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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

stag, and rabbit are halal.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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