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

2– To use miswâk,

2– To use miswâk, (which is a twig from a tree called erâq.) [1] 3– To wear clean clothes. 4– Tebkîr, [which means to go to the mosque early for Friday prayer. During the (era called) Zamân-i-Se’âdet, (i.e. the blessed time of felicity during which the Best of Mankind, Rasûlullah ‘sall- Allâhu ’alaihi wa sallam’, and his earliest four Khalîfas, Hadrat Abû Bakr and Hadrat ’Umar and Hadrat ’Uthmân and Hadrat ’Alî ‘radiy-Allâhu ’anhum ajma’în’ lived,) the Sahâba ‘radiy- Allâhu ta’âlâ ’anhum ajma’în’ would not disperse after morning prayer (on Friday); they would disperse after Friday prayer. What this Ummat, (i.e. Muslims,) neglected first, was the behaviour that is sunnat and which is termed tebkîr.] 5– To make a ghusl, (which is explained in the fourth chapter of the fourth fascicle of Endless Bliss.) 6– To pronounce the benediction called Salawât, (which is pronounced over the blessed soul of our Prophet ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ and which reads as follows: “Allâhumma salli ’alâ sayyidinâ Muhammadin wa ’alâ [âlihi wa sahbihi] ajma’în.”) The are five makrûhs to be avoided on Friday: 1– To make salâm, (i.e. to greet as prescribed by Islam,) as the khatîb makes the khutba. (Greetings prescribed by Islam are explained in detail in the sixty-second chapter of the third fascicle of Endless Bliss.) 2– To read (or recite) the Qur’ân al-kerîm (as the imâm makes the khutba). 3– To say, “Yerhamukallah,” to a person who sneezes (and then says, “Al-hamd-u-li-llah,”) (as the imâm makes the khutba.) 4– To eat and drink (during Friday prayer and its khutba). 5– To commit an act that is makrûh. [An act of makrûh, for instance, is the khatîb’s making a rather long speech in the name of khutba.] After the first azân of Friday, which is performed (called) on [1] Please see the thirteenth paragraph under the heading, ‘Adabs of ablution’ in the second chapter of the fourth fascicle of Endless Bliss, or enter Google and type the word ‘miswâk’ to see how Islam taught us, more than fourteen hundred years ago, how to take care of our teeth, mouth, and alimentary canal. – 164 –

the minaret, (which in turn is outside [of] the mosque,) the khatîb performs the initial sunnat of the Friday prayer near the minbar. Thereafter he comes before the minbar, says a short prayer, standing in the Qibla direction, mounts the minbar, sits with his face towards the jamâ’at, and listens to the second azân. Thereafter he stands up and begins to perform the khutba. [People called Wahhâbîs are not in the Madhhab of Ahl assunna. They are without a certain madhhab. They are called Wahhâbîs or Nejdîs. Wahhâbîsm was founded by British conspirators. They established it by using an ignoble and ignorant man of religion from Nejd and named Muhammad the son of ’Abd-ul-wahhâb. They call non-wahhâbî Muslims disbelievers in their books. They write that it is permissible to kill those nonwahhabite people and to seize their wives, daughters and possessions as ghanîmat. Lavishly bribing ignorant and lâmadhhabî men of religion to collusion, they mould them into wahhâbîs and send them to wahhâbî centers called Râbita-t-ul ’âlam-il-islâmî and which they established in countries the world over. Dubbing their anti-Islamic publications ‘Fatwâs issued by universal unity of Islamic scholars’, they spread them over all Muslim countries. During the yearly season of pilgrimage they hand them out gratis to hadjis (Muslim pilgrims). In one of their writings it says: “It is farz for women to perform Friday prayer.” They use force to send women out for Friday prayer. They perform namâz in mixed groups where men and women perform the same namâz in jamâ’at. It says in another one of their publications: “Khutbas of Friday and ’Iyd should be read in a language intelligible to (the Muslims making up) the jamâ’at. It should not be read in the Arabic language.” True Islamic scholars in Muslim countries disprove such fatwâs of theirs by adducing proof-texts. Some of these true confutations are the fatwâs issued by the scholars of Ahl as-Sunnat in various parts of India. For instance, ’Allâma hibr-un-nihrir wa-l-fehhâma sâhib-ut-taqrîr wat-tahrîr Mawlânâ Muhammad Temîmî bin Muhammad Madrasî ‘nevver-Allâhu merqadehu’, Muftî of Madras, states as follows: It is makrûh to perform, (i.e. to read, recite or say,) the khutba in a language other than Arabic or to perform it both in Arabic or in its translation in another language. It is wâjib to perform the entire khutba in the Arabic language. For, Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ performed all his khutbas in the Arabic language. It is stated in the chapter dealing with namâzes of ’Iyd of the book entitled Bahr-ur-râsiq: “Nâfila (supererogatory namâzes, – 165 –

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