3 weeks ago

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

Qiyâm. To put your nose

Qiyâm. To put your nose on the floor or ground before (putting) your forehead (on the floor or ground). To look at both sides of your nose during the Sajda. To look at your shoulder as you make the Salâm. For the person on the left hand side of the imâm (conducting the namâz in jamâ’at), to make his niyya(t) that he is greeting the imâm, the angels of Hafazâ, [1] and (the Muslims making up) the jamâ’at. For the person on the right hand side of the imâm, to make his niyya that he is greeting the angels of Hafaza and the jamâ’at. For a person with no one on his right and left, to make his niyya that he is greeting only the angels of Hafaza. Not to wipe the sweat off your face in namâz. To avoid coughing. To avoid yawning. To look down onto your thighs as you are seated for the Tahiyyât. For the imâm, to turn his face towards the jamâ’at after the namâz. ÂDÂB (ADABS) of NAMÂZ 1– For an individual performer as well as for on who has (joined the jamâ’at and) followed the imâm, to say the following prayer after the Salâm: “Allâhumma anta-s-salâm-u-wa minka-ssalâm tebârakta yâ dhel-jelâli wa-l-ikrâm.” Thereafter to say as follows, three times: “Es taghfirullah-al ’adhîm al-ledhî lâ ilâha illâ Huw-al-Qayyûma wa etûbu ilaih.” This prayer is called the Istighfâr. It is jâiz (permissible) as well to say it without an ablution. 2– Thereafter to say the (âyat-i-kerîma termed) Âyat-al-kursî. 3– To say, “Subhânallah,” thirty-three times. 4– To say, “Al-hamd-u-li-llâh,” thirty-three times. 5– To say, “Allâhu ekber,” thirty-three times. 6– To say the following prayer once: “Lâ ilâha il-l-Allâhu wahdehû lâ sherîkaleh lehul mulku wa lehul hamdu wa Huwa ’alâ kulli shey’in qadîr.” 7– To hold out your arms forwards and open your hands in the direction of the ’Arsh, which is the Qibla for benedictions, and offer your benedictions with earnest and heartfelt sincerity. [1] Please see the twenty-first paragraph of the chapter entitled. ‘Fundamentals of Îmân’ of the book Belief and Islam, one of the publications of Hakîkat Kitâbevi, Fâtih, Istanbul, for the angels of Hafaza, also called Kirâman Kâtibîn. – 126 –

8– If you are with the jamâ’at, (i.e. if you have performed the namâz in jamâ’at,) to wait for the benedictions (that will be made altogether). 9– To say, “Âmîn,” at the end of the benedictions. 10– To rub your hands gently on your face. 11– Thereafter, to say the (Sûra called) Ikhlâs-i-sherîf eleven times, saying the Basmala before each time you say the Sûra, which is an act commanded in a hadîth-i-sherîf quoted in the last page of the first volume of (the book entitled) Berîqa. Thereafter to say the (two) âyat-i-kerîmas beginning as, “Qul-a’ûdhu...,” once each, and thereafter to say, “estaghfirullah,” sixty-seven times, complementing the number to seventy by saying the full form of this prayer of Istighfâr three times, and thereafter to say, “Subhânallâhi wa bihamdihi subhânallâh-il ’adhîm,” ten times. Thereafter to say the (full form of the) âyat-i-kerîma that reads: “Subhâna Rabbika... .” These adabs are written in the book entitled Merâq-il-felâh. It is stated as follows in a hadîth-i-sherîf: “Benedictions offered after performing (any of the daily) five (prayers termed) namâzes will be accepted (by Allâhu ta’âlâ).” However, benedictions offered (and any other prayers sent) should be performed with a heart that is on the alert and in whispers. It is makrûh to offer benedictions (or to say other prayers) only after the daily five prayers or at other established times or to recite poetry memorized in the name of benedictions (or prayers). When the benedictions (or prayers) are finished, it is sunnat to gently rub your hands on your face. Rasûlullah ‘sall- Allâhu ’alaihi wa sallam’ would say his prayers also after the Tawâf, after meals, and before going to bed. During prayers of this sort, he would not hold out his blessed arms, and he would not rub his blessed hands on his blessed face. Prayers said, benedictions offered, and any other kinds of dhikr should rather be performed in whispers. (Please scan the forty-sixth and the forty-eighth chapters of the first fascicle, the twentieth, the twenty-third, the thirty-seventh and the forty-sixth chapters of the second fascicle, the fifty-seventh chapter of the third fascicle, and the twenty-fifth chapter of the sixth fascicle, of Endless Bliss, for ‘dhikr’.) It is mustahab to be with an ablution as you offer benedictions or say other prayers such as Istighfâr. It is harâm to dance, to whirl, to clap hands, to play musical instruments such as tambourines, drums, reed flutes, or any string instruments; such practices have been rife among (false) men of Tasawwuf; that they are harâm has been declared unanimously (by Islamic scholars). As is seen, it is – 127 –

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