Chapter
4: Qaza Namaaz
During the Battle of Khandaq (Battle of the Trench), the Namaaz of
Rasoolullah صلی
اللہ تعالی علیہ وسلم expired due to (actions of) the Mushrikeen (polytheists),
to the point where a portion of the night also passed. He صلی اللہ تعالی علیہ وسلم commanded
Hazrat Bilal رضی اﷲ تعالیٰ عنہ who called
out the Azaan and Iqaamat. Huzoor
صلی اللہ تعالی علیہ وسلم performed the Namaaz of Zuhr, then again the Iqaamat
was called out and he صلی اللہ تعالی علیہ وسلم performed his Asr, again the Iqaamat was
given and he صلی
اللہ تعالی علیہ وسلم performed his Maghrib, and then again the
Iqaamat was given and he صلی
اللہ تعالی علیہ وسلم performed his Esha.
Hadith 1: Imam Ahmed reported
from Abi Jumuáh Habib bin Saba’ that they had completed performing their
Maghrib Namaaz during the Ghazwa-e-Ahzaab, so he
صلی اللہ تعالی علیہ وسلم asked, ‘Does anyone know if I performed my
Asr?’, the people said, ‘you did not read it’. The Mu’azzin was commanded to
call out the Iqaamat, which he did. Huzoor
صلی اللہ تعالی علیہ وسلم performed Asr and then repeated the Maghrib.
Hadith 2: Tabrani and Ibn Umar
report from Umar رضی اللہ تعالٰی عنہما He صلی اللہ تعالی علیہ وسلم said,
‘That person who forgets (to perform) any Namaaz, and he only remembers at the
time when he is behind the Imam, then he should complete this (Namaaz), and
thereafter he should perform the (Namaaz) he had forgotten (to perform) and
then repeat that (Namaaz) which he read behind the Imam’.
Hadith 3: It is in Sahih Bukhari
and Muslim that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘One who sleeps through Namaaz or
forgets (to perform it), then when he remembers he should read it. It is that
which the time for it is’.
Hadith 4: It is also in the
narration of Sahih Muslim, If whilst asleep (the Namaaz expires), then there is
not fault, it is a fault when (omitted) whilst awake.
Law: To allow the Namaaz to become Qaza (expired)
without a valid excuse of the Shariah is an intense sin. It is Fard upon the
person (who missed his Namaaz) to perform its Qaza and to repent (make Tauba)
with a sincere heart. The sin for delaying it will be forgiven by sincere
repentance and through an accepted Hajj. [Durr-e-Mukhtar vol.1 pg.676]
Law: The repentance is only proper when the Qaza
(for that Namaaz) has been performed. If it is not fulfilled and one continues making
Tauba, this repentance is not regarded as repentance because the Namaaz which
he was responsible for is still to be discharged by him; and when he has not as
yet abstained from sinning, then how can this be regarded as Tauba! [Raddul
Muhtar vol.1 pg.676] It has been mentioned in the Hadith, ‘One, who continues
sinning and repents, is like a person who is mocking his Creator’.
Law: The fear of an enemy is a valid excuse to
make the Namaaz Qaza. For example, if a Musafir (traveller) truly fears that he
will be attacked by bandits and thieves, then in this case he is permitted to delay
the Namaaz of that appointed time on condition that he does not have the power
to read this Namaaz in any way. If he is on an animal (etc.) and he is able to
read it whilst riding, even though it is in motion; or if he is able to perform
it whilst sitting, then there is no excuse (any longer). Similarly, if he faces
the direction of the Qibla to perform it, he is confronted by the enemy (but
when he faces any other direction he is not), he should perform it in whichever
other direction he can and it will be regarded as valid, otherwise he will be liable
for the sin of making that Namaaz Qaza. [Raddul Muhtar vol.1 pg.667]
Law: If a midwife performs her Namaaz and in doing
she fears that the child (she is delivering) will die, then this is a valid
excuse for her to allow the Namaaz to become Qaza. If the baby’s head has come out
and if the time (of that Namaaz) will end before the Nifaas starts, then the
Namaaz of this time is also Fard upon the mother. If she does not perform it,
she will be sinful. She should place the head (of the baby) into a vessel which
will not cause the child any discomfort, and she should then perform her Namaaz
(in this manner); and if by performing it in this manner she fears that the
child will die, then to delay the Namaaz is excused (i.e. it is regarded as a
valid excuse). She may perform the Qaza after the Nifaas (ends). [Raddul Muhtar
vol.1 pg.667]
Law: To fulfil that which has been commanded to
the servants (of Allah) within its appointed time is known as ‘Ada’ (i.e. to
perform it on-time) and to act upon it after the appointed time is called
‘Qaza’ (to perform it delayed after the expiry of the appointed time), and if in
fulfilling this command there is some weakness or shortcoming, then to repeat
it in order to remove that shortcoming is called ‘Iaada’ (Repetition).
[Durr-e-Mukhtar vol.1 pg.676-679]
Law: If the (Takbeer) Tahreema is tied within the
time, then the Namaaz is not regarded as Qaza, but rather it is Ada. [Durr-e- Mukhtar
vol.1 pg.677] Except for the Namaaz of Fajr, Jummah and both Eids, because in
these if the time expires even before the Salaam, the Namaaz will be invalid
(for the actual time).
Law: If the Namaaz became Qaza whilst one was
asleep or it became Qaza forgetfully, then to perform its Qaza is Fard.
However, there is no sin of Qaza on him for this, but the moment one awakens or
remembers, one should perform it immediately; if it is not a Makruh time. To
delay it is Makruh because it has been mentioned in the Hadith, ‘One who sleeps
through Namaaz or forgets (to perform it), then when he remembers he should
read it. It is that which the time for it is’. [Alamgiri vol.1 pg. 121]
However, if one slept after the time has commenced and the time then expired,
then (in this case) he is definitely sinful, if he did not have full conviction
of waking up or if there was no (reliable) person there to wake him. Actually
in Fajr it is not permitted to sleep even before entering into the appointed time
if most of the night was spent awake and one believes that if he sleeps now,
then his eyes will not open within the appointed time.
Law: If one is asleep or if he forgot to perform
his Namaaz, then it is Waajib upon the one who is aware of this to awaken the
one who is asleep and to remind the one who has forgotten. [Raddul Muhtar]
Law: If one fears that he will miss his Fajr
Namaaz (if he stays awake), then in such a case to stay awake till late at
night without a valid need of Shariah is disallowed. [Raddul Muhtar]
Law: The Qaza of a Fard (Namaaz) is Fard, and the
Qaza of a Waajib (Namaaz) is Waajib, and the Qaza of a Sunnat (Namaaz) is
Sunnat. In other words, those Sunnats which require Qaza, for example the Sunnats
of Fajr in the case where even the Fard was missed, and the Sunnats before the
Fard of Zuhr, in the case where the time for Zuhr is still remaining.
[Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.680]
Law: There is no set or fixed time for Qaza.
Whenever in one’s life he performs it, he will be absolved of the
responsibility of discharging it. However, it (Qaza) cannot be performed during
sunrise, sunset and Zawaal, because to perform Namaaz at these times is
impermissible. [Alamgiri]
Law: It is not Waajib upon a Majnun (insane
person) who missed any Namaaz whilst in the state of insanity, to do Qaza of
them when he becomes well, on condition that the insanity remained completely for
the six (Namaaz) times endlessly. [Alamgiri vol.1 pg.121]
Law: There is no Qaza for the Namaaz of a person
who (Allah forbid) became a Murtad (apostate), which were missed in the days of
his apostasy; and as for those Namaaz which had become Qaza whilst he was a
Muslim and before he became a Murtad, then the Qaza for these are Waajib.
[Raddul Muhtar vol.1 pg.688/689]
Law: If a person became Muslim in a Darul Harb
(land ruled by unbelievers) and he was not informed (or educated) with regards
to the Rulings of the Shariah (such as the laws relating to) Namaaz, fasting
and Zakaat etc. then for as long as he remains there (in this condition of
unawareness) the Qaza of those days are not Waajib upon him, but when he enters
into a Darul Islam (Muslim controlled Land), then to perform the Qaza of the
Namaaz which now become Qaza is Fard upon him because in a Darul Islam,
ignorance of the Commands (of the Shariah) is not a valid excuse; and if he was
informed regarding Namaaz being Fard by a single person, be it a Faasiq, a
child, a female or a slave, then as of now the Qaza is Waajib for every Namaaz
which he does not perform. If he became a Muslim in Darul Islam, then there is
Qaza for all the Namaaz which he did not perform, even if he says ‘I did not
have knowledge of this’. [Raddul Muhtar vol.1 pg.688]
Law: One who is inflicted by such an illness that
he is not even able to perform his Namaaz by way of gesturing, then if this
condition remains constantly for a full six times (of Salaah), it is not Waajib
upon him to perform all the Namaaz which have been missed in this time.
[Alamgiri vol.1 pg.121]
Law: The Qaza for the missed Namaaz should be
performed based on the condition in which it was missed. For example, If it was
missed whilst on journey, then the 4 Raka’at Namaaz will be read as 2 Raka’ats
even if he reads (the Qaza) whilst a resident again; and if it was missed
whilst he was resident, then the Qaza of a 4 Raka’at Namaaz will be 4 Raka’ats,
even if he is on a journey (and is reading the Qaza for it). However, if whilst
performing the Qaza there is some kind of valid excuse, then this will be given
credence. For example, at the time of missing it he was able to perform it
whilst standing, but now he is unable to perform Qiyaam, then (in such a case)
he is permitted to perform it whilst sitting; or if in this time he is only
able to perform it by way of gesturing, then he should performing it by way of
gesturing and when he becomes well again he should repeat it. [Alamgiri vol.1
pg.121; Durr-e-Mukhtar vol.1 pg. 680/690]
Law: If a girl slept after performing her Esha
Namaaz or without performing her Esha Namaaz and when her eyes opened she realized
her first Haidh (menstrual period) had commenced, then (in this case) Esha is not Fard upon her; and if she
became Baaligh (reached puberty) by way of ‘Ihtilaam’ (nocturnal emission),
then the ruling in this regard is the same which is for a boy, meaning if her
eyes opened before Subho Saadiq (the break of True Dawn) then the Namaaz of
that time is Fard upon her, even if she had performed it before sleeping; and
if she her eyes opened after the break of True Dawn, she should repeat the
Esha; and if she entered puberty based on her age, in other words she has become
full 15 years of age, then the Namaaz of the time in which she turned 15 years
of age is Fard upon her even if she had already performed it before this.
[Alamgiri vol.1 pg.121]
Law: For the 5 Namaaz to be together and for there
to be Tarteeb (i.e. proper order) in Fard and Witr is necessary, meaning one
should first perform the Fajr, then Zuhr, then Asr, then Maghrib, then Esha, then
Witr; This applies even if all are Qaza or some are Qaza and others are Ada.
For example, if the Zuhr has become Qaza, then it is Fard to perform this and
then perform the Asr; or if the Witr has become Qaza, then it should be read
first and then the Fajr and after having knowledge of this, if one still read
the Asr and the Fajr, it is impermissible. [Alamgiri vol.1 pg.121]
Law: If there is insufficient time remaining in
which to perform the Namaaz for that (particular) time and to perform the Qaza
as well, then one should perform the Namaaz for that (appointed and particular)
time and whichever Qaza there is sufficient time for and the Tarteeb (in this
case) is inapplicable; for example, if the Esha and Witr Namaaz has become Qaza
and during the time of Fajr there is only sufficient time remaining to perform
five Raka’ats, one should perform the Witr and Fajr, and if there is sufficient
time remaining to perform six Raka’ats, one should perform the Esha and Fajr. [Sharah
Wiqaaya]
Law: For Tarteeb[1],
the credence is on the basis of the absolute time. It is not necessary for it
to be the Mustahab time, hence the one whose Zuhr has become Qaza and he is not
able to complete the Zuhr before the sun turns orange but he is able to perform
both before the sun sets, then he should first perform the Zuhr and then the
Asr.
[Raddul Muhtar, Alamgiri vol.1 pg.123]
Law: If there is sufficient time remaining and one
performs the Namaaz concisely (i.e. without lengthening it) he would be able to
perform both, but if he performs it in the best manner, then there will
insufficient time remaining, then in this case as well Tarteeb is Fard, but he
may shorten whatever is permissible to do so. [Alamgiri vol.1 pg.122]
Law: One is only allowed to act contrary to the
Tarteeb if the time in which one is commencing is already very little. If in
commencing there is sufficient time to perform the Ada or ‘Waqti’ (provisional
or current Namaaz) and one remembered that the Namaaz before this time had
expired, yet he (still) lengthened the Namaaz causing the remaining time to
become insufficient, then this Namaaz will not be done. However, if he breaks
it and then performs it again, it will be done. And if he did not remember the
Qaza and he lengthened the ‘Waqti’ Namaaz so much so that the time becomes
insufficient, and he only remembered it now, (in this case) it is done and he
should not break it. [Alamgiri vol.1 pg.122]
Law: Mere assumption is not valid in regards to
determining whether the time for (that Namaaz) is insufficient or not, but it
will have to be seen whether the time was insufficient in reality or not. For
example, in the case of a person whose Esha has become Qaza and he assumes that
the time for Fajr is insufficient and he thus performs his Fajr but then later
realises that the time remaining was not insufficient, so in this case his Fajr
Namaaz has not been done. Now, if there is sufficient time remaining for both,
he should perform his Esha and then perform his Fajr, otherwise he should only
perform the Fajr. If again he realises the same mistake, in other words he
realises that he can still perform both, he should perform both, otherwise
(again) he should just perform the Fajr. However, if he did not repeat the Fajr
and commenced performing his Esha, but he did not sit for the duration of
Tashahud as yet and the sun has risen, then the Fajr Namaaz which he
(initially) performed will be counted as done. Similarly, if the Fajr Namaaz
has become Qaza and it is not his assumption that there is sufficient time to
perform both in the time of Zuhr and he performed the Zuhr and then he realised
that there is sufficient time remaining, then in this case the Zuhr has not
been done. He should perform the Fajr and then perform his Zuhr, to the extent
that if he is able to perform the Fajr and still perform even one Raka’at of
the Zuhr, he should first perform the Fajr and then perform the Zuhr. [Alamgiri
vol.1 pg.122/123]
Law: If the Fajr Namaaz became Qaza on a Friday
and if he performs his Fajr and then goes to Jummah, then it is Fard (upon) him
to first perform his Fajr, even if the Khutbah is in progress; and if he will
not get the Jummah and the time of Zuhr will still remain, then too he should
perform his Fajr and then perform Zuhr; and if the situation is such that if he
performs his Fajr he will miss the Jummah and with the Jummah the time will
also expire, then in this case he should perform his Jummah and then perform
his Fajr. In this situation the rule of Tarteeb is relaxed. [Alamgiri vol.1
pg.122]
Law: If Tarteeb is relaxed due to the shortage of
time and one was performing the Namaaz for that (particular) time, but whilst
in the midst of the Namaaz the time expired, then in this case the Tarteeb will
not revert, meaning the Namaaz for that time will be regarded as done.
[Alamgiri vol.1 pg.123] There is an exception to the rule with regards to Fajr
and Jummah because the moment the time expires; these two are
(characteristically) regarded as not done.
Law: If one did not remember the Qaza Namaaz and
he performed the Namaaz for the (current) time and only remembered this after performing
it, then in this case the Namaaz for that time will be regarded as being valid,
but if one remembered it in the midst of performing it, it will not be done.
[General books]
Law: If one assumed that he had Wudu and performed
his Zuhr, then he performed Wudu and performed his Asr, but then later realised
that he did not have Wudu at the time of Zuhr, then in this case the Asr is
valid. He should only repeat the Zuhr. [Alamgiri vol.1 pg.123]
Law: If one’s Fajr became Qaza and on remembering,
one performed his Zuhr and then performed his Fajr, then the Zuhr Namaaz is not
done. If whilst performing Asr, he remembered Zuhr (i.e. he thought it was
Zuhr), but in his assumption he regarded Zuhr as being permissible (i.e.
correct), then in this case the Asr has been done. The point here is that the
ruling regarding those who are unaware of the obligations of Tarteeb is the
same as the one who has forgotten, meaning that his Namaaz will be done.
[Durr-e-Mukhtar vol.1 pg.683]
Law: For the one who’s six (6) Namaaz have become
Qaza; meaning that the time of the sixth has expired, then Tarteeb upon such a person
is not Fard[2]. Now, even if there is
sufficient time remaining and he remembers (that he has a Qaza to perform) and
he still performs that the Namaaz of the (current) time, it will be regarded as
done, even if all of them have become Qaza at once, for example; the Namaaz of
six times became Qaza in a row or six became Qaza at different times, such as
if he did not perform the Fajr for 6 days but he continued performing all the
other Namaaz, but whilst performing them he had forgotten those Qaza (Salaahs),
be they all old Qaza (Salaahs) or some are new and some are old ones; In other words,
for example if he did not perform Namaaz for a month, then he started his
Namaaz again and one Namaaz became Qaza, then the Namaaz after this will
(still) be regarded as being done, even though he remembers having Qaza.
[Durr-e-Mukhtar vol.1 pg.682; Raddul Muhtar vol.1 pg.682]
Law: When the (ruling) of Tarteeb becomes
inapplicable due to six Namaaz becoming Qaza, then if one performs some of
them, making the Qaza now less than six, then that (ruling) of Tarteeb will not
revert. In other words; if there are 2 (Qaza) left now, then even though one
remembers them, the Namaaz for the appointed time will still be valid. However,
if he reads all of those (which are outstanding), then he has become
Saahib-e-Tarteeb again and if now any of his Namaaz become Qaza, then based on
the earlier conditions (of Tarteeb) he will have to perform his (Qaza) first
and then the Namaaz for the current time; otherwise that Namaaz will not be done.
[Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.684]
Law: Likewise, if the Tarteeb is relaxed due to
forgetfulness or insufficient time, then this too will not be reverted. For
example, if (the Saahib-e-Tarteeb) forgot and read the Namaaz (of that time without
making the Qaza) and now realised this, then there is no need for him to repeat
it, even if there is more than sufficient time remaining during the time (of
that current Namaaz). [Durr-e-Mukhtar vol.1 pg.684]
Law: Even though one remembers and there is
sufficient time remaining, then that which has been mentioned regarding the Namaaz
of the current time, wherein it is mentioned ‘It will not be done’, then this
means that that Namaaz is dismissed. If he continued reading the ‘Waqti’ Namaaz
and left the Qaza to remain, then when both together become six; meaning when
the time of the sixth comes to an end, then all will be regarded as being done;
and if he performed the Qaza in the course of this, then all are invalid, in other
words all have become Nafil. He will have to repeat all those (Fard Namaaz).
[Durr-e-Mukhtar vol.1 pg.284/285]
Law: If whilst performing some Salaahs one
remembered his Qaza and in some others he did not remember his Qaza, then of
those in which he remembered the Qaza, then in the time of the fifth (Namaaz)
ending, meaning that including the Qaza it will be counted as the time of the
sixth Namaaz, then in this case all will be valid; and for the one who did not
remember the Qaza whilst performing his ‘Ada’, there is no credence to those.
[Raddul Muhtar vol.1 pg.685]
Law: If one Namaaz of a female became Qaza and
thereafter she started menstruating, then after becoming cleansed from her
Haidh (menstruation) she should first perform her Qaza and thereafter she should
perform her ‘Waqti’. If she remembered her Qaza and still performed her ‘Waqti’
it will not be done if there is still sufficient time remaining. [Alamgiri
vol.1 pg.124]
Law: For a person who is liable for Qaza Namaaz,
even though it is Waajib to fulfil them as soon as possible, it is however
permissible for him to delay them due to the need to do work to provide for his
family and to sort out his necessary requirements. So, (in this case) he should
continue with his normal work (business etc.) and whenever he gets some spare
time he should continue to perform his Qaza until such time that they are all
performed. [Durr-e-Mukhtar vol.1 pg.688]
Law: The Salaahs which are Qaza are more important
to fulfil than performing Nafil (optional) Namaaz. In other words; in the time
in which one is able to perform Nafil, he should omit them and perform Qaza
instead of them, so that he may be absolved of the responsibility of
discharging them. However, he should not leave out Taraweeh and the 12 Raka’ats
of Sunnat[3].
[Raddul Muhtar vol.1 pg.688]
Law: If in the Namaaz of Min’nat (vow) one
stipulated a specific time or day (in which to fulfil it) then it is Waajib to
perform it in that specific time or on that specific day, otherwise it will
become Qaza; and if the time and day has not been specified, there is flexibility
in this regard. [Durr-e-Mukhtar vol.1 pg.688]
Law: If one Namaaz of person has become Qaza and
he cannot remember which Namaaz it is which has become Qaza, he should perform
the Namaaz of an (entire) day; and if 2 of his Namaaz have become Qaza in two
days (i.e. one on each day) and he cannot remember which ones then he should
perform the Namaaz of both days, the same applies to the Namaaz of 3 days and 5
days, meaning he will perform the Namaaz of 3 days if he missed 3 Namaaz on 3 days
and he will perform Namaaz of 5 days if he missed 5 Namaaz in 5 days. [Alamgiri
vol.1 pg.124]
Law: If the Asr of one day and the Zuhr of one day
became Qaza, but one cannot remember which Namaaz is Qaza for the first day,
then in this case whichever one the heart settles on should be regarded as the
first, and if the heart does not settle on any one of them, then one may
perform whichever one he wishes to first. However, if the first was performed
after the second, it should be repeated and it is best to first perform the
Zuhr and then repeat the Asr; and if one performed the Asr first and then the
Zuhr, and then again repeated the Asr, there is no objection to this as well.
[Alamgiri vol.1 pg.124]
Law: If whilst performing Asr one realised that he
has forgotten the Sajdah of a Namaaz, but he cannot remember whether he forgot
the Sajdah of the current Namaaz or the Sajdah of the Zuhr, then in this case
one should act based on what the heart settles on, and if the heart does not settle
on anything, then complete the Asr and perform one Sajdah at the end and then
repeat the Zuhr, and then the Asr. If one does not repeat it there is no harm
in this situation. [Alamgiri vol.1 pg.124]
Law: If a person was liable for Qaza Namaaz and he
passed away, then if he advised in this regard and left behind wealth as well,
then from one third of it, for every Fard and Witr he missed half a Sa’ of wheat
or one Sa’ of barley should be given as Sadqa; and if he has not left behind
any wealth and his heirs wish to give some Fidya (compensation) then they
should give something from their own (wealth) or they should take a loan
(interest free) and then give it as Sadqa to the Miskeen (needy) by giving it
in his possession and the Miskeen should in turn gift it to him (the initial
contributor, i.e. in this case the heir) and he too should take possession of
it and then give it to the Miskeen again. He should continue this giving and receiving
(from the hand of the heir to the Miskeen and vice versa in the manner
mentioned above) until the Fidya for all the Qaza Namaaz is fulfilled. If he
(the deceased) left behind some wealth but it is insufficient, then too one may
do this (which we have just mentioned). If he (the deceased) did not make any
bequest or advice in this regard, and the guardian (heir) wishes to give some
Fidya on the basis of kindness, he may do so. If one third of the wealth which he
left behind is sufficient (to compensate for the Qaza) but he advised that only
a small amount of it must be used for this and it should be turned and returned
(i.e. the method explained above) and (he mentioned that) in this way the Fidya
should be fulfilled and the remainder of the (one third) should be given to the
heirs or someone else should take it, then he is in contempt (i.e. he is
regarded sinful for this). [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.682]
Law: If the deceased advised that his Guardian
(heir) should perform his Namaaz (Qaza) on his behalf and the guardian also fulfilled
this (i.e. he performed it), then this is not sufficient. Similarly, if he gave
the compensation (Fidya) for his Namaaz (Qaza) during an illness, it will not
be regarded as being fulfilled. [Durr-e-Mukhtar vol.1 pg.687]
Law: Some people who are not aware (of the laws)
give the Fidya in the following manner: They put the amount of the Fidya for
the missed Salaahs and they distribute Qur’ans in place of that. This type of
Fidya is not discharged. This is merely a baseless act. Actually only that will
be discharged which is the value of the Mushaf Shareef (i.e. printed copy of
the Qur’an).
Law: If the Namaaz of one who was Shafi’i ul
Madhab became Qaza and later he becomes a Hanafi, he should perform his Qaza
Salaahs as per the Hanafi ruling. [Alamgiri vol.1 pg.124]
Law: For one who has some weakness in his Salaahs,
and he repeats all the Namaaz of his life, this is a good thing, and if there
are no weaknesses in them he should not do this, but if he does do this he should
not perform them after Fajr or Asr. He should perform all the Raka’ats in full
and he should recite the Qunoot in the Witr and thereafter make Qa’da in the
3rd Raka’at and then add one more Raka’at so that it becomes 4 Raka’ats.
[Alamgiri vol.1 pg.124]
Law: The Qaza-e-Umri (Lifetime Qaza) which is
usually read with Jama’at on Shab’be Qadr or on the last Friday of Ramadaan (in
some places), and (those who read it) feel that the Qaza of one’s entire life will
be discharged by performing this one Namaaz, is simply unjustified.
[1]
Important Note: All the laws explained in the section on Qaza
regarding the Tarteeb (proper order/regular routine) only apply to a
Saahib-e-Tarteeb. A Saahib-e-Tarteeb is a person who has not missed more than
five (5) Namaaz in his life, meaning he has less than six (6) Namaaz Qaza upon
himself. Hence, it should be remembered that all the rules regarding Tarteeb
apply only to a Saahib-e-Tarteeb. All those who are not Saahib-e-Tarteeb may
perform their Qaza whenever they want as long as it is not a disallowed or
Makruh time.
[2]
This means that since he is not Saahib-e-Tarteeb, then even if he
has Qaza, his Normal
Salaahs
will be valid even though he has not as yet performed his past Qaza Salaahs. As
mentioned in the earlier footnote the rules regarding Tarteeb in this
discussion relate only to a Saahib-e-Tarteeb.
[3]
The 12 Raka’ats here refer to the 12 Raka’ats of
Sunnat-e-Mu’akkadah in the daily Namaaz. In other words, the 2 Sunnats before
the Fard of Fajr, the 4 Sunnats before the Fard of Zuhr, the 2 Sunnats
immediately after the Fard of Zuhr, the 2 Sunnats immediately after the Fard of
Maghrib and the 2 Sunnats immediately after the Fard of Esha.
0 comments:
Post a Comment