9 months ago

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

This hadîth-i-sherîf

This hadîth-i-sherîf is quoted by Tirmuzî ‘rahima-hullâhu ta’âlâ’. In the Shâfi’î and Hanbalî Madhhabs it is more meritorious to perform every namâz early in its time. The Mâlikî Madhhab also approximates to this. However, in a very hot weather a single performer had better delay the early afternoon prayer. In the Hanafî Madhhab it is more meritorious to perform morning and night prayers rather late, and to perform early afternoon prayer when the weather cools down in months when it is hot. [It is good and precautious, however, to perform early afternoon prayer before late afternoon prayer time starts according to the Tarafeyn’s qawl, and to perform late afternoon and night prayers after the times for late afternoon and night prayers start according to Imâm A’zam Abû Hanîfa’s qawl. (For details on prayer times please see the tenth chapter of the fourth fascicle of Endless Bliss.) People with taqwâ (fear of Allâhu ta’âlâ) are precautious in everything they do.] 17– Umm-i-Ferwa ‘radiy-Allâhu ‘anhâ’ narrates: Rasûlullah ‘sall-Allâhu ’alaihi wa sallaml’ was asked what deed was the most meritorious. He said: “The most meritorious deed is the namâz that is performed early in its time.” This hadîth-i-sherîf is quoted by Imâm Ahmad, by Tirmuzî and by Abû Dâwûd ‘rahimahumullâhu ta’âlâ. Namâz is the highest act of worship. It becomes even higher when it is performed as soon as its time starts. 18– ’Âisha ‘radiy-Allâhu ’anhâ’ states: “I did not see Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ perform a namâz at its latest time twice.” 19– Umm-i-Habîba ‘radiy-Allâhu ’anhâ’ narrates: Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ stated: “If a Muslim slave (of Allâhu ta’âlâ) performs twelve rak’ats of namâz as an act of tetawwu’ in addition to the farz namâzes daily, Allâhu ta’âlâ makes a villa for him in Paradise.” This hadîth-i-sherîf is written in Sahîh-i-Muslim. As is seen, Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ calls the sunnat namâzes that are performed together with the farz namâzes daily, tetawwu’, which means nâfila (supererogatory) namâz. 20– ’Abdullah bin Shaqîq ‘rahima-hullâhu ta’âlâ’, one of the greater ones of the Tâbi’în: I asked Hadrat ’Âisha ‘radiy-Allâhu ’anhâ’ about Rasûlullah’s ‘sall-Allâhu ’alaihi wa sallam’ namâzes of tetawwu’, that is, nâfila (supererogatory) namâzes. Our blessed mother said: “He used to perform four rak’ats before the farz part of early afternoon prayer and two rak’ats after it, (i.e. after the farz part,) two rak’ats after the farz part of evening prayer, two rak’ats – 184 –

after the farz part of night prayer, and two rak’ats before the farz part of morning prayer. This information has been provided by Muslim and by Abû Dâwûd ‘rahima-humallâhu ta’âlâ’. 21– ’Âisha ‘radiy-Allâhu ’anhâ’ stated: “Of the acts of supererogatory worship, the sunnat of morning prayer was the one which Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ performed most steadfastly.” This narration is written in (Sahîh-i-)Bukhârî and in (Sahîh-i-)Muslim. Here, ’Âisha ‘radiy-Allâhu ‘anhâ’ calls the sunnat namâzes performed along with the daily five namâzes ‘supererogatory namâz’. [Imâm Rabbânî mujaddid-i-elf-i-thânî Ahmad bin ’Abd-ul- Ahad Fârûqî Serhendî ‘rahmatullâhi ’alaih’, a great Islamic savant, the Ahl-i-sunnat’s most powerful champion against heretics and la-madhhabî people, a great mujâhid who spread the religion chosen by Allâhu ta’âlâ and who demolished bid’ats, states as follows in the twenty-ninth letter of the first volume of his book entitled Maktûbât, the like of which has not been written in the Islamic religion: Deeds which Allâhu ta’âlâ likes are acts that are farz and those which are supererogatory (nâfila). The supererogatory ones, when compared with the farz ones, have no value. To perform one farz namâz within its dictated time is more valuable than performing acts of supererogatory worship continuously for a thousand years. This maxim applies to all sorts of supererogatory worship, e.g. namâz, zakât, fasting, ’umra, hajj, dhikr, and fikr (meditation). In fact, when performing a namâz that is farz, to do one of its sunnats and adabs is much more valuable than performing other nâfilas. One day, when the Emîr-ul-mu’minîn ’Umar-ul-Fârûq ‘radiy- Allâhu ’anh’ conducted morning prayer in jamâ’at, he noticed that someone he knew was absent and asked (the Muslims who were present) why that person was not there. “He performs nâfila worship every night. He must have fallen asleep and failed to come here for the jamâ’at,” they explained. Thereupon the blessed Khalîfa stated: “It would have been better if he had slept throughout the night and performed his morning prayer in jamâ’at.” As is seen, as you perform an act of worship that is farz, (e.g. the farz part of one of the daily five prayers,) to observe one of its adabs (or mendubs) or to avoid one of its makrûhs is a myriad of times as valuable as doing one of the (self-standing supererogatory) acts of worship such as dhikr, fikr, and murâqaba. It is true that the so-called acts of supererogatory acts of worship are certainly very useful if they are done in addition to observing – 185 –

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