9 months ago

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

more than one mosques,

more than one mosques, you should perform your Friday prayer in a mosque with a sâlih imâm, rather than in one with a fâsiq imâm. It is wâjib to treat a fâsiq person with betrayal and insult. However learned a fâsiq person may be, he should not be made an imâm. To make him an imâm would mean to treat him as if he were a great person and to respect him. If a person is fâsiq, as well as if he does not belong to any one of the (four) Madhhabs, it is makrûh tahrîmî to make him an imâm. It is called taqwâ to avoid harâms. It is wara’ to avoid things which it is doubtful whether are halâls or harâms. And it is called zuhd to do without halâls lest you should do something doubtful. If a person becomes a Believer as he lives in the Dâr-ul-harb, it is wâjib for him to migrate to the Dâr-ulislâm.”] There are two kinds of harâm: One of them is harâm li-’aynihî, and the other one is harâm li-ghayrihî. The former is harâm in essence; it is always harâm. Examples of it are: Homicide, fornication, sodomy, consumption of wine or other alcoholic beverages, gambling, eating pork, and women’s and girls’ going out with their heads, arms and legs exposed. If a person says the Basmala-i-sherîfa as he or she commits the aforesaid sins or believes them to be halâl, i.e. if he or she does not attribute importance to the fact that Allâhu ta’âlâ has made them harâm, that person becomes a kâfir. However, if such people commit these sins although they believe that they are harâm acts and therefore fear the torment that Allâhu ta’âlâ will inflict on them, they will not become kâfirs, yet they will deserve torment in Hell. Harâm linghayrihî is something that becomes harâm because it has been obtained by way of harâm although it is not harâm in essence. Examples of it are: To enter someone’s orchard, pick fruit, and eat them without the owner’s permission, and to steal someone’s household property or money and spend it. If a person who does so says the Basmala as he does so or says that it is halâl, he will not become a kâfir. If a person unjustly withholds someone else’s property that weighs as heavy as a grain of barley, in the altermath of life in this world Allâhu ta’âlâ will expropriate from that person the thawâb for seven hundred rak’ats of namâz which have been performed in jamâ’at –and which have been accepted (by Allâhu ta’âlâ). There is much more thawâb (rewards to be given in the Hereafter) in avoiding either kind of harâms than in doing acts of worship. Makrûh means something which despoils the thawâb earned by way of ’amal (acts of worship, pious and good deeds). There are – 58 –

two kinds of makrûh: Karâhat-i-tahrîmiyya and karâhat-itanzîhiyya (or tenzîhiyya), (or makrûh tahrîmî and makrûh tanzîhî.) Karâhat-i-tahrîmiyya is to omit (something which is) wâjib. It is qarîb (close) to harâm. Karâhat-i-tanzîhiyya is to omit (something which is sunnat. It is qarîb to halâl. If a person commits a karâhati-tahrîmiyya, he becomes disobedient and sinful if he does so deliberately. He deserves Hell fire. If he has done so during a namâz, he will have to reperform that namâz. If he has done so as a sahw, (i.e. by mistake,) he will have to make the sajda-i-sahw (at the end of the namâz). [1] Thereby it will not be necessary to reperform the namâz. A person who commits (something which is) karâhat-i-tanzîhiyya will not be subjected to torment (in the Hereafter). However, he will deserve being reproached and being deprived of shafâ’at (in the Hereafter) if he commits it habitually. Examples of this are: Eating meat from a horse, eating remnants of food eaten by a cat or mice, and selling grapes to a wine-maker. Mufsid is something which exterminates ’amals, (i.e. good deeds and acts of worship being performed.) Examples of this are: Spoiling one’s îmân or namâz or nikâh or hajj or zakât being performed or buying and/or selling being performed. [A Muslim who performs acts of farz, wâjib, and sunnat and who avoids acts that are harâm and makrûh will be rewarded with ejr or thawâb, i.e. recompense, in the Hereafter. If a person commits harâms and makrûhs or neglects farzes and wâjibs, he will be recorded as a sinful person. Thawâb for avoiding a harâm is much more than thawâb for performing a farz. Thawâb for a farz is much more than thawâb for avoiding a makrûh, which in turn is much more than thawâb for a sunnat. Among mubâhs (things and acts permitted), the ones that Allâhu ta’âlâ likes are called khayrât and hasanât (good and pious deeds) Although thawâb will be given to a person who does them, that thawâb is less than thawâb for a sunnat. It is called qurbat to do something consciously of the fact that one will be given rewards for it. Allâhu ta’âlâ, being very compassionate for His slaves, sent them religions, which are sources of comfort and happiness. The final religion is the religion (dispensation) of Muhammad ‘’alaihissalâm’. The other religions were changed by wicked people. If any [1] The sajda-i-sahw is explained in the sixteenth chapter of the fourth fascicle of Endless Bliss. – 59 –

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