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

42– Arrogance,

42– Arrogance, to think of oneself as superior. 43– For a person in his death bed to disinherit a heir (somehow). 44– To be avaricious and very miserly. 45– To be fond of the world, [harâms, that is.] 46– Not to be afraid of torment to be inflicted by Allâhu ta’âlâ. 47– If a certain thing is harâm, not to believe that it is harâm. 48– If a certain thing is halâl, not to believe that it is halâl. 49– To believe a fortune-teller’s words about people’s fortunes and about the ghayb (unknown, future). 50– To abandon one’s religion, to become a murtadd (renegade). 51– To look at someone else’s wife or daughter without an ’udhr to do so. 52– For women to wear men’s clothes. 53– For men to wear women’s dresses. 54– To commit sins within the harem-i-sherîf. 55– To call the azân or to perform namâz before prayer time comes. 56– To disobey state authorities, to violate laws. 57– To liken your wife’s mahram parts to your mother’s mahram parts. 58– To swear at one’s wife’s mother. 59– To aim a gun to each other. 60– To eat or drink a dog’s leftovers. 61– To taunt (someone) about the favours you have done (them). 62– For men to wear silk clothes. 63– To persist in remaining ignorant. [To not learn the belief of Ahl as-sunnat, farzes, harâms, and all sorts of necessary learnings.] 64– To swear on names other than the Name of Allâhu ta’âlâ or by mentioning names other than those which are stated by Islam. 65– To run away from knowledge. 66– Not to understand that ignorance is an evil. 67– To persistently carry on with committing venial sins. – 220 –

68– To laugh with an uproarious laughter without an ’udhr to do so. 69– To remain junub for such a legnth of time as will cause you to miss one of the daily prayer times. 70– To have sexual intercourse with your wife during her menstrual or lochial period. 71– To make melody. To sing indecent songs. To play musical instruments. Mirzâ Maz-har-i-Jân-i-Jânân ‘rahima-hullâhu ta’âlâ’, one of India’s greatest Islamic scholars, states as follows in his book entitled Kalimât-i-tayyibât and in Persian: “It is a unanimous statement (by Islamic scholars) that it is harâm to play any kind of musical instrument or to listen to them being played. There is a scholarly statement that the flute is the only instrument that is makrûh to play and that it is mubâh (permitted) to play the drum at a wedding. [As the Qur’ân al-kerîm is being read or recited melodiously or the azân is being performed melodiously, it is harâm if the meaning is changed or a phoneme is reiterated (so as to change the meaning). It is stated as follows in the book entitled al-Fiqh-u-’alal-Madhâhib-ul-erba’a: “It is harâm to perform the azân melodiously. It is not permissible to listen to such performances.” It is called teghannî or simâ’ to read (or recite) a well-proportioned utterance in a well-proportioned voice. Teghannî means to utter, (read or recite) in a mellifluous voice that is pleasing to hear. There are two kinds of reading (or reciting) the Qur’ân al-kerîm or performing the azân or the mawlid or ilâhîs (eulogies) with teghannî: 1– Teghannî that is sunnat and which therefore yields thawâb, (i.e. rewards in the Hereafter. It is to perform them in keeping with the science that is called ‘tejwîd’ (and which teaches how to read or recite the Qur’ân al-kerîm properly). Teghannî of this kind invigorates hearts and souls. 2– Teghannî that is forbidden, harâm, is to perform them melodiously and musically. This kind of teghannî causes mispronunciation; It distorts the phonemes and changes their meanings. Tunes produced by such performers sound pleasant and sweet to the nafs al-ammâra. They make people overcome by their own nafses weep, cry and frolic about, which in turn makes them unaware about the meanings and makes it impossible for their hearts and souls to get over oblivion and illness. – 221 –

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