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

They

They should say, “Innâ lillah wa innâ ilaihi râji’ûn,” whenever they hear sad news. They should make tawba and istighfâr whenever they say (or do) something wrong. (To make tawba means to repent for a certain sin, to be resolved and to promise Allâhu ta’âlâ not to repeat the sin. To make istighfâr means to say, “Estaghfirullah,” and thereby to beg Allâhu ta’âlâ for forgiveness.) They should often say the Kalima-i-tayyiba, i.e. say, “Lâ ilâha il-l-Allâhu wahdahu lâ sherîka leh, lehul-mulku wa lehul-hamdu wa huwa ’alâ kulli shey’in qadîr.” They should often say the Kalima-i-sherîfa, i.e. say, “Esh-hedu an lâ ilâha il-l-Allah wa esh-hedu anne Muhammadan ’abduhu wa Rasûluh.” They should say the following, day and night: 1– “Estaghfirullah.” 2– “Subhân-Allâhi wa-l-hamd-u-lillâhi wa lâ-ilâha il-l-Allâhu wallâhu ekber wa-lâ-hawla wa-lâ quwwata illâ billâh-il’aliy-yil ’adhîm.” CONCERNING AKHLÂQ-I-HAMÎDA (Laudable Moral Qualities) There are some seventy-two moral qualities that would look lovely on a person: Îmân; belief of Ahl as-sunnat; ikhlâs; ihsân; tewâdu’; dhikr-iminnat; nasîhat; tasfiya; ghayrat; ghibta; sekhâ; îsâr; muruwwat; futuwwat; hikmat, shukr; ridâ; sabr; khawf; rejâ; bughd-i-fillah; hubb-i-fillah; hamul; istiwâ-i-dhem wa med-h; mujâhada; sa’y; qasd; ’amal; dhikr-i-mawt; tefwîdh; teslîm; talab-ul-’ilm; selâ-’ahd; injâz-i-wa’d; husn-i-khulq; zuhd; qanâat; rushd; sa’y-i-fi-l-khayrât; riqqat; sewq; hayâ; thebât-i-fî emrillah; unsu billah; shewqu ilâ liqâillah; waqâr; dhekâwat; istiqâmat; adab; firâsat; tawakkul; sidq; murâbata; murâqaba; muhâsaba; muâtaba; kadhm-i-ghaydh; hubb-i-tûl-i-hayâti li ’ibadatihi; tawba; khushû; yaqîn; ’ubûdiyyat; mukâfât; ri’âyat-i-huqûq-i-’ibâd. Tewâdu’ means modesty; dhikr-i-minnat means to know that every tâat (act of obedience to Allâhu ta’âlâ) is owing to guidance, assistance and kindness on the part of Allâhu ’adhîm-ush-shân and to be grateful (to Allâhu ta’âlâ) for that; nasîhat means to – 234 –

admonish one’s Mu’min brother; tasfiya means to expel the akhlâq-i-dhemîma (wicked moral qualities) from one’s heart and beautify it with the akhlâq-i-hamîda; ghayrat means perseverance in one’s faith; ghibta means to yearn for the like of a blessing possessed by someone else; sekhâ and futuwwat (both) mean generosity; îsâr means to see to the solutions for the problems of one’s Mu’min brothers; muruwwat means to be dutiful towards humanity; hikmat means to know one’s ’ilm-i-hâl (Islamic teachings pertaining to Muslim’s religious duties) and to practise one’s knowledge; shukr means to use the blessings at places (and in manners) dictated (by Islam); ridâ means to be pleased with Allâhu ta’âlâ’s prearrangements for you; and sabr means patience for disasters. [Ri’âyat-i-huqûq-i-’ibâd means to be watchful about the rights of the slaves (of Allâhu ta’âlâ), (i.e. people.) The most important ones of the rights of the slaves are the parental rights. With sweet words and a smiling face, we should run to help them and do our best to win their hearts. Next after them come rights of our neighbours, rights of our teachers, conjugal rights, rights of our friends, and rights of our government. We should not lie to anyone or deceive anyone, and we should use measuring instruments properly and pay the worker’s wage before his sweat dries off. It will be treason not to pay our debts on not to pay fares for our journeys by bus or the like. Not to pay taxes to the government is in effect to do injustice to thousands of people. Supposing the government perpetrates oppression and thereupon the oppressed people revolt against the state, that it is not permissible to help the rebels is written in the book entitled Berîqa, in its chapter dealing with fitna, and also in Fatâwâ-i-Hindiyya and in Durr-ul-mukhtâr. It is stated in a hadîth-i-sherîf: “If a person betrays the government Allah will betray him,” i.e. He will abase the rebel and make him despicable [Nibrâs]. For that matter, we should not lend credence to subversive and destructive publications provoking Muslims into revolting against the government and which are authored by people without a certain Madhhab, such as Sayyid Qutb and Mawdûdî. Rebellion is not something justifiable, be it against an oppressive government, and nor is it advisable to support rebels. Ibni ’Âbidîn ‘rahima-hullâhu ta’âlâ’, as he explains that it is harâm for men to wear silk clothes, states: “It is permissible to lay silk materials or to exhibit gold and silver articles without using them during celebrations of occasions such as ’Iyd days and weddings for the mere purpose of carrying out the government’s – 235 –

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