Persons with whom Nikâh is Harâm

1. Marriage with one's children, grand-children, great grand-children, etc. is not permissible. Nor is marriage with one's parents, grand-parents, maternal grand-parents, etc. permissible.

2. Marriage with one's brothers, uncles and nephews is not permissible. According to the Sharî‘ah, a brother is one whose mother and father is the same, or they have one father but two mothers, or one mother but two fathers. They are all brothers. But if the father is different, and the mother is also different; that person will not be a brother. Nikâh with him will be valid.

3. Marriage with one's son-in-law is not permissible. This is irrespective of whether the daughter is already living with him or not. In all cases, nikâh with him is harâm.

4. A girl's father passed away. Her mother married another person. However, before the mother could even live with her new husband, she passed away or he divorced her. In such a case, the girl can marry this step-father of hers. However, if the mother lived with him, it will not be permissible for this girl to marry him.

5. Nikâh with one's step-children is not valid. In other words, if a man has several wives, then one of the wives cannot marry the children of the co-wives. This is irrespective of whether she had lived with her husband or not. Nikâh with these children is prohibited under all circumstances.

6. It is not permissible for a woman to marry her father-in-law or even the father or grand-father of her father-in-law.

7. As long as a sister is married to her husband, it is not permissible for another sister to marry this brother-in-law of hers. However, if her sister passes away or he divorces her and she completes her iddah, it will be permissible for the other sister to marry her brother-in-law. In the case where the brother-in-law divorces the first sister, it is not permissible for the second sister to marry her brother-in-law until her sister completes her iddah.

8. If two sisters marry one person, the marriage of the sister whose nikâh was performed first will be valid while the marriage of the sister whose nikâh was performed later will not be valid.

9. A man married a woman. As long as he remains married to her, he cannot marry her maternal and paternal aunts and nieces.

10. If the relationship between two women is such that if we had to regard one of them as a man, their nikâh will not be valid, then such two women cannot marry a person at the same time. When one of them passes away or one of them is divorced and completes her iddah, only then will it be permissible for the person to marry the other woman.

11. If a woman and her step-daughter marry a person at the same time, the nikâh will be valid.

12. Adoption is not considered in the Sharî‘ah. By adopting a boy, he does not become one's son. It is therefore permissible to marry one's adopted son.

13. If a man is not one's real uncle but he becomes an uncle through some other distant relationship, marrying him is permissible. Similarly, if a man happens to be one's paternal uncle or nephew through some distant relationship, nikâh with him is permissible. Nikâh with one's cousins is also valid irrespective of whether they are paternal or maternal cousins.

14. Two women who are not blood sisters but are maternal or paternal cousins are permitted to marry one man at the same time. In the presence of such a cousin, another cousin can also marry the same man. The same rule applies to a very distant maternal or paternal aunt. That is, the niece and this distant maternal or paternal aunt can marry the same man at one time.

15. All the relations which become harâm on account of lineage also become harâm on account of breast-feeding. In other words, if a girl is breast-fed by a particular woman, then this girl cannot marry the latter's husband because he will now be regarded as her father. A girl who has been breast-fed by a particular woman cannot marry a boy who has been breast-fed by the same woman. Nor can this girl marry the children of this woman because she is also regarded as a child of this woman. All the maternal and paternal uncles and maternal and paternal nephews who become related due to this breast-feeding also become harâm on this girl.

16. If two girls have been breast-fed by one woman, they cannot marry the same man at one time. In other words, whatever has been explained previously, will also apply to relations based on breast-feeding.

17. A man committed adultery with a certain woman. Now it will not be permissible for her mother or her children to marry this man.

18. Due to the passions of youth, a woman touched a man with evil intentions. It will now not be permissible for her mother or her children to marry this man. Similarly, if a man touches a woman with evil intentions, her mother and her children will be harâm on him.

19. In the middle of the night, a man decided to awaken his wife. However, he mistakenly touched his daughter or his mother-in-law. Thinking them to be his wife, he touched them with the passions of youth. Now, this man will become harâm on his wife forever. There is no way in which she can become permissible for him. It will be necessary for him to divorce his wife.

20. If a boy touches his step-mother with an evil intention, she will become harâm on her husband. There is no way in which she can be halâl for him. If the step-mother touches her step-son with an evil intention, the same rule will apply.

21. A Muslim woman cannot marry a man who belongs to any other religion. She can only marry a Muslim man.

22. A woman's husband divorced her or he passed away. As long as she does not complete her iddah, she cannot marry anyone else.

23. Once a woman marries a man, she cannot marry another person unless and until she is divorced by this person and also completes her iddah.

24. If a woman is not married and she falls pregnant due to adultery, it will be permissible to marry her. However, it will not be permissible to have intercourse with her until she delivers the child. But if the woman marries the same person who had committed adultery with her, it will be permissible for the person to have intercourse with her.

25. If a person has four wives, he cannot marry a fifth woman. If he happens to divorce one of his four wives, another woman cannot marry him until the one who is divorced completes her iddah.

26. The marriage of a Sunnî girl with a Shî'ah man is not permissible according to the majority of the ‘ulamâ.

Beliefs concerning the Sahabah (Companions)

1. 1. Those Muslims who have seen our Prophet sallallahu alayhi wa sallam and have died as Muslims, are known as Sahabah. Very great virtues have been mentioned with regard to them. We have to love and think good of all of them. If we hear of any dispute or conflict among them, we should regard it as a misunderstanding or a miscalculation. We should not speak any ill of them.

The greatest among them are four Companions: Hadrat Abu Bakr Siddiq radiallahu anhu. He took the place of Rasulullah sallallahu alayhi wa sallam and supervised the matters of the Deen. He is therefore called the first Khalifah. He is the best person in the entire ummat. After him comes Hadrat Umar radiallahu anhu. He is the second Khalifah. After him is the third Khalifah, Hadrat Uthman radiallahu anhu. After him is the fourth Khalifah, Hadrat Ali radiallahu anhu.

2. The status of the Sahabah is so high that even the greatest of walis cannot reach a stage equal to the lowest Sahabi.

3. All the children and wives of the Prophet sallallahu alayhi wa sallam are worthy of respect. Among his children, Hadrat Fatima radiallahu anha has the highest status. Among his wives, Hadrat Khadija and Hadrat Aisha radiallahu anhuma have the highest status.

Beliefs concerning heavenly books

Allâh Ta'âla has sent down many small and large books through the angel Jibra'eel alayhis salâm to the prophets so that they may teach the matters of Deen to their respective communities. Among these books, four are very famous: the Torah which was sent to Musa alayhis salâm, the Zabur which was sent to Daud alayhis salâm, the Injil which was sent to Isa alayhis salâm, and the Quran which was sent to our Prophet Muhammad sallallahu alayhi wa sallam. The Quran is the last of the books. Now, no new book will be sent from the heavens. The instructions of the Quran will remain valid right until the day of qiyâmah. Misguided people changed a lot of things in the other books. But Allâh Ta'âla has promised the protection of the Quran. No one can change it in any way.

Beliefs concerning the auliya (friends of Allâh)

1. When a Muslim engages in an abundance of ibâdah, abstains from sins, does not become attached to the world, and follows the Prophet sallallahu alayhi wa sallam in every way, he becomes the friend and beloved of Allâh Ta'âla. Such a person is called a wali. At times, a wali does certain acts which cannot be done by others. These acts are called karamât (miracles, or noble and excellent deeds).

2. No matter how high a stage a wali may reach, he will never be equal to a prophet.

3. No matter how beloved to Allâh a wali may become, as long as he is in his senses, it will be incumbent upon him to follow the Shariah. Salât, fasting, and any other act of worship is not forgiven. Acts which are sinful do not become permissible for him.

4. The person who acts contrary to the Shariah cannot be a friend of Allâh. If he does some miraculous act, then it is either magic or something enacted through the influence of the soul or satan. These things should not be believed in.

5. At times, a wali comes to know of certain mysterious things either in his sleep or while awake. This is known as kashf or ilhâm (manifestations or inspirations). If these things are in conformity with the Shariah, they are acceptable, if not, they have to be rejected.

6. Allâh and His Rasul sallallahu alayhi wa sallam have shown all the matters pertaining to the Deen in the Quran and Hadith. To bring some new thing into the Deen is not permitted. Such new things are known as bid'ât (innovations). An innovation is a major sin.

Beliefs concerning angels and jinn

After creating certain creatures from light, Allâh Ta'âla concealed them from our sight. These creatures are called angels. A lot of work has been given to them. They never do anything contrary to the orders of Allâh Ta'âla. They continue doing whatever work they have been assigned to do. Among them, four angels are very famous. They are: Hadrat Jibra'eel alayhis salâm, Hadrat Mika'eel alayhis salâm, Hadrat Israfeel alayhis salâm, and Hadrat Izra'eel alayhis salâm.
Allâh Ta'âla created certain creatures from fire. We cannot see them as well. They are called jinn. There are all types of jinn; both good and bad. They also have children. The most famous among them is the accursed Iblis, i.e. Shaytân.

Beliefs concerning the Prophets

1. Allâh Ta'âla has sent down many prophets to guide mankind onto the right path. They are all free from sins. Their actual number is known to Allâh alone. In order to establish their truthfulness, Allâh caused new and difficult acts to happen through them which others cannot do. Such acts are called miracles (mu'jizât).

The first prophet is âdam alayhis salâm and the last is Muhammad sallallahu alayhi wa sallam. All the others came in between these two. Some of them are famous, such as: Nuh alayhis salâm, Ibrahim alayhis salâm, Is'hâq alayhis salâm, Ismail alayhis salâm, Yaqub alayhis salâm, Yusuf alayhis salâm, Daud alayhis salâm, Sulayman alayhis salâm, Ayyub alayhis salâm, Musa alayhis salâm, Harun alayhis salâm, Zakariyyah alayhis salâm, Yahya alayhis salâm, Isa alayhis salâm, Ilyas alayhis salâm, al-Yasa' alayhis salâm, Yunus alayhis salâm, Lut alayhis salâm, Idris alayhis salâm, Zul Kifl alayhis salâm, Salih alayhis salâm, Hud alayhis salâm, and Shuayb alayhis salâm.

2. Allâh Ta'âla did not show the exact number of prophets to anyone. We should therefore have this belief that we have faith in all the prophets that Allâh sent down; those that we know of and those that we do not know of as well.

3. The status of some prophets is higher than that of others. The highest status is that of our Prophet Muhammad sallallahu alayhi wa sallam. No new prophet can come after him. He is the prophet of all mankind and jinn right until the day of Qiyamat.

4. Allâh Ta'âla took our Prophet sallallahu alayhi wa sallam physically while he was awake, from Makkah to Baitul Maqdis, and from there to the seven heavens, and from there to wherever Allâh wanted. He then sent him back to Makkah. This journey is known as the Mi'raj.

BELIEFS

Beliefs concerning Allâh Ta'âla

1. In the beginning, the entire universe was non-existent. Thro
ugh the creation of Allâh, it came into existence.

2. Allâh Ta'âla is One. He is not dependent on anyone. He has not given birth to anyone, nor was He begotten. He does not have any wife. There is no one equal to Him.

3. He has been since eternity and will remain till eternity.

4.There is nothing similar to Him. He is unique.

5. He is alive. He has power over everything. There is nothing that is beyond His knowledge. He sees and hears everything. He speaks, but His speech is not like ours. He does whatever He wishes and there is no one to s or reprimand Him. He alone is worthy of being worshipped. He has no partner. He is merciful to His servants. He is the lord. He is free of all blemishes. He is the one who saves His servants from all calamities. He is the possessor of honour and greatness. He is the creator of all things; nothing has created Him. He is the forgiver of sins. He is all-powerful. He gives in abundance. He is the one who gives sustenance. He decreases the sustenance of whoever He wishes and increases the sustenance of whoever He wishes. He humiliates whoever He wishes and elevates whoever He wishes. He gives honour to whoever He wishes and disgraces whoever He wishes. He is just. He is extremely tolerant and forbearing. He values and rewards service and worship rendered to Him. He accepts duas (supplications). He is all-encompassing. He is the ruler over everyone and no one is a ruler over Him. No work of His is devoid of wisdom. He fulfils the needs of everyone. He is the one who created everyone and He is the one who will bring all back to life on the day of qiyâmah. He is the one who gives life and He causes death. Everyone knows Him through signs and attributes. No one can know the essence of His being. He accepts the repentance of the sinners. He punishes those who deserve punishment. He is the one who gives guidance. Whatever happens in this universe occurs under His order. Without His order, even an atom cannot move. He does not sleep nor does He slumber. He does not get weary of protecting the entire universe. He is the one who is keeping everything in control. He has all good and beautiful qualities. There is no bad or defective quality in Him, nor is there any blemish in Him.

6. All His qualities are from eternity and will remain till eternity. No quality of His can ever disappear.

7. He is free from the qualities of the creation. Wherever such qualities have been mentioned in the Quran or Hadith, we leave the meanings of them to Allâh. He is the one who knows the reality of these things. We believe in these things without delving into them and have the  conviction that whatever their meanings may be, they are correct. And this is the best way of looking at these things. Alternatively, we could give them some appropriate meaning with which we could get an understanding of them.

8. Whatever good or evil that takes place in the world, Allâh Ta'âla knows of it from eternity; and according to His knowledge He brings it into existence. This is what is meant by taqdir (pre-destination). There is a lot of mysterious wisdom in creating even evil things. Everyone is not aware of this wisdom.

9. Allâh Ta'âla has given man an understanding and the power of choice with which he chooses between good and evil. However, man does not have the power to bring anything into existence of his own accord. Allâh Ta'âla is pleased with good deeds and displeased with evil deeds.

10. Allâh Ta'âla has not ordered man to do anything which is beyond his power.

11. Allâh Ta'âla is not bound by anything. Whatever mercy He shows is solely out of His kindness and virtue.

ISTINJA

1. On awakening from sleep, a person should not put his hands in the water (container) until and unless he washes his hands up to his wrists irrespective of whether the hands are pure or impure. If water has been kept in a small container, such as a pitcher or jug, then it should be carried with the left hand and poured onto the right hand and washed three times. Thereafter, the utensil should be taken into the right hand and the left hand should be washed three times. If the water is not kept in a small container, but in a big drum, etc., then it should be taken out with a small utensil, such as a jug. Care should be taken that the fingers do not touch the water. If there is no small utensil, then water should be taken out with the palm of the left hand. As far as possible, very little of the fingers should be put in the water. On taking out the water, first the right hand should be washed, and thereafter, as much of the right hand can be put in the water. On taking out water, the left hand should be washed. This method of washing the hands is only permissible if the hands are not impure. If they are impure, then under no condition should the hands be put in the drum. Water should be taken out in such a way that it does not become impure. For example, a clean handkerchief could be dipped in the water and whatever comes onto the handkie could be used to purify the hands. Alternatively, any other possible method could be used to purify them.

2. It is sunnah to make istinja of those impurities emitted from the anterior or posterior private parts.

3. If the impurity does not stick to the sides (or anywhere else), and a person does not use water for istinja, but instead uses pure stones or lumps of clay, and wipes in such a way that the impurity goes away and the body gets clean; then this will also be permissible. But this method is contrary to purity consciousness. If there is no water or a shortage of it, then there is no alternative but to cleanse oneself in this way.

4. There is no special method for using stones. But care should be taken that the impurity does not spread and the body gets thoroughly cleaned.

5. After having made istinja with stones, it is sunnat to make istinja with water. But if the impurity spreads more than the size of a fifty cents coin, it will be wajib to wash with water. Without washing, salaat will not be valid. If the impurity has not spread, then even after purifying with stones alone, salaat will be valid, but this is contrary to the sunnat.

6. When making istinja with water, first the hands up to the wrists should be washed. Thereafter go to a secluded spot, and after loosening the clothes, sit down. Wash until you are thoroughly satisfied that the body is clean. But if a person is always in doubt and he uses a lot of water, and still he is not fully satisfied, then he should wash three or seven times and not more than this.

7. If a secluded place cannot be found, then for the sake of making istinja with water, one should not expose one's private parts, neither to women nor men. In such a case, istinja should not be made with water (but stones). Salaat should be offered without having made istinja (with water). This is because the exposing of one's body is a major sin.

8. Making istinja with the following objects is a sin and prohibited, and should be abstained from: bones, impurities such as cow-dung and droppings of goats, coal, coarse limestone, glass, baked bricks, edibles, paper, etc. It is also sinful to make istinja with the right hand. But if someone does this, the body will be cleaned.

9. It is prohibited to stand and urinate.

10. It is prohibited to face or turn one's back towards the qiblah when passing stool or urinating.

11. It is also prohibited and makruh to make small children to face the qiblah and pass stool or urinate.

12. It is permissible to use the left-over water of istinja for wudhu. It is also permissible to use the left over water of wudhu for istinja, but not to do so is better.

13. When entering the toilet, Bismillah should be read outside, and then the following dua should be read:

"Allahumma inni a'udhu bika minal khubusi wal khabaa'is."

[ Translation: "O Allah! I seek refuge with You from the impure male and female jinn."]

One should not enter the toilet bare-headed. If one is wearing any ring, etc. on which is the name of Allah or His Rasul sallallahu alayhi wa sallam, it should be removed. One should enter with the left foot. Allah's name should not be taken inside. If one sneezes, then Alhamdulillah should be recited in the heart only and nothing should be said with the tongue. Nor should one talk or say anything in the toilet. When leaving the toilet, one should step out with the right foot first. After leaving the toilet, the following dua should be read:

"Ghufraanaka, alhamdulillahil lazi az'haba anni al-adha wa aafaani."

[Translation: "I seek Your forgiveness, O Allah! Praise be to Allah who has removed from me this discomfort and granted me tranquility."]

After making istinja, the left hand should rubbed on the ground or washed with sand (or soap)

Things that one should abstain from when passing stool or urinating
1. To talk.
2. To cough unnecessarily.
3. To read some verse of the Quran, Hadith, or respected thing.
4. To take something to the toilet on which the following things are written: the name of Allah, any prophet, any angel, or any respected person; any verse of the Quran, Hadith, or dua. But if these things are in the pocket, or wrapped in a ta'wiz (amulet), then there's no harm in this.
5. To relieve one's self in a standing or lying down position without any genuine excuse.
6. To remove all the clothes and relieve one's self completely naked.
7. To make istinja with the right hand.
8. To face the moon or sun, or to turn one's back towards them while one is passing stool or urinating is makruh. It is also makruh to do the same on the bank of a river, pond, etc. even if the impurity does not fall inside. Similarly, it is makruh to do this under trees in whose shade people sit, or under fruit and flowering trees where people sit in winter in order to get some sunshine. It is makruh tahrimi (extremely detestable) to do this in the following places: among animals, very close to the musjid or eid-gah whereby the foul smell disturbs the musallis, in a grave yard, at a place where people make wudhu or ghusl, on the road, in the direction of the wind, in a hole, on the road-side, near a caravan or some gathering. In other words, it is makruh to relieve one's self in such a place where people move around and thereby cause them discomfort; and also in such a place where the impurity can flow back towards the person.

Unsuitable items for instinja

1. Bones, edibles, excreta and all impure substances.

2. That stone or clay which has already been used for istinja.

3. Baked bricks, small pieces of broken earthenware, glass, coal, limestone, steel, silver, gold, etc.

4. Those things that do not clean impurities, such as vinegar.

5. Those things that are eaten by animals, such as straw and grass.

6. Those things that are of value, irrespective of whether they are of little or great value, such as clothing or the extract of some plants.

7. Parts of a human, such as hair, bone, meat.

8. The mat, dirt, or broom of a musjid.

9. The leaves of trees.

10. Paper, irrespective of whether something is written on it or not (this excludes toilet paper).

11. Zam zam water.

12. Someone else's possessions without their permission, irrespective of whether it be water, clothing, or anything else.

13. Cotton and all similar things from which humans and their animals derive benefit.

Suitable items for istinja

1. Water.

2. Clods of earth.

3. Stones.

4. Clothes that have no value (rags).

5. All those things that are pure, that can remove impurities, that are not regarded as possessions, and are not respected.

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 fardh. So it should be understood that the object of knowledge is not to get employment because knowledge which is compulsory to acquire is not knowledge for a livelihood but knowledge of the Deen, knowledge with which man's beliefs, actions, dealings, society, and character are put in order, and the fruit of which in this world is that he is blessed with the wealth of "they are the ones who are on guidance from their Lord", and in the hereafter he gets the glad tidings of "they are the one's who are successful". So the necessity of acquiring Deeni knowledge is obvious, both textually and logically. The textual proofs are as follows:

1) "The acquiring of knowledge is wajib on every Muslim." (Bayhaqi on the authority of Anas)

2) "The acquiring of knowledge is a faridah (compulsory duty) on every Muslim." (Daylami on the authority of Ali)

3) "The acquisition of fiqh (understanding of Deen) is wajib on every Muslim." (Hakim in his Tarikh on the authority of Anas)

4) "Acquire knowledge and pass it on to the people." (Darqutni on the authority of Abu Saeed, and Bayhaqi on the authority of Abu Bakr)

5) "Acquire knowledge before it is raised." (Daylami on the authority of Ibne Mas'ud on the authority of Abu Hurayrah)

6) "O people! hold on to knowledge before it is raised." (Tabrani and Khateeb on the authority of Abu Umamah)

7) "O people! seek knowledge before it is raised." (Ahmad and Daarmi, Tib and Abu al-Shaykh in his tafseer, and Ibne Mardawiyya on the authority of Abu Umamah)

8) "Destruction for the one who has no knowledge." (on the authority of Hudhayfah)
Apart from this, there are other proofs which refer to the acquisition of knowledge for both males and females.

As for a logical proof: for reformation, beliefs and good deeds are compulsory. And beliefs and good deeds are dependent on acquiring knowledge of them. This is something that is obvious. And that thing upon which a compulsory thing is dependent, is also compulsory. So to acquire knowledge is also compulsory. Nevertheless, that deeds are dependent on knowledge is something that is very obvious. But if we go a little further, then it even becomes seen or observed. Consequently, the state in which uneducated women are, can be seen by all: that they cannot distinguish between kufr and shirk, nor do they have any love for Iman and Islam. They blurt out whatever they want with regards to Allah Ta'ala. They talk against the laws of Islam with arrogance. In order to bear children or to subdue the husband to their whims, they will try anything that they are shown, whether it be witchcraft, charms, magic or special incantations irrespective of whether these things are permissible or not. If this is the state of their beliefs, then what can be said of their salaat and fasting? So much so that apart from discarding these duties, some of them even mock at them, and go even further by taking ill-omens from them. In other words, some of them do not perform their salaat despite knowing that it is fardh. Others do not respect it and do not regard it as compulsory, while others take ill omens from it and regard it as a cause of harm. The latter two reach the stage of absolute kufr, while the first is regarded as fisq and a major sin. If this is the condition of their salaat and fasting, wherein no money is spent, then what will the condition of their zakaat and hajj be? One should not even bother to ask about these things. And if this is the condition of their beliefs and Ibaadaat, then there is no possibility of putting right their business and social dealings (mu'aamalaat). This is so because salaat, fasting, etc. are regarded as Deeni activities. As for business dealings, the majority of people regard them as worldly activities. It is for this reason that it is only the very pious ones who try to set right their mu'aamalaat. What improvements can uneducated women make?

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

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

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

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

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

(3) It has also been established that to have ulama among the males is not sufficient to fulfil the Deeni requirements of women. There are two reasons for this: (1) Because of purdah (this is one of the most important of obligatory acts). It is almost impossible for all women to be able to go to the ulama. If the menfolk were to be used as a means, then some women do not even have anyone whom they could use. In some places, even the men give no importance to matters of Deen, so where will they take the responsibility of finding out for others? For such women it becomes extremely difficult to find out matters of the Deen. If by chance, access to someone is possible, or she has a father, son, brother, etc. in the house who is an aalim, then there are certain matters which women cannot ask them about. There may be such informality with the husband, but for all of them to have such husbands is generally impossible. In order to fulfil the general needs of women, there is no alternative but to have such women who are educated and from whom other women could get answers to all their questions. Based on this, it is established that to impart Deeni knowledge to women in the normal way, is wajib. So now, this doubt has also been cleared and it has been established that it is a necessity to have a system of education for women similar to that of men. This wrong notion that there is no need to educate women has been totally uprooted.

We will now deal with the second group which is opposed to the education of women and which regards it as extremely harmful. It is their claim that most educated women are liberal, fearless, shameless, cunning and immoral. Especially if she knows how to write, she becomes even more daring. She writes to whoever she wants and sends messages and greetings to whoever she wishes. Similarly, others also get the urge to express their desires by sending letters to her. When these messages reach her, she gets affected by them and also sends compassionate replies. This bond grows until whatever was bound to happen, happens. At times she does not reply, but keeps silent. Those who are ill at heart take this as a sign of acceptance and try to fill this void in the future by sending messages, greetings and letters. It is a general principle that, that which is written affects the ears. Furthermore, the ways of expression of some people are very enchanting and women are soft-hearted by nature. So for the web of shaytaan to spread is not surprising. If a woman to whom a letter was written was displeased, and she even expressed her displeasure, but fearing the consequences of what her husband or family members would say or do, she did not inform them about this. In this way, those who wrote the letter will be safe from any harm. They will get more bold and at the next opportunity, they will write again. All this happened because the women were educated. If they were uneducated, they would not have been able to write anything, nor would anyone come to know of them, and this whole chapter would have been closed.

Mahr - Dowry

1. Once a nikâh is performed, it will be valid irrespective of whether mention of any mahr was made or not. Despite it being valid, one will have to give the mahr. In fact, if a person makes the condition that he will not give any mahr and that he is marrying the woman without any mahr, he will still have to give the mahr.

2. The minimum mahr is 10 dirhams and there is no limit to the maximum amount of mahr. The woman can stipulate as much as she wishes. However, it is not good to stipulate a very high figure. If a person gives an amount less than 10 dirhams or its equivalent, he will have to give the balance as well because mahr cannot be an amount less than the minimum. If the husband divorces his wife (in this case) even before she can come and live with him, he will have to give half of the minimum.

3. A person stipulated R20, R100, R1000, or any other amount according to his financial position. The woman thereafter came and lived with him. He also had sexual intercourse with this wife of his. Alternately, he did not have intercourse with her, but he and his wife were able to meet in privacy where no one or nothing stopped them or prevented them from engaging in sexual intercourse. In both these cases, it will be wajib on the person to fulfil the full amount of the stipulated mahr. If none of the above transpired between them, and one of them passed away, it will still be wâjib to fulfil the entire mahr. Furthermore, if none of the above transpired between them, and the man divorced her, it will be wâjib on him to fulfil half the stipulated mahr.
In short, if the husband and wife meet in privacy, as mentioned above or one of them passes away, the entire mahr becomes wâjib. And if the husband divorces her prior to them being in privacy and seclusion, it will be wâjib to fulfil half the stipulated mahr.

4. If one of them was ill, keeping a fast of Ramadân, in the ihrâm of hajj, the woman was in her hayd or there was someone who was peeping at them or intruding on their privacy, and they met in private or seclusion in any of the above situations, then this privacy or seclusion of their's is not considered. If they meet each other in any of the above situations or circumstances, the total amount of mahr will not become wâjib. If the husband divorces her, it will be her right to receive half the total mahr. However, if the fast was not a fast of Ramadân, instead it was a qadâ, nadhr, or nafl fast, and this was being kept by one of them, then in such a case if they happened to meet in privacy and seclusion, the wife will have the right of receiving the full amount of the mahr. It will be wâjib on the husband to fulfil the full amount.

5. The husband is impotent, however, both of them met in privacy and seclusion. The wife will still receive the full mahr. Similarly, if the husband is a hermaphrodite and they meet in privacy and seclusion and thereafter he divorces her, she will receive the full mahr .

6. The husband and wife met in privacy and seclusion but the wife is so young that she is incapable of sexual intercourse. Alternately, the husband is so young that he is incapable of sexual intercourse. If they meet in privacy and seclusion in such a case, the full mahr will not be wâjib.

7. If no mention whatsoever of the mahr was made at the time of the nikâh, or the nikâh was performed on the condition that the woman will not receive any mahr, and thereafter one of them passed away or they met in privacy - that is regarded as a valid privacy in the Sharî‘ah - even then the mahr will have to be fulfilled. However, in such a case, the mahrul mithl will have to be paid.
In the above case, if the husband divorced his wife prior to being in seclusion with her, she will have no right to receive any mahr. Instead, she will only receive a set of clothing. It is wâjib on the man to give this to the woman. He will be sinning if he does not do so.

8. When giving this set of clothing, only four items are wâjib on the man: a dress, a scarf, a pants, and a sheet which can cover her body from head to toe. Apart from these items it is not wâjib to give any other clothing.

9. The clothing that the man gives should be according to his financial position. If the man is poor, he should give cotton clothing. If he is of a middle class, he should give silk that is of an inferior quality. If he is very rich, he should give silk clothing that is of a very high quality. However, it should be borne in mind that in all these circumstances the clothing that is given should not be more than half the mahrul mithl in value. At the same time, it should not be less than 5 dirhams in value.
In other words, it is not wâjib on the man to give clothing which is very expensive and which exceeds half the mahrul mithl in value. However, it is permissible for him to give clothing that is more than the stipulated amount provided that he gives it happily and out of his own will.

10. At the time of the nikâh no mahr was stipulated. However, after the nikâh, the husband and wife agreed upon a specific amount as mahr. In such a case, mahrul mithl will not have to be given. Instead, the amount that they had agreed upon will have to be given. But if the husband divorced his wife prior to their meeting in privacy and seclusion, she will not have any right of receiving any mahr. Instead, she will only receive the clothing that had been mentioned previously.

11. A person stipulated R100, R1000 or any other amount according to his financial position. Thereafter the husband decided to give more than the original amount that was stipulated. This he did voluntarily and out of his own good will. For example, the stipulated mahr was R100, but he decided to give R150. Whatever additional amount he decides to give will now become wâjib upon him. If he does not give it, he will be sinning. But if he divorces her prior to meeting in privacy and seclusion, he will have to give half of the original amount that was stipulated. The additional amount that he had decided to give will not be calculated.
Similarly, if the wife happily and willingly reduces the amount of mahr, it will be considered to be reduced. If she absolves him from paying the entire amount, it will be absolved. Now she has no right to claim it.

12. If the husband pressurized her into reducing the mahr or instilled some fear into her so that she reduces the mahr, then by her reducing or forgiving her husband, it will not be considered to be forgiven. It will still be wâjib upon him to fulfil the mahr.

13. No cash, gold or silver was stipulated for the mahr. Instead, a small village, a farm or some land was stipulated. This is permissible. The farm, land, etc. that was stipulated will have to be given.

14. A horse, elephant or any other animal was stipulated as mahr. However, a specific horse or a specific elephant was not stipulated. This is also permissible. In such a case an average horse which is not too cheap nor too expensive will have to be given. Alternatively, it's value in cash could be given. However, if an animal was stipulated without specifying the type of animal, this will not be valid. Mahrul mithl will have to be given.

15. A couple got married in an unlawful way and the husband and wife were therefore made to separate. For example, they got married in secret without the presence of two witnesses. Alternately, two witnesses were present but they were deaf and were therefore unable to hear the words that make a nikâh valid. Alternatively, a man had divorced his wife or he had passed away. Prior to completing her iddah, the woman married another man. Or some other form of unlawful marriage had taken place and the husband and wife were therefore made to separate. However, in all these cases, the man did not have any sexual intercourse with this woman. In such a case, she will not receive any mahr. In fact, even if they met in privacy and seclusion, she will still not be eligible to receive any mahr. But if sexual intercourse had taken place, she will receive mahrul mithl. However, if at the time of nikâh some mahr had been stipulated and this mahr is less than the mahrul mithl, then she will receive the mahr that had been stipulated at the time of the nikâh and not the mahrul mithl.

16. A person had sexual intercourse with a woman after mistaking her for his wife. He will have to give her mahrul mithl as well, and this intercourse with her will not be regarded as adultery (zinâ) nor will there be any sin. In fact, if the woman falls pregnant, the lineage of the child will be in order. It will not be tainted and it is not permissible to label the child as being illegitimate. The moment the man realizes that this is not his wife, he should immediately separate himself from her and it will not be permissible for him to continue with the intercourse. It is also wâjib on this woman to observe the iddah. It is not permissible for her to stay with her husband or to engage in sexual intercourse with him. The rules related to iddah will be mentioned in a later chapter - Inshâ’ Allah.

17. If in a certain place or country, the norm is that the entire mahr must be given on the first night, then the woman has the right to demand the mahr on the first night. If she does not ask for it on the first night, she can ask for it whenever she wishes and it will be wâjib on the husband to give it to her. He cannot delay in fulfilling the mahr.

18. The practice in India is that the paying and receiving of mahr is undertaken after divorce or after death. When the woman is divorced, it is only then that she claims her mahr. Alternatively, when the husband dies and leaves behind some wealth, she takes her mahr from this left over wealth of his. If the woman dies, her inheritors claim the mahr. As long as the husband and wife are living together, no one pays the mahr nor does she ask for it. In such a situation, the woman cannot demand the mahr before divorce. However, it is wâjib on the man to give an amount that is normally given in that place on the first night. But if all these practices are not found in any place, these rules will not apply.

19. If the husband does not give the amount of mahr that is normally given beforehand, the wife has the right to refuse him to engage in sexual intercourse with her until he pays that amount. If they engaged in intercourse once, she still has the right of refusing him the next time or the following time if he does not pay the mahr. If he wishes to take her to another city or country, she has the right of not going unless her mahr is paid. Similarly, if the mahr is not paid and the woman wishes to travel to another city or country, or wishes to go to her parents home, and there is a mahram who can take her, then the husband does not have the right to stop her. But once he pays the mahr, she does not have the right to do any of these things without her husband's permission. It is not permissible for her to go anywhere without his consent. As for the husband, he can take her wherever he wishes. It is not permissible for her to refuse him.

20. The husband gave some item (or cash, gold, silver, etc.) to his wife with the intention that it is mahr. Whatever he gives will be regarded as part of the mahr. It is not necessary for him to inform his wife at the time of giving it to her that he is giving her mahr.

21. The man gave an item to his wife. She claims that the item was given as a gift and not as mahr while the man claims that he gave it as mahr. In this case, the husband's claim will be considered. However, if the item was such that it is consumed as food or drink, it will not be considered to be mahr and the husband's claim will not be considered.

NIKÂH - MARRIAGE

1. Nikâh is a great bounty from Allah Ta'âlâ. The affairs of this world and the hereafter are put in order through marriage. There is a lot of wisdom and many benefits in marriage. A person saves himself from sinning and his heart is put at ease. He does not have
any evil intentions and his thoughts do not begin to wander and stray. The greatest virtue is that there are only benefits and only rewards in this. This is because a husband and wife’s sitting together and engaging in a loving conversation, joking with each other, etc. is better than nafl salât.

2. A marriage can be executed by just two words, e.g. a person says the following words in the presence of witnesses: "I give my daughter to you in marriage." The person who is addressed replies: "I accept her in marriage." In so doing, the marriage is valid and both of them are lawful husband and wife. However, if the person has several daughters, the nikâh will not be executed by his uttering the words mentioned above. He will have to mention the daughter by name, e.g. he says: "I give my daughter, Qudsiyyah, to you in marriage", and the person replies: "I accept her in marriage."

3. A person says: "Give so-and-so daughter of yours to me in marriage." The father replies: "I give her to you in marriage." In so saying, the nikâh will be valid irrespective of whether he says that he accepts or not. (In other words, it is not necessary for the word "accept" to be mentioned).

4. If the daughter is present and the father says: "I give this daughter of mine in marriage to you", and the person replies: "I accept her", the nikâh will be valid. It will not be necessary to mention her name.

If the girl is not present, it is necessary to mention her name and the name of her father in such a loud tone that all the witnesses are able to hear. If the people do not know the father and there is a strong possibility that by mentioning his name they will still not know whose nikâh is being performed, then it will be necessary to mention the name of the grand-father as well. In other words, such identification is necessary whereby those present immediately know whose nikâh is being performed.

5. In order for a nikâh to be valid, it is also essential for at least two males or one male and two females to be present, to hear the nikâh being performed, and to hear the two words (i.e. the offer and the acceptance) being uttered. Only then will the nikâh be valid. If two persons sit together in privacy and one says to the other: "I give my daughter to you in marriage" and the other person replies: "I accept your daughter", the nikâh will not be valid. Similarly, if the nikâh was performed in the presence of one person only, even then the nikâh will not be valid.

6. If there are no males present, but only females, the nikâh will not be valid even if there are ten females present. Together with two females, one male has to be present.

7. If there are two males but they are not Muslims, the nikâh will not be valid. Similarly, if both are Muslims but both or one of them is immature, the nikâh will not be valid. Similarly, if there is one male and two females but both or one of the females is immature, the nikâh will not be valid.

8. It is preferable to perform the nikâh in a large gathering such as after the jumu'ah salât in a jumu'ah musjid or in any other large gathering. This is so that the nikâh will be well announced and the people will become aware of the nikâh. A nikâh should not be performed in secret and privacy. However, if due to some reason many persons are unable to attend, then at least two males or one male and two females who hear the nikâh being performed in their very presence should be present.

9. If both the man and woman are mature, they can perform their own nikâh. All that they have to do is say the following in the presence of two witnesses: One of them must say: "I am making my nikâh with you" and the other must say: "I accept." In so doing, the nikâh will be valid.

10. If a person does not make his nikâh himself, but asks someone to perform his nikâh with someone, or, he mentions the name of the person with whom he wishes his nikâh to be performed and this person performs this nikâh in the presence of two witnesses - the nikâh will be valid. Even if this person rejects or denies this later, the nikâh will still be intact.

Source: BehishtiZwear

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HAJJ

If a person has wealth which is over and above his basic necessities and which will be sufficient for him to make the onward and return journey for hajj, then hajj becomes fard upon him. There are great virtues in performing hajj. Rasulullah sallallahu alayhi wa sallam said: "There is nothing in return for a hajj that is free of sins and evils except paradise." Similarly, great rewards have been mentioned for performing umrah. Rasulullah sallallahu alayhi wa sallam said: "Hajj and umrah wipe out sins just as a furnace removes the rust that has settled on steel."



Sev ere warnings have been mentioned with regard to the one who does not perform his hajj despite it being fard upon him. Rasulullah sallallahu alayhi wa sallam said: "The person who has food, drink, and the means of transportation in order to undertake the journey of hajj and still does not go - Allah Ta'ala has no concern if the person dies as a Jew or a Christian." He has also said that the abandoning of hajj is not the way of Islam.

1. Hajj is fard at least once in a life time. If a person performs the hajj several times, the first one will be regarded as fard and the rest will be regarded as nafl hajj. There is also great reward in offering nafl hajj.

2. Hajj that is offered before one can reach the age of maturity is not considered. If a person is rich, hajj will become fard upon him once he reaches the age of maturity. The hajj that he performed before maturity will be regarded as nafl hajj.

3. Hajj is not fard on a blind person irrespective of how rich he may be.

4. Once hajj becomes fard on a person, it becomes wajib on him to go for hajj in that very year. It is not permissible to delay in performing the hajj without a valid reason. It is also not permissible for a person to think that he is still young and that there is still plenty of time to perform the hajj. If a person delays in performing his hajj and performs it after a few years, his fard duty will be fulfilled but he will still be regarded as a sinner.

5. If a woman is going on hajj, it is necessary for her to be accompanied by her husband or some other mahram. It is not permissible for her to go on hajj without a mahram. However, if a woman lives within 77 kilometres of Makkah, it is not necessary for her to go with her husband or a mahram.

6. If the mahram has not reached the age of maturity, or he is so irreligious that he cannot even be trusted with his mother, sister, etc. it will not be permissible to travel with such a mahram as well.

7. Once a woman finds a reliable mahram, her husband cannot prevent her from going on hajj. Even if he prevents her from going, she should not pay any heed to him and she should continue on her journey.
8. A girl who is on the verge of reaching the age of maturity cannot go for hajj without a shar'ee mahram. She cannot even go alone.

9. If a mahram takes a woman for her hajj, all his expenses will have to be borne by the woman. It is wajib upon her to pay him for all his expenses.

10. If a woman cannot find a suitable mahram throughout her life, she will not be sinful for not performing her hajj. However, at the time of her death it is wajib on her to make a bequest that hajj be performed on her behalf. After her death, her inheritors should find someone to perform the hajj on her behalf. The expenses for this hajj should be paid from the money that she left behind. In this way she will be absolved of the duty of performing hajj. This type of hajj is known as hajj-e-badal.

11. If hajj was fard on a person but he delayed performing it until such a time that he became blind or became so sick that he is unable to undertake the journey, then he will also have to make a bequest for hajj-e-badal.

12. If a person dies, leaving behind so much of wealth that after paying all his debts, there is sufficient money to pay for the hajj-e-badal from one third of his wealth, then it is wajib on the inheritors to fulfill his bequest for hajj-e-badal. But if the money is so little that hajj-e-badal cannot be made from one third of his wealth, then the person's relatives should not undertake to have the hajj performed. The inheritors could also take the entire one third for the purpose of hajj-e-badal and supply the balance of the money from their own side so that the hajj-e-badal could be made. In other words, they should not give more than one third from the wealth of the deceased person. However, if all the inheritors happily agree to give their share of the inheritance for the performance of hajj-e-badal, it will be permissible to use more than one third of the wealth of the deceased. However, the permission of immature inheritors is not considered in the Shariah. Therefore, no money should be taken from their share.

13. A person made a bequest for hajj-e-badal and thereafter passed away. However, the wealth that he left behind was very little and hajj-e-badal could not be made from the one third. In addition to this, the inheritors refused to forego their shares in order for the hajj-e-badal to be performed. Bearing all this in mind, if the hajj is not performed, there will be no sin on the deceased.

14. The same rule applies to all bequests. If a person had many fasts to keep, many salaats to make qada of or some zakaat to be given, he therefore made a bequest for all this and passed away, then all these payments will have to be made from the one third. It is not permissible to use more than one third without the permission of all the inheritors.

15. If a person did not make a bequest for hajj-e-badal, it will not be permissible to do so by using the money which he had left behind. But if all the inheritors agree to this, it will be permissible. Insha Allah, the obligation of hajj will be fulfilled. But it should be borne in mind that the permission of an immature inheritor is not considered.

16. If a woman is in her iddah, she cannot go for hajj.

17. If a person has sufficient funds for the onward and return journey to Makkah but not sufficient enough to visit Madinah as well, hajj will still be fard upon him. Many are of the incorrect opinion that as long as you do not have sufficient funds to go to Madinah as well, hajj does not become fard. This notion is absolutely wrong.

18. When a woman is in her ihraam, she cannot cover her face in such a way that the piece of cloth touches her face. These days, a latticed screen or fan is available for this purpose. It should be tied to the face with the screen in line with the eyes and with the burqah worn loosely above it. This is permissible.

19. The rules and regulations of hajj cannot be understood and remembered without really going on hajj. On going for hajj, one is taught all the rites of hajj, etc. We therefore do not feel it necessary to enumerate these rules and regulations. Similarly, the method of performing umrah can be learnt by going to Makkah.

The Visit to Madinah
If it is possible, a person should go to Madinah and visit the blessed grave of Rasulullah sallallahu alayhi wa sallam and the Musjid-e-Nabawi. This could be done before or after performing hajj. With regard to visiting Madinah, Rasulullah sallallahu alayhi wa sallam has said: "The person who visits me after my demise will receive the same blessings as the person who visited me during my lifetime." Rasulullah sallallahu alayhi wa sallam also said: "The person who goes for hajj and does not visit me has demonstrated great impoliteness towards me." With regard to Musjid-e-Nabawi, Rasulullah sallallahu alayhi wa sallam has said: "The person who offers one salaat in it shall get the reward of offering 50 000 salaats." May Allah Ta'ala bless us with this opportunity and may He grant us the success to carry out good and pious deeds. Aameen.

Source: BehishtiZwear

HALAAL AND HARAAM

1. It is not permissible to eat animals and birds that hunt their prey or those animals and birds that eat filthy things. For example, it is haraam to eat lions, wolves, jackals, cats, dogs, monkeys, hawks, falcons, vultures, etc. Those animals that do not fall under this category are halaal. For example, it is halaal to eat parrots, mynahs, doves, sparrows, quails, wild ducks, pigeons, antelopes, buck, ducks, rabbits, etc.

2. It is not permissible to eat badgers, lizards, tortoises, turtles, wasps, mules, donkeys, etc. It is not permissible to eat the meat of a female ass nor is it permissible to drink her milk. It is permissible to eat the meat of horses, but preferable to abstain from it. Among the sea animals, only fish are permissible. All other animals of the sea are haraam.

3. It is permissible to eat fish and locusts without slaughtering them. Apart from these two animals, it is not permissible to eat any animal that has not been slaughtered in the Islamic way. It is haraam to eat an animal that has died a natural death.

4. It is not be permissible to eat a fish if it dies naturally and begins to float on the surface of the water.

5. It is permissible to eat the tripe of halaal animals. It is not haraam to do so, nor makruh.

6. If a few small ants or worms die in anything, it will not be permissible to eat that thing without first removing those dead ants or worms. If one or two ants or worms go down the throat, one will get the sin of eating a dead animal. Some people eat wild figs together with the little worms that are found inside thinking that by eating these wild figs they will not be afflicted by evil eyes or evil gazes. This is haraam. They will get the sin of eating a dead animal.

7. It is not permissible to purchase and eat meat that is sold by a non-Muslim even if he claims that he had it slaughtered by a Muslim. However, if the Muslim who slaughtered it remains in the presence of the non-Muslim all the time until all the meat is sold, it will be permissible to consume such meat. Alternatively, the person who slaughtered the meat could call another Muslim to keep watch over it until all the meat is sold. At no time should any Muslim absent himself from that meat.

8. A fowl or chicken that eats a lot of filthy things should be encaged for three days and only after that should it be slaughtered and eaten. It is makruh to eat such a fowl without encaging it for three days.

Source: BehishtiZwear

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THE TIMES OF SALAAT (Did not change)

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 in which the sun rises. After a little while, whiteness can be noticed on the breadth of the horizon. This whiteness begins to spread very rapidly. After a little while, it becomes completely bright. From the time that this broad whiteness becomes visible, the time of fajr salaat commences and remains until the rising of the sun. The moment a smallportion of the sun appears, the time of fajr salaat ends. However, it is preferable to read it in its early time when it is still dark.

2. Zuhr (Mid-day) Salaat

On the declining or descending of the zenith, the time of zuhr salaat commences. An indication that the zenith is declining is that the shadow of long objects begins to decrease from the west towards the north. When it comes exactly to the north and begins to turn towards the east, then one should know that noon has declined. By standing towards the east, the direction on ones left hand is the north. Another easier method of deduction is that as the sun rises, the shadow of everything begins to decrease. Once this decreasing ss, exactly at this time is mid-day or noon. Thereafter, once the shadobegins to increase, it should be understood that noon has declined and from this time, the time of zuhr salaat has commenced. Excluding the extent to which the shadow was at exactly mid-day, till the shadow of everything remains twice its size, the time of zuhr will remain. For example, the shadow of a stick which is one arm in length, was equal to four fingers at mid-day. So as long as its shadow does not spread to two arm-lengths and four fingers, zuhr time will remain. Once it reaches two arm-lengths and four fingers, asr time will commence.

3. Asr (afternoon) Salaat

Based on the previous example, once the shadow reaches two arm-lengths and four fingers, asr time will commence. Asr time will remain until sunset. However, it is makruh to offer asr salaat when thecolour of the sun changes and the sun's rays change to yellow. If due to some reason one gets delayed,salaat in this makruh time should be offered and not allowed to be missed out. In future it should not be delayed. Apart from this asr salaat, it is not permissible to offer any other salaat in this time. No missed salaats nor any nafl salaat can be offered.

 

4. Maghrib (evening) Salaat

Once the sun sets, maghrib time commences. Maghrib time remains as long as the redness on the western horizon remains. However, maghrib salaat should not be delayed to the extent that many begin to appear in the sky. To delay it till such a time is makruh.

 

 

5. Esha (night) Salaat

Once the redness on the western horizon disappears, esha time commences and remains until dawn. However, after mid-night, esha salaat becomes makruh and the reward is reduced. Therefore, esha salaat should not be delayed till such a time. It is preferable that esha salaat be offered before one third of the night passes.



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SALAAT (PRAYER)

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In the sight of Allah Ta'ala, salaat has a very great distinaction. No other act of ibaadah is dearer to Allah than slat. Allah Ta'ala has made five time 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; thaen 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 wibe 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 prophets, martyrs, and saints. Those who used to omit their salaat will rise with these notorious disbelievers: Pharaoh, Haamaan, and Qaarun."

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 whohave 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.

Source: BehishtiZwear

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Kufr and Shirk

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This chapter deals with those aspects that have a special connection with kufr and shirk either because these aspects necessitate kufr and shirk, or because they are customs and habits of the kuffar and mushrikeen, or they have traces of shirk, or because they lead to kufr and shirk.

The following are forbidden in the Shariah:

1. To like kufr, to appreciate the things of kufr, and to make someone else commit an act of kufr.

2. To express regret or remorse at one's own Imaan due to some reason or other, e.g. by thinking that if he were not a Muslim, he could have attained such and such a thing.

3. To say the following things out of grief on the death of one's children or close ones: "Allâh wanted to kill him only", "he was the only person left in the world for Allâh to kill", "Allâh should not have done this", "No one perpetrates such brutality as You have done."

4. To think ill of or find fault with any order of Allâh and His Rasul sallallahu alayhi wa sallam.

5. To scorn at any prophet or angel, or to find fault with them.

6. To have the belief that a particular saint or pious person has full knowledge of all our conditions at all times.

7. To ask about unknown matters or to cause events to be foretold from an astrologer or person under the influence of a jinn, and then to believe in what they say.

8. To take omens from the speech of a pious person and then to regard them as true.

9. To implore someone from a great distance and to think that he must have definitely come to know of it.

10. To regard someone as having the choice of benefitting or causing harm.

11. To ask someone for the fulfilment of one's needs, sustenance and children.

12. To fast in someone's name.

13. To prostrate to someone.

14. To release an animal in someone's name or to make an offering in someone's name.

15. To make a pledge in the name of someone.

16. To make tawaaf around the grave or house of someone.

17. To give priority to other things or customs over the orders of Allâh Ta'âla.

18. To bow in front of someone or to stand motionless like a statue in front of him.

19. To make an offering of a goat to a jinn, etc.

20. To sacrifice an animal in the name of someone.

21. To make an offering or sacrifice a goat, etc. in order to rid one's self of a jinn, ghost, or evil spirit.

22. To worship the navel-cord of the child so that it may live.

23. To cry out to someone (other than Allâh) for justice.

24. To respect and revere any place as one would do for the Ka'bah.

25. To pierce the ears or nose of a child and to make him wear an ear or nose-ring in the name of someone.

26. To tie a coin on the arm, or a string around the neck in the name of someone.

27. To make children wear garlands, wreaths, to keep locks of hair over their heads, or to make them beggars.

28. To keep names such as Ali Bakhsh (given by Ali), Husayn Bakhsh (given by Husayn), Abdun Nabi (slave of the prophet), etc.

29. To attach the name of a particular saint on an animal and to respect it thereafter.

30. To believe that the affairs of the world are under the influence of the stars.

31. To ask about auspicious and inauspicious days and dates and to take omens from them.

32. To regard certain months and dates as unlucky.

33. To recite the name of a particular saint in the form of remembrance or incantations.

34. To say that if Allah and His Rasul sallallahu alayhi wa sallam wish such and such a thing, it will be done.

35. To take an oath in the name or on the head of someone.

36. To keep pictures of animate objects. Especially to keep pictures of a particular saint as a source of blessing and to respect it.

Apart from this, there are many other things. These have been mentioned in order to serve as an example. 

Sours: Bahishti Zewar