8 months ago

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

occasions other than

occasions other than khutbas. They advised them to learn Arabic for the purpose of understanding the khutbas as well and learning Islam well. We should imitate those savants in this respect as well.] It is bid’at to go contrary to them by performing khutbas in languages other than Arabic. It is makrûh tahrîmî to do so. It is bâtil to call the former case ‘tahrîmî and the latter case ‘tenzîhî’. For, makrûh tenzîhî means to omit an act that is sunnat. Because Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ always performed all his khutbas only in the Arabic language, it is wâjib to perform the entire khutba only in the Arabic language. How can it ever be tenzîhî to omit this act which is wâjib? It is wâjib to avoid doing something which is makrûh tahrîmî. Mawlânâ Bahr-ul-’ulûm ‘rahima-hullâhu ta’âlâ’ states as follows in Erkân-ul-arba’â: “It is wâjib not to do something that is makrûh tahrîmî. To do that act of makrûh means to disobey a (commandment called) wâjib.” A person who always commits an act that is makrûh tahrîmî is not an ’âdil Muslim. Ibni ’Âbidîn ‘rahima-hullâhu ta’âlâ’ states as follows on the authority of Ibni Nujaym ‘rahima-hullâhu ta’âlâ’ as he begins his discourse on the wâjibs of an ablution in his book entitled Radd-ul-muhtâr: “It is a venial sin to commit something that is makrûh tahrîmî. Persistence in committing venial sins divests a Muslim of his ’adâlat. [1] (In other words, several venial sins committed or a certain venial sin committed several times add up to a grave sin. And a grave sin committed frankly causes a Muslim to lose his ’adâlat, so that he is no longer an ’âdil Muslim.)” For that matter, khatîbs who perform khutbas in their translations lose their ’adâlat and become fâsiq Muslims. (Incidentally a fâsiq Muslim is a Muslim who commits one of the grave sins openly. Examples of grave sins are: Not to perform, without an ’udhr, one of the open commandments of Islam or to commit one of its prohibitions (harâms) frankly.) It is makrûh tahrîmî to perform namâz behind such people, (i.e. to join a namâz in jamâ’at conducted by one of them.) It is written in the book entitled Nûrul-îdhâh, (by Abûl-Ikhlâs Hasan bin ’Ammâr Shernblâlî ‘rahmatullâhi ta’âlâ ’alaih’, 994 – 1069 [1658 A.D.], Egypt,) and in Ibni ’Âbidîn: “It is makrûh for a slave or a villager or an illegitimate boy, if they are unlearned, and for a bid’at holder, even if he is a learned person, to act as imâm (and conduct a namâz in jamâ’at). It is sinful to let them act as imâm (and conduct a namâz that you are to perform in jamâ’at).” ’Allâma Ibrâhîm Halabî [1] Please scan the second chapter of the fifth fascicle of Endless Bliss. – 168 –

‘rahima-hullâhu ta’âlâ’ states in Halabî-i-kebîr: “Muslims who let fâsiq people be imâm (and conduct the namâzes that they perform in jamâ’at) will have committed a sin (by doing so). For, it is makrûh tahrîmî to let fâsiq people be imâm.” It is written in Merâq-il-felâh: “It is makrûh to let a fâsiq person be imâm (and conduct a namâz in jamâ’at) even if he is learned (in Islam). For, he is slack in adapting himself to Islam. It is wâjib to treat him with contempt. To let him be imâm means to respect him. If you cannot prevent him from conducting namâz in jamâ’at, then you must perform Friday namâz and all other namâzes in another mosque.” As ’Allâma Tahtâwî ‘rahima-hullâhu ta’âlâ’ explains this passage, he says: “It is makrûh tahrîmî (for Muslims) to let a fâsiq person to be imâm (and conduct their namâzes in jamâ’at).” You should not cause the khatîb to perform the khutbas in a language other than Arabic. It is sinful to cause it. Ibni ’Âbidîn ‘rahima-hullâhu ta’âlâ’ states in Radd-ul-muhtâr: “Namâz (in jamâ’at) should not be performed behind a fâsiq imâm. You should look for an imâm who is not fâsiq. Friday namâz is a different matter. However, even Friday namâz is makrûh to perform behind a fâsiq imâm if it is being performed in various mosques of the city. For, in that case it would be possible to perform it behind another imâm. The book entitled Fat-h-ulqadîr [1] renders the same account.” Therefore, you should not perform it behind an imâm who performs the khutba also in its translation in a second language instead of performing it only in Arabic and you should search for an imâm who performs the khutba only in Arabic and perform Friday prayer behind that imâm, (i.e. you should join the namâz in jamâ’at conducted by that imâm.) For details, read the book entitled Et-tahqîqât-us-seniyya fî-kerâhat-il-khutba-t-i-bi-ghayri-l-’arabiyya wa qirâatiha bi-l- ’arabiyyat-i-ma’a terjemetihâ bi-ghayr-il-’arabiyyati. Here we end our translation from ’Allâma Muhammad Temîmî Madrasî’s writing. The writing above, which was written in Arabic in India in 1349 [1931 A.D.], was endorsed and undersigned by India’s highest thirteen Islamic scholars. Alongside this historic fatwâ, Arabic fatwâs of Indian scholars from Diobend and Bâqiyât-us-sâlihât [1] It was written by Ibni Humâm ‘rahmatullâhi ta’âlâ ’alaih’ (730 [1388 A.D.] – 861 [1456]) as a commentary to Hidâya, which in turn had been written by Burhânaddîn Merghinânî ‘rahmatullâhi ta’âlâ ’alaih’ (593 [1197 A.D.] – martyred by the hordes of Jenghiz Khân.) – 169 –

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