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Things or acts which make ghusl obligatory
1. If semen is discharged out of passion while one is awake or asleep, ghusl becomes wajib irrespective of whether it is discharged by touching a person of the opposite sex, or by having any such thoughts or fantasies, or by any other way -in all cases, ghusl will be wajib.
2. If one awakens and sees semen on his clothing or body, ghusl will be wajib irrespective of whether one sees a dream or not. Note: At the time of excitement, in the beginning a particular fluid which increases the excitement, comes out. This fluid is called mazi (pre-coital fluid). When climax is reached and one is satiated, the liquid which comes out at that time is called mani (semen). That which distinguishes the two is that when semen comes out, one becomes satisfied and his passion is cooled, while the coming out of mazi does not decrease the excitement but increases it. Furthermore, mazi is thin while semen is thick. The discharge of mazi does not make ghusl obligatory; however, wudhu breaks. When the glans of the penis enters the vagina and is not visible, ghusl becomes wajib
3. irrespective of whether semen was discharged or not. The insertion of the penis in the
makes ghusl obligatory irrespective of whether semen is discharged or not. If it is inserted in the anus, then too ghusl will be obligatory. However, it is a major sin to insert or ask someone to insert the penis into the anus. That blood which is discharged monthly is called haidh (menstruation, or monthly period).
4. When this blood ss flowing, ghusl becomes obligatory. That blood which is discharged after child-birth is called nifaas. Ghusl also becomes obligatory when this blood ss flowing. In short, ghusl becomes obligatory in four conditions: (a) Discharge of semen out of excitement. (b) Entry of the glans of the penis into the vagina (or anus). (c) At the end of menstruation. (d) At the end of nifaas. 

5. If a person has sexual intercourse with a minor girl, ghusl will not be obligatory on her. But in order to get her into the habit, she should be made to bath. 

6. While sleeping, one has a wet dream and even experiences some excitement. However on awakening, one notices that no semen was discharged. Ghusl will therefore not be obligatory. However, if semen was discharged, ghusl will be obligatory. If there is any wetness on the clothing or body, but one is in doubt as to whether it is mazi or semen, then too it will be obligatory to make ghusl. A little semen comes out and one therefore had a bath. After bathing, more semen comes out.
7. It will be obligatory to bath again. If after bathing, the husband's semen comes out of the wife's vagina, the ghusl will be complete and it will not be necessary to repeat it. 

8. If, due to some sickness, or some other reason, semen comes out of its own accord, and there was no excitement or desire, then ghusl will not be obligatory, but wudhu will break. 

9. The husband and wife were sleeping on one bed. When they awoke, they saw stains of semen on the bed-sheet. However, neither the husband nor the wife remember seeing any dream. As a precaution, both of them should have a bath because it is not known as to whose semen it is. 

10. If any non-Muslim accepts Islam, it is mustahab for him to have a bath.
11. If someone gives ghusl to a dead person, it is mustahab for that person to have a bath.
12. If one upon whom ghusl is obligatory, wishes to eat or drink something before going for a bath, he should first wash his hands, face and gargle his mouth. Thereafter he should eat and drink. But if he eats or drinks without washing his hands and face, there is no sin in this. 

13. It is not permissible for the one on whom ghusl is obligatory, to touch the Quran, read it or to
13. enter a musjid. However, it is permissible to take the name of Allah, to read the kalimah or to read durood shareef (salutations upon Rasulullah sallallahu alayhi wa sallam). Rules similar to these will Insha Allah be explained in detail in the chapter on menstruation. 

14. To touch the books of tafsir (commentaries of the Quran) without bathing or without wudhu, is makruh. To touch a Quran with its translation is haraam.(Note: this prohibition is in regard to the one upon whom ghusl is obligatory).

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14. If the hands or feet get cracked and some wax, ointment, or some other medication is applied; then it is permissible to suffice with pouring water over the area.
15. Care should be taken that water reaches the nose and the navel. If water does not reach, ghusl will not be complete.
16. If the mouth was not gargled at the time of bathing, but instead a mouthful of water was drunk in such a way that the water reached the entire mouth, ghusl will be complete because the object is that water should reach the entire mouth, irrespective of whether one gargles or not. However, if one drinks water in such a way that water does not reach all parts of the mouth, then this drinking will not be sufficient. One will also have to gargle the mouth.
17. If oil has been applied on the head, hands or feet in such a way that when water is poured, it passes off without wetting those parts, then there is no harm in this. Once water has been poured on the entire head and body, the ghusl will be complete.
18. If betel nut (or other such food particle) gets stuck between the teeth, it should be removed with a toothpick. If, for some reason, water does not reach between the teeth, ghusl will not be complete.
19. If there is tinsel or decorative paint on the forehead, or some sort of gum has been applied in such a way that the hair will not get wet properly, then the gum should be removed and the tinsel washed. If water does not reach under the gum but just flows over it, ghusl will not be complete.
20. If someone has applied a lot of lipstick, etc. it should be removed first and then the mouth should be gargled. If not, ghusl will not be complete.
21. Someone has a very sore eye and because of this a lot of pus came out and became dry in such a way that if it is not removed, water will not reach below it. It will therefore be wajib to remove it. Without removing it neither wudhu nor ghusl will be complete.

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(a) To gargle the mouth in such a way that water reaches everywhere. 

(b) To wash the nose up to the soft bone. 

(c) To pour water over the entire body.

4. While bathing, one should not face the qiblah. Too much of water should not be used, nor should so little be used, that one is unable to wash thoroughly. The bath should be taken at such a place that no one can see the bather. One should not talk while bathing. After bathing, the body should be wiped with a cloth or towel. The person should hasten to cover his body to the extent that if the feet were not washed when making wudhu, then when he moves from the place of ghusl, he should cover himself up first and then wash the feet.
5. If the bathing place is secluded where no one can see, then it is permissible to bath naked, irrespective of whether one is standing or sitting and irrespective of whether the roof is covered or not. However, it is better to sit and bath because there is more modesty in this. To expose the body from the navel to below the knees before anyone is a sin. Many women bath completely naked in the presence of other women. This is a very evil and shameful act.
6. Once water reaches the entire body, and the mouth and nose are washed; ghusl will be complete irrespective of whether one made intention for ghusl or not. Based on this, if someone stands in the rain in order to cool himself, or falls in a pool, etc. and in doing so the entire body gets wet and the mouth and nose are also washed - then ghusl will be complete. Similarly, it is not necessary to read the kalimah or to read it and blow on the water at the time of making ghusl. Whether one reads the kalimah or not, one will still get purified. In fact, it is better not to read the kalimah or any other dua while bathing.
7. Even if an area equal to a hair's breadth is left dry, ghusl will not be complete. In the same way, if one forgets to gargle the mouth or wash the nose, ghusl will not be complete.
8. If after having a bath, one remembers that a particular area was left dry, then it is not necessary to repeat the entire ghusl. Instead, only that dry area should be washed. However, it is not sufficient to merely pass the wet hand over that area. Some water should be taken and poured over that area. If a person forgets to gargle the mouth, he should gargle it. And if a person forgets to wash the nose, he should wash it. In other words, whichever part has been left out, should be washed. It is not necessary to repeat the entire ghusl.
9. If, due to some illness, it would be harmful to pour water on the head, and he left out the head and washed the rest of the body, even then ghusl will be complete. But once the head has healed, it should be washed and it will not be necessary to repeat the entire ghusl.
10. In ghusl it is fardh to wash the foreskin of the front organ. If water does not reach there, ghusl will not be complete.
11. If the hair of the head is not plaited, then it is fardh to wet all the hair and the roots of the hair. If even one hair is left dry, or water did not reach even one root, ghusl will not be complete. However, if the hair is plaited, it is not necessary to wash it. But it is fardh to wet all the roots of the hair. Even one root should not be left dry.
12. Nose, ear and finger rings should be moved so that water reaches the holes. Even if ear-rings are not worn, one should try and put water into the holes. It should not happen that water does not reach and ghusl remains incomplete. If rings are so loose that without moving them water will reach below them, then it won't be necessary to move them. Instead, it will be mustahab to move them.
13. If dough gets stuck under the nails and gets dry and water does not go there, then ghusl will not be complete. When one remembers and sees the dough, it should be removed and water poured there. If any salaat was offered prior to pouring water, that salaat will have to be repeated.

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GHUSL [Bath]

1. The person taking a bath should first of all wash both hands up to the wrists. Then wash the private parts. The hands and private parts should be washed irrespective of whether there is any impurity on them or not. Both these have to be washed under all conditions. Thereafter, any impurity found on the rest of the body should be washed. Then make wudhu. If one is sitting on a stool or stone while bathing, then the feet should also be washed when making wudhu. But if one is sitting in a place where the water accumulates and he will have to wash the feet again after completing the ghusl, then the entire wudhu should be made but the feet should not be washed. After performing wudhu, pour water on the head three times. Thereafter pour water over the right and left shoulders three times each in such a way that water reaches the entire body. Thereafter move from this place and go to a clean spot and wash the feet. If the feet were washed when making wudhu there will be no need to wash them again.
 

2. Whilst pouring water over the body the first time, rub the body well so that water reaches everywhere properly and no place remains dry.

3. The above method of ghusl is according to the sunnah. Some of the items explained above are fardh without which ghusl will not be complete and the person will remain impure. Some other items are sunnah. Observing them entails reward, and by not carrying them out, ghusl will still be complete. The fardh acts are only three:

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34. It is not makruh to write the Qur'ân (without wudhu) as long as the written portion is not touched and only the blank places are touched. But according to Imam Muhammad (rahmatullahi alayhi) even the blank place cannot be touched. As a precaution, this is best. The first ruling was according to Imam Abu Yusuf (rahmatullahi alayhi). The same difference of opinion exists in the previous mas'ala as well. This rule only applies to anything other than the Qur'ân, such as a piece of paper, cloth, etc. on which some verse is written and the balance of it is blank.
35. It is not makruh to give the Qur'ân to immature children if they are in a state which requires wudhu.
36. As regards heavenly books other than the Qur'ân, such as Torah, Zabur and Injil; it is makruh to touch only those places where something is written without wudhu. To touch the blank places is not makruh. The same rule applies to those verses of the Qur'ân whose recitation has been abrogated or cancelled.
37. After having made wudhu one has a doubt that a part has not been washed but he does not know exactly which part it was. In order to get rid of this doubt, he should wash his left foot. Similarly, if in the midst of making wudhu he has a doubt, then in such a case, he should wash the last part. For example, if after washing the hands up to the elbows he has a doubt, then he should wash his face. Or, while washing the feet he has a doubt, then he should wash his hands up to his elbows. All this will apply when a person has such doubts occasionally. As for the person who experiences these doubts most of the time, he should not worry about them but regard his wudhu as complete.
38. It is not proper to make wudhu on the floor of the musjid. But if it is made in such a way that it does not fall on the floor of the musjid, then there is no harm in it. The carelessness of dropping water on the musjid floor is prevalent in many places.

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13.If someone has an ear-ache and, on account of that, water comes out of it continuously - then this water will be regarded as impure even if there is no sore or pimple. The mere flowing of that water will break wudhu if it flows to a place which is fardh to wash during ghusl. Similarly, if water flows from the nose and this is accompanied by pain, then too wudhu will break. Similarly, if there is pain in the eyes and they are sore, and in addition to this they water or tears come out, then too wudhu will break (as in the case of pink eyes). But if there is no pain in the eyes nor are they sore, then wudhu will not break by the mere flowing of tears.
14.If water comes out from the nipple (of a male or female) and this is accompanied by pain, then this water is also regarded as impure and wudhu will therefore break. But if this is not accompanied by pain, the water will not be impure and wudhu will not break.
15. If someone vomits out food, water or bile, and it is a mouthful, wudhu will break. But if it is not a mouthful, wudhu will not break. "Mouthful" here means that the vomit cannot stay in the mouth except with difficulty. If a person vomits phlegm only, wudhu will not break irrespective of the amount and irrespective of whether it was a mouthful or not. If blood comes out in the vomit and it is thin and flowing, then wudhu will break irrespective of whether it is less or extra, and irrespective of whether it is a mouthful or not. But if the blood comes out in clots or bits and pieces, then wudhu will only break if it is a mouthful.
16. If one vomits small quantities several times and all these quantities would have equalled a mouthful, and in addition to this the person still feels nauseous after each time that he vomits, wudhu will break. But if a person does not feel nauseous after vomitting the first time, but feels better, and later feels nauseous and vomits a little, and again feels better, and then feels nauseous a third time and vomits a little again - then wudhu will not break.
17. If one falls asleep while lying down, or falls asleep while leaning on something for support and gets into such a deep sleep that if that support is removed, he will fall - wudhu will break. If one falls asleep while sitting or standing in salât, wudhu will not break. But if one falls asleep while in sajdah, wudhu will break.
18. If one is not in salât and falls asleep while sitting down with his buttocks pressed on his heels and without leaning against a wall or anything else - then wudhu will not break.
19. While sitting, if one is suddenly overcome by sleep and falls down, then wudhu will not break if the person's eyes open immediately after falling down. But if even a few moments lapse for the eyes to open, wudhu will break. But if, in the sitting position, the person sways from side to side without falling down, wudhu will not break.
20. If one falls unconscious, or loses his senses because of insanity, then wudhu will break even if the unconsciousness or insanity was for a few moments. Similarly, if some drug or intoxicant is consumed and one is intoxicated to the extent that he cannot walk properly and his steps are unsteady - then too wudhu will break.
21. If one laughs so loudly in salât that he hears the laughter himself and those near him hear it as well, then both wudhu and salât will break. If only the one who laughed hears the laughter and those near him do not hear it, then only salât will break and not the wudhu. But if one only smiles without any sound coming out, neither the wudhu nor the salât will break. However, if an immature person (na-bâligh) laughs aloud in the salât, or if a mature person (bâligh) laughs while making sajdah-e-tilawat - then wudhu will not break. However, the sajdah-e-tilawat (of the mature person) and the salât (of the immature person) will break.
22. If liquid comes out from the front organ by touching a person of the opposite sex or merely having such thoughts, wudhu will break. This liquid which comes out at the time of excitement or passion is called mazi (pre-coital fluid).
23. If, due to illness, some sticky fluid similar to mucus, comes out from the front organ, then as a precaution it should be regarded as impure. By it coming out, wudhu will break.

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Factors that break and do not break wudhu

1. The passing of stool, urine and wind breaks wudhu. However, if one passes wind from the forepart, as it occassionally happens because of sickness, wudhu will not break. If some worms or stones come out from the front or back, then too wudhu will break.
2. If a worm comes out from a wound, or from the ear, or if a piece of flesh falls off from a wound and no blood comes out; then in all these cases wudhu will not break.
3. If one was bleeding, or his nose was bleeding, or is injured and begins to bleed, or blood comes out from small boils (and pimples,etc.), or bleeds from any other part of the body, or some matter or pus comes out - then in all these cases wudhu will break. However, if the blood or pus remains on the mouth of the wound and does not flow over it, wudhu will not break. Based on this, if a person is pricked by a pin and blood comes out, but does not flow, then wudhu will not break.
4. If a person sneezes and some clotted, dry blood comes out, wudhu will not break. wudhu will only break if it is thin and flows. If a person inserts his finger in his nose, and after removing it sees a spot of blood which is more like a stain on his finger but does not flow, wudhu will not break.
5. If a pimple or boil in the eye bursts, or the person bursts it himself - and its liquid flows within the eye, wudhu will not break. But if it flows out of the eye, wudhu will break. In the same way, if a pimple or boil bursts in the ear, then as long as the pus remains in the canal and does not flow to a place whose washing is necessary when making ghusl, wudhu will not break. But if it flows to such a place which is necessary to wash when making ghusl, wudhu will break.
6. If someone scratches the skin of his boil or pimple and he sees some blood or pus underneath it, and it remains in the same place without flowing out, wudhu will not break. But if it flows out, wudhu will break.
7. If a wound is very deep, then as long as the blood or pus from it remains there and does not come out and flow onto the body, wudhu will not break.
8. If the blood of a sore does not come out on its own, but is forced out, then wudhu will also break if it flows.
9. If blood oozes out of a wound and it is covered with some dust, or dabbed with a cloth, and again it oozes out, and again he dabs it - and this is done repeatedly - then he should think for himself and deduce that had he not dabbed at it, the blood would have flowed, and therefore wudhu would break. And even if he did dab at it, it would not have flowed, then wudhu will not break.
10. Someone notices blood in his saliva: if the blood is very little and the colour of the saliva is whitish or yellowish, wudhu will not break. But if the blood is equal to or more than the saliva, and the saliva is reddish in colour, wudhu will break.
11. If something is bitten with the teeth and a blood stain is found on that thing, or if the teeth were brushed and some redness is seen on the brush - and despite all this no blood or redness is seen in the saliva then wudhu will not break.
12. If one is bitten by a leech and so much of blood flows into it that if the leech is dissected, blood will begin to flow, wudhu will break. But if the leech has sucked out very little blood, wudhu will not break. If a mosquito, fly, bee, or bug sucks out blood, then wudhu will not break.

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23. If a wound has been bandaged and it will be harmful to open the bandage and make masah over the wound, or it will be difficult and painful to open the bandage, then in both cases it will be permissible to make masah on the bandage. But if this is not the case, the bandage will have to be removed and masah will have to be made on the wound.

24. If the wound is not under the entire bandage, then after opening the bandage, that portion which is not wounded should be washed if possible. However, if it is not possible to open the bandage, masah should be made on both the portions- the wounded and the unwounded portions.

25. In case of a fracture where splints and pads are applied, the above directions will apply. That is, as long as the splints cannot be opened, it will be sufficient to make masah over it. The same rule will apply to plasters - that is, if masah cannot be made on the wound, the plaster should be removed and masah should be made on the gauze. But if there is no one to help in opening and closing the plaster, then it will be sufficient to make masah on the plaster itself.

26. In the case of bandages, splints, plasters, etc. it is preferable to make masah on the entire covering. If this is not possible, then it will be permissible to make masah on more than half of the covering. However, it is not permissible to suffice with masah on half or less of the covering.

27. If after performing masah, the bandage, plaster, etc., opens up and one sees that the wound has not healed as yet, then it should be re-tied and the previous masah will suffice. However, if the wound has healed and there is no need to bandage it again, then the masah will be broken. That portion should be washed and salât performed. There is no need to repeat the entire wudhu.

28. Khilâl [passing of wet fingers] of the beard should be made three times after having washed the face. Khilâl should not be made more than three times.

29. It is fardh to wash the chin as long as there is no hair of the beard on it, or if there is, it is so little that the skin can be seen.

30. It is fardh to wash that part of the lips which can be seen after the lips are closed.

31. If the hair of the beard, moustache and eyebrows is so thick that the skin cannot be seen, then it is not fardh to wash that skin which is hidden. That hair is actually in place of the skin. To pour water over it is sufficient.

32. If the hair of the eyebrows, beard, or moustache is so thick that the skin cannot be seen, then in such a case it is wajib to wash that hair which falls within the boundaries of the face. It is not wajib to wash the hair that is beyond the boundaries of the face.

33. If a person's piles come out, his wudhu will break irrespective of whether it went back inside on its own, or by pushing it back with a stick, a cloth, or his hand.

34. If semen comes out without any desire, wudhu will break. For example, a person carried a very heavy weight, or jumped from an elevated place and due to this shock semen came out without any desire.

35. If there is some defect in one's senses, but this defect does not reach the stage of insanity or unconsciousness, his wudhu will not break.

36. If a person sleeps away and laughs (in his sleep) while in salât, his wudhu will not break.

37. By laughing in a janaza salât or in a sajdah tilâwat wudhu will not break irrespective of whether the person is mature or immature.

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11. When washing the face, water should not be splashed with great force, nor should one splash water by making hissing sounds.
12. One should not close one's eyes and mouth very tightly. All these things are makruh and prohibited. The reason for this is that if the mouth and eyes are shut so tightly to the extent that the lips or eye lashes remain dry, then the wudhu will not be regarded as complete.
13. If rings, bangles, bracelets, etc. are so loose that water will reach under them without having to remove them, it will still be mustahab to remove them. If they are so tight that there is a possibility of water not reaching under them, then it will be necessary and wajib to remove them. A similar rule applies to the nose ring: that is, if it is loose, then it will be mustahab to move it, and if it is tight, then while one is washing the face it will be wajib to move it around so that water reaches everywhere.
14. If some dough or similar substance got stuck under the nails and got dried, and water did not reach there, the wudhu will not be complete. If one sees the flour and realizes that water did not reach there, then water should be poured over it. However, if salât was performed prior to pouring the water, it will be necessary to repeat the salât.
15. If one has applied tinsel or some other decorative paint on the forehead and does not wash it thoroughly, but just pours water over it, then wudhu will not be completed. It should be removed before washing the face.
16. After having performed the wudhu, Surah al-Qadr should be recited.
Thereafter the following dua should be recited:
["O Allah! Make me of the repentants, and make me of the purified, and include me among Your pious servants."]
17. After having performed the wudhu, it is preferable to read two rakâts of nafl salât. This salât is called Tahiyyatul wudhu. Great reward and merit has been mentioned in the Hadith in regard to this salât.
18. If one had made wudhu for a particular salât, and thereafter the next salât time entered without the wudhu having broken, then it will be permissible to read salât with that same wudhu. However, if the person repeats the wudhu, he will be greatly rewarded.
19. Once wudhu has been made and has not broken as yet, then as long as no act of worship (ibâdat) has been performed with that wudhu, it will be makruh to make a new wudhu. Based on this, if a person makes wudhu while bathing, then he should read his salât with that same wudhu. Without that wudhu breaking, he should not make a new wudhu. However, if a person has read even just two rakâts of salât with that first wudhu, then there will be no problem in making a second wudhu. In fact, there is reward in making a second wudhu.
20. If someone's hands or feet are cracked and he filled them with wax, an ointment, or some other medicine (and he fears some harm by removing it) then his wudhu will be regarded as complete if he just poured water over it without having removed the medicine.
21. If water did not reach the heels or some other place while making wudhu, and only after completing the wudhu one realized that a particular place is dry, it will not be sufficient to merely pass the hand over that place. Instead, water will have to be poured over it.
22. If there is a sore or some other wound on the hands, feet, etc. and one fears that it would be harmful to pour water over it, then water should not be poured. Instead, the wet hand should be passed over the wound. This is called masah. If this is harmful, masah should not be made and that place should be left out.

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Fardh (compulsory) acts of wudhu

There are four fardh acts in wudhu:-
1. To wash the entire face once.
2. To wash both hands up to and including the elbows once.
3. To make masah of one-quarter of the head once.
4. To wash both feet up to and including the ankles once.
 

These are the fardh acts of wudhu. Even if one of these acts is left out, or even if a place equal to a hair's breadth is left dry, wudhu will not be complete.

Sunnah acts of wudhu
1. To say Bismillahir Rahmânir Raheem.
2. To wash both hands up to the wrists.
3. To rinse the mouth.
4. To wash the nose.
5. To use miswâk.
6. To make masah of the entire head.
7. To wash each part three times.
8. To make masah of the ears.
9. To make khilâl of the fingers and toes.
 

Apart from this, the balance of the acts are mustahab.

1. Once the four fardh acts of wudhu are carried out, wudhu will be regarded as complete, irrespective of whether one intended to make wudhu or not, eg.: (a) at the time of bathing, one pours water on the entire body, or (b) falls into a well, or river , or (c) stands in the rain. In all these conditions, if the limbs of wudhu get wet, wudhu will be regarded as complete. However, one will not obtain the reward (thawâb) of wudhu.
2. Sunnah is to make wudhu exactly as has been mentioned above. But if anyone alters or reverses the procedure of wudhu, eg. by washing the feet first, then making masah, and then washing the hands, and thereafter washing the face, or alters the procedure in any other way - then wudhu will still be regarded as complete. However, it will not be considered to be in accordance with the sunnah, and there is always the fear of having sinned.
3. Similarly, if the left hand or the left foot is washed first, wudhu will be completed, but it will be contrary to being mustahab.
4. After washing one part, one should not delay in washing the next part to such an extent that the first part gets dry. Instead, he should wash the next part as quickly as possible. If, after washing the second part, the first part gets dry, then wudhu will be regarded as complete, but it will be contrary to the sunnah.
5. It is also sunnah to pass the hand on the part that is being washed so that no place is left dry.
6. It is better and mustahab to prepare for wudhu and salât well before the time.
7. As long as there is no genuine excuse, one should perform wudhu with one's very own hands and should not seek assistance from someone else.
8. While making wudhu, worldly talk should be avoided. Instead, Bismillah and the kalimah should be read on washing each and every part.
9. No matter how freely water may be available, it should not be wasted. Even if one is at the sea-shore, one should not use more than necessary. At the same time, one should not use so little water that one has problems in washing the parts thoroughly.
10. The parts should not be washed more than three times.

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WUDHU [ABLUTION]

1. The person making wudhu should face the qiblah and sit on an elevated place so that the water does not splash on him.
2. When commencing wudhu, Bismillahir Rahmânir Raheem should be recited.
3. First of all, the hands should be washed up to the wrists three times.
4. Thereafter, rinse the mouth three times and use a miswâk.

5. If there is no miswâk, a thick cloth or even the fore-finger could be used so that all the dirt is removed.
6. If the person is not fasting, he should gargle the mouth thoroughly. However, if he is fasting, he should not gargle thoroughly because there is a possibility that water will go down the throat.
7. Thereafter, rinse the nose three times and clean it with the left hand. However, the fasting person should not allow the water to go beyond the soft-bone of the nose.
8. Wash the face three times: from the hair-line till below the chin, and from one ear-lobe to the other. Water must reach all these places. Water must also reach below the eye brows - no place should remain dry.
9. Wash the right hand up to and including the elbows.
10. Thereafter wash the left hand up to and including the elbows.
11. Make khilâl of the fingers. That is, pass the fingers of one hand through the fingers of the other hand.
12. If there is a ring or any such jewellery on the fingers, it should be removed so that no part is left dry.
13. Thereafter make masah of the head (passing wet hands over the head).
14. Make masah of the ears by inserting the forefingers into the ears and making masah of the back of the ear-lobes with the thumb of each hand.
15. Make masah of the neck with the back of the fingers of both hands. However, masah of the fore-neck/throat should not be made as this is prohibited.
16. Fresh water need not be used for making masah of the ears. Whatever water is left over after making masah of the head will be sufficient.
17. Thereafter wash the right foot up to and including the ankles. Do the same for the left foot. Make khilâl of the toes of the feet with the little finger of the left hand. When making khilâl, commence with the little toe of the right foot and end with the little toe of the left foot. This is the correct method of performing wudhu. However, there are certain acts, which if even a part is left out or not completed, then the wudhu will be regarded as incomplete. In fact, it will be as if wudhu was not performed at all. Such acts are called fardh. There are otheracts, which if left out, the wudhu will be regarded as complete. Carrying out these acts will entail reward (thawâb) and these have been emphasised in the Shariah. It is a sin to leave out such acts unnecessarily. Such acts are called Sunnats. There are other acts, which if carried out entail reward, and if left out, entail no sin. Neither have they been emphasised in the Shariah. Such acts are called mustahab.

Page 37-38

However, if one is compelled to use it, in the sense that water cannot be found within 1.6 kilometres, and one cannot purify one's self in any other way, then all these things will be permissible with zam zam water.
23. The water that is left behind by a woman after she made wudhu or ghusl should not be used by a man to make his wudhu or ghusl. Although this is permissible according to the Hanafi Mazhab, it is not permissible according to Imam Ahmad (Hanbali Mazhab). It is therefore better to abstain from those matters in which there is difference of opinion.
24. To make wudhu or ghusl with the water of those places where some nation was punished by Allah Ta'ala, such as the people of Thamud and Aad, is not proper. There is also difference of opinion in this matter. It is therefore better to abstain from this. But if one is compelled, then the same rule as that for zam zam water will apply.
25. An oven which has become impure can be purified by lighting a fire in it on condition that after it gets hot, no traces of the impurity remain.
26. If an impure piece of ground is covered with sand and the impurity gets concealed in such a way that even its smell does not come, then the surface of the sand will be pure.
27. Soap made with impure oil or fat will become pure.
28. If the place of venesection (cutting of veins) or any other wound from which blood or pus came out became impure and washing it will be harmful, then it will be sufficient to wipe it with a wet cloth. It will not be necessary to wash the place after it has healed.
29. If an impure dye falls on the body or clothes or the hair gets coloured with this dye, it will be sufficient to wash them until clear water begins to flow even if the colour is not removed.
30. If a tooth which broke off is refitted with some pure or impure substance; or a broken bone is replaced by an impure bone; or a wound is filled with some impure substance; and all these get healed; then they (i.e. the impure substances) should not be removed. They will automatically become pure.
31. If any sticky substance which is impure, such as oil, ghee, the fat of a dead animal, gets stuck to something and is washed until clear water begins to flow, it will be purified even if the stickyness of that impurity remains.
32. Some impurity falls into pure water. By its falling, the water splashes and a few drops fall on someone. These drops are pure on condition that there are no traces of that impurity on the person.
33. If a cloth having two folds or a cloth that is filled with cotton (such as duvets) becomes impure on one side and is pure on the other side, then the whole cloth will be regarded as impure and salaat on it will not be permissible. This is only if the impure area of the impure side is the area on which the musalli will stand or prostrate. Another condition is that both the cloths must be sewn together. If they are not stitched together, then impurity on one side will not render the other side impure. In fact, salaat will be permissible on the pure side on condition that the cloth is so thick that the traces and smell of the impurity underneath do not come on .
34. If a chicken or any other bird is boiled in water before its stomach, intestines and other filth can be removed, as is the custom today, it can in no way be regarded as pure.

Page 36-37

5. When any impurity is burnt, its smoke becomes pure. If it becomes hard and something is made out of it, then it will also be pure. As has been said of sal ammoniac, that it is made out
37. of impure smoke.
6. Sand and dust that is on of some impurity is pure on condition that the dampness of the impurity does not make them damp as well.
7. Gases that rise from impurities are pure. Worms that emerge from fruits are pure, but it is not proper to eat them if they are alive (or even dead). The same rule applies to the worms of wild figs, etc.
8. When edibles such as meat, sweetmeats, etc. get stale and begin to stink, they do not become impure. But when taking into consideration the harm that can be caused, it will not be proper to consume them.
9. Musk and the bag from which it is extracted is pure. The same applies to amber.
10. The saliva which comes out from a person's mouth while he is sleeping is pure.
11. An egg whose colour has changed is pure as long as it is not broken.
12. The skin of a snake is pure.
13. The water with which impure clothes were washed is also impure, irrespective of whether the water was used to wash the first, second or third time. However, the difference in these three waters is that if the water which was used to wash the first time falls on some clothing, this clothing will be purified after it is washed three times. If the water of the second time falls, then the clothing will be purified after it is washed twice. And if the water of the third time falls, then it will be purified after washing it once.
14. The water with which a dead person is given a bath is impure.
15. The skin of a snake is impure, i.e. the skin which is still attached to its body. The skin which it sheds is pure.
16. The saliva of a dead person is impure.
17. On one side of a cloth an excusable amount of impurity falls and seeps through the other side. The impurity that seeps through is also of an excusable amount. However, if both these excusable amounts are added together, they exceed the excusable limit. Even then it will be regarded as less and therefore excusable. But if the cloth is double-folded or two cloths have been placed together, and when added together they exceed the limit, it will not be excusable.
18. If one or two pieces of dung or excreta of a cow or goat fall into the milk while they are being milked, it is excusable as long as the dung or excreta is removed immediately. If it falls at some time other than the time of milking, the milk will become impure.
19. If a four to five year old boy who does not understand what wudhu is, makes wudhu; or an insane person makes wudhu, then the water will not be considered to be musta'mal (in other words that water can be used for wudhu by someone else).
20. Water that is used to wash clean clothes, utensils and other pure items can be used for wudhu and ghusl as long as its density does not change and as long as it is still referred to as water in normal conversation. But if there was some food or drink in the utensils, then using that water for wudhu or ghusl will only be permissible if at least two of the three qualities of water remain unchanged. If two qualities change, wudhu or ghusl will not be permissible.
21. It is makruh to drink used water, or to use it in cooking. wudhu and ghusl with such water is not permissible. However, it can be used to wash impurities.
22. The one who is in need of wudhu should not make wudhu with zam zam water. Nor should it be used by the one who has to have a bath. To wash impurities with it and to make istinja with it is makruh.

Page 36

38. A person applied surmah (antimony) or kajal (eye-pencil) which was impure. It is not necessary to wipe or wash it off. However, if it spreads and comes out of the eye, it will be obligatory to wash it.
39. If one applied impure oil onto one's head or body, then according to the normal procedure, it should be washed off three times. It is not necessary to remove it by putting soap or any such thing.
40. A dog put its mouth in flour or a monkey ate some of it. Whatever portion of the flour got dirty should be removed. It is permissible to eat the rest of it. If the flour was dry, then wherever its saliva is, that place should be removed. The balance of it is pure.
41. The saliva of a dog is impure, but the dog itself is not impure. So if a dog touches anyone's body or clothes, they will not become impure irrespective of whether the dog's body is dry or wet. However, it will be a different case if there is some najâsat on the dog's body.
42. A person passed wind at a time when his underclothing were wet. His clothing will not become impure by passing wind in such a state.
43. The clothes that got wet with impure water were wrapped with clean clothes. The wetness from the impure clothes got into the clean clothes, but no colour or smell of the impurity got into them. If these clean clothes got so wet that by wringing them one or two drops of water fall down, or at the time of wringing them, the hands get wet - then these clean clothes will also become impure. However, if they are not so wet, they will remain pure. And if the clothes that got wet with some specific impurity such as urine, were wrapped with clean clothes, then even if a little dampness or smell of those clothes gets into the clean clothes, they will also become impure.
44. A wooden plank is impure on one side and pure on the other side. If it is so thick that it can be sawed off in the centre, he can turn it over and perform salât on the pure side. But if it is not so thick, it will not be permissible.
45. A particular cloth is double-folded - one fold is impure and the other is pure. If both the folds are not stitched, it will be permissible to offer salât on the fold that is pure. But if both folds are stitched, salât will not be permissible even on the fold that is pure.

RULES REGARDING PURITIES AND IMPURITIES
 

1. At the time of threshing out the grain, an ox urinates on the grain. Because of necessity, this will be excused. In other words, the grain will not become impure. But if it urinates on it at some other time, the grain will become impure because there is no necessity now.

2. The food prepared by a disbeliever, his utensils, and his clothes will not be regarded as impure until and unless there is some proof or indication of its impurity.
3. It is wrong of some people to use the fat of lions, etc. and to regard it as pure. However, if a religious-minded doctor says that there is no cure other than the fat, then in such a case, some Ulama say that it will be permissible. But it will be necessary to purify oneself from it when performing salaat.
4. Mud and dirty water that is on the roads is excused on condition that the impurity is not seen on the body or clothes. This is the fatwa on this matter. However, caution demands that the person who does not travel to the markets and on the roads very often, should always try and cleanse his body and clothes from this mud and dirty water even if he does not see any impurity.

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24. Grass which is growing on the ground also becomes purified with the drying and disappearance of the najâsat. But if the grass is cut, it will not be purified without washing.
25. If impure knives, earthen and copper utensils are placed on a blazing fire, they will also get purified.
26. There was some impurity on one's hand. Someone removed this najâsat by licking it off three times. It will become purified, but it is prohibited to lick it. A child vomitted milk on one's chest, and thereafter it licked the vomit and drank it up. The chest will be purified.
27. If an unused earthenware utensil becomes impure, and it is such that it absorbs the impurity, then it will not become purified by merely washing it. Instead, it should be filled with water and when traces of the impurity appear in the water, the utensil should be emptied. It should be filled again, and emptied again. This should be continuously done until no sign of the impurity remains - neither its colour nor its smell. Only then will it be purified.
28. The utensils which a potter makes with impure clay will remain impure as long as they are unbaked. Once they get baked, they will become pure.
29. Honey, syrup, ghee or oil became impure. Whatever the amount may be, add the same amount or more of water to it and keep it to boil. Once the water has evaporated, add more water and do the same three times. In this way it will get purified. Alternatively, add the same amount of water and stir the contents. Once it comes on of the water, remove it in some way or another. Repeat the process three times and it will be purified. If the ghee is gone hard, add water to it and heat it. Once it melts, remove it.
30. Clothes were dyed in an impure dye. It should be washed until clean water begins to come out of it. It will now be purified, irrespective of whether the dye comes out of the clothes or not. However it is preferable to wash it at least three times.
31. The ashes of dung-cakes, droppings of goats and other impure things are pure. Their smoke is also pure. If it comes onto one's bread, there is no harm in it.
32. One corner of a mat is impure and the balance of it is pure. It will be permissible to offer salât in the corner that is pure.
33. Land that has been plastered by dung is impure. Salât on it is not permissible without having laid some pure thing over it.
34. If the land which has been plastered by dung is dry, then it is permissible to spread even a wet cloth over it and offer salât. But it should not be so wet that some soil from that ground comes onto one's clothing.
35. After having washed his feet, a person walked bare-footed on some impure place and his foot-prints were visible on that place. His feet will not become impure. However, if due to the wet feet, the ground gets so wet, that some sand or impurity from that ground comes onto the feet; then they will become impure.
36. A person slept on an impure carpet and due to perspiration his clothes became damp. The same rule applies here, i.e. his clothes and body will not become impure. However, if they get so wet that some impurity from the carpet gets onto his clothes or body, they will be rendered impure.
37. A woman applied impure henna (mehendi) on her hands or feet. By washing them thoroughly until clean water flows out of them, the hands and feet will be purified. It is not obligatory to remove the colour.

Page 34-35

11. If a drop of urine equal to the eye of a needle falls, and it cannot be seen except after very careful examination, then there's no harm in it. It is not obligatory to wash it off, but to do so is preferable.
12. If a najâsat which can be seen, such as stool or blood, falls on the clothing, it should be washed until the najâsat is removed and no stain remains. There is no limit to the number of times it should be washed - the moment the najâsat is removed, it will become pure. The same rule applies when it falls on the body. However, if the najâsat is removed in the first instance, it will be better to wash it two more times. And if it is removed in the second time, it will be better to wash it one more time. In other words, it is preferable to wash it three times.
13. If the najâsat is such that despite washing it several times and despite it being removed, the foul smell still remains or some stain is still there. Even in this instance, the clothing will be purified. It is not necessary to use any soap or detergents in order to get rid of the smell or stain.
14. If any impurity similar to urine which cannot be seen, falls on the clothing; then it should be washed three times. Each time that it is washed, the water should be squeezed out of it. After washing it the third time, the cloth should be wrung with full force - only then will it be purified. If it is not wrung with full force, the cloth will not be purified.
15. If any impurity falls on such a thing which cannot be wrung or squeezed, such as a bed, mat, jewellery, sand, utensils, bottles, shoes, etc., then the method of purifying these things is as follows: the item should be washed once and then the person should wait. When the water ss dripping from it, it should be washed a second time. When the water ss dripping, it should be washed a third time. In this way it will be purified.
16. If anything is thin and pure like water, it can also be used to wash off any impurity. If a person uses rose-water, or the extract of any herb, or vinegar; even then that thing will be purified. However, it is not permissible to use ghee, oil, milk and other similar substances which are sticky or fatty. That thing will remain impure.
17. Semen fell on the body or clothes and got dried. The body and clothes can be purified by scraping it off and rubbing it thoroughly. But if it has not dried as yet, it will have to be washed. But if a person did not wash himself after passing urine, and at that time semen came out; it will not become purified by rubbing it off. It will have to be washed.
18. If najâsat which can be seen, eg. dung, stool, blood, semen, etc., falls on one's shoes or leather socks, it could be removed and purified by rubbing it thoroughly on the ground. Similarly, it can also be purified by scraping it off. Even if it is not dry, and it is thoroughly scraped and rubbed off to such an extent that no sign of the najâsat remains, it will be purified.
19. If any najâsat like urine which is not seen, falls on the shoes or leather socks, then it cannot be purified except by washing.
20. As for clothing and the body, these can only be purified by washing. This is irrespective of whether the najâsat can be seen or not.
21. If mirrors, knives, gold and silver jewellery, copper, brass, steel, etc. become impure, they can be purified by wiping them thoroughly, or scraping them, or rubbing them with sand. But if these items have been engraved, they cannot be purified except by washing.
22. Some najâsat fell on the ground and got dried in such a way that there is no sign of it - there is no stain nor any foul smell of that najâsat. If it gets dry in this way, the ground will be pure. However, tayammum on such a piece of ground will not be permissible. However, it will be permissible to perform salât there. The same rule applies to bricks and stones that have beenembedded with limestone or mortar into the ground in such a way that these cannot be removed except by digging them out. That is, once the najâsat dries and no sign of it remains, they will be purified, but tayammum will not be permissible.

Page 33-34

PURIFICATION OF IMPURITIES 

1. Najâsat (impurity) is of two kinds: one that is very thick or hard, and even if a little touches a person, it will have to be washed. This najâsat is called najâsat-e-ghalîzah (heavy impurity). The other is a little less and lighter, and is called najâsat-e-khafîfah (lighter impurity).
2. The following substances are regarded as najâsat-e-ghalîzah: blood; stool, urine and semen of humans; intoxicating drinks; the excreta and urine of cats and dogs; the meat, hair, bones, and everything else of pigs; the dung of horses, donkeys, mules, cattle, oxen, buffaloes, etc; the droppings of goats and sheep; in other words the excreta of all animals; the droppings of fowls, ducks and wild ducks; and the urine of donkeys, mules and all harâm animals.
3. The stool and urine of a small child that is still being breast-fed is also najâsat-e-ghalîzah.
4. The excreta of harâm birds and the urine of halâl animals, such as goats, cows and buffaloes. The urine of horses is najâsat-e-khafîfah.
5. With the exception of fowls, ducks and wild ducks, the excreta of all other halâl birds such as pigeons, sparrows, etc. is pure. The urine and stool of bats is pure.
6. If a najâsat-e-ghalîzah that is thin and flowing falls on the body or clothes, it will be excused if the area on which it falls is equal to or less than a fifty cents coin in extent. If the person performs his salât without washing it off, his salât will be valid. But to refrain from washing it and to continue offering his salâts in this way is makruh. If it is more than a fifty cents coin, then it will not be excused. Salât will not be valid if it is not washed off. If a najâsat-e-ghalîzah is thick and solid, for example stool or the excreta of fowls, etc. and its weight is equal to or less than about 4 grams, then performing salât without washing it off will be valid. But if it is more than this weight, salât will not be valid.
7. Najâsat-e-khafîfah falls on the body or clothing. If it is less than a quarter of the area on which it fell, it will be excused. But if it is equal to a quarter or more, it will not be excused. In other words, if it falls on one sleeve, it is less than a quarter of that sleeve. If it falls on one panel of a shirt, it is less than a quarter of it. If it falls on a scarf, it is less than a quarter of that scarf. Only if it is less than a quarter of all these it will be excused. Similarly, if the najâsat-e-khafîfah falls on one hand or on a leg, then if it is less than a quarter of that hand or leg, salât will be valid if it is not washed. In other words, on whichever limb the najâsat falls, less than a quarter of that limb will be considered. If it is equal to a quarter or more, then it will not be excused. It will have to be washed. Salât that is performed without washing it will not be valid.
8. The water in which najâsat-e-ghalîzah falls also becomes najas-e-ghaleez; and the water in which najâsat-e-khafîfah falls also becomes najas-e-khafeef.
9.Impure oil fell on one's clothing but the extent of it was less than three centimetres in diameter. However, after some time it spread and became more than three centimetres in diameter. As long as it was less, it will be excused. But once it spreads beyond the limit, it will not be excused. Washing it off will be wajib. If it is not washed off, salât will not be valid.
10. The blood of fish is not impure. There is no harm if it falls on a person. The same applies to
34. the blood of flies, bugs and mosquitos

Page 32-33

Unsuitable items for instinja

1. Bones, edibles, excreta and all impure substances.
2. That stone or clay which has already been used for istinja.
3. Baked bricks, small pieces of broken earthenware, glass, coal, limestone, steel, silver, gold, etc.
4. Those things that do not clean impurities, such as vinegar.
5. Those things that are eaten by animals, such as straw and grass.
6. Those things that are of value, irrespective of whether they are of little or great value, such as clothing or the extract of some plants.
7. Parts of a human, such as hair, bone, meat.
8. The mat, dirt, or broom of a musjid.
9. The leaves of trees.
10. Paper, irrespective of whether something is written on it or not (this excludes toilet paper).
11. Zam zam water.
12. Someone else's possessions without their permission, irrespective of whether it be water, clothing, or anything else.
13. Cotton and all similar things from which humans and their animals derive benefit.

Suitable items for istinja

1. Water.
2. Clods of earth.
3. Stones.
4. Clothes that have no value (rags).
5. All those things that are pure, that can remove impurities, that are not regarded as possessions, and are not respected.

Post 31

from: bones, impurities such as cow-dung and droppings of goats, coal, coarse limestone, glass, baked bricks, edibles, paper, etc. It is also sinful to make istinja with the right hand. But if someone does this, the body will be cleaned.
9. It is prohibited to stand and urinate.
10. It is prohibited to face or turn one's back towards the qiblah when passing stool or urinating.
11. It is also prohibited and makruh to make small children to face the qiblah and pass stool or urinate.
12. It is permissible to use the left-over water of istinja for wudhu. It is also permissible to use the left over water of wudhu for istinja, but not to do so is better.
13. When entering the toilet, Bismillah should be read outside, and then the following dua should be read:
"Allahumma inni a'udhu bika minal khubusi wal khabaa'is."
[Translation: "O Allah! I seek refuge with You from the impure male and female jinn."]
One should not enter the toilet bare-headed. If one is wearing any ring, etc. on which is the name of Allah or His Rasul sallallahu alayhi wa sallam, it should be removed. One should enter with the left foot. Allah's name should not be taken inside. If one sneezes, then Alhamdulillah should be recited in the heart only and nothing should be said with the tongue. Nor should one talk or say anything in the toilet. When leaving the toilet, one should step out with the right foot first. After leaving the toilet, the following dua should be read:
"Ghufraanaka, alhamdulillahil lazi az'haba anni al-adha wa aafaani."
[Translation: "I seek Your forgiveness, O Allah! Praise be to Allah who has removed from me this discomfort and granted me tranquility."]
After making istinja, the left hand should rubbed on the ground or washed with sand (or soap)

Page 30

who dies while he is in a state of wudhu will get the reward of martyrdom." (Abu Ya'la).

ISTINJA

1. On awakening from sleep, a person should not put his hands in the water (container) until and unless he washes his hands up to his wrists irrespective of whether the hands are pure or impure. If water has been kept in a small container, such as a pitcher or jug, then it should be carried with the left hand and poured onto the right hand and washed three times. Thereafter, the utensil should be taken into the right hand and the left hand should be washed three times. If the water is not kept in a small container, but in a big drum, etc., then it should be taken out with a small utensil, such as a jug. Care should be taken that the fingers do not touch the water. If there is no small utensil, then water should be taken out with the palm of the left hand. As far as possible, very little of the fingers should be put in the water. On taking out the water, first the right hand should be washed, and thereafter, as much of the right hand can be put in the water. On taking out water, the left hand should be washed. This method of washing the hands is only permissible if the hands are not impure. If they are impure, then under no condition should the hands be put in the drum. Water should be taken out in such a way that it does not become impure. For example, a clean handkerchief could be dipped in the water and whatever comes onto the handkie could be used to purify the hands. Alternatively, any other possible method could be used to purify them.
2. It is sunnah to make istinja of those impurities emitted from the anterior or posterior private parts.
3. If the impurity does not stick to the sides (or anywhere else), and a person does not use water for istinja, but instead uses pure stones or lumps of clay, and wipes in such a way that the impurity goes away and the body gets clean; then this will also be permissible. But this method is contrary to purity consciousness. If there is no water or a shortage of it, then there is no alternative but to cleanse oneself in this way.
4. There is no special method for using stones. But care should be taken that the impurity does not spread and the body gets thoroughly cleaned.
5. After having made istinja with stones, it is sunnat to make istinja with water. But if the impurity spreads more than the size of a fifty cents coin, it will be wajib to wash with water. Without washing, salaat will not be valid. If the impurity has not spread, then even after purifying with stones alone, salaat will be valid, but this is contrary to the sunnat.
6. When making istinja with water, first the hands up to the wrists should be washed. Thereafter go to a secluded spot, and after loosening the clothes, sit down. Wash until you are thoroughly satisfied that the body is clean. But if a person is always in doubt and he uses a lot of water, and still he is not fully satisfied, then he should wash three or seven times and not more than this.
7. If a secluded place cannot be found, then for the sake of making istinja with water, one should not expose one's private parts, neither to women nor men. In such a case, istinja should not be made with water (but stones). Salaat should be offered without having made istinja (with water). This is because the exposing of one's body is a major sin.
8. Making istinja with the following objects is a sin and prohibited, and should be abstained

Page 29

The Virtues and Rewards of Wudhu and Ghusl

It is mentioned in a Hadith that whoever reads Bismillah when commencing with wudhu (and to read Bismillahi wal hamdolillah is better), and when washing every limb he reads:

"Ash hado al la ilaha illa Allaho wahdaho la shareeka laho, wa ash hado anna Muhammadan abduhu wa rasuluh", and on completing his wudhu he reads:
"Allahumma ij'alni minat tawwaabeena waj'alni minal mutatahhireen."

Translation: "O Allah! Make me among the repenters and among the purified ones."

then after he dies, the eight doors of paradise will be opened for him and he can enter from whichever one he wishes. If immediately after that, he reads two rak'ats of nafl salaat, reciting the Quran therein with full concentration, and he also reads all his other salaat in this way, i.e. with presence of mind, then when he completes his salaat, he will be purified of all his sins just as the day when his mother had given birth to him. He will be told to start with his deeds from the beginning, and until now, all his past sins will be forgiven. The ulama say that here it refers to minor sins. How will he know that he has been told to start his deeds again? The answer to this is that by Rasulullah sallallahu alayhi wa sallam mentioning this in the Hadith, we have come to know of it. To mention it in this way and to get glad tidings and practise on it is sufficient.

It is mentioned in a Hadith: "That person's wudhu is not complete who does not send salutations (durood) upon me." And in another Hadith, the time for sending durood is after completing the wudhu.

It is related in a Hadith that: "When a person makes wudhu and washes his face, all those sins which he committed with his eyes are washed off with the water or the last drop of water. When he washes his hands, all those sins which he had committed with his hands are washed off with the water or the last drop of water. When he washes his feet, all those sins which he had committed with his feet are washed off, until he is completely purified from all sins." (Muslim) Here sins refer to minor sins as explained by the ulama. The sin of the eyes is to look at something evil. The sin of the hands, for example, is to touch someone with an evil intention. The sin of the feet is to go somewhere with an evil intention. Ensure that you make wudhu thoroughly. Value the virtues and rewards that have been mentioned in regard to wudhu.

Hadrat Anas radiallahu anhu (he is a senior Sahabi who had remained in the service of Rasulullah sallallahu alayhi wa sallam for ten years) has related a lengthy Hadith. He says that Rasulullah sallallahu alayhi wa sallam said: "O Anas! wash thoroughly when you are making ghusl of janabat (major impurity). If you do this, then without doubt you will come out from that place of bathing in such a state that no sin will remain on you.(here too it refers to minor sins) I asked: "O Rasulullah! how does one wash thoroughly?" He replied: "It means that you wet the roots of the hair and clean the body thoroughly." (it is mustahab to cleanse the body by rubbing it. It cannot be cleaned properly without rubbing it. "Thoroughly" means to wash it very well as has been explained by Rasulullah sallallahu alayhi wa sallam). Rasulullah sallallahu alayhi wa sallam then said: "O my dear son! (here son is used out of love) if you have the strength, try to be in a state of wudhu all the time. The one

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teach them. This is in regard to the system of education. As for the syllabus, then as far as possible, they should be taught to read the Quran correctly. Thereafter, Deeni books which have been written in simple language and in which all aspects of the Deen have been dealt with completely (in my opinion, the ten parts of Bahishti Zewar are sufficient to fulfil this need). If the men of the house are imparting the education, then those matters that are "shameful" should be left out and taught through their wives. If this is not possible, then these matters should be marked off so that they can remember them and once they get more mature, they will automatically understand them. Alternatively, if her husband is an aalim, she could ask him, or her husband could inquire from an aalim on her behalf.

At the end of Bahishti Zewar, there is a list of some beneficial books, the reading and studying of which will be very beneficial for women. If all cannot be studied, then a necessary number should be studied and the balance be kept for reading. Together with education, practising on the knowledge should also be seen to. It should also be ensured that the desire to teach be inculcated in them so that they have some contact with knowledge throughout their lives. In this way, there will be a constant revival and yearning for ilm and amal (knowledge and practicing on it). They should also be urged that at no time should they be negligent in reading beneficial books. After completing their necessary syllabus, if it is found that they have the potential, they should be directed towards learning Arabic so that they are able to understand the Quran, Hadith, and Fiqh (jurisprudence) in the original language. In my opinion, those girls who read the translation of the Quran only, make many errors in understanding it. Therefore, for most of them this is not good.

All this was in regard to reading. As for writing, if there are indications that there is no shamelessness or boldness in her nature, there will be no harm in learning to write. In order to carry out household necessities, there is also a need to know how to write. But if one foresees harm, then instead of trying to learn unnecessary (not wajib) things, it would be better to save one's self from evils. In such circumstances, she should not be taught to write, nor should she learn by herself. This is the verdict of the wise on the issue of women learning to write.

I now end this article and perhaps there will be no need to repeat it.
Ashraf Ali Thanwi
Shawwal 1331 A.H.

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duties as religious people. This is a mistake in itself. To have sufficient knowledge of all the aspects of Deen mentioned above is called Deeni knowledge. And those who abide by the rules of all these aspects are called religious people. So that person who was called a religious person but was found to be wanting in his character, is in reality not fulfilling all the aspects of the Deen. And the discussion is on that person who is influenced by all the aspects. Now the doubt has been cleared. The author has written a booklet entitled "The Rights of Knowledge" which clears similar doubts and is worth reading.

In short, culture and good manners cannot be learnt from any system of education the way it can be learnt from Deeni education. It is this very Deeni knowledge which brought about that character and good manners in our ancestors, and which was not only acknowledged by Europe but also adopted by it. However, we are totally unaware of the "wealth" that is in our homes and begging from others. How beautiful the words of Maulana Rumi are! He says: "There is a basket full of bread on your head, and yet you are going door to door searching for a crumb. You are standing in knee-deep water, and yet you are distressed out of hunger and thirst."

Some people get their daughters educated at the hands of liberal and shameless women. Experience has shown that the company one keeps has a definite effect on one's character and emotions. This is more so when the person in whose company one is, is followed and respected. Obviously, who can be more worthy of following and respect than one's teacher? So in this case, that liberalism and shamelessness will also come into these girls. In my opinion, the best woman is the one in whom hayaa'(shame and self-restraint) is natural. This is the key to all good. When this is not found, then no good can be expected, nor can any evil be discounted. The rule, "when hayaa' goes away from you, then do whatever you wish", is general. But in my opinion, the generality in "whatever you wish" is applicable more to women than men. This is so because men still have aql (intellect) as a deterrent, while women have a shortfall of this as well. Therefore, they will not have anything to s them.

Similarly, if the female teachers are not like this, but the class mates and school mates are like this (i.e. liberal and shameless), then being close to them will also cause many harms.

After this discussion, the condition of two evils, which are presently widespread, may also have come to the fore. One is the construction of girl's schools, and like normal madrasahs, to allow girls of different communities, classes, and thoughts, to come there daily. Even if the teacher is a Muslim, even if they come in cars, and even if they come here and stay in secluded places; incidents have shown and experience has proven that here such causes are combined, that they have a detrimental effect on their morals. This company has proven to be destructive to their chastity. And if the teacher is also like this, then it is like having a double dose of a bitter pill.

The second evil is that if a girl mixes with a teacher of a mission school by going to her daily or weekly for tuition in something or some craft, then both her chastity and Iman will be in danger. It is extremely distressing that some people regard these evils as a means of honour and call these teachers into their very homes. In my opinion, let alone these great evils which a girl gets trapped in on account of being a child and blindly following someone; even if an elderly Muslim woman follows this teacher and gets into a conversation with her even once, then too it will be dangerous. Some of those harms which we had promised to enumerate are these which have just been mentioned. And some of them have been mentioned when discussing the opinions of the second group.

The best method for girls is the one that came down to us from generation to generation. That two or three girls get together according to their relations and then study. As far as possible, they should try and get a female teacher who does not charge any fees because experience has shown that this type of education is more blessed and more effective. But if there is no alternative, there is no harm in paying. Where no female teacher is available, then the menfolk of the house should undertake to

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to men, they regard sinning very lightly. And for women, they regard it very seriously. Apart from pride, there is a very great possibility of passing a fatwa (religious verdict) of istikhfaaf (belittling the rules of the Shariah).

Now, just the third group is left. These people support and defend the education of women but have erred in determining or laying down a system for it. Some of their mistakes have already been incorporated when discussing the second group above. For example, teaching the women to read the alphabets only and thereafter leaving them to read the different booklets and magazines of their choice. Or, for example, not ensuring that they put into practice what they learn - different examples in this respect were also mentioned. We will now mention some other mistakes of theirs. For example, instead of teaching them Deeni knowledge, some of the women are taught History, Geography and English. Worse than this, they also teach them the Bible. This is due to just blind following of the Europeans. In other words, they feel that the worth and credibility of their syllabus is dependent on this. But they do not think that even if there was no difference between the two of us in regard to customs, habits, natural inclinations and peculiarities, the greatest distinction of religion still exists. That we follow the religion of Islam and they either follow no religion (which is the case with a majority of them), or they follow a religion opposed to our religion. Therefore, they will either have no religious education, or if they do have, it will be superficial, or it will be worldly education, or education of some other religion. In any case, this system of education of theirs has a specific basis. But if we had to choose their system of education, on what basis is it going to be? If the purpose of their education is different, as has just been mentioned, and our goal is different, as had been briefly explained when rectifying the mistakes of the first group, i.e. rectifying the beliefs, actions, transactions, social dealings, and morals; and this goal is dependent on Deeni knowledge - then it is obvious that for us to adopt their system of education is unsuitable or incompatible. However, if one also feels the need to earn a livelihood as well, then there will be no harm if one learns those sciences after having acquired Deeni knowledge. Those sciences refer to those things upon which one's livelihood is dependent, such as English, History, Geography, etc. Apart from these things, such a person will have no need to study the Bible.

It is obvious that the need to earn a livelihood is only experienced by men and not women, the reason being that the responsibility for supporting and providing for them is on the men. Secondly, Islam has emphasized purdah for women, and those specific ways whereby a livelihood could be earned are dependent on specific branches of knowledge. And these branches cannot be learnt while in purdah. Therefore, to teach them these things is fruitless and a waste of time. In fact, apart from being fruitless, it will also be harmful, as will be explained later. In any case, these sciences which are known as "modern education" are in no way proper for women. However, it would be good to have sufficient knowledge of certain worldly aspects such as writing, Mathematics, some sort of handicrafts, etc., so that if at any time there is no one to see to their needs, they could earn a living.

As for learning good manners, then whoever wishes, he could check and see for himself that no other system or education can teach good manners and character the way Deen can. Hence, take a person who has been totally influenced by Deeni knowledge and another person who has been totally influenced by modern civilization. Thereafter, compare their character, social dealings and transactions, and you will find that there is a world of difference between the two. However, if someone regards pretention and deception as culture, then his mistake will be that he has misunderstood the meaning of a particular concept. At this very moment, if some religious person comes to mind who has some short-coming in real character, then the reason for this will be that he did not take full benefit from Deeni knowledge. In other words, Deen has many aspects: beliefs, actions, mu'aamalaat (transactions), mu'aasharat (social relations), and self-purification. Some people regard only salaat and fasting as knowledge of the Deen and only people who fulfil these

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This is the crux of the beliefs of these people. I do not deny nor reject these incidents, but I will definitely say that these people have worked with short-sightedness. They have not pondered over the reality of these incidents. The reality is that education is not responsible for all these evils. The responsibility either lies on the system of education, or the syllabus, or the methodology, or poor planning. In other words, it could have happened that those books were not taught with which one could learn the rules of halaal and haraam, details of reward and punishment, the method of moulding one's character, and with which one could attain fear, reverence, understanding and respect for haqq (truth). They have just been taught to read the alphabets and left at that. Out of their own choice, they studied different booklets in Urdu and increased their mastery over reading and writing. By getting the title of "educated person", they have given education a bad name. So it is obvious that merely learning the alphabets cannot be called education, nor can it take the responsibility of reforming their actions and conditions.

Alternatively, it could have happened that despite the syllabus being beneficial and adequate, no effort was made to embed the themes of that syllabus into their hearts and nothing was done to ensure that they were put into practice. For example, if a girl who has been taught that gheebah (back-biting) is a sin does indeed make gheebah, she should be reminded immediately that what she is doing is contrary to what she learnt. Or she was taught the necessity of hijaab (seclusion) or of speaking in a low tone, and thereafter a shortcoming or negligence was noticed in this respect, then she should be immediately reprimanded. Or she was taught to regard the greed for wealth and jewellery with contempt and later she expressed the desire for expensive clothing or unnecessary jewellery, then she should be immediately made mindful of this. In this way there is a hope that noble characteristics and good deeds will be inculcated in her.

Alternatively, it could have happened that her very nature and disposition did not have that capability and potential. Then in such a case, the idiom "imparting knowledge to the one who does not have the potential is like placing a ball on a dome" and the poem "how can a good sword be made from inferior steel?" Without good education, a person cannot become an insaan (total human)" will both apply. This discussion was connected to their very circumstances and actions. And as for those actions that were enumerated in regard to other corrupt persons, this is due to poor planning. The best way of combating this is to exercise sternness by employing the men-folk as intermediaries. They should be clearly informed that these are the causes of such evils.

If these are the causes, then why are the women singled-out? If men had to face these same causes, they would also become like this. So on what grounds are women being sped from education and men given full freedom in this respect? In fact, given full importance? After pondering on the reason for this difference, we find no answer except that evils committed by women or attributed to them are regarded as a cause of disgrace and distress. And if the same evils are committed by men or attributed to them, then society does not regard them as a cause of disgrace and distress. It is for this reason that when it applies to women, these evils have been regarded as barriers to their education, and not when it applies to men. Apart from this, it is obvious from the Shariah point of view, that when it comes to education, men and women are equal. If sinning is evil and worthy of condemnation for women, then so is the case for men. And if it is a cause of chastity and honour for men, then in the same way it is also for women. So, if both are equal according to the Shariah, but unequal according to custom (urf), and this discrimination is actually practised, then it clearly shows that custom is being given preference over the Shariah. This is a very big branch of ignorance the cause of which is pride and self-glorification and nothing else. This is not my claim alone; the opposition also acknowledge this. Accordingly, very often we hear them saying that a man is like a utensil: if it gets dirty ten times, and thereafter you wash it, it gets absolutely clean. A woman, however, is like the lustre of a pearl: if it comes off even once, it cannot come on again. In other words, this clearly means that when it comes

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could use. In some places, even the men give no importance to matters of Deen, so where will they take the responsibility of finding out for others? For such women it becomes extremely difficult to find out matters of the Deen. If by chance, access to someone is possible, or she has a father, son, brother, etc. in the house who is an aalim, then there are certain matters which women cannot ask them about. There may be such informality with the husband, but for all of them to have such husbands is generally impossible. In order to fulfil the general needs of women, there is no alternative but to have such women who are educated and from whom other women could get answers to all their questions. Based on this, it is established that to impart Deeni knowledge to women in the normal way, is wajib. So now, this doubt has also been cleared and it has been established that it is a necessity to have a system of education for women similar to that of men. This wrong notion that there is no need to educate women has been totally uprooted.

We will now deal with the second group which is opposed to the education of women and which regards it as extremely harmful. It is their claim that most educated women are liberal, fearless, shameless, cunning and immoral. Especially if she knows how to write, she becomes even more daring. She writes to whoever she wants and sends messages and greetings to whoever she wishes. Similarly, others also get the urge to express their desires by sending letters to her. When these messages reach her, she gets affected by them and also sends compassionate replies. This bond grows until whatever was bound to happen, happens. At times she does not reply, but keeps silent. Those who are ill at heart take this as a sign of acceptance and try to fill this void in the future by sending messages, greetings and letters. It is a general principle that, that which is written affects the ears. Furthermore, the ways of expression of some people are very enchanting and women are soft-hearted by nature. So for the web of shaytaan to spread is not surprising. If a woman to whom a letter was written was displeased, and she even expressed her displeasure, but fearing the consequences of what her husband or family members would say or do, she did not inform them about this. In this way, those who wrote the letter will be safe from any harm. They will get more bold and at the next opportunity, they will write again. All this happened because the women were educated. If they were uneducated, they would not have been able to write anything, nor would anyone come to know of them, and this whole chapter would have been closed. This evil becomes even more conceivable when a particular woman's articles begin to appear in the newspapers. By reading these articles, those shayateen who are conversant with the language are able to gauge the complexion, nature, feelings and thoughts of the writer. The sparks of such a fire spread even wider, especially if what she has written is in the form of a poem. These days, the outrage is even greater, because out of boastfulness, the name and even address of the writer is clearly stated, that she is the wife of so and so, or the daughter of so and so, residing in a particular place. All these evils came about because of their being able to read and write. If all these secret liaisons were discovered by the husband or family members, then because educated people are quick-witted and good at making-up stories, she will come up with such explanations and excuses that no word will come against her. She will make excuses and pretentions and begin crying and say that she had said this and not that, etc.

She might even threaten to kill or drown herself until that poor person who had enquired about it will have to flatter her and he will not even dare uttering a word about it again.
Another evil prevalent in these educated women is that they read all sorts of books: love-stories, suspense, sexually explicit novels and poems that arouse one's desire. Due to this, one's nature becomes corrupted. At times, they read these poems aloud and their voices are heard by the neighbours and on the street. Someone becomes enchanted with her voice and falls onto her heels. Even if he is unsuccessful in his pursuits, she is bound to become a cause of disgrace and distress.

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If this is the condition of their mu'aamalaat, then when will their minds ever go towards reforming society (mu'aasharat)? This is so because mu'aamalaat are regarded as huquq al-ibad (the rights of fellow beings), as opposed to mu'aasharat because this aspect of huquq al-ibad is not apparent in it. Therefore, giving importance to this is extremely minimal. If there is so much of complacency with regard to mu'aamalaat and mu'aasharat, when will any efforts be directed towards internal character, such as humility, sincerity, fear, love, patience, gratitude, etc.? We know that to a large extent the effects of mu'aamalaat, and to a less degree, the effects of mu'aasharat reach other people. Hence, at times they are even regarded as pious or disgraced, depending on their mu'aamalaat and mu'aasharat. But when it comes to one's internal character or condition, then even its overwhelming effect is restricted to ones self. As a result of it being concealed, others do not even come to know of it whereby a person could be addressed as a religious or irreligious person. It is for this reason that giving importance to it is very rare, so much so that this is even the case among the pious. Then what can be expected of the masses?

Be that as it may, the real cause and reason for this complacency in all religious matters is a paucity of knowledge of the Deen. So where there is no knowledge at all, and added to this where the intellect is naturally deficient (because women are naturally deficient intellectually, meaning that where there is no intellect and no knowledge) then there will be no limit to the shortcomings mentioned in the above matters. Both intellect and experiences bear testimony to the fact that without knowledge, actions cannot be put right. And to set right one's actions is wajib and fardh. Consequently, the acquisition of Deeni knowledge being compulsory, as had been claimed above, has now also been proven logically. And prior to this, it was also proven textually (i.e. through Ahaadith). It has now been established both ways that to acquire knowledge of the Deen is compulsory.

Those who feel that there is no need for women to acquire knowledge because they do not have to seek employment, have been proven to be wrong. This is the answer to their assumption. However, there could be some doubt that by establishing that acquiring Deeni knowledge is compulsory, it does not necessarily mean that it becomes compulsory to acquire education in the normal way: that books should also be taught to women. Instead, it could be acquired by asking and questioning the ulama. The answer to this doubt is that this is correct, and we do not even say that education in the normal way is compulsory. However, at this point, three principles are worthy of noting:

(1) If something is compulsory, everything that will aid in fulfilling it will also be compulsory. For example, a person is unable to go for Hajj on foot. But in his time, trains and ships have been set aside to undertake that journey and he also has the money and ability to undertake that journey. It will therefore be compulsory on him to intend to undertake the journey, purchase the ticket and board the train or ship. To purchase the train or ship ticket and to board it in itself is not compulsory on him according to the Shariah, but because it is a means to fulfilling a fardh act (i.e. hajj), it will also become compulsory on him. This is called fardh bil-ghayr (i.e. compulsory because of another factor).

(2) Experience has shown that for knowledge to be well preserved in the minds, the study of books is nesessary. This happens to be the normal way of education. And to preserve Deeni knowledge is compulsory. So based on the first principle, it will also be compulsory to impart Deeni knowledge in the normal way. However, this is wajib alal-kifayah, i.e. in every place, there should be a few persons who have studied the Deen and who can answer the questions of those who need to know.

(3) It has also been established that to have ulama among the males is not sufficient to fulfil the Deeni requirements of women. There are two reasons for this: (1) Because of purdah (this is one of the most important of obligatory acts). It is almost impossible for all women to be able to go to the ulama. If the menfolk were to be used as a means, then some women do not even have anyone whom they

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nor have they understood the type of education which is fardh. So it should be understood that the object of knowledge is not to get employment because knowledge which is compulsory to acquire is not knowledge for a livelihood but knowledge of the Deen, knowledge with which man's beliefs, actions, dealings, society, and character are put in order, and the fruit of which in this world is that he is blessed with the wealth of "they are the ones who are on guidance from their Lord", and in the hereafter he gets the glad tidings of "they are the one's who are successful". So the necessity of acquiring Deeni knowledge is obvious, both textually and logically. The textual proofs are as follows:
1) "The acquiring of knowledge is wajib on every Muslim." (Bayhaqi on the authority of Anas)
2) "The acquiring of knowledge is a faridah (compulsory duty) on every Muslim." (Daylami on the authority of Ali)
3) "The acquisition of fiqh (understanding of Deen) is wajib on every Muslim." (Hakim in his Tarikh on the authority of Anas)
4) "Acquire knowledge and pass it on to the people." (Darqutni on the authority of Abu Saeed, and Bayhaqi on the authority of Abu Bakr)
5) "Acquire knowledge before it is raised." (Daylami on the authority of Ibne Mas'ud on the authority of Abu Hurayrah)
6) "O people! hold on to knowledge before it is raised." (Tabrani and Khateeb on the authority of Abu Umamah)
7) "O people! seek knowledge before it is raised." (Ahmad and Daarmi, Tib and Abu al-Shaykh in his tafseer, and Ibne Mardawiyya on the authority of Abu Umamah)
8) "Destruction for the one who has no knowledge." (on the authority of Hudhayfah)
Apart from this, there are other proofs which refer to the acquisition of knowledge for both males and females.
As for a logical proof: for reformation, beliefs and good deeds are compulsory. And beliefs and good deeds are dependent on acquiring knowledge of them. This is something that is obvious. And that thing upon which a compulsory thing is dependent, is also compulsory. So to acquire knowledge is also compulsory. Nevertheless, that deeds are dependent on knowledge is something that is very obvious. But if we go a little further, then it even becomes seen or observed. Consequently, the state in which uneducated women are, can be seen by all: that they cannot distinguish between kufr and shirk, nor do they have any love for Iman and Islam. They blurt out whatever they want with regards to Allah Ta'ala. They talk against the laws of Islam with arrogance. In order to bear children or to subdue the husband to their whims, they will try anything that they are shown, whether it be witchcraft, charms, magic or special incantations irrespective of whether these things are permissible or not. If this is the state of their beliefs, then what can be said of their salaat and fasting? So much so that apart from discarding these duties, some of them even mock at them, and go even further by taking ill-omens from them. In other words, some of them do not perform their salaat despite knowing that it is fardh. Others do not respect it and do not regard it as compulsory, while others take ill omens from it and regard it as a cause of harm. The latter two reach the stage of absolute kufr, while the first is regarded as fisq and a major sin. If this is the condition of their salaat and fasting, wherein no money is spent, then what will the condition of their zakaat and hajj be? One should not even bother to ask about these things. And if this is the condition of their beliefs and Ibaadaat, then there is no possibility of putting right their business and social dealings (mu'aamalaat). This is so because salaat, fasting, etc. are regarded as Deeni activities. As for business dealings, the majority of people regard them as worldly activities. It is for this reason that it is only the very pious ones who try to set right their mu'aamalaat. What improvements can uneducated women make?

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is contrary to the Deen and also amounts to disrespect. Anyhow, what I am trying to say is that in this short period my status increased to such an extent that governors began visiting me. And without realizing it, I could not meet them and clearly refused them." Really, this is the barakah of Deen. Fear of anyone except Allah does not remain in the heart. Whoever fears Allah alone, everything else fears him. Such people do not become disgraced out of greed nor do they become dependent on anyone. Read these themes with full concentration. Both these stories, i.e. the story of Hadrat Sulayman alayhis salaam and Hadrat Saalim, have both been extracted from the book Ihyaa ul-Uloom and its commentary.

19. It is mentioned in a Hadith that one should seek knowledge on Mondays. In doing so, there is ease in acquiring knowledge. (Kanzul Ummaal) A similar narration has come in regard to Thursdays. What this means is that it is better to commence a book on a Monday or Thursday. Similarly, it is better to commence any other intellectual pursuit on these days.

20. It is related in a Hadith that: "Whoever teaches someone even one verse of the Quran, then that teacher becomes a master over that student." (Tabrani) That is, the teacher has become a master, and the student, his slave. What this means is that the teacher has many rights. As far as possible, the teacher and spiritual guide should be obeyed and their pleasure sought. They are the ones who remove one from darkness into light, and lead one to the original beloved, that is Allah Ta'ala. Can there be any kindness better than this? To be a slave does not mean that the teacher can sell the student. What it means is that he has to expound the truth in the best way possible. One should understand well that the rights of the teacher and spiritual guide are less than that of the parents.

21. It is related in a Hadith that if an aalim is asked a mas'ala, and he conceals it without any Shar'ee reason, then he will be made to wear a necklace of fire on the day of Resurrection. (Mishkaat) Here it refers to knowledge whose exposition is necessary. To be miserly with knowledge without any Shar'ee reason, irrespective of whether its exposition is fardh or mustahab, is extremely disgraceful.

The Education of Women

After knowing the Hadith, "Seeking of knowledge is compulsory on every Muslim male and female", and other texts which make the acquisition of knowledge compulsory on both males and females, there remains no need to write a special article on this subject. Moreso because this subject was touched on in the journal "al-Qasim" volumes one and two. But because of a few incidents and peculiarities (which are connected more to the condition of Indian women) and which are witnessed quite often, it is necessary to write a special and detailed article on this subject, and is therefore being repeated.

It should be known in this introduction that as far as has been pursued, there are people who think in three different ways: (1) there are those who do not oppose nor support the education of women. At the same time they do not place any importance on it, (2) those who are completely opposed to it, and (3) those who support it totally. All three groups have different shortcomings. The fault of the first group, which is the greatest and severest fault, is that it does not regard any need whatsoever to educate women. This total disregard is both in their men and women. The proof of these people which has actually put them into confusion is the question whether women have to seek employment, because of which arrangements have to be made for their education? From this we can deduce that these people have not understood the object of education, they have not pondered over those verses and Ahaadith which have made the acquisition of knowledge compulsory on both male and female,