Views
8 months ago

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

scholars

scholars for Muslims’ questions concerning the ways of performing their acts of worship.) [1] It devolves on men of Allah to make them easy to practise. The body’s adapting itself to Islam with alacrity, ease and willingness requires the heart’s being pure. However, if a person attributes importance only to heart’s being pure and the behaviour’s being nice and yet cold-shoulders physical obedience to Islam, then he is a mulhid. Such peoples’ extraordinary accomplishments, [such as informing about the unknown and curing invalid people by breathing on them,] are called istidrâj and will drag both the owners of the accomplishments and their admirers down into Hell. The symptom of a heart that is pure and a nafs that is mutmainna [docile] is the body’s adapting itself to Islam willingly. The pretext, “My heart is pure. Look to my heart,” put forward by people who do not adapt their sense organs and bodies to Islam, is empty words. By saying so, they are deceiving themselve and people around them.] ATTRIBUTES of ÎMÂN Scholars of Ahl as-Sunnat say that îmân has six attributes: ÂMANTU BILLÂHI: I believe that Allâhu ’adhîm-ush-shân exists and is One; I have îmân in it. Allâhu ’adhîm-ush-shân exists ’and is One. There is not a sherîk or nadhîr for Him. (He does not have a partner or a likeness.) He is munezzeh (free, exempt) from mekân (place). (He is not at a place.) He is muttasif (qualified) with His Attributes of perfection (Kemâl). He has Attributes of Kemâl (or Kamâl). He is free and far from attributes of imperfection. They do not exist in Him. Attributes of Kemâl exist in Him. And attributes of imperfection exist in us. Attributes of imperfection that we have are deficiencies such as being without hands and/or feet and/or eyes, illness and health, eating and drinking, and many another similar imperfection. Attributes possessed by Allâhu ’adhîm-ush-shân are Attributes [1] Sources whereon the fatwâ is based are to be appended to the fatwâ. – 14 –

of Kemâl such as His creating earths and heavens and all the divers creatures –living in the air, in waters, on the earth and underground–, His keeping all the time in existence so many creatures some of which we know and an incomparably greater number of which we are not even capable of conceiving –on account of (the human) mind’s limited capacity–, His giving rizq (food, sustenance) to all these creatures, and His other Attributes of perfection. He is qâdir-i-mutlaq (the almighty). Each and every creature is a work from the Attributes of Kemâl of Allâhu ’adhîmush-shân. There are twenty-two attributes that are about Allâhu ’adhîmush-shân and which it is wâjib for us to know. Also, He has twentytwo other attributes which are muhâl (inconceivable, impossible for Him to have). Wâjib means necessary. These Attributes exist in Allâhu ’adhîm-ush-shân. Attributes that are muhâl do not exist in Him. Muhâl is the opposite of wâjib. It means: “cannot exist”. There is one Attribute that is called sifât-i-nafsiyya about Allâhu ’adhîm-ush-shân and which it is wâjib for us to know: Wujûd, which means “to exist”. The evidence to prove by tradition that Allâhu ’adhîm-ushshân exists is Allâhu ta’âlâ’s qawl-i-sherîf (blessed statement) which reads: “Innenî Enallâhu.” The evidence to prove it mentally is that there definitely exists a creator who created all these beings. It is muhâl for Him not to exist. Sifât-i-nafsiyya means that the Dhât (Person) without Him and He without the Dhât cannot be conceived or thought of. There are five Attributes concerning Allâhu ’adhîm-ush-shân that are termed Sifât-i-dhâtiyya and which are wâjib for us to know: They are (also) known as Attributes of Ulûhiyyat. 1– Qidem (or Qidam), which means that there is not a beginning for the existence of Allâhu ’adhîm-ush-shân. 2– Baqâ means that there is not an end for the existence of Allâhu ’adhîm-ush-shân, which is also called wâjib-ul-wujûd. Its evidence by tradition is the third âyat-i-kerîma declared by Allâhu ta’âlâ in the Hadîd Sûra (of the Qur’ân al-kerîm). Its mental evidence is that if His existence had a beginning and/or an end He would be incapable and imperfect. And an incapable and imperfect being in turn could not create others. Then, it is muhâl (impossible for His existence’s having a beginning or an end). – 15 –

  • Page 1 and 2: Hakikat Kitabevi Publications No: 2
  • Page 3 and 4: Allâhu ta’âlâ ’alaihi wa sal
  • Page 5 and 6: BOOKLET for WAY TO PARADISE Al-hamd
  • Page 7 and 8: made about his compatriot are among
  • Page 9 and 10: unending torment. If a kâfir has
  • Page 11 and 12: e believed, regardless of whether h
  • Page 13: kept in prison until she becomes a
  • Page 17 and 18: would be incapable and imperfect if
  • Page 19 and 20: and four Books named in the Qur’
  • Page 21 and 22: WA-L-YAWM-IL-ÂKHIRI: Also, I belie
  • Page 23 and 24: kerîm purports: “A person who in
  • Page 25 and 26: 5- To cease from gratitude for havi
  • Page 27 and 28: and/or not to show due respect upon
  • Page 29 and 30: Îmân-i-maqbûl is the îmân of B
  • Page 31 and 32: means to believe and confirm the si
  • Page 33 and 34: There are three kinds of dhikr made
  • Page 35 and 36: guide of both our Madhhab in i’ti
  • Page 37 and 38: hundred and seventeenth sinful act:
  • Page 39 and 40: oys to dance or play games with the
  • Page 41 and 42: thousand Muslims. The unbelievers b
  • Page 43 and 44: eliminate all its benefits. The fou
  • Page 45 and 46: According to some Islamic scholars,
  • Page 47 and 48: page of the fourth edition of his b
  • Page 49 and 50: enewed. Please see the chapter deal
  • Page 51 and 52: ecome a kâfir. As a matter of fact
  • Page 53 and 54: and another person says, “Then we
  • Page 55 and 56: entire group of people, be there fi
  • Page 57 and 58: “Bismillâh-ir-Rahmân-ir-Rahîm,
  • Page 59 and 60: two kinds of makrûh: Karâhat-i-ta
  • Page 61 and 62: asked: ‘You observe all kinds of
  • Page 63 and 64: and to make a tayammum in want of w
  • Page 65 and 66:

    of rukû’: To make the rukû’ t

  • Page 67 and 68:

    ghusl made will not be sahîh if th

  • Page 69 and 70:

    draw a comparison of crownings and

  • Page 71 and 72:

    e done when imitating the Mâlikî

  • Page 73 and 74:

    wire. He did not say that it would

  • Page 75 and 76:

    Ghusls that are wâjib: It is wâji

  • Page 77 and 78:

    ghusl and to perform namâz and to

  • Page 79 and 80:

    in 981 [1573], Birgi, Aydın, Turke

  • Page 81 and 82:

    women are menstrual (haid). Accordi

  • Page 83 and 84:

    then her ’âdat has changed, and

  • Page 85 and 86:

    5- In a succession of five days of

  • Page 87 and 88:

    following its cessation, that the b

  • Page 89 and 90:

    Husraw ‘rahima-hullâhu ta’âl

  • Page 91 and 92:

    the second period of purity were fo

  • Page 93 and 94:

    4- To wash one’s fect, including

  • Page 95 and 96:

    person with an ’udhr, (which is e

  • Page 97 and 98:

    after using) a miswâk yield more t

  • Page 99 and 100:

    canal to become wet and fall. [If t

  • Page 101 and 102:

    inûrika yawma tebyaddu wujûhu awl

  • Page 103 and 104:

    There are five obligatory essential

  • Page 105 and 106:

    miss the Friday prayer. [For, there

  • Page 107 and 108:

    than half of a person’s limbs of

  • Page 109 and 110:

    There are four kinds of istinjâ: T

  • Page 111 and 112:

    Subhânaka) it is sunnat to say,

  • Page 113 and 114:

    is makrûh tahrîmî for women to r

  • Page 115 and 116:

    Mahsher, eighty of the lines made u

  • Page 117 and 118:

    only the first one you hear and, if

  • Page 119 and 120:

    al-kerîm (on the radio, etc.) or t

  • Page 121 and 122:

    together is called Azân-i-jawq. A

  • Page 123 and 124:

    jamâ’at) and for a Muslim who is

  • Page 125 and 126:

    “Rabbanâ laka-l-hamd,” after s

  • Page 127 and 128:

    8- If you are with the jamâ’at,

  • Page 129 and 130:

    salâmat (salvation, safety)! Pleas

  • Page 131 and 132:

    your hands from the floor (or praye

  • Page 133 and 134:

    can hear them. 13- To say, “Lâ h

  • Page 135 and 136:

    dâira set (for the date) is moved

  • Page 137 and 138:

    ‘kerrem-Allâhu wajhahu wa radiy-

  • Page 139 and 140:

    exactly as he did when he was behin

  • Page 141 and 142:

    NAMÂZ DURING LONG-DISTANCE JOURNEY

  • Page 143 and 144:

    same ’udhrs as the aforesaid ones

  • Page 145 and 146:

    stated: “O my Ummat and Sahâba!

  • Page 147 and 148:

    1- The Dâr-i-jelâl is of white n

  • Page 149 and 150:

    PRAYERS NOT PERFORMED WITHIN THEIR

  • Page 151 and 152:

    [Muhammad Amîn Ibni ’Âbidîn

  • Page 153 and 154:

    hullâhu ta’âlâ’ ferreted out

  • Page 155 and 156:

    ecome six. The tertîb, (i.e. the f

  • Page 157 and 158:

    thing. For, omitted namâzes must b

  • Page 159 and 160:

    to the same poor person or to anoth

  • Page 161 and 162:

    unanimously made by Islamic savants

  • Page 163 and 164:

    amount from their wages. If the im

  • Page 165 and 166:

    the minaret, (which in turn is outs

  • Page 167 and 168:

    something which is wâjib or sunnat

  • Page 169 and 170:

    ‘rahima-hullâhu ta’âlâ’ st

  • Page 171 and 172:

    egins to perform his namâzes again

  • Page 173 and 174:

    first qawl. The invalid’s ablutio

  • Page 175 and 176:

    perform namâz with signs if it is

  • Page 177 and 178:

    you need to make a ghusl.) 3- To de

  • Page 179 and 180:

    3- ’Abdullah ibni Mes’ûd ‘ra

  • Page 181 and 182:

    someone about to die and thereby to

  • Page 183 and 184:

    ’Umar, ’Alî, ’Uthmân, and

  • Page 185 and 186:

    after the farz part of night prayer

  • Page 187 and 188:

    of worship. [Please review the chap

  • Page 189 and 190:

    TO PAY ZAKÂT The proof-texts for t

  • Page 191 and 192:

    their money at harâm places or who

  • Page 193 and 194:

    their weight must be taken as the b

  • Page 195 and 196:

    permissible to pay the poor clothes

  • Page 197 and 198:

    twenty mithqal of gold when it is c

  • Page 199 and 200:

    By the same token, paper bills cann

  • Page 201 and 202:

    niyyat (intention) of zakât will s

  • Page 203 and 204:

    get up for the (late-night meal cal

  • Page 205 and 206:

    If a person intentionally breaks (b

  • Page 207 and 208:

    fasting) by night or any time befor

  • Page 209 and 210:

    9- If one dies with îmân, it, (i.

  • Page 211 and 212:

    [As is stated by Ibni ’Âbidîn

  • Page 213 and 214:

    person to perform hajj: 1- To be a

  • Page 215 and 216:

    guarantees a person’s rizq (suste

  • Page 217 and 218:

    Islam,) and it incurs the severest

  • Page 219 and 220:

    19- To make a false statement under

  • Page 221 and 222:

    68- To laugh with an uproarious lau

  • Page 223 and 224:

    72- Suicide, i.e. to kill oneself,

  • Page 225 and 226:

    9- ’Abdullah ibni ’Umar ‘radi

  • Page 227 and 228:

    talks, sounds, and dresses like a w

  • Page 229 and 230:

    [That Qardâwî is a man of religio

  • Page 231 and 232:

    two parts are equal in carrying out

  • Page 233 and 234:

    and knowledgeable person, on the ot

  • Page 235 and 236:

    admonish one’s Mu’min brother;

  • Page 237 and 238:

    CONCERNING VIRTUES of the SAHÂBA O

  • Page 239 and 240:

    deserve) your blessed praise!” Th

  • Page 241 and 242:

    6- In return for each and every mor

  • Page 243 and 244:

    without performing the farzes, All

  • Page 245 and 246:

    CONCERNING MARRIAGE There are many

  • Page 247 and 248:

    stated: “If a woman comes to our

  • Page 249 and 250:

    upon her until she asks her husband

  • Page 251 and 252:

    husband is opposed to her doing so.

  • Page 253 and 254:

    invalid, the woman’s mahram relat

  • Page 255 and 256:

    fourth and fifth fascicles of Endle

  • Page 257 and 258:

    Everyone shall die when their time

  • Page 259 and 260:

    angels hold his soul from the botto

  • Page 261 and 262:

    (Allâhu ta’âlâ), people with s

  • Page 263 and 264:

    Thereafter the Angel of death takes

  • Page 265 and 266:

    When they take off her clothes and

  • Page 267 and 268:

    CONCERNING THE DEATHS of the WRONGE

  • Page 269 and 270:

    CONCERNING the DISBELIEVER’S DEAT

  • Page 271 and 272:

    O My slave, you are alone now; they

  • Page 273 and 274:

    TO VISIT GRAVES and TO READ (or REC

  • Page 275 and 276:

    visiting those blessed places; if w

  • Page 277 and 278:

    THIRD VOLUME, NINTH LETTER The nint

  • Page 279 and 280:

    So much dhikr should he make that n

  • Page 281 and 282:

    They are organizing funeral process

  • Page 283 and 284:

    FINAL REMARKS FROM BOOKLET FOR WAY

  • Page 285 and 286:

    from the snares set by those insidi

  • Page 287 and 288:

    wa tutahhirunâ wa tubellighunâ bi

30-Days-Booklet-2015-Final-Kids
peRFORMING FASTING IN INDONESIA: SOCIAL ... - RCSD
Ramadan Guide
The Way of Prohet Muhammad - pbuh
PROGRAM BOOKLET
The Only Way out Guide for Truth Seekers
Quran one sheet.pdf - Galeuk.com galeuk
Mercy Book eBook Posting - Downtown Islamic Center
Seadet-i Ebediyye - Endless Bliss Fourth Fascicle
O Son !
Seadet-i Ebediyye - Endless Bliss Fifth Fascicle
Seadet-i Ebediyye - Endless Bliss Second Fascicle
Seadet-i Ebediyye - Endless Bliss First Fascicle
Seadet-i Ebediyye - Endless Bliss Sixth Fascicle
Seadet-i Ebediyye - Endless Bliss Third Fascicle
Ethics of Islam
The Sunni Path
Belief and Islam
Islams Reformers
The Proof of Prophethood
Could Not Answer
Advice for the Muslim
Confessions of a British Spy and British Enmity Against Islam
Why Did They Become Muslims