Hazrat Thanvi RA said that fulfilling Huqooq-ul-Ibad (Rights of People) is much more important than reciting Tasbeeh (doing Nafil [non-obligatory] recitation of Allah's name). On the Day of Judgment people will have to answer for for not fulfilling rights of other people but they won't be questioned for not doing Nafil Ibadat (prayers). People ignore compulsory duties to spend time on non-obligatory ones.
EXPLANATION:
There are three stages of virtuous acts for which one earns Thawab (eternal reward).
1. Faraez and Wajibat: Faraez are those injunctions of Shariah about which a clear explicit order has been made in the Quran or the Hadith like praying Salah (Namaz), paying Zakat (obligatory charity), obeying one's parents, looking after one's family, etc. Wajib refers to those injunctions of Shariah about which a direct order did not come in Quran or Hadith by itself, but when Rasool Allah SAW was asked about it he ordered to do it, or when it was mentioned in front of him that somebody does not do it he expressed displeasure about it. Missing Faraez or Wajibat without a genuine reason, like serious illness, is a major sin.
2. Sunnah: As everyone know Sunnah refers to the practices of Rasool Allah SAW. There are two main categories of Sunnah; Moukadah which Rasool Allah SAW always performed regularly, and Ghair-Moukadah which Rasool Allah SAW sometimes performed and sometimes didn't. Sunnat Moukadah is close to Wajib, and Sunnat Ghair-Moukadah to Mustahib (non-obligatory Ibadat).
3. Mustahib: These are those virtuous acts which can bring great Thawab when performed but are not obligatory, it does not incur a sin if one doesn't perform them.
There are two reasons why we need to know these different degrees or stages of virtuous acts. The first is that the higher an act in obligation, the more important it is to perform it, and if there is ever a clash that two acts of varying degrees need to be performed at the same time then the act belonging to a lower stage would be given up in favour of the act belonging to a higher stage. For example, when people turn towards Deen they sometimes become too engrossed in Nafil (non-obligatory) Ibadat (prayers) and start enjoying Nafil Ibadat so much that they start neglecting their other duties and their family. What one needs to remember is that it is Farz (obligatory) to fulfil the needs of one's family, and if a person becomes so engrossed in Nafil Ibadat that he is neglecting his family's genuine needs, then not only will he not get any reward for those Nafil prayers, but he will incur a major sin because he is failing to carry out a Farz.
The second reason is that if someone neglects Faraez and Wajibat without any genuine reason, then a person who he listens to can try to persuade him to carry those out those (though one must never use harsh words or language because that often makes people antagonistic, and if they then say something bad the sin of that will be borne not only by the person who said it, but also by the person who incited it by putting too much pressure on him). However, if a person does not wish to do some Mustahib Ibadat for example, if he does not wish to contribute to a non-mandatory charity or do some Nafil prayer, it is not allowed to put pressure on him to do so.
(In this post a lot of words are the writer's own. Even though I hope I have accurately reflected what i have read, heard and understood, please feel free to correct me if I have made a mistake. May Allah SWT forgive me for any unintended errors. Ameen)
EXPLANATION:
There are three stages of virtuous acts for which one earns Thawab (eternal reward).
1. Faraez and Wajibat: Faraez are those injunctions of Shariah about which a clear explicit order has been made in the Quran or the Hadith like praying Salah (Namaz), paying Zakat (obligatory charity), obeying one's parents, looking after one's family, etc. Wajib refers to those injunctions of Shariah about which a direct order did not come in Quran or Hadith by itself, but when Rasool Allah SAW was asked about it he ordered to do it, or when it was mentioned in front of him that somebody does not do it he expressed displeasure about it. Missing Faraez or Wajibat without a genuine reason, like serious illness, is a major sin.
2. Sunnah: As everyone know Sunnah refers to the practices of Rasool Allah SAW. There are two main categories of Sunnah; Moukadah which Rasool Allah SAW always performed regularly, and Ghair-Moukadah which Rasool Allah SAW sometimes performed and sometimes didn't. Sunnat Moukadah is close to Wajib, and Sunnat Ghair-Moukadah to Mustahib (non-obligatory Ibadat).
3. Mustahib: These are those virtuous acts which can bring great Thawab when performed but are not obligatory, it does not incur a sin if one doesn't perform them.
There are two reasons why we need to know these different degrees or stages of virtuous acts. The first is that the higher an act in obligation, the more important it is to perform it, and if there is ever a clash that two acts of varying degrees need to be performed at the same time then the act belonging to a lower stage would be given up in favour of the act belonging to a higher stage. For example, when people turn towards Deen they sometimes become too engrossed in Nafil (non-obligatory) Ibadat (prayers) and start enjoying Nafil Ibadat so much that they start neglecting their other duties and their family. What one needs to remember is that it is Farz (obligatory) to fulfil the needs of one's family, and if a person becomes so engrossed in Nafil Ibadat that he is neglecting his family's genuine needs, then not only will he not get any reward for those Nafil prayers, but he will incur a major sin because he is failing to carry out a Farz.
The second reason is that if someone neglects Faraez and Wajibat without any genuine reason, then a person who he listens to can try to persuade him to carry those out those (though one must never use harsh words or language because that often makes people antagonistic, and if they then say something bad the sin of that will be borne not only by the person who said it, but also by the person who incited it by putting too much pressure on him). However, if a person does not wish to do some Mustahib Ibadat for example, if he does not wish to contribute to a non-mandatory charity or do some Nafil prayer, it is not allowed to put pressure on him to do so.
(In this post a lot of words are the writer's own. Even though I hope I have accurately reflected what i have read, heard and understood, please feel free to correct me if I have made a mistake. May Allah SWT forgive me for any unintended errors. Ameen)
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