Indexed OCR Text

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Heavenly Ornaments (Behishti Zewar)
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 wudu or ghusl
should not be used by a man to make his wudu 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 wudu 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 oven19 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.
19
This does not refer to electric or gas ovens which are prevalent in modern society. Rather, it
refers to a type of earthen or clay furnace that is made in the ground. It is normally round in shape
with a round mouth at the top. Coal is placed at the bottom of this oven while the rotis that are
made in it are stuck on the under-surface of the oven. Such an oven is also referred to as a
tandoor.

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Heavenly Ornaments (Behishti Zewar)
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.20
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 top.
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.
WUDU - ABLUTION
1. The person making wudu21 should face the qiblah and sit on an elevated
place so that the water does not splash on him.
2. When commencing wudu, Bismillahir Rahmaanir Raheem should be
recited.
3. First of all, the hands should be washed upto the wrists three times.
4. Thereafter, rinse the mouth three times and use a miswaak.
5. If there is no miswaak, a thick cloth or even the fore-finger could be used
so that all the dirt is removed.
20
This includes all those parts which are used for prostration, i.e. the forehead, hands, knees
and feet.
21
Before commencing with wudu, one should have the intention that he is making wudu for
salaat. Without intention one will not get the reward of wudu, although it will be regarded as
complete.

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Heavenly Ornaments (Behishti Zewar)
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 upto and including the elbows.
10. Thereafter wash the left hand upto and including the elbows.
11. Make khilaal 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 upto and including the ankles. Do the
same for the left foot. Make khilaal of the toes of the feet with the little
finger of the left hand. When making khilaal, 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 wudu. However, there are certain
acts, which if even a part is left out or not completed, then the wudu will be
regarded as incomplete. In fact, it will be as if wudu was not performed at
all. Such acts are called fard. There are other acts, which if left out, the
wudu will be regarded as complete. Carrying out these acts will entail
reward (thawaab) 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.

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Heavenly Ornaments (Behishti Zewar)
Fard (compulsory) acts of Wudu
There are four fard acts in wudu :-
1. To wash the entire face once.
2. To wash both hands upto and including the elbows once.
3. To make masah of one-quarter of the head once.
4. To wash both feet upto and including the ankles once.
These are the fard acts of wudu. Even if one of these acts is left out, or even
if a place equal to a hair's breadth is left dry, wudu will not be complete.
Sunnah acts of Wudu
1. To say Bismillahir Rahmaanir Raheem.
2. To wash both hands upto the wrists.
3. To rinse the mouth.
4. To wash the nose.
5. To use miswaak.
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 khilaal of the fingers and toes.
Apart from this, the balance of the acts are mustahab.
1. Once the four fard acts of wudu are carried out, wudu will be regarded as
complete, irrespective of whether one intended to make wudu or not, eg .:
(a) at the time of bathing, one pours water on the entire body, or (b) falls
into a well, or river-2 , or (c) stands in the rain. In all these conditions, if the
limbs of wudu get wet, wudu will be regarded as complete. However, one
will not obtain the reward (thawaab) of wudu.
2. Sunnah is to make wudu exactly as has been mentioned above. But if
anyone alters or reverses the procedure of wudu, 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 wudu 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.
22 or swimming pool,etc.

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Heavenly Ornaments (Behishti Zewar)
3. Similarly, if the left hand or the left foot is washed first, wudu 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 wudu will be regarded as complete, but it will be contrary to
the sunnah23.
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 wudu and salaat well before the
time.
7. As long as there is no genuine excuse, one should perform wudu with
one's very own hands and should not seek assistance from someone else.
8. While making wudu, 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.
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 wudu 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.
23
To intentionally delay washing the next part to the extent that the previous one gets dry is
contrary to the sunnah. However, if it gets dry due to the blowing of strong winds or due to
intense heat. it will be excused.

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Heavenly Ornaments (Behishti Zewar)
14. If some dough or similar substance got stuck under the nails and got
dried, and water did not reach there, the wudu 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 salaat was performed prior to pouring the
water, it will be necessary to repeat the salaat.
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 wudu
will not be completed. It should be removed before washing the face.
16. After having performed the wudu, Surah al-Qadr should be recited.
Thereafter the following dua should be recited:
اَللَّهُمَّ اجْعَلْنِىُ مِنَ التَّوَّابِيْنَ وَاجْعَلْنِىُ مِنَ الْمُتَطَهِرِيْنَ وَاجْعَلْنِىُ مِنْ
عِبَادِكَ الصَّالِحِيْنَ وَاجْعَلْنِىُ مِنَ الَّذِيْنَ لاَخَوْفٌ عَلَيْهِمُ وَلاهُمُ
يَحْزَنُونَ
"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 wudu, it is preferable to read two rakaats of
nafl salaat24. This salaat is called Tahiyyatul Wudu. Great reward and merit
has been mentioned in the Hadith in regard to this salaat.
18. If one had made wudu for a particular salaat, and thereafter the next
salaat time entered without the wudu having broken, then it will be
permissible to read salaat with that same wudu. However, if the person
repeats the wudu, he will be greatly rewarded.
19. Once wudu has been made and has not broken as yet, then as long as no
act of worship (ibaadat) has been performed with that wudu, it will be
makruh to make a new wudu. Based on this, if a person makes wudu while
bathing, then he should read his salaat with that same wudu. Without that
wudu breaking, he should not make a new wudu. However, if a person has
read even just two rakaats of salaat with that first wudu, then there will be
no problem in making a second wudu. In fact, there is reward in making a
second wudu.
24 On condition that it is not read in any forbidden or undesirable times of salaat.

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Heavenly Ornaments (Behishti Zewar)
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 wudu 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 wudu,
and only after completing the wudu 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.
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

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Heavenly Ornaments (Behishti Zewar)
should be washed and salaat performed. There is no need to repeat the
entire wudu.
28. Khilaal (passing of wet fingers) of the beard should be made three times
after having washed the face. Khilaal should not be made more than three
times.
29. It is fard 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 fard 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 fard 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 wudu 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, wudu 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 wudu will not break.
36. If a person sleeps away and laughs (in his sleep) while in salaat, his
wudu will not break.
37. By laughing in a janaza salaat2 or in a sajdah tilaawat20 wudu will not
break irrespective of whether the person is mature or immature.
Factors that break and do not break Wudu
1. The passing of stool, urine and wind breaks wudu. However, if one
passes wind from the forepart, as it occassionally happens because of
25
Salaat that is read over the deceased person.
26
Prostration that is made after reading a verse of prostration. There are fourteen such verses
in the Quran.

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Heavenly Ornaments (Behishti Zewar)
sickness, wudu will not break. If some worms or stones come out from the
front or back, then too wudu 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
wudu 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 wudu will break. However, if the blood or pus remains on
the mouth of the wound and does not flow over it, wudu will not break.
Based on this, if a person is pricked by a pin and blood comes out, but does
not flow, then wudu will not break.
4. If a person sneezes and some clotted, dry blood comes out, wudu will not
break. Wudu 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, wudu 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, wudu will not break. But if it flows out of
the eye, wudu 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, wudu will not break.
But if it flows to such a place which is necessary to wash when making
ghusl, wudu 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, wudu will not break. But if it flows out, wudu 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, wudu will not break.
8. If the blood of a sore does not come out on its own, but is forced out,
then wudu 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 wudu would
break. And even if he did dab at it, it would not have flowed, then wudu
will not break.

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Heavenly Ornaments (Behishti Zewar)
10. Someone notices blood in his saliva: if the blood is very little and the
colour of the saliva is whitish or yellowish, wudu will not break. But if the
blood is equal to or more than the saliva, and the saliva is reddish in colour,
wudu 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 wudu 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, wudu will break. But if the
leech has sucked out very little blood, wudu will not break. If a mosquito,
fly, bee, or bug sucks out blood, then wudu will not break.
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 wudu if it
flows to a place which is fard to wash during ghusl. Similarly, if water
flows from the nose and this is accompanied by pain, then too wudu 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 wudu will break (as
in the case of pink eyes). But if there is no pain in the eyes nor are they
sore, then wudu 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 wudu
will therefore break. But if this is not accompanied by pain, the water will
not be impure and wudu will not break.
15. If someone vomits out food, water or bile, and it is a mouthful, wudu
will break. But if it is not a mouthful, wudu will not break. "Mouthful" here
means that the vomit cannot stay in the mouth except with difficulty. If a
person vomits phlegm only, wudu 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 wudu 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 wudu 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, wudu will break. But if a person

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Heavenly Ornaments (Behishti Zewar)
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 wudu 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 - wudu will break. If one falls asleep while sitting or
standing in salaat, wudu will not break. But if one falls asleep while in
sajdah, wudu will break.27
18. If one is not in salaat and falls asleep while sitting down with his
buttocks pressed on his heels and without leaning against a wall or anything
else - then wudu will not break.
19. While sitting, if one is suddenly overcome by sleep and falls down, then
wudu 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, wudu will
break. But if, in the sitting position, the person sways from side to side
without falling down, wudu will not break.
20. If one falls unconscious, or loses his senses because of insanity, then
wudu 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 wudu will break.
21. If one laughs so loudly in salaat that he hears the laughter himself and
those near him hear it as well, then both wudu and salaat will break. If only
the one who laughed hears the laughter and those near him do not hear it,
then only salaat will break and not the wudu. But if one only smiles without
any sound coming out, neither the wudu nor the salaat will break. However,
if an immature person (na-baaligh) laughs aloud in the salaat, or if a mature
person (baaligh) laughs while making sajdah-e-tilawat - then wudu will not
break. However, the sajdah-e-tilawat (of the mature person) and the salaat
(of the immature person) will break.28
27 This rule applies to females only. If a man falls asleep in sajdah, his wudu will not break if
he made sajdah in the way prescribed for men. But if he made sajdah in the same way that a
woman makes, his wudu will also break.
28
In other words, the sajdah-e-tilawat and the salaat will have to be repeated. The wudu will
not have to be repeated.

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Heavenly Ornaments (Behishti Zewar)
22. If liquid comes out from the front organ by touching a person of the
opposite sex or merely having such thoughts, wudu 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, wudu will break.
24. If a drop of urine or pre-coital fluid comes out from the urinary passage,
but remains within the foreskin, even then wudu will break. In order for
wudu to break, it is not necessary for any liquid to come out from the
foreskin.
25. If a man's organ touches the private part of a woman and there is no
cloth or any such barrier between them, wudu will break. Similarly, if the
private parts of two women- touch each other, wudu will break. But to
indulge in such acts is a very serious sin. In both instances, whether any
fluid comes out or not, wudu will break.
26. If after performing wudu, one clipped one's nails, or scratched the dead
skin of a wound - then no harm comes to the wudu. It is not necessary to
repeat the wudu, nor does one have to wet that place.
27. If after performing wudu, one sees the private area (aurah) of someone,
or one's own private area gets exposed, or one had a bath or made wudu
while being naked - then in all these cases wudu will remain and there will
be no need to repeat it. However, it is a great sin to intentionally look at
someone's private area, or to intentionally expose one's own private area.
28. That substance whose discharge causes wudu to break is regarded as
najis (impure) and that which does not break wudu will not be najis. Based
on this if a little blood oozes out but does not flow out of the mouth of the
wound, or if vomitting takes place and it is not a mouthful, and food, water,
pus or clotted blood came out - then this blood and this vomit will not be
najis. If it falls on the clothing or the body, it will not be obligatory to wash
it off. If vomitting was a mouthful, or if blood flowed out of the wound,
both will be regarded as impure and necessary to wash. If (immediately)
after vomitting a mouthful, one touched a utensil of water with one's mouth,
29
Or even two men. But it should be noted that such homosexual behaviour is a major sin. The
same prohibition applies to lesbian relationships.

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Heavenly Ornaments (Behishti Zewar)
then that utensil will also become impure. It is therefore advisable to take
water in one's palms.
29. The same rule will apply to a small child who has been fed with milk
and thereafter vomits it out. That is, if it is not a mouthful, it will not be
impure, and if it is a mouthful, it will be impure. If the mother performs her
salaat without washing out that vomit from her clothing, her salaat will not
be in order.
30. If one remembers making wudu but is unsure as to whether the wudu is
still intact or broken, the wudu will be regarded as not broken. Salaat with
that wudu will be proper but it is preferable to repeat the wudu.
31. If someone is in doubt as to whether a particular limb has been washed
in wudu or not, then that part should be washed. But if the doubt crops up
after completing the wudu, he should not worry, wudu is complete. But if
he is certain that a particular thing has been left out, he should complete it.
32. It is not permissible to touch the Quran without wudu. But if it is
touched with a cloth which the person is not wearing, then it will be
permissible. To touch it with a scarf or sleeve of a shirt while it is being
worn will not be permissible. But if he touches it while it (i.e. the scarf or
shirt) is not being worn, it will be permissible. It is permissible to read the
Quran from memory without wudu. If the Quran is open and one looks into
it and reads from it without touching it, then this is also permissible. In the
same way, it is not permissible to touch an amulet (ta'wiz) or a plate on
which the verses of the Quran are written without wudu.
33. To touch any page of the Quran is makruh tahrimi (not permitted)
irrespective of whether he touches that part where something is written or
that part which is blank. But if it is not the whole Quran, but one complete
verse written on a page, or cloth, or thin skin, and the balance of it is blank;
then it is permissible to touch the blank portion if the hand does not touch
the verse.
34. It is not makruh to write the Quran (without wudu) 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 Quran, such as a piece of paper, cloth, etc. on which
some verse is written and the balance of it is blank.

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Heavenly Ornaments (Behishti Zewar)
35. It is not makruh to give the Quran to immature children if they are in a
state which requires wudu.
36. As regards heavenly books other than the Quran, such as Torah, Zabur
and Injil; it is makruh to touch only those places where something is written
without wudu30. To touch the blank places is not makruh. The same rule
applies to those verses of the Quran whose recitation has been abrogated or
cancelled.
37. After having made wudu 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 wudu he has a doubt, then in such a case, he should wash the last
part. For example, if after washing the hands upto 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 upto 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 wudu as complete.
38. It is not proper to make wudu 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.
RULES CONCERNING THE MA'ZUR
1. If someone's nose begins to bleed in such a way that it does not stop, or
has a wound from which blood flows continuously, or is afflicted by the
sickness of urine dripping continuously - and in all these cases he does not
have such a time wherein he could offer his salaat with (complete) purity -
then such a person is called a ma'zur (excused). The rule in regard to him is
that he should make wudu for the time of every salaat. As long as that
salaat time remains, his wudu will remain. However, if apart from this
30
This rule applies to the original texts of these books which are not found today. Those that
are found today are actually their translations which have many errors. It is permissible to touch
these without wudu.

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Heavenly Ornaments (Behishti Zewar)
sickness, some other matter crops up which causes wudu to break, then his
wudu will break and he will have to repeat it. An example of this is: a
person's nose began to bleed continuously and refused to stop. At Zuhr time
he made wudu. As long as the Zuhr time remains, his wudu will not break
as a result of the bleeding nose. However, if (in that Zuhr time) the person
went to the toilet, or pricked himself with a needle and blood flowed, wudu
will break and will have to be repeated. When this time passes and the next
salaat time enters, another wudu will have to be made (for this second
salaat time). In like manner, wudu should be made for every salaat time.
With this wudu, one can read any number and any type of salaat -
irrespective of fard or nafl salaat.
2. If wudu was made at Fajr time, salaat cannot be read with that wudu after
sunrise. A fresh wudu will have to be made. If wudu was made after
sunrise, it will be permissible to read Zuhr with that wudu and there is no
need to make a fresh wudu for Zuhr. When Asr time enters, then only will
it be necessary to make a fresh wudu. However, if wudu breaks for some
other reason (eg. urinating or passing stool), then fresh wudu will have to
be made (as mentioned above).
3. A person had a wound which bled continuously. He therefore made
wudu. Thereafter another wound emerged and began to bleed. The wudu
will break and will have to be made again.
4. A person will only be classified as a ma'zur and this ruling will only
apply to him when one complete time passes wherein the blood flows
continuously, and he is unable to read the salaat of that time in complete
purity. If such a time is found wherein salaat could be offered with
complete purity, he will not be classified as a ma'zur. The rules that have
been mentioned will not apply to him. However, if one complete time
passed wherein he did not get the opportunity to offer salaat in total purity,
he will be classified as a ma'zur. Now, the same rules apply to him, i.e.
make a fresh wudu for every salaat time. When the next salaat time enters,
it is not a pre-requisite that blood should flow all the time. In fact, if in that
entire period, blood only flows once and stops flowing for the rest of the
time - then too the person will be classified as a ma'zur. However, if after
this, an entire time passes in which no blood at all flowed, the person will
not remain a ma'zur. Now the ruling will be that each time blood flows,
wudu will break.

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Heavenly Ornaments (Behishti Zewar)
5. Zuhr time had already entered and only after that the blood of the wound
began to flow. He should therefore wait till the end of the time." If it stops,
well and good. If it does not stop, he should make wudu and offer his
salaat. Now if it continued flowing during the entire time of Asr and to the
extent that he could not perform his Asr salaat, then only when the Asr time
passes, he will be classified as a ma'zur. If the blood stops flowing in the
very time of Asr, he will not be regarded as a ma'zur and whatever salaats
he may have read in this time will not be proper and will have to be
repeated32.
32
6. On account of urinating or passing stool, a ma'zur made wudu. At the
time of making wudu, the bleeding had stopped. After completing wudu,
the blood started to flow again. By the flowing of this blood, wudu will
break. However, that wudu which was made on account of the bleeding of
the nose, etc .; that particular wudu will not break on account of bleeding of
the nose.
7. If this blood falls on the clothing, etc. then check: if it will fall again
before he can complete his salaat, it will not be wajib to wash it off. But if
he knows that it will not fall again so quickly and that salaat could be
performed in purity, then it will be wajib to wash it off. If the extent of the
blood is more than the size of a fifty cents coin33
salaat will not be
complete without washing it off.
GHUSL (BATH)
1. The person taking a bath should first of all34 wash both hands upto 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
31
That is, he should wait until so much time remains in which he could perform the fard acts
of wudu and offer his fard salaat.
32
However, it is not wajib to repeat any nafl or sunnat salaats that he may have read.
33
Here the "old" fifty cents coin is referred to, which is approximately three centimetres in
diameter.
34
Before even commencing with the ghusl, the person should make the intention of purifying
himself through ghusl. The intention should at least be in the heart. Without making intention,
ghusl will be complete but there will be no reward for it.

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Heavenly Ornaments (Behishti Zewar)
these have to be washed under all conditions. Thereafter, any impurity
found on the rest of the body should be washed. Then make wudu. If one is
sitting on a stool or stone while bathing, then the feet should also be
washed when making wudu. 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 wudu should be made but the feet should not be
washed. After performing wudu, 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 wudu 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 fard 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 fard acts are only three:
(a) To gargle the mouth in such a way that water reaches
everywhere.
(b) To wash the nose upto 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 wudu, 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.

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Heavenly Ornaments (Behishti Zewar)
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 fard 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 fard 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 fard 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
35 This rule only applies to women. If a man has long hair and it is plaited, it will be incumbent
(fard) upon him to open the plait and wash all the hair thoroughly.

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Heavenly Ornaments (Behishti Zewar)
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.
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 wudu nor ghusl will be complete.

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Heavenly Ornaments (Behishti Zewar)
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, wudu breaks.
3. When the glans of the penis enters the vagina and is not visible, ghusl
becomes wajib irrespective of whether semen was discharged or not. The
insertion of the penis in the front 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.
4. That blood which is discharged monthly is called haid (menstruation, or
monthly period). When this blood stops flowing, ghusl becomes obligatory.
That blood which is discharged after child-birth is called nifaas. Ghusl also
becomes obligatory when this blood stops flowing. In short, ghusl becomes
obligatory in four conditions:
(1) Discharge of semen out of excitement.
(2) Entry of the glans of the penis into the vagina (or anus).
(3) At the end of menstruation.
(4) 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