Indexed OCR Text

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that Allah Ta'ala will begin to love you. That is, He will shower you with
the highest form of mercy. It is obvious that this work can only be carried
out by an aalim who practises on his knowledge and no one else. What
great glad-tidings are in this for the ulama and sufis! What bounty can be
greater in this world and in the hereafter than becoming the beloved of the
Real Master? (O Allah! make me Your best servant as well - Aameen).
9. It is related in a Hadith that the one who will practise on his knowledge,
Allah will grant him knowledge which he does not know. (Hulyatul
Awliyaa) That is, he will be given the knowledge of unknown things and
thereby progress even further with his knowledge.
10. It is related in a Hadith that when an aalim intends to please his Creator
with his knowledge, then everything else (in the world) will fear him. (i.e.
he will have nothing to fear).
11. In another Hadith it is mentioned that if the ulama are not the friends of
Allah, then in the hereafter Allah has no friend. Meaning that an aalim is in
reality a wali. (Sakhaawi).
12. It is mentioned in a Hadith that to look at the face of an aalim is an act
of Ibaadat. (Daylami - on the authority of Anas radiallahu anhu)
Rasulullah sallallahu alayhi wa sallam is reported to have said: "Allah be
pleased with that man (and woman) who hears something from me and then
conveys it to others exactly as he heard it. The reason is that often, the
person who receives the message is more knowledgeable than the one who
conveys it." (Tirmidhi and Ibn Majah). How great a virtue has been
attached to the knowledge of Deen that Rasulullah sallallahu alayhi wa
sallam honoured the one who serves the Deen, especially the one who
serves the science of Hadith by including him in his blessed dua. The
Ulama have stated that through the learning and teaching of Hadith, if there
was no other benefit apart from the blessings of this dua; even then one
cannot afford to leave these blessings. In reality, great rewards apart from
the blessings of this dua are found. O people! value this pious dua, seek
knowledge of the Deen and there will be success in this world and in the
hereafter.
13. It is mentioned in a Hadith that even if one person accepts Islam at the
hands of someone, he will definitely get paradise. (Tabrani) In this Hadith
there are glad tidings of dying in a state of Iman because if a person dies in
a state of Iman, he will definitely enter paradise. To make someone a
Muslim is actually the work of an aalim. What guidance will a jaahil who

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does not even know the rules himself be able to give to others? Here, aalim
does not refer to a top ranking aalim. Instead, his virtue will be according to
whatever knowledge he has.
14. It is related in a Sahih Hadith that Rasulullah sallallahu alayhi wa
sallam said: "Whoever conveys forty Ahadeeth to my ummah, I will make a
special intercession for him on the day of Qiyamat." (Jaami as-Sagheer)
Here, "conveying" is general - it could be done through teaching, through
writing, or by delivering lectures. In other words, convey it in any way as
long as it is conveyed to the people. It is for this reason that the ulama have
written many compilations of "Forty Ahadeeth".
15. It is mentioned in a Hadith: "Most certainly, Allah does not like an
aalim who is fat." (Bayhaqi) This means that the aalim who is a practising
aalim can never be fat on account of his services to the Deen and fear of the
Hereafter. Being fat is actually an indication of living a life of luxury and
pleasure and falling into negligence. Such a person cannot be accepted. At
times negligence, luxuries and pleasures are considered to be sins. Some of
them are makruh, while others are below the stage of perfection. The
dislike of Allah will be according to the level of negligence. However, if a
person is fat from birth or due to some illness, then this obesity will not be
a cause of dislike on the part of Allah Ta'ala.
16. It is mentioned in a Hadith that the most severely punished person on
the day of Qiyamat will be that aalim who did not benefit from his
knowledge. (Jaami as-Sagheer)
17. It is mentioned in a Hadith that there is a valley in hell which seeks
refuge four hundred times daily. The proud and haughty ulama will be
entered into it. (Mishkaat) This refers to that aalim who renders religious
services in order to show people. He acquires and imparts knowledge so
that people may regard him as an aalim, respect him, give him money and
regard him as a pious person. To offer acts of worship in order to show
anyone other than Allah is a major sin and is also a form of shirk (ascribing
partners to Allah).
18. Hadrat Abdullah bin Mas'ud radiallahu anhu says that if the people of
knowledge valued knowledge and placed it in the right hands (i.e. passed it
on to those who have the capability of acquiring it and becoming leaders.
To teach that which is compulsory, is necessary on every person, but more
than the basic with which a person can lead others, should only be taught to
those who have the capability); then without doubt, the Jews and the

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Christians would have become leaders of the time on account of their
knowledge. However, they wasted their knowledge on the worldly people
in order that they may gain some worldly benefit from them. As a result,
they became wretched and disgraced in the eyes of the worldly people.
(This happened because the right of knowledge was that through it the
pleasure of Allah should have been sought. By seeking the benefits of this
world, they actually disgraced knowledge, the result of which was that they
themselves became disgraced. If an aalim does not have any greed and
fulfils the rights of the Deen, Allah Ta'ala will automatically put respect in
the hearts of the people for him. In the same way, the one who seeks the
world through knowledge and does not fulfil the rights of knowledge, Allah
Ta'ala disgraces him. Such a person will suffer a loss in both the worlds). I
have heard Rasulullah sallallahu alayhi wa sallam saying that the person
who makes all his concerns and objects into one object alone, and that is
the object of the hereafter (i.e. his aim and object is the hereafter and he
continually tries to put this aim in order and leaves all his other aims and
concerns to Allah according to the rules of the Shariah), then Allah Ta'ala
will fulfil all his aims of this world. In other words, Allah Ta'ala will fulfil
all his worldly affairs in a way that will be most beneficial to him. As for
the one who is in turmoil on account of sorrow and worldly aims and
objectives, Allah will not worry in which valley of this world he will be
destroyed." (here, valley refers to difficulties and hardships). (Ibn Majah)
O Muslim brothers and sisters! Ponder a little and save yourselves and your
children from the darkness of ignorance and confine yourselves to the
commandments of Allah Ta'ala all the time. When a person devotes himself
totally to Allah Ta'ala, then Allah loves him and helps him in many ways.
And when Allah becomes a person's, then what can he be short of? Is there
a shortfall of anything in the treasures of Allah? But all these favours can
only be attained by obeying Him. It is mentioned in a Hadith that whatever
can be received from Allah Ta'ala can only be got by obeying Him. These
days, the ways of thinking have become so corrupt that religious education
is regarded as a drawback and defect. And it is said that by acquiring
religious education, what can one achieve besides poverty? Modern culture,
modern ways of thinking, following the footsteps of the kuffaar
(disbelievers) - all these things have become a source of pride and honour,
and are regarded as progress. In actual fact, these are the very things which
cause the wrath of Allah to descend daily. At times there is a plague, at

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times there is a flood of poverty and anxieties, and at times there is a
drought. These are only the difficulties of this world. As for the punishment
of the hereafter, it will be multiplied manifold. May Allah Ta'ala have
mercy on the Muslims.
We do not say that, according to need, worldly knowledge should not be
acquired, or that a profession or business be abandoned. What we are
. saying is that do not remain ignorant of the Deen. Do not destroy the Deen
but do everything according to the Shariah. Following the Shariah without
knowledge is impossible. It has been experienced that the one who follows
the Deen completely also lives a life of honour and comfort. Even a single
person will not be found who is extremely pious, and yet is in poverty and
living a life of anxiety, contempt and wretchedness.
This world is a place of trials. The actual abode is the hereafter and it is
there that one will live forever. It is necessary to make preparations for
inhabiting that world, and as for this world, live in it as you would stay in a
hotel or lodge.
Save yourself and your children from the darkness of modernism. This
apparent light of modernism is actually very dark and would destroy one's
Deen. When a person holds on tight to the Deen, he gets the world
submissive to him, and he in turn does not even pay any attention to it - as
has been mentioned in a Hadith. Hadrat Abdullah ibn Abbas radiallahu
anhuma narrates that Allah Ta'ala gave Hadrat Sulayman alayhis salaam to
choose between knowledge and kingship. He chose knowledge. Allah
Ta'ala gave him knowledge and kingship as well. And He gave him such a
kingdom that it became a proverb - when a person wants to exalt a
kingdom, he refers to it as Mulk-e-Sulaymani (the Kingdom of Sulayman).
No one will receive a kingdom like his right until the day of Qiyamat, and
no one before Sulayman alayhis salaam received such a kingdom. It is
obvious that the mastery of Sulayman alayhis salaam over the world was
through the barakah of Deen - that he gave preference to knowledge over
kingship.
Hadrat Saalim bin Abi al-Ja'd, a great tabi'ee, says: "When my master freed
me (he was a slave), I pondered over what occupation I should choose with
which I could pass my time. Until now I was fulfilling the orders of my
master and all my time used to pass in that. Now that I am free, some other
arrangement will have to be made. It came to my mind that I should acquire
knowledge, so I did this. One year had not even passed, when the governor

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of Madinah wanted to meet me, but I did not allow him to come to me.
What I mean is that because of a specific reason, I did not meet him even
though to refuse to meet him without any special reason is contrary to the
Deen and also amounts to disrespect. Anyhow, what I am trying to say is
that in this short period my status increased to such an extent that governors
began visiting me. And without realizing it, I could not meet them and
clearly refused them." Really, this is the barakah of Deen. Fear of anyone
except Allah does not remain in the heart. Whoever fears Allah alone,
everything else fears him. Such people do not become disgraced out of
greed nor do they become dependent on anyone. Read these themes with
full concentration. Both these stories, i.e. the story of Hadrat Sulayman
alayhis salaam and Hadrat Saalim, have both been extracted from the book
Ihyaa ul-Uloom and its commentary.
19. It is mentioned in a Hadith that one should seek knowledge on
Mondays. In doing so, there is ease in acquiring knowledge. (Kanzul
Ummaal) A similar narration has come in regard to Thursdays. What this
means is that it is better to commence a book on a Monday or Thursday.
Similarly, it is better to commence any other intellectual pursuit on these
days.
20. It is related in a Hadith that: "Whoever teaches someone even one verse
of the Quran, then that teacher becomes a master over that student."
(Tabrani) That is, the teacher has become a master, and the student, his
slave. What this means is that the teacher has many rights. As far as
possible, the teacher and spiritual guide should be obeyed and their pleasure
sought. They are the ones who remove one from darkness into light, and
lead one to the original beloved, that is Allah Ta'ala. Can there be any
kindness better than this? To be a slave does not mean that the teacher can
sell the student. What it means is that he has to expound the truth in the best
way possible. One should understand well that the rights of the teacher and
spiritual guide are less than that of the parents.
21. It is related in a Hadith that if an aalim is asked a mas'ala, and he
conceals it without any Shar'ee reason, then he will be made to wear a
necklace of fire on the day of Resurrection. (Mishkaat) Here it refers to
knowledge whose exposition is necessary. To be miserly with knowledge
without any Shar'ee reason, irrespective of whether its exposition is fard or
mustahab, is extremely disgraceful.

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THE EDUCATION OF WOMEN
.
After knowing the Hadith, "Seeking of knowledge is compulsory on every
Muslim male and female", and other texts which make the acquisition of
knowledge compulsory on both males and females, there remains no need
to write a special article on this subject. Moreso because this subject was
touched on in the journal "al-Qasim" volumes one and two. But because of
a few incidents and peculiarities (which are connected more to the
condition of Indian women) and which are witnessed quite often, it is
necessary to write a special and detailed article on this subject, and is
therefore being repeated.
It should be known in this introduction that as far as has been pursued,
there are people who think in three different ways: (1) there are those who
do not oppose nor support the education of women. At the same time they
do not place any importance on it, (2) those who are completely opposed to
it, and (3) those who support it totally. All three groups have different
shortcomings. The fault of the first group, which is the greatest and severest
fault, is that it does not regard any need whatsoever to educate women. This
total disregard is both in their men and women. The proof of these people
which has actually put them into confusion is the question whether women
have to seek employment, because of which arrangements have to be made
for their education? From this we can deduce that these people have not
understood the object of education, they have not pondered over those
verses and Ahaadith which have made the acquisition of knowledge
compulsory on both male and female, nor have they understood the type of
education which is fard. So it should be understood that the object of
knowledge is not to get employment because knowledge which is compul-
sory to acquire is not knowledge for a livelihood but knowledge of the
Deen, knowledge with which man's beliefs, actions, dealings, society, and
character are put in order, and the fruit of which in this world is that he is
blessed with the wealth of "they are the ones who are on guidance from
their Lord", and in the hereafter he gets the glad tidings of "they are the
one's who are successful". So the necessity of acquiring Deeni knowledge
is obvious, both textually and logically. The textual proofs are as follows:
1) "The acquiring of knowledge is wajib on every Muslim." (Bayhaqi on
the authority of Anas)

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2) "The acquiring of knowledge is a faridah (compulsory duty) on every
Muslim." (Daylami on the authority of Ali)
3) "The acquisition of fiqh (understanding of Deen) is wajib on every
Muslim." (Hakim in his Tarikh on the authority of Anas)
4) "Acquire knowledge and pass it on to the people." (Darqutni on the
authority of Abu Saeed, and Bayhaqi on the authority of Abu Bakr)
5) "Acquire knowledge before it is raised." (Daylami on the authority of
Ibne Mas'ud on the authority of Abu Hurayrah)
6) "O people! hold on to knowledge before it is raised." (Tabrani and
Khateeb on the authority of Abu Umamah)
7) "O people! seek knowledge before it is raised." (Ahmad and Daarmi, Tib
and Abu al-Shaykh in his tafseer, and Ibne Mardawiyya on the authority of
Abu Umamah)
8) "Destruction for the one who has no knowledge." (on the authority of
Hudhayfah)
Apart from this, there are other proofs which refer to the acquisition of
knowledge for both males and females.
As for a logical proof: for reformation, beliefs and good deeds are
compulsory. And beliefs and good deeds are dependent on acquiring
knowledge of them. This is something that is obvious. And that thing upon
which a compulsory thing is dependent, is also compulsory. So to acquire
knowledge is also compulsory. Nevertheless, that deeds are dependent on
knowledge is something that is very obvious. But if we go a little further,
then it even becomes seen or observed. Consequently, the state in which
uneducated women are, can be seen by all: that they cannot distinguish
between kufr and shirk, nor do they have any love for Iman and Islam. They
blurt out whatever they want with regards to Allah Ta'ala. They talk against
the laws of Islam with arrogance. In order to bear children or to subdue the
husband to their whims, they will try anything that they are shown, whether
it be witchcraft, charms, magic or special incantations irrespective of
whether these things are permissible or not. If this is the state of their
beliefs, then what can be said of their salaat and fasting? So much so that
apart from discarding these duties, some of them even mock at them, and
go even further by taking ill-omens from them. In other words, some of
them do not perform their salaat despite knowing that it is fard. Others do
not respect it and do not regard it as compulsory, while others take ill

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omens from it and regard it as a cause of harm. The latter two reach the
stage of absolute kufr, while the first is regarded as fisq and a major sin. If
this is the condition of their salaat and fasting, wherein no money is spent,
then what will the condition of their zakaat and hajj be? One should not
even bother to ask about these things. And if this is the condition of their
beliefs and Ibaadaat, then there is no possibility of putting right their
business and social dealings (mu'aamalaat). This is so because salaat,
fasting, etc. are regarded as Deeni activities. As for business dealings, the
majority of people regard them as worldly activities. It is for this reason
that it is only the very pious ones who try to set right their mu'aamalaat.
What improvements can uneducated women make?
If this is the condition of their mu'aamalaat, then when will their minds
ever go towards reforming society (mu'aasharat)? This is so because
mu'aamalaat are regarded as huquq al-ibad (the rights of fellow beings), as
opposed to mu'aasharat because this aspect of huquq al-ibad is not
apparent in it. Therefore, giving importance to this is extremely minimal. If
there is so much of complacency with regard to mu'aamalaat and
mu'aasharat, when will any efforts be directed towards internal character,
such as humility, sincerity, fear, love, patience, gratitude, etc .? We know
that to a large extent the effects of mu'aamalaat, and to a less degree, the
effects of mu'aasharat reach other people. Hence, at times they are even
regarded as pious or disgraced, depending on their mu'aamalaat and
mu'aasharat. But when it comes to one's internal character or condition,
then even its overwhelming effect is restricted to ones self. As a result of it
being concealed, others do not even come to know of it whereby a person
could be addressed as a religious or irreligious person. It is for this reason
that giving importance to it is very rare, so much so that this is even the
case among the pious. Then what can be expected of the masses?
Be that as it may, the real cause and reason for this complacency in all
religious matters is a paucity of knowledge of the Deen. So where there is
no knowledge at all, and added to this where the intellect is naturally
deficient (because women are naturally deficient intellectually, meaning
that where there is no intellect and no knowledge) then there will be no
limit to the shortcomings mentioned in the above matters. Both intellect and
experiences bear testimony to the fact that without knowledge, actions
cannot be put right. And to set right one's actions is wajib and fard.
Consequently, the acquisition of Deeni knowledge being compulsory, as

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had been claimed above, has now also been proven logically. And prior to
this, it was also proven textually (i.e. through Ahaadith). It has now been
established both ways that to acquire knowledge of the Deen is compulsory.
Those who feel that there is no need for women to acquire knowledge
because they do not have to seek employment, have been proven to be
wrong. This is the answer to their assumption. However, there could be
some doubt that by establishing that acquiring Deeni knowledge is
compulsory, it does not necessarily mean that it becomes compulsory to
acquire education in the normal way: that books should also be taught to
women. Instead, it could be acquired by asking and questioning the ulama.
The answer to this doubt is that this is correct, and we do not even say that
education in the normal way is compulsory. However, at this point, three
principles are worthy of noting:
(1) If something is compulsory, everything that will aid in fulfilling it will
also be compulsory. For example, a person is unable to go for Hajj on foot.
But in his time, trains and ships have been set aside to undertake that
journey and he also has the money and ability to undertake that journey. It
will therefore be compulsory on him to intend to undertake the journey,
purchase the ticket and board the train or ship. To purchase the train or ship
ticket and to board it in itself is not compulsory on him according to the
Shariah, but because it is a means to fulfilling a fard act (i.e. hajj), it will
also become compulsory on him. This is called fard bil-ghayr (i.e.
compulsory because of another factor).
(2) Experience has shown that for knowledge to be well preserved in the
minds, the study of books is nesessary. This happens to be the normal way
of education. And to preserve Deeni knowledge is compulsory. So based on
the first principle, it v ill also be compulsory to impart Deeni knowledge in
the normal way. However, this is wajib alal-kifayah, i.e. in every place,
there should be a few persons who have studied the Deen and who can
answer the questions of those who need to know.
(3) It has also been established that to have ulama among the males is not
sufficient to fulfil the Deeni requirements of women. There are two reasons
for this: (1) Because of purdah (this is one of the most important of
obligatory acts). It is almost impossible for all women to be able to go to
the ulama. If the menfolk were to be used as a means, then some women do
not even have anyone whom they could use. In some places, even the men
give no importance to matters of Deen, so where will they take the

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responsibility of finding out for others? For such women it becomes
extremely difficult to find out matters of the Deen. If by chance, access to
someone is possible, or she has a father, son, brother, etc. in the house who
is an aalim, then there are certain matters which women cannot ask them
about. There may be such informality with the husband, but for all of them
to have such husbands is generally impossible. In order to fulfil the general
needs of women, there is no alternative but to have such women who are
educated and from whom other women could get answers to all their
questions. Based on this, it is established that to impart Deeni knowledge to
women in the normal way, is wajib. So now, this doubt has also been
cleared and it has been established that it is a necessity to have a system of
education for women similar to that of men. This wrong notion that there is
no need to educate women has been totally uprooted.
We will now deal with the second group which is opposed to the education
of women and which regards it as extremely harmful. It is their claim that
most educated women are liberal, fearless, shameless, cunning and
immoral. Especially if she knows how to write, she becomes even more
daring. She writes to whoever she wants and sends messages and greetings
to whoever she wishes. Similarly, others also get the urge to express their
desires by sending letters to her. When these messages reach her, she gets
affected by them and also sends compassionate replies. This bond grows
until whatever was bound to happen, happens. At times she does not reply,
but keeps silent. Those who are ill at heart take this as a sign of acceptance
and try to fill this void in the future by sending messages, greetings and
letters. It is a general principle that, that which is written affects the ears.
Furthermore, the ways of expression of some people are very enchanting
and women are soft-hearted by nature. So for the web of shaytaan to spread
is not surprising. If a woman to whom a letter was written was displeased,
and she even expressed her displeasure, but fearing the consequences of
what her husband or family members would say or do, she did not inform
them about this. In this way, those who wrote the letter will be safe from
any harm. They will get more bold and at the next opportunity, they will
write again. All this happened because the women were educated. If they
were uneducated, they would not have been able to write anything, nor
would anyone come to know of them, and this whole chapter would have
been closed.

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This evil becomes even more conceivable when a particular woman's
articles begin to appear in the newspapers. By reading these articles, those
shayateen who are conversant with the language are able to gauge the
complexion, nature, feelings and thoughts of the writer. The sparks of such
a fire spread even wider, especially if what she has written is in the form of
a poem. These days, the outrage is even greater, because out of boastful-
ness, the name and even address of the writer is clearly stated, that she is
the wife of so and so, or the daughter of so and so, residing in a particular
place. All these evils came about because of their being able to read and
write. If all these secret liaisons were discovered by the husband or family
members, then because educated people are quick-witted and good at
making-up stories, she will come up with such explanations and excuses
that no word will come against her. She will make excuses and pretentions
and begin crying and say that she had said this and not that, etc.
She might even threaten to kill or drown herself until that poor person who
had enquired about it will have to flatter her and he will not even dare
uttering a word about it again.
Another evil prevalent in these educated women is that they read all sorts of
books: love-stories, suspense, sexually explicit novels and poems that
arouse one's desire. Due to this, one's nature becomes corrupted. At times,
they read these poems aloud and their voices are heard by the neighbours
and on the street. Someone becomes enchanted with her voice and falls
onto her heels. Even if he is unsuccessful in his pursuits, she is bound to
become a cause of disgrace and distress.
This is the crux of the beliefs of these people. I do not deny nor reject these
incidents, but I will definitely say that these people have worked with short-
sightedness. They have not pondered over the reality of these incidents. The
reality is that education is not responsible for all these evils. The
responsibility either lies on the system of education, or the syllabus, or the
methodology, or poor planning. In other words, it could have happened that
those books were not taught with which one could learn the rules of halaal
and haraam, details of reward and punishment, the method of moulding
one's character, and with which one could attain fear, reverence,
understanding and respect for haqq (truth). They have just been taught to
read the alphabets and left at that. Out of their own choice, they studied
different booklets in Urdu and increased their mastery over reading and
writing. By getting the title of "educated person", they have given education

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a bad name. So it is obvious that merely learning the alphabets cannot be
called education, nor can it take the responsibility of reforming their actions
and conditions.
Alternatively, it could have happened that despite the syllabus being
beneficial and adequate, no effort was made to embed the themes of that
syllabus into their hearts and nothing was done to ensure that they were put
into practice. For example, if a girl who has been taught that gheebah
(back-biting) is a sin does indeed make gheebah, she should be reminded
immediately that what she is doing is contrary to what she learnt. Or she
was taught the necessity of hijaab (seclusion) or of speaking in a low tone,
and thereafter a shortcoming or negligence was noticed in this respect, then
she should be immediately reprimanded. Or she was taught to regard the
greed for wealth and jewellery with contempt and later she expressed the
desire for expensive clothing or unnecessary jewellery, then she should be
immediately made mindful of this. In this way there is a hope that noble
characteristics and good deeds will be inculcated in her.
Alternatively, it could have happened that her very nature and disposition
did not have that capability and potential. Then in such a case, the idiom
"imparting knowledge to the one who does not have the potential is like
placing a ball on a dome" and the poem "how can a good sword be made
from inferior steel?" Without good education, a person cannot become an
insaan (total human)" will both apply. This discussion was connected to
their very circumstances and actions. And as for those actions that were
enumerated in regard to other corrupt persons, this is due to poor planning.
The best way of combating this is to exercise sternness by employing the
men-folk as intermediaries. They should be clearly informed that these are
the causes of such evils.
If these are the causes, then why are the women singled-out? If men had to
face these same causes, they would also become like this. So on what
grounds are women being stopped from education and men given full
freedom in this respect? In fact, given full importance? After pondering on
the reason for this difference, we find no answer except that evils
committed by women or attributed to them are regarded as a cause of
disgrace and distress. And if the same evils are committed by men or
attributed to them, then society does not regard them as a cause of disgrace
and distress. It is for this reason that when it applies to women, these evils
have been regarded as barriers to their education, and not when it applies to

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men. Apart from this, it is obvious from the Shariah point of view, that
when it comes to education, men and women are equal. If sinning is evil
and worthy of condemnation for women, then so is the case for men. And if
it is a cause of chastity and honour for men, then in the same way it is also
for women. So, if both are equal according to the Shariah, but unequal
according to custom (urf), and this discrimination is actually practised, then
it clearly shows that custom is being given preference over the Shariah.
This is a very big branch of ignorance the cause of which is pride and self-
glorification and nothing else. This is not my claim alone; the opposition
also acknowledge this. Accordingly, very often we hear them saying that a
man is like a utensil: if it gets dirty ten times, and thereafter you wash it, it
gets absolutely clean. A woman, however, is like the lustre of a pearl: if it
comes off even once, it cannot come on again. In other words, this clearly
means that when it comes to men, they regard sinning very lightly. And for
women, they regard it very seriously. Apart from pride, there is a very great
possibility of passing a fatwa (religious verdict) of istikhfaaf (belittling the
rules of the Shariah).
Now, just the third group is left. These people support and defend the
education of women but have erred in determining or laying down a system
for it. Some of their mistakes have already been incorporated when
discussing the second group above. For example, teaching the women to
read the alphabets only and thereafter leaving them to read the different
booklets and magazines of their choice. Or, for example, not ensuring that
they put into practice what they learn - different examples in this respect
were also mentioned. We will now mention some other mistakes of theirs.
For example, instead of teaching them Deeni knowledge, some of the
women are taught History, Geography and English. Worse than this, they
also teach them the Bible. This is due to just blind following of the
Europeans. In other words, they feel that the worth and credibility of their
syllabus is dependent on this. But they do not think that even if there was
no difference between the two of us in regard to customs, habits, natural
inclinations and peculiarities, the greatest distinction of religion still exists.
That we follow the religion of Islam and they either follow no religion
(which is the case with a majority of them), or they follow a religion
opposed to our religion. Therefore, they will either have no religious
education, or if they do have, it will be superficial, or it will be worldly
education, or education of some other religion. In any case, this system of

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education of theirs has a specific basis. But if we had to choose their system
of education, on what basis is it going to be? If the purpose of their
education is different, as has just been mentioned, and our goal is different,
as had been briefly explained when rectifying the mistakes of the first
group, i.e. rectifying the beliefs, actions, transactions, social dealings, and
morals; and this goal is dependent on Deeni knowledge - then it is obvious
that for us to adopt their system of education is unsuitable or incompatible.
However, if one also feels the need to earn a livelihood as well, then there
will be no harm if one learns those sciences after having acquired Deeni
knowledge. Those sciences refer to those things upon which one's
livelihood is dependent, such as English, History, Geography, etc. Apart
from these things, such a person will have no need to study the Bible.
It is obvious that the need to earn a livelihood is only experienced by men
and not women, the reason being that the responsibility for supporting and
providing for them is on the men. Secondly, Islam has emphasized purdah
for women, and those specific ways whereby a livelihood could be earned
are dependent on specific branches of knowledge. And these branches
cannot be learnt while in purdah. Therefore, to teach them these things is
fruitless and a waste of time. In fact, apart from being fruitless, it will also
be harmful, as will be explained later. In any case, these sciences which are
known as "modern education" are in no way proper for women. However, it
would be good to have sufficient knowledge of certain worldly aspects such
as writing, Mathematics, some sort of handicrafts, etc., so that if at any time
there is no one to see to their needs, they could earn a living.
As for learning good manners, then whoever wishes, he could check and
see for himself that no other system or education can teach good manners
and character the way Deen can. Hence, take a person who has been totally
influenced by Deeni knowledge and another person who has been totally
influenced by modern civilization. Thereafter, compare their character,
social dealings and transactions, and you will find that there is a world of
difference between the two. However, if someone regards pretention and
deception as culture, then his mistake will be that he has misunderstood the
meaning of a particular concept. At this very moment, if some religious
person comes to mind who has some short-coming in real character, then
the reason for this will be that he did not take full benefit from Deeni
knowledge. In other words, Deen has many aspects: beliefs, actions,
mu'aamalaat (transactions), mu'aasharat (social relations), and self-

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purification. Some people regard only salaat and fasting as knowledge of
the Deen and only people who fulfil these duties as religious people. This is
a mistake in itself. To have sufficient knowledge of all the aspects of Deen
mentioned above is called Deeni knowledge. And those who abide by the
rules of all these aspects are called religious people. So that person who
was called a religious person but was found to be wanting in his character,
is in reality not fulfilling all the aspects of the Deen. And the discussion is
on that person who is influenced by all the aspects. Now the doubt has been
cleared. The author has written a booklet entitled "The Rights of
Knowledge" which clears similar doubts and is worth reading.
In short, culture and good manners cannot be learnt from any system of
education the way it can be learnt from Deeni education. It is this very
Deeni knowledge which brought about that character and good manners in
our ancestors, and which was not only acknowledged by Europe but also
adopted by it. However, we are totally unaware of the "wealth" that is in
our homes and begging from others. How beautiful the words of Maulana
Rumi are! He says: "There is a basket full of bread on your head, and yet
you are going door to door searching for a crumb. You are standing in
knee-deep water, and yet you are distressed out of hunger and thirst."
Some people get their daughters educated at the hands of liberal and
shameless women. Experience has shown that the company one keeps has a
definite effect on one's character and emotions. This is more so when the
person in whose company one is, is followed and respected. Obviously,
who can be more worthy of following and respect than one's teacher? So in
this case, that liberalism and shamelessness will also come into these girls.
In my opinion, the best woman is the one in whom hayaa'(shame and self-
restraint) is natural. This is the key to all good. When this is not found, then
no good can be expected, nor can any evil be discounted. The rule, "when
hayaa' goes away from you, then do whatever you wish", is general. But in
my opinion, the generality in "whatever you wish" is applicable more to
women than men. This is so because men still have aql (intellect) as a
deterrent, while women have a shortfall of this as well. Therefore, they will
not have anything to stop them.
Similarly, if the female teachers are not like this, but the class mates and
school mates are like this (i.e. liberal and shameless), then being close to
them will also cause many harms.

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After this discussion, the condition of two evils, which are presently wide-
spread, may also have come to the fore. One is the construction of girl's
schools, and like normal madrasahs, to allow girls of different
communities, classes, and thoughts, to come there daily. Even if the teacher
is a Muslim, even if they come in cars, and even if they come here and stay
in secluded places; incidents have shown and experience has proven that
here such causes are combined, that they have a detrimental effect on their
morals. This company has proven to be destructive to their chastity. And if
the teacher is also like this, then it is like having a double dose of a bitter
pill.
The second evil is that if a girl mixes with a teacher of a mission school by
going to her daily or weekly for tuition in something or some craft, then
both her chastity and Iman will be in danger. It is extremely distressing that
some people regard these evils as a means of honour and call these teachers
into their very homes. In my opinion, let alone these great evils which a girl
gets trapped in on account of being a child and blindly following someone;
even if an elderly Muslim woman follows this teacher and gets into a
conversation with her even once, then too it will be dangerous. Some of
those harms which we had promised to enumerate are these which have just
been mentioned. And some of them have been mentioned when discussing
the opinions of the second group.
The best method for girls is the one that came down to us from generation
to generation. That two or three girls get together according to their
relations and then study. As far as possible, they should try and get a female
teacher who does not charge any fees because experience has shown that
this type of education is more blessed and more effective. But if there is no
alternative, there is no harm in paying. Where no female teacher is
available, then the menfolk of the house should undertake to teach them.
This is in regard to the system of education. As for the syllabus, then as far
as possible, they should be taught to read the Quran correctly. Thereafter,
Deeni books which have been written in simple language and in which all
aspects of the Deen have been dealt with completely (in my opinion, the ten
parts of Bahishti Zewar are sufficient to fulfil this need). If the men of the
house are imparting the education, then those matters that are "shameful"
should be left out and taught through their wives. If this is not possible,
then these matters should be marked off so that they can remember them
and once they get more mature, they will automatically understand them.

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Alternatively, if her husband is an aalim, she could ask him, or her husband
could inquire from an aalim on her behalf.
At the end of Bahishti Zewar, there is a list of some beneficial books, the
reading and studying of which will be very beneficial for women. If all
cannot be studied, then a necessary number should be studied and the
balance be kept for reading. Together with education, practising on the
knowledge should also be seen to. It should also be ensured that the desire
to teach be inculcated in them so that they have some contact with
knowledge throughout their lives. In this way, there will be a constant
revival and yearning for ilm and amal (knowledge and practicing on it).
They should also be urged that at no time should they be negligent in
reading beneficial books. After completing their necessary syllabus, if it is
found that they have the potential, they should be directed towards learning
Arabic so that they are able to understand the Quran, Hadith, and Fiqh
(jurisprudence) in the original language. In my opinion, those girls who
read the translation of the Quran only, make many errors in understanding
it. Therefore, for most of them this is not good.
All this was in regard to reading. As for writing, if there are indications that
there is no shamelessness or boldness in her nature, there will be no harm in
learning to write. In order to carry out household necessities, there is also a
need to know how to write. But if one foresees harm, then instead of trying
to learn unnecessary (not wajib) things, it would be better to save one's self
from evils. In such circumstances, she should not be taught to write, nor
should she learn by herself. This is the verdict of the wise on the issue of
women learning to write.
I now end this article and perhaps there will be no need to repeat it.
Ashraf Ali Thanwi
Shawwal 1331 A.H.
THE VIRTUES AND REWARDS OF WUDU AND GHUSL
It is mentioned in a Hadith that whoever reads Bismillah when commencing
with wudu (and to read Bismillahi wal hamdolillah is better), and when
washing every limb he reads:
أَشْهَدُأَنُ لَّ إِلَهَ إِلَّ اللَّهُ وَحُدَهُ لاَ شَرِيُكَ لَهُ (وَحُدَهُ لاَ شَرِيُكَ لَّهُ)
وَأَ شْهَدُأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْلُهُ

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"Ash hado al la ilaha illa Allaho wahdaho la shareeka laho, wa ash hado
anna Muhammadan abduhu wa rasuluh", and on completing his wudu he
reads:
اَللَّهُمَّ اجْعَلُنِىُ مِنَ التَّوَّابِيْنَ وَاجْعَلْنِىُ مِنَ الْمُتَطَهِّرِيْنَ
"Allahumma ij'alni minat tawwaabeena waj'alni minal mutatahhireen."
Translation: "O Allah! Make me among the repenters and among the
purified ones."
then after he dies, the eight doors of paradise will be opened for him and he
can enter from whichever one he wishes. If immediately after that, he reads
two rak'ats of nafl salaat, reciting the Quran therein with full concentration,
and he also reads all his other salaat in this way, i.e. with presence of mind,
then when he completes his salaat, he will be purified of all his sins just as
the day when his mother had given birth to him. He will be told to start
with his deeds from the beginning, and until now, all his past sins will be
forgiven. The ulama say that here it refers to minor sins. How will he know
that he has been told to start his deeds again? The answer to this is that by
Rasulullah sallallahu alayhi wa sallam mentioning this in the Hadith, we
have come to know of it. To mention it in this way and to get glad tidings
and practise on it is sufficient.
It is mentioned in a Hadith: "That person's wudu is not complete who does
not send salutations (durood) upon me." And in another Hadith, the time for
sending durood is after completing the wudu.
It is related in a Hadith that: "When a person makes wudu and washes his
face, all those sins which he committed with his eyes are washed off with
the water or the last drop of water. When he washes his hands, all those sins
which he had committed with his hands are washed off with the water or
the last drop of water. When he washes his feet, all those sins which he had
committed with his feet are washed off, until he is completely purified from
all sins." (Muslim) Here sins refer to minor sins as explained by the ulama.
The sin of the eyes is to look at something evil. The sin of the hands, for
example, is to touch someone with an evil intention. The sin of the feet is to
go somewhere with an evil intention. Ensure that you make wudu

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thoroughly. Value the virtues and rewards that have been mentioned in
regard to wudu.
Hadrat Anas radiallahu anhu (he is a senior Sahabi who had remained in the
service of Rasulullah sallallahu alayhi wa sallam for ten years) has related a
lengthy Hadith. He says that Rasulullah sallallahu alayhi wa sallam said: "O
Anas! wash thoroughly when you are making ghusl of janabat (major
impurity). If you do this, then without doubt you will come out from that
place of bathing in such a state that no sin will remain on you.(here too it
refers to minor sins) I asked: "O Rasulullah! how does one wash thorough-
ly?" He replied: "It means that you wet the roots of the hair and clean the
body thoroughly." (it is mustahab to cleanse the body by rubbing it. It
cannot be cleaned properly without rubbing it. "Thoroughly" means to
wash it very well as has been explained by Rasulullah sallallahu alayhi wa
sallam). Rasulullah sallallahu alayhi wa sallam then said: "O my dear son!
(here son is used out of love) if you have the strength, try to be in a state of
wudu all the time. The one who dies while he is in a state of wudu will get
the reward of martyrdom." (Abu Ya'la).
SALAAT (PRAYER)
In the sight of Allah Ta'ala, salaat has a very great distinction. No other act
of ibaadah is dearer to Allah than salaat. Allah Ta'ala has made five times
salaat compulsory on His servants. There is a great reward in offering salaat
and a great sin in omitting it.
It is mentioned in a Hadith that the one who performs his wudu properly
and offers his salaat with full concentration; then on the day of resurrection
Allah Ta'ala will forgive all his minor sins and grant him paradise.
Rasulullah sallallahu alayhi wa sallam is reported to have said: "Salaat is a
pillar of Deen - the one who has offered his salaat in a proper manner has
upheld Deen, and the one who has demolished this pillar (i.e. did not offer
his salaat), has in fact destroyed the Deen." Rasulullah sallallahu alayhi wa
sallam has also said: "The first thing to be reckoned on the day of
resurrection will be salaat. The hands, feet, and face of those who used to
offer their salaat regularly will shine like the sun on the day of resurrection.
As for those who did not offer their salaat, they will be deprived of this
blessing." Rasulullah sallallahu alayhi wa sallam has further stated: "On the
day of resurrection, those who used to offer their salaat will rise with the

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prophets, martyrs, and saints. Those who used to omit their salaat will rise
with these notorious disbelievers: Pharaoh, Haamaan, and Qaarun38."
It is therefore essential to offer salaat. By not offering salaat, great damage
is caused in both this world and in the hereafter. What can be more worse
than the person who does not offer his salaat to be raised with the
disbelievers. The one who does not offer his salaat has been regarded as
equal" to a disbeliever. How serious it is not to offer salaat!
However, salaat is not wajib on the following persons: a lunatic, a young
boy and a young girl who have not reached the age of puberty as yet. As for
the rest of the Muslims, it is fard on them. However, the parents have been
commanded that when their children reach the age of seven, they should be
made to offer their salaat. And when they reach the age of ten, they should
be punished and compelled to offer their salaat.
Under no condition is it permissible to discard salaat. As far as possible,
salaat should most certainly be offered. However, if a person completely
forgot to offer his salaat and only remembered after the time of that salaat
had passed or slept away in such a way that his eyes did not open and he
missed his salaat; then in such instances there will not be any sin. However,
when the person remembers or wakes up from his sleep, it will be fard on
him to immediately make his wudu and offer his missed salaat. But if it is a
makruh time of salaat, he should wait for a little while so that the makruh
time passes. Similarly, there is no sin on those salaats that were missed on
account of unconsciousness. However, after regaining consciousness, one
should immediately offer those salaats that one missed.60
THE TIMES OF SALAAT
1. Fajr (morning) Salaat
In the last part of the night, at the approach of dawn, some whiteness can be
noticed on the length of the horizon towards the east, i.e. from the direction
58
. Pharoah is the name of an infamous kaafir king, and Haamaan was his governor. Qaarun was a very
miserly disbeliever. He was a cousin of Hadrat Musa alay his salaam.
59
Here, equality is on the basis that both will be raised together. Because a non-believer will dwell in hell
forever while a Muslim will be granted entry into paradise after having been punished for his sins.
60
In certain instances of unconsciousness, one is completely absolved from offering salaat.
This will be explained in detail in a later chapter.