2 weeks ago

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

are not

are not for Paradise! Have you forgotten the wrongdoings that you committed as you were living? O you good-for-nothing person! The torment that has been prepared for you is the torment for munâfiqs and unbelievers. For, you had nothing to do with namâz, with zakât, with alms, or with mercy for the poor. You did not avoid harâms, and all your doings were fasâd. You committed backbiting and then said, ‘Allah is kerîm.’ And now, bitter is the torment.” Then Hadrat Haqq subhânahu wa ta’âlâ addresses: “Those munâfiqs did not think of their death even for a day. They were arrogant. They did not observe farzes, sunnats, or wâjibs. So let them see My torment now!” Again, Zebânîs (Angels of Torment) hold his nails by the bottoms and pull his soul through the veins of his chest, taking it up to his pharynx, and then let it go down back again. Again, another voices comes (from Allâhu ta’âlâ), saying: “Didn’t scholars tell you? Didn’t you read Our Book? Didn’t it say: Do not be caught unawares, and do not follow the devil? Didn’t it say: Know that everything is from Allah?” Do not pine for this world, the place for carcasses! Be contented with what Allâhu ta’âlâ has given you, have mercy over His poor slaves, and feed the miskîns! Allâhu ta’âlâ is such a sovereign that He created you and took over Himself to feed you, and if a disaster from Him befalls you ask and beg Him again, and ask Him again to rescue you. Do not say, “I have paid doctors and they have cured me!” Know that it is Allâhu ta’âlâ who has rescued you! Property that you claim to be yours is something trusted to your care. It is no remedy for your sufferings. If it has been obtained by a way that is halâl, you will be called to account for it. Whatsoever Haqq subhânehu wa ta’âlâ has decreed for you, you will take it; no help will come from your property or from your children or from your friends, and you will not escape your end no matter how much you cry and wail and to whatsoever wilderness you flee to. Eventually you will be buried at the place holding the soil of your foreordained grave. Unless the time of your death comes, no one will harm you. Only, you have been commanded to protect yourself against dangers and to adhere to the causes that will be remedy to your sufferings. And whenever Haqq ta’âlâ gives you blessings such as health, property, and children, you rejoice in them and say, “Our Rabb has been kind to us.” But when Allâhu ta’âlâ gives you something disastrous, i.e. when He sends a calamity unto you, you become sad instead of being patient and you forget about gratitude. A voice from Haqq ta’âlâ says: “O My angels! Hold him!” The – 258 –

angels hold his soul from the bottoms of all his hairs, letting him go again thereafter. No one has the power of rescuing a person being tormented by Allâhu ta’âlâ. When the person lying in his death bed sees this torment he laments: Alas, alas, how I wish I had performed the commanded (Islamic) practices as I was in the world, so that I would not be suffering from the policy being inflicted on me now! Again, a voice from Allâhu ta’âlâ says unto the people attending the invalid: “O My arrogant slaves! Go ahead and rescue this friend of yours by spending property! In the world you do not show patience about the disasters coming from Me, and complain about Me. Here, this slave is in torment and his soul has reached his pharynx. Of My Power!” The angels hear this voice and prostrate themselves, saying: “O our Rabb! Your torment is haqq (true, rightful)!” Haqq ta’âlâ informs us about these events in the Qur’ân al-kerîm. Thereafter, another voice comes, bidding the angels to “Hold him.” So severely painful is their hold that not a single hair-root all over his body feels free from torment. The angels shout in tandem: “O the soul of Allah’s disobedient slave! Come on and get out of your body. Today is the day of torment for you, because you had affection for beings other than Allâhu ta’âlâ and you were too arrogant to greet the poor and you did things that were harâm and you deemed wrong to be right, and right to be wrong.” These events are narrated in the Qur’ân al-kerîm. Thereafter that person says to the angels: Allow me a moment’s respite so that I may pull myself together. Presently he sees the Angel of death standing at the bedside. As soon as he sees the Angel of death he begins to tremble, forgetting about the torment he has undergone. When he sees the Angel of death he says: Who are you amidst the torment being inflicted by all these angels, and why are you here? Thereupon death bellows with all the awe it inspires: I am the death which shall take you away from earth, making your children orphans and letting your loathsome worldly relatives inherit from your property. When he hears these words from death, he shudders and turns his face here and there. For, this is the symptom pointed out by the Rasûl-i-ekrem ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ in the following hadîth-i-sherîf quoted in Sahîh-i-Bukhârî: “When he hears the angels, he turns his face towards the wall and sees death standing before him.” Whereever he turns he sees death right there, and then he turns – 259 –

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    Hakikat Kitabevi Publications No: 2

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    Allâhu ta’âlâ ’alaihi wa sal

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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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    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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    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

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    [Muhammad Amîn Ibni ’Âbidîn

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    hullâhu ta’âlâ’ ferreted out

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    ecome six. The tertîb, (i.e. the f

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    thing. For, omitted namâzes must b

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    to the same poor person or to anoth

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    unanimously made by Islamic savants

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    amount from their wages. If the im

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    the minaret, (which in turn is outs

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    something which is wâjib or sunnat

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    ‘rahima-hullâhu ta’âlâ’ st

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    egins to perform his namâzes again

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    first qawl. The invalid’s ablutio

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    perform namâz with signs if it is

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    you need to make a ghusl.) 3- To de

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    3- ’Abdullah ibni Mes’ûd ‘ra

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    someone about to die and thereby to

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    ’Umar, ’Alî, ’Uthmân, and

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    after the farz part of night prayer

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    of worship. [Please review the chap

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    TO PAY ZAKÂT The proof-texts for t

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    their money at harâm places or who

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    their weight must be taken as the b

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    permissible to pay the poor clothes

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    twenty mithqal of gold when it is c

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    By the same token, paper bills cann

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    niyyat (intention) of zakât will s

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    get up for the (late-night meal cal

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    If a person intentionally breaks (b

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  • Page 219 and 220: 19- To make a false statement under
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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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O Son !
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