Law: If the Jama’at is being performed
on an open field but there is sufficient space between the Imam and Muqtadis,
to form two more Saffs, then the Iqtida is not correct. The same ruling applies
to a ‘Big Mosque’ such as Masjid-e-Quds. [Durr-e-Mukhtar vol.1 pg.547]
Law: A huge house (hall) is within the
ruling of an open field. A huge building refers to one that is of forty hand
lengths. [Raddul Muhtar vol.1 pg.548]
Law: In the Masjid (prayer area) of
the Eid Gah, no matter how huge the space between the Imam and the Muqtadis, it
does not hinder Iqtida. This is even if there is space to form two or more
Saffs inbetween. [Alamgiri vol.1 pg.86]
Law: If Jama’at has commenced on an
open field; the first two Saffs have not pronounced the Allahu Akbar (Tahreema)
yet and those in the third Saff already tied the Tahreema after the Imam, the
Iqtida will be regarded as being valid. [Raddul Muhtar vol.1 pg.548]
Law: If Jama’at was performed on an
open field and space equivalent to a Dah Dardah pond was left between the
Saffs, that none should stand there, then if the area around it, meaning to its
right and left is adjoining, then if those behind this make Iqtida, it will
valid, otherwise not. If the area less than that of a Dah Dardah is left out,
then the Iqtida of those at the back is valid. [Raddul Muhtar vol.1 pg.548]
Law: If two ships (boats) are tied
together, with the Imam on one and the Muqtadi on the other, the Iqtida will be
valid. If the ships are separate then the Iqtida is not valid. If the ship is
anchored at the shore and the Imam is on the ship and the Muqtadis on the shore
then if there is a road (pathway) between them, or if there is a an area equal
to a huge river between them, then the Iqtida is invalid; otherwise it is
valid. [Durr-e-Mukhtar & Raddul Muhtar vol.1 pg.814]
Law: In that Masjid, which is not big,
even if the Imam is standing in the Mehraab and the Muqtadi is at the end of the
Masjid, he may follow the Imam. [Alamgiri vol.1 pg.88]
Law: If there is something between the
Imam and Muqtadi, then if the ‘Intiqalaat’ (movement from one act to the next)
of the Imam is not doubtful, for example if he (the Muqtadi) is able to hear
the voice of the Imam or the Mukabbir; or if he is able to see his or his Muqtadis
change of positions, then there is no objection, even if there is no way for
him to reach the Imam, for example if there is net on the door whereby he can
see the Imam, but the door is not opened to afford him to go to him if he
wishes. [Durr-e-Mukhtar vol.1 pg.548]
Law: The Mimbar being a partition
between the Imam and the Muqtadi is not something that invalidates Iqtida, on
condition that the Imams condition is not doubtful. [Raddul Muhtar vol.1
pg.549]
Law: The roof of a house (or building)
which is completely adjoined (attached) to the Masjid, whereby there is no road
(path) between it, then to make Iqtida from that roof is permitted, and if
there is a gap of a pathway then it is not permitted. [Raddul Muhtar vol.1
pg.549]
Law: If there is a veranda (porch)
adjoining (i.e. adjacent) to the Masjid, the Muqtadi may make Iqtida from
there, as long as the condition of the Imam is not concealed. [Raddul Muhtar
vol.1 pg.548]
Law: If there is a platform (or
terrace) outside the Masjid and the Imam is inside the Masjid then in this case
the Muqtadi may make Iqtida from this platform, as long as the Saffs are
adjoining. [Alamgiri vol.1 pg.88]
Law: If at the time of Namaaz one knew
that the Namaaz of the Imam was valid, but afterwards one found out that his
Namaaz was not valid. For example, as the duration for Masah on the
leathersocks had expired; or he forgot and performed Namaaz without Wudu; then
in this case the Namaaz of the Muqtadi will also not be done. [Raddul Muhtar
vol.1 pg.553]
Law: According to the conviction of
the Imam, his Namaaz is correct (i.e. valid) but according to the conviction of
the Muqtadi, it is not correct, then even in this situation the Iqtida will not
be regarded as being valid. For example, If blood oozed out of the body of an
Imam who is a Shafi’i and the blood flowed, which according to the Hanafis,
breaks the Wudu, and he performed the Imaamat without making Wudu (again), then
in this case a Hanafi cannot make his Iqtida (i.e. he cannot follow him in that
Namaaz). If he follows him in Namaaz, his Namaaz will be invalid. However, if
according to the way of the Imam, his own Namaaz is not correct, but according
to the way of the Muqtadi it is correct, then his Iqtida is valid, on condition
that the Imam is not aware of the damage to his Namaaz. For example, if a
Shafi’i Imam touched a female or his private organ, and thereafter forgot to make Wudu and then
performed Imaamat; then in this case, the Hanafi may follow him, even though he
may beaware of that which has happened, and that he (the Imam) has not made
Wudu (again). [Raddul Muhtar vol.1 pg.514/553]
Law: We are allowed to follow a
Shafi’i or a Muqallid (follower) of another righteous Madhab only if he considers
the Faraa’id of our Madhab in regards to the regulations of Tahaarat and
Namaaz, or if we know he gave consideration to it in this Namaaz. In other
words, his Tahaarat should not be such that according to Hanafis, he will be regarded
as being without ablution and his Namaaz should not be such, that we (Hanafis)
regard it as being invalid. However, it is Afdal (or greater virtue) for a
Hanafi to make Iqtida of a Hanafi. If one does not know if the particular Imam
considers the regulations of our Madhab, or if he has given consideration in
that particular Namaaz, then it is permissible to follow him, but it is Makruh.
If one is aware that he did not give consideration in that Namaaz, then it is
simply invalid.
Law: For a female to stand on par with
(beside) a male, is only a negating factor for the male when there is nothing
of at least one hand in height that is a separator, or if she is standing on a
raised area on par with the height of a male. [Durr-e-Mukhtar vol.1 pg.546; Alamgiri
vol.1 pg.88]
Law: If one female is standing next to
a male, then the Namaaz of 3 males becomes invalid. The one standing to her
right, the one standing to her left, and the one behind her. If two females are
standing beside the male, then the Namaaz of four men becomes invalid, one to
the right, one to the left and the two behind her; and if there are 3 females,
then the Namaaz of the one to her right and the one to her left and from the
Saff behind her, the Namaaz of three people in every Saff will be invalid; and
if there is an entire Saff of females, then the Namaaz of all the men that are
in the Saffs that are behind that Saff will be rendered invalid. [Raddul Muhtar
vol.1 pg.546]
Law: If there is an upper floor (or
upper room), and if the women there made Iqtida (i.e. followed) the Imam of the
Masjid, and below the upper floor, the men followed the same Imam, even if the
males may be behind where the women (compared to where they are o the upper
floor), the Namaaz will not be invalidated; and if the Saff of the females is
at the bottom and the men are on the upper level, then in that case the Namaaz
of all the men that are behind the (Saffs) of the females (in comparison to
where they are) will have their Namaaz invalidated.
Law: If in one Saff, there are men
standing on one side and women on the other side, then in this case, only the
Namaaz of one person will be invalid, that is the person standing in-between
(the both). The Namaaz of the others will be done. [Alamgiri vol.1 pg.87/88]
Law: Because the feet of the Muqtadi
are larger than that of the Imam, his toes are further out than the toes of the
Imam, but his heals are in line, the Namaaz will be valid. [Raddul Muhtar vol.1
pg.530]
Law: The one most deserving to be Imam
is that person who is most well versed in regards to the rules pertaining to
Namaaz and Tahaarat, even though he may not be fully qualified in other branches
of knowledge, on condition that he knows sufficient Qur’an that he may recite
in the Masnun manner; and he should also be able to recite properly (i.e.
correctly). In other words, he is able to pronounce the alphabets correctly
with the correct Makhaarij. He should also not have and weakness in regards to
being budmazhab (i.e. deviant sect). He should also be one who abstains from obscenities.
Thereafter, the next person most deserving, is one who has more knowledge of
Tajweed (Qira’at), and who recites in accordance with it. If many persons are
equal in this regard; then the one who is firmer in abstinence should be
appointed, in other words, let alone abstaining from Haraam, he should be such
a person who even abstains from that which is doubtful. If all are equal in
thisregard as well, then amongst them the most elderly should be appointed, in
other words the one who has been in Islam for a longer period of time. If all
are equal in this regard as well; then the one whose character is the best
should be chosen; and if all are equal in this regard as well, then amongst
them choose the most dignified personality, in other words, one who is regular
in Tahaj’jud, as performance of Tahaj’jud causes the face to become bright. (If
all are equal in this regard as well), then choose one who is of greater nobility
(i.e. the one with the best lineage); (if all are equal in this regard as
well), then choose the one who is most Noble due to his family (i.e. Sayed
etc); thereafter the one who is most respectable; thereafter the one who is
most financially stable; thereafter the one whose clothes are more clean; If
there are few people equal in all these, then the one who prefers Shariat most,
is the most suitable; and if there is none preferred in this regard, then draw
lots (with all their names), and the one whose name comes out should be appointed;
or the one whom the Jama’at (meaning the congregation) chooses amongst them,
should be made the Imam. If there is a difference amongst the congregation,
then the one whom more people are pleased with should be appointed; and if the
Jama’at in this regard chose someone who is not the best (Ghair Ula amongst all
those who are equal in all regards), then they have acted wrongfully, but they
will not be regarded sinful. [Durr-e-Mukhtar vol.1 pg.510/5222]
Law: The appointed Imam (i.e. the
Permanent Imam) is the one duly rightful to perform the Imaamat, even though
there may be some more knowledgeable than him and somebody who has more knowledge
of Tajweed than him, in the Masjid. [Durr-e-Mukhtar vol.1 pg.522] In other
words, on condition that the said Imam fulfills all the necessary requirements
of being an Imam; otherwise leave alone being better, he does not even have the
right to perform Imaamat.
Law: If Jama’at is taking place at
someone’s house and the owner (i.e. the host) has all the requirements for
Imaamat, then it is best for him to perform the Imaamat, even though there is
someone else present who is more than him in knowledge etc. However, it is
Afdal (more virtuous) for the host that he should choose the one with more
knowledge for the Imaamat as there is honour in this for him. If the guest
himself goes forward to make Imaamat, then even in this case, the Namaaz will
be valid. [Alamgiri vol.1 pg.83; Raddul Muhtar vol.1 pg.225]
Law: If the house is a rented house
and the Owner of the house, the Tenant and the guest are present there together
then it is the right of the tenant (to appoint). It is he who will give
permission and permission will be sought only from him (in this regard). The
same ruling is in regards to the person who lives in a house on loan basis, as
this is most proper (i.e. he is most deserving). [Alamgiri vol.1 pg.83]
Law: If the Sultan, Ameer and Qadi
have gathered at someone’s home, then the one most deserving is the Sultan,
thereafter the Ameer, followed by the Qadi, followed by the host. [Raddul
Muhtar vol.1 pg.522]
Law: If the people are displeased with
the Imaamat of a person due to some valid Shari’ reason, then for such a person
to be the Imam is Makruh-e-Tahreemi, and if they displeasure is not due to a
valid Shari’ reason, then there is no objection (disapproval). If he is the most
deserving person, then it is he, who should be the Imam. [Durre-Mukhtar vol.1
pg.522]
Law: If there is a person who is
virtuous and deserving of Imaamat, but he does not make Imaamat in his locality
(area etc), and if during the month of Ramadaan he makes Imaamat for people in
another area, then in this case, he should leave (his area) before the time of Esha
commences. It is Makruh for him to leave after the time has commenced.
[Alamgiri vol.1 pg.86]
Law: The Imam should consider the
Jama’at, and he should avoid lengthening the recitation more than the
prescribed and preferred length, as to do so is Makruh. [Alamgiri vol.1 pg.87]
Law: To appoint as Imam and read
Namaaz behind a budmazhab, whose deviation has not reached the level of kufr,
and behind an open sinner (Faasiq Mu’lin) such as one who consumes alcohol, and
behind a gambler, and adulterer, behind one who takes usury (interest), and a
tale-bearer, etc. is Makruh-e-Tahreemi and to repeat that Namaaz is compulsory
(Waajib ul I’aada). [Durr-e-Mukhtar vol.1 pg.523/525 etc]
Law: The Imaamat of a bondsman, a an
unrefined person, a blind person, a child born of adultery, beardless young
boy, a leper, one inflicted with paralysis (through stroke), one with
leucoderma which is apparent, and a ‘Safih’ (i.e. a foolish person who even in
issues of sale and purchase, is fooled) is Makruh-e-Tanzeehi. This is only objectionable
if there is someone better than him in the Jama’at, and if it is he who is
deserving of Imaamat, then there is no objection. The Karahat (non-recommendation/
reprehensibility) for a blind person to lead is very minor. [Durr-e-Mukhtar
vol.1 pg.525; Ghuniya]
Law: The ruling in regards to one who
does not see very well (i.e. very weak vision) is the same as a blind person.
[Durr-e-Mukhtar vol.1 pg.523]
Law: A Faasiq (sinner) should not be
followed, except in Jummah, because in such a case, one is compelled (due to
being duty-bound). One should go to another Masjid for the other Salaahs. If
Jummah is performed in a few Masjids in the City, then even in this case, do
not follow him, but go read in another Masjid. [Ghuniya; Raddul Muhtar vol.1
pg.523; Fathul Qadeer]
Law: A Baaligh male (i.e. adult male)
cannot follow a female, Khunsa or a child who has not reached puberty
(na-Baaligh) in any Namaaz, even in the Janaazah Namaaz, Taraweeh or in other
Nawafil (optional prayers). A Baaligh male can be Imam for all of them, and if a
female is also following him (i.e. if she is also a Muqtadi), then he should
make Niyyat (intention) for Imaamat of female (i.e. for leading a female in
Namaaz), with the exception of Jummah and both Eids, because in these, even if
he does not make Niyyat for Imaamat of a female, he can be followed. A female
or a Khunsa may be the Imam of females, but for a female to be an Imam is
absolutely Makruh-e-Tahreemi, be it for Fard Namaaz or Nawafil. Still, if a female
does lead the females, she is not permitted to stand in front, but she should
stand in their midst. However, if she stands in front, it will still not
invalidate the Namaaz. As for the Khunsa, the condition is that she should be
in front of the Saff; otherwise, the Namaaz will not be valid. A Khunsa may
also not be the Imam of a Khunsa. [Raddul Muhtar vol.1 pg.388; Durr-e-Mukhtar
vol.1 pg.380; Alamgiri vol.1 pg.80]
Law: If only females read a Janaazah
Namaaz, where a female alone was the Imam and only other females were Muqtadis,
then that Jama’at is not objectionable. [Alamgiri, vol.1 pg.85, Durr-e-Mukhtar vol.1
pg.528] actually even if a female performs a Janaazah Namaaz, leading males,
then in this case the (obligation) of the Janaazah Namaaz will be fulfilled,
but the Namaaz of the men will be invalid.
Law: A Majnun (one in a state of
insanity) who is not in the condition of recovery, cannot be an Imam, and when
he is in a conscious (in a sane) state, and he is aware of this (i.e. his
state) as well, then he may be (Imam). Similarly, one who is in the state of intoxication
cannot make Imaamat; and a senseless person can lead one in the same condition
as him. He cannot be an Imam for others. [Durr-e-Mukhtar; Raddul Muhtar vol.1
pg.541; Alamgiri vol.1 pg.85]
Law: One who knows some verses, even
if it were a single verse (Ayat), is not permitted to follow one who is an
‘Ummi’ (i.e. one who does not know any verse). However, an Ummi can read behind
an Ummi. One who knows some verses but cannot pronounce the alphabets
correctly, and thus causes the meaning to be altered; is also in the category
of an Ummi. [Durr-e-Mukhtar & Raddul Muhtar vol.1 pg.532]
Law: An Ummi cannot make Iqtida of a
person who is mute (i.e. cannot speak), but a mute may make Iqtida (i.e.
follow) an Ummi. If the Ummi cannot even tie (i.e. proclaim) the
Takbeer-e-Tahreema correctly, then in such a case, he is permitted to follow
the mute.
Law: If the Ummi led an Ummi and
‘Qaari’ (Qaari here refers to one who is able to read the Qur’an, which is in
accordance with the Obligatory requirement), then the Namaaz of none of them is
done, even if the ‘Qaari’ only joined in the duration of the Namaaz. This is even
if the Qaari made the Ummi the Khalifa, even if it were in Tashahud. [Raddul
Muhtar vol.1 pg.554/532 etc]
Law: It is Waajib upon the Ummi to
make effort day and night, until he is able to learn enough Qur’an Majeed which
fulfils the Fard requirement, otherwise by Allah, he will not be regarded as exempted.
[Alamgiri vol.1 pg.86]
Law: It is Waajib upon one who is not
able to pronounce the alphabets correctly, to make effort day and night to
correct the pronunciation, and if he is able to follow one who recites
correctly, then to the best of his ability he should attempt to do so, or he should
rather read those verses which he is able to pronounce (i.e. recite) correctly,
and if both these are not possible, then in the time that he is making effort
(to rectify it), his Namaaz will be valid, and he will also be permitted to
lead those who are exactly in the same situation as he is; in other words that
person as well is not able to correctly pronounce the alphabet which he is not
able to pronounce. If the alphabet which he is unable to correctly pronounce,
can be correctly pronounced by the other person, but he is unable to correctly
pronounce some other alphabet, then (in this case) each cannot lead the other,
and if he does not even make an attempt (to rectify this), then even his own
Namaaz is not regarded as being valid, so how then will the Namaaz of others
behind him be regarded valid? Today many laymen are in such a situation that
they read incorrectly, yet they do not even make any effort to rectify themselves,
so their own Salaahs are void, so the issue of Imaamat is something else. The
ruling regarding one, who stammers, thereby reciting the alphabets
repetitively, is the same. In other words, if he is able to perform his Namaaz
behind someone who recites clearly, it is necessary that he should read behind
him; otherwise his own Namaaz will be done, and such a person may even lead one
who is in the exact situation as him, or
he may lead one with a weakersituation than his. [Durr-e-Mukhtar; Raddul Muhtar
vol.1 pg.545]
Law: If a ‘Qaari’ was performing his
Namaaz and an Ummi arrived and did not join, but rather he read his Namaaz
alone, then (in this case) his Namaaz is not valid. [Alamgiri vol.1 pg.85]
Law: If the ‘Qaari’ is performing some
other Namaaz (of his), then (in this case) it is permissible for the Ummi to
read his own, and he should not wait. [Alamgiri vol.1 pg.86]
Law: If the Ummi is performing his
Namaaz in the Masjid and the ‘Qaari’ is at the door of the Masjid, or next door
to the Mosque, then (in this case) the Namaaz of the Ummi is valid. [Alamgiri
vol.1 pg.86]
Law: One whose ‘Satr’ is opened cannot
be the Imam of a person whose Satr is covered. He can be the Imam of those
whose ‘Satr’ is opened. If some of the Muqtadis are those with covered Satr and
others whose Satr is not covered, then the Namaaz of the ones whose Satrs are
covered will not be done, and the ones whose Satr is opened will be done. For
those who do not have sufficient clothing to cover their Satr, they should read
their Namaaz individually whilst sitting, by way of gesturing, and they should
sit far away from each other. It is Makruh for them to read in Jama’at.
However, if they do read with Jama’at, the Imam should stand in their midst and
not in front. [Durr-e-Mukhtar vol.1 pg.542; Alamgiri vol.1 pg.86] Here those with
opened Satr refer to those who do not have the necessary amount of clothing to
cover themselves. If he does not cover even though he has the necessary amount
of clothing, then in such a case neither is his Namaaz, nor that of anyone
else, just as it has been explained in the Chapter discussion the
Pre-Requisites of Namaaz.
Law: One who is unable to make Ruku or
Sujood; in other words one who gestures instead of making the actual Ruku and
Sujood, the Namaaz of one who is able to perform Ruku and Sujood, is invalid.
If he makes Ruku and Sujood whilst sitting, then the Namaaz of those who stand
and read will be valid. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.522]
Law: To read Fard Namaaz behind a
person reading Nafil, and the Namaaz of a person reading a particular Fard,
behind someone reading another Fard, will not be done; this applies even
whether both the Fard be different in name; for example if one is reading Zuhr
and the other is reading Asr; or even if the they are different in characteristics,
for example, if one person is reading the Zuhr for the current day and the
other is reading the Zuhr for the day before. However, if the both their Namaaz
of the same day and same time becomes Qaza, then each may read behind the
other. Similarly, if the Imam commenced his Namaaz before sunset, and he had
only performed two Raka’ats and the sunset, then another person who’s Asr of
that day was becoming expired, may follow (that Imam for that Namaaz) in the
latter Raka’ats. However, if this Muqtadi was a Musafir (traveller), he is not
permitted to follow him; unless he made intention of residence before the sun
had set; then in (this case), he may follow him. [Durr-e-Mukhtar, Raddul Muhtar
vol.1; pg.542; Alamgiri vol.1 pg.85/86]
Law: If two people performed Namaaz
together in a manner where each of them made intention of Imaamat, then (in
this case) the Namaaz will be done; and if each one made Niyyat for Iqtida
(i.e. to follow), then the Namaaz of neither of them is valid. [Alamgiri vol.1 pg.86]
Law: One who took a vow (Min’nat) for
any Namaaz, may neither read that Namaaz behind one who is reading a Fard
Namaaz, nor behind one who is reading Nafil, or behind one who is reading Namaaz
to fulfil a Min’nat. However, if after one person took a Min’nat, the other
person took his Min’nat in this manner, that I am taking the Min’nat of that
Namaaz, which that certain person has taken, then in this case each may read
behind the other. [Durr-e-Mukhtar vol.1 pg.542; Alamgiri vol.1 pg.86]
Law: If one person swore an oath
‘Qasm’ that he will read a Nafil Namaaz, then one who has taken a Min’nat
cannot read the Namaaz (to fulfil the) Min’nat behind him, and that person who
swore the ‘Qasm’, may read behind one who is reading a Fard, or one who is reading
a Nafil, or behind one who is reading (to fulfil) his Min’nat, or behind
another person who has taken a ‘Qasm’. [Durr-e-Mukhtar vol.1 pg.543/545]
Law: A ‘Laahaq’ is neither permitted
to follow a ‘Masbooq’, nor (another) Laahaq. Similarly, a Masbooq may not
follow a Laahaq or (another) Masbooq, and none can follow anyone of these two.
[Durre-Mukhtar, Raddul Muhtar vol.1 pg.543]
Law: If two people were performing
Nafil together and they caused it to become invalid, each may read behind the
other. If they were reading it separately and it became invalid, then (in this
case) they cannot make Iqtida. [Durr-e-Mukhtar vol.1 pg.543]
Law: In the Namaaz which has Qasr
(shortened), the Musafir cannot follow the Muqeem if the time for it has elapsed,
even if the Muqeem commenced it after the time elapsed, or if he started in the
prescribed time, but the time elapsed before he completed the Namaaz. However,
if a Musafir tied his Tahreema behind a Muqeem, and after the Tahreema, the
time elapsed then the Iqtida is valid. [Durr-e-Mukhtar vol.1 pg.543]
Law: If a person performs a four
Raka’at Namaaz in ‘Mahal-e-Iqaamat’ (a place of residence), in other words in a
city or village and then he turns Salaam after two Raka’at. Then it is
necessary that the Muqtadi should know whether he is a Muqeem or a Musafir.
This is whether the Muqtadi is a Muqeem or Musafir. If the Imam did not announce
before or after the Namaaz that he is a Musafir, and then just left, leaving
his condition unknown, then (in this case), the Muqtadi should repeat his
Namaaz. However, if he reads two and then goes away in a non-urban area, or at
a travel stop, then their Namaaz (Muqtadis Namaaz) will be valid, as it will be
understood that he is a Musafir. [Khania pg.69; Bahr alal Hindiya]
Law: That Namaaz which wherein Iqtida
is not correct due to prerequisite (i.e. missing condition), then such a Namaaz
has not even commenced at all; and if the Iqtida is invalid because of it being
differed, then his (Muqtadis) Namaaz will be counted as Nafil, but by breaking
such a Nafil will not make the Qaza for it Waajib. [Durr-e-Mukhtar vol.1
pg.545]
Law: The one who has performed Wudu
(ablution) may make Iqtida of one who has made Tayammum; and one who washed his
feet, may make Iqtida of one who made Masah over the Leather-socks, and one who
washed the limbs of Wudu, may make Iqtida of one who made Masah on bandages.
[Alamgiri vol.1; pg.84]
Law: One, who performs Namaaz
standing, may make Iqtida or one who is sitting, and of one who is humpbacked,
even though his hunch is to the level of Ruku. One who has such a limp on his
foot that he is not able to firmly place his entire foot on the ground, is allowed
to lead others in Namaaz, but it is Ula (Better and preferred) for someone else
to perform the Imaamat. [Alamgiri vol.1; pg.85]
Law: One, who is reading Nafil, may
make Iqtida of one who is reading Fard, even though the one who is reading Fard
does not recite Qira’at in the latter Raka’ats. [Alamgiri vol.2 pg.85]
Law: If the one performing Nafil followed
the one making his Fard, then broke the Namaaz, then in the same Namaaz, he
made Niyyat of Qaza for that which he missed, and made Iqtida, it is valid.
[Alamgiri vol.1; pg.85]
Law: One who reads (Namaaz) by
gesturing (by making Ishaara) may follow one who is exactly in his situation,
except if the Imam is lying down and reading by gesturing, and the Muqtadi is
standing or sitting, then (in this case) it is not valid. [Durr-e-Mukhtar vol.1
pg.552]
Law: If a Jin performed Imaamat,
Iqtida (i.e. to follow) is valid if he appeared in human form. [Durr-e-Mukhtar,
Raddul Muhtar vol.1 pg.517]
Law: If the Imam performed Namaaz
without Tahaarat (i.e. without ablution) or if any condition or essential act
was not fulfilled, causing his Imaamat to be improper, then (in this case) as
far as possible, it is necessary upon him that he should inform the Muqtadis of
this; either by informing them himself, or by having someone inform them, or by
sending a letter to them (in this regard), and the Muqtadis should repeat that
Namaaz (once they become aware of it). [Durr-e-Mukhtar vol.1 pg.553]
Law: If the Imam claims that he is a
kaafir (unbeliever), then his statement in regards to anything before that will
not be regarded, and there is no need for repetition of any Namaaz which was
read behind him (before his claim).
However, now he is undoubtedly a ‘Murtad’ (apostate). [Durr-e-Mukhtar vol.1
pg.554] unless he says, that until now I was an unbeliever, and only now I have
become a Muslim.
Law: If the Imam performed Tayammum
because he was not able to obtain water and the Muqtadi performed Wudu, and
during the Namaaz, the Muqtadi saw water, then (in this case) the Namaaz of the
Imam is done, but the Namaaz of the Muqtadi has become invalid. [Shaami vol.1
pg.550] that is if he is of the view that the Imam has also become aware of the
availability of water. In most Kitaabs (Books) this rule is absolute, but more
evidently, it is conditional. واﷲ اعلم
بالصواب
0 comments:
Post a Comment