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

commit other wrong acts.

commit other wrong acts. Learned people do not commit other wrong acts, either. The Enbiyâ and the Awliyâ avoid all sorts of doubtful acts as they fast. There are three kinds of ’Iyd, depending on the people who celebrate it after fasting: ’Iyd of unlearned people; ’Iyd of learned people; and ’Iyd of Enbiyâ and Awliyâ. Unlearned people (break their fast and) have (the meal called) iftâr in the evening, eating and drinking whatsoever they like, and say, “This is our ’Iyd.” Learned people as well have iftâr in the evening, but they say, “It is our ’Iyd if Allâhu ’adhîm-ush-shân is pleased with our fasting.” And they think pensively, “What will become of us if He is not pleased with our performance!” The ’Iyd of Enbiyâ and Awliyâ is ru’yetullah. They have deserved the grace of Allâhu ‘adhîm-ushshân. There are five kinds of ’Iyd for all Believers: 1 st. one is when the angel on a Believer’s left hand side cannot find anything in the name of evil acts. 2 nd one is when, during a Believer’s agony of death (sekerâtul-mevt), angels of glad tidings come onto him and greet him and give him the good news that he is a Believer and bound for Paradise. 3 rd one is when a Believer arrives in his grave and finds himself in one of the Gardens of Paradise. 4 th one is when a Believer finds himself sitting with Enbiyâ and Awliyâ and ’Ulamâ and Sulehâ in the shade under the ’Arsh-ur- Rahmân on the day of Rising. 5 th one is when a Believer has answered all the questions that he shall be asked at seven places throughout his trek along the bridge called ‘Sirât’, which is thinner than a hair, sharper than a sword, and darker than a night’s darkness, and which is a way of a thousand years downhill, a thousand years uphill, and a thousand years level. If he fails to answer the questions, he shall be tormented for a thousand years for each failure. Of the seven questions, the first one shall be on îmân, the second one shall be on namâz, the third one shall be on fasting, the fourth one shall be on hajj, the fifth one shall be on zakât, the sixth one shall be on rights of creatures, and the seventh one shall be one ghusl, on istinjâ, and on ablution. (Istinjâ means cleaning one’s front or back after urination or defecation, which is explained in detail in the sixth chapter of the fourth fascicle of Endless Bliss.) – 204 –

If a person intentionally breaks (before sunset) his fast for which he made niyyat before the time of imsâk, he will have to make both kaffârat and qadâ. (Breaking) a supererogatory fast or a fast of qadâ (within the distance) does not necessitate kaffârat. For making kaffârat, a slave is manumitted. A person who cannot afford it fasts for sixty days running and outside of the days of Ramadân and the five days on which it is harâm to fast. In addition, he fasts with the intention of qadâ for as many days as the number of days whereon he broke his fast (prematurely). [It is harâm to fast on the first day of the ’Iyd of Ramadân or on any of the four days of the ’Iyd of Qurbân.] A person who cannot afford it, either, he feeds sixty poor people twice daily for one day or one poor person twice daily for sixty days. Or he gives each and every one of them property whose amount is equal to that which is paid as fitra. For making qadâ of one day’s fast, you fast for one day. Five people do not have to make kaffârat. The first one is an ailing person. The second one is a musâfir, (i.e. one who is on a long-distance journey called safar.) The third one is a woman undergoing lactation and who did not fast lest it should be harmful. The fourth one is a pîr-i-fânî. The fifth one is a person who fears dying of hunger or thirst. When their ’udhrs no longer exist, these people will have to make qadâ only a day for a day. As for niyyat for a yevm-i-shekk, [1] there are a few kinds of it: For a yevm-i-shekk it is permissible, although with kerâhat, to make niyyat (to fast) for a day in Ramadân or for another fast that is wâjib or to make niyyat to fast for a day in Ramadân, if it is Ramadân, or for a fast that is nâfila (supererogatory) or which is not wâjib, if it is not (a day in) Ramadân. Another kind of niyyat is one that is without kerâhat and which is made for sheer fasting or for (a fast in) Sha’bân, which means to make niyyat for a nâfila fast. (Kerâhat means something, e.g. a manner, a time, wherein it is not liked or advised by our blessed Prophet ‘sall-Allâhu ’alaihi wa sallam’ to perform a certain act such as an act of worship. If that act is a supererogatory one, it should not be done within a time of kerâhat. If it is an act that is farz and which you have not done it [1] It means a doubtful day, lexically. In the Islamic terminology, it means a day that is not certainly known to be the first day of Ramadân or the last day of Sha’bân. – 205 –

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