Laws of Jurisprudence
Regarding a Ma’zoor
Law: Any
person who has such an illness, wherein one complete time of Namaaz has gone by
in a manner where he was not able to make Wudu and perform Namaaz (due to the
illness) then such a person is regarded as a Ma’zoor. The ruling applicable to
him is the same. In other words, he should make Wudu in the time of that particular
Namaaz and he may read as many Namaaz as he wishes with that one Wudu in the
time of that one Namaaz. That illness will not cause his Wudu to be nullified,
such as in the case if he has an illness where droplets of urine are
discharged, or he has chronic diarrhoea, or an illness where he always passes
air (flatulence), or fluid that flows from an infected eye, or fluid which
continuously flows out of a sore or abscess, or fluid which is discharged from
the ear, naval or breast. All these are illnesses which cause the Wudu to be
nullified. However, if one complete time of Namaaz passes in a condition that
even though one makes a concerted effort to fulfil it, he is still not able to
keep his Wudu long enough to make the Namaaz within the prescribed time and the
time lapses in this way then in this case the Uzr is established.
Law: Once
the Uzr has been established then in every time (of Namaaz) for as long as that
cause is prevailing even once, he will remain a Ma’zoor. For example, if at one
stage a female could not find the slightest time to make Tahaarat because of Istihaaza
and now she is able to get enough time in-between, in which to make Wudu and
perform her Namaaz but even now, every now and again, there is some bleeding in
the time of each Namaaz then in this case she is still regarded as being
Ma’zoor. The same ruling applies in all such illnesses. If the entire time passes
by and she does not have any bleeding any longer then she will not be
classified as being a Ma’zoor any longer. If the initial condition does
transpire in the future then again she will be regarded as being a Ma’zoor and
if again the entire time passes without anything then the Uzr will not be
regarded as being valid any longer.
Law: A
time of Namaaz passed by in a state in which there was no Uzr present but one
did not read the Namaaz. Now, when one intends to perform that Namaaz then the
Wudu becomes nullified due to Istihaaza or such a chronic annulling condition;
to the extent that the remaining time passed in this condition and one read the
Namaaz in this condition then in this case if the entire time of Namaaz which
follows after this time, passes in the same condition of Istihaaza or any other
such illness then the Namaaz that one read in the preceding time will also be
regarded as being valid. However, if one managed to get sufficient time in
during the time of the Namaaz to make Wudu and perform the Namaaz, one should
repeat the Namaaz that was read in the preceding time.
Law: If
one made Wudu whilst blood was flowing (oozing) and the bleeding stopped after
Wudu but one performed ones Namaaz with the same Wudu then the time which followed
also passed by without any bleeding at all, then one should repeat the
preceding Namaaz. Similarly, if the bleeding stopped in Namaaz and there was no
bleeding at all in the next time of Namaaz then too one should repeat that
Namaaz.
Law: The
moment the time for that Fard Namaaz expires, the Wudu of a Ma’zoor will be
regarded as nullified. For example, if a person who is a Ma’zoor made Wudu in the
time of Asr Namaaz, his Wudu will be nullified immediately at sunset. If
someone made Wudu after sunrise then until the time of Zuhr does not expire,
his Wudu will not be nullified because no other time of Fard Namaaz has come in
this interim.
Law: At
the time of making Wudu, if the cause for annulment which classifies him a
Ma’zoor was not evident and it was not even evident after he made his Wudu, to
the extent that the remaining time of Namaaz elapsed without this being
evident, then in this case the Wudu is not nullified because of the time
elapsing. Similarly, if this reason for annulment was evident before Wudu but
was not evident in the remaining time after Wudu or in the following time of
Namaaz then in this case the Wudu will not be nullified on the basis of the time
elapsing.
Law: If
that cause for annulment was evident before performing Wudu and if it was
evident after Wudu in the remaining time as well; or if it was evident whilst
performing Wudu and was not evident in the remaining time after Wudu but was
evident in the following time then in this case the Wudu will be nullified once
the time elapses even though that (Hadath) nullifying agent is not evident.
Law: The
Wudu of a Ma’zoor is not nullified through the reason which classifies him a
Ma’zoor. However, if some other factor which nullifies the Wudu occurs, it will
nullify the Wudu. For example, if a person is Ma’zoor because of having an
illness where droplets of urine are discharged then if he passes air his Wudu
will break. Similarly, if a person is classified as a Ma’zoor because of an
illness wherein he passes air then droplets of urine will cause his Wudu to be
nullified.
Law: If
a Ma’zoor performed Wudu after something occurred which nullified his Wudu and
whilst performing Wudu that which classifies him as a Ma’zoor is not evident but
after performing Wudu, that annulling factor appears then the Wudu will be
nullified. For example, if a female who was in Istihaaza, performed Wudu after passing
urine or stool and whilst performing Wudu there was no bleeding but the
bleeding started once again after Wudu then in this case the Wudu has been
nullified. If the annulling factor would have existed at the time of making Wudu
then there would have been no need to make Wudu again.
Law: If
one nostril of a Ma’zoor was bleeding and after Wudu then the other nostril
began bleeding, the Wudu will be nullified. Similarly, if one wound was weeping
and now another wound is weeping to the extent that one pimple of measles was
weeping but now another pimple is weeping, then in this case the Wudu will be nullified.
Law: If
there is some means of either reducing or stopping the Uzr, it is Fard to
follow this procedure. For example, if reading in a standing position causes
one to bleed but sitting stops the bleeding then it is Fard to read whilst
sitting.
Law: It
the Ma’zoor has such an Uzr which causes his clothes to become soiled with
impurity then if an area more than the size of a dirham has become soiled with
impurity and he knows that he has sufficient time to wash it off and read
Namaaz with pure clothing, then in this case it is Fard for him to wash it off
and read Namaaz in pure clothing. If he knows that whilst reading Namaaz, the
same amount of clothing will become soiled with impurity again then it is not
necessary for him to wash it. He may read in this condition even if the
Musal’la becomes soiled. There is no harm in this. If the impurity has soiled
an area the size of a dirham then in the first instance to wash it is Waajib
(compulsory). If the soiled area is less than the size of a dirham then to wash
it is Sunnat and in the second instance if one does not wash it at all then
there is no harm in this.
Law: If
a female who is in Istihaaza performs Ghusl and performs her Zuhr Namaaz in its
last proper time and she performs Wudu and makes her Asr Namaaz in its beginning
time, and she makes Ghusl for Maghrib and reads it in its last valid time, and
she makes Wudu and reads her Esha in its beginning time, and if she reads her
Fajr Namaaz after making Ghusl as well it is better; it will not be surprising
that by acting in accordance with this and through the blessing of this
etiquette which has been mentioned in the Hadith that there will be benefit in
her illness, i.e. it will relieve her illness.
Law: If
a fluid which does not have the ability to flow (ooze) comes out of a wound
neither does it nullify the Wudu nor will one be classified as a Ma’zoor due to
it. This fluid is also not regarded as an impurity.
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