Fard Actions in Namaaz
There are 7 actions, which are
Fard in Namaaz (1) Takbeer-e- Tahreema (2) Qiyaam (3) Qira’at (4) Ruku (5)
Sajdah (6) Qa’da-e- Aakhira (7) Khurooj Bi Sunoo’i.
First Fard –
Takbeer-e-Tahreema
This is from amongst the
pre-requisites of Namaaz but because it is very much connected to the actions
of Namaaz, it is counted amongst the Fard actions of Namaaz.
Law: The pre-requisites of Namaaz (i.e.
Tahaarat, Istiqbaal, Satr-e- Awrat and Waqt (time)) are all conditions for
Takbeer-e-Tahreema. It is necessary for these conditions to be present before
the Takbeere- Tahreema is completed. If one already said Allahu Akbar and one of
the conditions is missing, the Namaaz will not be done. [Durr-e- Mukhtar &
Raddul Muhtar vol.1 pg.297]
Law: Qiyaam for Takbeer-e-Tahreema is
Fard in those Namaaz wherein Qiyaam (standing) is Fard. So, if one sat and said
Allahu Akbar and then stood up afterwards, the Namaaz has not commenced. [Durr-e-Mukhtar vol.1
pg.297; Alamgiri vol.1 pg.64]
Law: If one found the Imam in Ruku and
he then went into Ruku by proclaiming the Takbeer-e-Tahreema, in other words,
he completed the Takbeer at a point (when going to Ruku), that if one has to stretch
the hand, it will reach the knees then in this case the Namaaz has not been
done (Some people in a hurry do this. The Namaaz in this case will not be done.
They should repeat it). [Alamgiri vol. pg.64; Raddul Muhtar vol.1 pg.298]
Law: If a person said Takbeer-e-Tahreema
for a Nafil Namaaz whilst in Ruku, the Namaaz is not done, but if he did so
whilst sitting, the Namaaz is valid. [Raddul Muhtar vol.1 pg.323]
Law: If the Muqtadi said the word
Allahu with the Imam but completed saying Akbar before the Imam, his Namaaz is
not valid. [Durr-e-Mukhtar
vol.1 pg.322]
Law: If one found the Imam in Ruku,
and said Allahu Akbar whilst standing. However, he intended that Takbeer as the
Takbeer of Ruku, then in this case, the Namaaz has commenced and that intention
has no basis. [Durr-e-Mukhtar
vol.1 pg.323]
Law: If one made Takbeer-e-Tahreema
before the Imam but his intention is to follow the Imam then he has not as yet
entered into the Namaaz; otherwise it will be regarded as having commenced, but
he will not be counted as following the Imam (in Jama’at), it will be regarded
as reading Namaaz individually. [Alamgiri vol.1 pg.64]
Law: If one is not able to ascertain
when the Imam actually proclaimed the Takbeer, then in this case if one has a
greater assumption that he did so before the Imam, then it is not valid and if he
has a greater assumption that he did not proclaim it before the Imam, then it
is valid. If he does not have a greater assumption leaning to any one of them,
then in such a case he has the option to disregard it and proclaim the Tahreema
afresh. [Durr-e-Mukhtar
& Raddul Muhtar vol.1 pg.323]
Law: In regards to one who is not able
to proclaim the words of Takbeer, for example if he has impaired speech (i.e.
he cannot speak), or his mouth is closed due to some other reason, then in such
a case, it is not necessary for him to actually say the words (with his tongue).
Intending it in the heart will suffice for such a person. [Durre-Mukhtar vol.1
pg.334]
Law: If one proclaimed Allahu Akbar in
amazement for something or in reply to the Mu’azzin (i.e. to Azaan) and he used
that Takbeer to commence his Namaaz, the Namaaz will not be valid (by this proclamation
of the Takbeer). [Durr-e-Mukhtar
vol.1 pg.323]
Law: If one mentioned any other word
instead of اﷲ اکبر ‘Allahu Akbar’, with the intention of purely
for showing Honour to Allah, such as: اَللہُ اَجَلُّ Allahu Ajal’lu; اَللہُ اَعْظَمُ Allahu A’zamu; اَللہُ کَبِیْرٌ Allahu Kabeerun; اَللہُ الْاَکْبَرُ Allahul Akbaru; اَللہُ الْکَبِیْرُ Allahul Kabeeru; اَلرَّحْمٰنُ اَکْبَرُ Ar Rahmaanu Akbaru; اَللہُ اِلٰـہٌ Allahu Ilaahun; لَا اِلٰـہَ اِلَّا اللہُ Laa ilaaha il’lal laahu; سُبْحَانَ اللہُ Subhaan’Allahi; . اَلْحَمْدُ لِلّٰہِ Alhamdulillahi; لَا اِلٰـہَ غَیْرُہٗ La ilaaha Ghayruhu; تَبَارَکَ اللہُ Tabaarakal’laahu etc.
Then in this case, the Namaaz
will commence by using the words of Praise and Honour, but to make this change
is Makruh-e-Tahreemi. If the words that are used in place of Allahu Akbar are
words of Dua or words that are to ask for fulfilment of one’s needs, such as: اَللّٰھُمَّ اغْفِرْلِیْ Allahum’magh Firli; ْ اَللّٰھُمَّ ارْحَمْنِیْAllahum’mar Hamni; ْ اَللّٰھُمَّ ارْزُقْنِیْ Allahum’mar Zuqni etc. then the use of such words
of Dua etc., the Namaaz has not commenced. Similarly if one only says اکبر ‘Akbar’ or اجلّ ‘Ajal’ and did not join the word اَللہُ ‘Allahu’ to it, the Namaaz will also not commence in
this case. If one said, اَسْتَغْفِرُ
اللہَAstaghfirul’laah; اَعُوْذُ بِاللہِ A’oozu Bil’laahi; اِنَّا لِلّٰہِ In’na lil laahi; لَا حَوْلَ وَلَا قُوَّۃَ اِلَّا بِاللہِ La Hawla Wa La Quw’wata
il’la Bil’laahi; مَاشَاءَ اللہُ کَانَ Masha Allahu Kaana, or بِسْمِ اللہِ الرَّحْمٰنِ الرَّحِیْمِ Bismillahir Rahmaanir Raheem, the Namaaz will not commence.
If one only said, اَللہُ Allahu or یَا اَللہُ Ya Allahu or : اَللّٰھُمَّ Allahum’ma, the Namaaz will commence. [Alamgiri vol.1 pg.64;
Durr-e- Mukhtar & Raddul Muhtar vol.1 pg.322]
Law: If one proclaimed the word اَللہُ Allahu as اٰللہُ Aallahu
or اَکْبَرْAkbar as اٰکْبَرْ Aakbar, or as اَکْبَارْ the Namaaz will not be done and if after understanding there
incorrect meanings, one still intentionally proclaims it in this way, he is a
kaafir. [Durr-e-Mukhtar
vol.1 pg.323]
Law: If one got the Ruku of the first
Raka’at, he has acquired the blessing of the Takbeer-e-Ula (first Takbeer). [Alamgiri vol.1 pg.64]
Second Fard – Qiyaam
The minimum requirement for
Qiyaam (i.e. standing) is that if one stretches out the hands, they should not
reach the knees and the complete Qiyaam is to stand upright. [Durr-e-Mukhtar &
Raddul Muhtar vol.1 pg.298]
Law: The duration of the Qiyaam should
be equivalent to the duration of the Qira’at (recitation). In other words, to
stand for the duration, which is Fard to make Qira’at is Fard and for the
duration, which is Waajib, is Waajib and for the duration, which is Sunnat is Sunnat.
[Durr-e-Mukhtar
vol.1 pg.299]
This ruling applies to the other
Raka’ats excluding the first Raka’at, because in the case of the first Raka’at,
the time that is needed for Takbeer-e-Tahreema will also be included in this
(duration) of Qiyaam and in Qiyaam-e-Masnun (i.e. in the recommended Qiyaam), then
the duration of Thana, Ta’ooz and Tasmiyah will also be added to the Qiyaam
duration. [Raza]
Law: Qiyaam and Qira’at being Waajib
or Sunnat actually is in this meaning, that it refers to that which if omitted
then the ruling of omitting a Waajib or Sunnat will apply; otherwise, in
fulfilling it, for as long as one performed Qiyaam and whatever Qira’at one
recited, are all within it being Fard and one will receive the reward of Fard. [Durr-e-Mukhtar &
Raddul Muhtar vol.1 pg.299]
Law: Qiyaam is Fard in Fard (Namaaz),
Witr, Eidain (both Eid Namaaz) and in the Sunnat of Fajr, because if one reads
these Namaaz whilst in sitting position without a proper (Shar’i) reason, the
Namaaz will be invalid. [Durr-e-Mukhtar & Raddul Muhtar vol.1 pg.299]
Law: To stand on one foot, whereby the
other foot is raised from the ground, is Makruh-e-Tahreemi, but if one does
this due to a valid (Shar’i) reason, there is no objection. [Alamgiri vol.1 pg.64]
Law: If a person is able to make Qiyaam,
but is unable to perform Sajdah, then in this case, it is better for him, to
sit and perform his Namaaz gesturing (Ishaara), and he may also stand and read
(if he wishes). [Durr-e-Mukhtar
vol.1 pg.299]
Law: If a person is able to make Sajdah,
but if he makes Sajdah then a wound may ooze, then in this case, it is better
for him sit and perform his Namaaz by gesturing, as this is Mustahab for him.
It is also permissible for him to stand and perform it by gesturing. [Durre- Mukhtar vol.1
pg.299]
Law: If droplets of urine are discharged
or a wound oozes if a person stands up and reads his Namaaz, then for such a
person, it is Fard to read his Namaaz whilst sitting, if there is no other way
for him to control this situation. Similarly, if by standing, more than one
fourth of his Satr will be revealed or if he will not be able to make any Qira’at
at all then he should sit and read his Namaaz. However, if he is able to recite
even a little whilst standing then it is Fard for him to stand for that
duration and then he may sit when he is not able to stand any longer. [Durr-e-Mukhtar &
Raddul Muhtar vol.1 pg.299]
Law: If he is so weak that if he walks
to the Masjid, then he will not have the strength to stand and read his Namaaz,
but if he reads it at home, then he will have the strength to stand, then in
this case, he should read it whilst standing at home. If he can do so in
Jama’at (at home) then he should, if not he should do so individually. [Durr-e-Mukhtar &
Raddul Muhtar vol.1 pg.299]
Law: If by standing, one feels some discomfort,
this is not a valid excuse, but the rule regarding Qiyaam being excluded will
only apply when one is not able to stand at all, or not able to make Sajdah at
all; or if standing or making Sajdah causes a wound to ooze, or if standing
causes droplets of urine to be discharged; or if one fourth of the Satr
(nakedness) is revealed, or if one is totally unable to make Qira’at.
Similarly, if he is able to stand, but doing so causes the illness to progress,
or it will take longer to heal, or by doing so, he will have excruciating and
unbearable pain, then in such cases, he is permitted to read whilst seated. [Ghuniya vol.1 pg.298]
Law: If one is able to lean against
(with the support of) an Aasa (stick), or a servant or the wall, then it is
Fard upon him to read whilst standing. [Ghuniya pg.259]
Law: If he is able to only stand for a
very short while, wherein he can only say Allahu Akbar, then it is Fard for him
to stand for this duration and then thereafter he may read the remainder Namaaz
sitting. [Ghuniya
pg.259]
Important Note of Caution: Nowadays we notice that if a person
has the slightest fever or slight pain, he commences his Namaaz whilst sitting,
whereas the same people are able to stand for ten and fifteen minutes at a
time, and even longer and talk about all other issues. They should be cautioned
by way of these laws. All those Namaaz in who were able to stand, but they sat
and read becomes Fard to repeat. Similarly, if one was not able to stand by himself
but could do so with support of a stick, servant or the wall then even those
Namaaz must have not been fulfilled. To repeat them is Fard, Allah grants them
the Taufeeq (opportunity) to do so.[1]
Law: If a person is on a ship and it is
already sailing, then in this case it is permissible for him to sit and read
his Namaaz. [Ghuniya]. This is in the case when he has an overwhelming
assumption that he will become dizzy if he stands, or if there is no way for
him to disembark (and perform Namaaz on shore).
Third Fard – Qira’at
Qira’at refers to reciting every
alphabet (in recitation) with its correct pronunciation whereby every alphabet
is clear and can be distinguished correctly from another alphabet (in
pronunciation), and when reciting softly, it should be at least in a tone
whereby you are able to hear yourself. If one pronounced the alphabets correctly
(i.e. recited the verses of Qur’an correctly) but did so very softly whereby
one is not able to hear himself, and there is nothing obstructing one from
hearing, such as loud noises (or rowdiness) or hearing impairment etc. then the
Namaaz is not done. [Alamgiri
vol.1 pg.65]
Law: Similarly, in cases where what needs
to be read or said has already been fixed, then even here, the aim is that it
should be at least so loud that one is able to hear it himself, such as in
issuing a Talaaq (audibly), in freeing someone, and in sacrificing an animal. [Alamgiri vol.1 pg.65]
Law: To read one verse absolutely, in
2 Raka’ats of Fard, and in every Raka’at of Witr and Nafil, is Fard upon the
Imam and the Munfarid. Qira’at is not permissible in any Namaaz for a Muqtadi. Neither
is he permitted to recite Surah Faateha, nor any verse, neither in a Namaaz
where it is recited softly nor in a Namaaz where it is read aloud. The Qira’at
of the Imam is also sufficient for the Muqtadi. [General Books of Fiqh]
Law: If one did not make Qira’at in any
Raka’at of Fard Namaaz or if he only made Qira’at in one Raka’at, the Namaaz is
invalidated. [Alamgiri
vol.1 pg.65]
Law: Reciting a short verse which
contains two or more than two words, will suffice for the Fard to be discharged,
and if it is a verse with only one alphabet such as صۤ، نۤ، قۤ whereas they have been regarded as being verses in
certain Qira’ats (mannerism of recitation), then reciting them (alone) will not
fulfil the Fard, even if they are read repetitively. [Alamgiri vol.1 pg.65;
Raddul Muhtar vol.1 pg.361]
As for the ruling in regards to
verses with one word, such as in the case of مُدْہَآمَّتَانِ ﴿ۚ۶۴﴾ then there is ‘Ikhtilaaf’ difference of
opinion in this regard, and it is better to avoid reading it (alone).
Law: The بِسْمِ اللہِ الرَّحْمٰنِ الرَّحِیْمِ ‘Bismillahir Rahmaanir Raheem’ at the beginning of the Surahs is
actually one complete verse, but merely reading it (alone) will not allow the
Fard to be fulfilled. [Durr-e-
Mukhtar vol.1 pg.330]
Law: Reciting Qira’at Shaaza (rare manner
of recitation) will allow the Fard to be fulfilled. Similarly, by merely
spelling out the verses instead of Qira’at (proper recitation), will not
validate the Namaaz. [Durr-e-Mukhtar
vol.1 pg.326]
Fourth Fard – Ruku
Ruku is to bend (i.e. bow) to the
extent whereby the hands are able to touch the knees if stretched out. This is
the minimum requirement of Ruku [Durr-e-Mukhtar vol.1 pg.300] and the complete manner of
performing Ruku is to spread and straighten the back (in bowing).
Law: A humpbacked (or hunched) person
whose hunch has reached the level of Ruku should gesture using the head for the
purpose of Ruku. [Alamgiri]
Fifth Fard – Sujood
It has been mentioned in the
Hadith Shareef that a servant is closest to Allah when he is in Sajdah, so he
should make Dua in abundance (in Sajdah). This Hadith has been reported by
Muslim from Abu Hurairah رضی اﷲ تعالیٰ
عنہ. The reality of Sajdah (i.e.
proper Sajdah) is to firmly plant the forehead on the ground, and it is a
condition for the stomach of at least one toe of the foot to touch the ground,
so if someone performed Sajdah in a manner whereby both his feet did not touch
the ground, then in this case the Namaaz has not been done. Even if only the
tips of the toes touch the ground, the Namaaz will still not be considered as
being valid. Many people are unaware of this law. [Durr-e-Mukhtar vol.1
pg.336; Fatawa Razviyah]
Law: If due to an ‘Uzr’ (i.e. valid excuse
supported by the Shariah) one is not able to make Sajdah by performing the
forehead on the ground, he should make Sajdah by just placing his nose (on the ground).
In this case merely placing the tip of the nose on the ground is not sufficient
but it is necessary for the bone of the nose to be (firmly planted) on the
ground. [Alamgiri
vol.1 pg.65; Raddul Muhtar]
Law: Merely placing the cheek or the
chin on the ground will not suffice for Sajdah, be this due to an ‘Uzr’ or
without any ‘Uzr’. If one has an ‘Uzr’, then the ruling is that he should make
‘Ishaara’, i.e. he should gesture. [Alamgiri vol.1 pg.65]
Law: It is Fard to perform two Sajdahs
in every Raka’at.
Law: If one performed Sajdah on something
which is soft, such as on grass, on wool, or on a carpet etc. and the forehead
was firmly placed, in other words that it was pressed down so firmly that if pressed
anymore, it cannot be pressed, then in this case it is permissible (to make
Sajdah on such items), otherwise not. [Alamgiri vol.1 pg.65] In certain places during winter,
dry stalks of rice are laid out in the Masjid. Those who perform Sajdah on this
should take special heed to this, that if the forehead does not press firmly
down, the Namaaz will not be valid, and if the nose does not press down firmly
upto the bone, then it is Makruh-e-Tahreemi and to repeat such a Namaaz is
Waajib (i.e. Waajib ul I’aada). It has been mentioned in Daar that when
performing Namaaz on a mattress, the forehead cannot be properly pressed, thus,
the Namaaz will not be valid. In some of the classes on trains, they have the
same type of mattresses. One should move away from it and perform Namaaz (i.e.
Namaaz should not be performed on this).
Law: If one performed Sajdah on a two-wheeler
or on an ox carriage etc., then if its yoke or shaft is on the ox or the horse,
the Sajdah will not be done; and if it was kept on the ground, then the Sajdah
will be done. [Alamgiri
vol.1 pg.65]
Law: If the small bed on a light two
wheeled carriage is woven from woof and weft, and if it is woven so firmly that
the forehead remains firm on it and even after pressing the forehead onto it,
it does not press any more, then it is valid, otherwise invalid.
Law: Sajdah will not be valid on small
grains such as barley and millet etc. on which the forehead does not really
settle. However, if these are tightly packed into a sack etc. and do not hinder
the forehead from being planted firmly, then in this case it will be valid. [Alamgiri vol.1 pg.66]
Law: If one performs Sajdah on one’s
thigh, due to some ‘Uzr’ such as due to excess crowds etc. then it is permissible,
but it is invalid to do so without a valid excuse. Sajdah on ones knee, with or
without an Uzr is not permissible. It cannot be done in any condition. [Alamgiri vol.1 pg.66;
Durr-e-Mukhtar vol.1 pg.337]
Law: If due to excessive crowds, one
made Sajdah on the back of some other person, and that person is in that same
Namaaz, then it is permissible, otherwise impermissible, be he not in the
Namaaz, or even if he is in Namaaz, but he is not reading with him, but both
are reading their Namaaz individually. [Alamgiri vol.1 pg.66]
Law: If one performed Sajdah on the
palm of his hand, or on the sleeve or on the turn of the turban or on any other
clothing which one is wearing, and the area underneath (area under him) is
impure (na-paak), then in this case the Sajdah is not done.
However, in all these situations, if one performs Sajdah again on some pure
surface, the Sajdah will be valid. [Muniya pg.121; Durr-e-Mukhtar vol.1 pg.337]
Law: If one performed Sajdah on the
turn of the turban, and when doing so, the forehead settled firmly, the Sajdah
will be done; and if the forehead did not settle firmly, but merely touched it,
whereby it can still be pressed down more if pressed or if any part of the head
touched it, then in this case the Sajdah is invalid. [Durr-e-Mukhtar]
Law: If one made Sajdah on a place,
which according to the foot is higher than 12 fingers in height, the Sajdah
will not be done; otherwise, it will be done. [Durr-e-Mukhtar vol.1 pg.338]
Law: If one performed Sajdah on some
small rock (stone etc.), then if the greater part of the forehead touch it
(properly); the Sajdah is valid, otherwise not. [Alamgiri vol.1 pg.66]
Sixth Fard – Qa’da-e-Aakhira
It is Fard to sit after completing
the Raka’ats of Namaaz for a duration, wherein one is able to recite the entire
At’tahiyaat, in other words, up to ‘Rasooluhu’. [Alamgiri, vol.1 pg.66]
Law: If after reading four Raka’ats,
one stood up again, assuming that he had only read three Raka’ats, but then he
remembered that he had already read four Raka’ats so he sat again, and then
turned Salaam; then in this case if the combined duration of sitting in both instances
is equal to the duration for Tashahud, the Fard has been discharged, otherwise
not. [Durr-e-Mukhtar
vol.1 pg.301]
Law: If the entire Qa’da-e-Aakhira passed
by in sleep (i.e. he fell asleep), then after awakening, it is Fard to sit for the
duration of At’tahiyaat, otherwise the Namaaz will be invalid. Similarly, if he
slept from the beginning to the end in Qiyaam, Qira’at, Ruku and Sujood, then
after awakening, it is Fard to repeat them; otherwise, the Namaaz will not be
valid. He should also perform Sajdah-e-Sahw. People are careless in this regard,
especially in Taraweeh and especially in hot weather. [Muniya pg.123; Raddul
Muhtar vol.1 pg.306]
Law: If one read the entire Raka’at
whilst asleep, the Namaaz is invalid and has not been done. [Durr-e-Mukhtar vol.1
pg.306]
Law: If in a four Raka’at Fard Namaaz,
if one did not make Qa’da after the fourth Raka’at, then until he has not as
yet made the Sajdah of the fifth Raka’at, he should sit; and if he has already
made the Sajdah of the fifth Raka’at, or if in Fajr, he did not sit in the
second Raka’at, and already made the Sajdah of the third Raka’at, or if in Maghrib
Namaaz, he did not sit in the third Raka’at and already made the Sajdah of the
fourth Raka’at, then in all these cases, the Fard is Null. With the exception
of Maghrib, he should add one more Raka’at to the Raka’ats. [Ghuniya pg.285]
Law: If after sitting for the duration
of Tashahud, he realised that he needed to perform Sajdah-e-Tilaawat or any
other Sajdah of Namaaz, and he then performed it, then in this case, it is Fard
for him to sit again for the duration of reading Tashahud (i.e. he must read At’tahiyaat
etc. again). That earlier Sajdah will not be counted. If one does not make this
Qa’da, the Namaaz will not be valid. [Muniya pg.123]
Law: Qa’da is not null (invalid) before
Sajdah-e-Sahw, but Tashahud is Waajib. In other words, if one made Sajdah-e-Sahw
and then turned Salaam, the Fard has been discharged, but to do so is sinful, and
to repeat it is Waajib. [Raddul Muhtar vol.1 pg.311]
Seventh Fard – Khurooj Bi
Sunoo’i
In other words, after
Qa’da-e-Aakhira, to make Salaam or converse or intentionally do such an action
which is dissimilar to Namaaz (i.e. something that breaks the Namaaz). However,
with the exception of Salaam, if any other action is done with intent, the
Namaaz will become Waajib ul I’aada, i.e. compulsory to repeat. If any other action
is done without pre-intent, then in such cases the Namaaz is Baatil (i.e. not
counted), such as in the following cases:
· If a person who was performing Namaaz with Tayammum, after
sitting for the duration of the Tashahud, finds water available to him,
· If one performed Masah on the leather socks and the duration
for this has not lapsed,
· If by way of Amal-e-Qaleel one removed the leather socks,
· If one was completely illiterate and he learnt a verse of
the Qur’an without it being taught to him by anyone but simply by listening to
it,
· If one was naked and now somebody has given him clean and
pure clothing which is sufficient for him to cover his nakedness (Satr) and in
which his Namaaz will be valid, in other words it is not soiled with any
impurity which hinders Namaaz, or even if there is some impurity on it, then he
has something in his possession by which he can clean the impurity off, or even
if this is not the case, but one fourth or more of the clothing is pure,
· If he is performing Namaaz by way of gesturing and he is now
able to perform the Ruku and Sujood,
· If a Saahib-e-Tarteeb remembers that he has not performed
the Namaaz before this and if this Saahib-e-Tarteeb is an Imam, then in this
case the Namaaz of the Muqtadi (follower) will also become null,
· If the Imams Wudu broke and he made one who is illiterate
his Khalifa (in Namaaz), but if he made him Khalifa after Tashahud, the Namaaz
will be valid,
· If the sun came up during Namaaz of Fajr,
· If whilst in the Namaaz of Zuhr, the time Asr commenced,
· If the sun reached its zenith at the time of the Eid
Salaahs,
· If one performed Masah on a bandage and the wound has now
healed,
· If one was a Saahib-e-Uzr and the Uzr is now no more, in other
words that hadath which caused him to be Saahib-e- Uzr is no longer existing,
to the extent that the entire time of the next Namaaz was free from it,
· If he was performing his Namaaz in impure clothing, and
he found something by which he can purify it,
· If he was performing his Qaza Namaaz and the Makruh time of
Namaaz appeared,
· If a Baandi (handmaid) was performing her Namaaz with her
hair uncovered, and she was given freedom, but did not immediately cover her
head. In all the above mentioned case the Namaaz has become ‘Baatil’ (i.e. it
is void and not counted). [General Books of Fiqh]
Law: If the Muqtadi was an ‘Ummi’[2]
(illiterate or one who cannot read) and the Imam is a Qaari (i.e. one who knows
how to read) and if learnt any verse of the Qur’an whilst in Namaaz, the Namaaz
will not become ‘Baatil’. [Durr-e-Mukhtar vol.1 pg.408]
Law: Tarteeb (Sequence) is Fard in
Qiyaam, Ruku, Sujood and Qa’dae-Aakhira. If one performed Ruku before Qiyaam
and then performed the Qiyaam thereafter again then that (initial) Ruku is void.
If after this Qiyaam, he performs Ruku again, the Namaaz will be valid,
otherwise not. Similarly, if one made Sajdah before Ruku and then Sajdah after
the Ruku again, the Namaaz will be valid, otherwise not. [Raddul Muhtar vol.1
pg.302]
Law: It is Fard upon the Muqtadi to
follow the Imam in those actions, which are Fard. In other words, if he
performs any of these actions before the Imam performed it and does not perform
it with the Imam or after the Imam performed it, then in such cases the Namaaz
is invalid. For example, if one performed Ruku and Sajdah before the Imam,
whereas the Imam has not yet entered into his Ruku or Sajdah or if he raised
his head from Sajdah before the Imam. If he did this with the Imam or after the
Imam performed this action then the Namaaz is valid, otherwise not. [Durr-e-Mukhtar, Raddul
Muhtar vol.1 pg.302]
Law: It is also necessary for the Muqtadi
to believe that the Namaaz of the Imam is correct and proper and if he believes
the Namaaz of the Imam as Baatil then his Namaaz (i.e. that Muqtadi’s Namaaz)
is not valid, even though the Namaaz of the Imam is correct and proper. [Durr-e-Mukhtar vol.1
pg.303]
[1]
Many females also have this habit of reading all their
Namaaz whilst sitting, even though the ruling in regards to them is the same.
In other words, they have to stand and perform their Namaaz. Hence, they must
repeat all the Fard and Waajib Salaahs, which they read whilst seated (without
any valid reason).
[2]
I have noticed some people who when translating the
word ‘Ummi’ in regards to
Rasoolullah صلی اللہ تعالی علیہ وسلم they use the word ‘illiterate’ (Allah Forbid). It must
be noted that when the term ‘Ummi’ is used for Rasoolullah
صلی اللہ تعالی علیہ وسلم it does not mean ‘illiterate’ (Allah Forbid), but it means
one who was not taught by any creation. None in the creation is the teacher of Rasoolullah
صلی اللہ تعالی علیہ وسلم. The only
One who taught Rasoolullah صلی اللہ تعالی علیہ وسلم is
Almighty Allah.
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