النص المفهرس

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finding sufficient water46 for ghusl, tayammum will break. If less water was
found, tayammum will not break.
38. There was water on the way but one just passed by and did not know
about it and had no knowledge that it is there - even then tayammum will
not break. Similarly, if one finds water or comes to know of it but is unable
to get down from the vehicle, tayammum will not break.
39. A person made tayammum on account of illness. Once he recovers and
making wudu or ghusl will not cause any harm, then tayammum will break.
Now it will be obligatory to make wudu and ghusl.
40. One could not find water so he made tayammum. Thereafter he was
afflicted with a sickness which is aggravated by water. After being afflicted
with this sickness, he finds water. Now, that tayammum which he had made
on account of not finding water will break and he will have to make
tayammum again.
41. One had to take an obligatory bath. After bathing, a particular area was
left dry and all the water had got finished as well. Such a person has not
purified himself as yet. Tayammum will have to be made. When he finds
water anywhere, he should wash that dry area and it will not be necessary
to have a bath all over again.
42. If the person finds water at such a time that even his wudu broke, then
he should first wash that dry area and make tayammum for the wudu that
broke. If the water is so little that wudu could be made but that dry area
cannot be washed, then wudu should be made. And for that dry area, the
tayammum for ghusl should be made. But if the tayammum for ghusl has
already been made, there is no need to make tayammum again. The first
tayammum will still be intact.
43. A person's body and clothing are impure and he also has to make wudu.
And the water for all this is not sufficient. He should therefore wash his
body and clothing and make tayammum in place of wudu.
44. There is nothing with which one could draw water from a well nor does
he have a cloth which he could dip into the well and after wringing it purify
himself. Alternatively, there is water in a big drum but he does not have
anything with which he could draw the water nor can he take out water by
tilting the drum. Alternatively, his hands are impure and there is no one else
46 Here, sufficient water for wudu and ghusl refers to finding water which will suffice for the
fard acts of wudu and ghusl irrespective of whether it will suffice for the sunnah acts or not.

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who could draw the water for him or wash his hands for him. Tayammum
will be permissible in all such cases.
45. If the reason for which tayammum was made was caused by a human
being, then once that cause is removed or goes away, the person will have
to repeat all the salaats that were offered with that tayammum. For
example, a person was in prison and the warden refused to give him water
or someone told him that if you make wudu I will kill you. Whatever
salaats he offers with this tayammum will have to be repeated.
46. It is permissible for several persons to make tayammum one after the
other from one spot of ground or from one lump of earth.
47. If a person is unable to use water or sand, irrespective of whether they
are not available or it is because of some sickness; then he should offer his
salaat without purifying himself. Once he purifies himself later, he should
repeat his salaat. For example, a person is travelling by train and salaat time
enters. He does not have any water nor anything with which he could make
tayammum, such as sand, clay utensils, or dust, etc. and the salaat time will
expire soon. In such a condition he should offer his salaat without purifying
himself. Similarly, a person is in prison and does not have any clean water
or sand. He should offer salaat without having made wudu or tayammum.
In both cases salaat will have to be repeated.
48. It is mustahab for the person who is definitely sure or convinced of
finding water until the last time of the salaat to delay his salaat until the last
mustahab time of the salaat. For example, he does not have anything with
which he could draw water from the well but he is sure or convinced that
by the last mustahab time he will obtain a bucket or rope. Or, for example,
a person is travelling by train and is sure or convinced that by the end of the
time the train will stop at such a station where he will find water. In such a
case it is mustahab to delay the salaat until the last mustahab time (of that
salaat).
49. A person was travelling by train and on account of not having any
water, he made tayammum. On the course of his journey, while the train
was moving, he saw a spring, or pond of water. His tayammum will not
break because in this case he is unable to use that water. The train cannot
stop nor can he jump off a moving train.

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RULES CONCERNING MASAH ON LEATHER SOCKS
1. If one wears leather socks after having made wudu and his wudu breaks
thereafter, then when he makes his wudu again, it will be permissible for
him to make masah (passing of wet hands) on the leather socks. However it
is preferable to remove the leather socks and wash the feet.
2. If the socks are so short that they do not cover the ankles, masah on them
is not permissible. Similarly, if a person is not in a state of wudu47 and
wears the leather socks, masah on them will not be permissible. He will
have to remove them and wash the feet.
3. The person who is on a journey can make masah on the leather socks for
a period of three days and three nights (72 hours). As for the one who is not
travelling, for him the period is one day and one night (24 hours). This
period of one day and night or three days and three nights will be calculated
from the time the wudu breaks and not from the time when the leather
socks were worn. For example, a person made wudu at the time of Zuhr and
then wore his leather socks. Thereafter his wudu broke at the time of
sunset. It will now be permissible for him to make masah right until the
sunset of the following day. And if he is on a journey, then right until the
sunset of the third day. Once the sun sets, it will not be permissible for him
to make masah.
4. If ghusl becomes obligatory on a person he should first remove the
leather socks and then have a bath. Making masah on the leather socks
when bathing is not permissible.
5. Masah should be made on the top section of the leather socks and not of
the soles.
6. The method of making masah is that after wetting the fingers, they
should be placed in the front. Place the fingers flat on the socks with the
palms away from them. Thereafter, draw or pull the fingers towards the
ankles. If the palms are also placed flat on the socks together with the
fingers, it will be permissible.
47 This means that if a person has no wudu at all and does not even make wudu but merely
wears the leather socks, then masah on them will not be permissible. However, if he makes a
complete wudu and then wears them, masah will be permissible. If he washes his feet only and
then wears them, masah will not be permissible. If he washes his feet, wears the leather socks,
and then makes wudu; and later his wudu breaks, then in this case masah will be permissible. If
he washes his feet, wears the leather socks, and while making wudu of the other parts his wudu
breaks, masah will not be permissible.

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7. If instead of drawing the fingers from the front to the ankles, one draws
them from the ankles to the front, then this will be permissible but contrary
to the mustahab method. Similarly, if masah is made on the width of the
leather socks and not on the length, it will be permissible but contrary to the
mustahab method.
8. Masah on the soles, heels or sides of the leather socks is not permissible.
9. If the fingers were not placed flat on the leather socks but only the finger
tips were placed, then this masah will not be permissible. However, if water
drips continuously on the fingers and it could wet an area equal to three
fingers, it will be permissible.
10. When making masah, the mustahab method is that it should be made
with the palm-side of the hands. But if someone makes masah with the back
of the hands, it will also be permissible.
11. A person did not make masah but went outside in the rain or walked on
wet grass whereby the leather socks got wet. Masah will be complete.
12. It is fard to make masah equal to three fingers of the hands on each
leather sock. Masah will not be complete with anything less than this.
13. Whatever breaks wudu also breaks masah of the leather socks. In
addition to this, removing the leather socks also breaks masah. If a person
is in a state of wudu and he removes his leather socks, masah will break. He
will have to wash both his feet again and there is no need to repeat the
entire wudu.
14. If the leather sock of only one foot was removed, it will be wajib to
remove the other foot as well and to wash both feet.
15. Masah also breaks with the expiry of the period of masah. If the person
is still in a state of wudu after the expiry of the period, then only the feet
will have to be washed. There is no need to repeat the entire wudu. But if
wudu has also broken, then after removing the leather socks, the entire
wudu will have to be repeated.
16. After having made masah on the leather socks, the person's foot got
immersed in water. On account of the leather socks being loose, water went
inside and the entire foot or more than half of the foot got wet. Masah will
break, the socks will have to be removed and both the feet will have to be
thoroughly washed.
17. If the leather socks are torn to the extent that when one walks, an area
equal to three fingers of the feet becomes exposed, then masah on them will

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not be permissible. But if less than three fingers get exposed, it will be
permissible.
18. If the stitches of the leather socks got opened but the foot is not visible
from them, masah will be permissible. But if it is such that while walking
they become visible and when one is not walking they cannot be seen, then
masah will not be permissible.
19. If the leather socks gets open on one foot equal to two fingers, and
equal to one finger on the other foot, masah will be permissible. If one foot
is torn in several places and all this equals three fingers, masah will not be
permissible. But if these several places do not add up to three fingers,
masah will be permissible.
20. A person who was not on a journey began making masah on the leather
socks. Before the expiry of one day and one night, he embarked on a
journey. He can now continue making masah for three days and three
nights. But if one day and one night passes before he can embark on the
journey, the time will be expired. He will have to wash his feet and then
wear the leather socks.
21. If a person was on a journey and then went home and one day and one
night had already expired, then the leather socks will have to be removed.
Masah on them will not be permissible. But if one day and one night is not
over as yet, he can complete this period and cannot go beyond it.
22. If leather socks are worn over ordinary socks (cotton or woollen socks,
etc.), masah will also be permissible.
23. To make masah on ordinary socks alone is not permissible. However, if
they have been covered with leather, or covered in leather in the shape of
men's shoes (in other words there are leather soles upon ordinary socks), or
they are so thick and hard that they can stay on without being tied, and one
can walk about four to six kilometres with them - then in all these cases
masah on ordinary socks is permissible. 48
24. Masah is not permissible on a burqah (head cover), gloves, hat or
turban.
25. Masah on boots is permissible with the following conditions:
(1)
that they cover the entire feet together with the ankles.
48
The jurists have a difference of opinion in regard to making masah on the leather socks that
are in the shape of men's shoes. It is therefore preferable not to make masah on them. Instead, the
feet should be washed.

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(2) the lace (or zip) closes them in such a way that the skin of the
feet do not get exposed to such an extent which would make masah
impermissible.
26. A person who was making tayammum had his leather socks on. When
he makes wudu, he cannot make masah on those socks because tayammum
is not a complete purity. This is irrespective of whether the tayammum was
for ghusl only, for wudu and ghusl, or for wudu only.
27. The person who is making ghusl cannot make masah irrespective of
whether it is a compulsory or sunnat bath. For example, a person raises his
feet in such a way, that he washes his entire body except his feet, and after
having washed his entire body, he makes masah on his feet. This is not
permissible.
28. Just as the wudu of a ma'zur breaks on the expiry of a salaat time, in the
same way his masah also breaks. It is wajib on him to remove his leather
socks and wash them. However, if at the time of making wudu and masah
of the socks, that sickness of his was not present then he will be regarded as
any normal person.
29. If a major portion of his foot got wet in some way or another, the
leather socks will have to be removed and the feet will have to be washed.
HAID AND ISTIHAADA
(Menstruation and Bleeding Out of the Normal Period)
1. Blood which flows out of the vagina every month is called haid
(menstruation or monthly periods).
2. The minimum period of haid is three days and three nights and the
maximum period is ten days and ten nights. Blood which flows for less than
three days and three nights is not haid but is referred to as istihaada
(flowing of blood out of the normal period). This happens on account of
some sickness. If blood flows for more than ten days and ten nights, then all
those days beyond ten days will be regarded as istihaada.
3. If blood flows for three days and not three nights,it will not be haid but
istihaada. For example, if blood started to flow on Friday morning and
stopped flowing on Sunday after sunset, then this is not haid but istihaada.
If it flows slightly less than three days and three nights, it will not be haid.

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For example, if blood started to flow at sunrise on Friday morning and
stopped flowing slightly before sunrise on Monday morning, then it is not
haid but istihaada.
4. Whatever colour flows in the period of haid, such as red, yellow, green,
brown, will all be regarded as haid until the pad is completely white in
colour. When it is white and remains as it was when it was placed, the
woman will be cleansed from her haid.
5. A woman does not get haid before the age of nine and after the age of
fifty five. Therefore, if blood flows from a girl who is under nine years, it
will not be haid but istihaada. If blood flows after the age of fifty five, it
will only be regarded as haid if it is extremely red or black. If it is yellow,
green or brown, it is not haid but istihaada. However, if yellow, green or
brown blood used to flow from this woman before she turned fifty five,
then after the age of fifty five, these colours will also be regarded as haid.
But if it happens contrary to her habit, it will not be haid but istihaada.
6. A woman used to bleed for three or four days every month. Thereafter, in
a particular month she bled for more than her normal period but not more
than ten days. All the days that she bled will be haid. But if she bled for
more than ten days, then all the days which are more than her normal
period will be regarded as istihaada. For example, a woman always had a
habit of bleeding for three days. However, in a particular month she bled
for nine days or ten days and ten nights. All these days will be regarded as
haid. But if she bled for even a moment more than ten days and ten nights,
then her first three days are haid and the balance of the days will be
regarded as istihaada. It will be wajib for her to make qada of her salaat for
the balance of these days.
7. A certain woman has no fixed period. At times she bleeds for four days,
at times for seven days and at times for ten days. All this will be regarded
as haid. If at a certain time she bleeds for more than ten days and ten nights,
check the number of days she bled for the previous month. That same
number will be regarded as haid (for this month) and the balance will be
istihaada.
8. A certain woman always bled for four days. Then one month she bled for
five days. The following month she bled for fifteen days. Out of these
fifteen days, five days will be haid and the balance ten days will be

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istihaada49. Her first normal habit will not be considered and it will be
regarded that her first habit has changed and that now her habit is five days.
9. A certain woman bled for more than ten days and she completely forgot
her previous habit - that is, for how many days she bled the previous month.
Her problem is a very intricate one and is extremely difficult to explain. In
addition to this, such a problem is very rare. We are therefore not going to
explain the ruling in regard to her problem. When the need arises, she
should consult a learned aalim and abstain from asking anyone who is not
sure of himself.
10. A girl sees blood for the first time. If she bleeds for ten days or less, it
will all be haid. If she bleeds for more than ten days, the ten days will be
haid and whatever extra days she bleeds will be regarded as istihaada.
11. A girl sees blood for the first time and she continues bleeding for
several months. From the day that she started to bleed till ten days and ten
nights will be regarded as haid. Thereafter, the next twenty days will be
istihaada. In this way, she will continue regarding ten days as haid and
twenty days as istihaada.
12. The minimum period of purity between two haid periods is fifteen days.
There is no maximum period. If, for some reason, she stops bleeding, then
no matter how many months blood does not flow, she will remain pure.
13. If a woman bleeds for three days and three nights and thereafter remains
pure for fifteen days and again bleeds for three days and three nights, then
the former and latter three days and three nights will be the periods of haid
and the fifteen days will be the days of purity.
14. If she bleeds for one or two days and then remained pure for fifteen
days, and thereafter bled for one or two days again, then the fifteen days
will be the period of purity and the former and latter one or two days will
not be haid but istihaada.
15. If she bled for one or several days and then remained pure for less than
fifteen days, then these will not be considered. Instead, the first day till the
last day will be regarded as if she bled continuously. Whatever her normal
period of bleeding may have been will be regarded as haid and all the
49
In this case, she must wait for ten days for the blood to stop. Since the blood did not stop
after ten days, she must make qada for five days salaat, and after the ten days she must bath and
read her salaat.

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balance of the days will be regarded as istihaada. An example of this is as
follows: a woman had the habit of bleeding on the first, second and third
day of every month. In a certain month it happened that she bled on the first
day and thereafter remained pure for fourteen days. Thereafter she bled for
another day. It will be regarded as if she bled continuously for sixteen days.
Out of these sixteen days, the first three days will be of haid and the
thirteen days will be regarded as istihaada.50
If she had a habit of bleeding on the fourth, fifth and sixth of every month,
then these dates will be the days of haid and the first three days and the last
ten days will be of istihaada. If she had no habit and this was the first time
that she bled, then the first ten days will be of haid and the last six days of
istihaada.
16. Whatever blood that flows while a woman is pregnant is not the blood
of haid but of istihaada - irrespective of how many days she bleeds.
17. Whatever blood that comes out prior to the delivery of the child is also
the blood of istihaada. In fact, as long as more than half the child does not
come out, until then whatever blood that flows will be that of istihaada.
Rules concerning haid
1. During haid, it is not permissible to offer salaat or to fast. The only
difference is that she is completely excused from salaat. After the haid, it is
not wajib on her to make qada of her salaat. However, she is not excused
from fasting. After her haid she will have to keep her missed fasts.
50 But establishing this fact that so many days were of haid and so many of istihaada was not
possible before the sixteenth day. So in this case, when she sees the blood for the first time, she
must stop reading her salaat because it is obvious that this blood is the blood of haid. However,
after it stopped after one day, there is the possibility that it was either the blood of istihaada or the
blood of haid. So based on the rules, she should therefore make qada of her salaat for one day.
Then after she bled for fourteen days, she realized that that first day was in fact the blood of haid.
Therefore, the salaat that she performed until now went to waste out of which three days are
excused and she must make qada of the days after the three days. Thereafter it has to be checked
as to whether she had a bath after those three days or not. If she had a bath and performed her
salaats, then all her salaats of the thirteen days will be valid. If she did not have a bath, she will
have to make qada of the thirteen days. And now when she sees the blood, she must not abandon
her salaat. Instead, she must have a bath and perform her salaat if she had not had a bath
previously. She will now be regarded as a mustahaada (one who is in a state of istihaada).

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2. If she begins to bleed while offering her fard salaat, that salaat will also
be excused." After her haid she does not have to make qada of it. If she
was offering an optional or sunnah salaat, she will have to make gada of it.
If she begins to bleed while fasting, that fast will break and she will have to
make qada of it. Even if she bleeds while keeping an optional fast, she will
have to make qada of it.
3. If she begins to bleed at the end of a salaat time and had not offered her
salaat as yet, even then she is excused from that salaat.
4. During haid, sexual intercourse is not permissible. Apart from sexual
intercourse everything else is permissible32. In other words, they can eat,
drink, and sleep together.
5. A certain woman had a habit of bleeding for five or nine days. According
to her habit, she bled for that number of days and thereafter she stopped
bleeding. As long as she does not have a bath, sexual intercourse will not be
permissible with her until one salaat time passes whereby the qada of one
salaat becomes wajib on her.
6. If she had a habit of five days and she stopped bleeding after four days,
she will have to have a bath and salaat will be wajib on her. But as long as
five days do not pass, sexual intercourse with her will not be permissible
because it is possible that she will start bleeding again.
7. If she bled for a full ten days and ten nights, then the moment she stops
bleeding, sexual intercourse with her will be permissible irrespective of
whether she had a bath or not.
8. If she stopped bleeding after one or two days, it is not wajib on her to
have a bath. She can make wudu and offer her salaat but intercourse is not
permissible. If she starts to bleed again before fifteen days, it will now be
established that those days were the days of haid. According to calculation,
whichever days were of haid should be regarded as haid. Now she will have
to have a bath and offer her salaat. However, if fifteen days pass and she
did not bleed, it will now be established that those one or two days were of
51 She must immediately discontinue that salaat.
52 A woman can look at a man from his navel to his knees. She can even touch him and accept
his kisses. However, it is not permissible for any part of the man to touch her from the navel to
the knees.

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istihaada. Since she did not read her salaat for that one or two days on
account of bleeding, she will now have to make qada of those missed
salaats.
9. She has the habit of bleeding for three days. But in a particular month,
three days passed and she still had not stopped bleeding. She should not
have a bath nor should she offer any salaat. If on the completion of ten days
and ten nights, or before that, she stops bleeding; then the salaat for all
these days will be excused. She will not have to make any qada and it will
be said that now her habit has changed and all these days will therefore be
of haid. But if she bled on the eleventh day as well, it is now established
that only three days were of haid and all the rest were of istihaada. She has
to have a bath on the eleventh day and make qada for the salaats of the
seven days. She should not leave out her salaat now.
10. If she had haid for less than ten days and she stopped bleeding at such a
time that so little time was left to offer her salaat that if she had to rush and
have a bath, and after bathing so little time is left that she could only say
Allahu Akbar and make her intention and could not read anything further;
even then the salaat of that time will become wajib on her. She will have to
make qada of it. If the time left is even less than this, that salaat will be
excused and she does not have to make qada.
11. If she had haid for the full ten days and ten nights and she stopped
bleeding at such a time that she only has time to say Allahu Akbar and
nothing else, nor has she the time to even have a bath; then even in this case
salaat will become wajib on her and she will have to make qada.
12. If she stopped bleeding in Ramadaan during the day, it will not be
proper for her to eat or drink for the rest of the day. It will be wajib on her
to behave like all other fasting persons until sunset. However, this day will
not be counted as a fast. She will have to make gada of it.
13. If she stopped bleeding in Ramadaan at night and she had haid for the
full ten days and ten nights, then if such a little time of the night is left that
she cannot even say Allahu Akbar once, it will still be wajib on her to keep
fast the next day.
If she had haid for less than ten days, then if she has so much time of the
night whereby she could have a quick bath but after bathing she does not
have the time to say even one Allahu Akbar; even then she will have to
keep fast the next day. If she had the time, but did not have a bath, she
should not break her fast. Instead, she should make her intention (for

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fasting) and have a bath in the morning. If she has even less time than this,
that is she does not have the time to have a bath, then it will not be
permissible for her to fast the next day. However, it will not be proper for
her to eat or drink anything. She will have to spend the entire day like all
other fasting persons and even make qada of that fast.
14. Once blood flows into the external skin of the vagina, haid commences.
This is irrespective of whether it flows out of the skin or not. So if some
cotton wool or something similar is inserted into the vagina whereby the
blood cannot flow out, then as long as the blood remains in the vagina and
no spot of blood comes onto the cotton wool (or pad) that is outside; until
then we cannot say that haid has commenced. When a spot of blood comes
onto the external skin of the vagina or if the cotton wool which was inserted
is removed; then haid will be calculated from that time.
15. A woman who was not in haid inserted a tampon in the internal vagina
at night. In the morning, she saw a spot of blood on the pad. Haid will be
calculated from the time that she saw the spot of blood.
Rules concerning istihaada
1. The rule in regard to istihaada is the same as for the one whose nose
bleeds continuously. Such a woman should offer her salaat, fast and should
not leave out these. It is also permissible to have sexual intercourse with
such a woman.
Note: The rules for istihaada are the same as those of the ma'zur. (Rules
concerning the ma'zur have already been mentioned previously).
NIFAAS
NIFAAS (Bleeding after Child Birth)
1. After childbirth, the blood that comes out of the vagina is called nifaas.
The maximum period of nifaas is forty days and there is no limit for the
minimum period. Even if the blood stops flowing after half an hour or so, it
will still be regarded as nifaas.
2. If after the birth of the child no blood comes out at all, even then it will
be wajib to have a bath after the delivery.
3. If more than half the child came out but it has not come out completely
as yet, then whatever blood comes out at that time will also be regarded as

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nifaas. If less than half the child came out, then whatever blood comes out
at that time will be regarded as istihaada. If the mother is conscious and in
her senses, then even at that time she has to offer her salaat. If she does not
do so she will be sinful. If she cannot offer her salaat, she should read
through gestures (ishaarah) and should not postpone her salaat. However, if
by engaging in salaat, she fears for the life of the child, she should not offer
her salaat.
4. A certain woman miscarried. If a few parts of the child have been
formed, then whatever blood comes out after miscarrying will also be
nifaas. But if no part at all has been formed, it will not be nifaas. If that
blood could be regarded as haid, it will be haid. If not, it will be istihaada,
e.g. the blood flows for less than three days or she has not completed the
full fifteen days of purity as yet - it will be regarded as istihaada.
5. If the blood flows for more than forty days and this is the first time that
she gave birth, then the forty days will be of nifaas and whatever extra days
she bleeds will be istihaada. After the fortieth day she must have a bath and
continue offering her salaat. She should not wait for the bleeding to stop.
If this is not the first time that she has given birth and she knows her
previous habit as to how many days she had nifaas, then whatever may
have been the number of days of nifaas33 will be regarded as nifaas and
whatever is more than that will be istihaada.
6. A certain woman had the habit of nifaas for thirty days. However, thirty
days passed and she did not stop bleeding as yet. She should not have a
bath now. If the blood stopped on the fortieth day, then all these days will
be regarded as nifaas. However, if it exceeds forty days, only thirty days
will be of nifaas and all the rest of the days will be of istihaada. She should
therefore immediately have a bath and make qada for the salaat of ten days.
7. If the blood of nifaas stops before forty days, she should immediately
have a bath and commence offering her salaat. If bathing will be harmful to
her, she should make tayammum and start offering her salaat. Under no
circumstances should salaat be abandoned.
8. During nifaas, one is completely excused from offering salaat. Fasting is
not excused. She will have to make qada of all missed fasts. The rules
concerning fasting, salaat and sexual intercourse during haid are the same
for nifaas.
53 But this will only be established after the forty days.

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9. If twins are born within a period of six months of each other, then the
period of nifaas will be calculated from the birth of the first child. For
example, if the second child is born after ten to twenty days or one or two
months, nifaas will not be calculated from the second child but from the
first.
Rules concerning nifaas and haid
1. The woman who is in haid or nifaas and bathing is wajib on her, then it is
not permissible for her to enter a musjid, to make tawaaf of the Ka'bah, to
read the Quran or to touch it. However, if the Quran is in a casing, or
wrapped in a cloth, or covered with a cloth jacket which is not stitched to
the Quran and which can be removed; then in such a case, the Quran could
be touched and could also be carried.
2. The person who does not have wudu, even he cannot touch the Quran.
However, he could recite it out of memory.
3. Touching a coin, saucer, amulet (ta'wiz), etc. on which some Quranic
verse is written is also not permissible for the above mentioned persons.
However, if these things are kept in a packet or container, it is permissible
to carry that packet or container.
4. It is not permissible to hold or carry the Quran with the sleeve of the
kurta or the edge of a scarf. However, if it is a cloth that is not attached to
the body, it will be permissible to carry it with that cloth.
5. It is permissible to read a word from a verse (ayat) or half a verse.
However, that half verse should not equal any full verse in length.
6. If the entire Surah Fatihah is recited with the intention of dua, or if any
other duas in the Quran are recited with the intention of dua and not with
the intention of tilaawat (recitation); then it will be permissible and there is
no sin in this. For example, the dua:
رَبَّنَّآَ اتِنَا فِي الدُّنْيَا حَسَنَةً وَفِى الْآ خِرَةٍ حَسَنَةً وَقِنَا عَذَابَ النَّارِه
"Rabbana aatina fid dunya hasanataw wa fil aakhirati hasanataw wa qinaa
adhaaban naar."
and the dua:
رَبَّنَا لَاتُؤَّاخِذُنَآ إِنْ نَسِيْنَا أَوْ أَخْطَأْنَا
"Rabbana la tu'aakhidhna in naseena aw akhta'naa.

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" till the end which is towards the end of Surah Baqarah or any other dua
which is in the Quran. It will be permissible to read all such verses with the
intention of dua.
7. It is also permissible to read Dua-e-Qunoot. (the dua which is read in
Witr salaat).
8. If a woman is teaching the Quran to girls, then in such a case it will be
permissible for her to spell out the words. When she is teaching them to
read with fluency, she should not recite the entire verse, but should read
one or two words at a time and after every word or two, she should break
her breath. She should teach them to read fluently by stopping regularly.
9. It is permissible to read the kalimah, durood, to take the name of Allah,
to read istighfaar (repentance), or any other remembrance (dhikr) such as:
لَا حَوْلَ وَلَا قُوَّةَ إِلَّ بِاللَّهِ الْعَلِىِّ الْعَظِيمِ)
"La hawla wa la quwwata illa billahi al-aliyyil azeem."
10. In the period of haid, it is mustahab for a woman to make wudu at the
time of salaat, to sit in a clean place and take the name of Allah Ta'ala so
that she does not forget the habit of offering her salaat, and when she gets
pure she is not reluctant to offer her salaat.
11. Ghusl was wajib on a woman. But before she could have a bath, she
started bleeding (haid started). It is not wajib on her to have a bath. On
completion of her haid she must have a bath. One bath will suffice for both
conditions.
SUPPLEMENT TO BAHISHTI ZEWAR
(Part One)
After praising Allah Ta'ala and sending salutations to Rasulullah sallallahu
alayhi wa sallam, it is conveyed to the Muslims that there is no need to
mention the general and specific acceptance and benefit derived from the
book "Bahishti Zewar". However, it has very few themes with which a
yearning for jannah and a fear and dislike for jahannam can be created.
Most aspects of the book are connected to masa'il (rules and relugations). It
was therefore the opinion of my spiritual guide, Maulana Ashraf Ali
Thanwi, that a supplement be added at the end of every part of the book.

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The supplement should contain themes on targheeb (yearning for jannah)
and tarheeb (fear and dislike for jahannam), and also other important
matters. Wherever any text of the original book is difficult to understand, it
should also be explained in the supplement. Apart from this, other themes
should be written in separate supplements. In response to his request, a
supplement was included in every part of Bahishti Zewar in the year 1333
A.H. This was first published in 1335 A.H .. Since then it has been printed
several times with the original book and also separately. Notes in this
regard have been given in the footnotes. A request is made to the readers
that they make dua that through His virtue, Allah Ta'ala makes this a means
of benefit in both the worlds. It should be noted that themes in regard to
targheeb and tarheeb and other necessary mas'alas will be included within
the supplement. And additional explanations of the original text will be
separate from the supplement. Instead, they will be given as footnotes. Just
as we have tried to use simple language in the original book, so too will the
case be in the supplement. The themes and subject matter will be taken
from reliable sources and the supplement of each source will be separate. A
request is made for duas from the readers.
THE IMPORTANCE OF KNOWLEDGE
Allah Ta'ala says: "Allah raises in rank those who believe among you and
those who have been given knowledge.">4 That is, Allah Ta'ala elevates the
rank of those who have brought Iman among you. That is, they have
completed their Iman by doing good deeds and following the Shariah. It
should be noted that wherever the Quran and the Hadith mention any virtue
of bringing Iman, they refer to complete Iman. He also elevates the rank of
those who have been given knowledge over those who have not been given
knowledge. Here, the lofty status of the knowledgeable has been
established from the Holy Quran. First He praised those who have brought
faith. Thereafter, He specifically mentions the people of knowledge and
says that they have very high ranks. And when Allah Ta'ala says that a
particular person is of a high rank, how great that person must be! In
another place Allah Ta'ala says: "Say, (O Muhammad!), are those who
54
It has been related from Hadrat Abdullah bin Abbas radiallahu anhu that the status of the
ulama over the masses is more than 700 stages and that the distance from one stage to the other is
equal to a journey of 500 years.

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know equal to those who know not?" Here the question is used for
negation. That is, those who have attained knowledge are much higher than
those who have not.
Ahadeeth Related to the Acquisition of Knowledge
1. There is a Sahih Hadith which has been narrated in the Jaami as-Sahih:
"Seeking knowledge is compulsory (fard) on every Muslim." (irrespective
of whether he is a male or a female). We know that to leave out a
compulsory act is a major sin. It should be also known that it is compulsory
to learn the method of doing an act which in itself is compulsory. And it is
mustahab to learn the method of doing something that is mustahab. So if
salaat is fard, then to learn the mas'alas in regard to it are also fard. The
same applies to fasting and other acts of Ibadah. If a person is employed
somewhere or starts a business, etc., it becomes incumbent upon him to
learn and put into practice the rules of the Shariah that are connected to
employment, business transactions, etc. All this that has been explained is
in regard to that knowledge which is compulsory on every person. There
are other branches of knowledge which, if acquired by a few people,
absolve the rest of the community from acquiring them. For example, it is
necessary to have at least one Aalim in every town and city who is well
versed in the Quran, Hadith, jurisprudence, etc. He must be able to defend
Islam against the onslaughts of the opposition, and if asked a mas'ala, he
must be able to answer it with ease. To acquire knowledge of this type is
not compulsory on every person. However, if someone has the time, the
desire and the opportunity to acquire this type of knowledge despite it not
being compulsory on him, then to acquire it will be mustahab and there is
great reward in it. This was a brief explanation to show that the acquisition
of knowledge is compulsory.
2. It is mentioned in a Hadith that Rasulullah sallallahu alayhi wa sallam
said: "When Allah desires good for a person, He gives him an
understanding of the Deen. I am a distributor of knowledge and Allah is the
real giver." (Bukhari and Muslim)
3. It is also related in a Hadith that when a person dies, his deeds are cut
off, except the reward of three deeds: (1) sadaqah-e-jaariyah (continuous
charity - example endowing a property, building, well, or musjid in the
name of Allah), (2) knowledge which benefits the people (for example by

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teaching, writing books, etc.), (3) a pious child that makes duas for the
deceased. (Muslim) The meaning of this Hadith is that the reward of all
good deeds ceases once the person dies. This is so because a dead person
cannot do any good, so why should he get any reward? However, these
three deeds are such that their rewards continue after death as well. These
deeds are such, that they continue even after death because in sadaqah-e-
jaariyah the people continue benefitting from it. Similarly, the benefit of
knowledge also continues. And pious children make duas for their parents,
so this act also remains after one's death.
4. Kathir bin Qays (he is a taabi'ee - a taabi'ee is one who saw a Sahabi in a
state of Islam and also died as a Muslim) relates: "I was sitting in the
musjid of Damascus with Hadrat Abu Darda3 radiallahu anhu. A person
came to Hadrat Abu Darda radiallahu anhu and said: "O Abu Darda, I have
left Madinah and come to you so that I may learn a particular Hadith from
you. I have been given to understand that you have heard this Hadith from
Rasulullah sallallahu alayhi wa sallam. I have not come to you for any other
purpose." Hadrat Abu Darda replied: "Without doubt, I have heard Rasulu-
llah sallallahu alayhi wa sallam saying: "Whoever takes a path seeking
knowledge therein, Allah Ta'ala will make easy for him, a path to jannah.
The angels, out of happiness, will place down their wings for the seeker of
knowledge (laying down the wings is out of humility for the seeker of
knowledge. Or it means that they have kindness and mercy for the seeker of
knowledge, the result of which is making dua for his success. This is a sign
that the person is accepted in the eyes of Allah because angels are sinless
and are the special servants of Allah. To be accepted by the angels is like
being accepted by Allah Ta'ala because your friend's friend is also your
friend) and whatever is in the heavens and the earth seek forgiveness for the
seeker of knowledge (that is they seek forgiveness for his sins) and even the
fish in the sea seek forgiveness for him. It is apparent that the disbelievers
and the shayateen are not included among those who seek forgiveness,
because they do not deserve this bounty. If they disobey the Creator, how
can they have good relations with the friends of the Creator? This is
something that is obvious, therefore it was not mentioned in the Hadith.
The Ulama say that it refers to all animals and not only fish. Fish have been
55
He is a high ranking sahabi. He was a great aalim and is referred to as Hakeemul Ummat.
That is, he was given a very great understanding of knowledge of the Deen. His wife, Hadrat
Umme Darda radiallahu anha, was also a very knowledgeable person. (Tadhkiratul Huffaz, vol.1)

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specifically mentioned because water comes into existence through the
barakah of the ulama and it is also the source of life, and we also know that
fish are dependent on water. The superiority of an aalim over an aabid
(worshipper) is like the superiority of the fourteenth moon over all the
stars3º. In other words, it is as if the aalim is the fourteenth moon and the
worshipper is like the stars. The aalim is likened to the moon of the
fourteenth night which illuminates the entire universe. Because the benefit
of knowledge extends to others as well, and the entire universe is
illuminated with this knowledge, he has therefore been likened to the moon
of the fourteenth night. As for the worshipper, his benefit is restricted to
himself. Others cannot benefit from him. He has therefore been compared
to the stars. If someone argues that by looking at the aabid one also yearns
to do Ibaadat and that through the blessings of his Ibaadat, the mercy of
Allah descends on the people. And in the same way, the land is also
illuminated by the stars. Then the answer to all this is that all these benefits
are nothing compared to the benefits of the aalim and the moon. In fact,
they are not even worthy of consideration.
Aalim in this context refers to that person who knows more than the basic
tenets (such as salaat, fasting, etc.) of Islam while an aabid refers to that
worshipper who has a basic knowledge of Deen and occupies himself in
Ibaadat and is not inclined towards intellectual pursuits. It does not refer to
an ignorant worshipper because what Ibaadat can he make, and how can
his Ibaadat be correct? It is therefore necessary for the aabid to have a
basic knowledge of the Deen.
There is no doubt that the Ulama are the inheritors of the Prophets. We
know that they did not leave behind any dinars or dirhams (i.e. they did not
make anyone inheritors of worldly possessions). They did not leave behind
any inheritance besides knowledge. So the one who acquires this
knowledge has in fact acquired a lot of good. (This Hadith has been quoted
from Mishkaat and narrated by Imam Ahmad, Tirmidhi, Ibn Majah, Abu
Daud and Daarimi).
56
There are many narrations of this sort in the books of Hadith. Imam Tirmidhi has narrated a
Hadith on the authority of Hadrat Abu Umamah radiallahu anhu that Rasulullah sallallahu alayhi
wa sallam is reported to have said that the superiority of an aalim over an aabid is like his
superiority over the lowest sahabi.

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5.Hadrat Abdullah bin Abbas" radiallahu anhu narrates that to acquire and
transmit knowledge (by writing etc) for a portion of the night is better than
making Ibaadat for the entire night. (Daarimi). One should understand that
by mentioning all these virtues of knowledge, it does not mean that optional
prayers should be discarded completely. Instead, some time should be kept
aside for optional prayers. However, more time should be spent in
intellectual pursuits because this is the greatest form of Ibaadat.
Knowledge in the above context refers to Deeni knowledge.
6. It is mentioned in a Hadith: "Wayl is for the one who has no knowledge."
(Wayl is the name of a pit in hell as has been mentioned in another Hadith.
It also means destruction or terrible doom). In other words, the abode of a
jaahil (ignorant person) is hell because very seldom does a jaahil die with
Iman.
7. It is related in a Hadith that Rasulullah sallallahu alayhi wa sallam said:
"I swear by Allah that He will not put any of His beloved servants into
hell." This Hadith has been narrated through a correct chain of narrators in
Jaami as-Sagheer. It is obvious that only an aalim who practises on his
knowledge can be the beloved and close one of Allah. As for the jaahil, he
can never be accepted by Allah. In order to save one's self from the fearful
punishment of Allah Ta'ala and gain His pleasure, it is necessary for one to
occupy oneself with knowledge and to practise on that knowledge. A poet
says: "Whatever difficulties the friends of Allah experience in this world,
are in reality their punishment. And forgiveness for their sins is sufficient.
By Allah! hell will not punish them after this." But understand well that the
friend of Allah, for whom such great glad tidings have been given, can only
be that person who seeks His pleasure and follows His commands all the
time. If by chance a sin is committed, one should repent immediately.
8. It is mentioned in a Hadith that "You should make Allah beloved in the
eyes of the people and Allah Ta'ala will make you His beloved." (Kanzul
Ummaal) That is, address the people, and by reminding them of the favours
and bounties of Allah, make them turn towards Allah. Educate them in such
a way that they begin to yearn for Allah Ta'ala. The result of this will be
57
He is a high ranking sahabi. Rasulullah sallallahu alayhi wa sallam had made dua on his
behalf that he gets knowledge of the Quran and an understanding of the Deen. His dua was
accepted and he became a great aalim. He is referred to as the Tarjumanul Quran, i.e. one who
knows the commentary and meanings of the Quran.