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

others’ namâz is not,

others’ namâz is not, the unacceptable namâz of the latter group will be accepted for the grace of the acceptable namâz of the former. A hadîth-i-sherîf reads: “O my Ummat and my Sahâba! I have put forth two paths for you: One of them is the Qur’ân al-’adhîm ush-shân, and the other one is my Sunnat. A person who follows a path other than these two is not my Ummat!” [’Abd-ul-Ghânî Nablusî ‘rahima-hullâhu ta’âlâ’ (1050 [1640 A.D.], Damascus – 1143 [1731]) states as follows in the ninety-ninth page of his book entitled Hadîqa (and which is a commentary to the book entitled Tarîqat-i-Muhammadiyya and written by Imâm Birgivî): While Allâhu ta’âlâ announced a part of Islam by way of the Qur’ân alkerîm, He announced its other part throught the Sunnat of His blessed Prophet ‘sall-Allâhu ’alaihi wa sallam’. The Sunnat of Rasûlullah consists of his beliefs, utterances, practices, moral behaviour, and his tacit admission of someone’s act or statement, [which was construed as his accepting (what had been done or said).]” This hadîth-i-sherîf indicates the second one of the (four Islamic sources called) Edilla-i-shar’iyya.] IMÂMAT in NAMÂZ (in jamâ’at) There are four kinds of people following the imâm (who is conducting namâz in jamâ’at): Mudrik, Muqtedî, Mesbûq, and Lâhiq. 1– Mudrik is a Muslim who makes the takbîr iftitâh together with the imâm. (In other words, he says, “Allâhu ekber,” (almost) at the same time as the imâm does so, which in turn means that he has started to perform the namâz in jamâ’at together with the imâm conducting the namâz in jamâ’at.) 2– A Muslim who fails to catch up with the takbîr iftitâh is called muqtedî. 3– Mesbûq is a Muslim who (joins the jamâ’at and) starts to follow the imâm after the imâm has performed one or two rak’ats of the namâz. 4– Lâhiq is a Muslim who made the takbîr iftitâh together with the imâm; however, he has undergone a state of hadas, (he has somehow lost his ablution;) [1] he makes an ablution and resumes his namâz behind the imâm. This Muslim performs the namâz [1] Please see the second chapter of the fourth fascicle of Endless Bliss for ‘hadas’. – 138 –

exactly as he did when he was behind the imâm, (i.e. he does not make qirâat, but he makes the Rukû, the Sajda and the tasbîhs during them.) If he has not uttered any words pertaining to worldly matters (as he leaves the mosque to renew his ablution), it is the same as if he performed the entire namâz behind the imâm and together with the imâm. However, after leaving the mosque (for the purpose of renewing his ablution), he ought to make an ablution at a place nearest the mosque. There are Islamic scholars who state that his namâz will become fâsid if he goes too far away. If a person finds the imâm making the Rukû’ as he enters the mosque and, in the hurry of catching up with the imâm, makes the takbîr iftitâh as he bends down for the Rukû’, he has not followed the imâm, (i.e. he has not joined the jamâ’at.) If he, when he finds the imâm making the Rukû’, makes his niyyat to follow the imâm, makes the takbîr (iftitâh) completely within the standing position, then bends down for the Rukû’ and says the tasbîh as the imâm is still in the position of Rukû’, he has caught up with the imâm (and joined the jamâ’at) within that rak’at. Yet, if the imâm straightens up as this Muslim bends down for the Rukû’, he has not caught up with that rak’at. TA’DÎL-I-ARKÂN in NAMÂZ If a person skips (observing) the ta’dîl-i-arkân at five places of namâz, not forgetfully but deliberately, his namâz becomes fâsid (null and void) according to Imâm Abû Yûsuf ‘rahima-hullâhu ta’âlâ’. According to the Tarafeyn (Imâm A’zam Abû Hanîfa and Imâm Muhammad), it does not become fâsid, but then it will be necessary for him to reperform the namâz for the purpose of making up for an imperfection arising from the negligence of an act that is wâjib. Sajda-i-sahw will be necessary when you fail to observe it forgetfully. [Please review the section of the current book dealing with the causes of losing one’s îmân!] Skipping the ta’dîl-i-arkân engenders some twenty-six harms: 1– It causes poverty. 2– ’Ulamâ (savants) of the Hereafter hate you. 3– You fall from ’adâlat, so that you will no longer be acceptable as a witness. 4– The place where you perform that (imperfect) namâz will bear witness against you on the Rising Day. – 139 –

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