8 months ago

Miftah-ul-Janna (Booklet for way to Paradise)

flax seeds will not be

flax seeds will not be sahîh. It will be sahîh if they are in a sack. If the level of the place of sajda is half a zrâ’, i.e. sum of the widths of twelve fingers [twenty-five centimetres] higher than that of the place where you put your knees, your namâz will be sahîh; yet it is makrûh. During the sajda your elbows should be kept apart from your body, and your ventral region should be clear of your thighs. Your toes should be pointing in the direction of Qibla. As it is sunnat to make the heal bones touch each other when bending the body for the rukû’, they should be touching each other during the sajda as well. As a woman starts to perform namâz she raises her hands to a height level with her shoulders. Her hands should not be outside of her sleeves. She puts her hands on her breast, her right palm being on her left hand. She bends her body slightly for the rukû’. Her waist should not be level with her head. She does not open her fingers when making the rukû’ and the two sajdas. They should be in contact with one another. She puts her hands on her knees, which in turn must be bent. She does not clasp her knees. As she makes the sajda she lays her forearms flat on the floor, with her elbows quite close to her abdomen. Her abdomen should be in touch with her thighs. At the teshehhud (sitting posture) she sits on the floor with her feet jutting out towards her right hand side. Her fingertips should be pointing towards her knees. [Men do not clasp their knees, either, (as they sit for the teshehhud.)] Her fingers should be closed, touching one another. It is makrûh for women to perform namâz in jamâ’at among themseles or to join men when the latter are performing namâz in jamâ’at. It is not farz for them to perform Friday Prayer or the Namâz of ’Iyd. (In other words, Allâhu ta’âlâ has not commanded them to perform these two prayers. (Detailed information about these two prayers is provided in the twenty-first and twenty-second chapters, respectively, of the fourth fascicle of Endless Bliss.) They say the Takbîr-i-teshrîq silently after the farz namâzes throughout the ’Iyd of Qurbân. It is not mustahab for them to perform morning prayer at its latest time. They do not say loudly the prayers to be said during namâz.” Here we end our translation from Ibni ’Âbidîn. Sayyid Ahmad Hamawî bin Muhammad Mekkî ‘rahmatullâhi ta’âlâ ’alaih’ (d. 1098 [1686 A.D.]) states as follows in his book entitled Uyun-ul-besâir, which is a commentary to the book entitled Eshbâh (and which had been written by Zey-al-’âbidîn bin Ibrâhîm ibni Nujaym-i-Misrî ‘rahmatullâhi ta’âlâ ’alaih’, 926 A.D. – 970 [1562 A.D.], Egypt:) It – 112 –

is makrûh tahrîmî for women to remove the hair on their head by shaving or cutting it or by using a chemical. [Hence, it is permissible for them to shorten their hair so as to make it level with ears, provided that they should not look like men.] It is makrûh for a woman to say the azân or the iqâmat, (which are dealt with in the eleventh chapter of the fourth fascicle of Endless Bliss.) She cannot set out for a (long distance journey called) safar without her husband or any one of his (male) mahram relatives to accompany her. [1] She must not expose her head during a hajj. She performs the (act of worship termed) Sa’y between the hills Safâ and Merva (during hajj), even if she is undergoing her monthly period. She performs the Tawâf at a distance from the Kâ’ba. She must not perform the Khutba. For, it is sahîh that her voice is awrat. She wears mests during the hajj. A woman must not (join the people) carry(ing) the janâza. She will not be killed if she becomes a murtadd (apostate, renegade). She will not be accepted as a witness in lawsuits pertaining to (punishments termed) hadd and/or qisâs, (which are dealt with in chapters ten through fifteen of the sixth fascicle of Endless Bliss.) She must not perform i’tikâf in a mosque. [2] It is permissible for her to dye her hands and feet with henna. [She must not use fingernail polish.] She is half a man in matters like inheritance, testimony, and providing nafaqa [3] for poor kinsfolk. A muhsina woman is not summoned to the lawcourt. The judge or his deputy goes to her residence. (A muhsina, or muhsana, woman is one who is married and chaste. Please scan the fifth and sixth paragraphs of the tenth chapter, and also the paragraph under the heading ‘HADD FOR QAZF’ in the same chapter, of the sixth fascicle, of Endless Bliss.) A young woman does not greet a man nâ-mahram to her or offer condolences to a bereaved (nâ-mahram) man or say anything to one who sneezes (and then says, “Al-hamd-u-lillâh,”) or acknowledge a nâ-mahram man’s saying so to her. She does not sit in a room privately with a nâ-mahram man. Here we end our translation from Hamawî. It is wâjib to sit for the qa’da-i-ûlâ (first sitting posture in the performance of namâz), and it is farz to sit for the qa’da-i-âkhira [1] Please see the fifteenth chapter of the fourth fascicle of Endless Bliss for long distance journeys. [2] Please scan the final section of the nineteenth chapter of the fourth fascicle of Endless Bliss for ‘i’tikâf’. [3] Please see the eighth chapter of the sixth fascicle of Endless Bliss. – 113 –

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