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

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e sahîh to follow him even if it is seen that his namâz is not sahîh according to your own Madhhab.” The same rule is written in Ibni ’Âbidîn. As is understand from this statement which is written both in Tahtâwî’s annotation and in Tahtâwî ‘rahima-hullâhu ta’âlâ’, there are two differring scholarly qawls concerning whether the namâz performed by a Hanafî Muslim without a crowned or filled tooth will be sahîh when he performs it in a jamâ’at conducted by an imâm who has crowned or filled teeth: According to the former qawl, it is not sahîh for a Hanafî Muslim without any crowned or filled teeth to follow an imâm with crowned or filled teeth. For, the imâm’s namâz is not sahîh according to the Hanafî Madhhab. According to the latter qawl, if the imâm is imitating one of the Shâfi’î and Mâlikî Madhhabs, it will be sahîh for the Hanafî Muslim without any crowned or filled teeth to follow him, (i.e. to perform the namâz behind him, or to join the namâz in jamâ’at conducted by him.) This is the ijtihâd of Imâm Hindûwânî ‘rahmatullâhi ’alaih’. The same rule applies in the Shâfi’î Madhhab as well. Unless it is known that a sâlih imâm with crowned or filled teeth is not imitating the Mâlikî or Shâfi’î Madhhab, Hanafî Muslims who have no crowned or filled teeth ought to join the namâz in jamâ’at conducted by that imâm. It is not permissible to ask him whether he is imitating the Mâlikî or Shâfi’î Madhhab in a prying manner. The latter qawl is a weak one. However, as we stated earlier in the text, when there is haraj (difficulty), it is necessary to act on a weak (da’îf) qawl. That a weak qawl should be acted on to prevent a fitna is written in Hadîqa as well. If a person despises the (four) Madhhabs and does not perform his acts of worship in a manner compatible with the teachings written in books of Fiqh, it will be concluded that he is not Sunnî. And a person who is not Sunnî is either a bid’at holder and a heretic, or he has lost his îmân and become a murtadd (renegade, apostate). We are not saying that you should not have your teeth filled or crowned. We are showing our brothers and sisters who have had them filled or crowned ways of performing their acts of worship in an acceptable way. We are showing them easy ways. There are fifteen kinds of gusl: Five of them are farz, five of them are wâjib, four of them are sunnat, and one of them is mustahab. Ghusls that are farz: When a woman’s (or a girl’s) menstrual or puerperal period is over, after coitus, i.e. sexual intercourse, after lustful seminal ejaculation, after a nocturnal emission and seeing semen in one’s bed or underpants, it is farz to make a ghusl before the prescribed time of an unperformed namâz is over. – 74 –

Ghusls that are wâjib: It is wâjib to wash a dead Muslim and for a child to make a ghusl as soon as it reaches the age of puberty. When husband and wife sleeping together wake up and see some seminal fluid between them and do not know which party it belongs to, it is wâjib for both of them to make ghusl. When you see on yourself some seminal remains and cannot estimate the time when it was ejaculated, then it will be wâjib for you to make a ghusl. And, when a woman bears a child, it is wâjib for her to make a ghusl even if no bleeding has taken place. (It is farz to make a ghusl in case of bleeding.) Ghusls that are sunnat: To make a ghusl for Friday and ’Iyd days and at the time of Ihrâm –regardless of your niyya (intention)– and before climbing Arafât (hill). [1] Ghusl that is mustahab: When a disbeliever becomes a Believer, it is –farz for him (or her) to make a ghusl if he (or she) was junub before becoming a Believer, (which means a state which necessitates a ghusl. Otherwise, it is– mustahab for him (or her) to make a ghusl. There are three harâms in ghusl: 1– For both sexes to expose parts of their body between immediately below the navel and between the knees in the presence of other people of their sex when making ghusl; (in other words, it is harâm for men to show their body limbs between below the navel and below the knees to other men, and for women to show their same body areas to other women, as they make a ghusl.) 2– According to a qawl, it is harâm for Muslim women to show themselves to non-Muslim women when making a ghusl. (This rule must be observed at other times as well.) 3– Waste of water; (in other words, it is harâm to use more than necessary water when making a ghusl.) In the Hanafî Madhhab, there are thirteen sunnats to be observed when making a ghusl: 1– To make istinjâ with water. In other words, to wash the anus and the genitals. 2– To wash the hands below the wrists. 3– If there is any real najâsat on the body, to remove it. [1] Please see the fourth chapter of the fourth fascicele of Endless Bliss for ‘ghusl’, and the seventh chapter of its fifth fascicle for details on ‘Hajj’. – 75 –

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