4 months ago

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

invalid who fears that

invalid who fears that their illness may become worse or linger or a medical attendant who fears that their invalid may be left with no one to look after them; having difficulty walking with old age. Walking to and from a mosque for Friday prayer is more meritorious than using a vehicle. It is not permissible to perform namâz with signs sitting on a chair or in an armchair in a mosque. It is bid’at to perform acts of worship in a manner not prescribed by Islam. And it is written in books of Fiqh that it is gravely sinful to commit an act that is bid’at.] A person who is too ill to (perform namâz) turn(ing) towards the Qibla performs it in any possible direction. If the invalid is lying flat on their back, something (soft) should be put under their head so that their face will be in the direction of Qibla. The knees had better be drawn up. If a person (is so ill that they) cannot even make signs with their head, it is permissible for them to leave the namâz to qadâ, (which means to postpone it until the prayer time is over.) A person who becomes ill during namâz carries on performing it as well as they can. If an invalid who is performing namâz sitting recovers during the namâz, they carry on performing it standing. A person who loses his or her mind does not perform namâz. If they recover before five prayer times are over, they make qadâ of the five namâzes. If six prayer times have passed, they do not make any qadâ. It is farz to make haste in making qadâ of a namâz that you failed to perform within its proper time, at least with signs. If a person finds himself on his deathbed before having had time to make qadâ, it will not be wâjib for him to command in his will that an amount of fidya should be paid from the property he leaves behind for the isqât of the namâzes that he did not perform. However, it becomes wâjib for him to do so if he recovers and remains healthy as long as time enough to make qadâ. If he does not command it in his will, it is permissible, according to a scholarly statement, for his walî, or even for an outsider, to perform isqât by spending their own property. Here we end the passage that we borrowed from Ni’met-i-islâm. It is stated as follows in a hadîth-i-sherîf: There are twenty-four acts that bring poverty onto a person: 1– To urinate standing without a darûrat to do so. (A darûrat is a situation that you cannot help and which compels you to do or not to do something.) 2– To eat food while you are (in a state called) junub, (i.e. when – 176 –

you need to make a ghusl.) 3– To despise crumbs of bread ant step on them. 4– To burn onion and garlic peelings. 5– To walk ahead of seniors. 6– To call one’s parents by their names. 7– To pick one’s teeth with twigs from trees or brooms. 8– To wash one’s hands with mud. 9– To sit on a threshold. 10– To make an ablution at a place where one urinates. 11– To put food in unwashed pots and pans. 12– To sew clothes as one is wearing them. 13– To eat onions when hungry. 14– To dry one’s face with one’s skirt. 15– To let spiders live in one’s house. 16– To hurry out of the mosque after performing the morning prayer (in jamâ’at). 17– To go to the market place early and leave there late. 18– To buy bread from a poor person. 19– To pronounce a malediction over one’s parents. 20– To sleep naked. 21– To leave pots and pans without putting a cover on them. 22– To blow out a light such as a candle. 23– To do everything without saying, “Bismillah.” 24– To put on one’s shalwar standing. If a person recites the Sûra “Innâ a’taynâ...,” before going to bed and then entreats, “Yâ Rabbî (O my Allah)! Please wake me up in time for morning prayer tomorrow,” Bi-iznillâhi ta’âlâ, that person will wake up in time for morning prayer. IMPORTANCE of NAMÂZ The book entitled Eshi’at-ul-leme’at (and written by ’Abd-ul- Haqq bin Seyf-ud-dîn Dahlawî ‘rahmatullâhi ta’âlâ ’alaih’, 958 [1551 A.D.] – 1052 [1642], Delhi) contains various hadîth-i-sherîfs stating the importance of namâz. The book is a commentary written in the Persian language to the book of hadîths entitled – 177 –

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