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

say the takbîr of iftitâh when starting to perform namâz (in
jamâ’at), they should make their niyyat to start performing
namâz. Their namâz will not be sahîh if they make their niyyat
(intention) only to get their voice heard by the jamâ’at. And the
namâz of the people following will not be sahîh, either. It is
makrûh for the muazzin to repeat the takbîrs within the namâz
loudly if the imâm’s voice is audible enough. It is a hideous bid’at
to do so. It is mustahab for them to do so when needed, but then
a muazzin’s namâz will be fâsid if he does so for the purpose of
singing a melody.” Hence, the imâm’s and the muazzin’s making
their voices heard by using a loud-speaker not only makes the
jamâ’at’s namâz fâsid but also prevents their own namâz from
being sahîh. It is a hideous bid’at into the bargain. And it is
gravely sinful to commit a bid’at. That it is not sahîh to follow an
imâm who is conducting a namâz in jamâ’at at some other place
and whom you see and hear by way of television, is written by
documentation with proof-texts in an article in the twelfth issue,
dated Rabî’ul-awwal, 1406, and December, 1985, of the
periodical entitled al-Mu’allim, published by Indian scholars in
Malappulam.]
And What Will Not Nullify Your Namâz: If there is an
unoccupied line before you and you walk there by taking one or
two steps or if you say, “Âmin,” not in reply to someone or if you
acknowledge someone’s greeting, (i.e. someone’s saying,
“Salâmun ’alaikum,”) [1] by making a sign with your eye-brows or
eyes or if someone asks you how many rak’ats you have performed
and you make a sign with your fingers; in none of these cases will
your namâz break.
Lexical meaning of ‘salât’ is ‘compassion on the part of Allâhu
’adhîm-ush-shân and istighfâr on the part of angels and prayers on
the part of Believers’. Its technical meaning is ‘ef’âl-i-ma’lûma and
erkân-i-mahsûsa’, i.e. ‘namâz’ in Turkish, (and ‘prayer’ in English.
Ef’âl-i-ma’lûma means ‘acts which we perform outside of namâz’,
and erkân-i-mahsûsa means ‘rukns (dictated standing positions,
sitting postures, genuflections, and prayers) within namâz, and all
these acts in the aggregate, are proper to namâz.
One day, Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’, in the
beatitude special to his most blessed person, stated to Hadrat ’Alî
[1] Please see the sixty-second chapter of the third fascicle of Endless
Bliss for salutations and greetings.
– 136 –