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

he has sworn an oath

he has sworn an oath dragging him into kufr, regardless of whether or not the person named has the specified object. Tejdîd (renewal) of his îmân and nikâh is necessary. Another act of kufr is to say, for instance, about an act which Islam prohibits, such as fornication, interest, and lying: “I wish it were halâl, so that I could commit it!” If a person says, for instance: “I believe in Prophets ‘’alaihimus-salawât-u-wa-t-teslîmât’. But I don’t know if ’Âdam ‘’alaihissalâm’ is a Prophet,” he becomes a kâfir. A person who does not know that Hadrat Muhammad ‘’alaihis-salâm’ is the final Prophet, becomes a kâfir. As has been stated by Islamic scholars, if a person says: “If what Prophets ‘’alaihim-us-salawât-u-wa-t-teslîmât’ said is true, then we have attained salvation,” he becomes a kâfir. Birgivî ‘rahmatullâhi ’alaih’ says: “If that person says so as an expression of doubt, he becomes a kâfir. He does not become a kâfir if he says so by way of ilzâm (convincing in argument).” It has been stated (by Islamic scholars) that if a person is invited to perform namâz together and replies that he won’t he becomes a kâfir. However, he does not become a kâfir if he means to say: “I will not perform namâz to act on your advice. I will do so because Allâhu ta’âlâ commands to do so.” If people say onto a certain person: “Do not grow your beard shorter than a small handful –or shorten it so as to make it only as long as a small handful, or pare your nails–, for it is a Sunnat of Rasûlullah’s ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’,” and if that person says, “No, I won’t (do what you say),” he becomes a kâfir. The same rule applies concerning all other acts of Sunnat, provided that it should be known commonly and by way of tawâtur that the act in question is an act of Sunnat. An example of this is (brushing the teeth with) Miswâk (before or when making an ablution). Hadrat Birgivî [1] adds the following explanation at this point: “It will be kufr if he says so in a way of denying the act of Sunnat. Yet it will not be kufr if he means to say: I shall not do as you say only because you say so. Yet I will do so because it is a Sunnat of Rasûlullah’s.” [Yûsuf Qardâwî (or Kardâvî) states as follows in the eighty-first [1] Zeyn-ud-dîn Muhammad Birgivî Efendi ‘rahmatullâhi ta’âlâ ’alaih’ (928 [1521 A.D.], Balıkesir – 981 [1573], Birgi, d. of plague). – 46 –

page of the fourth edition of his book entitled Al-halâl wa-l-harâm fi-l-islâm: A hadîth-i-sherîf quoted in the book entitled Bukhârî-isherîf (or Jâmi-i-sahîh [1] reads: “Behave in opposition to mushriks (plytheists, disbelievers)! Grow your beard! Pare your moustache!” This hadîth-i-sherîf prohibits to shave your beard and to make it shorter than a small handful. Fire-worshippers would cut their beard. In fact, some of them shaved their beard. This hadîth-i-sherîf commands us to act contrary to their custom. Some scholars of Fiqh said that this hadîth-i-sherîf shows that it is wâjib to grow a beard and that it is harâm to shave one’s beard. One of them, namely Ibni Taymiyya, writes quite vehemently against cutting one’s beard. According to some other Islamic scholars, on the other hand, it is a customary act, not an act of worship to grow a beard. The book entitled Fat-h quotes Iyâd as saying that it is makrûh to shave one’s beard [without an ’udhr to do so]. That is thruth of the matter. This hadîth-i-sherîf cannot be said to show that it is wâjib to grow a beard. For, it is stated in a hadîth-i-sherîf: “Jews and Christians do not dye [their hair and beard]. Do the opposite of what they do!” In other words, the hadîth-i-sherîf says to dye (your hair and beard). This hadîth-i-sherîf does not show that it is wâjib to dye one’s hair and beard. It shows that it is mustahab to do so. For, some of the Ashâb-i-kirâm dyed their hair and beard. Most of them, however, did not do so. All of them would have done so if it had been an act of wâjib to do so. So is the case with the hadîth-i-sherîf that commands to grow a beard; it shows that it is mustahab to grow a beard, not that it is wâjib to do so. None of the Islamic scholars have been reported to have shaved their beard. For, growing a beard was customary in their time. [It incurs notoriety not to follow Muslims’ customary acts. It is makrûh. It will be harâm if it arouses fitna.] Here we end our translation from Qardâwî. In the introduction of his book, Qardâwî writes that he mixes the teachings of Fiqh of the four Madhhabs with one another and that it is not something justifiable to adapt oneself to a single Madhhab. Thereby he deviates from the way guided by the scholars of Ahl as-Sunnat. The scholars of Ahl as-Sunnat ‘rahima-humullâhu ta’âlâ’ state that each and every Muslim has to imitate one of the four Madhhabs and that a person who commingles the Madhhabs will become a lâ-madhhabî person, a zindiq. However, because Qardâwî’s written statements [1] Compiled by Muhammad bin Ismâ’îl Bukhârî ‘rahmatullâhi ta’âlâ ’alaih’ (194 [810 A.D.], Bukhâra – 256 [870], Samarkand). – 47 –

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Book of Namaz
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The Rising and the Hereafter
Answer to an Enemy of Islam
Ethics of Islam
Belief and Islam
The Sunni Path
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The Proof of Prophethood
Confessions of a British Spy and British Enmity Against Islam
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