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

qadâ

qadâ should not be performed in lieu of the sunnat of morning prayer. Thereby they will get rid of the grave sin as soon as possible by always performing their qadâ namâzes. When the qadâs have all been performed, the sunnats of the daily five prayers should be performed continuously. For, it is a venial sin to persist in not performing the sunnats without an ’udhr (to prevent one from performing them). And a person who slights a sunnat becomes a kâfir. Although it is farz also to make qadâ as early as of (farz) namâzes that you missed, i.e. those which you failed to perform in time on account of an ’udhr, savants of the Hanafî Madhhab said that it is permissible to delay making qadâ of them until you have performed the sunnats (of the daily five prayers), since it is not sinful to fail to perform a farz namâz within its prescribed time because of an ’udhr. However, this (unanimous) statement of theirs does not mean also that it is permissible to delay farz namâz omitted without an ’udhr. Moreover, to say ‘permissible’ does not mean to say ‘wâjib’ or ‘good’. There is many an act that is said to be ‘permissible’ and which is said to be ‘makrûh’ at the same time. For instance, it is permissible to pay sadaqa-i-fitr to dhimmî disbelievers, yet it is makrûh to do so. (Please see the third chapter of the fifth fascicle of Endless Bliss for sadaqa-i-fitr. Dhimmî means a non-Muslim who lives in a country of Muslims.) Perform namâz, and don’t let your hands touch harâm; Don’t expect to live long, or an endless world! Hold fast to namâz five times, as you are young yet! What you sow here, you will collect in next world. Two people will never remember death at all: One commits harâm, the latter omits prayer! One day these hands will not be able to hold; Tongues that don’t say, “Allah,” will fail to utter! – 188 –

TO PAY ZAKÂT The proof-texts for the fact that (paying) zakât is farz are the forty-third and the hundred and tenth âyat-i-kerîmas of Baqara Sûra. There are twelve people to whom it is not permissible to pay zakât: An insane person; for a dead Muslim’s kefen (shroud); a kâfir (non Muslim); a rich person; one’s usûl (ancestors) and furû’ (posterity); one’s wife; one’s slave; one’s mukâtaba [slave who will be manumited on payment of a certain price]; one’s mudebbera [slave who will attain freedom upon the owner’s death]. As for a woman’s paying zakât to her husband; this is a matter of issue (among Islamic savants); essentially, it should not be done. Supposing you think a certain person is not one of your relatives and yet that person turns out to be one of your children, or he or she turns out to be a disbeliever although you thought that they were a Muslim; these people are not eligible for zakât; but if you have given zakât to one of such people unknowingly, –essentially– repayment is unnecessary. The following eight people are eligible for being paid zakât: 1– A person who is ‘miskîn’ in Islamic terminology. (A Muslim who has no more than a day’s sustenance is termed ‘miskîn’;) 2– Poor Muslims whose property is below the amount of nisâb for Qurbân. (Nisâb means border. It means border between richness and poverty in the Islamic terminology. Nisâb for Qurbân and for the special alms called Fitra differs from that for Zakât. Please see chapters 1, 3, and 4 of the fifth fascicle of Endless Bliss for particulars;) 3– A Muslim in debt; 4– A Muslim charged with collecting property of zakât and ’udhr (amount of a wage); 5– A Muslim who is poor at his present location, rich as he may be back at home; 6– A Muslim who has become poor en route for jihâd or hajj; 7– A slave who has to pay his owner a certain amount of money in return for emancipation; 8– Non-Muslims called muallafa-i-qulûb, who do not exist today. – 189 –

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