CHAPTER 6: IMAAMAT
* Hadith
* Conditions for Imamat
* Conditions for Iqtida (following)
* Who is more deserving of Imamat?
Hadith 1: It is reported in Abu Dawud from
Ibn Ab’bas رضی اﷲ تعالیٰ عنہ that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘The virtuous amongst you should announce the Azaan
and the Qur’ra (Qaari) should perform the Imaamat’ (i.e. lead the
congregational prayer). (In that era, the person who knew the Qur’an more was
regarded as the one more learned).
Hadith 2: It is reported in the narration
of Sahih Muslim from Abu Sa’eed Khudri رضی اﷲ تعالیٰ عنہ that the one most deserving of the position of Imaamat is
one who knows the Qur’an more.
Hadith 3: The Narration of Abu Shaykh from
Abu Hurairah رضی اﷲ تعالیٰ
عنہ that he صلی اللہ تعالی علیہ وسلم said, ‘The Imam and the Mu’azzin receive reward (Thawaab)
equivalent to all those who performed (Namaaz) with them’.
Hadith 4: Abu Atiyah Aqeeli رضی اﷲ تعالیٰ عنہ says that Maalik bin Huwairith رضی اﷲ تعالیٰ عنہ used to come to visit us. Once (whilst he was visiting),
it was the time of Namaaz, so we asked him to go in front and lead the Namaaz.
He said, send one from amongst you in front, so that he may lead the Namaaz and
let me tell you why I am not leading the prayer. I heard Rasoolullah صلی اللہ تعالی علیہ وسلم saying, ‘When one goes to visit a people, then he should
not lead them in prayer, rather one from amongst them should lead them in
prayer.’ [Reported by Abu Dawud and Tirmizi]
Hadith 5: It is reported in Tirmizi from
Ibn Majah رضی اﷲ تعالیٰ عنہ that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘The Namaaz of 3 persons never exceeds their ears;
(1) a runaway (legal) slave until such time that he returns; (2) that female
who passes the night in the state whereby her husband is displeased with her;
(3) and the Imam of a people who for some reason disapprove of his Imaamat (for
some valid reason of Shariah).’
Hadith 6: The Narration of Ibn Majah from
Ibn Ab’bas رضی اﷲ تعالیٰ عنہ is as follows: The Namaaz of 3
persons does not pass even one span above their heads; One who leads a Nation
in Imaamat and they think ill of him (i.e. they disapprove); and that woman who
passed her night in the condition whereby her husband is displeased with her;
and two Muslims brothers, who leave each other because of some worldly reason.
Hadith 7: It is reported by Abu Dawud And
Ibn Majah from Ibn Umar رضی اللہ تعالٰی
عنہما that
Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘The Namaaz of 3 person is not
accepted; The one who is in front of the people, in other words he makes their
Imaamat and they disapprove of him; and that person who comes after showing his
back to the Namaaz, in other words he reads after the Namaaz has ended; and
that person who enslaved a free man.’
]Hadith 8: It is reported by Ahmad, Abu
Dawud and Ibn Majah from Salamah bint Hur رضی اللہ تعالٰی عنہما that Rasoolullah صلی اللہ تعالی علیہ وسلم said; ‘It is from amongst the signs of Qiyaamat that the
Ahl-e-Imaamat will place the responsibility amongst one another. They will not
find anyone worthy of leading them in Namaaz.’ (In other words, none will have the
qualification to lead them in prayer).
Hadith 9: It is reported in Sihah Sit’ta
(except Bukhari) from Ibn Mas’ud رضی اﷲ تعالیٰ عنہ that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘Neither perform Imaamat in the home of a person,
or in his kingdom (territory), nor sit on his Masnad (i.e. throne or a specific
sitting place of stature), except with his permission.’
Hadith 10: It is reported by Shaykhain etc.
from Abu Hurairah رضی اﷲ تعالیٰ
عنہ that
Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘When one leads others in
Namaaz, then read short (Surahs), because there are also the ill, the weak and
the elderly amongst them; and when one leads his own people in prayer then he
may read as lengthy as he wishes.’
Hadith 11: It is reported by Bukhari from
Abu Qatadah رضی اﷲ تعالیٰ عنہ that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘I enter into Namaaz and have an intention of reciting
at length, when I hear the crying of children; so I shorten (the recitation),
for I am aware that the child’s crying will cause grief to the mother.’
Hadith 12: It is reported in Muslim from
Anas رضی اﷲ تعالیٰ عنہ that once Rasoolullah صلی اللہ تعالی علیہ وسلم lead us in Namaaz and after completion, He صلی اللہ تعالی علیہ وسلم directed his holy attention towards us and said; ‘O
people! I am your Imam. Do not make Ruku, Sujood, Qiyaam or go away (complete Namaaz)
before I do, for I see you from in front and from behind.’
Hadith 13: Imam Maalik reports from him
(Anas) as well in this manner that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘The hair on the forehead (forelock) of one who
raises and bows his head before the Imam is in the hand of shaitaan.’
Hadith 14: It is reported by Shaykhain etc
from Abu Hurairah رضی اﷲ تعالیٰ
عنہ that
Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘Does the one who raises
his head before the Imam does, not fear that Allah may turn his head into the
head of a donkey.’ Some Muhadith have mentioned that Imam Nawawi رضی اﷲ تعالیٰ عنہ went to Damascus to acquire knowledge of Hadith from a
very famous person there, and he learnt a lot from him, but he used to wear a
veil whilst teaching. He studied under him for a very long period but was never
able to see his face. When a very lengthy period of time passed and he noticed
that he (Imam Nawawi رضی اﷲ تعالیٰ
عنہ) had a great zest to learn Hadith,
then one day, he removed the veil from his face. What does (Imam Nawawi رضی اﷲ تعالیٰ عنہ) see? The face of the teacher is similar to that of a
donkey. He said, ‘Son! Fear going before the Imam! When this Hadith reached me
I thought it was doubtful, so I intentionally preceded (i.e. went before) the
Imam, so my face became as you are seeing it.
Hadith 15: It is reported by Abu Dawud from
Thaubaan رضی اﷲ تعالیٰ عنہ that three things are not Halaal
(legal) upon a person; When any person leads a people (i.e. makes Imaamat),
then he should not specifically make Dua for himself by leaving them out (in
Dua). If he does this, then he has betrayed their trust; and do not look into
the house of anyone without permission, and if he did so, then he has been distrustful;
and do not hold back urine and stool and make Namaaz, but you should relieve
yourself (first).’
Laws of
Jurisprudence
The discussion concerning
Imaamat-e-Kubra has already passed in the Volume on Aqaa’id. In this Chapter,
Imaamat-e-Sughra, in other words, rules and regulations pertaining to Imaamat
(Leadership) in Namaaz will be discussed. Imaamat means: the connection or
union of the Namaaz of others (i.e. the Muqtadis) to his (i.e. the Imams) Namaaz.
Law: For a male who is not Ma’zoor to
qualify as Imam, there are six conditions:
1. Islam (i.e. He must be Muslim)
2. He must have reached the age
of full puberty
3. He must be Aaqil (sane)
4. He must be male
5. He must be able to make
Qira’at
6. He must not be Ma’zoor (i.e.
he must not suffer from any such chronic illness that makes him unable to lead
the Namaaz) [Raddul Muhtar vol.1 pg.513]
Law: For women, it is not a condition
for the Imam to be male. Even a female can be Imam (amongst them), even though
it is Makruh. [Raddul Muhtar vol.1 pg.513; General books of Fiqh]
Law: To be Baaligh (to have reached
the age of puberty) is not a condition to be Imam for those who are Na-Baaligh
(not reached puberty), but even a na-Baaligh may lead those who are na-Baaligh in
Namaaz, on condition that he is of age of understanding. [Raddul Muhtar vol.1
pg.513]
Law: A Ma’zoor may lead Ma’zoors equal
to him (i.e. with same ailment), and he may lead that Ma’zoor whose Uzr is more
than his. He is not permitted to lead one with a lesser Uzr than his. If the Imam
and the Muqtadi, both have two different ailments, such as if one has an
ailment of passing wind (chronic as explained in discussion of Ma’zoor) and the
other has the ailment where droplets of urine are released then they cannot
lead one another. [Alamgiri vol.1 pg.84; Raddul Muhtar vol.1 pg.513]
Law: One who is Taahir (i.e. in
complete state of ablution, such as a non-Ma’zoor) cannot follow one who is a
Ma’zoor, if there has been any Hadath (nullifying factor) whilst in the state
of Wudu, or if it occurred after Wudu, within the time period (of the said
Namaaz). (However) If it happened after Namaaz and if there was no Hadath at the
time of Wudu, and neither did it relapse before the end of the time (for that
Namaaz), then the Namaaz which he read in the course of discontinuance is valid
and he is permitted to follow him (the Ma’zoor) in this case. [Durr-e-Mukhtar
vol.1 pg.541]
Law: A Ma’zoor may follow (make
Iqtida) of a Ma’zoor with the same Uzr as him and a person with one Uzr cannot
follow (in Namaaz) someone who has two Uzrs; and a person with one particular
Uzr cannot follow someone with some other Uzr; and one who has two Uzrs may
follow one who has only one Uzr, whereas that one Uzr is one of the two Uzrs
which he has. [Durr-e-Mukhtar vol.1 pg.541 etc]
Law: If a Ma’zoor led another Ma’zoors
who is and a normal person (i.e. non-Ma’zoor), then in this case the Namaaz of
the others (i.e. the Ma’zoors) will be valid. [Durr-e-Mukhtar vol.1 pg.542]
Law: That budmazhab (deviate) whose
deviation (and corrupt beliefs) has reached the level of kufr, such as the
Raafdhi, even though he may only reject the Khilaafat and companionship of Siddique-e-Akbar
رضی اﷲ تعالیٰ عنہ, or if he practices Tabar’ra (i.e. to curse and express
disassociation) regarding the Shaykhain (Hazrat Abu Bakr and Hazrat Umar رضی اللہ تعالٰی عنہما). The ‘qadari’[1];
‘jahami’ (both deviant sects) and the like, who say the Qur’an to be a
creation; and those who reject Shafa’at (intercession); or those who reject
Deedar-e- Ilaahi (Divine Vision given to believers in hereafter); or those who reject
the punishment of the grave; or those who reject the reality of Kiraaman
Kaatibeen, are all amongst those behind whom Namaaz is not valid (not
permissible). [Alamgiri vol.1 pg.84; Ghuniya] An even stricter ruling is in
regards to the wahabiya of this era, that either makes ‘Tauheen’ (disrespect
and say words of blasphemy) regarding Allah and His beloved Nabi صلی اللہ تعالی علیہ وسلم , or they regard as leaders those who have made Tauheen,
or at least they accept such people as Muslims.
Law: Namaaz behind a budmazhab whose deviation
has not yet reached the level of kufr, such as the ‘Tafdeelia’, is
Makruh-e-Tahreemi. [Alamgiri vol.1 pg.84]
There are 13 conditions for
Iqtida (i.e. to follow the Imam):
1. Niyyat of Iqtida.
2. For that Niyyat of Iqtida to
be present at the time of Tahreema or for it to precede the Tahreema but the
condition in the case of it preceding the Tahreema is that no foreign act
should be done separating the Niyyat and the Tahreema.
3. For both, the Imam and Muqtadi
(follower) to be in the same place.
4. Both of them must be reading
the same Namaaz, or the Namaaz of the Imam should be inclusive of the Namaaz of
the Muqtadi.
5. The Namaaz of the Imam should
be correct and in accordance with the Madhab of the Muqtadi.
6. For both the Imam and Muqtadi
to regard it as correct.
7. For a female not to be in
proximity based on conditions that will be stipulated.
8. For the Muqtadi not to be
before the Imam.
9. To be aware of the changes (of
position) of the Imam.
10. To know whether the Imam is
Muqeem (resident) or Musafir (traveller).
11. To be part and parcel in
fulfilling the regulatory acts.
12. In fulfilling the Arkaan
(regulatory acts) the Muqtadi must be alike to the Imam of lesser (i.e. he
should not precede the Imam. Either he should be with or little slower).
13. Similarly, in regards to the
conditions, the Muqtadi must not exceed the Imam.
Law: If one who is on a conveyance
(riding or a horse or in a train etc.) followed one who is on foot, or if one
who is on foot followed one who is on a conveyance, or if the Muqtadi and Imam
are both in separate conveyances. Then in all three cases, the Iqtida is not
valid, as the places of both of them is regarded are being different. If both are
on one conveyance, then the one at the back may make Iqtida of the one in
front, as they are in the same place. [Raddul Muhtar vol.1 pg.514/544]
Law: If there is such a huge pathway
between the Imam and the followers, which allows an ox drawn cart to pass
through, it will cause the Iqtida to be invalid. If there is a river in-between,
wherein ships and yachts are able to sail, the Iqtida is improper, even if the river
may be in the middle of the Masjid. However, if the river is very narrow and
small, wherein even a yacht (boat) is not able to sail, then in this case the
Iqtida is valid. [Durr-e-Mukhtar vol.1 pg.547]
Law: If there is a Dah Dardah Pond in
the middle, then one is not allowed to follow (i.e. Iqtida will not be valid),
unless around the pond the Saffs (lines of followers) are adjoining
continually. If it is a small pond, then the Iqtida is valid. [Raddul Muhtar
vol.1 pg.547]
Law: If there is a wide pathway
in-between but a Saff has already been established there, for example at least
three persons have already stood there, then behind them, other people can make
Iqtida of the Imam, on condition that an ox drawn cart should not be able to
pass in the space between any two Saffs and between the first Saff and the
Imam. In other words if the pathway is so wide that more than one Saff can be
made on it, then that many should be made, so that there is not enough space
between them for an ox drawn cart to pass between them. Similarly, if the
pathway (road) is a long one, such as at our places, it is east-west, then in
this case as well, the ruling (regarding the space) between every two Saffs for
the Imam and Muqtadi, is the same (which is mentioned above). [Durr-e-Mukhtar
& Raddul Muhtar vol.1 pg.547/548]
Law: If there is a bridge over the
river and Saffs are made on it adjoining (i.e. bordering it) then even though
the Imam is on the other side of the river, the one on the other side may
follow him. [Durr-e-Mukhtar vol.1 pg.548]
[1]
Qadari here does not refer to one following the
spiritual Qaadiriyah order, which is usually written as Qaadri or spelt Qaadiri
or sometimes Qadri as well. The ‘Qadari’ being referred to here is spelt as قدری and
not قادرى . The ‘qadari’ being referred to in the above text
refers to a corrupt and misled sect, which denies numerous fundamentals of
faith.
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