9 months ago

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

irreligious and

irreligious and atheistic younger generation will appear and inflict irreparable damage and harm on our country and nation. Another matter whereon parents ought to focus their attention is the matter of ‘satr-i-awrat’, (which is explained in minute detail in the eighth chapter of the fourth fascicle of Endless Bliss.) We see youngsters with exposed limbs from knees to groins among people playing harmful games. It is an important act of farz to cover one’s awrat parts. People who do not attribute due importance to this may lose their îmân. Muslims go to mosques for the purpose of earning much thawâb for their namâz and/or listening to preachings. Even without these purposes, there is still much thawâb in the sheer act of going to mosques. A place visited by people with exposed awrat parts cannot be a mosque; it is a gathering of fisq (sinning). It is written in all (Islamic) books that it is harâm to go to a gathering of fisq. People who go to such mosques will have gone to gatherings of fisq; they will be sinful. A person who goes to such mosques for the purpose of earning thawâb and listening to religious sermons earn sins instead of thawâb. When people with exposed awrat parts enter mosques they cause Muslims to become sinful. As it is a gravely sinful act to expose one’s awrat parts (among other people), likewise it is a grave sin to look at others’ exposed limbs of awrat. Therefore, Muslims who go to such mosques earn sinfulness and thereby incur the Ghâdâb-i-ilâhî (Wrath of Allâhu ta’âlâ) instead of earning thawâb.] CHAPTER ON NAMÂZ Namâz has twelve farzes: Seven of them are outside (of) it, and five are inside (of) it. Farzes that are outside (of) namâz are: Tahârat (purification, cleanliness) from hadeth; tahârat from najâsat; satr-i-awrat; istiqbâl-i-qibla; waqt; niyyat; takbîr-i-iftitâh. Farzes that are inside (of) it are: Qiyâm; qirâat; rukû’ once in every rak’at; sajda twice (in every rak’at); to sit as long as (to say a certain prayer termed) teshehhud (or tashahhud) at the qa’da-i-âkhira (final sitting posture). Farzes within namâz are called rukns. It is farz to put the forehead and the (big) toes on the ground (or floor, as the case may be) during the sajda. Tahârat from hadeth means to make an ablution if one is without an ablution, to make a ghusl if one is in a state of junub, – 62 –

and to make a tayammum in want of water when one needs an ablution and/or a ghusl. There are three requirements to be fulfilled for the realization of a tahârat from hadeth: Meticulous observance of istinjâ and istibrâ, (which will be explained later in the text;) when doing the washings and when making masah on the head, not to leave any spaces undone of the areas that are farz. There are three requirements to be fulfilled for the realization of tahârat from najâsat: To purify the clothes to be worn during namâz from najâsat. To clean one’s body when performing namâz. To clean the place where one is to perform namâz. [Please see the end of the chapter dealing with the fifty-four farzes!] There are three requirements to be fulfilled for the realization of satr-i-awrat: In the Hanafî Madhhab, for men to cover parts of their bodies from immediately below their navels to immediately below their knees. It is sunnat for men to cover their feet when performing namâz. For free women to cover, i.e. not to expose parts of their bodies other than their faces and hands. According to a scholarly report (riwâyat), their feet are included in the exception. For women who are (in the category termed) jâriyas to cover parts of their bodies from upper parts of their backs and breasts to below their knees. [Women who go around with their heads, arms and legs exposed or who wear tight and thin clothes and men who look at them are sinful because they commit harâm by doing so. A person who turns a deaf ear to the fact that it is harâm becomes a kâfir, a murtadd.] There are three requirements to be fulfilled for the realization of istiqbâl-i-qibla: To turn towards the Qibla. Not to let one’s chest deviate from the direction of Qibla till the end of the namâz. To humble oneself in the dîwân-i-ma’nawî of Allâhu ’adhîmush-shân. There are three requirements to be fulfilled for the realization of waqt (time of namâz): To know when the time of namâz begins and the time when it ends. Not to postpone the namâz till the time wherein it is makrûh to perform it begins. Niyyat is realized by knowing and passing through your heart whether the namâz you are to perform is farz or wâjib or sunnat or mustahab, and to expell worldly interests from your heart. It is – 63 –

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