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

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articles with the intention of zakât to one of you poor acquaintances or relatives. Now you have paid zakât for your paper bills (by giving gold articles equal in weight to the gold coins which are equal in value to calculated amount of the paper bills to be paid as zakât). Thereafter the poor person donates the gold coins as a gift to you, and you in turn pay your debt by returning the gold articles to the lender. Since the zakât has been paid, you, the rich person, give some of the paper bills in your possession and which you have reserved for the purpose of paying zakât to the poor person. You can spend the remainder doing all sorts of charity you wish. If the poor person also wishes to attain a share from the thawâb that the charity yields, he sells you the gold coins that he has received as zakât. Thereafter he returns the paper bills to you and appoints you his deputy to dispense charity on his behalf. Sayyid ’Abd-ul-Hakîm Arwâsî ‘rahmatullâhi ’alaih’ (1281 [1865 A.D.], Başkale, Van, Turkey–1362 [1943], Ankara), an expert in the teachings of all four Madhhabs, stated: “The value of paper money is a nominative value. When it is demonetized, it loses its value. Therefore, it is not permissible to pay fitra and/or zakât in paper money. The zakâts that you paid in paper money in the past should be made qadâ of, (i.e. reperformed,) by way of dawr with gold. All sorts of monetary acts of worship, with the exception of hajj, can be made qadâ of by way of dawr.” (Please see the twentyfirst chapter of the fifth fascicle of Endless Bliss for ‘dawr’.) It says as follows in Durr-ul-mukhtâr: If Bâghîs, i.e. Muslims who revolted against the government and seized power, and oppressive Muslim rulers collect the zakât of animals and the zakât (called ’ushr) of crops and dispense them (in manners and) at places commanded by Allâhu ta’âlâ, the property thereby collected (from Muslims) becomes zakât (and ’ushr) (of those Muslims). If, however, the so-called property is dispensed (otherwise and) at other places, that property collected will not stand for zakât (and/or ’ushr). Owners of the property will have to pay zakât (and/or ’ushr) again by dispensing it to poor Muslims. If the aforesaid authorities collect the zakât for commercial property and the zakât for money, it will not stand for zakât, according to a vast majority of Islamic savants. The fatwâ given agrees with their ijtihâd. According to other Islamic savants, since those oppressive rulers who collect them are Muslims (at the same time) and the property thereby collected belongs to the people by right, they will be held as poor people, and hence property paid to them with the – 200 –
niyyat (intention) of zakât will stand for zakât.” Ibni ’Âbidîn’s account of the matter is as follows: “This rule applies also to property and money collected as taxes or duties or in any other nomenclature. The more common scholarly argument that property thereby collected will not stand for zakât despite the intention is the sahîh one. In other words, tyrannical Muslim rulers do not have the right to collect zakât for people’s property.” That the fatwâ agrees with this ijtihâd is written in Tahtâwî’s annotation (to the aforesaid book). As is seen, zakât paid for animals and ’ushr (paid for crops) will be sahîh (valid in Islam) only if the government who collects them is a Muslim government and dispenses them to people who have dues from the four departments of the State Treasury called Beyt-ul-mâl. None of the taxes paid to the government, according to most Islamic savants, will stand for zakât for property or money. There is a scholarly report stating that it will be permissible on condition that the government to collect them be known to be a Muslim government and the property and the money be given with the intention of zakât. The source of this report, however, is a da’îf (weak) one. (Please scan the sixth chapter of the second fascicle of Endless Bliss for the technical meaning of ‘da’îf.) Come on, o my brother, have reason and get over this obduracy! Your life is so valuable, do not waste it in superfluity! Protect your heart against the desires of the nafs! Let your inside, like your outside, attain purity! When gold is commingled with copper, Will the money-changer receive it with jollity? Do not boast with your diploma from a high school! Think before you talk, lest you be involved in oddity! Find a person of ma’ârif and harken to him! So that from Haqq you attain kindness so plenty! Go to the ocean of Haqîqat and dive therein, And come up with something superb in quality! Do not let an ignorant graduate mislead you! The early scholars show you the way to purity! – 201 –
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Hakikat Kitabevi Publications No: 2
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Allâhu ta’âlâ ’alaihi wa sal
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BOOKLET for WAY TO PARADISE Al-hamd
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made about his compatriot are among
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unending torment. If a kâfir has
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e believed, regardless of whether h
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kept in prison until she becomes a
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of Kemâl such as His creating eart
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would be incapable and imperfect if
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and four Books named in the Qur’
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WA-L-YAWM-IL-ÂKHIRI: Also, I belie
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kerîm purports: “A person who in
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5- To cease from gratitude for havi
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and/or not to show due respect upon
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Îmân-i-maqbûl is the îmân of B
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means to believe and confirm the si
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There are three kinds of dhikr made
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guide of both our Madhhab in i’ti
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hundred and seventeenth sinful act:
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oys to dance or play games with the
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thousand Muslims. The unbelievers b
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eliminate all its benefits. The fou
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According to some Islamic scholars,
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page of the fourth edition of his b
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enewed. Please see the chapter deal
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ecome a kâfir. As a matter of fact
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and another person says, “Then we
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entire group of people, be there fi
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“Bismillâh-ir-Rahmân-ir-Rahîm,
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two kinds of makrûh: Karâhat-i-ta
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asked: ‘You observe all kinds of
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and to make a tayammum in want of w
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of rukû’: To make the rukû’ t
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ghusl made will not be sahîh if th
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draw a comparison of crownings and
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e done when imitating the Mâlikî
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wire. He did not say that it would
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Ghusls that are wâjib: It is wâji
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ghusl and to perform namâz and to
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in 981 [1573], Birgi, Aydın, Turke
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women are menstrual (haid). Accordi
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then her ’âdat has changed, and
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5- In a succession of five days of
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following its cessation, that the b
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Husraw ‘rahima-hullâhu ta’âl
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the second period of purity were fo
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4- To wash one’s fect, including
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person with an ’udhr, (which is e
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after using) a miswâk yield more t
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canal to become wet and fall. [If t
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inûrika yawma tebyaddu wujûhu awl
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There are five obligatory essential
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miss the Friday prayer. [For, there
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than half of a person’s limbs of
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There are four kinds of istinjâ: T
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Subhânaka) it is sunnat to say,
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is makrûh tahrîmî for women to r
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Mahsher, eighty of the lines made u
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only the first one you hear and, if
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al-kerîm (on the radio, etc.) or t
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together is called Azân-i-jawq. A
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jamâ’at) and for a Muslim who is
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“Rabbanâ laka-l-hamd,” after s
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8- If you are with the jamâ’at,
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salâmat (salvation, safety)! Pleas
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your hands from the floor (or praye
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can hear them. 13- To say, “Lâ h
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dâira set (for the date) is moved
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‘kerrem-Allâhu wajhahu wa radiy-
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exactly as he did when he was behin
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NAMÂZ DURING LONG-DISTANCE JOURNEY
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same ’udhrs as the aforesaid ones
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stated: “O my Ummat and Sahâba!
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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
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Page 161 and 162: unanimously made by Islamic savants
Page 163 and 164: amount from their wages. If the im
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Page 167 and 168: something which is wâjib or sunnat
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Page 173 and 174: first qawl. The invalid’s ablutio
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Page 179 and 180: 3- ’Abdullah ibni Mes’ûd ‘ra
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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
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Page 199: By the same token, paper bills cann
Page 203 and 204: get up for the (late-night meal cal
Page 205 and 206: If a person intentionally breaks (b
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Page 209 and 210: 9- If one dies with îmân, it, (i.
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Page 213 and 214: person to perform hajj: 1- To be a
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Page 219 and 220: 19- To make a false statement under
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Page 225 and 226: 9- ’Abdullah ibni ’Umar ‘radi
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Page 229 and 230: [That Qardâwî is a man of religio
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Page 233 and 234: and knowledgeable person, on the ot
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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
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Page 245 and 246: CONCERNING MARRIAGE There are many
Page 247 and 248: stated: “If a woman comes to our
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husband is opposed to her doing so.
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invalid, the woman’s mahram relat
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fourth and fifth fascicles of Endle
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Everyone shall die when their time
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angels hold his soul from the botto
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(Allâhu ta’âlâ), people with s
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Thereafter the Angel of death takes
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When they take off her clothes and
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CONCERNING THE DEATHS of the WRONGE
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CONCERNING the DISBELIEVER’S DEAT
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O My slave, you are alone now; they
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TO VISIT GRAVES and TO READ (or REC
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visiting those blessed places; if w
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THIRD VOLUME, NINTH LETTER The nint
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So much dhikr should he make that n
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They are organizing funeral process
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FINAL REMARKS FROM BOOKLET FOR WAY
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from the snares set by those insidi
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wa tutahhirunâ wa tubellighunâ bi
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Miftah-ul-Janna (Booklet for way to Paradise)

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