1. Perform your wudû in a proper manner even if you do not feel like doing so.

2. There is greater reward in performing a fresh wudû.

3. When relieving yourself, do not face the qiblah nor turn your back towards the qiblah.

4. You must be cautious with regard to urine splashing on you. By being unmindful in this regard, one is punished in the grave.

5. Do not urinate in a hole as there is the possibility of a snake, scorpion or any other dangerous animal emerging from it.

6. Do not urinate in the place where you have a bath.

7. Do not engage in any conversation when relieving yourself.

8. When you wake up, do not insert your hand in a utensil containing water until you have thoroughly washed your hands.

9. Do not use water that has been warmed in the sun as there is the possibility of being infected with white liver whereby the body is tainted with white marks.

1. Offer your salât at the appropriate time. Carry out the rukus and sajdahs in the proper manner and offer your salât with concentration.

2. When a child reaches the age of seven, emphasize the importance of salât to him. When he reaches the age of ten, beat him if necessary, in order to get him to offer his salât.

3. It is not good to offer salât in such clothes or at such a place whereby you become distracted and begin to concentrate on the flowers and leaves that are depicted on such clothes or at such a place (e.g. prayer mats - musallas - on which such designs are depicted).

4. There should be a barrier in front of the person offering salât. If there isn't anything, a stick should be placed or any other raised object should be placed. Such an object should be placed to the right or left of the person offering salât.

5. On completing the fard salât, it is preferable to move away from that place and offer the sunnah, nafl salât.

6. While offering salât, do not look around you nor upwards. As far as possible, prevent yourself from sneezing.

7. When you have an urgent need to relieve yourself, go and relieve yourself first and then offer your salât.

8. When commencing with nafl salâat or the different forms of dhikr, commence with an amount which you can undertake and keep up with. (Do not commence with something that is beyond your capacity).

1. When you remember any previous calamity, recite

!!!!!!!!!!!!!!!!!!!!!!!!!!

In doing so, you will receive the same reward that you had received previously.

2. Irrespective of how trivial a saddening or distressing matter may be, recite

!!!!!!!!!!!!!!!!!!!!!!!!!!!

You will be rewarded in doing so.

1. As far as possible, give zakât to those who do not go around begging - who remain in their homes out of self-respect and self-honour.

2. Do not be ashamed of giving very little in charity. Give whatever you are able to irrespective of the amount.

3. Do not think: "What is the need of giving zakât or charity?" Whenever the occasion arises, make a resolution and give in charity.

4. By giving charity to your relatives, you receive a double reward - one for giving in charity, and another for being kind and considerate toward your relatives.

5. Always bear in mind your poor neighbours.

6. Do not spend too much in charity from your husband's wealth to the extent that he is displeased.

1. It is extremely detestable to engage in foolish and shameless conversations while fasting. It is even more detestable to make ghîbah.

2. When intending to keep a nafl fast, seek the husband's permission if he is present at home.

3. Increase your ‘ibâdah in the last ten days of Ramadân.

1. If you are not fluent in your recitation of the Quran, do not abandon its recitation out of despair. Continue with your recitation. Such a person is rewarded twofold.

2. When you have learnt the Quran, do not forget it. Instead, continue reciting it. If not, you will be committing a major sin.

3. Recite the Quran with full concentration and with fear for Allah.

1. When making du‘â, bear the following factors in mind:

(a) Make du‘â with full zeal and fervour.

(b) Do not make du‘â for anything sinful.

(c) If there is any delay in the acceptance of your du‘â, do not give it up out of despair. Instead, have full conviction of its acceptance.

2. Do not curse your children, wealth and life out of anger because it is highly possible that it is the time of acceptance of such a curse.

3. Make a concerted effort to remember Allah and His Rasûl sallallâhu ‘alayhi wa sallam at the place at which you sit and discuss worldly affairs or engage in worldly matters. If not, all these matters and affairs will go to waste.

4. Make istighfâr abundantly. In doing so, your difficulties are made easy and there is barakah in your sustenance.

5. If, perchance, you commit any sin, do not delay in making taubah. If you commit a sin again, make taubah again and do not think that since you have acted contrary to your first taubah there is no benefit in making taubah a second time.

6. There are certain du‘âs which are recited at specific times. They are as follows:

1. Do not take oaths in the name of anyone other than Allah. For example, do not take oaths in the name of your children, your health, your eyes, etc. It is a sin to take such oaths. If you mistakenly utter such oaths, you should immediately recite the kalimah.

2. Similarly, do not take oaths of this nature: "If I am lying, may I lose my îmân", even if what you are saying is the truth.

3. If, out of anger, you take an oath which is sinful to fulfil, then breach such an oath and pay kaffârah, e.g. you take an oath that you will not speak to your father or your mother, or any similar oath.

1. Do not be so greedy for wealth that you forget to distinguish between halâl and harâm. Furthermore, do not waste the halâl wealth that Allah has blessed you with. Instead, spend it sparingly and on occasions of true necessity.

2. If a person who has been afflicted with a certain calamity decides to sell something of his because he is forced to do so (i.e. because he is desperately in need of the cash), then do not oppress him thinking him to be in extreme need. Nor should you ask him to reduce the price of the item. You should either help him or purchase that item from him at an appropriate price.

3. If your debtor is poor, do not distress him further. Instead, grant him a respite. Waive a certain amount of the debt, or better still, waive the entire debt.

4. If you owe money to a person and you have that amount to pay him, then it is extremely sinful and oppressive for you to delay in fulfilling this debt of yours.

5. As far as possible, do not take up any debt upon yourself. If there is no alternative, then always be concerned about paying it back. Do not become neglectful in this regard. If your creditor tells you something (with regard to your debt), keep quiet and listen. Do not counter-attack him nor become angry.

6. It is a very evil habit to conceal something that belongs to someone jokingly and which thereby causes him great distress.

7. Once a labourer has fulfilled his task, do not display any shortfall in paying him.

8. At the time of famine, some people sell their children. It is harâm to turn these children into slaves.

9. If you provide fire-wood (or anything else such as a stove, coal, etc.) to someone in order that he may prepare a meal, or you provide salt to the person in order that she may use it to prepare a meal, it is as if you have provided them with the entire meal.

10. There is great reward in providing drinking water. If you provide drinking water in a place where water is easily obtainable, it is as if you have freed a slave. And if you provide this water in a place where water is scarce, it is as if you have given life to a dead person.

11. If you have to give or receive something from someone or you have someone's amânah in your possession, then mention this to several persons. Alternatively, have this written down so that if you pass away, (all this will be paid) and you will not be owing anything to anyone.

1. As regards the marriage of your children, always try and ensure that it is with a religious-minded person. Do not be concerned about wealth and status. These days, many of those who are highly educated from western institutions utter things which amount to kufr. It is not permissible to marry such persons whereby the rest of one's life is spent in immorality.

2. It is the habit of the majority of women to describe other women to their husbands. This is extremely evil. When the husband is attracted to one of these women (who has been described by his wife), this wife will then sit down and cry and regret her action.

3. If a proposal has been sent to a certain family and it is known that they might respond favourably, do not send a proposal on behalf of any of your children. However, if the person abandons his proposal or they respond in the negative; it will be permissible for you to send a proposal there.

4. Allah detests it when the private affairs of the husband and wife are discussed with one's friends and relatives. Many brides and bridegrooms are not cautious in this regard.

5. If a person consults you with regard to a certain person (whom he intends to marry or get married) and asks you for advice, then do not conceal any faults of that person if you have knowledge of them. In such a case, this ghîbah will not be harâm. However, do not unnecessarily find faults with a person.

6. If the husband is in a good financial position and yet he does not give his wife even the basic expenses, it will be permissible for the wife to take his money secretly. However, it is not permissible to take money in this manner in order to purchase something unnecessary or merely to fulfil and uphold worldly customs and habits.

1. If a person is not a qualified doctor, it is not permissible for him to prescribe medicines in which there is a fear of harm. If he does so, he will be committing a sin.

2. It is not permissible to scare anyone with any weapon or dangerous object even if this is done jokingly as there is the possibility of the object slipping out of one's hand (and thereby injuring the person).

3. Do not give a pocket knife to a person while it is open. Either close it and give it to him, or keep it down so that he may pick it up himself.

4. It is a major sin to enclose a dog, cat or any other living creature in such a way that it remains hungry.

5. It is an evil practice to ridicule or taunt a sinful person. However, there is no harm in advising him.

6. It is not permissible to stare or fix one's gaze at an innocent person in such a way that he gets frightened. Note, if this is not permissible, how serious a crime it is to scare someone all of a sudden or "out of the blue".

7. If you wish to slaughter an animal, ensure that the knife is extremely sharp. Do not cause unnecessary harm to the animal.

8. When travelling (on an animal), do not burden the animal excessively. You should not overload it nor should you impose it to run excessively. Once you reach your destination (or rest-place), you should first make arrangements for the animal's fodder, grass, feed, etc.

1. Commence eating by reciting Bismillah. Eat with the right hand. Eat the food that is in front of you. However, if there are several things on a platter, such as different types of fruit or different types of sweetmeats, then take whatever you wish and from whichever side you wish.

2. Always lick your fingers. If there is any gravy left over on the plate, clean it as well.

3. If a morsel of food falls from your hand, pick it up, clean it, and eat it. Do not be boastful (by abstaining from picking it up).

4. There are slices of water-melon, grapes and dates or pieces of sweetmeats on the table. In such a case, take one at a time, do not take two-three slices or two-three pieces at a time.

5. If you have eaten anything that is foul-smelling, such as raw onions or garlic, then wash your mouth thoroughly if you intend sitting or being in the company of others.

6. When preparing your daily meals, ensure that you measure all the ingredients such as rice, flour, etc. properly. Do not cook by mere estimation.

7. When you have completed your meal, express your gratitude to Allah.

8. Wash your hands before and after eating. Gargle your mouth as well.

9. Do not eat food that is too hot.

10. Always take the needs of your guests into consideration. If you go somewhere as a guest, do not remain there for so long that you become a burden on your hosts.

11. There are a lot of blessings in eating together.

12. Once you have completed eating, remove the dishes, utensils, food, etc. first and then get up. It is a sign of disrespect to get up before the table has been cleared. If you have completed eating before your companion, you should give him company. Continue eating little by little so that he does not get up hungry out of shyness. If there is any reason for you to get up before him, excuse yourself.

13. It is sunnah to bid your guest farewell till the door.

14. Do not drink water in one gulp. Instead, take it in three sips. When breathing in or out, do not do so in the tumbler. Instead, move your mouth away from the tumbler. Say Bismillâh when drinking and Alhamdulillâh upon completing.

15. Do not drink water from a utensil (or bottle) from which there is a fear that too much of water will flow out. Nor should you drink from a utensil (or bottle) which you do not know what is inside. (e.g. a bottle that is very dark in colour). There is a fear of there being insects, worms, thorns, etc. in such bottles.

16. Do not stand and drink water unnecessarily.

17. If you have to give water to others after you have drunk from it, then give it to the person who is on your right-hand side. This person will then give it to the person who is on his right-hand side. The same rule will apply if you have to distribute anything else, such as betel leaves, perfume, sweetmeats, etc.

18. Do not drink from the side of a utensil which is cracked.

19. Do not allow children to go outside in the evening. At night, close the doors after saying Bismillah. Cover all utensils after saying Bismillah. Switch off all the lights when going to sleep and extinguish all fires as well.

20. If you have to send any food or drink to anyone, cover it and send it.

1. Do not walk around with just one shoe or sandal. Do not cover yourself with a blanket, shawl, etc. in such a way that it is difficult for you to walk or take out your hands (from underneath).

2. Commence wearing your clothes from the right-side. For example, the right sleeve, the right leg, the right shoe, etc. When removing your clothes, commence from the left-side.

3. Upon wearing your clothes, recite the following du‘â. In doing so, your sins will be forgiven.

4. Do not wear clothes which reveal the aurah. (In which there is no purdah or which show the shape of your body).

5. Do not sit in the company of rich women who wear extravagant clothes and jewellery. In doing so, you will unnecessarily begin to attach importance to this world.

6. Do not consider it disgraceful to wear patched clothes.

7. Clothes should not be worn with too much of formalities and care, nor should they be dirty and untidy. Wear average clothes and keep them clean.

8. Apply oil to your head and comb your hair regularly. However, do not spend too much time in this. Apply henna to your hands.

9. Apply surmah to your eyes three times each.

10. Keep your house clean and tidy.

1. Do not compel a sick person to eat and drink.

2. Do not indulge yourself when you are sick (by overstepping the prescribed diet of the sickness).

3. Never use amulets (ta‘wîdh) that are contrary to the Sharî‘ah, nor should you use charms, superstitious remedies, etc.

4. If someone has come under the influence of an evil eye (nazr) and you suspect that the cause of this is a particular person, then ask the person (whom you suspect) to do the following: he should wash his face, both hands up to and including the elbows, both the feet, thighs, and private parts. When this person washes all these parts, the water that falls from his body should be collected. This water should then be poured on the head of the person who has come under the influence of this evil eye. Inshâ Allah, the person will be cured.

5. A person who has been afflicted by sicknesses and diseases which are repulsive to others, such as scabies and white liver, should seclude himself from others so that he does not cause any harm or discomfort to them.

1. If you experience a fearful dream, blow on your left three times in such a way that a few droplets of saliva come out each time. Thereafter read A'ûdhubillâhi minash shaytânir rajîm three times. Also change your position of sleeping. Do not mention this dream to anyone. Inshâ Allah, no harm will afflict you.

2. If you wish to mention your dream to anyone, choose a person who is intelligent or who has your interests in mind. This is so that he does not give you any evil interpretations.

3. It is a major sin to concoct dreams.

1. Inculcate the habit of greeting each other by saying "As salâmu ‘alaykum" and reply by saying "Wa ‘alaykumus salâm". All other methods of greeting are nonsensical.

2. The person who greets first receives more reward.

4. If one person from a group of people makes salâm, it will suffice on behalf of the rest. Similarly, if one person in a group replies, it will suffice on behalf of the rest.

Additional notes: It is prohibited to bow when greeting by hand. If you are at a distance and you greet someone or that person greets you, it will be permissible to use your hand. However, you should also make a verbal salâm or reply. Muslim children who study in government schools should not greet in methods that are adopted by the west and non-Muslims. Instead, they should greet the teachers according to the Islamic method (i.e. if the teachers are Muslims). If the teacher is not a Muslim, one should merely say "salâm" or "As salâmu ‘alâ manit taba'al huda". The words "As salâmu ‘alaykum" should not be used for the kuffâr. These rules apply to all Muslims.

1. Do not walk around in a flirtatious manner.

2. Do not lie down on your stomach.

3. Do not sleep on a roof which does not have any barrier as there is the possibility of rolling off the roof.

4. Do not sit half in the shade and half in the sun.

5. If you have to go out of the house due to necessity, walk on the side of the road. It is a sign of shamelessness for women to walk in the centre of the road.

1. Do not remove someone from their sitting place so that you may sit there yourself.

2. In a gathering, a woman got up from her place and went for some work and you deduced that she will return soon. In such a case, you should not allow anyone else to sit there as it is her right to sit there.

3. If two women decide to sit together in a gathering, do not go and sit in-between them. However, there is no harm if they happily allow you to sit there.

4. If a woman comes to meet you, then upon seeing her you should move a bit whereby she will feel appreciated and honoured.

5. Do not sit in a gathering like a "queen". Wherever there is a place, sit there with humility.

6. If you wish to sneeze, cover your mouth with a cloth or your hand and try to stifle your sneeze.

7. As far as possible, prevent yourself from yawning. If you are unable to do so, cover your mouth.

8. Do not laugh too loudly.

9. Do not sit in a gathering in a proud manner. Sit with humility like a poor person. If there is any relevant thing to say, say it. However, do not speak anything that is sinful.

10. Do not stretch out your feet when sitting in a gathering.

1. Do not speak without thinking. You should only speak once you have pondered over what you wish to say and you are convinced that it will not be badly received.

2. It is a sin to address a person or speak of him in the following terms: "he has no îmân", "may Allah's punishment, curse, or anger descend on a certain person", "may he enter hell", etc. It is a sin to speak in this manner irrespective of whether one is addressing a human or an animal. If the person who has been addressed in this manner does not deserve such remarks, all these curses will actually descend on the person who uttered them.

3. If anyone addresses you in this useless manner, you have the right to reply in the same way. However, you cannot exceed what that person says. If you exceed, you will be committing a sin.

4. Do not be two-faced whereby you "play according to the tune" of one person when you are in his company, and according to the "tune" of another person when in the latter's company.

5. Don't ever back-bite nor should you listen to such back-biting and tale-bearing.

6. Never ever speak a lie.

7. Do not praise a person directly nor should you exaggerate in praising him in his absence.

8. Don't ever involve yourself in ghîbah. Ghîbah means speaking in the absence of a person in such a way that if he were to hear it, he would be grieved. This is irrespective of whether what you say is the truth or not. If what you say is false, it is regarded as slander or defamation. This is even more sinful.

9. Do not argue with a person. Do not try to give precedence to what you have to say.

10. Do not laugh excessively as this causes the illumination of the heart (and countenance) to disappear.

11. If you have made ghîbah of a person, seek his forgiveness. If you are unable to do so, make du‘â-e-maghfirah on his behalf. In doing this, there is hope that you will be forgiven on the day of judgement.

12. Do not make false promises.

13. Do not laugh in such a way that the other person feels insulted or offended.

14. Do not be boastful of something that you own or a quality which you possess.

15. Do not occupy yourself with poems and poetry. However, if the subject matter is not contrary to the Sharî‘ah and you occasionally quote a few lines when making du‘â or when advising someone, there is no harm in this.

16. Do not mention things that you hear from here and there because the majority of such things are false.

1. After writing a letter sprinkle some dust onto it so that the purpose for which the letter was written is fulfilled.

2. Do not speak evil of time (complaining about the weather, climate, etc. is also included in this prohibition).

3. Do not speak too concisely nor should you speak in a very detailed manner, nor should you exaggerate. Speak according to what is necessary.

4. Do not turn your ear towards the singing of anyone.

5. Do not imitate anyone's ugly features nor should you imitate their evil ways.

6. If you see any fault or shortcoming in anyone, conceal it. Do not mention it to others.

7. When you intend doing something, think over it carefully taking the end-result into consideration and then execute it calmly. By rushing, most tasks end up in failure.

8. If anyone seeks advice from you, advise them with that which is best in your opinion.

9. As far as possible, control your anger.

10. If you have said or spoken anything with regard to anyone, seek forgiveness from them. If not, you will be in great distress on the day of judgement.

11. Direct others towards good and prevent them from evil. However, if you have no hope of their accepting your advice or you feel that they will cause you harm if you do so, it will be permissible to maintain silence. However, continue regarding the evil act to be evil and do not associate with them unless there is a need to do so.

Many sins are committed on account of over-filling the stomach. There are several factors which have to be taken into consideration:

(a) Do not become too accustomed to eating sumptuous meals.

(b) Safeguard yourself from harâm sustenance.

(c) Do not fill your stomach beyond its limit. Instead, set aside a bit of hunger which equals a few morsels. There are many benefits in this:

(i) One of them is that the person's heart remains pure whereby he recognizes the bounties of Allah. This results in his developing a love for Allah.

(ii) Tenderness and softness remains in his heart whereby he perceives pleasure in his du‘âs and dhikr.

(iii) His soul is not allowed to consider itself to be great.

(iv) When the soul is harmed even slightly, the person immediately remembers the punishment of Allah. In this way, the soul safeguards him from sinning.

(v) He is not inclined towards sinning.

(vi) He remains light-headed, he is able to sleep less, and does not feel lazy in offering tahajjud and other forms of ‘ibâdah.

(vii) He has mercy for those who are weak and starving. In fact, he develops kind-heartedness towards everyone.

The soul takes great delight in speaking excessively, and in so doing, the person plunges himself into many sins. A person can only save himself from the following sins if he safeguards his tongue. These sins are: lying, back-biting, cursing, accusing someone, boasting and bragging about oneself, arguing and debating with someone unnecessarily, submitting to the rich and laughing in such a way that the person who is laughed at feels humiliated and disgraced.

The method of safeguarding the tongue is that one should not blurt out anything and everything that comes to one’s mind. Instead, one should ponder carefully and check whether what one wishes to say entails a reward or a sin, or does not constitute a reward nor a sin. If it is such that it entails a lot of sin or a little sin, then one should keep silent. If the soul prompts one to speak from within, one should explain to it that it is easy to break one's desires for a little while now while the punishment of the hereafter is extremely severe. If it entails reward, utter it. If it does not entail any reward nor any sin, even then he should not utter it. However, if the soul insists, then utter a little of it and thereafter remain silent. A person should ponder in this manner in all his conversations. In a few days, the soul will develop a natural dislike for excessive speech. Another method of safeguarding the tongue is not to associate with others unnecessarily. When one is alone, the tongue will automatically remain silent.

When a person is angry, his intellect does not function properly and he loses the perception to consider the consequences of this anger. It is for this reason that he utters anything and everything. At times, he even goes beyond the limit by using his hands (physical force). It is therefore necessary to control and curb this anger.

The method of controlling one's anger is that the person should immediately remove the person upon whom his anger has descended from his sight. If he does not move away, the person who is angry should leave that place himself. He should then think and ponder that just as this person is at fault (or blameworthy), I am much more blameworthy in the sight of Allah. And just as I would like Allah to forgive me for my mistakes and sins, in the same way I should also forgive him for his mistakes. Thereafter the person should recite "A‘ûdhu billâh" several times, drink water or make wudû. In this way his anger will subside.

Once he comes back to his senses and still feels that the person deserves to be punished for his mistake or fault, he should first try and establish the method of punishment by ascertaining how a person is punished for such a mistake. Once he has established the method and is satisfied that it is according to the Sharî‘ah, he should mete it out. Example, if the punishment being meted out is for the benefit and welfare of the person at fault as in the case of punishing one’s children in order to mend their wrong ways, or if by meting out punishment, there is benefit for a third person as in the case of punishing the oppressor to help the oppressed.

If a person curbs his anger in this way, he will be able to bring it under his control within a few days. He will no longer be hot-tempered.

Malice and hatred is also born from anger. Once a person has complete control over his anger, malice and hatred will also disappear from his heart.

When you see a person living comfortably, eating and drinking well, living with honour and respect, and upon seeing all this you begin to "burn" within you, begin to have hatred for him or become happy when he experiences any lapse - then this is known as hasad (jealousy or envy). This is a very evil characteristic and is also sinful. Such a person passes his entire life in bitterness. In other words, his worldly life and his Dînî life are both abhorrent and unpleasant. Great efforts therefore have to be made in order to come out from this great calamity.

The first cure for this is that the person should think to himself that "by my envying him, I am causing harm to myself and no harm whatsoever is befalling him. The harm that it is causing me and my loss is that all my good deeds are being wiped out." This has been deduced from a Hadith in which it is mentioned that hasad devours good deeds just as fire devours dry wood. The reason for this is that this person is indirectly forwarding an objection to Allah by saying (indirectly): "so-and-so person does not deserve those bounties. Why did You give him these bounties?" If someone raises an objection to Allah in such a manner, how serious a sin it will be?

It is obvious that such a person will always live with malice and sorrow in his heart. As for the person who has been envied, he has suffered no loss whatsoever. By your envying him, the bounty which he possesses will not disappear. Instead, the person whom you have envied will benefit in the sense that all your good deeds will go to him.

Once you have thought over all these factors in your mind, praise this person (whom you are jealous of) and say good things about him to others. You should also add by saying: "All thanks are due to Allah in that he has all these bounties. May Allah give him all these bounties two-fold." If you happen to meet this person, meet him with respect and humble yourself. In the beginning, your soul will be greatly burdened in doing this. However, hasad will gradually disappear from your heart.

The love for wealth is such an evil characteristic that once it enters the heart, the love and remembrance of Allah disappears. This is because such a person is in constant perplexity as to how can I accumulate more wealth, what type of jewellery and clothing must I purchase, what type of goods must I have, how many utensils must I possess, how much household effects must I have, what type of house must I build, what orchard must I possess and what property must I purchase...and so on. If one thinks in this manner day and night, when will one have the time to remember Allah?

One of the harms of this is that once the love for all this enters the heart, such a person does not wish to die and present himself to Allah. He thinks that once he dies, all these comforts and luxuries will also go. At times, the person does not even wish to leave this world while he is about to die. Once he learns that it is Allah who has caused him to leave this world, he develops enmity towards Allah and thereby leaves this world in a state of kufr.

Another harm of this is that once the person becomes infatuated with this world and the accumulation of wealth, he does not differentiate between halâl and harâm. He does not consider the rights of others nor does he worry about lies, deception, fraud, etc. His only goal is that he has to accumulate irrespective of how or from where. It is for this reason that it is mentioned in the Hadith that love for this world is the root of all evil. If this is such a great evil, every Muslim should endeavour to save himself from this calamity and remove the love for this world from his heart.

One of the cures for this is that the person should remember death abundantly and he should constantly think that he will have to leave all this wealth one day. What is the benefit, then, in attaching so much of importance to it? In fact, the more importance you attach to it, the more remorse you will experience when leaving it.

Another cure is that one should not establish too many associates and contacts. That is, he should not engage in too many dealings with too many people. He should not acquire goods, household effects, houses, properties more than what is necessary. He should not expand his business beyond the limits. He should limit these things to necessity and comfort. In short, he should restrict himself to the basic necessities.

The third cure is that he should not involve himself in unnecessary expenses. This is because when a person has unnecessary expenses, his greed for additional income increases; and this greed is the cause of all other evils.

The fourth cure is that he should develop the habit of eating simple food, and wearing coarse clothing.

The fifth cure is that he should sit more in the company of poor persons and sit very little in the company of the rich. This is because by sitting in the company of the rich, one develops a desire and lust for everything.

The sixth cure is that he should read and study the lives of those pious servants who abandoned this world.

The seventh cure is that he should give away or sell that item for which he has great attachment.

By adopting these means, Inshâ Allah the love of this world will disappear from the heart and all those far-fetched ambitions with regard to accumulating wealth, purchasing goods, leaving behind a house for the children, etc. will be automatically repulsed.

Many fard and wâjib obligations and duties such as zakât, qurbâni, helping a needy person, assisting one's poor relatives, etc. are not fulfilled on account of miserliness and stinginess. When these are not fulfilled, one is actually committing a sin. This is the harm that is caused to one's Dîn. A stingy person is regarded as despicable and useless in the eyes of everyone. This is the worldly harm. Is there anything worse than this?

One of the cures of this is that love for this world and love for wealth should be removed from the heart. Once this love has been removed, there is no way that miserliness can remain.

Another cure is that the person should impose on his nafs and give away that item which is beyond his needs. Although this will be difficult on the nafs, one should endeavour in this regard and try and bear this difficulty.

As long as traces of stinginess have not been uprooted from the heart, continue adopting the above measures.

When a person desires fame and honour for himself, he envies and resents the fame and popularity of another person. The harms of this (envy and jealousy) have been mentioned previously. Upon hearing about someone's disgrace and degradation, the person becomes happy. It is a very evil characteristic to wish evil for someone. A further harm of this is that the person tries to acquire fame through prohibited means, e.g. a person spends a lot of money and goes into unnecessary expenses in weddings merely for fame. At times he acquires this wealth through bribery and at times by taking interest loans. All these sins were committed merely for name and fame.

The worldly harm of this is that such a person has many enemies and many who are jealous of him. Such persons continuously try to disgrace him, defame him, cause him harm and try to put him into difficulties.

One of the cures for this is that he should think to himself that all those who will think great of me or praise me will not live forever nor will I live forever. After a few days, no one will even bother to ask about me. If this is the case, it is a sign of great immaturity to feel happy about this baseless thing.

Another cure is that this person should do something which will cause him great disgrace and defamation. However, this thing should be such that it is not contrary to the Sharî‘ah. For example, the person should sell the stale, left-over bread to the poor people at a cheap price. This will be a source of great disgrace.

The meaning of pride and haughtiness is that a person considers himself greater than others as regards knowledge, ‘ibâdah, religiousness, status, lineage, wealth and possessions, honour, respect, intelligence or in anything else. To consider yourself to be greater than others and to regard them inferior to you is a major sin. It is mentioned in a Hadith that the person who has pride equal to a mustard seed will not enter jannah. As for this world, people hate such a person and become his enemies even though they may be courteous towards him outwardly. Another harm of this is that such a person does not follow or accept the advice of anyone. He is not prepared to accept the truth. Instead, he takes it badly and decides to cause harm to the person who has given him the advice.

The cure for this is that he should ponder over his origins - that he has been created from clay and an impure sperm. All the bounties that he has been blessed with have been given to him by Allah. If He wishes, He can take back all of them. On what basis, then, should he feel proud? He should also ponder over and remember the greatness of Allah. When he does this, he will no longer consider himself to be great. In addition to this, he should meet the person whom he had looked down upon with deference and in a humble manner. In this way, pride will come out of his heart. If the person does not have the capacity to do this, he should at least make it his duty that whenever he meets anyone of a lower class or standard, he should be first in greeting him. In so doing, Inshâ Allah his nafs will develop humility.

If a person considers oneself to be great and distinguished or wears beautiful clothing and jewellery and begins to boast and brag, then this characteristic is considered to be extremely evil even if one does not consider others to be deficient. It is mentioned in a Hadith that this characteristic destroys one's Dîn. Furthermore, this person does not make any effort to reform himself because if he regards himself to be distinguished, he will not look at his own faults.

The cure for this is that one should constantly look at one's own faults and ponder over them. The person should think to himself that the qualities and characteristics that are within me have all been granted to me by Allah and there is no excellence in me. After pondering over all this, he should express his gratitude to Allah and make du‘â to Him that these bounties are not taken away from him.

This boasting and bragging is of several types. At times a person may clearly speak about how much Quran he read or that he remained awake at night (busy in ‘ibâdah). At times, he will subtly include this in a conversation, e.g. a few people were speaking about the Bedouin Arabs. So this person entered into the conversation and said: "Whatever you are saying is wrong. I experienced so-and-so thing with these persons." Although the conversation delved on something else, by this person mentioning these things, everyone came to know that he performed hajj as well. At times, this boasting is executed practically, e.g. with the intention of "showing off", the person sits down with a tasbîh in front of everyone. At times this "showing off" takes the form of caution and carefulness, e.g. a woman has the habit of reciting the Quran all the time. However, on a certain occasion, because a few women were sitting near her, she began reading the Quran carefully and in the proper manner (paying full attention to the rules of tajwîd). At times this boasting takes the form of one's posture and expression, e.g. a person sits down closing her eyes and lowering her head whereby the person looking at her will think that she is a very pious person, she always engages in the dhikr of Allah, she remained awake last night and therefore she is feeling sleepy now. There are many other ways of "showing off" one's good deeds. Whichever form this may take, they are all detestable. All good deeds which have been executed merely for show will be transformed from rewards into punishment in jahannam.

The cure for this is the same as that which was mentioned above because boasting and "showing off" is done for the reason that one wishes to acquire name, fame and earn the praises of people.

The cures that we have mentioned for the different evils cannot be acquired by carrying them out a few times. For example, if a person is able to control his anger 2-3 times, it does not mean that this evil has been uprooted. If one does not experience anger on one or two occasions, he should not be deluded by the fact that his nafs has now been reformed. Instead, the person should practice these cures for a long period of time. If he becomes neglectful in this regard, he should express his remorse and sorrow, and be on his guard in the future. Inshâ Allah, after a very long time all these evils will be uprooted.

An easy cure for all the evils that are within the nafs and for all the sins that are committed by the different parts of the body is that when any evil or sin is committed, some sort of punishment should be meted out to the nafs. There are two types of punishments which could be easily meted out by everyone. One is that the person should specify a certain amount of money (according to his financial position). When he commits any sin, he must distribute that amount of money (which will be his fine) to the poor. If he repeats that sin, he will have to pay the fine again. Another punishment is that he should skip one or two meals. If the person makes an all out endeavour in meting out these punishments, Inshâ Allah, all evils and sins will disappear. We will now mention the good acts and deeds which reform the heart.

Taubah is such a great thing that one can have all one’s sins forgiven through it. If a person always ponders over his condition and knows that at some time or the other one definitely commits a sin, then he will consider taubah to be necessary all the time.

The method of obtaining this quality is that one should ponder over all the warnings and punishments for the different sins and evils that have been mentioned in the Quran and Hadith. He should think of them and ponder over them. In doing this, his heart will be disinclined to commit any sin. At such a time, the person should also make a verbal taubah. He should also complete all the salâts, fasts, etc. that he has missed. If he has displayed any shortcoming in fulfilling the rights of certain persons, he should seek their forgiveness or fulfil them. As for the sins that he has committed in passing, he should express remorse over them, adopt the expression of a crying person and earnestly seek the forgiveness of Allah.

Allah says: "Fear Me." Fear is such a great thing that one saves oneself from sinning through it. The method of acquiring this quality is the same as that for taubah. That is, the person should always think and ponder over the punishment of Allah.

Allah says: "Do not despair of the mercy of Allah." Hope is such a great thing that through it one is inclined towards good deeds and also has the courage to make taubah. The method of acquiring this quality is to remember and ponder over the mercy of Allah.

Constricting the nafs to act according to the Sharî‘ah and preventing it from going beyond the confines of the Sharî‘ah is known as sabr or patience. There are several instances for this.

One of them is that a person is experiencing peace of mind and comfort. Allah has blessed him with good health, wealth, honour, respect, servants, wife and children, a house, goods and possessions. Patience at such a time is that he should not allow himself to lose his mind. He should not forget Allah and he should not look down upon the poor. Instead, he should be kind to them and assist them.

Another instance is at the time of ‘ibâdah. At such a time, the nafs begins to feel lazy, e.g. when one has to go and offer one's salât. Alternatively, the nafs becomes miserly, such as, when one has to pay one's zakât and give in charity. At such a time, three types of sabr are required: (a) The person must correct his intention even before he can commence with the ‘ibâdah. That act must be carried out solely for Allah and the nafs must have no object in carrying out this act. (b) At the time of the ‘ibâdah, one must not lose courage or any inclination. That act must be executed as it ought to be executed. (c) On completing the act, one should not mention it to anyone.

The third instance is at the time of committing a sin. Patience at such a time is that the person should stop his nafs from committing the sin.

The fourth instance is when a person is being harmed or troubled by someone. The patience at such a time is that he should not take any revenge. Instead, he should remain silent.

The fifth instance is at the time of a calamity, sickness, loss of wealth or the death of someone close. Patience at such a time is that the person should not utter anything that is contrary to the Sharî‘ah nor should he cry out aloud.

The method of sabr for all these occasions and instances is that the person should remember and ponder over the rewards and understand well that all these trials and tribulations are for his own benefit. He should understand that a lack of patience will not stop or prevent his taqdeer, so why should he allow these rewards to go to waste?

Expressing gratitude and thankfulness to Allah comprises the following: to be happy with the bounties and favours of Allah and thereby develop a love for Him, through this love one must have this yearning and desire in one's heart that since He has blessed me with so many bounties, I will render ‘ibâdah to Him in the best way possible, and that it is extremely shameful to disobey the one who has blessed me with such bounties.

It is obvious that Allah has blessed His servants with thousands of bounties and favours. Even if a calamity befalls a person, there is some benefit or the other for him. Therefore this should also be regarded as a bounty. Since one experiences these bounties all the time, this happiness and love will have to remain in the heart - that at no time will he display any shortcoming in fulfilling the commands of Allah.

The method of attaining this quality is that one should remember and ponder over the numerous bounties and favours of Allah.

Every Muslim knows that no one can attain any benefit nor can any harm befall anyone without the will of Allah. It is therefore necessary that a person does not rely on his own plans when undertaking any task. He should look up to Allah and he should not expect too much from anyone. Nor should he fear anyone. He should understand well that no one can do anything without the will of Allah. This is known as tawakkul or placing trust in Allah.

The method of acquiring this quality is that one should remember and ponder over the power and wisdom of Allah, and the powerlessness of the creation.

Love for Allah comprises of the heart being attracted to Allah, and the heart taking delight in listening to things about Him and upon looking at His system at work.

The method of acquiring this quality is that one should read His name abundantly, remember all His noble characteristics and ponder over the love that He has for His servants.

When a Muslim knows that there is a benefit and reward in everything that Allah does for His servants, he should therefore be pleased with everything that He has commanded. He should not be scared nor should he complain.

The method of acquiring this quality is to ponder over the fact that there is good in everything that occurs.

When executing any act of the Dîn, there should be no worldly reason in it whatsoever. There should neither be any show in it nor any other reason for carrying it out, e.g. a person is suffering from indigestion. He therefore says to himself: "I better keep a fast. In so doing, I will receive the reward for fasting and my stomach will also be relieved." Alternatively, it is the time of salât and the person has wudû. However, because it is very hot, he feels he'd rather make a fresh wudû so that he will be rewarded for making wudû and at the same time his limbs will also be cooled and refreshed. Alternatively, he gives some money to a beggar so that in so doing he may save himself (from being harassed) and also defer this misfortune (of being harassed). All these things are contrary to a true intention.

The method of acquiring a true intention is that before one can execute any act, one should thoroughly ponder over it. If a person finds that his intention has been tainted or blemished by any such motive, he should cleanse his heart by removing it.

A person should always remember that Allah is aware of all his states and conditions - the external and the internal. If he commits an evil act, it is possible that Allah will punish him in this world or in the hereafter. When executing a good act, he should think that Allah is watching him. He should therefore execute it in the proper manner. This is the method of acquiring this quality. In a few days, his mind will get settled on these thoughts. Thereafter, Inshâ Allah he will not do anything that is contrary to the pleasure of Allah.

It is a normal practice that when a person is asked to recite the Quran, he will recite it very beautifully. As far as possible, he will recite with full concentration, a good tune and bear in mind all the necessary rules. Based on this, when you wish to recite the Quran, think to yourself that Allah Himself has said: "Let Me listen to you, I want to see how you read." You should bear in mind that Allah is listening carefully to what you are reading. You should also think to yourself that if you read with caution when someone else is listening to you, then how much more caution you will have to exercise when reciting to Allah. Once you have taken all these factors into consideration, commence reciting. As long as you are reciting, try and maintain these thoughts in your mind. If your recitation begins to falter and your concentration begins to drift, stop your recitation for a little while and bring the above-mentioned factors back to mind. In so doing, Inshâ Allah, your recitation will become correct and clear and your concentration will also be maintained. If you practice this over a period of time, you will be able to concentrate with ease.

As regards salât, it should be remembered that no act or recitation should be without any motive or meaning. Instead, everything should be executed with a motive and after pondering. For example, upon saying Allâhu Akbar, then for every word you should think that "I am now reciting 'Sub'hânakallâhummah', thereafter think "I am now reciting 'wa bi hamdika'", thereafter think "I am now reciting 'wa tabârakasmuka'." In this way, continue thinking and concentrating on each word separately. Continue doing this when reciting Sûrah Fâtihah and another sûrah. Do the same for your rukû‘ and think in the same manner each time you say "Sub'hâna rabbiyal ‘azîm". In short, the moment you utter something, direct your attention towards it as well. Maintain this in your entire salât. In doing this, Inshâ Allah your concentration in your salât will not be diverted. In a short period of time you will acquire concentration and you will enjoy offering your salât.

There are several benefits in becoming a murîd:

1. At times a person errs in the different methods of reforming the heart that were mentioned previously. The shaykh shows the correct path in this regard.

2. At times the effect and benefit that one derives from a book is not as great as that which one would have obtained from the guidance of a shaykh. One gains the barakah of the shaykh. Furthermore, if the murîd displays any shortcoming in carrying out a good act or commits an evil act, he will be ashamed of this in front of the shaykh.

3. The person develops confidence and love for the shaykh. Based on this, he is inclined to follow and emulate the ways of the shaykh.

4. If the shaykh is strict in giving his advice or displays his anger, the person does not feel offended and endeavours to act upon his advice.

There are many other benefits which are acquired by those whom Allah has favoured. These can only be known by acquiring and experiencing them.

If a person wishes to become a murîd, he should first consider the following factors in the shaykh. If the latter does not possess these qualities, do not become his murîd.

1. The shaykh must know the masâ'il of Dîn. He should not be ignorant of the Sharî‘ah.

2. He must not possess any quality that is contrary to the Sharî‘ah. His ‘aqâ’id (beliefs) must be the same as those that have been mentioned in Part One of Bahishti Zewar. He should not possess any quality that is contrary to all the masâ'il and all those things connected to reformation of the heart that have been mentioned in this book.

3. He must not be carrying out this programme (of shaykh and murîd) as a means of sustenance. (That is, he must not be doing it for financial gain).

4. Become the murîd of a person who is regarded as a pious person by the majority of good people.

5. Become the murîd of a person who is spoken highly of by good people.

6. His programme of instruction must be such that one develops a love and inclination for Dîn. This can be gauged by looking at the condition of his murîds. Even if fifty-sixty percent of his murîds are good, consider such a shaykh to be effective. Do not have doubts on him by looking at the condition of a few murîds. You may have heard that the pious persons have a lot of effect. This (looking at the condition of his murîds) is the criterion whereby one gauges the effect and power of a shaykh. Do not gauge the effect and power of a shaykh through other means, such as something occurring exactly as he mentioned it to you, someone getting cured by his mere touch, that a ta‘wîdh worked according to the reason for which he gave it to you or that if he fixes his gaze on a person he becomes completely entranced and at a loss. Never be deluded by these effects and powers.

7. The shaykh must be such that he does not take into consideration the status of his murîds when giving them advice of the Dîn. (That is, he does not favour his murîds when it comes to reprimanding them in matters of the Dîn). He stops them from useless and foolish things.

Once you have found such a shaykh, seek permission from your parents (if you are unmarried) or from your husband (if you are married), and become a murîd of such a shaykh solely for the purpose of putting your Dîn in order. If your parents or husband do not permit you to become a murîd, do not become one as it is not fard to become a murîd. However, it is fard to tread the path of the Dîn. You should therefore continue treading this path even if you are not a murîd of a shaykh.

1. Be respectful to your shaykh. Remember the name of Allah in exactly the way shown to you by your shaykh. Have the following belief with regard to your shaykh: "The spiritual benefits that I can gain from this shaykh cannot be gained from any other shaykh."

2. If the murîd's heart has not been reformed properly as yet and the shaykh passes away, he must become a murîd of another shaykh in whom the above-mentioned qualities are found.

3. When you come across any wazîfah in any book or read about the frugal life of someone, do not act upon it on your own accord. Ask your shaykh about it first. If any good or evil thought enters your heart or you decide to do something, first consult your shaykh.

4. Do not remove your purdah in the presence of your shaykh. At the time of becoming a murîd, do not shake his hands. It is permissible to take the oath of allegiance (bay'ah) by holding one end of a handkerchief or piece of cloth while he holds the other end. A verbal bay'ah is also sufficient.

5. If you mistakenly become a murîd of a person who acts contrary to the Sharî‘ah, or if he was good in the beginning and later changed, then sever your contact with him and become a murîd of some other pious person. However, if your shaykh commits a sin which could be overlooked, then think to yourself that he is also human and that he is not an angel. He has made a mistake which could be forgiven by his making taubah. Do not allow your conviction in him to dwindle over trivial matters. However, if the shaykh persists on such acts, sever your contact with him.

6. It is a sin to believe that your shaykh has full knowledge of everything you do.

7. Never read books which have stories of the dervishes which appear to be contrary to the Sharî‘ah. Similarly, you should not read poems that are contrary to the Sharî‘ah.

8. Some dervishes say that the path of the Sharî‘ah is different from the path of the dervishes. Such dervishes are astray. It is fard to consider them to be liars.

9. If the shaykh asks you to do anything that is contrary to the Sharî‘ah, it is not permissible to act upon it. If he insists on you to carry it out, sever your contact with him.

10. If, due to the barakah of taking the name of Allah, you experience a good state in your heart, you have a good dream or upon waking up you hear a voice or see some light, then do not mention this to anyone other than your shaykh nor inform anyone of the wazîfahs that you read or the ‘ibâdah that you make, because by doing so, this good fortune will go away.

11. If your shaykh asks you to recite a particular wazîfah or engage in a particular form of dhikr and after some time you still do not experience any delight in this, do not be disheartened, nor should you lose your confidence in your shaykh. Instead, think to yourself that the greatest effect is that your heart is making an intention of remembering Allah and that you are being given the opportunity to do good. Never think that you should be blessed with the opportunity of pious persons appearing in your dreams, that you should begin to have knowledge of things that are still going to occur, that you should be able to cry profusely or that you should become so engrossed in your ‘ibâdah that you are unaware of other things. These things occur at times and at times they do not. If they do, express your gratitude to Allah. If they do not occur, decrease after having occurred frequently or cease to occur altogether, then do not be saddened. However, if, Allah forbid, you display any shortcoming in following the Sharî‘ah or commit any sin, then this is definitely something to be distressed about. You should immediately make an effort to put your condition in order, inform your shaykh about it and act upon his advice.

12. Do not be disrespectful of other shaykhs or other sûfi orders. Nor should you address the murîds of other shaykhs or other sûfi orders by telling them that your shaykh is greater than his or that your sûfi order is greater than his. By engaging in such unnecessary and foolish conversations the heart begins to darken.

13. If your shaykh pays more attention to a fellow murîd, or if a fellow murîd gains more benefit from his wazîfahs and dhikrs, do not be jealous of him.

1. Acquire knowledge of the Dîn according to your needs. You could acquire this knowledge either by reading a book or by asking the ‘ulamâ.

2. Abstain from all sins.

3. If you commit any sin, repent immediately.

4. Do not hold back in fulfilling anyone's right. Do not cause anyone physical or verbal harm. Do not speak ill of anyone.

5. Do not have any love for wealth nor any desire for name and fame. Do not concern yourself with extravagant food and clothing.

6. If someone rebukes you for your mistake or error, do not try to justify your action. Admit your fault and repent.

7. Do not embark on a journey without any dire necessity. This is because many unconscious and unintended acts are committed while on a journey. Many good deeds are missed out, there is a shortcoming in the different forms of dhikr (remembrance of Allah), and you are unable to accomplish your tasks on time.

8. Do not laugh excessively nor talk excessively. You should take special precaution in not talking with ghayr mahrams (those with whom the observance of purdah is incumbent) in an informal way.

9. Do not go about repeating or mentioning an argument that may have taken place between two persons.

10. Always be mindful of the rules of the Sharî‘ah in everything that you do.

11. Do not display laziness in executing any act of ‘ibâdah.

12. Try and spend most of your time in seclusion.

13. If you have to meet and converse with others, meet them with humility and do not display your greatness.

14. Associate very little with rulers and those who hold high positions.

15. Stay very far from irreligious people.

16. Do not search for the faults of others. Do not have evil thoughts about anyone. Instead, look at your own faults and try to put them in order.

17. You should be very particular in offering your salât in the proper manner, at the proper time and with great concentration.

18. Always occupy yourself in the remembrance of Allah either with your heart or tongue. Do not be neglectful in this regard at any time.

19. If you experience any satisfaction in taking the name of Allah and your heart feels happy over this, then express your gratitude to Allah.

20. Speak in a nice, humble way.

21. Set aside specific times for all your different tasks and abide strictly to these times.

22. Consider whatever regret, sorrow or loss you may experience to be from Allah. Do not be despondent. Instead, think that you will be rewarded for this.

23. Do not think about worldly matters, calculations, profits and losses, etc. all the time. Instead, think about Allah.

24. As far as possible, try to help and benefit others irrespective of whether it be in worldly affairs or Dînî matters.

25. Do not eat and drink too little to the extent that you become weak and fall ill. Nor should you eat and drink too much to the extent that you feel lazy in carrying out the different acts of ‘ibâdah.

26. Do not have any desire or greed for anything from anyone except Allah. Do not allow your mind to wander towards any place thinking that you will be able to gain certain benefit or profit from there.

27. Be restless in your quest for Allah.

28. Be grateful for the favours that are bestowed upon you irrespective of whether they are plenty or few. Do not be depressed with poverty and destitution.

29. Overlook the faults and mistakes of those who are under your control.

30. If you learn of any fault of someone, conceal it. However, if the person plans to cause harm to someone else and you learn of it, then warn the other person beforehand.

31. Be in the service of guests, travellers, strangers, ‘ulamâ, and the pious servants of Allah.

32. Choose the company of the pious.

33. Fear Allah all the time.

34. Remember death.

35. Set aside a certain time daily wherein you should think about all your actions for that day. When you remember any good action, express gratitude. When you remember any evil action, repent.

36. Don't ever speak a lie.

37. Don't ever attend gatherings that are contrary to the Sharî‘ah.

38. Live with bashfulness, modesty and forbearance.

39. Do not be conceited by thinking to yourself that "I have such-and-such qualities in me."

40. Continue making du‘â to Allah to keep you steadfast on the straight path.

1. A person asked: "O Rasûlullâh! What is îmân?" He replied: "To maintain a sincere intention."

This means that whatever you do should be done solely for Allah.

2. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Actions are judged by intentions."

This means that if a person has a good intention, he will be rewarded for doing a good act. If not, he will not be rewarded.

3. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "If a person does something in order that he may be heard, Allah will announce (i.e. make others hear) his shortcoming on the day of judgement. And the person who does something for show, Allah will display his shortcoming on the day of judgement."

4. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Even an iota of showing off is a form of shirk."

5. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who revives my sunnah at a time when there is a religious degeneration in my ummah will receive the reward of 100 martyrs."

6. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "I am leaving behind a thing which if you hold on to, you will never go astray. One is the book of Allah and the other is my sunnah." That is, the Quran and Hadîth.

7. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who initiates a good act will receive the reward for it and also the reward of all those who follow him in this good act. There will be no decrease in their reward. And the person who initiates an evil act will receive the sin for it and also the sin of all those who follow him in this evil act. There will be no decrease in their sin."

For example, a woman gave up all customs in the marriage of her children or a widow got herself married. When other women saw this, they also decided to follow suit. This woman or this widow who initiated this practice will continue receiving the rewards for this.

8. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "When Allah desires good for a person, He grants him understanding of the Dîn."

That is, this person is induced with the desire to learn the different masâ'il of Dîn.

9. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who is asked a Dînî mas'ala and he conceals it (despite knowing the answer) will be made to wear a bridle of fire."

If anyone asks you a mas'ala and you know the answer, then do not display any laziness in giving the answer. Nor should you refuse him. Instead, explain the mas'ala to the person in a proper manner.

10. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The more knowledge a person has, the greater the burden he has to bear except for the one who acts according to his knowledge."

Don't ever act contrary to a mas'ala that you know merely to satisfy your family or on account of following your desires.

11. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Be extremely cautious when urinating as this (being careless) is a major cause of punishment in the grave."

12. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "When wudû is made thoroughly at times when it is extremely difficult on the nafs to do so, one's sins are washed away."

This difficulty is either experienced on account of laziness or in winter.

13. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Two raka‘ât of salât which are offered after using miswâk are better than 70 raka‘ât of salât without miswâk."

14. Rasûlullâh sallallâhu ‘alayhi wa sallam noticed that the heels of a few persons where dry despite their having completed their wudû. Upon seeing this, he said: "There is great punishment for these heels on the day of judgement."

When making wudu, ensure that water reaches beneath the rings, bangles, etc. In winter, the feet generally become dry. Ensure that you pour sufficient water on them so that they are completely wet. Some women merely wash the front of their faces without washing up to their ears. Be mindful of all these factors.

15. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The best salât of women is that which they offer within the confines of their homes."

We learn from this that it is not good for women to go to the musjid in order to offer their salât. We know that there is nothing more virtuous than salât. If it is not good for them to emerge from their homes for salât, how detestable it will be for them to emerge from their homes for useless social visits or to attend customary functions!

16. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The five daily salawât are similar to a deep, flowing stream in front of a person's house wherein he takes a bath five times a day."

The meaning of this is that just as no speck of dirt will remain on such a person's body (after having bathed five times in the day), in the same way the sins of a person who offers his five times salât with steadfastness will also be washed away.

17. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The first thing to be accounted for on the day of judgement will be salât."

18. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Allah is extremely pleased when salât is offered at the beginning of its time."

Women! You do not have to go and offer salât with congregation, so why do you delay in offering your salât?

19. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who does not offer his salât at its appointed time, does not make his wudû properly, does not read with concentration, and does not make his rukû‘ and sajdahs in the appropriate manner causes his salât to become devoid of any light. Salât addresses him saying: "May Allah destroy you as you destroyed me. When his salât goes up to where Allah wishes it, it is folded just as an old rag is folded and flung onto his face."

Women! Salât is offered so that you may be rewarded. Why, then, do you read it in such a manner that instead of being rewarded, you are committing a sin?

20. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Do not look up when offering your salât. It is possible that your eye-sight will be snatched away from you."

21. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Allah overturns the salât of the person who looks around when offering his salât." That is, he does not receive the full reward.

22. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "If the person who walks in front of someone who is offering salât only knew the seriousness of this sin, he would prefer standing and waiting for the person to complete his salât even if it meant waiting 40 years for him to complete it."

However, if there is anything that is placed at a distance of one arm's length or more in front of the person offering salât, it will be permissible to walk in front of him (provided he walks beyond the object that is placed and not within it).

23. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "When a person misses a salât and thereafter goes in the presence of Allah, Allah will be extremely angry with him."

24. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "On the night of me'râj I saw an inscription on the door of jannah which stated that the person who gives in charity will receive 10 rewards and that the person who gives loans will receive 18 rewards."

25. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "As long as the day when a debt has to be fulfilled does not arrive, if a person grants respite to a poor debtor, then for each day he (the creditor) will receive the reward of charity equal to that of the debt. Once the due date expires and the person grants a respite, then for each day he will receive the reward of charity that is double the amount of the debt."

26. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who recites a single letter of the Quran will receive one reward. And the basic principle with regard to rewards is that they are multiplied ten fold. I do not say that Alif Lâm Mîm is one letter. Instead, Alif is one letter, Lâm is one letter, and Mîm is one letter. Based on this, one will receive 30 rewards."

27. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Do not curse yourself, your children, your workers nor your wealth and possessions. May it not occur that the time in which you curse them is the time of acceptance, whereby whatever you ask from Allah will be accepted."

28. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The meat and blood that has been nourished with harâm wealth will not enter jannah. It is only suitable for jahannam."

29. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who purchases a garment for 10 dirhams out of which even one dirham is harâm, then as long as that person does not remove that garment from his body, his salât will not be accepted."

30. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who cheats and deceives is not from amongst us."

All acts of deception are evil irrespective of whether they be in business or in any other transaction.

31. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "If a person passes away and he is still owing any dirham or dinâr to someone, then this debt of his will be fulfilled with his good deeds where there will be no dirham nor any dinâr (i.e. on the day of judgement)."

32. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Debts are of two kinds: (a) A person passes away while he had the intention of fulfilling his debts. In such a case, Allah says: 'I will assist him in fulfilling them.' (b) A person passes away but had no intention of fulfilling his debts. Such a person's good deeds will be taken in order to fulfil his debts. And on that day there will be no payments with dirhams nor dinârs."

The meaning of assisting is that Allah will grant a compensation (to the creditor).

33. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "It is zulm (oppression) for a person to delay despite being able to fulfil (his debts)."

It is the habit of some people who are owing money or still have to pay the labourer for his work to make them "run around" for their money. They make false promises by asking the person to come tomorrow or the next day, etc. They have the money to pay for all their personal expenses but they pay no attention to fulfilling the rights of others.

34. Rasûlullâh sallallâhu ‘alayhi wa sallam cursed the giver and receiver of interest.

35. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who occupies even a span of land unjustly will be made to wear a collar-chain comprising of the seven earths."

36. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Pay the labourer for his work even before his perspiration can dry."

37. Allah says: "I Myself will demand the rights on behalf of three persons." One of these three persons is the labourer who has been given a particular task, who fulfils it and yet is not paid for this task which he completed."

38. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "If three children of a Muslim couple pass away, Allah will enter this couple into jannah through His favour and mercy." Someone asked: "O Rasûlullâh! What if two children pass away?" He replied: "This reward will be granted for two children as well." Thereafter he was asked with regard to one child and he gave the same reply. Thereafter said: "I take an oath in the name of that being in whose hands is my life that even if a woman miscarries, that foetus will draw its mother to jannah with its umbilical cord if the mother has made the intention of reward." That is, she exercised patience with the intention of being rewarded.

39. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "A woman who applies perfume and goes in the presence of strange men is like this and like that, i.e. she is immoral."

A woman should not apply perfume in the presence of even the following relatives: husband's younger brother, husband's elder brother, sister's husband, and all one's cousins.

40. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "There are certain women who are apparently clothed but in reality they are naked. Such women will not enter jannah nor will they be able to smell its fragrance."

41. Rasûlullâh sallallâhu ‘alayhi wa sallam cursed the woman who adopts the dress and appearance of men.

42. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Allah will make the person who wears clothes for name and fame in this world to wear the clothes of disgrace and dishonour in the hereafter. He will then set him alight with the fire of jahannam."

This refers to the person who wears clothing with the intention that his status will increase and that everyone will set their eyes on him. This sickness is found to a large extent in women.

43. Rasûlullâh sallallâhu ‘alayhi wa sallam addressed those who were sitting near him and asked: "Do you know who is a poor person?" They replied: "A poor person amongst us is one who neither has any wealth nor possessions." He replied: "A very poor person in my ummah is he who will come on the day of judgement with his salât, zakât, fasting, etc. In addition to this he was vulgar to a certain person, he wrongfully accused a certain person, he devoured the wealth of a certain person, he shed the blood of a certain person, and he had hit a certain person. All his good deeds will be distributed among these persons whom he had wronged in some way or the other. If his good deeds expire before he can fulfil their rights, then their evil deeds will be placed onto his shoulders and he will be flung into jahannam."

44. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Allah does not have mercy on the person who does not show mercy to others."

45. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Whoever from among you sees a wrong being committed should change it with his hands. If he is unable to do this, he should prevent it with his tongue. If he is unable to do even this, he should consider it evil with his heart. And this is the lowest stage of îmân."

Women! You have full control over your children and your servants. Ensure that they offer their salât. If they have any pictures of animate objects on paper, on material or animate objects in the form of dolls, useless or immoral books, etc. then tear them apart immediately. Do not give them money to purchase such things. Nor should you give them money to purchase fireworks, kites or sweetmeats that are prepared for diwali (a Hindu festival).

46. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who conceals the shortcomings of his fellow Muslim, Allah will conceal his shortcomings on the day of judgement. The person who exposes the shortcomings of his fellow Muslim, Allah will expose his sins so much so that He will disgrace him while he is sitting in his house."

47. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Do not become happy over the calamity that afflicts your fellow Muslim or else Allah will have mercy on him and afflict you with a similar calamity."

48. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who criticizes his fellow Muslim over a sin that the latter may have committed will not die until he himself commits a similar sin."

This refers to the sin for which a person has already repented. It is extremely detestable to remind a person of a sin for which he has already repented. If the person has not repented, it will be permissible to advise him. However, it is detestable to do so if one considers oneself to be pure or if one intends to disgrace him.

49. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "O ‘Â'ishah! safeguard yourself from committing minor sins as well because Allah has those who will take a retribution for it as well."

Those who will take a retribution refers to the angels who write down such minor sins as well. On the day of judgement, these will have to be accounted for and there is the fear of being punished for them.

50. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The happiness of Allah is in the happiness of the parents and the displeasure of Allah is in the displeasure of the parents."

51. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The actions and ‘ibâdât of all the people are presented to Allah every Friday night. The good deeds of a person who severs his ties with his relatives (or does not maintain good relations with them) are not accepted."

52. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "I and the person who undertakes the task of taking care of orphans will be together in jannah like this"...he indicated this with his index finger and middle finger and left a small gap between them.

53. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who passes his hand over the head of an orphan solely for the pleasure of Allah will receive a reward for each hair that his hand touches. And the person who is kind towards a female or male orphan and I will be together in jannah just as the index finger and the middle finger are next to each other."

54. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who harms his neighbour has in fact harmed me and the person who harms me has in fact harmed Allah. The person who fights with his neighbour has in fact fought with me and the person who fights with me has in fact fought with Allah."

The meaning of this is that it is detestable to fight and argue with one's neighbour unnecessarily or over trivial matters.

55. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Allah comes to the aid of the person who comes to the aid of a fellow Muslim."

56. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Modesty is part of Imaan and it leads one to jannah. Shamelessness is an evil trait and it leads one to jahannam."

However, you should never feel shy in Dînî matters, e.g. most women do not offer their salât when there is a wedding or when on a journey. Such shyness is worse than immodesty.

57. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Good character dissolves the sins away just as water dissolves salt, and evil character destroys the different acts of ‘ibâdah just as vinegar spoils honey."

58. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "In my sight, the most beloved amongst you and the one who will be the closest to me in the hereafter is the person who possesses good manners. The most disliked in my sight and the one who will be furthest away from me in the hereafter is the person who has bad manners."

59. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Allah is kind and He loves soft-heartedness. The bounties and favours that He gives on account of soft-heartedness, He does not give for hard-heartedness."

60. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who has been deprived of soft-heartedness has been deprived of a lot of good."

61. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "As long as you are not permitted to do so, do not peep into someone's house. If you do this, it is as if you have entered that house without permission."

Some women have this evil habit of peeping at the bride and bridegroom when they are together in seclusion. This is a shameless act. In reality, there is no difference between peeping and merely barging in without permission. It is a great sin to do so.

62. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "On the day of judgement, lead will be poured into the ears of the person who listens to the private conversation of others while they disapprove of this."

63. A person came to Rasûlullâh sallallâhu ‘alayhi wa sallam and said: "Show me an act which will grant me entry into jannah." He replied: "Do not become angry and you will be rewarded with jannah."

64. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "It is not permissible for a Muslim to stop talking with his fellow Muslim for more than three days. The person who stops talking for more than three days and passes away in such a state (i.e. before he can reconcile) will enter jahannam."

65. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who addresses his fellow Muslim as "O kâfir!" is as if he has killed him."

66. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Cursing a fellow Muslim is just like killing him."

67. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "When a person curses someone, the curse ascends towards the skies. The doors of the skies are closed and that curse descends towards earth. The doors of earth are also shut closed. This curse then begins moving to its right and left (searching for an opening). When it does not find any opening, it goes to the person who was cursed. If the person was entitled to the curse, well and good. If not, it descends on the person who issued the curse."

It is the habit of some women to curse anyone and everyone by saying: "May Allah destroy you, may Allah punish you." At times they refer to a person as being devoid of îmân. This is a major sin irrespective of whether it is said to humans or animals.

68. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "It is not permissible for a Muslim to frighten a fellow Muslim."

69. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who unjustly fixes his gaze towards a fellow Muslim in such a way that the latter gets frightened, Allah will frighten him on the day of judgement."

If someone does this because it was the latter's fault or mistake, it will be permissible if it is done according to the need.

70. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who does not accept the excuse of his fellow Muslim will not come near me at the Haud-e-kauthar."

That is, if someone harms you in any way and thereafter seeks your forgiveness, you should forgive him (and overlook his fault).

71. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The one who carries tales will not enter jannah."

72. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who eats the flesh (i.e. makes ghîbah) of his fellow Muslim in this world, then on the day of judgement Allah will present the flesh of a dead person and tell him: "Just as you had eaten the flesh of a living person, eat that of a dead person as well. This person will eat it with a frown and continue yelling."

73. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Allah will make the person who accuses his fellow Muslim of something that is not to be found in him, stay in the place where the blood and pus of the dwellers of hell gathers. He will remain in this place until he gives up this accusation and makes taubah."

74. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who remains silent saves himself from many problems."

75. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Apart from the dhikr of Allah, do not speak excessively because speaking excessively hardens the heart. And the person who is furthest away from Allah is the one who is hard-hearted."

76. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The one who humbles himself for the sake of Allah, Allah raises his stages. The one who is proud, Allah breaks his neck." That is, Allah disgraces him.

77. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who has pride which is equal to even a mustard seed will not enter jannah."

78. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Always speak the truth because it directs one towards good deeds. Good deeds and truth lead one to jannah. Safeguard yourself from speaking lies because it leads one towards evil deeds. Evil deeds and lies lead one to jahannam.

79. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who is two-faced will have two tongues of fire on the day of judgement."

Being two-faced means to "play according to the tune" of whoever you are with.

80. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who takes an oath in the name of anyone other than Allah has committed an act of kufr." Or he said: "He has committed an act of shirk."

Some people are in the habit of taking oaths in the following manner: "I swear on your life", "I swear by my eyes", "I swear on my children", etc. All this is prohibited. It is mentioned in a Hadith that if a person mistakenly utters such oaths, he must immediately recite the kalimah.

81. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "If a person takes an oath in the following manner: "May I not have any îmân"; and he is speaking a lie in whatever he is saying then his oath will be fulfilled (i.e. he will be bereft of îmân). And if he is speaking the truth, even then his îmân will not remain complete."

It is also prohibited to take the following oaths: "May I not be blessed with the kalimah (at the time of death)", "May I enter into jahannam", etc. One should abandon this evil habit of taking such oaths.

82. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "There was a person who was walking on a road. He came across a thorny branch in his path, so he removed it from the road. Allah liked this act of his and therefore forgave him."

We learn from this that it is an evil habit to throw such things on the road. Some women are in the habit of sitting on a stool in the courtyard. When they get up, they leave the stool behind. At times, someone who happens to walk there trips and falls over the stool and thereby injures himself. In the same way, it is an evil habit to leave one's utensils, a sofa, a stick, a grinding-stone, etc. in the way.

83. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who has no amânah has no îmân, and the person who does not fulfil his promises has no Dîn."

84. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who goes to one who gives information of the unseen and asks him certain things and thereafter believes in what he says, then forty days salât of such a person will not be accepted."

When someone has control over a jinn, some women go to that person and ask the jinn regarding the unseen. For example, they ask: "When will my husband find employment?" When will my son return home?" These are all sinful acts.

85. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The angels do not enter a house in which there is a dog or a picture."

That is, the angels of mercy do not enter such a house. The toys of children which have pictures are also prohibited.

86. Rasûlullâh sallallâhu ‘alayhi wa sallam passed by a person lying down on his stomach. So he pointed with his leg and informed him that Allah does not like this posture in lying down.

87. Rasûlullâh sallallâhu ‘alayhi wa sallam prohibited from sitting partly in the shade and partly in the sun.

88. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Taking ill-omens is shirk."

89. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Casting of spells is shirk."

90. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "When there is no greed for this world, the heart is at peace and the body is also at rest."

91. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "If two hungry wolves are left in a flock of sheep and they begin devouring and tearing the sheep apart, then the harm that they cause will not be as great as the harm that will be caused to a person who desires wealth and fame."

92. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Remember that thing which cuts off all pleasures, i.e. death."

93. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "When you wake up in the morning, do not begin planning for the evening. When evening comes, do not begin planning for the morning. Take benefit from your health before sickness overtakes you. And take benefit from your life before death overtakes you."

This means that you should regard your health and life as being very valuable and occupy yourself in doing good deeds because once sickness or death overtakes you, you will not be able to do any good.

94. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "If any harm, difficulty, sickness, sorrow, etc. afflicts a Muslim to the extent that even if he becomes a bit distressed on account of worrying over something, then in all these instances Allah forgives his sins."

95. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "When a Muslim visits his fellow Muslim who is sick in the morning, 70 000 angels make du‘â for him till the evening. And when he visits him in the evening, 70 000 angels make du‘â for him till the morning."

96. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The person who gives ghusl to the deceased, he (the former) becomes pure from sins just as when his mother had given birth to him. The person who enshrouds the deceased, Allah will make him wear the shoes of jannah. The person who consoles one who is in sorrow, Allah will make him wear the clothes of piety and send mercy to his soul. The person who consoles one who is in difficulty, Allah will make him wear the shoes of jannah the value of which will be more than the value of the entire world."

97. Rasûlullâh sallallâhu ‘alayhi wa sallam has cursed the woman who cries in a wailing manner and the person who listens (with attention) to such a woman.

Women! Please abandon this habit for the sake of Allah.

98. Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Certain people will be raised on the day of judgement in such a manner that flames of fire will be coming out from their mouths." Someone asked him: "O Rasûlullâh! Who will these persons be?" He replied: "Haven't you read in the Quran where Allah says that those who devour the wealth of orphans unjustly are in fact filling their bellies with fire?"

In this context, "unjustly" refers to using the wealth of orphans or spending it when in fact the Sharî‘ah has given them no right to use it. O women! Beware! There is an evil custom in India that the moment the husband passes away and leaves behind small children, his wife takes complete control over his wealth. From this very wealth, she hosts all the guests, lights the musjid (with oil lamps), and feeds those who come to offer salât. When in fact the children have a right in that wealth. And here she is spending it all together (without differentiating between her share and their share of the wealth). Furthermore, she uses this money for her daily expenses and later for the marriage of these children - she does this as she pleases without taking any consideration to what the Sharî‘ah has to say in this regard. It is a major sin to use this money in which others have a right or others are partners. Separate their wealth and spend it only when it is solely for their expenses and you have no alternative but to spend it on them. As for the other expenses of hosting your guests and giving in charity - use your own share of the wealth. And this too should only be done if this spending is not contrary to the Sharî‘ah. If it is contrary to the Sharî‘ah, it will not be permissible for you to even spend your own wealth. Bear all this in mind. If not, the moment you pass away you will be punished.

Rasulullah ( sallallahu alayhi wa sallam) said: " There  are over 70 things which are connected with imaan, the highest of which is the Kalimah " la ilaha illallahu muhammadur Rasulullah" and the lowest is the removal of a harmful object from the road. Modesty and hayaa is also a major part of imaan."   We will therefore mention these qualities.

1. Belief in ALLAH

2. To believe that everything other than ALLAH was non-existent. Thereafter, ALLAH Ta'ala created these things and subsequently they came into existence.

3. To believe in the existence of angels.

4. To believe that all the heavenly books that were sent to the different prophets are true. However, apart from the Quran, all other books are not valid anymore.

5. To believe that all the prophets are true. However, we are commanded to follow Muhammad ( sallallahu alayhi wasallam ) alone.

6. To believe that ALLAH Ta'ala has knowledge of everything from before-hand and that only that which He sanctions or wishes will occur.

7. To believe that Qiyaamah will definitely occur.

8. To believe in the existence of jannah.

9.  To believe in the existence of jahannam.

10.  To have love for ALLAH Ta'ala.

11.  To have love for Rasulullah ( sallallahu alayhi wasallam )

12.  To love or hate someone solely because of ALLAH.

13.  To execute all actions with the intention of deen alone.

14.  To regret and express remorse when a sin is committed.

15.  To fear ALLAH Ta'ala.

16.  To hope for the mercy of ALLAH Ta'ala.

17.  To be modest.

18 . To express gratitude over a bounty or favour.

19.  To fulfil promises.

20. To exercise patience.

21. To consider yourself lower than others

22. To have mercy on the creation.

23.  To be pleased with whatever you experience from ALLAH Ta'ala.

24. To place your trust in ALLAH Ta'ala.

25. Not to boast or brag over any quality that you posses.

26. Not to have malice or hatred towards anybody.

27. Not to be envious of anyone.

28. Not to become angry.

29. Not to wish harm for anyone

30. Not to have love for the world.