Errors in
Qira’at
The Qaa’ida-e-Kulliya (General
Principle) in this discussion is that if such an error is committed which
alters the (actual) meaning then in such a case the Namaaz will be damaged
(i.e. invalidated), otherwise not.
Law: If the Syntactical errors
(E’raabi errors) are such that they do not cause the meaning to be altered,
then this does not cause (the Namaaz) to be invalidated; such as in the case
with reciting لَا
تَرْفَعُوْا اَصْوَا تِکُمْ، نَعْبَدُ and if it has been altered to an to the extent where to consider
it and intentionally read it amounts to kufr, then in this case it is best for
(the Namaaz) to be repeated, such as in ‘وَعَصٰۤی اٰدَمُ رَبَّہٗ فَغَوٰی if one recited the ‘Meem’ with a ‘zabar’ (Fatah) and the
‘Be’ with a ‘pesh’ (Damma); and in (the case of the verse) اِنَّمَا یَخْشَی اللہَ مِنْ عِبَادِہِ
الْعُلَمٰٓؤُا ؕ the Jalaalat (Name of Allah) with ‘Rafa’ (i.e. it is read
with Damma) and العلما is read with ‘zabar’; and in the
case of فَسَآءَ مَطَرُ
الْمُنْذَرِیْنَ if the ‘Zaal’ is read with a ‘Zer’ (Kasra); or if in اِیَّاکَ نَعْبُدُ the ‘Kaaf’ is read with a zer (Kasra); or in اَلْمُصَوِّرُ the ‘waaw’ is read with zabar ‘Fatah’. [Raddul Muhtar vol.1
pg.424; Alamgiri vol.1 pg.76]
Law: If the Tashdeed (sign of emphasis
which doubles the alphabet) is read with Takhfeef, i.e. it is shortened, such
as if one does not read (i.e. apply) the Tashdeed on the ‘Ya’ when reciting اِیَّاکَ نَعْبُدُ وَاِیَّاکَ نَسْتَعِیْنُ or if one does not apply the
Tashdeed on the ‘Baa’ اَلْحَمْدُ
لِلہِِ رَبِّ الْعٰلَمِیْنَ or if one does not apply the Tashdeed on the ‘Taa’ in قُتِّلُوْا تَقْتِیْلاً the Namaaz will (still be)
regarded as valid (and will be done). [Raddul Muhtar vol.1 pg.424; Alamgiri
vol.1 pg76]
Law: If one read a Mukhaffaf word
(word in the shortened form, i.e. with no Tashdeed), as a Mushaddad (i.e. with
a Tashdeed), such as in the case of فَمَنْ اَظْلَمُ مِمَّنْ کَذَبَ عَلَی اللہِ, if one read the ‘Zaal’ with a Tashdeed
or if one omitted the ‘Idghaam’[1]
such as in اِھْدِنَا الصِّرَاطَ by making it evident, then (in
all these cases) the Namaaz will be done. [Alamgiri vol.1 pg.74]
Law: If one added an alphabet (whilst
reciting) and this did not alterthe actual meaning, the Namaaz will not be
invalidated, such as whilst reciting وَانْہَ عَنِ الْمُنۡکَرِ if one added a ‘Yaa’ after the ‘Haa’ or in the case of ہُمُ الَّذِیۡنَ if one read the ‘Meem’ with ‘Jazm’[2]
and then made the Alif evident. In the case where the meaning is altered, such
as if one read وَّ
زَرَابِیُّ as زَرَابِیْبَ or if one read مَّثَانِیَ as مثانین then this will invalidate the Namaaz.
[Alamgiri vol.1 pg.74]
Law: Joining any alphabet to another
word does not invalidate the Namaaz such as by reading اِیَّاکَ نَعْبُدُ similarly, to separate an alphabet after word will also
not invalidate the Namaaz. Similarly, to apply the pause or to begin out of
place does not also cause the Namaaz to be invalidated, even though it may be
the Waqfe-Laazim[3]
such as if one applied the Waqf (pause/stop) at اِنَّ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ and thereafter one recited اُولٰٓئِکَ ہُمْ خَیۡرُ الْبَرِیَّۃِ ؕ﴿۷﴾ or if one did not apply the Waqf
on اَصْحٰبُ النَّارِ and then recited اَلَّذِیۡنَ یَحْمِلُوۡنَ الْعَرْشَ or if one applied the Waqf (pause) at شَہِدَ اللہُ اَنَّہٗ لَاۤ اِلٰہَ and thereafter read اِلَّا ہُوَ then in all the above mentioned cases, the Namaaz will be
valid, but to do this is strictly disapproved (i.e. it is offensive). [Alamgiri
vol.1 pg.72]
Law: If one added a word, (it must be
seen) whether that word is in the Qur’an or not and in any case (it must be
seen) whether it alters the meaning or not. If the meaning is altered, the
Namaaz will be invalidated such as in the case of (an addition like this one) اِنَّ الَّذِیْنَ امَنُوْا ا وَکَفَرُوْا
بِاللہِ وَرُسُلِہٖ اُوْلٰئِکَ ھُمُ الصِّدِّیْقُوْنَ or in the case of اِنَّمَا نُمْلِیْ لَھُمْ لِیَزْدَادُوْا اِثْمًا وَجَمَالًا. If the meaning is not
altered then it will not invalidate the Namaaz even though there is no instance
of this in the Qur’an, such as (if one read) اِنَّ اللہَ کَانَ بِعِبَادِہٖ خَبِیْرًا بَصِیْرًا or if oneread this فِیْھَا فَاکِھَۃٌ وَّ نَخْلٌ وَّ تُفَّاحٌ وَّ رُمَّانٌ. [Alamgiri vol.1 pg.75]
Law: If one left out any word and this
did not cause the meaning to be altered, such as if one failed to read the
second سَیِّئَۃٌ in the verse وَ جَزٰٓؤُا سَیِّئَۃٍ سَیِّئَۃٌ مِّثْلُہَا then the Namaaz will not be
invalidated.However, if it (i.e. leaving out the word) caused the meaning to be
altered, such as if he left of the لَا in فَمَا لَھُمْ لَا یُؤْمِنُوْنَ the Namaaz has been invalidated. [Raddul
Muhtar vol.1 pg.425]
Law: If one left out any alphabet,
which caused the meaning to be altered, such as if one read خَلَقْنَا without the ‘Khaa’ or جَعَلْنَا without the ‘Jeem’ then the Namaaz will be invalidated.
If this omission does not cause the meaning to be altered, where based on curtailment,
it is dropped with the condition, such as if he read یَا مَالُ instead of یَا مَالِکُ it will not be invalidated. Similarly, in تَعَالیٰ جَدُّ رَبِّنَا if one recited تعالَ the Namaaz will be valid. [Alamgiri vol.1 pg.74; Raddul Muhtar
vol.1 pg.425]
Law: If one word was read instead of
another word, the Namaaz will not be invalidated if the meaning is not altered,
such as if one read حَکِیْمٌ instead of عَلِیْمٌ and if the meaning is altered, then the Namaaz will be
invalidated, such as if one read غَافِلِیْنَ instead of فَاعِلِیْنَ in the verse وَعْدًا عَلَیْنَا ط اِنَّا کُنَّا فٰعِلِیْنَ. If one made an error in the
‘Nasb’ and the ‘Mansub ilaih’ is not in the Qur’an, the Namaaz is invalidated,
such as if he read مَرْیَمُ
ابْنَۃُ غَیْلَانَ and if it is in the Qur’an it will not invalidate the Namaaz,
such as if he read مَرْیَمُ
ابْنَۃُ لُقْمَانَ. [Alamgiri
vo.1 pg.75] Law: Even if the Taqdeem and Taakheer
(fronting and backing) of alphabets the meaning is altered, the Namaaz will be
invalidated; otherwise not, such as reading قَوْسَرَۃٍ instead of قَسْوَرَۃٍ or if one read عَفْصٍ instead of عَصْفٍ then in this case, it will be invalidated. If one recited,
اِنْفَرَجَتْ instead of اِنْفَجَرَتْ the Namaaz will not be invalidated. The same ruling
applies to the ‘Taqdeem’ and ‘Taakheer’ or words as well, such as if one
recited لَھُمْ فِیْھَا
زَفِیْرٌ وَّشَھِیْقٌ and in doing so recited the word شَھِیْقٌ before زَفِیْرٌ it will not invalidate the
Namaaz. However, if one recited اِنَّ الْاَبْرَارَ لَفِیْ جَحِیْمٍ وَاِنَّ الْفُجَّارَ لَفِیْ نَعِیْمٍ the Namaaz will be invalidated. [Alamgiri
vol.1 pg.75]
Law: If one recites one Ayat instead
of another; then if one made a complete stop (before doing this) the Namaaz
will not be invalidated; for example if one applied a (complete) Waqf at وَالْعَصْرِ ۙ﴿۱﴾اِنَّ الْاِنۡسَانَ and then recited اِنَّ الْاَبْرَارَ لَفِیۡ نَعِیۡمٍ ﴿ۙ۲۲﴾ or if one applied the Waqf (i.e.
stopped) at اِنَّ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ and then recited اُولٰٓئِکَ ہُمْ شَرُّ الْبَرِیَّۃِ ؕ﴿۶﴾ the Namaaz will be valid; and if
one did not stop, then in the case of the meaning being altered, the Namaaz
will be invalidated, similar to the example given; otherwise not. If one has to
recite (the verse) فَلَھُمْ
جَزَآؤُنِ الْحُسْنٰی instead of reciting (the verse) اِنَّ الَّذِیْنَ امَنُوْا ا وَعَمِلُوا الصّٰلِحٰتِ
کَانَتْ لَھُمْ جَنّٰتُ الْفِرْدَوْسِ the Namaaz will be done. [Alamgiri vol.1 pg.75]
Law: If a word was read repetitively,
then if doing so causes the meaning to be altered, the Namaaz will be
invalidated, such as in reading رَبِّ رَبِّ الْعٰلَمِیْنَ مٰلِکِ مٰلِکِ یَوْمِ الدِّیْنِ whereas it was read with the deliberate
intent of making an addition (i.e. repeating). In other words Rub or Rub and
Maalik of Maalik; and if one recited it repeatedly to correct ones pronunciation,
or if it was uttered without deliberate intent, or if one did not intend
anything at all, then in all these cases, the Namaaz will not be invalidated.
[Raddul Muhtar vol.1 pg.424]
Law: If in recitation, if one reads
one alphabet instead of another because one is not able to pronounce it (i.e.
he intends to read a certain alphabet but it comes out differently due to
problem pronouncing), then in this case, he is compelled (i.e. he cannot help doing
this). He should however attempt to rectify this. If this is done on the basis
or carelessness, like many Hufaaz and Ulama of today, who have the ability to
pronounce it correctly, but due to heedlessness, they change the alphabet (its
pronunciation), then in such a case, if this causes the meaning to be altered,
the Namaaz will not be valid. All those Namaaz, which have been performed in
this way, must be made Qaza, as to do so is necessary. This will be discussed
in detail in the Chapter on Imaamat.
Law: One should pay particular
attention in showing distinction (i.e. clarity in pronunciation) in the
following alphabets: ط ت and س ث ص and ذ ز ظ and ا ء ع and ہ ح and ض ظ د. If this is
not done and the meaning is altered, it will cause the Namaaz to be invalid.
Some people do not even make distinction between the س and the ش and the ز and the ج and between the ق and the ک.
Law: If one read (i.e. applied) the
Madd; Ghunna; Izhaar; Ikhfa or Imaala, out of place; or if one did not read it
where it was supposed to be read, then in this case the Namaaz is (still)
valid. [Alamgiri vol.1 pg. 76]
Law: To recite the Qur’an with ‘Lahn’
and to listen to it is Haraam. However, if Lahn is committed in reading Madd Al
Leen (or known as Madd o Leen), the Namaaz will not be invalidated. [Alamgiri vol.1
pg.77] This is if it is not a mistake where it reaches the level of being regarded
‘Taan’ (musical/singing way of recitation).
Law: Using a feminine form for Allah
or a feminine pronoun for Allah causes the Namaaz to be invalidated. [Alamgiri
vol.1 pg.77]
[1]
Idghaam is the assimilation of a letter carrying a
noon saakin or tanween with one of the idghaam letters, thus becoming one
letter with shadda
[2]
Jazm is also known as Sukun and is a link sign,
meaning quiescence.
[3]
Waqf-e-Laazim meaning a ‘Required Stop’. To stop here
is absolutely necessary.
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