Seadet-i Ebediyye - Endless Bliss Third Fascicle

things which are useful in this world and in the next! Make us
need none [but Thee] in this world and the next! Âmîn.
Translation from Riyâd-un-nâsikhîn ends here.
It is written at the beginning of the chapter about namâz in
Kitâb-ul-fiqh-’alal-madhâhib-il-arba’a: “Namâz is the most
important of the pillars of the Islamic religion. Allâhu ta’âlâ made
namâz a fard so that His slaves will worship Him only. The
hundred and second âyat of Nisâ Sûra purports: ‘It has become
fard to perform namâz at certain times.’ A hadîth-î sherîf
declares: ‘Allâhu ta’âlâ has promised that He shall put in Paradise
the person who performs the daily five prayers of namâz
respectfully and observing the conditions.’ Namâz is the most
valuable worship. A hadîth-i sherîf declares: ‘Person who does
not perform namâz has not had a share from Islam.’ Another
hadîth-i sherîf, which is quoted in Mishkât, in Kunûz-ud-daqâiq
and in the Sahîhayn, declares: ‘The discrepancy between man and
disbelief is to omit namâz.’ Its meaning is not that ‘Man and
disbelief are two separate beings. Between them is not
performing namâz. When (the case of) not performing namâz
goes away from between them, that is, if a person performs
namâz, there will no longer be a curtain between this person and
disbelief. The two will come together.’ Its meaning is: ‘Disbelief is
an attribute. It does not exist by itself. It exists in a person. A
person who has disbelief also has “not performing namâz.” A
person who does not have disbelief does not have not performing
namâz. The difference between a person who has disbelief and
one who does not have disbelief is to perform namâz or not.’ This
hadîth-i sherîf is like the saying, ‘Discrepancy between man and
death is not to breathe.’ A person who has death does not
breathe. A person who does not have death does not have (the
case of) not breathing. If a person has (the case of) not breathing,
it will be understood that he is dead. This hadîth-i sherîf
vehemently threatens those who are too lazy to perform namâz.
To perform namâz is to consider the greatness of Allâhu ta’âlâ
and to realize one’s own inferiority before Him. A person who
realizes this will always do good. He will never do evil. Even if the
namâz of a person who follows his nafs is sahîh, it will never give
its fruits. If a person intends to be in the presence of his Rabb
(Allah) five times every day, his heart will be filled with ikhlâs.
Every act commanded to be done in namâz gives various benefits
to heart and body. Performing namâz in jamâ’at in mosques will
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