2 months ago

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

wâjib, according

wâjib, according to Imâm A’zam, and sunnat according to the two imâms, (i.e. the Imâmeyn, who are Imâm Abû Yûsuf and Imâm Muhammad,) and also according to the Mâlikî and Shâfi’î Madhhabs, to perform the (namâz termed) Witr. [It is permissible for a person imitating the Mâlikî Madhhab to omit the Witr when there is haraj (difficulty defined by Islam).] Takbîr-i-iftitâh is realized by men’s raising their hands to their ears and by the heart’s being awake and vigilant. There are three requirements to be fulfilled for the realization of Qiyâm: To stand in the direction of Qibla, to look at the place of sajda, (i.e. the place where you put your forehead and the point of your nose during prostration,) and not to sway from side to side during the Qiyâm. There are three requirements to be fulfilled for the realization of Qirâat: To do the recitals loudly when they must be done loudly, and as loudly as to hear your own voice when they must be done silently, and to pronounce the sounds correctly. To think of the meanings of the (âyats of the) Qur’ân al-kerîm (that you are reciting. To observe the rules of tajwîd (or tejvîd) as you recite the âyats. The takbîr that is to be said when beginning to perform namâz and everything recited within the namâz and the azân (or adhân) have to be in the Arabic language. How to recite them in a proper Arabic diction must be learned from a hâfid who knows Islam and who obeys the rules stated in the ilmihâl books of his Madhhab. Âyats of the Qur’ân al-kerîm written in Latin alphabet cannot be read correctly. Reading thereby done will be defective and erroneous. Tafsîr (explanation) of the Qur’ân al-kerîm is possible. Its translation, however, is out of the question. Books brought forward in the name of ‘Turkish versions of the Qur’ân by irreligious and lâ-madhhabî people are not correct. They are incorrect and flawed. Every Muslim must attend courses of Qur’ân al-kerîm, learn Islamic letters, and thereby read (and recite) the Qur’ân al-kerîm and prayers correctly. Namâz performed by reciting the âyat-i-kerîmas and prayers correctly will be accepted. It is stated as follows in the book Terghîb-us-salât: “If the âyat-ikerîmas and prayers recited in namâz by a certain person are incorrect according to nine Islamic scholars and correct according to one Islamic scholar, we should not look on the namâz he has performed as a fâsid one.”] (An act of worship that is fâsid is one that has not been accepted.) There are three requirements to be fulfilled for the realization – 64 –

of rukû’: To make the rukû’ towards the Qibla, bending down perfectly, (so as to represnt a capital letter. ‘L’ turned upside down.) To keep the waist and the head on a level. To stay so for a while in what we call tumânînat, [i.e. till your heart has become convinced.] There are three requirements to be fulfilled for the realization of sajda: To prostrate oneself for the sajda in a manner prescribed by the sunnat. To make the sajda in the direction of Qible, with the forehead and the nose on the floor (or on the ground) and in line. To stay at sajda for a while so as to observe tumânînat. [It is permissible for a healthy person to make sajda on something up to twenty-five centimetres higher than the level (whereon they are performing the namâz), yet it is makrûh to do so. For, our Prophet never made sajda on something higher than level, nor did any of the Ashâb-i-kirâm. Making sajda on something even higher will make the namâz fâsid.] There are three requirements to be fulfilled for the realization qa’da-i-âkhira: 1– For men to sit on the left foot with the right foot kept erect, and for women to sit in a manner termed tawarruk (or tewerruk), which means to sit on the buttocks with the feet jutting out from the right hand side. 2– To recite (the prayer termed) Tehiyyât (or Tahiyyât) with reverence. 3– At the qa’da-i-âkhira (final sitting posture), to say the Salawât and the other (prescribed) prayers. Prayers to be said after namâz will be taught later in the text. CHAPTER on GHUSL There are three farzes to be observed when making a ghusl in the Hanafî Madhhab, five farzes in the Mâlikî Madhhab, two in the Shâfi’î Madhhab, and one farz in the Hanbalî Madhhab. In the Hanafî Madhhab: 1– To wash inside the mouth once with water. It is farz to wet between the teeth and inside the tooth sockets. [A Muslim who is in the Hanafî Madhhab cannot have their teeth filled or crowned unless there is a darûrat to do so. They can have a prosthesis made, so that they can remove it and wash under it whenever they have to make a ghusl. A Muslim who has had his teeth filled or crowned without a darûrat will be a Muslim with an ’udhr on account of the haraj (difficulty) he has thereby encountered; he will have to imitate one of the Shâfi’î and Mâlikî Madhhabs when making a – 65 –

Ramadan Guide
Seadet-i Ebediyye - Endless Bliss Fourth Fascicle
O Son !
Seadet-i Ebediyye - Endless Bliss Fifth Fascicle
Seadet-i Ebediyye - Endless Bliss Second Fascicle
Seadet-i Ebediyye - Endless Bliss First Fascicle
Seadet-i Ebediyye - Endless Bliss Sixth Fascicle
Seadet-i Ebediyye - Endless Bliss Third Fascicle
The Rising and the Hereafter
Ethics of Islam
Answer to an Enemy of Islam
Belief and Islam
The Sunni Path
Could Not Answer
Pitfalls in the Quest for Knowledge - IslamBasics
Sahaba - The Blessed
Why Did They Become Muslims
Islam and Christianity
Confessions of a British Spy and British Enmity Against Islam
Islams Reformers
The Proof of Prophethood
Documents of the Right Word
Advice for the Muslim
5-Endless Bliss Fifth Fascicle - Hakikat Kitabevi