Law: If after performing Namaaz by practising
Taharri, one realized that he did not really face the Qibla direction, then in
such a case, there is no need to repeat the Namaaz. [Tanweerul Absaar vol.1 pg.291]
Law: If such a person performs his
Namaaz in just any direction without practising Taharri, his Namaaz will not be
valid, even though he had actually faced the Qibla direction. However, if after
Namaaz, it was confirmed without doubt that he had faced the correct Qibla
direction; then in this case, the Namaaz will be valid. If after Namaaz, he
assumes that it was Qibla, but is not certain, or if whilst in the midst of
Namaaz he became aware of that direction being Qibla, the Namaaz is not valid.
[Raddul Muhtar & Durr-e-Mukhtar vol.1 pg.292]
Law: If he deliberated and his heart
was content with a certain direction being Qibla, but he still faced some other
direction, his Namaaz is invalid, even though the direction that he might have been
facing was actually the correct Qibla direction. This ruling even applies in a
case, where after the Namaaz he confirmed for sure that it really was Qibla.
[Durr-e-Mukhtar vol.1 pg.292]
Law: If there is such a person present
who is aware of the Qibla direction, but one performed Namaaz by assuming the
direction without asking him; then in this case, if one was actually facing the
correct Qibla direction, the Namaaz is valid, otherwise not. [Raddul Muhtar
vol.1 pg.290]
Law: If you enquire regarding the
direction of Qibla from such a person who is aware of the direction of Qibla.
However, he refuses to inform you of the direction, and you practiced Taharri
and performed your Namaaz, but afterwards, the said person informed you in
regards to the Qibla direction, the Namaaz is still valid and there is no need
to repeat it. [Muniya pg.100]
Law: If there are Masjids and Mehraabs
present at that location, but one did not give any credence to this. However,
he directed himself to another direction based on his own opinion, or if the
stars etc. are visible and he has the relevant knowledge to establish Qibla by
way of them, but does not do so, and merely performed his Namaaz based on
deliberation. Then in such a case, if he performed his Namaaz in the incorrect
direction, the Namaaz will be invalid in both cases. [Raddul Muhtar vol.1
pg.291]
Law: If a person is performing his
Namaaz, facing a particular direction, which he chose based on deliberation
(Taharri), in this case it is not permissible for another person to follow him.
He too should practice Taharri on his personal capacity. If he did not practice
Taharri and just followed the other person (in regards to Qibla direction), his
Namaaz is invalid. [Raddul Muhtar vol.1 pg. 291]
Law: If one was performing his Namaaz
on the basis of Taharri and whilst in Namaaz, even if it is in Sajdah-e-Sahw,
his view (regarding Qibla) changed, or he realised that he was mistaken, then
in this case, it is Fard for him to immediately change direction, and there is no
harm to those (Raka’ats) which he has already performed. Similarly, if he
performs all 4 Raka’ats facing four different directions (as his view changed
in each Raka’at), it is permissible. If on changing his view, he did not turn
immediately and a delay of longer than one ‘Rukn’ takes place, i.e. the time it
takes to say ‘Subhaan’Allah’
thrice
passes, the Namaaz becomes invalid. [Durr-e-Mukhtar & Raddul Muhtar vol.1
pg.291]
Law: If a blind person was performing
his Namaaz whilst facing the incorrect direction and if an able-eyed person
arrived and aligned him correctly (to Qibla). Then followed him (as a Muqtadi),
in this case, if there was such a person present from whom the blind person could
enquire in regards to Qibla, but failed to do so, then the Namaaz of both
persons is invalid. If there was no such person present there, from whom he
could have enquired, then in this case, the Namaaz of the blind person is valid
and the Namaaz of the ableeyed person is invalid. [Khania, Hindiya vol.1 pg.60;
Ghuniya pg.224; Raddul Muhtar vol.1 pg.291]
Law: If one was performing his Namaaz
whilst facing a direction other than Qibla, based on Taharri, and he later
realised his error and then turned towards Qibla. Then any such person who is
aware of the said persons initial condition, and if his condition is also similar
in the sense that he too practiced Taharri regarding this direction and he too
realised his error, then in such a case, he is permitted to follow such a
person, otherwise not. [Raddul Muhtar vol.1 pg.291]
Law: If the Imam[1]
and Muqtadis[2]
were performing Namaaz in the same direction, based on Taharri and the Imam
completed the Namaaz and turned Salaam; but now the view (in regards to Qibla)
of the ‘Masbooq’[3]
and the ‘Laahaq’[4]
has changed, then in this case, the Masbooq should change his direction and the
Laahaq should start Namaaz afresh. [Durr-e-Mukhtar vol.1 pg.291]
Law: If the Imam is performing Namaaz
in the correct direction based on Taharri from inception, then even if the
Muqtadi is not amongst those practising Taharri, he may follow the Imam in this
case. [Durr-e-Mukhtar vol.1 pg.291]
Law: If ones initial decision was made
regarding a particular direction then after commencing Namaaz ones opinion
changed, so he turned towards that direction; then either in the third or
fourth instance, he reverted to the initial opinion; then again, he should turn
to that direction. There is no need in this case for him to start afresh.
[Durr-e-Mukhtar vol.1 pg.291]
Law: If one practiced Taharri and had
just read one Raka’at, when his judgment changed in the second Raka’at, and he
now remembers that he left out one Sajdah of the previous Raka’at, then in this
case, he should start the Namaaz afresh. [Durr-e-Mukhtar vol.1 pg.292]
Law: If on a dark night, a few people
practiced Taharri in Jama’at and performed Namaaz in different directions but
as it was during Namaaz, they did not realise that their direction is contrary
to the direction of the Imam and nor are the Muqtadis in front of the Imam, then
in this case the Namaaz will be valid. If after Namaaz, they realised that
their direction was different from the direction of the Imam, there is still no
harm and if either in Namaaz or after Namaaz one finds out that one was in front
of the Imam, the Namaaz is invalid. [Durr-e-Mukhtar & Raddul Muhtar vol.1
pg.293]
Law: If the Musal’li intentionally turned
his chest away from Qibla, even if he then immediately reverted to Qibla, his
Namaaz is invalid; if he turned away and the gap in-between does not exceed
that of 3 Tasbeehs (i.e. duration of saying Subhaan’Allah thrice), the Namaaz is
valid. [Muniya pg.101, Bahr vol.1 pg.298]
Law: If only his face was turned away
from Qibla, it is Waajib upon him to immediately turn his face towards the
Qibla direction and this will thus not invalidate his Namaaz. However, to do
this without valid reason is Makruh. [Muniya pg.101, Bahr vol.1 pg.285]
Fourth Pre-Requisite: Waqt –
Time
The laws related to this
pre-requisite have already been explained in the earlier discussion pertaining
to time.
Fifth Pre-Requisite: Niyyat –
Intention
Almighty Allah says
وَ مَاۤ اُمِرُوۡۤا اِلَّا لِیَعْبُدُوا اللہَ
مُخْلِصِیۡنَ لَہُ الدِّیۡنَ ۬ۙ
‘And
they were commanded only this, that they should worship Allah, with sincerely
devotion in faith (to Him)’ [Surah 98, Verse 5]
Huzoor-e-Aqdas صلی اللہ تعالی علیہ وسلم said:
اِنَّمَا الْاَعْمَالُ بِالنِّیَّاتِ وَلِکُلِّ
امْرِءٍ مَانَوٰی
‘Actions
are based on intention, and for every person is that which he intended.’
Bukhari, Muslim and other
Muhaditheen have reported this Hadith from Ameer ul Momineen Umar bin Khattab رضی اﷲ تعالیٰ عنہ .
Law: Niyyat (intention) refers to the
resolved intent of the heart. Merely knowing it is not counted as Niyyat, until
such time that there is no resolved intent. [Tanweerul Absaar vol.1 pg.278]
Law: Credibility is not given to that which
is uttered by the tongue, i.e. audibly in regards to Niyyat. In other words, if
one intended to pray Zuhr Namaaz, but one uttered the word Asr with the tongue,
the Namaaz of Zuhr will be done. [Durr-e-Mukhtar & Raddul Muhtar vol.1
pg.278]
Law: The weakest degree of intention
is that if one enquires from you which Namaaz you are performing, you should be
able to immediately respond without any hesitation at all. If ones condition is
such that he has to think before answering, then the Namaaz will be invalid.
[Durr-e-Mukhtar vol.1 pg.278]
Law: It is Mustahab to say the Niyyat
with the tongue (audibly). To mention the Niyyat in Arabic is not a condition.
It can be said in Farsi (Persian) etc. (i.e. in language of your choice).
However, the words of intention must be in the past tense, such as; نَوَیْتُ ‘Nawaytu’ or ‘I have intended’.
[Durr-e-Mukhtar vol.1 pg.278]
Law: There is greater caution for the
Niyyat to be present when saying ‘Allahu Akbar’ (i.e. when making
Takbeer-e-Tahreema). [Muniya pg.110]
Law: If the Niyyat was made before the
Takbeer, and no such action which is a hindrance to Namaaz, and which is not
part of Namaaz was committed between the Niyyat and the time one commenced Namaaz;
such as eating, drinking or speaking etc., the Namaaz will be valid, even if
the Niyyat was not present (i.e. current) at the time of Tahreema.
[Durr-e-Mukhtar vol.1 pg.279]
Law: If one performed Niyyah before
Wudu, the Wudu is not regarded as an act that is foreign (to Namaaz), so Namaaz
will be done. Similarly, if one made Niyyah after Wudu and walked for Namaaz,
then this walking will not be regarded as an act that is foreign, and it will
not be regarded as a separating factor, so the Namaaz in this case will thus be
valid. [Ghuniya pg.253]
Law: If the Niyyat was made after
commencing Namaaz, it will not be accepted; to the point that if one proclaimed
the Niyyah during the Takbeer-e-Tahreema by proclaiming it after ‘Allahu’ and before ‘Akbar’, the Namaaz is not valid. [Durr-e-Mukhtar
& Raddul Muhtar vol.1 pg.279]
Law: The proper and correct ruling is
that for Nafil, Sunnat and Taraweeh, just the absolute intention of Namaaz is
sufficient, but it is advisable (better) to mention the word Taraweeh in
Taraweeh, to mention the Niyyat of Sunnat of the time, to make the intention of
Qiyaam-ul-Layl
for Qiyaam-ul-Layl. In the other remaining Sunnats,
it is advisable to mention the Niyyat for Sunnat or the intention of following
the practice of Nabi صلی اللہ تعالی علیہ وسلم, as some Masha’ikh regard
simply Niyyat (of Namaaz without stipulating which type of Namaaz) as not being
sufficient. [Muniya pg.106]
Law: In Nafil Namaaz, the absolute intention
of Namaaz is sufficient, even if the word ‘Nafil’ is not mentioned in the intention.
[Durr-e- Mukhtar vol.1 pg.279]
Law: When performing the Fard Namaaz,
it is also necessary to make the intention of ‘Fard’. Merely making the
absolute intention of Namaaz or Nafil etc. will not suffice. In the case where
one does not have any knowledge in regards to it being Fard; such as in the case
where he reads he five daily Salaah, but he does not have knowledge regarding
its ‘Fardiyat’ (i.e. it being mandatory and obligatory prayer), then in this
case Namaaz is not valid, and it is Fard upon him to make Qaza of all such
Salaahs, except in the case where he performs them behind the Imam and in the
intention he says, ‘I am reading whatever Namaaz the Imam is performing’; then in
this case, his Namaaz will be valid. In the case where he has knowledge of it
but he does not make any distinction between the Fard and the non-Fard, there
are two situations; (1) If he makes Niyyah of Fard in all the Raka’ats, the
Namaaz will be valid but if he already read the Sunnats in such Salaahs where
the Sunnat is before the Fard, then he is not permitted to make Imamat because
by reading the Sunnats with the Niyyat of Fard, his Fard has beendischarged.
For example, if he read the four Sunnats of Zuhr before the Fard, with the
intention of Fard, then he cannot make Imamat for the Fard Salaah (as his Fard
has been discharged). (2) If he did not make the Niyyat of Fard for any of the
Raka’ats, then in this case, the Fard will not be discharged. [Durr-e-Mukhtar
& Raddul Muhtar vol.1 pg.280]
Law: When reading Fard Namaaz, it is
also necessary to make Niyyah of that particular Namaaz (i.e. to make Niyyah
for Fard of Zuhr or Fard of Asr etc.) or for example to say the following in
the time of that particular Namaaz, ‘I have made Niyyat for the Zuhr of today
or to say, ‘I have made Niyyat for the Fard of this present (current) time’.
However, in the case of Jummah, the Niyyah of ‘Fard of the current time’ is not
sufficient. For Jummah, one must make the specific Niyyat for Jummah.
[Tanweerul Absaar pg.282]
Law: If a person made the Niyyat for
‘Fard-e-Waqt’ (i.e. the Niyyat of that time, such as in the case of Zuhr) and
the time of that particular Namaaz had already expired, then in such a case,
the Namaaz is not done, even if he is aware or not of the time expiring.
[Raddul Muhtar vol.1 pg.282]
Law: In Fard Namaaz, to merely make
the Niyyat, ‘I am reading the Fard of today’ is not sufficient; unless a
particular, Namaaz has not been stipulated, such as ‘The Zuhr of today’ or ‘The
Esha of Today’. [Raddul
Muhtar vol.1 pg.282]
Law: It is ‘Ula’ (best and most
appropriate) to make this Niyyat, ‘I am reading a certain Namaaz of today’ (i.e.
words stipulating the Name of the Namaaz where the word certain has appeared,
meaning one can say either Fajr or Zuhr or Asr etc.). Even if the time of that Namaaz
expires, it will be regarded as being discharged, especially for one who
suspects that it is outside the fixed time. [Durr-e- Mukhtar vol.1 pg.283;
Alamgiri vol.1 pg.61]
Law: If a person mistook that day for some
other day; for example, if it is a Monday and he mistook it for a Tuesday and
made Niyyah for the Zuhr of Tuesday, later he realised that it was actually
Monday, then in this case, the Namaaz will be done and valid. [Ghuniya pg.251]
This applies if the words ‘of today’ (or today’s Zuhr etc.) are in the Niyyat because after
stipulating this, the use of the words Monday or Tuesday etc. is futile and
error in this is not harmful. However, if he only used the name of the day in
the Niyyat and he in the Niyyat he did not intend with the words ‘of today’.
For example; in the case where he merely said, ‘I have intended for the Zuhr of
Tuesday’ then in this case the Namaaz will not be valid, even if that day was
Tuesday, as there are many Tuesdays. [Ifadaat-e-Razviyah]
Law: It is not necessary to stipulate
the number of Raka’ats in the Niyyat. However, it is ‘Afdal’ (of greater
virtue) to do so; so in the case of an error in the number of Raka’ats, such as
if one made Niyyat for 3 Raka’ats of Zuhr (instead of 4), or he made Niyyat for
4 Raka’ats of Maghrib (instead of 3), the Namaaz will still be valid. [Durr-e-Mukhtar
& Raddul Muhtar vol.1 pg.281]
Law: If the Fard becomes Qaza
then it is necessary to stipulate the day or the Namaaz. It is necessary to say
‘Certain Namaaz of Certain Day’ (i.e. Zuhr Namaaz of Tuesday). Just mentioning
‘Zuhr’ etc. or ‘Qaza’ Namaaz is not sufficient. [Durr-e-Mukhtar vol.1 pg.280]
[1]
The Imam is the one who leads the Jama’at Salaah
(congregational prayer).
[2]
The Muqtadi is the one who performs his Namaaz
following the Imam in congregation.
[3]
The Masbooq (Latecomer) is one who has joined the Imam
after one or more Raka’ats.
[4]
A Laahaq is a resident (Muqeem) who follows an Imam
who is a Musafir (Traveller).
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