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

text is the second

text is the second âyat-i-kerîma of Baqara Sûra. My Qibla is the Kâ’ba-i-sherîf. My proof-text is the hundred and forty-fourth âyati-kerîma of Baqara Sûra. My Madhhab in i’tiqâd (îmân) is Ahl as-Sunnat wa-l-jamâ’at. My proof-text is the hundred and fifty-third âyat-i-kerîma of An’am Sûra. My (earliest) ancestor is Hadrat ’Âdam. My proof-text is the hundred and seventy-second âyat-i-kerîma in A’râf Sûra. My Millat is Millat-i-islâm. My proof-text is the seventy-eighth âyat-i-kerîma of Hajj Sûra. I am one of the Ummat of Muhammad ‘’alaihis-salâm’. My proof text is the hundred and tenth âyat-i-kerîma of Âl-i-’Imrân. I am a Mu’min (Believer), haqqan (by right). My proof-text is the fourth âyat-i-kerîma in Anfâl Sûra. Al-hamdu lillâhi ’ala-ttawfîqihi wa-s-taghfirullâha min kulli taqsîrin. ’Ilm is higher than ’amal for five reasons: For, ’ilm is depended on whereas ’amal is dependent on it. ’Ilm is necessary whereas ’amal is inseparable from it. ’Ilm can give benefit by itself, whereas ’amal without ’ilm cannot give benefit. ’Ilm is higher than ’aql (mind). For, the former is qadîm (perpetual), whereas the latter is hâdith, (i.e. it came into existence from nothing.) The zînat (ornament) of man stays with ikhlâs. The zînat of ikhlâs stays with îmân. The zînat of îmân stays with Jannot (Paradise). The zînat of Jannat stays with hûrîs, ghilmâns, and seeing Jemâlullah, (i.e. seeing Allâhu ta’âlâ in a manner that cannot be understood or defined.) Also, if ’amal were a part from îmân, a menstruating woman would not be absolved from the daily namâz. For, îmân cannot be absolved from. It is farz to say the Kalima-i-shehâdat (at least) once in one’s life time. Its proof-text is the nineteenth âyat-i-kerîma in Muhammad Sûra. There are four conditions to be fulfilled when saying the Kalima-i-shehâdat: Presence of heart as the tongue utters it. Knowledge of its meaning. Saying it with a sincere heart. Saying it with ta’dhîm (reverence, treating as great). There are some hundred and thirty benefits in saying the Kalima-i-shehâdat. However, existence of four things will – 42 –

eliminate all its benefits. The four things are: Shirk, shek, teshbîh, and ta’til. Shirk means to attribute a partner to Allâhu ta’âlâ. Shek means meks (to halt, to pause, uncertainty) in the religion. Teshbîh means to liken Allâhu ta’âlâ to an imaginary creature. Ta’til means to (believe and) say that “Allah does not interfere with beings and that everything comes to being on their own when their time comes.” And also, thirty of the hundred and thirty benefits have been listed in this text. Here are the thirty benefits, five of which are in the world, the next five are at the time of death, the next five are in the grave, the next five are at (the place called) Arasât, the next five are in Hell, and the last five are in Paradise. The five benefits in the world are: 1– One’s name will be called beautifully. 2– The Ahkâm-i-islâmiyya will be farz (incumbent) on one. 3– One’s neck will be safe against the sword. 4– Allâhu ’adhîm-ush-shân will be pleased with one. 5– All Believers will be affectionate towards one. The five benefits at the time of death are: 1– ’Azrâîl ‘’alaihis-salâm’ (angel of Death) will come onto one in a beautiful guise. 2– The angel will extract one’s soul as softly and easily as you would pull a hair out of butterfat. 3– Odours from Jannat (Paradise) will reach there. 4– One’s soul will ascend to the ’Illiyyîn (the highest of the eight Gardens of Jannat), and angels carrying good news will come there. 5– A voice will say: “Merhabâ (Hello), o Believer! You are destined for Jannat. The five benefits in one’s grave are: 1– One’s grave will be spacious. 2– The (questioning angels named) Munker and the Nekir will come onto one in a beautiful guise. 3– An angel will coach one on what one does not know. 4– Allâhu ’adhîm-ush-shân will inspire into one’s memory what one does not know. 5– One will see one’s abode in Jannat. – 43 –

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