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.