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9 months ago

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

pronounce a blessing

pronounce a blessing over that person, Allâhu ta’âlâ will bless the owner of the name with His Mercy and forgiveness. Writing the name on the wall or on the grave stone is not intended to remember the owner of the name. It is intended for Muslims to say the Fâtiha and to pronounce blessings over the owner of the name. For that matter, it has become customary in Muslim countries to write names on the walls of rooms and on stones erected on graves. If a Walî’s name is written, when you read the name and ask the owner of the name for shafâ’at (intercession) and prayers and benedictions over you, the Walî will hear you and pray for the realization of your wishes pertaining to this world and to the Hereafter and his prayers will be accepted (by Allâhu ta’âlâ).] Although grave-visiting is permissible for women as well, it is better for them not to visit graves other than that of Rasûlullah. Grave-visiting in a state of haid (menstruation) or junub is permissible, yet it is sunnat to have an ablution during the visit. It is stated in a hadîth-i-sherîf: “When you visit a Believer’s grave and say this prayer: ‘Allâhumma innî es-elu-ka bi-haqqi Muhammadin wa âli Muhammadin an lâ-tu’adh-dhiba hâdhel mayyit,’ the Believer will be saved from torment.” Another hadîth-i-sherîf reads: “If a person visits his parents’ graves or that of either one them on every Friday, he shall attain forgiveness.” It is permissible to kiss the soil on a grave only if it belongs to one of your parents. As is related in the book entitled Kifâya, someone asked Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’: “I have taken an oath to kiss the threshold of Paradise. How can If fulfil my oath?” “Kiss your mother’s foot,” said the Master of Prophets. When that person said that he did not have parents, Rasûlullah stated: “Kiss your parents’ graves! If you do not know their graves, then draw two lines with the intention of their graves and kiss those lines! You will have fulfilled your oath!” We should rather visit the graves of great people far away from our place when we go there for another business than specially make the long distance journey only for the purpose of visiting their blessed graves. However, it yields plenty of thawâb to make a long distance journey (specially) to visit our Master, the Prophet ‘sall- Allâhu ’alaihi wa sallam’. A person who visits (the graves of) Prophets ‘’alaihim-us-salâm’ and Awliyâ ‘’alaih-ir-rahma’ benefits from their blessed souls. His heart becomes purified in direct ratio to his love and attachment to them. If sins are committed at the tombs of the Awliyâ, e.g. if they are visited also by women who do not cover themselves properly, this should not be grounds for ceasing from – 274 –

visiting those blessed places; if we cannot prevent violations of that sort, we should hate them with our heart. Likewise, we should attend a Believer’s janâza (funeral) even if there are women or songs or eulogies are being chanted or speeches are being made. If women’s visiting graves is intended for mourning, crying and wailing or causing fesâd (sins) by mixing with men, it is harâm. Condemnations shower on women who do so. Although it is permissible for old women to visit the graves of their relatives or of the Awliyâ without mixing with men, even this conditional grave-visiting is makrûh for young girls. The same rule applies to women’s attending a janâza (funeral). It is stated in the book entitled Jilâ-ul-qulûb (and written by Zeyn-ud-dîn Muhammad bin ’Alî Birghivî, 928 [1521 A.D.], Balıkesir, Turkey–981 [1573] of plague, Birgi): A person who enters a cemetery says: “Es-salâmu ’alaikum, yâ Ahla dâr-il-qawmil-mu’minîn! Innâ inshâ-Allâhu ’an qarîbin bikum lâhiqûn,” standing as he is. Thereafter he makes the Basmala and recites the Sûra Ikhlâs eleven times (making the Basmala at each time) and the Sûra Fâtiha once (making the Basmala before reciting it as well). Thereafter he says this prayer: “Allâhumma Rabb-el-ejsâdil-bâliyeh, wa-l-izâmin nâhira-t-illatî harajat min-ad-dunyâ wa hiya bika mu’minatun, edhil-’alaihâ revhan min ’indika wa salâman minnî.” He approaches the grave from the right hand side [Qibla side] of the meyyit (dead Muslim in the grave), preferably closer to the meyyit’s feet. He makes the Salâm, (i.e. he says, “Salâmun ’alaikum.”) Standing or kneeling or sitting, he recites the initial and final parts of the Sûra Baqara, then the Sûra Yâsin, and then the Sûras Tebâraka and Tekâthur and Ikhlâs-i-sherîf and Fâtiha, and sends the thawâb thereby earned as a gift to the meyyit (or mayyit). An important note: Our scholars state in their discourse over performance of hajj on someone else’s behalf that it is permissible to donate the thawâb earned by performing acts of farz and/or nâfila worship and other pious acts and good deeds such as namâz, fasting, alms, reading (or reciting) the Qur’ân al-kerîm, dhikring, making tawâf, hajj, ’umra, visiting the graves of Prophets and/or Awliyâ, shrouding a dead Muslim, as a gift to someone else’s soul. Both the person who performs the act of worship and donates its thawâb and the person to whose soul the thawâb is donated as a gift shall be given thawâb (by Allâhu ta’âlâ). For that matter, the Qur’ân al-kerîm should be read (or recited) during grave-visiting and elsewhere and its thawâb should be donated to the souls of dead Believers and immediately thereafter blessings should be – 275 –

  • Page 1 and 2:

    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

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    PRAYERS NOT PERFORMED WITHIN THEIR

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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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    fasting) by night or any time befor

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    9- If one dies with îmân, it, (i.

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    [As is stated by Ibni ’Âbidîn

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    person to perform hajj: 1- To be a

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    guarantees a person’s rizq (suste

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    Islam,) and it incurs the severest

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    19- To make a false statement under

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    68- To laugh with an uproarious lau

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  • Page 225 and 226: 9- ’Abdullah ibni ’Umar ‘radi
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  • Page 233 and 234: and knowledgeable person, on the ot
  • Page 235 and 236: admonish one’s Mu’min brother;
  • 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
  • Page 243 and 244: without performing the farzes, All
  • Page 245 and 246: CONCERNING MARRIAGE There are many
  • Page 247 and 248: stated: “If a woman comes to our
  • Page 249 and 250: upon her until she asks her husband
  • Page 251 and 252: husband is opposed to her doing so.
  • Page 253 and 254: invalid, the woman’s mahram relat
  • Page 255 and 256: fourth and fifth fascicles of Endle
  • Page 257 and 258: Everyone shall die when their time
  • Page 259 and 260: angels hold his soul from the botto
  • Page 261 and 262: (Allâhu ta’âlâ), people with s
  • Page 263 and 264: Thereafter the Angel of death takes
  • Page 265 and 266: When they take off her clothes and
  • Page 267 and 268: CONCERNING THE DEATHS of the WRONGE
  • Page 269 and 270: CONCERNING the DISBELIEVER’S DEAT
  • Page 271 and 272: O My slave, you are alone now; they
  • Page 273: TO VISIT GRAVES and TO READ (or REC
  • Page 277 and 278: THIRD VOLUME, NINTH LETTER The nint
  • Page 279 and 280: So much dhikr should he make that n
  • Page 281 and 282: They are organizing funeral process
  • Page 283 and 284: FINAL REMARKS FROM BOOKLET FOR WAY
  • Page 285 and 286: from the snares set by those insidi
  • Page 287 and 288: wa tutahhirunâ wa tubellighunâ bi
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