Namâz and kufr
Namâz is the most important of the arch-stones of Islam. Allahu ta�âlâ made namâz fard so that His slaves would worship Him only. The hundred and third âyat of Sûrat-un-Nisâ� purports that namâz became fard, the times of which are definite, for the Believers. A hadîth-i sherîf declares, �Allahu ta�âlâ has made it fard to perform namâz five times every day. Allahu ta�âlâ has promised that He will send to Paradise a person who performs namâz five times every day esteeming it highly and observing its conditions.� Namâz is the most valuable of worships. A hadîth declares, �He who does not perform namâz has no share from Islam!� A hadîth-i sherîf quoted in Mishkât, and in Kunûz-ud-daqâiq, and in Sahîhayn, and in Halabî declares, �Difference between man and disbelief is to give up namâz!� It does not mean, �Men and disbelief are two separate beings. Between them lies not to perform namâz. When not to perform namâz goes away from between them, that is, when a person performs namâz, the connection between him and disbelief goes up, the two cannot be united, and man will not be a disbeliever.� But it means, �Disbelief is a property. It does not exist alone. It exists with some people. People who have disbelief have not performing namâz.But people who do not have disbelief do not have not performing namâz. Difference between a person who has disbelief and one who does not have disbelief is not performing or performing namâz.�
This hadîth-i sherîf is like the saying, �Difference between man and death is not to breathe.� That is, a person who has death does not breathe. But a person who does not have death does not have (the property) �not breathing.� When a person does not breathe, it will be understood that this one is dead. This hadîth vehemently threatens those who are lazy in performing namâz.
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Salât (Namâz)
Salât (Namâz)
Cvp: Salât (Namâz)
The virtues in namâz
Hadrat Imâm-i Rabbânî writes in the 20th Letter of the Second Volume of his Maktûbât:
�May hamd-u-thanâ be to Allahu ta�âlâ! Salâmat to the good people whom He loves! O My Dear Brother! This world is the place for work. The next world is the place for getting wages. Strive to do pious actions! The most useful of these actions, the most superior worship is to perform namâz. Namâz is the archstone of the dîn [religion]. It is the mi�râj for Believers. Then, one should do one�s best to perform it well. One should observe its precepts, its conditions, its sunnats and adabs in a manner liked and suitable. When performing namâz, one should be careful about its tumânînat [keeping all one�s limbs motionless in rukû (bowing during namâz), in sajda (prostration), in qawma (standing for a while after straightening up from the bowing position), in jalsa (sitting for a while between the two sajdas)] and about the ta�dîl-i-arkân [to remain motionless for a while after becoming calm at these four places]. Many people, paying no attention to these, have been ruining their namâzes. They have been neglecting the tumânînat and the ta�dîl-i-arkân. It was informed that they will be tormented. When namâz is performed correctly, the hope of salvation will increase. For the archstone of the dîn will then have been erected. The plane to fly to endless bliss will have been boarded.
Hadrat Imâm-i Rabbânî writes in the 20th Letter of the Second Volume of his Maktûbât:
�May hamd-u-thanâ be to Allahu ta�âlâ! Salâmat to the good people whom He loves! O My Dear Brother! This world is the place for work. The next world is the place for getting wages. Strive to do pious actions! The most useful of these actions, the most superior worship is to perform namâz. Namâz is the archstone of the dîn [religion]. It is the mi�râj for Believers. Then, one should do one�s best to perform it well. One should observe its precepts, its conditions, its sunnats and adabs in a manner liked and suitable. When performing namâz, one should be careful about its tumânînat [keeping all one�s limbs motionless in rukû (bowing during namâz), in sajda (prostration), in qawma (standing for a while after straightening up from the bowing position), in jalsa (sitting for a while between the two sajdas)] and about the ta�dîl-i-arkân [to remain motionless for a while after becoming calm at these four places]. Many people, paying no attention to these, have been ruining their namâzes. They have been neglecting the tumânînat and the ta�dîl-i-arkân. It was informed that they will be tormented. When namâz is performed correctly, the hope of salvation will increase. For the archstone of the dîn will then have been erected. The plane to fly to endless bliss will have been boarded.
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Cvp: Salât (Namâz)
The fards of the namâz
Question: What are the fards [obligatory acts; if any of them is omitted, the namâz will be invalid] of the namâz?
ANSWER
Namâz has 12 fards. Six of them are inside and the other six are outside the namâz. The fards that are inside are termed rukns while those that are outside are termed sharts.
A- The fards that are outside the namâz:
1- Tahârat from hadas:
It means the performance of an ablution by a person who does not have it and performance of a ghusl by those who are junub and who has got out of the states of haid [menstruation] and nifâs [puerperium].
2- Tahârat from najâsat:
People who is to perform namâz must purify their bodies, clothes, the places to perform namâz from najâsat, that is, from the things that are declared to be religiously dirty.
3- Satr-i awrat:
It is to cover awrat parts. Those body parts of people which are harâm [prohibited] for them to open and show others and for others to look at during namâz, or any time, are termed awrat parts. A man�s awrat parts are between his navel and lower parts of his knees. As for a woman, all parts of her body, except her face and hands, are her awrat parts.
4- Istiqbâl-i-qibla:
It is to perform a namâz towards the qibla.
5- Waqt:
It is to perform namâzes in their due times.
6- Niyyat:
It is to make niyyat [intention] by passing through heart when one begins a namâz. It is not considered a niyyat to say orally only. To make niyyat for the namâz means passing through heart its name, time, qibla, and wishing to follow the imâm (if it is performed in jamâ�at). Niyyat is made while saying the takbîr of iftitâh [saying Allahu akbar while beginning namâz].
B- The fards that are inside the namâz:
1- Takbîr of iftitâh:
It means saying �Allahu akbar� when beginning namâz. No other word to replace it is acceptable.
2- Qiyâm:
It means standing when performing namâz. Those who are too ill to stand perform it sitting, and if too ill to sit, they lie down on their back and perform namâz with their head (by moving, nodding, etc.their head).
3- Qiraât:
It means reciting a sûra [a chapter of the Qur�ân al-karîm] or an âyat [a verse of the Qur�ân al-karîm] of the Qur�ân al-karîm.
4- Ruku�:
It means bending and putting the hands on the knees after finishing the qiraât.
5- Sajda:
It means prostrating on the ground after the ruku�.
6- Qa�da-i-âkhira [last sitting]:
It means sitting in the last rak�at as long as it would take to say the prayer �Attahiyyâtu.�
Question: What are the fards [obligatory acts; if any of them is omitted, the namâz will be invalid] of the namâz?
ANSWER
Namâz has 12 fards. Six of them are inside and the other six are outside the namâz. The fards that are inside are termed rukns while those that are outside are termed sharts.
A- The fards that are outside the namâz:
1- Tahârat from hadas:
It means the performance of an ablution by a person who does not have it and performance of a ghusl by those who are junub and who has got out of the states of haid [menstruation] and nifâs [puerperium].
2- Tahârat from najâsat:
People who is to perform namâz must purify their bodies, clothes, the places to perform namâz from najâsat, that is, from the things that are declared to be religiously dirty.
3- Satr-i awrat:
It is to cover awrat parts. Those body parts of people which are harâm [prohibited] for them to open and show others and for others to look at during namâz, or any time, are termed awrat parts. A man�s awrat parts are between his navel and lower parts of his knees. As for a woman, all parts of her body, except her face and hands, are her awrat parts.
4- Istiqbâl-i-qibla:
It is to perform a namâz towards the qibla.
5- Waqt:
It is to perform namâzes in their due times.
6- Niyyat:
It is to make niyyat [intention] by passing through heart when one begins a namâz. It is not considered a niyyat to say orally only. To make niyyat for the namâz means passing through heart its name, time, qibla, and wishing to follow the imâm (if it is performed in jamâ�at). Niyyat is made while saying the takbîr of iftitâh [saying Allahu akbar while beginning namâz].
B- The fards that are inside the namâz:
1- Takbîr of iftitâh:
It means saying �Allahu akbar� when beginning namâz. No other word to replace it is acceptable.
2- Qiyâm:
It means standing when performing namâz. Those who are too ill to stand perform it sitting, and if too ill to sit, they lie down on their back and perform namâz with their head (by moving, nodding, etc.their head).
3- Qiraât:
It means reciting a sûra [a chapter of the Qur�ân al-karîm] or an âyat [a verse of the Qur�ân al-karîm] of the Qur�ân al-karîm.
4- Ruku�:
It means bending and putting the hands on the knees after finishing the qiraât.
5- Sajda:
It means prostrating on the ground after the ruku�.
6- Qa�da-i-âkhira [last sitting]:
It means sitting in the last rak�at as long as it would take to say the prayer �Attahiyyâtu.�
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Cvp: Salât (Namâz)
Making an alteration to the âyat �Subhâna Rabbika ��
Question: Is it an inconvenience to alter the âyat �Subhâna Rabbika �� as �Subhâna Rabbinâ �� and say it so with an intention to make du�â [supplication]?
ANSWER
Even though it is written in some religious books that it is better to change this âyat and say �Rabbinâ� instead of �Rabbika� when making du�â, the rule in dependable books is as follows:
Hadrat Qâdî Baydâwî, with whom the savants of tafsîr crown themselves, quoted Hadrat �Alî �radiy-Allahu �anh� as saying: �He who wants to earn thawâb in large amounts in the Hereafter should say the âyat �Subhâna Rabbika �� up to the end following any gathering.� In other tafsîr books, e.g. in Mawâkib, it is written likewise.
It is declared in several hadîth-i sharîfs:
(He who wants to earn thawâb in large amounts in the Hereafter should say the âyat-i karîma �Subhâna Rabbika �� upon leaving a gathering.) [Ibni Hibbân]
(If a person says the âyat-i karîma �Subhâna Rabbika �� three times after namâz, he attains thawâb in sufficient amount.) [Tabarânî]
Abû Sa�id al-Khudrî �radiy-Allahu �anh� declares that Rasûlullah �alaihis-salâm� would recite �Subhâna Rabbika Rab-bil �Izzati �� three times after making the salâm in namâz. (Abû Ya�la) (Khatîb-i Baghdâdî)
Hadrat Abû Sa�id al-Khudrî further states, �When Rasûlullah �sall-Allahu �alaihi wa sallam� was verging on making the salâm in namâz, he would recite the âyat �Subhâna Rabbika � .� (Ibni Abî Shayba)
�Abdullah Ibni Abbâs �radiy-Allahu �anhumâ� reports: �Rasûlullah would recite the âyat �Subhâna rabbika �� before saying the salâm in namâz.� (Tabarânî)
Men of knowledge knows that the âyat-i karîmas are recited with the intention of saying du�â in tashahhuds [sitting postures]. The above-mentioned hadîth-i sharîfs reveal that our Master, the Prophet did not make an alteration to this âyat even when he said it with the intention of du�â. Therefore, reciting the �Subhâna Rabbika� as �Subhâna Rabbinâ� comes to mean tampering with the Qur�ân al-karîm and interfering with the sunnat-i saniyya, which are in turn very despicable acts.
Islamic scholars state in fiqh books that it must be recited as �Subhâna Rabbika� even when one says it with an intention to say du�â. (Durr-ul-mukhtâr, Maraq-il-falâh)
Hadrat �Abd-ul-Ghanî Nablusî declares:
To change the du�âs in the Qur�ân al-karîm when saying them denotes intentional falsification of the Qur�ân al-karim. [Hadîqa]
The meaning of �Subhâna Rabbika�
�Subhâna Rabbika� means that your Rabb, who has created and trained such a prophet as you with all the incomprehensible perfections and superiorities above all people, is far from all defects whatsoever. On the other hand, Subhâna Rabbinâ means that the Creator and Trainer of us, the sinful and disobedient born servants, is far from all defects. To a person who has knowledge and intellect, it is self-evident that what an irrelevant act it is to make mention of the sinful born servants in the glorification and laudation of Allahu ta�âlâ. The grade of Subhâna Rabbika is manyfold higher than the grade of Subhâna Rabbinâ with respect to the knowledges of manners and eloquence. In other words, reciting as �Subhâna Rabbika� is much more appropriate than reciting as �Subhâna Rabbinâ� in glorifying and lauding (Allahu ta�âlâ). In this âyat-i karîma, Allahu ta�âlâ Himself exalts and praises His Self. Could anyone glorify Him in any better manner than this expression of praise? (Endless Bliss)
Question: In Endless Bliss it is written that it brings much thawâb to say the âyat �Subhâna Rabbika �� in namâz and outside of namâz. Will we say this âyat before making the salâm following the recitation of Allahumma salli, Allahumma bârik and Rabbanâ âtinâ or will we say it when making du�â? In which situations can we say it other than this?
ANSWER
This âyat is recited in many situations. Let us list some of them:
1- It is recited as an additional sûra in namâz.
2- It is recited after reading the Qur�ân al-karîm.
3- It is recited after a gathering that is agreeable with our religion.
4- Before making the salâm in namâz, it is permissible to say the du�âs [prayers] that are stated in the Qur�ân al-karîm and hadîth-i sharîfs. It is permissible to say the âyat �Subhâna Rabbika� as well.
5- It causes much thawâb to say it after making du�â following namâz. You recite the Sûrat-ul-Ikhlâs eleven times and the two sûras beginning with the phrase �Qul a�ûdhu �� once then you say �Astaghfirullah� 67 times, thus bringing the total to 70 in all. You say �Subhânallahi wa bi-hamdihî subhânallahil �azîm� ten times. You say the âyat �Subhâna Rabbika�, too. (Endless Bliss)
You should finalize your du�â after namâz by saying the âyat �Subhâna Rabbika.� (Durr-ul-mukhtâr, Durar)
Question: Is it an inconvenience to alter the âyat �Subhâna Rabbika �� as �Subhâna Rabbinâ �� and say it so with an intention to make du�â [supplication]?
ANSWER
Even though it is written in some religious books that it is better to change this âyat and say �Rabbinâ� instead of �Rabbika� when making du�â, the rule in dependable books is as follows:
Hadrat Qâdî Baydâwî, with whom the savants of tafsîr crown themselves, quoted Hadrat �Alî �radiy-Allahu �anh� as saying: �He who wants to earn thawâb in large amounts in the Hereafter should say the âyat �Subhâna Rabbika �� up to the end following any gathering.� In other tafsîr books, e.g. in Mawâkib, it is written likewise.
It is declared in several hadîth-i sharîfs:
(He who wants to earn thawâb in large amounts in the Hereafter should say the âyat-i karîma �Subhâna Rabbika �� upon leaving a gathering.) [Ibni Hibbân]
(If a person says the âyat-i karîma �Subhâna Rabbika �� three times after namâz, he attains thawâb in sufficient amount.) [Tabarânî]
Abû Sa�id al-Khudrî �radiy-Allahu �anh� declares that Rasûlullah �alaihis-salâm� would recite �Subhâna Rabbika Rab-bil �Izzati �� three times after making the salâm in namâz. (Abû Ya�la) (Khatîb-i Baghdâdî)
Hadrat Abû Sa�id al-Khudrî further states, �When Rasûlullah �sall-Allahu �alaihi wa sallam� was verging on making the salâm in namâz, he would recite the âyat �Subhâna Rabbika � .� (Ibni Abî Shayba)
�Abdullah Ibni Abbâs �radiy-Allahu �anhumâ� reports: �Rasûlullah would recite the âyat �Subhâna rabbika �� before saying the salâm in namâz.� (Tabarânî)
Men of knowledge knows that the âyat-i karîmas are recited with the intention of saying du�â in tashahhuds [sitting postures]. The above-mentioned hadîth-i sharîfs reveal that our Master, the Prophet did not make an alteration to this âyat even when he said it with the intention of du�â. Therefore, reciting the �Subhâna Rabbika� as �Subhâna Rabbinâ� comes to mean tampering with the Qur�ân al-karîm and interfering with the sunnat-i saniyya, which are in turn very despicable acts.
Islamic scholars state in fiqh books that it must be recited as �Subhâna Rabbika� even when one says it with an intention to say du�â. (Durr-ul-mukhtâr, Maraq-il-falâh)
Hadrat �Abd-ul-Ghanî Nablusî declares:
To change the du�âs in the Qur�ân al-karîm when saying them denotes intentional falsification of the Qur�ân al-karim. [Hadîqa]
The meaning of �Subhâna Rabbika�
�Subhâna Rabbika� means that your Rabb, who has created and trained such a prophet as you with all the incomprehensible perfections and superiorities above all people, is far from all defects whatsoever. On the other hand, Subhâna Rabbinâ means that the Creator and Trainer of us, the sinful and disobedient born servants, is far from all defects. To a person who has knowledge and intellect, it is self-evident that what an irrelevant act it is to make mention of the sinful born servants in the glorification and laudation of Allahu ta�âlâ. The grade of Subhâna Rabbika is manyfold higher than the grade of Subhâna Rabbinâ with respect to the knowledges of manners and eloquence. In other words, reciting as �Subhâna Rabbika� is much more appropriate than reciting as �Subhâna Rabbinâ� in glorifying and lauding (Allahu ta�âlâ). In this âyat-i karîma, Allahu ta�âlâ Himself exalts and praises His Self. Could anyone glorify Him in any better manner than this expression of praise? (Endless Bliss)
Question: In Endless Bliss it is written that it brings much thawâb to say the âyat �Subhâna Rabbika �� in namâz and outside of namâz. Will we say this âyat before making the salâm following the recitation of Allahumma salli, Allahumma bârik and Rabbanâ âtinâ or will we say it when making du�â? In which situations can we say it other than this?
ANSWER
This âyat is recited in many situations. Let us list some of them:
1- It is recited as an additional sûra in namâz.
2- It is recited after reading the Qur�ân al-karîm.
3- It is recited after a gathering that is agreeable with our religion.
4- Before making the salâm in namâz, it is permissible to say the du�âs [prayers] that are stated in the Qur�ân al-karîm and hadîth-i sharîfs. It is permissible to say the âyat �Subhâna Rabbika� as well.
5- It causes much thawâb to say it after making du�â following namâz. You recite the Sûrat-ul-Ikhlâs eleven times and the two sûras beginning with the phrase �Qul a�ûdhu �� once then you say �Astaghfirullah� 67 times, thus bringing the total to 70 in all. You say �Subhânallahi wa bi-hamdihî subhânallahil �azîm� ten times. You say the âyat �Subhâna Rabbika�, too. (Endless Bliss)
You should finalize your du�â after namâz by saying the âyat �Subhâna Rabbika.� (Durr-ul-mukhtâr, Durar)
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