Miftah-ul-Janna (Booklet for way to Paradise) by Huseyin Hilmi Isik - HTML preview

43– To pay zakât for your property and ’ushr for your crops.

44– Not to have sexual intercourse with your wife during her menstrual and lochial periods.

45– To keep your heart purified from sins. 46– To avoid being arrogant.

47– To protect the property of an orphan that has not reached the age of puberty.

48– Not to be close to young boys.

49– To perform the daily five namâzes in time and not to leave them to qadâ, (i.e. not to delay them until their prescribed times are over.)

50– Not to extort anyone’s property.

[It is a human right to pay the money called mahr to your wife when you divorce her. Not to pay that right incurs a severe penalty in the world and bitter torment in the Hereafter. Of the human rights, the most important one is to do emr-i-ma’rûf to your relatives and to people under your command, (i.e. to teach them Islam,) and it incurs the severest torment (in the Hereafter) when neglected. Hence, a person who prevents them and all other Muslims from learning their religion and from practising their acts of worship by having recourse to persecution and stratagems is an unbeliever and an enemy of Islam. An example of this is bid’at holders’ and lâ-madhhabî people’s defiling the belief of Ahl as-sunnat and misguiding Muslims out of Islam and îmân by way of subversive speeches and pulications.]

51– Not to attribute partners to Allâhu ’adhîm-ush-shân.

52– To avoid fornication.

53– Not to consume wine and other alcoholic beverages.

54– Not to perjure yourself.

[Wine and Spirit and all other alcoholic beverages are qaba najâsat, (one of the two kinds of najâsat defined and explained in detail in the sixth chapter of the fourth fascicle of Endless Bliss.) It is written in the books entitled Bahr-ur-râiq and Ibni ’Âbidîn that when water and earth are mixed with each other the resultant mud will be clean when one of the two ingredients is clean, that this qawl is a sahîh one, and that the conclusive fatwâ is agreeable with this ijtihâd. Although there are scholars who argue that that fatwâ is a da’îf one, it is writen in ’Ibni ’Âbidîn and in Hadîqa that a da’îf qawl may be acted upon when there is haraj (difficulty). Hence, if the substances mixed with alcohol to obtain purposive materials such as eau-de-colgone, varnish, alcoholic medicines and dyes are clean, the mixtures also will be clean. It is written in the commentary (made by Suleymhan bin ’Abdullah Shi’rîdî ‘rahmatullâhi ta’âlâ ’alaih’ to Molla Halîl Shi’rîdî’s ‘rahmatullâhi ta’âlâ ’alaih book entitled al-Ma’fuwât that that rule applies in the Shâfi’î Madhhab as well. They will not prevent namâz (from being sahîh) if there is haraj in cleaning them. Theoretically clean as these liquids are on account of haraj (in cleaning them), it is not permissible to drink them unless there is a darûrat to do so. Alcoholic beverages are never clean. For, the alcohol in these beverages have been mixed with other substances not for the purpose of satisfying a need but for pleasure. Anything smeared with them becomes najs as well. It is always harâm to drink them without a darûrat.]

CONCERNING the GHUNÂH-I-KEBÂIR (GRAVE SINS)

There are many kinds of grave sins, which are called ghunâh-i-kebâir. Seventy-two of them are as follows:

1– Unjust homicide.

2– To commit fornication.

3– Sodomy is harâm in every religion.

4– To drink wine or any other sort of alcoholic beverages.

5– Thieving.

6– To eat or drink narcotics.

7– To lay hands on someone else’s property by using force. That is, to commit extortion.

8– To bear false witness.

9– Without an ’udhr, to eat before other Muslims during the blessed month of Ramadân.

10– Ribâ, i.e. to borrow or lend property or money at an interest.

11– To swear solemnly time and again.

12– To disobey your parents.

13– To cease from making sila-i-rahm to mahram relatives who are sâlih Muslims. (Sila-i-rahm means visiting your close relatives.)

14– In a war, to desert from the battlefield and run away from the enemy.

15– To utilize an orphan’s property without the orphan’s consent. It is stated as follows towards the end of the two hundred and sixty-sixth page (of the tenth edition) of the fifth fascicle of Endless Bliss: “The (orphan’s) executor cannot pay the deceased’s debts with the orphan’s property. Nor can he pay the orphan’s fitra or perform the Qurbân for the orphan (out of the orphan’s property). But the (orphan’s) father can. If the executor becomes needy, he can utilize the orphan’s property, but he cannot donate it to someone else.”

16– Not to use your scales or measures properly.

17– To perform daily five namâzes before or after their (prescribed) times.

18– To hurt your Believer brother’s heart.

19– To make a false statement under the pretense of giving a quotation from Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ although in fact the statement does not belong to the Prophet.

20– To take a bribe.

21– To avoid bearing true witness.

22– Not to pay zakât or ’ushr for your property.

23– When you see a person committing a sin, not to try to dissuade him although you could.

24– To burn an animal alive.

25– After learning (how to read) the Qur’ân ’adhîm-ush-shân’ to forget how to read it.

26– To give up hope of mercy of Allâhu ’adhîm-ush-shân.

27– To betray people’s trust; it makes no difference whether they are Muslims or non-Muslims.

28– To eat pork, which is harâm.

29– To hate and curse any one of Rasûlullah’s Sahâba ‘ridwânullâhi ta’âlâ ’alaihim ajma’în’.

30– To continue eating after being satiated; it is harâm to do so.

31– For a woman to avoid conjugal act with her husband (without any good reason).

32– For a woman to go out to visit an acquaintance without her husband’s permission.

33– To accuse a chaste woman of fornication.

34– Nemîma, i.e. to practise talebearing among Muslims.

35– To show one’s awrat parts to others. [A man’s awrat parts are between their navel and their knees. A woman’s hair, arms and legs also are within her awrat parts.] To look at others’ awrat parts.

36– To eat flesh of an (edible) animal that died (of itself). Such flesh is called ‘lesh’. As well, an (edible) animal that has been killed in a way disagreeable with the way dictated by Islam is called ‘lesh’, (and it is no longer edible.)

37– To commit a breach of trust.

38– To backbite a Muslim.

39– To be jealous.

40– To attribute a partner to Allâhu ’adhîm-ush-shân. (This evil deed is called shirk [polytheism].)

41– To lie.

42– Arrogance, to think of oneself as superior.

43– For a person in his death bed to disinherit a heir (somehow).

44– To be avaricious and very miserly.

45– To be fond of the world, [harâms, that is.]

46– Not to be afraid of torment to be inflicted by Allâhu ta’âlâ.

47– If a certain thing is harâm, not to believe that it is harâm.

48– If a certain thing is halâl, not to believe that it is halâl.

49– To believe a fortune-teller’s words about people’s fortunes and about the ghayb (unknown, future).

50– To abandon one’s religion, to become a murtadd (renegade).

51– To look at someone else’s wife or daughter without an ’udhr to do so.

52– For women to wear men’s clothes.

53– For men to wear women’s dresses.

54– To commit sins within the harem-i-sherîf.

55– To call the azân or to perform namâz before prayer time comes.

56– To disobey state authorities, to violate laws.

57– To liken your wife’s mahram parts to your mother’s mahram parts.

58– To swear at one’s wife’s mother.

59– To aim a gun to each other.

60– To eat or drink a dog’s leftovers.

61– To taunt (someone) about the favours you have done (them).

62– For men to wear silk clothes.

63– To persist in remaining ignorant. [To not learn the belief of Ahl as-sunnat, farzes, harâms, and all sorts of necessary learnings.]

64– To swear on names other than the Name of Allâhu ta’âlâ or by mentioning names other than those which are stated by Islam.

65– To run away from knowledge.

66– Not to understand that ignorance is an evil.

67– To persistently carry on with committing venial sins.

68– To laugh with an uproarious laughter without an ’udhr to do so.

69– To remain junub for such a legnth of time as will cause you to miss one of the daily prayer times.

70– To have sexual intercourse with your wife during her menstrual or lochial period.

71– To make melody. To sing indecent songs. To play musical instruments.

Mirzâ Maz-har-i-Jân-i-Jânân ‘rahima-hullâhu ta’âlâ’, one of India’s greatest Islamic scholars, states as follows in his book entitled Kalimât-i-tayyibât and in Persian: “It is a unanimous statement (by Islamic scholars) that it is harâm to play any kind of musical instrument or to listen to them being played. There is a scholarly statement that the flute is the only instrument that is makrûh to play and that it is mubâh (permitted) to play the drum at a wedding. [As the Qur’ân al-kerîm is being read or recited melodiously or the azân is being performed melodiously, it is harâm if the meaning is changed or a phoneme is reiterated (so as to change the meaning). It is stated as follows in the book entitled al-Fiqh-u-’alal-Madhâhib-ul-erba’a: “It is harâm to perform the azân melodiously. It is not permissible to listen to such performances.” It is called teghannî or simâ’ to read (or recite) a well-proportioned utterance in a well-proportioned voice.

Teghannî means to utter, (read or recite) in a mellifluous voice that is pleasing to hear. There are two kinds of reading (or reciting) the Qur’ân al-kerîm or performing the azân or the mawlid or ilâhîs (eulogies) with teghannî:

1– Teghannî that is sunnat and which therefore yields thawâb, (i.e. rewards in the Hereafter. It is to perform them in keeping with the science that is called ‘tejwîd’ (and which teaches how to read or recite the Qur’ân al-kerîm properly). Teghannî of this kind invigorates hearts and souls.

2– Teghannî that is forbidden, harâm, is to perform them melodiously and musically. This kind of teghannî causes mispronunciation; It distorts the phonemes and changes their meanings. Tunes produced by such performers sound pleasant and sweet to the nafs al-ammâra. They make people overcome by their own nafses weep, cry and frolic about, which in turn makes them unaware about the meanings and makes it impossible for their hearts and souls to get over oblivion and illness.

It is stated as follows in the hundred and sixty-second page of Terghîb-us-salât (written by Muhammad bin Ahmad Zâhid ‘rahmatullâhi ta’âlâ ’alaih’, d. 632 [1234 A.D.], India,) and in the thirteen hundred and forty-second page of the second volume of Berîqa (written by Muhammad bin Mustafâ Hâdimî ‘rahmatullâhi ta’âlâ ’alaih’, d. 1176 [1762 A.D.], Hâdim, Konya, Turkey,) and in the five hundred and eighty-ninth page of the second volume of Hadîqa (written by ’Abd-ul-Ghanî bin Ismâ’îl Nablusî, 1050 [1640 A.D.7, Damascus – 1143 [1731], the same place:) “You should not ride an animal furnished with bells for the purpose of enjoying yourself, for it is makrûh to do so. For, bells are the devil’s musical instruments. Angels of Mercy do not descend on caravans (with animals) furnished with bells.” (However,) it is permissible to do so for some business or benefit.

There is a unanimous scholarly statement that it is harâm to read or recite poetry incompatible with Islam and ethics or to read or recite it at places of fisq where musical instruments are being played and alcoholic beverages are being consumed and/or men and women enjoy themselves together even if the poetry itself is compatible with Islam and ethics or to listen in mixed groups at such places to recitals of poetry that are performed at other places and which are being broadcast or televised or played on the radio or on television or on a tape-recorder or for women and boys to perform such recitals in mixed choruses.] It is permissible to read or recite proper poetry at proper places. It may infuse tenderness to (listeners’) hearts and thereby cause Compassion of Allâhu ta’âlâ. Some scholars did not feel an attraction even to the mubâh (permitted) version of simâ’ (singing). Their unwillingness to simâ’ stemmed from the idiocyncratic repulsion inherent in their nature and which prevented it from appealing to them. This natural disinclination, however, did not induce the blessed scholars into repudiation or denial of their valuable colleagues who felt inclined towards simâ’.” It is harâm to read or recite the Qur’ân al-kerîm or mawlids or ilâhîs (eulogies) or salawât-i-sherîfs (special prayers said for Rasûlullah and sent as a gift to his blessed soul) at places of fisq, even if it is performed with due respect. (Places of fisq are places where sins are being committed.) It is kufr (unbelief) if it is done for pleasure or amusement. It is written in the sixth page of Durr-ul-ma’ârif: “Musical instruments and voices of women and boys are ghinâ (sinful music) and harâm. Useful poetry is simâ’ and mubâh, unless it is performed (in such manners and) with such voices.”

72– Suicide, i.e. to kill oneself, is a sin graver than homicide. A suicide is subjected to torment of Hell in grave. If he does not die at once and makes tawba, all his sins will be forgiven. He will not be subjected to torment in his grave. [Validity (being sahîh) of tawba made for omitted namâzes is contingent on their having been (paid by being) made qadâ of. A person who begins to make qadâ (of namâzes which he omitted) has virtually made niyyat to perform prayers of qadâ till the end of his life. In return for this niyyat of his, all his debts of qadâ will be forgiven. Likewise, supposing an unbeliever becomes a Believer and makes tawba for having been an unbeliever or a heretic holding (a heresy called) bid’at makes tawba for having been a heretic, they have virtually made niyyat not to relapse into unbelief and heresy, respectively, and not to resume the evil deeds that they had been committing in those old days of nescience. In return for this niyyat (sincere intention) of theirs, all their sins are forgiven.]

AWRAT PARTS and WOMEN’S COVERING THEMSELVES

It is stated as follows in the chapter dealing with ‘nikâh (marriage contract prescribed by Islam)’ in the book entitled Eshi’at-ul-leme’at (written by ’Abd-ul-Haqq Dahlawî ‘rahmatullâhi ta’âlâ ’alaih’, 958 [1551 A.D.] – 1052 [1642]):

1– Abû Hurayra ‘radiy-Allâhu ’anh’ narrates: Someone came to Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ and said: “I want to marry a girl from the Ansâr.” The blessed Prophet stated: “See the girl [once]. There is something in the eyes of (the people belonging to) the tribe of Ansâr.” This hadîth-i-sherîf is quoted in the book entitled Sahîh-i-Bukhârî. It is sunnat to see the girl to be married once beforehand.

2– ’Abdullah ibni Mes’ûd ‘radiy-Allâhu ’anh’ narrates: Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ stated: “Women should not tell their husbands about the beauty and goodness of the other women whom they have been seeing. It will be as if their husbands saw those women.” This hadîth-i-sherîf is quoted in the books entitled Sahîh-i-Bukhârî and Sahîh-i-Muslim.

3– Abû Sa’îd-i-Hudrî ‘radiy-Allâhu ’anh’ (d. 64 [683 A.D.]) narrates: Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ stated: “A man should not look at another man’s awrat parts, and a woman should not look at another woman’s awrat parts!” As is seen, it is harâm for men to look at women and for women to look at men’s awrat parts, and likewise it is harâm for men to look at other men’s awrat parts and for women to look at other women’s awrat parts. A man’s awrat parts (which are harâm) for other men (to look at) are between their knees and navels. The same rule applies among women. As for a woman’s awrat parts (that are harâm) for men (to look at); they are her entire body with the exception of her hands and face. Hence, women are called awrat(s). Regardless of whether a woman is a Muslim or non-Muslim, it is harâm to look at a nâ-mahram woman’s face with shahwa (lust), and it is harâm to look at her awrat parts even without lust.

4– Jâbir bin ’Abdullah ‘radiy-Allâhu ’anh’ (martyred in 74 [693 A.D.]) narrates: Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ stated: “Do not spend the night at a nâ-mahram woman’s house!”

5– ’Aqaba bin Âmir ‘radiy-Allâhu ’anh’ narrates: Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ stated: “Do not stay with a nâ-mahram woman in private in a room! If a woman stays in private with her husband’s brother or with the latter’s son, she will be drifted as far as death.” That is, she will cause fitnas, (which in turn means disastrous results.) No effort should be spared to avoid it. This hadîth-i-sherîf is quoted in Sahîh-i-Bukhârî and in Sahîh-i-Muslim.

6– ’Abdullah ibni Mes’ûd ‘radiy-Allâhu ’anh’ narrates: Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ stated: “A woman’s body is awrat.” That is, it must be covered. “When a woman goes out, the satan looks at her all the time.” (That is, he uses her as a decoy to beguile men and to lead them to committing sins.)

7– Burayda ‘radiy-Allâhu ’anh’ narrates: Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ said to Hadrat ’Alî: “Yâ ’Alî! When you see a woman turn your face away from her. Do not look at her again! It is not singul to see her unexpectedly. Yet it is sinful to look at her again.” It is quoted by Abû Dâwûd and by Dârimî.

8– ’Alî ‘radiy-Allâhu ’anh’ narrates: Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ stated: “Yâ ’Alî! Do not expose your thigh, and do not look at someone else’s thigh, dead or alive!” This hadîth-i-sherîf is quoted by Abû Dâwûd and by Ibni Mâja. Hence, looking at a dead person’s awrat parts is like looking at a living person’s awrat parts. [We must do our utmost to avoid looking at sportsmen’s and swimming people’s awrat parts.]

9– ’Abdullah ibni ’Umar ‘radiy-Allâhu ’anhumâ’ (d. 73 [692 A.D.], Mekka) narrates: Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ stated: “Do not expose your awrat parts! [Do not expose them even when you are alone.] For, there are creatures who never leave you alone. Be ashamed in their presence and respect them!” They are the angels called Hafadha, who protect you against genies and who leave you alone only when you are in the toilet and during your conjugal activity.

10– Umm-i-Salama ‘radiy-Allâhu ’anhâ’ relates: Meymûnâ ‘radiy-Allâhu ’anhâ’ and I were with Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’, when Ibni Umm-i-Mektûm ‘radiy-Allâhu ’anh’ asked for permission (to enter) and entered. When Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ saw him he said to us: “Withdraw behind the curtain!” When I said, “Isn’t he blind? He won’t see us,” “Are you blind, too? Will you not see him,” said the Best of Creation. In other words, he said: “His being blind will not make you blind as well.” This hadîth-i-sherîf is quoted by Imâm Ahmad and by Tirmuzî and by Abû Dâwûd ‘rahima-humullâhu ta’âlâ’. According to this hadîth-i-sherîf, as it is harâm for a man to look at a woman nâ-mahram to him, likewise it is not permissible for a woman to look at a man nâ-mahram to her. The imâms (scholars) of our (four) Madhhabs ‘rahima-humullâhu ta’âlâ’, taking other hadîth-i-sherîfs as well into consideration, said: “It is difficult for a woman not to look at a nâ-mahram man’s head and hair. Commandments that are difficult to do are ’azîmats. A man’s awrat parts for a woman are between his knees and navel. It is easy not to look at those parts. Commandments that are easy to do are rukhsats.

[As is seen, the Ezwâj-i-tâhirât (the pure wives of our blessed Prophet, i.e. Muslims’ mothers,) ‘radiy-Allâhu ta’âlâ ’anhunna’ and the Sahâba-i-kirâm ‘radiy-Allâhu ’anhum’ preferred the way of ’azîmats and avoided the rukhsats. The casuistry which argues that women “did not cover themselves during the time of the Prophet. Today’s dramatic spectacles wherein we watch women covering themselves like ogres did not exist in that time. Hadrat ’Âisha, for one, went about bare-headed. The present custom of women’s covering themselves was invented later by fanatics and people of fiqh,” is a hideous slander spead by British plotters whose real purpose is to demolish Islam from within and by zindiqs. It is true that women’s covering themselves was not an Islamic commandment formerly. It was sometime between the third and fifth years of the Hegira (Hijrat) when women were commanded to cover themselves. Babanzâda Ahmad Na’îm Begh (1290 [1872 A.D.] – August 14^th 1352 [1934], Edirnekapı, Istanbul) writes in his (Turkish) book entitled Tecrîd-i-sarîh Tercemesi that the âyats of hijâb (women’s covering themselves) were revealed piecemeal at three different occasions.]

11– Behz bin Hakîm, one of the greatest people among the Tâbi’în, narrates on the authority of his father and grandfather: Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ stated: “Cover your awrat parts! Do not let anyone see them, with the exception of your wife and jâriyas! Feel shame in the presence of Allâhu ta’âlâ as well!” This hadîth-i-sherîf is quoted by Tirmuzî, by Abû Dâwûd, and by Ibni Mâja ‘rahima-humullâhu ta’âlâ’. Jâriya is called mulk-i-yemîn, which means mulk (property) of the right hand. For, a jâriya is examined with the right hand during the purchase, and the money for the jâriya is paid with the right hand.

12– ’Umar-ul-Fârûq ‘radiy-Allâhu ’anh’ narrates: Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ stated: “If a man makes halwat with a woman nâ-mahram to him, (i.e. if he and the woman stay together in a room without anyone else with them,) the Satan joins them as the third person.” This hadîth-i-sherîf is quoted by Tirmuzî. [It is harâm to make halwat with a nâ-mahram woman, i.e. for a man and a woman to stay in private in a closed place. Ibni ’Âbidîn states as follows in his discourse on being an imâm: “If there is another man or a woman who is one of the (first) man’s relatives called zî-rahm-i-mahram, the event will not be halwat.”]

13– Jâbir bin ’Abdullah ‘radiy-Allâhu ’anh’ narrates: Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ stated: “Do not visit women whose husbands are away! For, (if you do so,) the Satan will circulate like blood in your veins.” When they said, “Will he circulate in yours as well,” the Darling of Allâhu ta’âlâ stated: “Yes. He will circulate in mine, too. Yet Allâhu ta’âlâ has helped me against him. He has made him a Muslim, so that he has surrendered himself to me.” This hadîth-i-sherîf is quoted by Tirmuzî ‘rahima-hullâhu ta’âlâ’.

14– Umm-i-Salama ‘radiy-Allâhu ’anhâ’ narrates: Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ was with me (in my room). My brother ’Abdullah bin Abî Umayya’s slave was in the room, too. That slave was muhanneth (effeminate). When Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ saw that muhanneth person and heard his voice he said: “Do not admit people like this one into your house!” This hadîth-i-sherîf is quoted in Sahîh-i-Bukhârî and Sahîh-i-Muslim. Muhanneth is a man (or boy) who behaves, acts, talks, sounds, and dresses like a woman. People who do so are accursed. A hadîth-i-sherîf states as follows about them: “May Allah condemn men who make themselves resemble women and women who make themselves resemble men!” Women who wear clothes like men’s and have their hair cut like men and do things that are to be done by men and men who grow their hair long like women and adorn themselves like women, without an ’udhr compelling them to do so, are within the scope of this hadîth-i-sherîf. Misver bin Mahrama ‘radiy-Allâhu ’anh’ was born in the second year of the Hijrat (Hegira). He is the son of ’Abd-ur-Rahmân bin ’Awf’s sister ‘radiy-Allâhu ’anhumâ’. He relates: I was carrying a big stone, when the clothes I was wearing fell down. I failed to lift them up. Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ saw me in that state. “Lift your clothes up! Do not go out without a cover!” This hadîth-i-sherîf is quoted in Sahîh-i-Muslim. This hadîth-i-sherîf interdicts both men’s and girls’ being without something to cover themselves in streets or at beaches or in sports fields.

16– Abû Umâma ‘radiy-Allâhu ’anhâ’ narrates: Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ stated: “If a person who sees a girl’s beauty turns his eyes away from her, Allâhu ta’âlâ bestows on him thawâb for a new act of worship and he immediately relishes its flavour.” This hadîth-i-sherîf is quoted by Imâm Ahmad bin Hanbal ‘rahima-hullâhu ta’âlâ’.

17– Hasan Basrî ‘rahmatullâhi ’alaih’ narrates the following hadîth-i-mursel: [Please see the sixth chapter of the second fascicle of Endless Bliss for kinds of hadîth-i-sherîfs.] Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ stated: “May Allâhu ta’âlâ condemn a person who exposes his parts of awrat and one who looks at another’s awrat parts!” This hadîth-i-sherîf is quoted in Imâm Bayhakî’s book entitled Shu’ab-ul-îmân.

18– ’Abdullah ibni ’Umar ‘radiy-Allâhu ’anhumâ’ narrates: Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ stated “If a person makes himself resemble a certain tribe (group of people), he will become one of them!” This hadîth-i-sherîf is quoted by Imâm Ahmad and Abû Dâwûd ‘rahima-humullâhu ta’âlâ’. That means to say that if a person makes his behaviour, his acts, or the clothes he wears to those of enemies of Islam, he will become one of them. [This hadîth-i-sherîf should be a warning to people who keep up with unbelievers’ fashions and who call harâms ‘fine arts’ and who call people committing harâms ‘artists’.]

19– ’Amr Shu’ayb narrates on the authority of his father and grandfather: Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ stated: “Allâhu ta’âlâ likes to see the gifts which He has given His slave.” This hadîth-i-sherîf is quoted by Tirmuzî ‘rahima-hullâhu ta’âlâ’. As is seen, Allâhu ta’âlâ likes (a person’s) clothes to be smart a