like flavor. It is used in Oil-Vinegar Dressing and gourmet cooking and condiments.
  4. Corn (Maize) sugar Vinegar: This type of vinegar is produced from corn sugar. Sugar is first converted to alcohol then alcohol is converted to acetic acid and water. It is also amber color vinegar.
  5. Malt Vinegar: Malt vinegar is produced from the fermentation of malt to alcohol and then it is converted to vinegar.
  6. Specialty Vinegar such as Balsamic Vinegar: Balsamic vinegar is produced in Modena Italy from white and sugary Trebbiano grapes with special labor intensive method to special flavor and aroma. There is possibility of left over wine in this vinegar.
 
Halal Status of vinegar:
There is a different of opinion among Hanafi and Shafi fiqah schools regarding vinegar.
There is also different of opinion among Islamic Scholars regarding wine vinegar. Since there is possibility of wine being not 100% converted to acetic acid and water. There is left over wine in the wine vinegar, we consider wine vinegar not a Halal vinegar. We recommend distilled white vinegar because it is made from dilute alcohol.
Please consult your sheik or Imam on this topic.
VITAMINS FORTIFIED MILK:

Milk from buffalo, camel, cow and goat is Halal by itself however milk in the US and Canada from cows and goats must be fortified with vitamins A and D by law. California is the only state where milk can be sold without vitamin fortification. In 1994, the Muslim Consumer Group brought the following facts about vitamins fortification of milk.

a. What are the source of Vitamins A and D:
Vitamin A for milk fortification is produced commercially by reacting calcium carbonate with water and then esterified with palmitic acid (source can be from a plant or an animal or a synthetic).
Vitamin D3 is produced from sheep’s wool lanolin (Halal).

b. Presence of an emulsifier in Vitamin Mixes:
A fat based emulsifier Polysorbate 80 is added to the vitamin mix for milk fortification s as a processing aid ingredient to help vitamins to be mix and distributed evenly with milk so that it is satisfy the law requirement of a specific amount of vitamins per quart of milk. This emulsifier is not mentioned on the ingredient declaration on the milk containers because it is considered a processing aid. This emulsifier should not be from pork fat. It has to be from plant fat such as soy bean.

c. This vitamins mixture must be certified as Halal or kosher because there is no FDA regulations about the source of vitamins and the emulsifier for vitamin mix. If a manufacturer wishes to use an emulsifier and vitamins from pork source, there is no law to prevent it.

d. Now almost every dairy in USA is using Kosher certified vitamin mix, so the milk in USA and Canada is Halal.

e. Composition of Vitamin mix for milk fortification: 
Vitamin mix for milk fortification is made of Vitamin A, Vitamin D3, Water, Polysorbate 80 (an emulsifier), Propylene Glycol (to prevent freezing) and Sodium Benzoate as preservative. These ingredients other than Vitamin A and Vitamin D3 will not appear on the ingredients list of milk on its bottle because they considered as processing aid ingredients.

f. VITAMIN MIX MANUFACTURERS:
Tastemaker, Bungi Foods, Vitamins Inc., Danisco-Grindsted are the major suppliers for the vitamin mix (BASF and Roche vitamins are main suppliers of vitamin A & D) to the milk industry. These companies have kosher certified vitamin mixes. The vitamin mixes from above companies are consider Halal.

Vanilla
Vanilla is the most world prized flavor. It is obtained from the beans of a tropical vine of genus vanilla. The beans at harvest do not have the characteristic vanilla fragrance but requires curing processes to obtain the vanilla fragrance.
All curing methods involve four basic phases:
  1. Wilting or killing of the beans that stops the natural respiratory metabolism and vegetative life of the pod.
  2. Sweating the wilted beans which involves a fairly rapid dehydration and slow fermentation. The characteristic flavor compounds develops here during which sugars, phenols, vanillin compound are developed by enzymatic and non-enzymatic reaction.
  3.  Drying of sweated beans at very slowly at a lower temperature to 20-25% moisture.
  4. Conditioning of the dried beans in closed boxes for a few months where they finish the development of their characteristic fragrance.
Vanilla Standards: Vanilla extract is the only flavoring material with a US FDA standard of identity. It is included in the code of Federal Regulation (21CFR-169).
Vanilla Extraction and Ice Cream Standard: Vanilla standards was developed and promulgated concurrent and in close relation with Ice Cream Standard(21-CFR-135.110).
The labeling of Ice Cream is dependent on the type of flavoring used.
·         Category I (21CFR-135):
Vanilla Ice Cream contains only pure vanilla components and no artificial flavors.
·         Category II (21CFR-135):
Vanilla ice cream can be flavored with up to one ounce of synthetic vanillin per unit of vanilla extract. This is a natural and artificial product and labeled vanilla flavored Ice cream.
·         Category III (21CFR-135):
Ice cream contains predominantly or exclusively an artificial vanilla flavoring that includes primary synthetic vanillin. This product must be labeled Artificially flavored or Artificial vanilla.
VANILLA PRODUCTS:
  1. Vanilla Beans: Vanilla beans are identified as the properly cured and dried fruit-pods of Vanilla planifolia in vanilla standard 21-CFR-169.3. Vanilla Extracts and Vanilla Powders: The reminder of the standard is involved with describing in general terms how the extract is made and what other ingredients can be used. It also defines other products related to pure vanilla extract (what constitutes them and how they can be labeled).
  2. Vanilla extract (extracted with alcohol).
  3. Vanilla flavoring (extracted with alcohol)
  4. Concentrated vanilla flavoring (extracted with alcohol)
  5. Vanilla powder (no alcohol is used)
  6. Vanilla-Vanillin extract (extracted with alcohol)
  7. Vanilla-Vanillin flavoring (extracted with alcohol)
  8. Vanilla-Vanillin powder (Vanillin may be obtained with or without alcohol)
The more significant statement in the standard, which should be noted, require that the finished extract have no less than 35% ethyl alcohol and contains no less than one unit of vanilla bean per gallon. There is no animal derived ingredients are used in the above products.
VANILLA WITHOUT ALCOHOL:
  1. New Methods of Extractions: Modern methods of extraction are used such as supercritical carbon dioxide extraction and reverse osmosis for concentration. These methods produce useful products for industrial flavoring but they either fail to fit the regulatory requirements (alcohol extraction) for standard products, but they are expensive. These specialized products differ in solubility, flavor profile, and appearance but add to the list of natural vanilla flavoring available to food and beverages manufacturers.
  2. Vanilla beans: Pure Vanilla beans (21CFR-169.3) are available for both food manufacturers for processed foods and common consumers for home bake products (McCormik brand of pure vanilla beans are available in supermarkets).
  3. Vanilla Flavor: A vanilla flavor may be in fact being non-alcoholic but it has to be outside of standard of identity.
  4. Vanilla Powder: This is a standard vanilla product (21CFR-169.179). Vanilla powder is a mixture of ground vanilla beans or vanilla oleoresin or both with one or more of the following optional blending ingredients (a) Sugars, (b) dextrose, (c) Lactose, (d) Food Starch, (e) dried corn syrup, (f) Gum acacia. Vanilla sugar is different from vanilla powder with sugar. Vanilla Sugar is made with sugar and vanilla extract and considered as Haram ingredient because of alcohol.
  5. Vanilla-Vanillin Powder: This is the same, as vanilla powder but contains not more than one ounce of added vanillin. This is also a standard product (21CFR-169.182). But this product is Halal only if added vanillin is obtained from vanilla bean without alcohol.
Vanillin
Vanillin (4-hydroxy-3-methoxybenzaldehyde) a pleasant smelling aromatic compound occurs naturally in vanilla bean and also obtained from as by-product of pulp and paper industry by the oxidative break down of lignin. It may also be prepared by synthesis.
LIGNIN VANILLIN VANILLA BEAN VANILLIN
(vanilla bean flavor component)
C8H8O3 Molecular weight: 152.16
HALAL STATUS OF VANILLIN:
Artificial or synthetic vanillin does not contain alcohol and it is also Halal or Kosher certified. It is a Halal ingredient.
Artificial or synthetic vanillin is made with all Halal ingredients and Halal process without alcohol. Lignin which used to make the artificial vanillin is plant products which is Halal by nature. Only methane is used as a solvent which is a Halal solvent.
HOW TO IDENTIFY HALAL VANILLA AND ARTIFICIAL VANILLIN IN A FOOD PRODUCT:
There are three steps, a Muslim can used to identify the Halal Vanilla and artificial vanillin in a food product.
Step Number 1: Read the ingredients list on the food package. If you find a vanilla extract under the ingredients statement, this means the vanilla is extracted with alcohol and alcohol containing vanilla extract is added to the products. Vanilla Extract is a Haram ingredient. Stop here, do not use the product.
Step Number 2: If the ingredient statement does not indicate the presence of vanilla extract but indicate the presence of vanilla flavor or Natural flavor or Natural and Artificial Flavor, look for kosher symbol, if you find kosher symbol, this indicates that no animal derived ingredients are used in vanilla flavor or Natural & Artificial flavor.
This does not mean the product is Halal. Use of alcohol in vanilla flavor or Natural and Artificial flavor has to be investigated.
Step Number 3: Contact the food manufacturer to find out whether alcohol is used as the carrier or solvent in the vanilla flavor or Natural and Artificial flavor, if not, then consume the product.
If alcohol is used as a solvent, then do not consume the product.
ICE CREAM PRODUCTS WITHOUT VANILLA OR FLAVORS:
Some Ice Cream manufacturer used rework ice cream products with flavors containing alcohol in an Ice Cream product, which do not have any flavor, or vanilla at all as indicated by the ingredient list. Good Humor Company is using this practice for their Breyer brand of Ice Cream. It is possible others do not use this practice.
ISLAMIC SCHOLARS’ VIEW ON THIS TOPIC:
Some Islamic Scholars considered a food product Not Halal if it is made with flavor containing alcohol as a solvent. But the others considered it Halal because they said the small or large quantity of the product does not intoxicate a person. Please consult your Sheik or Imam on this topic

It is said in the Holy Quran,

( And do not desire in things in which Allah has given dignity (blessing) among you over others. For the Men Folk is what they earn and for the women is what they earn. Solicit blessing from Allah. Surely Allah is aware of all the things,. It is also in the Holy Quran I seek refuge from the evil of the Jealous when he is (bentyupon) doing **jealousy.

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*: Hazrat Miqdad (companion) says, The Holy Prophet (Allah’s grace and peace be upon him) has said that when you find some one exaggerating in praise for some one else, fill his mouth with dust. When he hard some one praising in excess, he said the man has broken the back of his friend. On other occasion when a man praised his friend (more than due) he said you have cut the throat of your brother, he repeated this three times to stress the point. When some one finds it necessary to praise some one he should not say as if with conviction. He should qualify his praise with expressions such as In my opinion, I thing so and so etc. The truth is known to Allh. The man should never claim conviction and fulness of knowledge.

**: The Holy Prophet (Allah’s grace and peace be upon him) has said Jealousy eats own (destroys) good things as the jungle fire eats away trees , branches, etc. And sadaqah eliminates vices as water puts off fire. He also said, Jealousy spoils Eimaan as ALOES spoils the honey. Further on jealously spoils back biting and saying are as away form me as I am from them. Muslim brother

EVIL OF TYRANNY

The Holy Prophet (Allah’s grace and peace be upon him) has said, “any one who owes money to some one, he must get it cleared (paid off) before the advent of the Day (of Judgement) when there shall be worldly riches to settle the account, but the good deeds in his account to pay off the debt (of the world) which (the deeds) shall be given to the other man. If there is no deed or his deed fall short the evil deed of other man shall be dumped in his balance (to make his own evil deeds heavier and lighter of the other man). He once asked his companion, do you know who is poor. They said they regard the amn as poor who has no money in his possession. He said, In my Ummah the poor is one who comes with plenty of good deeds by way of prayers, fasting etc. but he had also abused some once usurped money and shed blood in the world. In order to settle his accounts his good deeds shall be transferred to those who right be he usurped. IF his good deed fall short the evil deeds of the affected person shall be thrust in his balance and he will be condemned to remain in hell for ever.

He has also siad, Any one who endeavours to seek Pleasure of Allah at the cost of displeasure of the people, Allah will suffice him from the evils of people. But if any one who tires to please people at the cost of the displeasure of Allah, Allah will entrust him with the people who will deal with him as they like (Allah’s protection and safeguard will not be available to him) He also siad, The most wretched man on the Day of Judgment shall be one for the sake of worldly betterments of others, spoiled his own fortunes for the Day of the Judgment.

He has further said, Protect your self from the curse and imprecation of an oppressed amn because when he will demand his rights, Allah does not deny any rightful man of his rights (even in the world).

ANGER AND PRIDE

The Holy Prophet (Allah’s grace and peace be upon him) has said, Anger spoils the Eiman as ELWA (ALOES) spoils the honey. He also said, he who protect (safeguard) his tongue (from evil) Allah will cover his blemishes, and one who checks his anger, Allah will withhold His Punishment and one who seeks pardon (forgiveness) from Allah, He will grant him pardon! He has further said, Anger comes from satan and satan was created from fire, there fore when one is overtaken by anger, he should make

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Continue**: should keep themselves away form mutual jealousy, enmity and back biting. He has said “Allah on the night of 15th of shaban send down special splendour on his chosen servants. Those who seek forgiveness them. those who seek Mercy He grants them Mercy but He leaves those alone who bear enmity against one another.” He also said “Twice in the week Monday and Thursday the deeds record of the people are presented before Allah. He forgives all except those who bear enmity against one other. He will not forgive them unless they mend their ways.

ablution (with water) as water puts off the fire. He has also said, When a man becomes, he should sit down, if he is standing. If the anger does not subside, he must he down flat on the ground.

The Holy Prophet (Allah’s grace and peace be upon him) speaking about the proud and the haughty people, the fact of these people will be that they will squeezed in the frames of ants but their faces will those man, there shall be all round curses on them, they will be dragged to the prison house of the hell, there shall be fire of the hell on them and they shall be made to drink the squeezed liquid of the hell dwellers. The final abode of the proud people is in the hell, according to the Holy Quran. He also said, “May I tell you about the people of the paradise? they are the people whom the unknowing and uninformed people of the world regard them as weak and resource less but they so near in the Presence of Allah that if they swear in the Name of Allah, Allah will grant them forthwith whatever they wish. He further said, “should I not in something of hell dwellers, they are hard cored, hard natured proud and haughty people (condemned and accursed from the inception of the universe with their arch devil satan). He also said, one who presents himself as meek and humble for the sake of Allah, Allah elevated him to great heights, thought the people of the world regard as small and of no consequence. And one how shows himself off as great and honourable before the people, Allah degrades and lowers him in status and he is looked down upon and disgraced in the eyes of those very people. The Holy Prophet (Allah’s grace and peace be upon him) has said that there are three things which procure Deliverance and there are things which lead to destruction. The things which promise deliverance are (10 Adopt Taqwa (fear of Allah) openly and secretly for the sake of Allah (2) Speak the truth in moments of joy and grief and (3) Adopt moderation in the days of affluence as well as in days of adversity. And the these things which lead to destructions are (1) Follow and pursue the evil desires and the path of evils (2) Slavery (object surrender) to stinginess and avarice.

SEVERANCE AND CUTTING OFF CONTACTS

The Holy Prophet (Allah’s grace and peace be upon him) has said, “It is permissible (advisable) for a man to abandon his brother for more than three days at a stretch, and better of the two is he who offer salam (greetings) first. The amn seeking reunion should offer salam three times. If still the other amn does not respond, the blame for it should be diverted to uncompromising companion. He also said, if a man abandons his brother (in faith) for over a year, it is as if he has killed him. If a man severs connection with his muslim for more than days and dies without re union, he will be hurled in the hell.

ETIQUETTES OF TREATMENT

The following verses of the Holy Quran illustrate the fundamental etiquettes of treatments and behaviour in respect of adherence to worship of Almighty Allah, obedience to Holy Prophet (Allah’s grace and peace be upon him) respect and service of parents, elders and other fellow beings in Islam and the society.

Those who break Allah’s convent after it is ratified and those who break what has ordered to be joined and do mischief on earth. These cause losses to themselves. (Baqarah II:verse 27)

And Your Lord has decreed that you worship none but Him and that you be kind to parents. Whether one or both of them attain in your life, say not to them a word of contempt and act of kindness lower to them the wing of humility and say My Lord bestow on them Your Mercy even as they cherished me in childhoods.
(Bani Israel:verse 23-24)

The grand father of Bahaz bin Hakeem say, I asked the Holy Prophet (Allah’s grace and peace be upon him) O Prophet of Allah! with whom should I render service of humility and sympathy. He replied, With your mother. (the question was asked three times nad thrice the same answer was given> On the fourth occasion the answer was ‘With your father, then with those who are near to him and those near to them.

The Holy Prophet (Allah’s grace and peace be upon him) has said, ” The one rendering obligation after his father or in his absence with his friend. Hazrat Asma bin Abu Bak’r Siddique (May Allah be pleased with him) says ‘During the days when there was a path between the Holy Prophet (Allah’s grace and peace be upon him) adn the Quraish, my mother who was non-believer, came to me. I asked the Holy Prophet (Allah’s grace and peace be upon him) what treatment should I render to her who is not in the fold of Islam? He replied, Treat her with kindness (and reverence due to a mother). This shows that even with non-believing parents, treatment should be according to their status as parents. He has siad, One of the major sins is to abuse one’s parents. The companions were surprised as to how and why so some one should abuses the father of another who abuses in return the father of the abuser (This is causing abuse to one’s own father!). This may be even with mother and other respectable relations. This was during the Day of Ignorance (Jahiliyah or pre-Islam).

It is shocking that now a day, the respect of the parents is on the decline not by others, but their own children.

He has also said, “The pleasure of Allah lies in the pleasures of the father, and the displeasure of Allah is hidden in the displeasure of the father.”

One man came to the companion Abul Durda and said that his mother is commanding him to divorce his wife and he did not know what to do. Hazrat Abul Durda replied, I have heard the Holy Prophet (Allah’s grace and peace be upon him) saying that mother is the middle door of the Paradise. Now it depends upon your pleasure to preserve and safeguard that door or destroy it”.

He has further said, ” Parents are the paradise and hell for the children, if they are kept pleased the reward is paradise and if they are displeased and teased the punishment of hell shall be their lot”. Further more he had said, ” One who begins his day on rising in the morning in a state that he had obeyed his parents the doors of Paradise is opened for him. And one who begins his morning in such a condition that he had disobeyed his parents, the doors of hell are opened for him since morning (which means in the hell throughout the day) and if there only one of the parents, then only one door of hell is opened since morning.” A companion asked if the parents tyrannize him that is, if they behave like tyrants, He said, even though they tyrannize, even though they tyrannize, even though they tyrannize (three times).

The Holy Prophet (Allah’s grace and peace be upon him) has said, ” When the children look at their parents with love and tenderness, Almighty Allah for every look of theirs grants the reward of one Hajj-e-Mabrur.” People asked him, even if they look at 100 times a day? He said, “Allah is Great and Generous, He has Power over everything. He is free from limitations which may restrict His Benevolence and Blessing. One companion come to the Holy Prophet (Allah’s grace and peace be upon him) and said that he desired to go on Jihad (crusade) and fighten in the way of Allah, He asked him if his mother was alive. The companion replied she was there (alive). The Holy Prophet (Allah’s grace and peace be upon him) commanded him to go and serve (obediently and zealously) his mother. This paradise lies near the feet of the mother.

He has said that, mannan (who renders an act of kindness) who puts and displays, obligation of his deed on others the one who disobeys his parents and the habitual drunkard will not be admitted in the paradise (i.e. their abode is hell!).

He advised another companion who wanted to know how he could serve his parents who are no more alive, he told him he should pray to Allah for their forgiveness, fulfill the promises (contracts etc) his parents had with others, tread kindly those relations who were treated likewise by his parents, give due honour and respect to their friend etc.He said the treatment of elder brother to his younger brother is like the father to his son.

As for the maintenance of mutual relations the Divine Dispensation is that who joined and keep it intact Allah also keep him (safe and)intact, and one who severs it. Allah also shatters and keep him disjointed.

He also said “One who desires munificence in his livelihood and prolong his age, he should behave kindly and affectionately with his kins. There is also the mention of protection against a wretched death and the Prophet advise for constancy in praying for forgiveness from Almighty Allah.

He also said, The best modes of moral conducts are, `Try to keep contact with him who dissociates with you’, `Forgive him who oppresses you’, `One who desires that his age may prolong and there be increase in his livelihood he should behave affectionately with his kith and kin. (Sila-e-Rahmi).

PROBLEM:- `Sila-e-Rahmi’, stands for joined adn (steadfastly) maintaining the blood relations, by kind and affectionate treatment. There is consensus in the Ummah that Sila-e-Rahmi (maintaining blood relation by good and benevolent treatment) is wajib and Qata-e-Rami (cutting off, severance of blood relations by bad or oppressive treatment) is Haram.

There are different grades among the relations who come within the purview of Sila-e-Rahmi (also called Zawil Qurba, having close relationship) and the treatment towards them varies according to their status. The status of the parents among worldly relations, is supreme most, after them the blood relation and after them, all other family relations (as distinct from formal and spoken relations).

PROBLEM:- There are many ways to treat and affectionately deal with the blood relations, namely (10 give them gifts and presents (2) to help and accomplish their work and necessity in which your help is sought (3) to wish them well adn often visit them at home, sit and converse with on matters of mutual interest and welfare, and behave with them in kind and pleasant manner.

PROBLEM:- If this relation is staying in another locality country to maintain correspondence contact with him and enquire about his progress and personal well being etc. This and other friends modes of treatment will ever keep the relationship fresh and progressive.

PROBLEM:- If the man himself is staying in a foreign country and his parent call him home he should fulfill there wish by personally coming down to them cool their eyes and warm up their affectionate treatment.

After the father the next relations deserving benevolent treatment are the grand father and the elder brother. Elder brother is a kin to father, elder sister and khala (mother’s sister) one next to mothers place. Some scholars regard uncle next to father.

PROBLEM:- The relationship and mutual understanding must be kept alive by frequent to and for visit or by maintaining correspondence among them. Exchange of gifts and presents will also strengthen the bonds of relationship.

PROBLEM:- It is reported in the hadees sharif that through sila-e-rahmi (maintaining the ties of relationship by all possible means) the age span expands which means longivity, and there is abundance in livelihood. Some scholars are of the opinion that by longivity is not meant the span of life beyond the destined person of life (which is not subject to change in life years in the world but they opine that after death the reward of good deeds increase which in other words means that the man is still alive and progressing (spiritually and non-sensationally of course!) or it means that after death his mention among the ahl-e-khair (people of good deeds, maintained).

AFFECTION ON OFFSPRING AND MERCY TOWARDS ORPHANS

The Holy Prophet (Allah’s grace and peace be upon him) has said, “One who makes an orphan on equal partner in his sinner, Allah will make the Paradise as an essential (wajib) reward for him, except when he has not committed a major sin for which there is no forgiveness.” And any one takes three girls or three sister under his patronage, gives them good education and treat them affectionately, till they become self earning and no longer need the patronage of their guardian, then ALLAH will make Paradise wajib, (an essential reward) for him. In that meeting he confirmed that Allah will bestow the some reward for a man who patronizes two girls/sisters. If the Holy Prophet (Allah’s grace and peace be upon him) was asked about one girl, he would have given the same reply.

He said, The man whose two dignified organs (Kareematain) have been taken away by the Providence, for him Paradise is wajib (a must reward). Explaining Kareematain (two dignified organs) he said “Two Eyes”.

The Holy Prophet (Allah’s grace and peace be upon him) once asked his companions should I not tell you what the most blissful sadaqah is? (He said) The sadaqah (charitable deed) which he offers for that daughter of his who has come back to him, meaning thereby that either her husband is dead, or he has been divorced and as such has come back to her father there is no one else to support and look after her.

He said, `None should bury his daughter alive, nor insult and disgrace her nor give preference to his male children over her Allah will grant him Paradise.’ He also said, ` Any one how teaches one aspect of good manner, it is better than one sa’a of sadaqah.’ He also said, “there is no other gift, for a father to give to his children more valuable and precious than to teach manners to his children. Some more Ahadees in this respect are summarized below,

“Give respect and honour to your children and teach them excellent moral behaviours.”

“Distribute equally between your children. If I were to give preference I would give it to girls (daughter).”

“Observe justice (and fair play) in whatever you give to your children if you expect that they should also be fair and just in rendering service and kindness to you.”

“Allah likes that you observe justice in your treatment towards your children even while kissing them (out of fondness and afection).”

“One who supports an orphan (of his family or others) he and I will be in the Paradise so close as the two joining fingers are.”

” One who passes his hand over the head of an orphan for the pleasure of Allah, Allah will give him for each hair that comes below his hand. And one who does any deed of benevolence out of affection with any orphan boy or orphan girl, I and he will be in the Paradise so close as the two adjoining fingers of a hand. Whenever he passes his hand over the head of an orphan boy the movement of his hand should be from backward to forward (neck to forehead) while doing so for his own son (or any boy of the family or else’s), other than orphan, the movement of the hand towards the neck (forehead to neck).

RIGHTS OF NEIGHBOURS

The Holy Quran says,

(” Ser ALLAH and join not any partners with Him, And do good to parents, kinsfolk, orphans, those in need neighbours who are near neighbours who are strangers, the companion by your side, the way fares and what your hand possess, for Allah loves not the arrogant the vainglorious.”)

The Holy Prophet (Allah’s grace and peace be upon him) has said “BY Allah! he is not Momin, which the companions requested him to say who that person was”, he replied, “the man from whose repressive treatments his neighbours are not safe.”

He said, “the man will not enter the Paradise at whose hands are not in peace.”

He said, “The man who believes in Allah and the Last Day (Day of Judgment), should treat his neighbours with dignity and honour.”

Hazrat Abdullah bin Mas’ood has reported that Once a man come and asked the Holy Prophet (Allah’s grace and peace be upon him) how can he know whether the deed done by him was it good or otherwise? The Holy Prophet (Allah’s grace and peace be upon him) replied, `When you hear your neighbours that you ahve done good, the deed is good. Similarly, when you hear your neighbours saying you have done wrong (bad) it is so.’

He has said, “Momin is not that man who eats full stomach while his neighbour nearby lies hungry.”

He has said, “Whenever some one cooks (tasty) thing, he should increase the broth whereby he can serve his neighbour.”

“A woman who is very excessively performing religious dues of prayers (salat), fasting etc, but due to her sharp and abusive tongue her neighbours are not in peace”, The Holy Prophet (Allah’s grace and peace be upon him) said about that woman `she is in hell’ (she is destined to go to hell). Likewise about a woman who was said to be less devoted to religious acts but she behaved with her neighbours kindly and co-operatively, the Holy Prophet (Allah’s grace and peace be upon him) said, “she is in Paradise.” (i.e. her destination on the Day of Judgement Paradise and Allah’s Pleasure).

He has said, “Allah has distributed good moral conduct among you as He has distributed the means of sustenance, He bestows the word to one who is dear to Him as also to him whom He does not admire. But the Deen (The straight Path) of Religion only to the person who is beloved in His Presence. Therefore the amn who is blessed with the Blessings of Religion (Deen) is also Dear to Allah as His chosen servant. I swear in the Name of One in Whose Hand is my sour, a man can not he a (true) Musalman unless his heart and tongue are also not Musalman, (testify the Eimaan and Islam by his thoughts and utterances.) and so long as his neighbours are not in piece at his hands.”

He has said, “For a Muslim it is a matter of worldly blessing if he has a pious and virtuous neighbour, spacious house to live and comfortable means of transport. And do you know what are the rights of your neighbour towards you. There are, “You should help him when he asks you,

Lend him money when he request you.

You should attend to him when he become ill.

Congratulate him when something lucky and pleasing come to him.

Console and pacify him when he is in distress.

Attend to his funeral when he dies.

Do not raise your walls higher than his without his consent.

Give him no trouble, rather give him something lasty from your cooked stuff.

When you buy fruits present him something from it or else bring them in your home without his knowledge.

Continuing stress of the rights due to the neighbours, the Holy Prophet (Allah’s grace and peace be upon him) said, In the name of One in whose hand is my soul, there are very few people who are aware of the right of the neighbours and fulfill their. These are the people whom Allah has blessed. The Holy Prophet (Allah’s grace and peace be upon him) stressed the rights of the neighbour so much that the people thought the Holy Prophet (Allah’s grace and peace be upon him) would make them the sharers in the inheritance of their property. Then he said, “Neighbours are of three kinds, some have two rights towards their people and some have only one right. The neighbour who is Muslim and is also a relation, he has three rights (1) The right of Relationship. The Muslim neighbour has two rights namely (1) the right of neighborhood. The companions asked the Holy Prophet (Allah’s grace and peace be upon him) if they should offer them any thing from their sacrifices, he replied that `nothing need he given to him’.

PROBLEM:- If by going up the roof and terrace if the privacy of the neighbour is violated, then either the walls of one’s house should be raised so that there may not be any complaint in this behalf , alternatively going up the terrace may be discarded for the sake of the neighbours convenience.

KINDNESS TOWARDS THE PEOPLE

It is said in the Holy Quran,

(Help and co-operate with one another in matters of goodness and righteousness and do not help any in matters of evil and transgression.)

The Holy Prophet (Allah’s grace and peace be upon him) also said, Allah does not show Mercy to those who show no sympathy and kindness towards the people.

Summary of more Ahadees in this connection is given below,

The Holy Prophet (Allah’s grace and peace be upon him) has said, That man is not in our fold how is not kindly disposed towards the youngster and does not show respect and reverence to the elders does not inspire for doing good and avoiding the evil. It is reported through Hazrat Anas, if the young man accords respect to an elderly man in consideration of his age then Allah will depute men to show honour to that young man when he reaches that advance age.

The Holy Prophet (Allah’s grace and peace be upon him) has said, When (a kind hearted man) of my Ummah fulfills the necessities of a Muslim brother with intentions to please him, he pleases me. And one who pleases me, he pleases Allah Who will admit him in the Paradise.

He said, Any one who does justice to an oppressed men Allah will reward him with seventy three forgiveness, only one which shall be enough to fulfill all his ambitious and the remaining seventy two forgiveness will cause enhancement of his on the Day of Judgment to that extent.

He said, All Momins are like a unified one person, If an eye pains him, the entire body suffers and feels the pain, Similarly the ailment in the head (or any other part) becomes the ailment of the whole body.

He said, A Momin is like another Momins edifice, one part of it strengthens and solidifies the edifice of the other. The he joined two fingers of his hand to show how two fingers when joined together become source of strength, moralizing thereby that Muslims should remain united providing strength to one another.

He said, A Momin is another Momins brother. He should neither oppress him nor leave him at the mercy of others and one who engages himself to fulfill necessities of another man Allah engages Himself to solve that man problems and difficulties.

He said, Any one who removes one pain from the pains of other man, Allah on the Day of Judgment, will remove one calamity from the calamities of that Day. And one who covers and hides the evil of his Muslim brother, Allah will cover his blemishes on the Day of Judgment.

He said, A Momin is not a Momin unless he likes (and provides) for his brother what he likes for himself.

He said, Give treatment to other according to their status and dignity. It is hard to have a single grade of treatment for all and sundry. However cares should be taken that in treating people differently, no insult and humility should be caused to nay one.

He said, All the creatures (People at large) are like the member of Divine Family and the dearest among them is he who renders self service to others (of the members).

He said, Where you be fear Allah all the time. It an evil deed is committed, offset it by doing an act of goodness. The good deed will effect and eliminate the effects of the evil deed.

PRETENCE AND EXPECTING FALSE PRAISE

The exact words mentioned as sub-head line of this subject are “RIYA” which stands for Hypocrisy, preference or out word display of some permissible deed or deeds to establish some pretended sincerity and honesty while the real facts are just the opposite.

The others word of the caption is “SUMAH” derived from the Arabic root word sumah (to hear). here the intentions is that people may hear about of the deed without seeing and knowing personally and praise the does of the good deed. The purpose in this case is the hypocritical ambition of listening praise from the people who are unaware of the real facts, in that the doer is hungry of self praise.

Both these traits are symptoms of hypocrisy, as the deed done are not honestly intented nor sincerely performed. Obviously these deeds of goodness in themselves do not fetch the promised reward, on the contrary the become source of punishment from Allah.

It is said in the Holy Quran,

(O believers! do not falsify (render useless) your deeds of charity through expecting praise and causing trouble, like the man who spend his money just to show to the people.) It is further said,

(One who hopes to meet his Lord sustainer (Allah), he should perform deeds of Goodness and not associate any one in the worship of his One Allah, the Lord Sustainer. (The learned scholars are of the opinion that this verse is by way of forbidding hypocrisy – Riya).

At another place it is said in the Holy Quran castigating those who are neglectful of their prayer and when they offer prayer (salat) it is to show to the people.

Curse on those offerers of salat who are negligent (sloth) in their prayer and which they offer to show to the people and who refuse to lent for the time being even small things of daily use. It is also said.

The Holy Prophet (Allah’s grace and peace be upon him) has said that Allah does not look at your faces your wealth, He looks towards your heart and your deeds.

He also said, One who does a good thing so that people hear about it, Allah will make (his punishment) to be heard adn one who does a good thing as a pretense, he will suffer too his pretense (in which case good deeds become unrewarding).

He further said, Even a minute part of hypocrisy is Shirk (denying Tauheed). Among the servants of Allah the most beloved ones are those who hide themselves from the general people such that if they intend to be unidentified, people can not recognize them, and if they give evidence (in the open) they still remain unrecognized. They are the leaders (Imams) of the guidance (Hidayat) and Bright Lamps of knowledge.

He was once heard saying, One who offers with “riya” (to show to the people and not with devotion), he commits shirk (unbelief and associating some else with Allah), And one who keeps fast with “riya” he (too) is guilty of shirk, And one who offers sadaqah with `riya’j he also commits shirk.

The Holy Prophet (Allah’s grace and peace be upon him) has said, I apprehend my Ummah clandestine shirk and lust. When companion asked him if people commit shirk after him, he said `yes’ but they will not worship, the sun, the moon, the stone-god and idols, but they will commit hypocrisy in their deeds the hidden lust or passion means that in the morning the man will keep the fast but under some (impulsive) desire, he will break the fast (before schedule).

He said, On the Day of Judgment, the first man whose case shall be decided the `shaheed’ (martyr). He will be presented before Almighty Allah Who will ask him about His Bounties, which he will admit. He will be asked, how he repaid the bounties the man will say that he fought in His (Allah) Way and was martyred Allah will chastise him and say, You are liar, you fought so that people may call you brave, which they did. (indicating that what he desired, he got!). The man will then be asked to be dragged on his face and thrust in the hell. Then another man will be called for accountability this man had learnt and taught the Holy Quran. He will be asked about the bounties of the Providence which he will name as having been benefited by them. He will be asked as to how he repaid these Divine Bounties. He will say that he secured knowledge, learnt and taught the Holy Quran for His Pleasure. He will be condemned as a liar because he secured knowledge and taught Quran so that the people may praise him, praise him, which he was acclaimed and thus got what he wanted. He will be dragged to the hell like the Shaheed before.

Thereafter the third man who was blessed with plenty of riches and luxuries of every description. He will be asked how he repaid the Bounties of Allah. He will also claim that he spent his wealth to the cause of Allah. He will declared as a liar or because he spent his money on luxuries and whatever he gave to the poor and the needy, it was merely an act of pretense. Like the earlier men he will be dragged to the hell as a punishment for his hypocrisy.

The Holy Prophet (Allah’s grace and peace be upon him) has said, One whose desires (and deeds) are directed for the deliverance and success in the Hereafter, Allah will bless him with the quality of self-sufficiency (self-sufficiency or Istighna), fulfill all his desires and the world will come unto him in an object slavish manner (begging his favour). And the man who sole ambition is to indulge in the world and its affairs, poverty adn paincity will become his fortune, his ambitions and affairs shall be shattered (far from being fulfilled!). He will get (not according to his desires) but whatever he is destined to get. Hazrat Abu Hurairah once went to the Holy Prophet (Allah’s grace and peace be upon him) and reported that one day he was offering prayer inside his house when a man suddenly appeared before and saw Hazrat Abu Hurairah in this condition. He felt pleasure that he was seen in this condition. He asked the Holy Prophet (Allah’s grace and peace be upon him) if it was not riya (pretense). He informed Abu Hurairah that he was twice blessed, for offering prayer secretly as well as openly. Engagement in prayer is exclusively for Almighty Allah and should be offered will all sincerity for this exclusive aim. If on being seen by the people (unintentionally) creates a feeling of delight, it is as a natural impulse which has nothing to do with riya (pretense or hypocrisy).

It can be said that the reward (or punishment) for any good deed depends up on the sincerity and honesty of he intention or Niyat. Anything of self pleasure through praise by the people or gaining popularity which cause self-elation all there amount to Riya (pretense) or sunn’ah (bearing of own’s praise and the pleasure by) and their requital in the Hereafter is hell, as we have in the aforesaid Hadees in which the fated of self-styled martyr, the religious scholar and the man of resources all of whom pretended to perform deed of virtues through means at their disposal and were ultimately dragged to hell, there eternal abode.

PROBLEM:- It is better to perform deed of goodness in such a way that there should not be any trace of self-praise or self-elation. And if one asks about it, the answer should be plainly affirmative without mincing words. If an attempt is made to hide the fact in a way that the secret comes out, then it amounts to riya or pretense.

There are states of Riya (pretense) (1) Some time the pretender does this mischief with the real modes of worship. For example, He offers namaz, when he is sure that people are looking at him. If no man is not there to look at him, even when the time of prayers is running, he will not offer namaz, this is the kind perfect Riya (Hypocrisy) and there is no reward for such a worship.

The second state of Riya is that there is no riya in the mode of worship itself. Whether there is any one or not to witness his worship, but the difference lies in the quality of worship which becomes evident when some one else is with or near and when there is none near about. Obviously, this is a riya of a lessor grade. Why should there be any difference in the quality of performance of good deed? The soul or essence of the deed should be criterion and not the presence or absence of men around.

PROBLEM:- IF a man is keeping fast, he should hide or waver to admit this fact when some one him about this? Some time people shy to admit when they are in the midst of non-observers of fasting who at times make fun of simple natural Momin in the modern society where religion is looked down upon as a secondary aspect of life.

PROBLEM:- People demand or receive money for reciting Holy Quran for the Eisal-e-Sawab of a deceased or some fixed occasions. This is a type of Riya. If the money is not given he does not recite the Holy Quran. Reciting Quran with a wage does no good to the reciter or the one who invites him for this purpose. In such a situation the fate of the deceased hangs in balance! He is benefited only when some person recites the Holy Quran purely for the soul of the deceased with no ulterior or monetary behind.

PROBLEM:- When a person goes on Haj carrying some goods, articles of sale. Obviously his pilgrimage to the Holy Land has twin purposes (1) performing Haj and (2) sale of goods to earn benefits which is permissible under Shariat Laws. He motives and preference between the two purpose will decide which reward is his lot. If the basic intentions is (and it should be so) to perform Haj with single minded devotion so that it may be rewarded in the Presence of Allah, and do the business if any time is available during free times during Haj or better still, after the Haj. This will fetch him both the rewards of the Deen and the dunya. If, unfortunately his primary intentions is to earn profits through business and perform haj a secondary issue, then he is doomed to be cursed. The worldly benefit (profit) will not last long, but his loss in both the world will be eternal.

PROBLEM:- There is no Riya or show off pretense in the performance of Farz parts of the worship[. The Farz segment of the worship[p, performed even will Riya shall be taken as having been attended. It is however a separate issue if it is accepted or not. If there fore when the Farz is compulsorily to be performed, then why do this with sincerity and with out pretense or riya.

EISAL-E-SAWAB

PROBLEM:- Eisal-e-Sawab means to convey the blessings of the Recitation of the Holy Quran, Durud Sharif, and other recites and prayers etc to the souls of the deceased Momin men and women so that they may be blessed with Divine Grace and Mercy in the spiritual universe, where they stationed after their death. The modes of Eisal-e-Sawab may also be practical deeds carrying eternal reward. This is permissible and to call it `bidat’ or something of this kind is cruel. It is also proved by the Ahadees of the Holy Prophet (Allah’s grace and peace be upon him) beside some of authentic religious Books written by eminent scholars of Islam.

It is reported that when the mother of Hazrat Sa’ad died, he came to the Holy Prophet (Allah’s grace and peace be upon him) and asked what sadaqah is most blissful. He replied “Water”. Hazrat Sa’ad dug and constructed a well of sweet water and dedicated to his mother. This indicates that good and beneficial deeds by the living carry (eternal) blessing for the should of the deceased. This is what is known as sadaqah-e-jariya. (The deed of charity carrying eternal recurring blessing). There are many such deeds which come within the purview of sadaqah-e-jariya, for details learned scholars and relevant books may be consulted.

There are many customs and ceremonies adopted for the Eisal-e-Sawab. There are no fixed days and processes of this purpose. The fundamental point to be kept in mind that every thing done should be with honest and pure intention without any semblance of personal status. The Eisal-e-Sawab is meant and dedicated the souls of the deceased. It is there fore imperative that whatever is conveyed must be genuinely pure worth approval of Divine Grace and Mercy.

ASSEMBLIES OF DIVINE BLESSINGS

PROBLEM:- Meelad Sharif (celebration of the Birthday) of the Holy Prophet (Allah’s grace and peace be upon him) is not only permissible but also it is the fountain head of spiritual and mundane blessings. To celebrate this most auspicious day of the year, meetings, assemblies, conventions, seminars adn public meetings are held in open grounds, or within the four walls of mosques and houses. In these gathering the special features of life history and Prophetic Accomplishments of the Holy Prophet (Allah’s grace and peace be upon him) are mentioned with due dignity and veneration by learned scholars and religious leaders which people listen with devoted attention.
In the Majlis-e-Milad are ritual are faithfully observed and there is no room for any objection or criticism about. It is the revential Love, Affections and Devotions towards the Holy Prophet (Allah’s grace and peace be upon him) that is the prime motive for holding such spiritual gathering. Distribution of street etc is also one of the features of these gathering.
In these majalis at the time when auspicious moment of the Birth of the Holy Prophet (Allah’s grace and peace be upon him) is mentioned during the course of speeches etc. the entire audience stands up as a mark of respect of devoted homage to the greatest Benefactor of mankind Hazrat Muhammad Mustafa (Sallallaho Aliai Wa Sallam). This is perfectly justified rather it is source of blessing for all the participants. AT that auspicious occasions recitation of Durud-o-Salaam and praised poetical renderings are also rehearsed. It is reported that in these auspicious assemblage some great devotees have been blessed with anguish visual presence of the Holy Prophet (Allah’s grace and peace be upon him) we commoners who can not and should not claim any spiritual perfection must respectfully accept this very very rare bestowment from the heavenly kingdom upon the chosen people bellow and through them the general aspirants of Divine Blessings.
In majlis-e-Milad Sharif and other religious gathering are organized to celebrate special occasion or personalities. For example, Majlis-e-Meraj Sharif, which as its name suggests, is celebrated the most unique auspicious in the history of the universe (both heaven and the earth) when the Holy Prophet (Allah’s grace and peace be upon him) went in the Journey of the heavenly universe on the Night of Ascension known as Meraj Sahrif. In those blissful assemblies the events of that Journey are narrated which inspire and invigorate the Emanic Impulses of the Momins.

PROBLEM:- Death Anniversaries of the Khulafa-e-Rashideen (May Allah be pleased with them) are also celebrated which also are permissible and must be regarded as occasions of remembrance of great achievements of these most revered personalities after the Holy Prophet (Allah’s grace and peace be upon him).

PROBLEM:- Holding of 10 Days Majlises in the month of Muharram is also valid in which the events of the Karbala are narrated to remind the Ummah that without the supreme sacrifice of the people of Ahle-e-Bait the survival and eternal permance of Islam would not have been possible because the forces of evil and corruption were greatly and perilously determined to out do Islam in those turbulent days of Islamic history.

(Note: Other details relating ceremonies, rituals, recitation of Marsias and other practices which are apparently un Islamic and have authentic reliable evidence in religious Books have been deliberately omitted. These details can be seen on pages 424 – 425 of the Book Published by Muslihuddin Publications, Memon Masjid, Muslihuddin Garden, Karachi).

MISCELLANEOUS

PROBLEM:- Among all the languages prevalent at the moment. The Arabic Language is the Most Perfect and Most Dignified. It is the language of the Holy Quran. This will also be enguage to be used among the Dwellers of Paradise. One who learned and teaches Arabic will be Divinely rewarded. It is essential for all the muslim to learn Arabic, so as to be able to comprehend Islamic Books especially the principles and details of Islamic Laws which are mostly in Arabic.

PROBLEM:- Moral stories and Fables can be studied, because they contain principles in the garb of intelligently intended fables which serve as useful guide lines for the conduct of problems of daily occurrence in the life.

OTHERS MISCELLANEOUS PROBLEMS

One who owes debts and refuses to repay then the creditor can take anything of equal value belonging to the debtor.

Speaking in a soft persuasive manner is a virtue, but it should not be mistaken as flattery.

Locust is a lawful bird, it can be killed for eating.

Bribery becomes permissible in exceptional circumstances, when there is danger to life and honour, when some immediate delicate issues depend on it, as an inducement for receiving one’s own dues.

Calling father (owner) by name is makrooh. Naming him as a matter of course amounts to degration, and as a show of familiarity which breeds contempt.

To wish own death and to pray for it is makrooh, especially when it is on account of excessive hardship. However in cases of increasing immorality and deviation from path of morality and guidance and there is fear of one’s involvement then death as an escape is desirable, even then it is better to pray for solidarity of Eiman to resist to evil rather that to submit the pressure and erare for death.

Plague as an epidemic is curse, but those are in the legion where plague has broken out should run away from there nor other should go there.

To call certain months and dates as bad omen is not correct. To take omen for and against in respect of anythings is not correct.

To rely on astronomy, astronomy or any occult science is forbidden.

Jan Mantar etc are mere superstitions.

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.

EMBELISHMEND / DECORATION

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.

RIGHTFUL EARNING

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.

MAR BIL MARUF AND NIHI ANIL MUNKAR
(Commanding Good and Forbidding Evil)

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.

KNOWLEDGE – LEARNING AND TEACHING

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.

HALAL AND HARAM ANIMALS

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 haram which 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 animal 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.

RACING AND OTHER FESTIVAL ACTIVITIES

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 people are 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 demonstration do 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.

CURE AND OMEN INCLUDING SPELL, ENCHANTMENT

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 nature of the desire should be kept in view. If the desire is genuine then only it should be fulfilled. The patient should refrain from demanding and eating anything which under medical opinion are not useful during sickness. This point been illustrated by the following Hadees. Hazrat Umme Munzir has said that one day the Holy Prophet (Allah’s grace and peace be upon him) came to my home alongwith Hazrat Ali (May Allah brighten his visage) who was feeling weakness on account of his recent illness. In the courtyard of the house, bunches of dates were hanging. The Holy Prophet (Allah’s grace and peace be upon him) took and ate few dates from the bunch. Hazrat Ali also desired to eat them , but the Holy Prophet (Allah’s grace and peace upon him) checked him and said You are (suffering from) weak (ness). Later Umme Munzir brought the food cooked with barley and sugar beat. The Holy Prophet (Allah’s grace and peace be upon him) said to Hazrat Ali to eat of it, it is useful for you.

From this Hadees it is clear that a patient should be given the food which is good for him and not all that be desires.Some Ahadees of the Holy Prophet (Allah’s grace and peace be upon him),

“Incantation (jhar phoonk) is nothing but it is better than evil eye (nazar-e-bad) and stinging of poisonous insect.

The evil eye should be cured through incantation. The Holy Prophet (Allah’s grace and peace be upon him) has said jhar phoonk (incantation) can be used (as or cure) if it is free from shirk (associating any diety or power with Allah).

He has said contagion is nothing nor is there any disease contagious by itself. Similarly bed-omen and tamah are also nothing nor the month of safar contains ill effects. Run (keep off) from the leper as you run from the lion (out of fear).

It is reported that once a behaviour came to the Holy Prophet (Allah’s grace and peace be upon him) and asked, How is it O Prophet Allah! that or camel in the desert remains as clear and tidy as a dear, but a camel suffering from seabies (itch) it make the neat camel also seabies (or taken by itching). The Holy Prophet (Allah’s grace and peace be upon him) asked the bedouin as to who struck the diseased camel as such. The idea is that as the first camel was overtaken by the disease, was the other camel offer (due to contamination. The disease in itself is not contagious but the affected person (patient) is. Similarly the advice for keeping off the leper is to remove the cause of contagion. IF some others gets the disease he will blame other disease person, where as the fact that it is the disease that strikes the person He has said there is nothing like bad omen, where as Omen is a good thing. On being asked what is omen, he said, (By omen is meant) the auspicious (blissful) words which a person hears while going any where or beginning a new work. This is known as Ful-eHasan (good Omen).

He has said, To take omen from bird is shirk. (He repeated these words thrice) whosoever is from amongst us, he must reply upon Allah and on to his job (errand mission).

He said, Omen is a good thing and he should discard any (and every) thing of and omen. he must continue going on his mission even if a bad omen comes in his way. whenever he comes across a thing which undesirable, he should come back but proceed on his mission. On confronting an evil omen, he should recite,

(O Allah! none brings good things but You i.e. with Your (permission-power) and none removes evil but You i.e. with Your permission. There is nothing to encompass and there is no Power except Almighty Allah.)

The Holy Prophet (Allah’s grace and peace be upon him) has said, Plague is a sign of Allah punishment, with which Allah inflicts some of His servants. When you hear about plague at any place and when you go there where is the plague is do not run away from there.

He also said, Plague is a calamity, ALLAH descends it on whosoever desires ALLAH has made plague a source of Blessing for the Believers. The place where plague has broken out, if a person (believer!) stay there with patience and forbearance and fortitudes with the hope of Mercy from Allah believing and having full Faith that whatever Allah has written will happen for him is the reward of a Martyr (Shaheed).

PROBLEM:- Taking medicine for cure of the disease is necessary and permissible, with a belief that ALLAH will grant him recovery (and not the medicine) But if he thinks that the medicine will cure him, then this unjust (and sign of weakness of Faith).

PROBLEM:- To use any part (organ) of human body by way of medicine is haram. Dry bones without any tinge of dampness of slaughtered animals can be sued as medicine, but every part of the swine including its bones and hair is absolutely haram even for medicine. If the bones of any animal are to be sued as unedible medicine, then the animal should be a halal one. The bones of a dead animal can not be used as medicine.

PROBLEM:- The use of haram things or medicines is haram. According to Hadees there is no cure which endowed by Allah in things which are haram. Some books on medicine contain statements regarding the qualities of things of cure for certain diseases. If it is confirmed form such books that if some things which are known as medicine. However even in these things it is to be kept in mind that the cure (shifa) is not in that thing itself but is in the use in certain given circumstances, which may or may not prove effective. This bears analogy with haram things which are permitted to be used to save the life of a dying man. Foreign medicines which contain alcohol (liquour) should never be use.

PROBLEM:- If a man dies for not using any medicine can not be regarded a sinner. This means that seeking treatment through medicine is not obligatory. However is case o extreme hunger and thirst when food and drink is available, if amn dies without using them he will be considered sinner.

PROBLEM:- Use of liquor (alcohol) even for external or oral treatment is forbidden eg. for treating a wound on which liquor applied, or use of wine (brandy etc) for providing relief to infect and small children is also forbidden and the person using liquor in this way will be taken as sinner.

PROBLEM:- Enema can be given as a medicine provided the compound of medicines or the medicine itself does not contain anything haram, such as liquor (wine, alcohol).

PROBLEM:- Forced abortion is absolutely forbidden except in extreme circumstances in which the life of the expectant mother or its child or both are in grave danger. Even other wise abortion of a child with less than one hundreds and twenty day’s pregnancy is not permissible.

GOOD MORAL CONDUCT

The Holy Prophet (Allah’s grace and peace be upon him) has said, “Nothing better has been endowed to mankind them good moral character, and the man most perfect in Eimaan is one who bear excellent moral character, and good among you are those whose conduct is good”. He has also said, ” I have been sent (as a Prophet) to raise moral conduct to perfection (which means achieving accomplishment in moral conduct is the Mission of the Apostle of Allah).

PROBLEM:- It is reported in the Hadees suppresses one who anger despite having power to express it on his opponent, on the Day of Judgement will call him in form of all the people and tell him to go in any group of Paradise Hoors (and select the Paradise Virgin as a reward for suppressing his anger). In another Hadees it is said, ” Allah is Merciful and kind and loves kindness and affection. He lay stress on kindness and not on severity and harshness.

The Holy Prophet (Allah’s grace and peace be upon him) has said any one who is denied the traits of leniency and tolerance is denied of the virtue of Goodness.

He has also said, Shyness or (as a virtue) consists in Eiman and Eiman is in the Paradise and talking absurd is oppression (and injustice) the abode of this is in he’ll.

He also said, Eimaan and shyness are twins, when one is removed the other too disappears. It is reported one man telling about shyness (haya) and reprimanding him why he was so much observing Haya. One hearing this the Holy Prophet (Allah’s grace and peace be upon him) commanded to leave him alone (and not give him any advice), Haya (shyness as virtue) is in Paradise.

ADOPTING COMPANY OF THE GOOD PEOPLE AND AVOIDING EVIL DOERS

The Holy Prophet (Allah’s grace and peace be upon him) has said `Adopt company of none but of men of Eiman’. He also said, `Sit among the elders and learn things from the religious scholars (Ulema). The good friend is one who reminds remembrance of Allah when you forget and helps you when remember Him. The good companion in one whose visage revives you remembrance of Allah and his talks encourage you for doing goods and his activities remind you of the Day of Judgement. He said, `The example of a good and bad companion is a kin to a musk seller and the furnace bellower respectively. The former either will you something or the good smell will reach you (in his present), while the latter will either burn your clothes or the bad smell of the smoke will cause you extreme trouble.’

He also said, `Have no company with the person who does not recognize your worth, at least as much as you have regard for him, who expects fulfillment of his rights from you while he ignores his duty towards you.

Hazrat Umar (May Allah be pleased with him) has said, `do not indulge in things which are of no benefit to you, Keep off from your enemy and keep a distance from the friend who is also an ameen (trustee, keeper of things as a trust, amanat) no one can equal an ameen, who fears Allah most. Do not keep company with an unchaste and evil does having no regard for moral virtues, he will teach you his own evil doing and moral laxity, do not open your secrets before him, and consult your affairs only with those (trust worthy people) who fear Allah.

Hazrat Ali (May Allah brighten hi visage) has said, `do not keep company with an evil charactered man (Fajir), he will try to induce you (as something bright) with his behaviour and would very much like to soil You with his doings and present his worst deeds as best ones. His visits to you and to your kins is a matter of shame and grave fault. Also do no friendship with fools and crazy, he will cause you trouble and will not bring any benefit to you even if he tries to do so, his silence is better that speech, and distance better than nearness, death better than life, also do not keep company with liars, it will benefit you, he will carry your secrets to others and bring those of others to you. If you tell the truth he will stick to falsehood.

FRIENDSHIP AND ENMITY FOR THE SAKE OF ALLAH

The Holy Prophet (Allah’s grace and peace be upon him) has said that in respect of Eiman the strongest Bond with Allah is Friendship with Him, and the emotional links of love and Enmity should be with Allah. One day the Holy Prophet (Allah’s grace and peace be upon him) asked his companion if they knew what deed is most appreciated by Allah. Some one said, Namaz (prayers) Fasting and Zakat and some others companion said, `JIhad’ (cursade in the way of Allah). The Holy Prophet (Allah’s grace and peace upon him) replied the best deed for the Pleasure of Allah is to entertain Friendship and Enmity of the sake of Allah. He said that when some one loved some one else for the sake of Allah, he upheld and elevated the Honour and dignity of Allah. He also said “Persons who expresses love for Allah shall be honoured by having been seated in the Chairs of Ruby round about the Arsh.”

He also said, Allah says Those who love one another fro My sake and Sit together, meet one another and spend money (for My sake) On Me their Love has become due.” One man siad, O Prophet of Allah! what about the person who loves certain community but has not met them, nor rendered deeds as noble as their? The Holy Prophet (Allah grace and peace be upon him) replied, “Man’s destiny is linked with those whom he loves.”

For this Hadees it is evident that the company of noble makes a man noble and his destiny shall be like and with them. Likewise the company of evil doers will in still evil in his thoughts and behaviour and his destiny will be like theirs.

One day a companion enquired from the Holy Prophet (Allah’s grace and peace be upon him) as to when the Day of Judgment will occur. He asked the companion, “What preparations have you made for that Day?” The companion meekly and respectfully replied, “None! O Prophet of Allah! I only know that I Love Allah and His Prophet. Thereupon the Holy Prophet (Allah’s grace and peace be upon him) affectionately reassured him that the ultimate destiny of his will be with those whom he loved. Hazrat who narrated the episode said that the happiness and glad things brought to him (and the Musalman) was the greatest after the acceptance of Islam.

The Holy Prophet (Allah’s grace and peace be upon him) also said, `Man remains in the Deen of the person with who he has befriended. It must therefore he observed what kind of man is whom he makes his friend.”

He further said, ` Once Allah sent a revelation (Wahi) to an Apostle asking him to tell the Devotee of his community that his real comfort and solace o of person lay in the piety and the uninvolvement in the mundane (worldly) affairs, and his honour is through the constancy of his regard towards Allah the Lord Creator. He was asked if he had fulfilled his obligation “by his deeds,” the man would ask, ” What deed, my Lord?” The Divine reply will be ” was your friendship and Enmity with any one for My sake in the world?”

He also said that when a man desires to make friendship with any one, he should first ask his and his father’s name and the tribe (community or fraternity) he belongs. This will make the friendship stronger and more enduring. He has also said that, If a person Loves some one the latter should be informed of this. He further to keep the friendship up to a reasonable limit, because it is not improbable that some day he might turn into an enemy. Similarly the enmity should also limited, it is quite possible that some day he may become his friend.

TELLING LID

Telling Lie is such a despicable habit that it is universally cursed and there is not a single religion in the world, past and present which has not condemned lie or falsehood. Islam has warned severally against telling lie and many verses of the Holy Quran have also denounce and cursed this evil of human character. There is clear condemnation, “Curse of Allah on the falsehood mongers and liars. Many Hadees also contain strictures and condemnation upon the liars, besides denouncing falsehood as a human trait. The Holy Prophet (Allah’s grace and peace be upon him) has said, “When a person tells lie, the angels goes a mile away on account of its bad smell.” He has also said, “A momin is not completer in Eimaan unless he gives up telling lie even in frivolous joke and gossips, and gives quarreling even thought he may be right (and might win in the end).

He also said, “A man speaks in a light hearted manner merely to please the people and make them laugh and he does not realize that by doing that he is falling so deep in the hell that the measure of depth is more than the distance between the earth and the sky. And the faltering that occurs through he slip of the tongue is far more greater than that occurs through false steps. Hazrat Abdullah bin Aamir narrated that one day the Holy Prophet (Allah’s grace and peace be upon him) had come to visit our family. My mother called me indicating that she would give me something. The Holy Prophet (Allah’s grace and peace be upon him) asked what she wanted to give. She replied I will give him dates. The Holy Prophet (Allah’s grace and peace be upon him) said if you did not give him anything a lie would have been recorded against your name.

He has also said, Falsehood blackens the face of the lier and back biting is the punishment of the grave.

PROBLEM:- On three occasions telling a lie is permitted and there is no punishment for this, (1) in the midst of fight because to deceive the enemy in the war is permissible. Similarly when fearing oppression at the hands of a tyrant a lie may be told to word off the cruelty. (2) To effect peace between two fighting Muslims if a lie can patch up the difference it can be used.(3) To please the wife a lie may be used as a measure of appeasement.

PROBLEM:- Tauria ( ), we describe it as a conversational device whereby we use a word or phrase not exactly in the literal sense or dictionary meaning but some thing opposite or implied. This is with view to avoid any untoward or unwanted situation which the ordinary meaning of to spoken word would have created. This is permissible but only in rare occasions, because unless the real intentions are made clear, the wrong and offended sense would have continued to embarrass the situation. Tauria is very near to telling a lie unless it is intended to avert a difficult situation.

PROBLEM:- IF the desired aim can be secured by telling the truth as well as a lie, it is better to tell the truth and avoid the lie, which (lie)in itself is haram. however in certain cases telling lie is permissible rather morally necessary. For example if a tyrant is determined to kill an innocent person purely for personal unjustifiable reason. If he takes refuge in some body’s house which no one except the house owner knows. IF the tyrant or any one on his behalf wants to know the whereabouts of the wanted amn. The house owner can safely plead ignorance and thus save the life of the innocent man. The example can be multiple, but the intentions behind each “false he” should be of some benefit (lawful and valid).

PROBLEM:- Some one commits an indecent and immoral deed which none but he knows. Now if some one asks about it, he can deny because if he discloses the fact this will be another guilt, especially the inquirer has no authority to do anything with the moral guide in question. Similarly, the secret of one muslim brother must not be told to unconcerned persons.

PROBLEM:- If telling the truth leads to disturbance or violence, then it is permissible to tell the lie because peace and tranquility is more precious than to disturb it merely for the sake of an ordinary truth. If by telling the lie disturbance or violence is likely to erupt then the lie is absolutely haram. In case of doubt between truth and falsehood, the truth may be told if it will bring good, otherwise silence is preferable.

PROBLEM:- Usual exaggeration is friendly conversation can not be taken as lie. For example to say “I have thousand or hundreds of time not to do such and such a thing but you did not listen.” Here the number simply signifies plurality of time, but not actual counting thereof.

PROBLEM:- Telling the implied truth for the sake of pun or fun in a manner which is opposite the truth is also permissible. For example No old woman shall go in the Paradise ( because there is no sense of old age in the Paradise where every one shall eternally young).”

CHECKING THE TONGUE FROM AND DESISTING FROM ABUSING AND BACK BITING ETC.

The Holy Prophet (Allah’s grace and peace be upon him) has said that the best thing which will enable Men to enter the paradise if TAQWA (fear of Allah and excellence of moral character), and the worst thing which plunge men in the hell are two things having cavity namely the mount and the shame of the woman.

Some more sacred saying of the Holy Prophet (Allah’s grace and peace be upon him) are summarized below,

He said, “One who keep silence (as moral behaviour) attains deliverance.”

The good of man lies in discarding thing which are of no use, restraining tongue, heart and other organs from ungainly activities.

Hazrat Abu Zar Ghafari says, I begged the Holy Prophet (Allah’s grace and peace be upon him) to advise me of something useful. He said, I advise you to adopt TAQWA, It will set right affair of yours. (Note: Here follows a series of Questions and answers that took place between the Companion Hazrat Abu Zar Ghafari and the Holy Prophet (Allah’s grace and peace be upon him). After every answer given to him a Hazrat Ghafari begged one more advice. The answer given by the Holy Prophet (Allah’s grace and peace be upon him) contain the following points of advice in that order.

“Make binding upon yourself the Recitation of the Holy Quran and the Remembrance of Allah. This will cause you remembrance in the heavens and there shall be Nur (Divine light) for you on the earth.”

“Keeping quiet most of the time should be made binding on yourself, this will word off satan and you will get support / assistance in your religious activities.”

“Avoid laughing too much this causes death of the heart and removes the nur of the visage.”

“Speak the Truth even though it may be better.”

“Do not fear the amn who talks ills of Allah.”

“The thing which should keep you away from people should be in you own knowledge. In other word your weaknesses and defects should be clear to you so that you may word them off and then you shall not spy into other men’s weaknesses.”

“Do not call bad names and abuse the air (wind). When you find it unpleasant, seek Good form Allah as He has endowed it with and seek refuge of Allah from the Evil it carries by the command of Allah.”

It is reported that once a rider cursed the animal of his riding. The Prophet of Allah, on hearing this, rebuked the man and ordered him to alight, from the man as he will non like the accursed animal accompany the travelers. He also forbade cursing one’s children and upon once your own self, lest it be the hour of the acceptance of the prayer.

The Holy Prophet (Allah’s grace and peace be upon him) has said one who blames and charges of moral indecency and profligacy and these accusations are not in the man concerned then all these charges and their consequences will recoil upon the accuser.

He also said, If two men abuse one another, then consequences and requitals of all the abuses exchanged in between then will lie upon the person who started abusing first so long the offended person does not exceed the limit of abuses hurled against him. He further said, “Says Almighty Allah the son of Adam (man) causes Me injury he abuses the Time (Dahr or Zamana). I am The Dahr All affairs are in MY HAND, I cause alternation in Day and Night”. In other words ill of Time and abusing it. amounts to criticism Almighty Allah and all that happens and occurs in the world is at the command of Almighty Allah.

He said. When a man says all men have perished then the man who suffers most is the men himself so says so. The man who regards all others as deserving of it, as he is himself the greatest sinner.

He also said, The worst of all men you will find on the Day of Judgement is the amn who is TWO FACES, (indulging in duplicity) a hypocrite, changing stand and stance every now and the or saying opposite things at one and at the some time.

Hazrat Huzaifa says he heard the Holy Prophet (Allah’s grace and peace be upon him) say the backbiter shall not be admitted in the Paradise.

The Holy Prophet (Allah’s grace and peace be upon him) has siad, The virtuous servants of Allah are those who very sight (appearance) reminds of Allah the Almighty, and the evil doers of His servants are those who indulge in back biting, cause separation among friends and implicate innocent people in crimes which they have not committed.

He said (speaking to companions) Do you know what is back biting? (after a pause he said) Back biting is (the evil) that you say in his absence about a brother of yours if who he takes ill when it comes to his knowledge. Some one asked suppose the evil is present in the man. He said This is what is meant by back biting (telling things in absent) and if you speak of a thing which is not present in him, then it is (bohtan) false accusation or false imputation.

Ummul Momineen Hazrat Ayesha (May Allah be pleased with her) says, it is enough for Ummul Momineen Hazrat Safiah (May Allah be pleased with her) that she is so and so ( the idea was that she short statured!) there upon the Holy Prophet (Allah’s grace and peace be upon him) said to Hazrat Ayesha ‘You have siad such a thing that if it is dropped into an ocean, it (the said word) will dominate over (engulf) the ocean. To utter about the natural thing 9in absence) which is not liked by the other person is what the Quarn says as Bohtan (insinuated utterance), when there is no occasion to do so.

The Holy Prophet (Allah’s grace and peace be upon him) has siad. Ghibat (false accusation) is worse than adultery (fornication). The companions asked why it is so . He who commits adultery later seek and receives forgiveness from Allah, but there is no forgiveness for Ghibat (False accusation) unless the person concerned also forgives the accuser.

He has also said, If a man secures food by insinuating against his Muslim brother, Allah will force that much amount from the Hell. The some things as said about the clothing received for ghibat in the world and the clothing forced on the accuser on the Day of Judgment.

The Holy Prophet (Allah’s grace and peace be upon him) has severely reprimanded and warned the accusation mongers in these shocking words O You people who profess Eimaan Islam by tongue and Eiman has not entered you, hearts do not indulge in false accusation (Ghibat) of Muslims and don’t try into their private personal affairs of (innocent) Muslim, Allah will also their private affairs pried onto and whosoever affairs are thus pried into by Allah. He inflict utter disgrace on him, even if he (hiding) in his own home.

He has also said In the Night of Ascension I passed by the people whose nails sure of copper with which they scratched their mouths and chests. On enquiry, Angel Jibrail said, these are the people who ate the human flesh and used to dishonour them.

The Holy Prophet (Allah’s grace and peace be upon him) has said that, at places where the honour of Muslim is antraged and polluted. If any one did not help the Muslim victim but continued watching the incident and failed to check this disgrace, then Allah also will not help him at the place where he would desire to be helped. And the man who helps the muslim brother at the pace where he is being dishonoured Allah will help him at the place of his choice when he needs Divine.

He said, A Momin is the mirror of another Momin and the Momin is the brother of another Momin, he should try to save the things of his brother (Momin) form being destroyed and render him help in his absence. He said, If a man sees a thing which should ordinarily he kept hidden and he hides it, it is as if he brought a dead man to life.

He said, If a man kills a man on account of the crime or misdeed for which he has already sought forgiveness from Allah, then the killer would himself die after being involved in that very misdeed or crime.

He further said, Do not express joy over the calamity or misfortune of another man. Otherwise Allah will show mercy on him and involve you in that calamity.

PROBLEM:- Ghibat (back biting) means to speak certain weakness of a man with intentions to malign him which he does not like to he told. And if the weakness or defect is not found in the man, then it Bohtan (false accusation). The Holy Quran says

(Let none back bite the other. Will you like to eat the flesh of your dead brother? (No) you would fell contemptuous.)

The habit of backbiting has also been condemned in many Ahadees of the Holy Prophet (Allah’s grace and peace be upon him) which we have mentioned earlier.

PROBLEM:- A Musalman is seen offering prayer and keeping fasts regular, but at his hands and tongue other Muslim brothers are in trouble. To disclose and mention these troublesome feature to others will not be taken as Ghibat (back biting) as the intention behind this disclosure is warn others brother to beware of this troublesome trails of that so called religious man. There is a saying in the Hadees, do you fear a wicked man? Speak out the harmful activities of such a man, so that people may protect themselves from his mischief.

PROBLEM:- If the case of the aforesaid men is brought to the notice of the state authorities for taking necessary action against him it is justified and it will not be taken as back biting (Ghibat). On the contrary, it is necessary to check the mischievous activities of such a wicked man, so that people may be spared of their aftermath and the peace and tranquility of the state may also not be disturbed. Any advice if so called tolerance, by pseudo reformers or religionists must no be heeded.

PROBLEM:- Jurist Abul Lias has said ‘Ghibat (back biting) is of four kinds,

(1) Kufr (denial of Allah and Islam). Suppose a man is openly committing ghibat and when he is asked to desist from this, he insists that he is doing the right thing. In other word he is showing a haram thing as halal which is Kufr.

(2) Hypocrisy. The man is criticizing and doing ghibat in front of the amn whom he knows but does not name him, thus showing himself a virtuous man. This is Ghibat of Nifaq (hypocrisy).

(3) Sinful act when Ghibat is committed deliberately knowing that Ghibat is haram and yet he does not desists.

(4) Mubah permissible with good intentions of telling irreligious and misleading affairs of some precaution in the name of religion and reform. Though it is ghibat a sense, but with good and beneficial purposes it is permissible (Mubah) when no personal interest is involved.

PROBLEM:- Telling people about the open and deliberate misdeeds of a man is not Ghibat, but telling things of the same man which are not known is ghibat. There is a Hadees saying, One who removes the veil of shame from his face, to speak about him in his absence is NOT GHIBAT.

PROBLEM:- On seeking opinion about a man the latter weakness must not remain untold. It may be injurious to the opinion seeker. According to a hadees, the man from whom opinion is sought is Ameen (trust holder). His not disclosing the weakness of the concerned amn is ‘MISTRUST’ (Khyanat).

PROBLEM:- Like committing Ghibat by tongue, it may also committed through gestures by movements of head, hands, eyes and eye brows, other physical action indicating some else weakness or defects (especially natural one). In short Ghibat in any shape or form is ghibat. It is reported that once Hazrat Ayesha (May Allah be pleased with her) indicated by gestures about a woman who had just left, that she is short statured (not agreeably tall as a woman). The Holy Prophet (Allah’s grace and peace be upon him) warned her that she committed Ghibat.

PROBLEM:- Imitating some one movements of naturals or physical defects is a ghibat of a more sinister quality than telling by tongue.

PROBLEM:- Like the ghibat of a living man the ghibat of a deceased Muslim when the defects are not of a nature, the description of which is not ghibat. Likewise the ghibat of a Zimmi Kafir (under protection of Islamic state) is also not permissible because he enjoys the same rights as a muslim. However telling the evils / misdeeds of a kafir in war (Harbi) is not ghibat.

PROBLEM:- Telling evils/misdeed on the face of the amn concerned, through not ghibat in the literal sense, it is more dangerous than that because he might he enraged to retaliate and cause more harm than otherwise he should not have caused if his weakness was told in his absence. The philosophy behind checking ghibat is to prevent harm to the muslims of the society, but telling defects on the face would almost certainly prove injurious because in the event of ghibat the news of his misdeed might or might not have reached him. This is surely an act of greater haram than in case of ghibat.

PROBLEM:- The defects which are generally narrated by way of ghibat are of various natures. Physically defects or deformities, for example, blindness, being one-eyed, lame, crippled, flat nosed etc.

So called or assumed drawbacks of profession, race, family lineage etc. this is very common in the sub-continent where high brow society people call names to the professions or avocations of people belonging to lower strata. A part form these established grounds of ghibats in our society there are various avenues of strictures, satire, taunts etc. relating to habits of walking and talking, dresses and other smaller but more common modes of behaviour a appearance. These are all forms of ghibats, these are more tragic because the poor ordinary men and woman. Listening to ghibat is as sinful as it is telling ghibat. According to a hadees, any one who protect the honour of another coming form ghibat, it is due to the Mercy and grace of Allah to protect him from the Fire of He’ll.

PROBLEM:- The man against who some one commits ghibat should be approached to seek his pardon by the man committing ghibat, if the former comes to know about the misconduct of the latter. That way alone he can be exonerated. If the victim of ghibat remains unaware, the man committing ghibat should at least express regret and repentance, that would be enough.

PROBLEM:- Seeking personal pardon also demand that this time of good qualities of the offended person should also narrated on his face to assuage his feeling and neutralize the harm done to him. If still the man is not satisfied, then the man seeking pardon will be exonerated of his moral guild and there shall be no accountability for the some of the Day of Judgement.

PROBLEM:- According to Imam Ghizali if the victim of ghibat dies or disappears and there remains no chance of seeking pardon, then in order to reduce and offset the seriousness of his misconduct (ghibat) he should devote more time in doing deeds of goodness, remembrance of Allah and other acts of charity and benevolence so that his redeeming acts out weigh his misdeed on the Day of Judgement.

PROBLEM:- Praising some one on his face simply to please him or securing his own admiration is forbidden. Similarly praising a person in absention with intentions that when this praise would reach him he will be please is also equally forbidden. Exaggeration in praise is also not *allowed.

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 given as sustenance, and do not follow the footsteps of 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 under the 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.

 

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 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.

ETIQUETTES OF DRINK IN (WATER).

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.

VALIMA AND DINNER

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 meet a 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.


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 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.

DRESS.

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.

EMAMAH (TURBAN)

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.

WEARING SHOES

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.

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 (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 word was carved in the first line, in the second the word and in the third line the Name were 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.

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 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.


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 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 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 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.

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 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 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 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 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 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.

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 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.

WISHING PEACE OF EXTEND IN SALUTATION

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 is sitting 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.

SHAKE-HAND, EMBRACING, KISSING (HAND) STANDING (IN REVERENCE)

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.

SNEEZING AND YAWNING.

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.

SHAVING AND CIRCUMCISION

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).

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 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.

BEARD AND MOUSTACHE

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 in the 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
  4. Blood.
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