9 months ago

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

prayer, the initial and

prayer, the initial and final sunnats of early afternoon prayer, the sunnat of evening prayer, and the final sunnat of night prayer. These sunnats are sunnat-i-muakkada. There are Islamic scholars who say that the sunnat of morning prayer is wâjib. These sunnats can never be omitted without an ’udhr. A person who despises any one of them becomes a kâfir. Examples of sunnat-i-ghayr-i-muakkada are: The sunnat of late afternoon prayer and the initial sunnat of night prayer. Omitting them for a number of time will not necessitate anything. However, never to do them will cause one to be reproached and to be deprived of shafâ’at (intercession in the Hereafter). [As is written in Halabî and in Qudûrî, there are two categories of acts of worship: Farâidh and Fadâil. Acts of worship that are not farz or wâjib are called acts of worship that are fadâil or nâfila (supererogatory). The sunnats of the daily five prayers of namâz are in the category of nâfila worship, and they make up for the defects in the farzes. In other words, they compensate for the flaws in the performance of farz parts of the prayers. This should not lead us to the misunderstanding that a prayer that is sunnat can be substituted for an omitted farz prayer. Nor will performing a sunnat prayer save a person from torment in Hell which he has deserved by omitting a farz prayer. A sunnat prayer performed by a person who has omitted the farz prayer without an ’udhr will not be sahîh. Niyyat (intention) is necessary for a sunnat prayer that is sahîh, [i.e. that which is performed without a defect.] If niyyat is not made, the thawâb for the (performance of a) sunnat prayer will not be attained. Therefore, people who did not perform their daily five prayers of namâz for many years ought to make their niyyat both to make qadâ of the earliest prayers which they did not perform and to perform sunnat as they perform the sunnats of four of the daily prayers of namâz. When they make this niyyat they will both have made qadâ of the farz parts of their debts of namâz and performed the sunnat parts of their current daily namâz. Doing so does not mean to omit the sunnat.] [1] Sunnat-i-’ala-l-kifâya is the kind of sunnat wherefrom an entire group concerned will be absolved when it is performed by (at least) one person in the group. Greeting, (going into retreat that is called) i’tikâf, and saying the Basmala-i-sherîfa, (i.e. saying, [1] Details on how to manage this double-niyyat performance is available from the twenty-third chapter of the fourth fascicle of Endless Bliss. – 56 –

“Bismillâh-ir-Rahmân-ir-Rahîm,”) when starting to do something permitted by Islam, are a few examples. If a person does not say the Basmala-i-sherîfa when starting to eat, he will suffer three losses: 1– Satan will join him in eating. 2– The food he eats will turn into an illness in his body. 3– There will not be barakat in the food he eats. If he says the Basmala-i-sherîfa, the food will give him three benefits: 1– The Satan will not get a share from the food. 2– The food he eats will become a healer in his body. 3– There will be barakat in the food. [If one forgets to say the Basmala when starting to eat, one should say it whenever one remembers to say it.] Mustahab means something which Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ did once or twice throughout his lifetime. A person who does not perform it will not be tormented or reproached (in the Hereafter). Nor will he be deprived of shafâ’at (intercession in the Hereafter) for not performing it. Examples of it are: Performing nâfila (supererogatory) namâz, nâfila fasting, performing ’Umra, performing nâfila Hajj, and nâfila almsgiving. Mubâh is an act (which is permissible and) which engenders thawâb when done with goodwill and causes torment (in the Hereafter) when done with ill-will. Omitting it will not incur torment. Walking, sitting, buying a house, eating all sorts of food that is halâl, and wearing all sorts of clothes, provided that they should be halâl ones. Harâm is something which Allâhu ’adhîm-ush-shân plainly prohibits in the Qur’ân al-kerîm. In other words, it is one of the ‘don’ts’ that He declares in the Qur’ân al-kerîm. A person who takes a harâm lightly or denies it, becomes a kâfir. A person who commits a harâm although he believes that it is a harâm, does not become a kâfir. He becomes fâsiq. [Ibni ’Âbidîn ‘rahima-hullâhu ta’âlâ’ states as follows in his treatment of the subject pertaining to being an imâm: [1] “You should not perform namâz (in jamâ’at) being conducted by a fâsiq imâm. Fâsiq means (a Muslim) who commits a grave sin such as drinking wine, fornication, and taking interest. [A venial sin continuously committed worsens into a grave sin.] At places where Friday prayer is being performed in [1] Imâm, in this context, is a Muslim who conducts namâz being performed in jamâ’at, which in turn is explained in detail in the twentieth chapter of the fourth fascicle of Endless Bliss. – 57 –

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