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

(last sitting posture).

(last sitting posture). It is wâjib to say the (prayer termed) Tehiyyât during the last sitting posture. It is sunnat to say the prayers termed Salawât only during the last sitting postures of namâzes that are farz and of those which are wâjib and of the first sunnat of early afternoon prayer and of the first and last sunnats of Friday prayer, and during both sitting postures of other namâzes [such as the four-rak’at sunnats of late afternoon and night prayers]. It is wâjib to say the word of salâm, (i.e. to say, “Es-salâmu ’alaikum wa rahmatullah,) (when making the salâm by turning the head to both sides). It is sunnat to look at both shoulders when making the salâm. And it is mustahab to look attentively. A namâz’s acceptability to perfection is conditional on [your avoiding harâms and] khushû’ and taqwâ and ceasing from mâlâya’nî and terk-i-kesel and ’ibdâd. Khushû’ means to fear Allâhu ’adhîm-ush-shân; taqwâ means to protect one’s nine limbs against harâms and makrûhs; to cease from mâlâya’nî means to avoid talks that will produce no benefits in this world or in the Hereafter; terk-i-kesel means to avoid reluctance in the observance of the acts within namâz; and ’ibdâd means to stop doing whatsoever you have been doing and hurry for the jamâ’at the moment you hear the azân-i-Muhammadî being called, and to be consistent with that. There are six procedures whose observance during namâz is essential: ikhlâs; tefekkur; khawf; rejâ; ru’yat-i-taqsîr, and mujâhada. Ikhlâs means there to be khulûs (sincerity) in the performance, [which means to be performing (namâz) only for the grace Allâh]; tefekkur means to be thinking over matters within namâz; khawf means to fear Allâhu ’adhîm-ush-shân; rejâ means to be hopeful of attaining compassion of Allâhu ’adhîm-ush-shân; ru’yat-i-taqsîr means to know oneself to be imperfect; mujâhada means to be contending with one’s nafs and with Satan. As the Azân-i-Muhammad is called, you must envisage Isrâfîl ‘’alaihis-salâm’ blowing the Sûr (Trumpet for the Day of Judgment); as you stand up for the purpose of making an ablution you must envisage yourself rising from your grave; as you go to the mosque you must envisage yourself going to the place of Mahsher (Assemblage for Judgment); as the muazzin calls the Iqâmat and the jamâ’at stand in lines you must envisage the lines of Muslims as the hundred and twenty immense lines of people at the place of – 114 –

Mahsher, eighty of the lines made up by the Ummat of our Prophet and forty of them by the Ummats of other Prophets; after you have adapted yourself to the Imâm and the Imâm has started to say the Fâtiha-i-sherîfa you must envisage yourself in an environment with Paradise on your right hand side and Hell on your left and Azrâîl ‘’alaihis-salâm’ close behind you and the Beytullah against you and your grave before you and the Sirat Bridge under your feet. You must be wondering if your interrogation (at the place of Mahsher) will be easy, if your worship will be made into a crown on your head, a comrade in your trek to the Hereafter, and a light in your grave, or whether it will be cast in your teeth like an old rag. Unfaithful are all your benefits, o, you, world, and you are so lowly! Storms of death destroy all you offer in the name of glory. AZÂN-I-MUHAMMADÎ The following excerpt has been translated from the book entitled Durr-ul-mukhtâr and from its commentary entitled Ibni ’Âbidîn: A discreet Muslim’s recitation of certain words coached in books teaching Islam’s practices and performed by a discreet Muslim is called Azân-i-Muhammadî. In other words, the person to perform the Azân (or Adhân) should climb the minaret and recite the Arabic words standing. It will not be Azân to say its versions in other languages even if their meanings are known. Azân is called for the purpose of announcing the times of the daily five prayers (called namâz). It is sunnat muakkad for men to mount a raised platform outside of the mosque and call it. It is makrûh for women to perform the Azân or the Iqâmat. It is harâm for them to let (nâ-mahram) men hear their voice. The muazzin, (i.e. person to perform the azân,) has to mount a raised platform outside (of) the mosque and call the Azân loud enough for the neighbours to hear him. It is not permissible for him to shout too loud. As he says, “Ekber (or Akbar),” he either pauses at the end of it in a manner called jezm (or jazm) or continues by pronouncing the (Arabic script vowel indicating an ‘a’ and called) ustun. He does not pronounce the (Arabic script vowel indicating an ‘u’ and called) oetra. It is not halâl to add vowel points or sounds so as to extend or prolong its established phonetic value or defile it into a musical performance, or to listen – 115 –

Ramadan Guide
Seadet-i Ebediyye - Endless Bliss Fourth Fascicle
O Son !
Seadet-i Ebediyye - Endless Bliss Fifth Fascicle
Seadet-i Ebediyye - Endless Bliss Sixth Fascicle
Seadet-i Ebediyye - Endless Bliss First Fascicle
Seadet-i Ebediyye - Endless Bliss Second Fascicle
Seadet-i Ebediyye - Endless Bliss Third Fascicle
The Rising and the Hereafter
Answer to an Enemy of Islam
Ethics of Islam
Belief and Islam
The Sunni Path
Pitfalls in the Quest for Knowledge - IslamBasics
Sahaba - The Blessed
Could Not Answer
Islams Reformers
The Proof of Prophethood
Confessions of a British Spy and British Enmity Against Islam
Islam and Christianity
Why Did They Become Muslims
Documents of the Right Word
Advice for the Muslim
5-Endless Bliss Fifth Fascicle - Hakikat Kitabevi