Hadith 41: The Shaykhain have reported on
the authority of Uthman ibn Abul A’as رضی اﷲ تعالیٰ عنہ that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘That Deen which has no Namaaz has no good
(benefit) in it.’
Hadith 42: Baihaqi reported from Umar رضی اﷲ تعالیٰ عنہ that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘He who has omitted Namaaz has no Deen. Namaaz is
the Pillar of Deen (Islam).’
Hadith 43: Baz’zaar reported from Abu
Hurairah رضی اﷲ تعالیٰ عنہ that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘In Islam, there is no share for him, who has no Namaaz.’
Hadith 44: Imam Ahmed, Daarimi and Baihaqi
reported in Sha’bul Imaan that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘The Namaaz of one who guarded it (i.e. he performed it punctually
and consistently), shall be a lustre and glowing light, and means of salvation
for him on the Day of Qiyaamat. For the one who did not guard it, there is
neither any light, nor radiance or salvation, and on the Day of Qiyaamat he
will be with Qaroon, Firawn, Hamaan, and Ubay bin Khalf.’
Hadith 45: Bukhari, Muslim and Imam Maalik
report from Naafi’ رضی اﷲ تعالیٰ
عنہ that Hazrat
Ameer-ul-Mo’mineen Farooq-e-Azam رضی اﷲ تعالیٰ عنہ sent a decree towards his entire empire (cities), in
which he decreed, ‘The most important action of all your actions in my sight is
Namaaz. Whosoever guarded it has guarded his Deen, and whosoever wasted it, he
will harm others more than that.’
Hadith 46: Tirmizi reported from Abdullah
ibn Shaqeeq رضی اﷲ تعالیٰ عنہ that the Sahaba-e-Kiraam never regarded
the omission of any amal (action) as kufr (cause for infidelity) except for
Namaaz. Numerous Ahadith have reported, wherein the apparent meaning of it
demonstrates that it is kufr to omit Namaaz intentionally. This was the Madhab
(thought/view) of certain Sahaba-e-Kiraam such as Hazrat Ameer ul Mo’mineen
Farooq-e-Azam, Hazrat Abdur Rahmaan ibn Auf, Abdullah ibn Mas’ud, Abdullah ibn
Ab’bas, Hazrat Jaabir bin Abdullah, Mu’az ibn Jabal, Abu Hurairah and Abu
Dardah رضی اللہ تعالیٰ عنہم This was also the view of certain
A’ima (Righteous Leaders) such as Imam Ahmed ibn Hambal, Ishaq bin Rahwiya,
Abdullah ibn Mubarak and Imam Nakhi’i. However, our Imam Azam and the other
A’ima, including numerous Sahaba-e-Kiraam, do not pass the verdict of (Takfeer)
infidelity on such a person. Therefore, this cannot regard this as a minor
issue when such great personalities have regarded such a person (i.e. one who
intentionally omits his Namaaz) as a kaafir.
Laws of
Jurisprudence
Law: Namaaz is Fard-e-Ain (individual
obligation) upon everyMukal’laf (responsible and accountable) person. It is
Fard on every person who is Aaqil (sensible/of sane mind) and Baaligh (i.e. one
who has reached the age of puberty). One who rejects Namaaz to be Fard
(obligatory) is a kaafir (infidel), and one who intentionally omits it even
once, is a Faasiq (transgressor). One who does not perform his Namaaz must be
imprisoned (in a Muslim State), until such a time that he repents and starts
performing his Namaaz. According to the three Imams, i.e. Imam Maalik, Imam
Shafi’i and Imam Ahmed رضی اللہ تعالیٰ
عنہم the
Sultan-e-Islam (Rightly appointed Muslim Ruler) has the right of executing such
a person. [Durr-e-
Mukhtar Vol.1 pg. 235]
Law: A child who has reached the age
of seven should be taught how to perform Namaaz, and when the child reaches the
age of ten, he should be hit and made to read Namaaz (i.e. reprimanded for not reading
Namaaz). [Abu
Dawud & Tirmizi]
Law: Namaaz is purely an individual
physical means of Worship. There can be no deputising in It; neither can one
read Namaaz on behalf of some other person, and nor can any amount of money be given
as Fidya (compensation / payment) for not reading it in one’s lifetime.
However, if a person has passed away and one intends to give out an amount as
compensation for the Salaahs which the deceased has missed, then this may be
done and there is hope that it will be accepted, In Sha Allah. Even if the
deceased did not advice that it should be done, his heirs may do so on his
behalf, as there is hope that it will be accepted and he will be pardoned. [Durr-e-Mukhtar, Raddul
Muhtar pg.237 and other authentic books]
Law: The Fardiyat of Namaaz, i.e.
based on the direct Divine Command of Almighty Allah, and the evident rationale
for it is ‘Time’. It will be regarded as being fulfilled if it is performed in
any time between the starting and ending time of that Namaaz, thus the responsibility
of the Fard will be regarded as being discharged. If one did not read (the
Namaaz) and only a very small portion of the prescribed time is left, this time
is the last time and will be rationale. Therefore, if an insane person regained
sanity, or an unconscious person became conscious, or a female menstruating
female became pure, or a child reached puberty, or a person who has reached puberty
becomes a Muslim, and the amount of time remaining is only sufficient to say اﷲ اکبر ‘Allahu Akbar’, then the Namaaz for that time
becomes Fard (obligatory) upon all of them. If the insanity of a person or the
unconscious state of a person does not exceed the five times (of prayer) or
more than that, then even if he does not have sufficient time to make the
Takbeer-e-Tahreema (First Takbeer to commence Namaaz) that Namaaz is still Fard
(upon him) and he must perform the Qaza. [Durr-e-Mukhtar Vol.1 pg.238]
The explanation regarding females
in menstruation (Haidh) and those who are bleeding after childbirth (Nifaas) is
covered in detail in the Chapter on Menstruations[1].
Law: If a Na-Baaligh (one who has not
as yet reached the age of puberty) performed his Namaaz in the appointed time,
but later towards the ending time (of that Namaaz) he attains puberty, then in such
a case, it is obligatory upon him to repeat that Namaaz. Similarly, if (Allah
Forbid) a person had become a Murtad (an apostate, i.e. he left the fold of
Islam) and then he accepts Islam in the last time of a Namaaz then the Namaaz
of that time will be regarded as Fard upon him. (This is), even if he had
already performed that Namaaz in the beginning time (of that Namaaz) before
committing apostasy. [Durr-e-Mukhtar
Vol.1 pg.238]
Law: If a Na-Baaligh, slept after
performing Esha, and then had Ihtilaam (nocturnal emissions or wet dream).
However, he did not get up until after the time of Fajr had commenced, then he
should repeat the Esha of that night, and if his eyes opened before the time of
Fajr commenced, then it is unanimously agreed that the Namaaz of Esha is Fard
upon him. [Bahrur
Raa’iq Vol.2 pg.90]
Law: If a person did not perform his
Namaaz in the starting time (a Namaaz) and then at the ending time such an
‘Uzr’[2]
presents itself, that causes the Namaaz to be missed. For example, menstruation
commenced in the last time; or a woman began to bleed after childbirth; or
insanity or unconsciousness overtook one, then the Namaaz for that particular
time is exempt and there is no need to make Qaza[3]
for it as well.
However, the condition in the
case of insanity and unconsciousness is that they should encompass (last for)
more than the time of the entire five Salaahs continuously, otherwise Qaza will
become necessary. [Alamgiri
vol.1 pg.47; Raddul Muhtar vol.1 pg.238]
Law: One had the notion that the time
of a particular Namaaz had not as yet commenced, but he still proceeded by
reading the Namaaz; however, after completing his Namaaz he established that the
prescribed time had indeed commenced (i.e. it was the correct time for that
Namaaz). In this case, his Namaaz will not be regarded as being valid. [Raddul Muhtar vol.1
pg.247]
[1]
If she became paak (cleansed) within the full period
and she only has sufficient time to say Allahu Akbar in the (remaining) time,
then Namaaz will be regarded as being Fard (on her). However, if she became
cleansed before the complete period (i.e. before 10 days in Haidh and before 40
days in Nifaas), then that amount of time is required where she may be able to
make Ghusl (take bath for purification), wear her clothes and say Allahu Akbar.
Having sufficient time to make Ghusl, means she should have sufficient time to
complete all those things that are pre-requisites for Ghusl, in other words,
bringing water (getting water ready), removing her clothing and making purdah
(going into a covered area). All these will be regarded as prerequisites for
Ghusl. (Raddul Muhtar)
[2]
‘Uzr’ or ‘Udhr’ refers to the reason, which excuses
person from fulfilling or discharging his obligations, i.e. chronic annulment
of purification etc.
[3] Qaza or Qadha Namaaz is the Namaaz for clearing missed
Namaaz.
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