Indexed OCR Text

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Heavenly Ornaments (Behishti Zewar)
discharged. Ghusl will therefore not be obligatory. However, if semen was
discharged, ghusl will be obligatory. If there is any wetness on the clothing
or body, but one is in doubt as to whether it is mazi or semen, then too it
will be obligatory to make ghusl.
7. A little semen comes out and one therefore had a bath. After bathing,
more semen comes out. It will be obligatory to bath again36. If after
bathing, the husband's semen comes out of the wife's vagina, the ghusl will
be complete and it will not be necessary to repeat it.37
8. If, due to some sickness, or some other reason, semen comes out of its
own accord, and there was no excitement or desire, then ghusl will not be
obligatory, but wudu will break.
9. The husband and wife were sleeping on one bed. When they awoke, they
saw stains of semen on the bed-sheet. However, neither the husband nor the
wife remember seeing any dream. As a precaution, both of them should
have a bath38 because it is not known as to whose semen it is.
10. If any non-Muslim accepts Islam, it is mustahab for him to have a bath.
11. If someone gives ghusl to a dead person, it is mustahab for that person
to have a bath.
12. If one upon whom ghusl is obligatory, wishes to eat or drink something
before going for a bath, he should first wash his hands, face and gargle his
mouth. Thereafter he should eat and drink. But if he eats or drinks without
washing his hands and face, there is no sin in this39.
13. It is not permissible for the one on whom ghusl is obligatory, to touch
the Quran, read it or to enter a musjid. However, it is permissible to take the
name of Allah, to read the kalimah or to read durood shareef (salutations
upon Rasulullah sallallahu alayhi wa sallam). Rules similar to these will
Insha Allah be explained in detail in the chapter on menstruation.
36 This rule will only apply if semen comes out prior to sleeping, urinating, or walking forty
steps or more.
37 This is if she knows for sure that it is her husband's semen and not her own. If not, ghusl will
become wajib again.
38
This precautionary bath is not optional, but obligatory.
" However, he is compelled to at least gargle his mouth before eating. If his hands contain any
visible impurity, it will be necessary to wash his hands before eating as well.

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14. To touch the books of tafsir (commentaries of the Quran) without
bathing or without wudu, is makruh. To touch a Quran with its translation
is haraam.(Note: this prohibition is in regard to the one upon whom ghusl
is obligatory).
Additional rules concerning ghusl
In order to purify one's self from hadath-e-akbar, ghusl is fard. There are
four causes of hadath-e-akbar:
The First Cause
The first cause is the coming out of semen. That is, the coming out of
semen from its place and out of the body with desire. This is irrespective of
whether it comes out while one is asleep or awake, unconscious or
conscious, through sexual intercourse or without sexual intercourse, by
thinking or imagining, or by fondling one's private part, or in any other
way.
1. If the semen was ejaculated from its place with desire, but at the time of
actually coming out of the private part there was no desire, even then ghusl
will become fard. For example, the semen came out of its place with desire
but he sealed the exit by holding it with his hand or placed cotton wool or
something else over it. After some time when his desire or excitement
subsided, he removed his hand or the cotton wool from the exit and the
semen came out without any desire. Even then ghusl will be fard.
2. Semen came out of his penis and he made ghusl. After having made
ghusl, semen came out again without desire. In this case, the first ghusl will
be nullified and it will be fard to make ghusl again. This is on the condition
that this second semen comes out before sleeping, or before urinating, or
before taking forty steps or more. But if he read salaat before this semen
could come out a second time, the salaat will be valid and it will not be
necessary to repeat it.
3. After urinating, semen came out of a persons penis. Ghusl will be fard on
him as long as it came out with desire.
4. If anyone (man or woman) awakens from his sleep and notices some
wetness on his body or clothing, then there can be many possibilities in
this. From among these possibilities, ghusl will become fard in eight
conditions: (a) a person has conviction or is quite sure that it is semen and

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even remembers having a wet dream, (b) he is convinced that it is semen
but does not remember having a wet dream, (c) he is convinced that it is
pre-coital fluid (mazi) and even remembers having a wet dream, (d) he is
not sure as to whether it is semen or pre-coital fluid but remembers having
a wet dream, (e) he is not sure as to whether it is semen or wadi (liquid that
precedes urine) but remembers having a wet dream, (f) he is not sure as to
whether it is pre-coital fluid or wadi but remembers having a wet dream, (g)
he is not sure as to whether it is mani, mazi, or wadi but remembers having
a wet dream, (h) he is not sure as to whether it is mani or mazi and does not
even remember having a wet dream.
5. A person has not circumcised himself and semen comes out from his
penis and goes into that skin which is removed when circumcision takes
place. Ghusl will become fard on him even though the semen may not have
come out of that skin.
The Second Cause
The second cause of hadath-e-akbar is insertion (eelaaj). That is, the
insertion of the glans of the penis with desire into the vagina of a living
woman or into the anus of any other person irrespective of whether the
person is a man, woman or hermaphrodite and irrespective of whether
semen comes out or not. Ghusl will become fard on both of them if the
condition is found in both of them, i.e. if both of them have reached the age
of puberty. If this condition is only found in one of them, ghusl will only be
fard on the one in whom the condition is found.
1. If a woman is under age but not so small that if one has intercourse with
her there is a fear of the vaginal tissues tearing to such an extent that the
vagina and anus will virtually come together; then by the insertion of the
glans of the penis into her vagina ghusl will become fard on the man if he
has reached the age of puberty. (However, if there is the aforementioned
fear in a very minor girl, then mere insertion of the penis does not render
ghusl obligatory.)
2. If a person whose testicles have been cut off inserts his penis into the
back part of anyone or the vagina of a woman, ghusl will be fard on both of
them if both are mature. Alternatively, it will be fard on the one who is
mature.
3. If the glans of a person has been cut off, it will be calculated according to
the balance of his organ. That is, if from the balance of his organ, he inserts

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equal to the extent of the glans, ghusl will be fard. If it is less than that, it
will not be fard.
4. If a man wraps his private part with a cloth, etc. and then inserts it, then
ghusl will become fard if he can perceive the heat of the body. However
caution demands that it becomes fard irrespective of whether one feels the
heat or not.
5. If a woman inserts the penis of a man who has no desire, the penis of an
animal, a stick or any other object, or her own finger into her vagina out of
passion - even then ghusl will become fard on her irrespective of whether
seminal fluid comes out or not.
The Third Cause
Purification after menstruation.
The Fourth Cause
Purification after nifaas.
Those conditions when ghusl is not fard
1. If semen does not come out with desire from its actual place, ghusl will
not be fard even if it comes out from the exit. For example, a person lifted a
heavy weight, fell from an elevated place, or someone hit him and out of
this shock semen came out without any desire. In this case ghusl will not be
fard.
2. If a man has intercourse with any under-aged woman, ghusl will not
become fard on condition that semen does not come out and that woman is
so young that one fears that by having intercourse with her, her private
parts will become connected. 40
3. If a person wraps his penis with a cloth and has intercourse, then ghusl
will not become fard on condition that the cloth is so thick that he does not
feel the heat of the body, nor does he get any enjoyment from the
intercourse. But as a precaution, it is best to say that the moment the glans
is inserted, ghusl becomes wajib.
40 On account of her being under-aged, her front and back private parts are very close by and it
will be difficult to differentiate between the two.

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Heavenly Ornaments (Behishti Zewar)
4. If a man inserts less than the size of the glans of his penis, ghusl will not
be fard.
5. By the emission of mazi and wadi, ghusl does not become fard.
6. Ghusl is not fard in the case of istihaada41.
7. If a person has the sickness of continuous flowing of semen, then due to
this flowing, ghusl will not be fard on him.
8. On awakening, some wetness is noticed on the clothes. In the following
cases ghusl will not be compulsory: (a) he is convinced that it is mazi and
does not even remember having a wet dream, (b) he is in doubt as to
whether it is semen or wadi and does not even remember having a wet
dream, (c) he is in doubt as to whether it is mazi or wadi and does not
remember having a wet dream, (d) he is convinced that it is wadi, but
remembers having a wet dream, (e) he is convinced that it is wadi and does
not even remember having a wet dream, (f) he is in doubt as to whether it is
mani, mazi, or wadi and does not remember having a wet dream. Note: As
a precaution, it will be wajib to make ghusl in the first, second and sixth
cases. If he does not make ghusl, his salaat will not be valid and he will be
committing a grave sin. This is because there is a difference of opinion
between Imam Abu Yusuf and tarafayn, i.e. Imam Abu Hanifah and Imam
Muhammad. Imam Abu Yusuf says that ghusl is not wajib, while tarafayn
say that it is wajib and the fatwa is according to what tarafayn say.
9. By injecting something into the anus, ghusl does not become fard.
10. If a man inserts his penis into the navel of a man or woman, ghusl will
not become fard if semen does not come out.
11. In his dream a person sees his semen coming out and he even
experiences satisfaction upon its emission. However he does not see any
wetness or any other traces on his clothing. Ghusl will not be fard in this
case.
Those conditions when ghusl is wajib (obligatory)
1. A disbeliever accepts Islam and while he was in the state of kufr he
experienced hadath-e-akbar. He did not have a bath, or if he did, it was not
considered to be a valid ghusl in Islam. After accepting Islam, ghusl will
become wajib on him.
41 Discharge of blood at times other than the normal monthly periods. The rules concerning
istihaada will be explained in detail in a separate chapter - Insha Allah Ta'ala.

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2. If a person reaches puberty before the age of fifteen and he experiences
his first wet dream. As a precaution, ghusl will be wajib on him. If he has
any wet dreams after this or after the age of fifteen, ghusl will be fard.
3. To give a bath to the dead body of a Muslim is fard-e-kifayah.42
Those conditions when ghusl is sunnat
1. It is sunnat to make ghusl on Fridays at any time after Fajr salaat until
the time of Jumuah salaat for those upon whom Jumuah is wajib.
2. It is sunnat to make ghusl after Fajr salaat on the days of Eid for those
upon whom Eid salaat is wajib.
3. It is sunnat to make ghusl when donning the Ihraam for Hajj or Umrah.
4. It is sunnat for the person performing Hajj to make ghusl after zawaal
(mid-day) on the day of Arafah (ninth of Zil Hijjah).
Those conditions when ghusl is mustahab
1. It is mustahab to make ghusl upon accepting Islam if one is pure from
hadath-e-akbar.
2. A boy or girl reach the age of fifteen and until now there is no sign that
they have reached puberty. It is mustahab for them to make ghusl.
3. It is mustahab to make ghusl after cupping (removing of dirty blood from
the body), after recovery from insanity, intoxication, and unconsciousness.
4. After bathing the dead, it is mustahab for the one who gave the bath to
make ghusl.
5. It is mustahab to make ghusl on the night of Bara'at, i.e. fifteenth of
Sha'baan.
6. Ghusl is mustahab for the one who identifies Lailatul Qadr (the night of
power).
7. It is mustahab to make ghusl when one intends entering Madinah
Munawwarah.
8. In order to stay in Muzdalifah on the tenth of Zil Hijjah, it is mustahab to
make ghusl after Fajr.
9. Ghusl is mustahab for Tawaaf-e-Ziyaarat. (this tawaaf is made during
Hajj).
42
Fard on the community. If a few members carry it out, the rest of the community will be
absolved of this duty. But if no one does it, the whole community will be sinful.

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Heavenly Ornaments (Behishti Zewar)
10. Ghusl is mustahab at the time of pelting the shaytaan.
11. Ghusl is mustahab for offering the salaats of Kusuf (solar eclipse),
Khusuf (lunar eclipse) and Istisqaa' (salaat read for rains).
12. Ghusl is mustahab for offering the salaat of Khauf (fear and calamities).
13. It is mustahab to make ghusl when repenting for any sin.
14. Ghusl is mustahab for the traveller upon returning to his home or
country.
15. Ghusl is mustahab when going to a gathering and when wearing new
clothes.
16. Ghusl is mustahab for the one who is about to be killed.
Rules concerning hadath-e-akbar (major impurity)
1. When ghusl becomes fard on a person, it is haraam for him to enter a
musjid. However, it will be permissible if there is a dire need. For example,
the door of someone's house opens out into the musjid and there is no other
way for him to come out nor is there any other place where he could stay. It
will be permissible for him to make tayammum and go into the musjid. Or,
for example, there is a fountain, well, or pond of water in the musjid and
there is no water anywhere else., To make tayammum and go into that
musjid will be permissible.
2. It will be permissible for such a person to go into the Eid-gah, the
madrasah, the khanqah43, etc.
3. When a woman is in a state of menstruation or nifaas, it is not
permissible to look at the area between her navel and knees, it is not
permissible to touch that area if it is not covered with any clothing nor is it
permissible to have sexual intercourse with her.
4. It is permissible to do the following things with a woman who is in a
state of menstruation or nifaas: to kiss her, to drink her left-over water, etc.,
to sleep next to her, to touch the areas above her navel and below her knees
even if there is no clothing on them, to touch the area between her navel
and knees if it is covered with a cloth. However, it is makruh to sleep
separately or stay aloof from a woman on account of her bleeding.
43 Place where the sufis hold their meetings and conduct their programmes of reformation and
purification of the soul.

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Heavenly Ornaments (Behishti Zewar)
5. A person awakes from his sleep and sees some wetness on his private
part, and prior to sleeping he had an erection. Ghusl will not be fard on him
and that wetness will be regarded as pre-coital fluid44. This is on the
condition that he does not remember having a wet dream, nor is he
convinced that the wetness is semen. If there is wetness on his thighs and
clothes as well, ghusl will be obligatory on him.
6. If two men, or two women, or one man and one woman slept together on
one bed; and after awakening they noticed some stains of semen on the bed
and they do not know whose semen it is, nor did anyone else sleep on that
bed prior to that; then in such a case ghusl will be fard on both of them. But
if someone had slept on that bed prior to this and the semen is dry, then in
both these cases ghusl will not be fard.
7. Ghusl became fard on a person but there is no secluded place. It will be
wajib on a man to bath naked in front of other men. The same will apply to
a woman in front of other women. But for a man to bath in front of women
or a woman to bath in front of men is haraam. Instead, they should make
tayammum.
SUITABLE AND UNSUITABLE WATER FOR WUDU AND GHUSL
1. It is permissible to make wudu and ghusl with rain-water and water from
rivers, canals, springs, wells, dams and seas irrespective of whether the
water is sweet or salty.
2. It is not permissible to make wudu with the juice extracted from any
fruit, tree, or leaf. In the same way, the water which comes out from a
water-melon or sugar-cane, etc. cannot be used for wudu or ghusl.
3. If something is mixed or boiled in water in such a way that it is no more
referred to as water but is called by some other name, then wudu and ghusl
with it is not permissible. For example, wudu is not permissible with any
syrup, juice, soup, vinegar, rose-water, etc.
4. A pure substance falls in the water and some change has taken place in
the colour, smell and taste of the water. However, that thing was not boiled
44 Further explanation: A person wakes up and finds some wetness on his private part and does
not know whether it is semen or pre-coital fluid, nor does he remember having a wet dream: if he
had an erection before sleeping, ghusl will not be wajib. However, if he had no erection before
sleeping, ghusl will be wajib. This is if he was sleeping in a standing or sitting posture. If he was
sleeping lying down or he is sure that it is semen, ghusl will be wajib.

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in the water, nor was there any change in the density (liquidity) of the
water. For example, some sand falls in flowing water, or saffron falls in the
water and slightly changes its colour, or soap, or any such thing falls in the
water - in all these cases wudu and ghusl will be permissible with such
water.
5. If anything has been cooked or boiled in water and it has changed its
colour or taste, wudu with such water will not be permissible. However, if
any such thing is boiled in the water which purifies it and does not make it
thicker, then wudu with such water is permissible. For example, berry
leaves are boiled in water to bathe a dead person. There is no harm in this.
However, if a large quantity is boiled which causes the water to get thick,
then wudu and ghusl will not be proper with such water.
6. Water in which saffron or powder has been dissolved for dyeing a cloth
cannot be used to make wudu.
7. If milk is mixed in water and its colour is dominant, wudu is not
permissible. But if the milk was very little and did not affect the colour of
the water, wudu with it will be permissible.
8. If a small quantity of water is found in a jungle, one can continue using it
for wudu as long as its impurity (najaasat) is not established. Wudu should
not be abandoned merely on the premise that perhaps it is impure. If, in the
presence of such water, one makes tayammum, that tayammum will not be
accepted.
9. Some tree-leaves fell in a well, etc. The water began to smell and its
colour and taste also changed. Wudu with such water will still be
permissible as long as its density does not change.
10. The water in which some impurity falls cannot be used for wudu or
ghusl irrespective of whether the impurity is little or plentiful. However, if
the water is flowing, it will not be rendered impure by the falling of some
impurity in it until and unless its colour, taste or smell changes. If due to
the impurity, the colour, taste or smell of the water changes, then even
flowing water will be impure and wudu will not be permissible. That water
which carries away grass, straws, leaves, etc. will be regarded as flowing
water no matter how slowly it flows.
11. A large pond or tank which measures about 5 x 5 metres and is so deep
that when a handful of water is scooped from it, its bed is not visible - is
also regarded as flowing water. If such an impurity falls into it which
cannot be seen after having fallen into it, eg. urine, blood, wine, etc. then

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wudu can be made from any of the four sides. But if an impurity which is
visible, falls into it, eg. a dead dog, then wudu cannot be made from that
side in which it fell. Any of the other sides can be used.
But even in such a tank, if some impurity falls and changes the colour, taste
or smell of the water, it will become impure.
12. The water of a tank measuring about ten by two and half metres or
twelve and half by two metres, is also treated as 5 x 5 metres.
13. Impurity fell on the roof. When it rained, the water came down the
drains. If half or more of the roof was impure then that water will be
impure. If less than half of the roof was impure, that water will be pure. If
the impurity is only near the drain and it is such that all the water comes
down from that drain alone, then that water will be impure.
14. If water is flowing very slowly, wudu should not be performed very
hastily so that the water which was used does not come back in the hands.
15. If, from a tank measuring about 5 x 5 metres, water is taken from the
place where the used water had fallen, this is also permissible.
16. If a non-Muslim or child puts his hand in the water, it will not become
impure. However, if it becomes known that there was some impurity in the
hands, the water will be impure. But because children cannot be trusted, it
would be preferable not to use that water until some other water is not
found.
17. If a living creature whose blood does not flow, eg. a mosquito, fly,
wasp, gnat, scorpion, bee, etc. dies in the water or falls into it after dying,
the water does not become impure.
18. If creatures which are born in water and remain in water all the time die,
the water does not become polluted but remains pure. Such creatures are:
fish, frogs, turtles, crabs, etc.
If such creatures fall in anything else besides water, eg. vinegar, syrup,
milk, etc. then even these liquids will not become impure. The rule is the
same for the land and water frogs, i.e. their dead bodies do not pollute the
water. However, if the land frog has flowing blood, then by its death the
water, etc. will become impure. Note: The distinguishing feature between
the land and water frog is that the feet of the water frog are webbed while
those of the land frog are not webbed.
19. Creatures which live in water but are not born in water, such as ducks
and water-fowls, if they die, the water becomes polluted and impure.
Similarly, if they die outside and then fall in the water, it becomes impure.

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20. If a frog, turtle, etc. dies in the water and disintegrates and breaks down
into minute fragments and gets completely mixed in the water - even then
the water will be pure. However, it is not proper to drink that water or cook
food with it. Wudu and ghusl can be made with it.
21. By using water heated directly by the sun there is a fear of contacting
leprosy. Therefore, wudu and ghusl should not be made with such water.
22. When the skin of a dead animal is dried or treated chemically in such a
way that the water is removed completely and when stored it does not get
decomposed - then it becomes purified and salaat can be offered on it. It
can also be used for making water bags. However, the skin of a pig can
never be purified. All other skins can be purified. But to use or utilise the
skin of a human being is a major sin.
23. The skins of dogs, monkeys, cats, lions, etc. which become pure after
treating them chemically can also be made pure by reciting Bismillah and
slaughtering them. This is irrespective of whether they have been treated
chemically or not. However, by slaughtering them, their meat does not
become pure nor is it permissible to eat them.
24. The hair, horns, bones and teeth of dead animals4 are pure. If they fall
in water, it will not become impure. However, if the bones, teeth, etc. have
some fat of the dead animal on them, they will be regarded as impure, and
if they fall in water, it will also be rendered impure.
25. The bones and hair of human beings are also pure. But to use them in
any way is not permissible. Instead, they should be buried in the ground
with respect.
RULES RELATING TO WELLS
1. When any impurity (najaasat) falls into a well, it becomes impure.
By drawing out the water, it becomes purified. Irrespective of
whether a little or a lot of impurity falls in it, all the water will have
to be drawn out. Once all the water has been drawn out, it will
become purified. It is not necessary to wash the gravel and walls of
the well. All these will be automatically cleaned. In the same way,
the rope and bucket will also be automatically cleaned once the well
is purified. There is no need to wash these things.
45 Here dead animals refer to animals other than pigs.

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Note: Drawing out all the water means that so much of water is drawn out that all
of it is finished to such an extent that even half a bucket cannot be filled.
2. If the excrement of a pigeon or sparrow falls into a well, it will not be
rendered impure. However, the excrement of chickens and ducks will
render it impure and all the water will have to be drawn out.
3. If a dog, cat, cow or goat passes urine in a well, or some other impurity
falls into it, all the water will have to be removed.
4. If a human being, dog, goat, or any similar animal falls into a well and
dies in it, all the water will have to be drawn out. If it dies outside and then
falls into the well, the same rule will apply, i.e. all the water will have to be
drawn out.
5. If any living creature, big or small, dies in a well and gets bloated or
bursts, even then all the water will have to be drawn out. Based on this, if a
rat or sparrow dies and gets bloated or bursts, all the water will have to be
drawn out.
6. If a rat, sparrow, or any similar sized creature falls and dies, but does not
get bloated or does not burst, then it is obligatory to draw out twenty
buckets of water from the well. But drawing out thirty buckets is preferable.
However, first the dead rat, etc. should be taken out, then only should one
commence drawing out the water. If the rat was not taken out first, then
whatever water was drawn out will not be considered. After removing the
rat, that amount of water will have to be drawn out again.
7. The same rule applies to a chameleon which has flowing blood, i.e. if it
dies without getting bloated, twenty buckets will have to be drawn out and
thirty will be preferable. However, the death of a lizard which does not
have flowing blood does not render the water impure.
8. If a pigeon, fowl, cat, or any similar sized creature falls and dies without
getting bloated, then it is obligatory to draw out forty buckets of water and
preferable to draw out sixty buckets.
9. The water will be drawn out according to the bucket which is normally
used for that well. If a bucket larger than the normal one is used, water
should be drawn out proportionately: if it equals two buckets, it should be
estimated accordingly. And if it equals four buckets, it should be estimated
accordingly as well. In short, the water will be drawn out in proportion to
the number of buckets that can be accomodated by this one bucket.
10. If there is such a large spring in the well that all the water cannot be
drawn out and as you draw out of it, it begins to fill again - then in this case

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one should estimate the amount of water that is presently in the well and
then draw out accordingly. Note: There are several ways of estimating the
amount of water. One method is that for example the depth of the water is
equal to five hands. So draw out 100 buckets continuously and then see the
extent to which the water level has decreased. If it has decreased by one
hand, then accordingly, five hands will equal 500 buckets. Another method
is to call two pious Muslims who have knowledge about water and are able
to estimate it. Water should be drawn out according to whatever estimate
they give. However, if it is not possible to employ these methods, 300
buckets should be drawn out.
11. If a dead rat or any other creature came out of the well and it is not
known as to when it fell into the well, nor has it burst or bloated, then
whoever made wudu from this well should repeat his salaat of one day and
one night. And the one who washed his clothing in this well, should re-
wash them. But if that dead creature got bloated or burst, then the salaat of
three days and three nights should be repeated. However, those who have
not made wudu from this well do not have to repeat their salaat. All this is
done as a precaution. Some ulama say that the well should be regarded as
impure from the time its impurity has been established and all the previous
wudu and salaat will be proper. If anyone acts on this, it will also be proper.
12. If anyone upon whom ghusl is necessary goes down a well in search of
its bucket and there is no impurity on his body or clothes, the well will not
be rendered impure. Similarly, if a non - Muslim goes down and there is no
impurity on his body or clothing, the well will remain pure. But if there is
some impurity, the well will become impure and all the water will have to
be drawn out. If one is in doubt as to whether the clothing is clean or not,
even then the well will be regarded as pure. However, there is no harm if
20-30 buckets are drawn out in order to keep one's heart at ease.
13. If a goat or rat falls into a well and comes out alive, the water will be
pure and there is no need to draw out anything.
14. If a rat is caught and wounded by a cat biting at it, thereafter it is left
free and in this bleeding condition it falls into a well - then all the water
will have to be drawn out.
15. A rat comes out of a drain and its body is covered with impurity.
Thereafter it falls into a well. All the water will have to be removed
irrespective of whether it dies in the well or not.

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16. The tail of a rat was cut off and it fell into a well - all the water will
have to be drawn out. The same rule applies to the tail of that lizard which
has flowing blood.
17. If the thing with which the well becomes impure cannot be removed
despite trying to do so, then the nature of the thing should be established. If
the object is pure in itself, but is rendered impure by some other impurity,
eg. impure clothing, a dirty ball, dirty shoes, etc. then one is excused from
removing the object. Only the water should be drawn out. If the thing is
impure by nature, eg. a dead creature, a rat, etc. then as long as it is not
established that that thing has decomposed and turned into mud, the well
cannot become pure. But once this has been established, all the water
should be drawn out and the well will now be pure.
18. The quantity of water which has to be drawn out could be drawn out all
at once or little by little. It will be purified in any way.
THE LEFTOVER WATER OF ANIMALS
1. The leftover water of human beings is pure irrespective of whether the
person is a disbeliever, or a woman is in her monthly period, or in nifaas. In
all cases it will be pure. In the same way, the perspiration of all these
persons is pure. However, if there is any impurity on the hands or mouth,
that leftover water will become impure.
2. The leftover water of a dog is najis. If a dog puts its mouth in a utensil, it
will become purified after washing it three times irrespective of whether the
utensil is of clay or copper, etc. All these will be purified once they are
washed. However, it is preferable to wash it seven times and thereafter to
scrub it once with sand (or soap) so that it is thoroughly washed.
3. The leftover water of a pig is also impure. In the same way, the leftover
water of lions, wolves, monkeys, jackals and all other ferocious animals is
impure.
4. The leftover water of a cat, although pure, is makruh. In the presence of
other water, it should not be used for wudu. However, if no other water is
found, it can be used for wudu.
5. If a cat puts its mouth in milk or curry, etc. then a man whom Allah
Ta'ala has bestowed with wealth should not consume it. But if a man is
poor, he can consume it. There is no harm or sin in this. In fact, for such a
person, its consumption is not even makruh.

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6. A cat killed a rat. Immediately thereafter it put its mouth in a utensil.
This will render it impure. But if it does so after some time, after having
licked its mouth, it will not be impure but will remain makruh.
7. The leftover water of a fowl which is not encaged and which eats filth
and dirty things is makruh. The leftover water of a fowl that is encaged is
pure.
8. The leftover water of birds of prey such as hawks and falcons is also
makruh. But those that are domesticated and are unable to eat dead animals,
nor is there any doubt about any impurity being on their beaks - their
leftover water is pure.
9. The leftover water of halaal animals such as sheep, goats, cows,
buffaloes, antelopes, etc .; and halaal birds such as nightingales, parrots,
doves, sparrows, etc., is all pure. Similarly, the leftover water of horses is
also pure.
10. The leftover water of creatures which inhabit houses, such as snakes,
scorpions, rats, lizards, etc. is makruh.
11. If a rat nibbles at a piece of bread, it will be better to break off that
portion and then consume it.
12. The leftover water of a donkey or mule is pure but doubtful for wudu. If
only this water is present and no other water can be found, wudu as well as
tayammum will have to be made. One has the choice to make any one of
the two first.
13. The sweat of animals whose leftover water is impure is also impure.
And the sweat of those whose leftover water is pure is also pure. And those
whose leftover water is makruh, their sweat is also makruh. The sweat of a
donkey or mule is pure. If it comes on the clothing, washing it will not be
obligatory but preferable.
14. If a domesticated cat comes and sits on someone or licks the hands or
some other part of the body, then where ever it licks or where ever its saliva
goes - all these will have to be washed. If it is not washed, but left as it is,
then this is makruh and detestable.
15. The leftover food and drink of an unrelated person of the opposite sex is
makruh if it is known that it is of a particular person. But if it is not known
by whom it has been left behind, it will not be makruh.

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TAYAMMUM
Purifying with dust or sand where water is not available
1. If someone is in a jungle and does not know where water could be found,
nor is there anyone from whom he could find out, then in such a case he
should make tayammum.
But if he found someone who pointed out water within 1.6 kilometres and
he is confident that this person is speaking the truth, or the person himself
feels confident of finding water within 1.6 kilometres - then it will be
necessary to search for water in such a way that it does not cause any harm
or inconvenience to him or to his fellow companions. It is not permissible
to make tayammum without searching for water. If one is definite that there
is water within 1.6 kilometres, it will be obligatory to bring the water.
2. If water is available, but it is beyond 1.6 kilometres, it is not obligatory
to go for the water. It will be sufficient to make tayammum.
3. If a person is about 1.6 kilometres from an inhabited area and water
cannot be found before that, it will still be permissible to make tayammum.
This is irrespective of whether one is a musaafir (traveller) or just came out
for a short distance.
4. If one found a well on the way, but there is no bucket or rope to draw the
water nor is there anyone from whom he can ask, even then tayammum will
be permissible.
5. If water was found somewhere, but it is so little that the face, hands and
feet can only be washed one time each, then tayammum will not be
permissible. Instead, these parts should be washed once and masah of the
head should be made. The other sunnah acts of wudu could be left out. But
if even this much is not available, tayammum should be made.
6. If, due to some illness, water is harmful and wudu or ghusl will increase
the illness or delay its healing, tayammum will be permissible. But if cold
water is harmful and warm water is not, it will be obligatory to use warm
water. However, if warm water is not available, tayammum may be
performed.
7. If water is near, i.e. definitely within 1.6 kilometres, then it is not
permissible to make tayammum. It is obligatory to bring the water and
make wudu. It is not permissible for women to abstain from going for the
water and sufficing with tayammum merely because of shyness or hijaab.

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Hijaab of this sort which causes one to forego any ruling of the Shariah is
not permissible and haraam. It will be obligatory for her to cover herself
with a veil or sheet and bring the water. However, she should not make
wudu nor open her face and hands in front of others.
8. As long as wudu cannot be made, one can continue making tayammum.
No matter how many days pass, one should not allow any doubts or
misgivings to creep in. Whatever purity is obtained from wudu and ghusl,
the same purity is obtained from tayammum. One should not think that by
making tayammum the same purity is not obtained.
9. If water is being sold and one does not have the money, tayammum is
permissible. If one has the money and it is more than what one will require
for the fare, freight etc. of the journey, then to purchase the water will be
obligatory. However, if the price of the water is so exorbitant that no one
can afford it, then it will not be obligatory to purchase the water.
Tayammum will be permissible. If one does not have any spare money, it
will not be obligatory to purchase the water. Tayammum will be
permissible.
10. If it is extremely cold somewhere and there is a fear of dying or falling
ill if one takes a bath and there is no blanket or any such warm thing with
which one could warm one's self after bathing, then in such dire
circumstances tayammum could be made.
11. If someone has wounds on more than half of his body, or is suffering
from small-pox, then it is not obligatory on him to bath. Instead,
tayammum could be made.
12. If tayammum was made in a field and there was water nearby but he did
not know about it, then both the tayammum and the salaat are proper. When
he comes to know about the water, there is no need to repeat the tayammum
and salaat.
13. While on a journey, if someone else has water, then one should judge
for oneself and see what one's heart says: "If you ask for the water the
person will give you." In such a case it will not be permissible to make
tayammum without asking for the water. And if the heart says: "If you ask
for the water, that person will not give you." In such a case it will be
permissible to make tayammum even without asking for water. But if after
performing the salaat, he asked for the water and the person gave it, then
the salaat will have to be repeated.

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14. If zam-zam water is kept in cans, tayammum is not permissible. It will
be obligatory to open the cans and make wudu and ghusl with it.
15. A person has got water with him, but the journey is so bad that no water
is obtainable. He therefore has the fear of death or illness on account of
thirst. Wudu should not be made. Tayammum will be permissible.
16. If making ghusl is harmful and wudu is not, then instead of ghusl,
tayammum should be made. If wudu breaks after the tayammum of ghusl,
then for this broken wudu, tayammum should not be made. Instead, for the
broken wudu, wudu should be made. If before making the tayammum for
ghusl, one experiences something which breaks wudu and thereafter one
made tayammum for ghusl, then this tayammum will be sufficient for both
wudu and ghusl.
17. The method of making tayammum is as follows: Both palms should be
placed on pure ground and the entire face must be wiped with them. Place
the palms on the ground for a second time and wipe each hand upto and
including the elbows. The areas under the bangles, bracelets, etc. should be
thoroughly rubbed. If, according to the person, even a place equal to a nail
is left out, tayammum will not be complete.
18. After placing the palms on the ground, they should be dusted so that no
dirt goes on the face and hands thereby making them unsightly.
19. Tayammum is also permissible with things other than soil if they also
have the same qualities, eg. sand, lime-stone, lime, sulphurate of arsenic,
antimony (surmah), brick dust, etc. Those things which do not have the
qualities of soil cannot be used for tayammum, eg. gold, silver, tin, wheat,
wood, clothing, corn, etc. However, if dust or sand has fallen on these
things, tayammum on them will be permissible.
20. Matter which neither burns in fire nor melts, possesses the qualities of
earth and tayammum with it will be permissible. Tayammum is not
permissible on that which burns and turns into ash or melts. In the same
way, tayammum with ash is not permissible.
21. Tayammum is not permissible on copper utensils, pillows, mattresses
and other clothing. However, if there is so much of dust on them that if by
striking them with the hands, a lot of dust comes on the palms, tayammum
will be permissible. If very little dust comes on the palms by striking them,
tayammum will not be permissible. Tayammum on clay pots and pitchers is
permissible irrespective of whether they are filled with water or not. But if

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something is written or painted on them, tayammum will not be
permissible.
22. If there is no dust whatsoever on a stone, even then tayammum will be
permissible. In fact, even if it is thoroughly washed with water, tayammum
will be permissible. It is not necessary for the dust to come on the hands.
Similarly, tayammum on a baked brick is permissible irrespective of
whether there is dust on it or not.
23. Tayammum with mud is permissible but not desirable. If one cannot
find anything besides mud, one should fill a cloth with the mud and once it
dries, make tayammum with it. However, if the salaat time is about to
expire, he should not worry about the mud being wet or dry. He should
make tayammum and should not allow the salaat to be missed.
24. If urine or some other impurity fell on the ground, got dried by the sun
and even the foul smell is gone, then that place is pure, salaat can be read
there. However, tayammum is not permissible on such a place when one
knows that it is impure. But if one does not know about its state, one should
not have doubts about it.
25. Just as tayammum can be made in place of wudu. it can also be made in
place of ghusl when one is constrained to do so. In the same way, the
woman that has just completed her monthly periods or the after-birth
bleeding (nifaas), at the time of necessity she too can make tayammum.
There is no difference in the tayammum of wudu and ghusl - the procedure
for both is the same.
26. If one demonstrated the procedure of tayammum to another person but
had no intention of making tayammum in his heart - a mere demonstration
was intended - then this tayammum will not be considered. The reason is
that for tayammum to be proper, it is necessary to have the intention of
tayammum in the heart. If one has no intention of tayammum and merely
intends a demonstration, then tayammum will not be considered.
27. At the time of making tayammum one should merely have this intention
in his heart: "I am making tayammum in order to purify myself."
Alternatively: "I am making tayammum so that I can perform my salaat."
Tayammum will be complete. To make intention that I am making
tayammum for wudu or for ghusl is not necessary.
28. If tayammum was made specifically to touch the Quran, it will not be
permissible to read salaat with that tayammum. If tayammum was made for

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a particular salaat, the next salaat could be read with that same tayammum.
Even the Quran may be touched with that same tayammum.
29. A person has to have a bath and he does not even have wudu. He should
make only one tayammum, it is not necessary to make a separate
tayammum for each one.
30. A person made tayammum and even performed his salaat with it.
Thereafter, he found water and the salaat time has not expired as yet. It is
not obligatory to repeat the salaat, the salaat performed with that
tayammum is complete.
31. The water is within 1.6 kilometres but the time is so short that if he
went for the water, he will miss his salaat. Even then tayammum is not
permissible. He will have to go for the water and read the salaat later.
32. In the presence of water, it will not be permissible to make tayammum
in order to be able to touch the Quran.
33. While on a journey, one has the hope of finding water further along the
way. He should therefore not hasten to read his salaat in the beginning but
should wait until he comes to the water. However he should not delay to the
extent that the makruh time of salaat enters. If the person did not wait for
the water at all but performed his salaat in the beginning, then too it will be
proper.
34. If one has water with him but fears that if he gets off the train he will be
left behind, tayammum will also be permissible. If there is a snake or any
other animal near the water and one cannot go there, tayammum will be
permissible.
35. A person had kept water together with all his belongings but forgot
about it and made tayammum and also read his salaat. Thereafter he
remembered that his water is with his belongings. Now it is not obligatory
on him to repeat his salaat.
36. All those things and acts which break wudu also break tayammum. In
addition to this, tayammum also breaks once water is found. Similarly, if,
after making tayammum, one proceeds further and reaches a place where
water is within 1.6 kilometres - then too tayammum will break.
37. If one made tayammum for wudu, then upon finding sufficient water for
wudu, tayammum will break. If one made tayammum for ghusl, then upon