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

‘believe the fact that

‘believe the fact that Muhammad ‘’alaihi-s-salâm’ is the final Prophet of Allâhu ta’âlâ. To him did Allâhu ta’âlâ impart His commandment by way of ‘Wahy’. In other words, He revealed His Ahkâm-i-islâmiyya to him through an angel, and he in turn explained all of them to people. The Word which Allâhu ta’âlâ revealed through an angel is called the Qur’ân al-kerîm. A book that contains an entire written text of the Qur’ân al-kerîm is called a Mushaf (a copy of the Qur’ân al-kerîm). The Qur’ân al-kerîm is not the personal statements made by Muhammad ‘’alaihi-s-salâm’. It is the Word of Allâhu ta’âlâ. No human being is capable of making a single statement equal to the perfection in its verses. The rules taught in the Qur’ân al-kerîm, collectively, are called Islam. A person who believes all of them with his heart is called a Mu’min (Believer) and a Muslim. To dislike even a single one of them is called kufr [animus towards Allâhu ta’âlâ]. Belief in the Rising after death, the existence of genies and angels, the fact that ’Âdam ‘’alaihi-s-salât-u-wa-s-salâm’ is the father of the entire mankind and the earliest Prophet, is only the heart’s business. These facts are called teachings pertaining to îmân or i’tiqâd or ’aqâid. As for the practices that must be observed and the prohibitions that must be avoided both physically and with the heart, it is necessary both to believe them and to do them or to avoid them. They are called teachings of Ahkâm-i-islâmiyya. Belief in them also is within îmân. Practising or avoiding them is ’ibâdat (worship). It is worship to observe the Ahkâm-i-islâmiyya by making niyya (intention) first. Commandments and prohibitions of Allâhu ta’âlâ are called the Ahkâm-i-islâmiyya or the Ahkâm-i-ilâhiyya. Commandments are called farz (or fard), and prohibitions are called harâm. As is seen, a person who denies and despises a single one of these duties becomes a kâfir [enemy of Allah]. A person who neglects them although he (or she) believes them does not become a kâfir; he (or she) becomes a fâsiq (sinful) Muslim. A Mu’min who believes Islam’s teachings and practises them to the best of his abilities is called a Sâlih Muslim [good person]. A Muslim who obeys Islam and loves a Murshid for the purpose of attaining the grace and love of Allâhu ta’âlâ is called a Sâlih [good] person. A Muslim who has attained the grace and love of Allâhu ta’âlâ is called an ’Ârif or a Walî. A Walî who serves as a means for others also to attain this love is called a Murshid. All these selected people, collectively, are called Sâdiq people. All of them are sâlih people. A sâlih Believer will never go to Hell. A kâfir (enemy of Allah) shall definitely go to Hell. He shall never go out of Hell and shall be subjected to – 8 –

unending torment. If a kâfir has îmân (becomes a Believer), his sins will be forgiven outright. If a fâsiq person makes tawba and begins to practise the acts of worship, he will never go to Hell, and will go directly to Paradise, like sâlih Believers. If he does not make tawba, he will either be forgiven and directly go to Paradise, by attaining shafâ’at (intercession) or without any means in between, or be burned in Hell as much as he deserves on account of his sins and enter Paradise thereafter. When the Qur’ân al-kerîm was revealed, its grammar suited with the Arabic language spoken by the people of that time, and it is in poetic form. In other words, it is metrical like poetry. It abounds with the delicate subtleties of the Arabic language. It excels in the Arabic sciences of belles-lettres such as Bedi’, Beyân, Me’ânî, and Belâghat. Therefore it is very difficult to understand. A person who does not know the delicacies of the Arabic language can not properly understand the Qur’ân al-kerîm, literate as he may be in Arabic. Even people erudite in those delicacies were unable to understand it, so that our master, the blessed Prophet, explained most of it. Rasûlullah’s ‘sall-Allâhu ’alaihi wa sallam’ explanations of the Qur’ân al-kerîm are called hadîth-i-sherîfs. The Ashâb-i-kirâm ‘ridwânullâhi ta’âlâ ’alaihim ajma’în’ [1] conveyed the teachings that they had heard from our Prophet ‘sall- Allâhu ta’âlâ ’alaihi wa sallam’ to younger generations. In process of time hearts underwent a gradual darkening, so that new Muslim converts attempted to interpret the Qur’ân al-kerîm with their parochial mentalities and shorts sights, thereby deriving meanings disagreeable with the explanations of our master, the Prophet. With the enemies of Islam provoking the cleavages and fissures, there appeared seventy-two wrong and heretical credos. Muslims who hold such aberrant credos are called people of bid’a(t) or people of dalâla(t). All the seventy-two groups of bid’at shall certainly go into Hell, but, being Muslims, they will not stay eternally in Hell; going out of Hell, they will enter Paradise. If a person’s belief disagrees with one of the credal teachings clearly stated in the Qur’ân al-kerîm or in hadîth-i-sherîfs, that person will lose his îmân. He is called a mulhid. A mulhid thinks he is a Muslim. Islamic scholars who learned the teachings of i’tiqâd, i.e. credal tenets correctly from the Ashâb-i-kirâm ‘ridwânullâhi ta’âlâ [1] Please see the book entitled SAHÂBA ‘The Blessed’ one of the publications of Hakîkat Kitâbevi, Fâtih, Istanbul, Turkey. – 9 –

  • Page 1 and 2: Hakikat Kitabevi Publications No: 2
  • Page 3 and 4: Allâhu ta’âlâ ’alaihi wa sal
  • Page 5 and 6: BOOKLET for WAY TO PARADISE Al-hamd
  • Page 7: made about his compatriot are among
  • Page 11 and 12: e believed, regardless of whether h
  • Page 13 and 14: kept in prison until she becomes a
  • Page 15 and 16: of Kemâl such as His creating eart
  • Page 17 and 18: would be incapable and imperfect if
  • Page 19 and 20: and four Books named in the Qur’
  • Page 21 and 22: WA-L-YAWM-IL-ÂKHIRI: Also, I belie
  • Page 23 and 24: kerîm purports: “A person who in
  • Page 25 and 26: 5- To cease from gratitude for havi
  • Page 27 and 28: and/or not to show due respect upon
  • Page 29 and 30: Îmân-i-maqbûl is the îmân of B
  • Page 31 and 32: means to believe and confirm the si
  • Page 33 and 34: There are three kinds of dhikr made
  • Page 35 and 36: guide of both our Madhhab in i’ti
  • Page 37 and 38: hundred and seventeenth sinful act:
  • Page 39 and 40: oys to dance or play games with the
  • Page 41 and 42: thousand Muslims. The unbelievers b
  • Page 43 and 44: eliminate all its benefits. The fou
  • Page 45 and 46: According to some Islamic scholars,
  • Page 47 and 48: page of the fourth edition of his b
  • Page 49 and 50: enewed. Please see the chapter deal
  • Page 51 and 52: ecome a kâfir. As a matter of fact
  • Page 53 and 54: and another person says, “Then we
  • Page 55 and 56: entire group of people, be there fi
  • Page 57 and 58: “Bismillâh-ir-Rahmân-ir-Rahîm,
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    two kinds of makrûh: Karâhat-i-ta

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    asked: ‘You observe all kinds of

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    and to make a tayammum in want of w

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    of rukû’: To make the rukû’ t

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    ghusl made will not be sahîh if th

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    draw a comparison of crownings and

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    e done when imitating the Mâlikî

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    wire. He did not say that it would

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    Ghusls that are wâjib: It is wâji

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    ghusl and to perform namâz and to

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    in 981 [1573], Birgi, Aydın, Turke

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    women are menstrual (haid). Accordi

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    then her ’âdat has changed, and

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    5- In a succession of five days of

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    following its cessation, that the b

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    Husraw ‘rahima-hullâhu ta’âl

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    the second period of purity were fo

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    4- To wash one’s fect, including

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    person with an ’udhr, (which is e

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    after using) a miswâk yield more t

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    canal to become wet and fall. [If t

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    inûrika yawma tebyaddu wujûhu awl

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    There are five obligatory essential

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    miss the Friday prayer. [For, there

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    than half of a person’s limbs of

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    There are four kinds of istinjâ: T

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    Subhânaka) it is sunnat to say,

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    is makrûh tahrîmî for women to r

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    Mahsher, eighty of the lines made u

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    only the first one you hear and, if

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    al-kerîm (on the radio, etc.) or t

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    together is called Azân-i-jawq. A

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    jamâ’at) and for a Muslim who is

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    “Rabbanâ laka-l-hamd,” after s

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    8- If you are with the jamâ’at,

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    salâmat (salvation, safety)! Pleas

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    your hands from the floor (or praye

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    can hear them. 13- To say, “Lâ h

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    dâira set (for the date) is moved

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    ‘kerrem-Allâhu wajhahu wa radiy-

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    exactly as he did when he was behin

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    NAMÂZ DURING LONG-DISTANCE JOURNEY

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    same ’udhrs as the aforesaid ones

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    stated: “O my Ummat and Sahâba!

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    1- The Dâr-i-jelâl is of white n

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    PRAYERS NOT PERFORMED WITHIN THEIR

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    [Muhammad Amîn Ibni ’Âbidîn

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    hullâhu ta’âlâ’ ferreted out

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    ecome six. The tertîb, (i.e. the f

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    thing. For, omitted namâzes must b

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    to the same poor person or to anoth

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    unanimously made by Islamic savants

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    amount from their wages. If the im

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    the minaret, (which in turn is outs

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    something which is wâjib or sunnat

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    ‘rahima-hullâhu ta’âlâ’ st

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    egins to perform his namâzes again

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    first qawl. The invalid’s ablutio

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    perform namâz with signs if it is

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    you need to make a ghusl.) 3- To de

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    3- ’Abdullah ibni Mes’ûd ‘ra

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    someone about to die and thereby to

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    ’Umar, ’Alî, ’Uthmân, and

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    after the farz part of night prayer

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    of worship. [Please review the chap

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    TO PAY ZAKÂT The proof-texts for t

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    their money at harâm places or who

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    their weight must be taken as the b

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    permissible to pay the poor clothes

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    twenty mithqal of gold when it is c

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    By the same token, paper bills cann

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    niyyat (intention) of zakât will s

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    get up for the (late-night meal cal

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    If a person intentionally breaks (b

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    fasting) by night or any time befor

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    9- If one dies with îmân, it, (i.

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    [As is stated by Ibni ’Âbidîn

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    person to perform hajj: 1- To be a

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    guarantees a person’s rizq (suste

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    Islam,) and it incurs the severest

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    19- To make a false statement under

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    68- To laugh with an uproarious lau

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    72- Suicide, i.e. to kill oneself,

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    9- ’Abdullah ibni ’Umar ‘radi

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    talks, sounds, and dresses like a w

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    [That Qardâwî is a man of religio

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    two parts are equal in carrying out

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    and knowledgeable person, on the ot

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    admonish one’s Mu’min brother;

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    CONCERNING VIRTUES of the SAHÂBA O

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    deserve) your blessed praise!” Th

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    6- In return for each and every mor

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    without performing the farzes, All

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    CONCERNING MARRIAGE There are many

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    stated: “If a woman comes to our

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    upon her until she asks her husband

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    husband is opposed to her doing so.

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    invalid, the woman’s mahram relat

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    fourth and fifth fascicles of Endle

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    Everyone shall die when their time

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    angels hold his soul from the botto

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    (Allâhu ta’âlâ), people with s

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    Thereafter the Angel of death takes

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    When they take off her clothes and

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    CONCERNING THE DEATHS of the WRONGE

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    CONCERNING the DISBELIEVER’S DEAT

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    O My slave, you are alone now; they

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    TO VISIT GRAVES and TO READ (or REC

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    visiting those blessed places; if w

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    THIRD VOLUME, NINTH LETTER The nint

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    So much dhikr should he make that n

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    They are organizing funeral process

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    FINAL REMARKS FROM BOOKLET FOR WAY

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    from the snares set by those insidi

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    wa tutahhirunâ wa tubellighunâ bi

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