5 months ago

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

heart is congenitally

heart is congenitally like a pure mirror. Acts of worship increase the heart’s purity and polish it. Bid’ats and sins darken the heart, so that it can no longer receive the fayzes and nûrs coming to it by way of love. Salih Muslims sense this moribund state and become worried. They do not want to commit sins. They want to perform more acts of worship. In addition to performing five prayers of namâz daily, they wish they could perform more. The human nafs relishes committing sins; it feels as if it is something useful. All bid’ats and sins nourish and strengthen the human nafs, which is an enemy of Allâhu ta’âlâ. An example of this is calling the Azân through a loud-speaker. Rauf Ahmad, one of the successors of ’Abdullah Dahlawî, states as follows in his foreword to Durr-ulma’ârif: “It is harâm to read or recite the Qur’ân al-kerîm or perform other duties by using musical instruments called ‘mizmârs’.” An example is to call the Azân through a loud-speaker. [It is stated as follows in the Shâfi’î books entitled al- Muqaddima-t-ul-hadramiyya (by ’Abdullah bin ’Abd-ur-Rahmân) and al-Anwâr li-a’mâl-il-ebrâr (by Yûsuf Erdebîlî, d. 799 A.H.): “For being sahîh in the Shâfi’î Madhhab, the act of following an imâm (conducting a namâz in jamâ’at) in a certain mosque (to be performed) by a Muslim outside (of) that mosque, there are three conditions to be fulfilled: 1) He has to (be in a position enabling him to) see the imâm; 2) He has to hear the imâm; 3) There should not be a distance of three hundred dhrâ’ (300x0.42=126 metres) between him and the hindmost line (of the jamâ’at).” Neither in the Hanafî Madhhab nor in the Shâfi’î Madhhab is a namâz sahîh (valid) which is performed by following a far-off imâm who is seen and heard on television. It is an act of bid’at to vitiate the acts of worship by adding to them such practices as they did not contain during the times of the Salaf-i-sâlihîn. As is understood from the hundred and fourth âyat of Nisâ Sûra, people who practise the bid’at of attenuating the performances such as azân (adhân) and namâz with radios, televisions and loud-speakers, will go to Hell. The voice heard from a loud-speaker or from the radio is not the azân itself, but it is something very similar to it. By the same token, a person’s vision in a mirror or a photograph is not the person him or herself, but it is something quite similar, despite the exactitude in appearance.] WÂJIBS of NAMÂZ: Wâjibs of namâz in the Hanafî Madhhab are as follows: Not to recite anything after (reciting) the “Subhânaka...” (when you are performing namâz in jamâ’at) behind the imâm. For the imâm (when conducting namâz in – 122 –

jamâ’at) and for a Muslim who is performing namâz on his own, to say the Sûra called Fâtiha sherîfa once at each of (any) two rak’ats of a namâz that is farz and at every rak’at of any other kind of namâz. To say (an additional Sûra called) the Dhamm-i-Sûra once at each of the first two rak’ats of a namâz that is farz and which contains four or three rak’ats and at each and every rak’at of any other kind of namâz. To apportion the Fâtiha-i-sherîfa to the first two rak’ats in a namâz of three or four rak’ats. To pass from one farz to another farz. To recite the Fâtiha before (reciting) the dhamm-i-sûra. To sit for the Qa’da-i-ûlâ (first sitting posture). To make the (two) sajdas one after the other. To say the (prayer termed) Tehiyyât during the Qa’da-i-âkhira (last sitting posture). To exit the namâz saying the Salâm, (i.e. to say, “Es-salâm-u- ’alaikum wa rahmatullah.”) To say the prayers called Qunût during the Salât-i-witr. During the performance of the namâz of ’Iyd, to say the additional takbîrs. To say the prayers (to be said during namâz) with ikhfâ’, (i.e. in a whisper,) whereat they are to be said with ikhfâ’, and with jehr, (i.e. audibly,) whereat they are to be said with jehr. To observe the Ta’dîl-i-erkân as you perform namâz, [which means, as was explained earlier in the text, to stay motionless for a length of time that would allow you to say, “Subhânallah,” during the rukû’ and during the qawma, –which means the standing position after straightening up from the position of rukû’–, and during the two sajdas and during the jalsa, –which means the sitting posture betwen the two sajdas–.) These motionless stances during namâz are called ‘tumânînat’.] To make the sajda of Tilâwat if you say an âyat of Tilâwat during namâz or if you hear the imâm say one (during namâz in jamâ’at). Tho make the sajda-i-sahw (when necessary). (The sajda-i-tilâwat and the sajda-i-sahw are explained in the sixteenth chapter of the fourth fascicle of Endless Bliss.) In namâzes that are farz and which contain four rak’ats, to stand up immediately after saying the (prayer called) Tehiyyât, without lingering, at the Qa’da-i-ûlâ. To adapt yourself to the imâm in all cases. According to a qawl, to perform the farz namâzes in jamâ’at unless you have an ’udhr, (i.e. a good reason dictated by Islam,) to hinder you from doing so. After each of the twenty-three farz namâzes that you perform from the morning prayer of the ’Arafa Day (which is the day previous to the first day) of the ’Iyd of Qurbân till late afternoon prayer on the fourth day of the ’Iyd of Qurbân, (that last prayer included,) to say the takbîr-i-teshrîq, (which is explained in the twenty-second chapter of the fourth fascicle of Endless Bliss.) – 123 –

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Answer to an Enemy of Islam
The Sunni Path
Belief and Islam
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The Proof of Prophethood
Islam and Christianity
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