9 months ago

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

person at this level of

person at this level of îmân would not deny (Allâhu ta’âlâ). There would never be an iota of doubt in their heart. Their îmân is identical with the îmân of Anbiyâ (Prophets). This level of îmân is higher than the other two levels. Also, Islamic rules pertain to ’amal (practices, acts of worship), not to îmân (belief, credo). Îmân, alone, would suffice for entering Paradise. Yet it is out of the question to go in there only with ’amal, (i.e. by practising acts of worship.) Îmân without ’amal is acceptable. ’Amal without îmân, on the other hand, is useless. Acts of worship performed, pious acts done, and alms given by people without îmân will do them no good in the Hereafter. Îmân cannot be donated as a gift to someone else, while the thawâb earned by way of ’amal can be gifted. One cannot give or write an instruction concerning îmân in one’s last will. Yet one can instruct one’s inheritors to perform ’amal on one’s behalf (after one’s death). A person who neglects ’amal will not become a disbeliever. But a person who abandons îmân or who takes ’amal lightly will become a disbeliever. A person with a good excuse (’udhr) or who is unable will be absolved from ’amal. But by no means will any person be absolved from îmân. There is one îmân which all Prophets conveyed to their ummats. Yet they differ from one another in their rules, dispensations, and religious practices. Also, there are two kinds of îmân. One of them is îmân-i-khilqî, and the other kind is îmân-i-kesbî. Îmân-i-khilqî is the born slaves’ saying, “BELÂ (Yes),” at the time of the ’ahd-i-mîsâk (solemn covenent). [1] Îmân-i-kesbî is the îmân acquired and professed after reaching the age of puberty. Îmân of all Believers is the same. Yet they differ in ’amal. Îmân is farz-i-dâim (always compulsory), whereas ’amal becomes farz (compulsory) when its time comes. Îmân is farz both for the disbeliever and for the Muslim. ’Amal is farz only for the Muslim. Also, there are eight categories of îmân: Îmân-i-metbû’ is the îmân of angels. Îmân-i-ma’sûm is the îmân of Prophets. [1] Please see the third paragraph of the first chapter of the book entitled The Rising and the Hereafter. – 28 –

Îmân-i-maqbûl is the îmân of Believers. Îmân-i-mawqûf is the flawed îmân of holders of bid’at. Îmân-i-merdûd is the mendacious îmân which munâfiqs pretend to have. Îmân-i-taqlîdî is the îmân of people who have heard it from their parents and not learned it from religious teachers. Such people’s îmân is precarious. Îmân-i-istidlâlî is the îmân of a person who knows Mawlâ-imute’âlî by inferring His existence from evidence. That person’s îmân is staunch. İmân-i-haqîqî. A person with this îmân would not deny their Rabb (Allâhu ta’âlâ) even if all the other creatures agreed on the denial of their Rabb, and there would never be an iota of doubt or hesitation in that person’s heart. As we have stated earlier in the text, this kind of îmân is the noblest of all. Îmân bears a three-fold import: First, it saves one’s neck from the sword. Second, it saves one’s property from (taxes called) jizya and kharâj. [1] Third, it saves one’s body from everlasting Hell fire. “Amantu billâhi ...,” is also called Sifât-i-îmân or mu’minun bih or dhât-i-îmân or ’asl-i-îmân, on account of its grandeur and honour. (It is the expression of the credal tenets of Islam and reads on as follows: “... wa Melâikatihi, wa Kutubihi, wa Rusulihi, wa-l- Yawm-i-âkhiri, wa bi-l-Qadari, Khayrihi wa sharrihi min-Allâhi ta’âlâ, wa-l-ba’s-u-ba’d-al-mawt, Haqqun esh-hadu anlâ ilâha il-l- Allah wa esh-hadu anna Muhammadan ’abduhu wa Rasûluhu.”) Also, there are two medârs for îmân, i.e. points of time whereat it becomes compulsory (for one) to have îmân: Age of discretion and age of puberty. Also, there are two reasons for îmân: Creation of all beings and revelation of the Qur’ân al-kerîm. Also, there are two kinds of evidence: Delîl-i-’aqlî (mental [1] Please scan the eleventh and the twentieth chapters of the first fascicle, the thirty-third chapter of the second fascicle, the twenty-first chapter of the fourth fascicle, the first and the twelfth chapters of the fifth fascicle, and the first chapter of the sixth fascicle, of Endless Bliss, for jizya and kharâj. – 29 –

  • Page 1 and 2: Hakikat Kitabevi Publications No: 2
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  • Page 51 and 52: ecome a kâfir. As a matter of fact
  • Page 53 and 54: and another person says, “Then we
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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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    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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    72- Suicide, i.e. to kill oneself,

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    9- ’Abdullah ibni ’Umar ‘radi

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    talks, sounds, and dresses like a w

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    [That Qardâwî is a man of religio

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    two parts are equal in carrying out

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    and knowledgeable person, on the ot

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    admonish one’s Mu’min brother;

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    deserve) your blessed praise!” Th

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    6- In return for each and every mor

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    without performing the farzes, All

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    CONCERNING MARRIAGE There are many

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    stated: “If a woman comes to our

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    upon her until she asks her husband

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    husband is opposed to her doing so.

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    invalid, the woman’s mahram relat

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    fourth and fifth fascicles of Endle

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    Everyone shall die when their time

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    angels hold his soul from the botto

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    (Allâhu ta’âlâ), people with s

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    Thereafter the Angel of death takes

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    When they take off her clothes and

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    O My slave, you are alone now; they

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    visiting those blessed places; if w

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    So much dhikr should he make that n

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    They are organizing funeral process

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    from the snares set by those insidi

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    wa tutahhirunâ wa tubellighunâ bi

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