Chapter
6: Namaaz-e-Mareedh
Namaaz
of the Sick
Hadith 1: It is mentioned in the
Hadith that Imran bin Haseen رضی اﷲ تعالیٰ عنہ was ill
and he asked Rasoolullah صلی اللہ تعالی علیہ وسلم with regards to Namaaz. Stand and perform it,
and if you do not have the ability to do so, then sit and perform it, and if
you do not have the ability to do this as well, then lie down and perform.
Allah does not cause any soul (i.e. a person) any (undue) discomfort, but only
that which he is able to bear. With the exception of Muslim, a Jama’at of
Muhaditheen has reported this Hadith.
Hadith 2: Baz’zaz has reported
in his Musnad and Baihaqi in Ma’rifa from Jabir رضی
اﷲ تعالیٰ عنہ that Nabi صلی
اللہ تعالی علیہ وسلم went to visit a sick person. He صلی اللہ تعالی علیہ وسلم
observed that he was performing his Namaaz on
a pillow i.e. he was performing his Sajdah on it, so he صلی اللہ تعالی علیہ وسلم threw it
away. He then took a plank (wood) so that he may perform Namaaz on it, so he صلی اللہ تعالی علیہ وسلم threw that
away as well. He صلی
اللہ تعالی علیہ وسلم perform Namaaz on the ground if you have the
ability to do so, otherwise use gestures (Ishaara), and perform the Sajdah and
Ruku lower (i.e. the gestures for Ruku and Sajdah).
Law: A person who is unable to perform his (or
her) Namaaz whilst standing, meaning that if they stand and perform Namaaz it
will cause them harm, or that illness will become more, or it will take longer
for it to heal, or if he feels dizziness, or by standing he has a problem of
urine droplets, or he will develop pain which is so intense that it is
unbearable, then in all such situations, he should sit and perform his Namaaz
with Ruku and Sujood. [Durr-e-Mukhtar vol.1 pg.708/709]
In this regard many laws have already been explained in the
section discussing the Faraa’id of Namaaz (Obligatory actions in Namaaz).
Law: If one is unable to sit by himself but if
there is his (son), or bondsman or servant or a stranger who is present there
who can make him sit, then for him to sit and read (the Namaaz) is necessary. If
he is unable to remain seated, then he should lean against a pillow, or a wall,
or against some person and read (his Namaaz). If this too is not possible, he
should lie down and perform it. However, if he is able to perform it whilst
seated (and he does so lying down) the Namaaz will not be valid. [Alamgiri
vol.1 pg.136; Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.711]
Law: In the situation of reading whilst being
seated, it is not necessary to sit in a particular manner, but the sick person
may sit in whichever position or manner is comfortable for him (or her). However,
if to sit on the hams (like we sit in Tashahud) is easy (comfortable) and it is
equal to sitting in any other manner, then in this case it is better to sit on
the hams, otherwise one should sit in the manner which is comfortable.
[Alamgiri vol.1 pg.136]
Law: If one becomes exhausted whilst performing
Nafil Namaaz, there is no harm in leaning against a wall or an Asaa
(stick/staff etc); otherwise (if done without reason) it is Makruh, and there
is no harm in sitting and performing it. [Durr-e-Mukhtar vol.1 pg.713]
Law: If one sat and performed a 4 Raka’at Namaaz,
and in the Qa’dae-Aakhira before reciting the Tashahud he commenced reciting
the Qira’at and he also performed the Ruku, then the ruling in this regard is
the same which applies to one who stood up after his 4th Raka’at.
Thus, until such time that he has not as yet performed the Sajdah of the 5th he
should recite the Tashahud and perform Sajdahe-Sahw and if he performed the
Sajdah of the 5th Raka’at, the Namaaz becomes invalid. [Alamgiri vol.1 pg.137]
Law: If one who is reading whilst sitting came up
from the Sajdah of the second and made intention of Qiyaam, but before the
Qira’at he remembered, he should then recite the Tashahud, and in this case the
Namaaz is completed and there is also no need for Sajdah-e-Sahw. [Alamgiri
vol.1 pg.137]
Law: The sick person sat and performed his Namaaz,
and after coming up from the Sajdah of the 4th Raka’at, he thought that he was in
the 3rd Raka’at so he recited the Qira’at and with gestures (Ishaara) he
performed Ruku and Sujood, the Namaaz becomes invalid; and if after the Sajdah
of the 2nd Raka’at, he commenced the Qira’at thinking it is the 2nd and
thereafter he remembered, then he should not return towards the Tashahud
(position), but he should complete it, and perform Sajdah-e-Sahw at the end.
[Alamgiri vol.1 pg.137]
Law: If one is able to stand, but he is unable to
perform Ruku and Sujood, or if he is only unable to perform Sajdah, for example
he has a wound in the throat etc and it will ooze if he goes into Sajdah, then too
he is permitted to perform it whilst sitting using gestures, and (for him) this
is best; and in this situation one other thing he can do, is to perform it
whilst standing and perform the Ruku using gestures (whilst standing) or if he
is able to perform the Ruku, he should perform the Ruku, and then he should sit
and use gestures for Sajdah. [Alamgiri vol.1 pg.136; Raddul Muhtar vol.1
pg.710]
Law: In the case of using gestures (Ishaara), it
is necessary for the gesture for the Sajdah to be lower than the gesture for
the Ruku, but it is not necessary to bring the head right near the ground. To
use a pillow etc by picking it close to the forehead and to perform the Sajdah
on it is Makruh-e-Tahreemi, this applies if he picked the object up by himself
to perform Sajdah on it, or if someone else did so (for him). [Durr-e-Mukhtar
vol.1 pg.711]
Law: If something was picked and Sajdah performed
on it, and in Sajdah if he bent the head lower than the position in which he performed
Ruku, then in this case the Sajdah has been done but he will be in contempt
(i.e. he is regarded sinful), and if he did not lower the head for Sajdah, then
the Sajdah is not done at all. [Durr-e- Mukhtar vol.1 pg.711; Alamgiri vol.1
pg. 136]
Law: If some high object is kept on the ground and
he performed Sajdah on it, and for the Ruku if he did not just perform with the
gesture, but he also bent the back then it is regarded as valid, on condition
that the conditions of Sajdah are fulfilled; for example, that thing on which
he is performing Sajdah should be firm, that the forehead is so firmly pressed
on it that if cannot be pressed any more firmer on it, and the height (of the
object) should not be more than 12 fingers. With these conditions in place and
being fulfilled, then the Ruku and Sujood have been found to be correct in
reality, and he will not be regarded as one who is performing using gestures,
and one who is performing (Namaaz) whilst standing may follow him (in Namaaz);
and if such a person is able to perform Ruku and Sujood in this manner and is
able to perform Qiyaam, then Qiyaam is Fard upon him; or if whilst in Namaaz,
he became able to perform Qiyaam, then it is Fard for him to stand for the
remainder of the Namaaz. Thus, that person who is unable to perform Sajdah on
the ground but fulfilling the above conditions if he is able to keep something
on the ground and perform Sajdah on it, it is Fard upon him to perform Sajdah
in this manner. For him, to use Ishaara (method of gesturing) is not permitted;
and if that object on which he is performing Sajdah is not as stipulated (in
the conditions), then in reality he did not get the actual Sajdah, but it is a
gesture for Sajdah, thus one who is performing his Namaaz whilst standing
cannot make Iqtida of him (i.e. cannot follow him in Namaaz); and if this
person is able to stand whilst in the Namaaz, then he should perform the Namaaz
afresh. [Raddul Muhtar vol.1 pg.711]
Law: If there is a wound on the forehead which
hinders him from placing the forehead on the ground, then he should perform
Sajdah on the nose, and if he did not do this but gestured, the Namaaz is not valid.
[Alamgiri vol.1 pg.136]
Law: If the Mareedh (sick person) is not able to
even sit, then he should perform (his Namaaz) lying down, using gestures,
either by lying on his right or left side or on his back, facing his legs
towards Qibla, but he should not stretch the legs out, as it is Makruh to stretch
out the feet towards the Qibla. Rather, he should keep the knees upright and he
should have a pillow etc. kept under the head to raise the head, and this
position is best, in other words to perform it lying flat on the back.
[Durr-e-Mukhtar vol.1 pg.711/712]
Law: If he is not even able to perform the
gestures with his head, then the Namaaz is void. It is not necessary upon him
to perform gesturing with the eyes or eyebrows, or with the gestures of the heart.
If 6 times (of Namaaz) pass in this condition; then the Qaza for this is also
void. There is also no need for Fidya (compensation); otherwise after becoming
well the Qaza of those Namaaz is necessary, even though he is only well enough
to perform it by gesturing with the head. [Durr-e-Mukhtar vol.1 pg.712]
Law: If the Mareedh is not able to direct his face
towards the Qibla by himself or with the assistance of someone else, then he
should perform it as he is, and after he becomes well, there is no need to repeat
that Namaaz; but if there is someone present there whom he can ask to turn him
towards Qibla, but he did not ask him to do so, then the Namaaz is not done.
Those Namaaz which were performed by way of gesturing need not be repeated once
he becomes well again. Similarly, if the mouth has been closed (i.e. he has
lost the power of speech), and he perform his Namaaz like a person who is unable
to speak, and then afterwards he got back the power of speech, there is no need
to repeat those Namaaz. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.712/713]
Law: If the Mareedh has reached a state where he
is unable to remember how many Ruku or Sujood he has performed, then in this case
(to perform the) ‘Ada’ is not Fard upon him. [Durr-e-Mukhtar vol.1 pg.713]
Law: If a fit (healthy) person was performing his
Namaaz and during the Namaaz, he is inflicted by such an illness that he is
unable to fulfil the ‘Arkaan’, then in such a case he should try to complete
the Namaaz in whichever way possible, either by completing it sitting or lying
down. There is no need for him to start it afresh. [Durr-e-Mukhtar vol.1
pg.713; Alamgiri vol.1 pg.137]
Law: If he was performing his Namaaz sitting with
Ruku and Sujood, but in the course of the Namaaz he re-attained the ability to
stand, in this case he should perform the remaining Raka’ats with Qiyaam; and
if he was performing the Namaaz using gestures and whilst performing he
attained the ability to perform Ruku and Sujood, then he should perform the
Namaaz afresh. [Alamgiri vol.1 pg.137; Durr-e-Mukhtar vol.1 pg.713]
Law: He was incapable of performing Ruku and
Sujood and he commenced Namaaz either standing or sitting. He had not as yet reached
the point where he needed to perform the Ruku and Sujood by gesturing, when he
became well, then (in this case) he should complete the same Namaaz. There is
no need to start afresh and if he started the Namaaz lying down, and before
gesturing he became capable of standing or sitting and performing the Ruku and
Sujood, he should start the Namaaz afresh. [Raddul Muhtar, Durr-e-Mukhtar vol.1
pg.813]
Law: Without a valid reason to perform Namaaz in a
moving boat or ship whilst sitting is not proper, on condition that one is able
to get off and perform (Namaaz) on dry land, and if it is docked on land, then
there is no need to disembark; and if it is tied (anchored) close to the shore,
then one should disembark and perform it on land, otherwise one should perform
it whilst standing in the boat. If the ship is anchored in the sea (i.e. in
deep waters), then one is permitted to perform it whilst sitting if one is
being affected by the strong gusts of winds and there is predominant likelihood
that one will become dizzy if he stands; and if there is not much movement caused
by the wind, then one cannot sit and perform (the Namaaz). When performing
Namaaz on the ship, it is necessary to face the direction of the Qibla, and
when the ship turns, then the Namaazi should also turn facing the direction of
the Qibla; and if the turning (of the ship) is so intense that one is unable to
direct the face towards the Qibla, then at that moment do not perform (the Namaaz).
However, if the time remaining for that Namaaz is about to expire, then it
should be performed. [Ghuniya; Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.713/714]
Law: If insanity or unconsciousness exists for a
duration of times (of Namaaz), then there is no Qaza for those Namaaz, even if
the unconsciousness is caused due to the fear of a human or wild animal; and if
this condition remains for less than the time (mentioned), the Qaza is Waajib.
[Durr-e-Mukhtar vol.1 pg.714]
Law: If the person becomes conscious occasionally,
then if the time when this happens is fixed and a full 6 (Namaaz) times has not
passed, then Qaza is Waajib; and if the time for this is not fixed but he
suddenly becomes conscious (at any time) and then he slumps into the same
unconscious state, then there is no validity to this relief; in other words all
the unconscious states shall be counted as continuous (unconscious) state.
[Alamgiri vol.1 pg.137; Durr-e-Mukhtar vol.1 pg.714]
Law: If a person drank alcohol or if he used
cannabis/marijuana (ganja/bhang), even though it was used for medicinal reasons
and this caused his state or mind to be altered (i.e. he is not in the right sense
of mind), then Qaza is Waajib, (and this applies) no matter how long this state
of mind reminds. Similarly, if someone forcefully got someone to consume
alcohol, the Qaza (of the Namaaz) is still Waajib absolutely. [Alamgiri vol.1
pg. 137/138; Durr-e-Mukhtar vol.1 pg.715]
Law: If one continued sleeping and this caused the
Namaaz to expire, Qaza is Fard even if this sleep encompasses 6 times (of Namaaz).
[Durr-e-Mukhtar vol.1 pg.715]
Law: If a person’s condition becomes such that if
he keeps fast, he is unable to stand and perform his Namaaz, and if he does not
keep the fast he is able to stand and perform the Namaaz, then (in this case) he
should (still) keep the fast and sit and perform his Namaaz. [Alamgiri vol.1
pg.138]
Law: If a Mareedh performed his Namaaz before the
stipulated Namaaz time, thinking that he will not be able to perform it in the stipulated
time (due to his illness), then (in this case) the Namaaz is not done. If such
a person performs his Namaaz without reciting Qira’at, his Namaaz is not done,
unless he does not have the ability to recite the Qira’at (i.e. he does not
have the power of speech), then in this case is Namaaz is valid. [Alamgiri
vol.1 pg.138]
Law: If a female is ill, it is not Fard upon the
husband to perform her Wudu for her; and if the bondsman is ill, it is the
responsibility of the master to have his Wudu performed. [Alamgiri vol.1
pg.138]
Law: If from very young age, a person has been
inside a tent (i.e. indoors etc) and is unable to stand, and if he comes out
there is rain and mud etc, he should perform it whilst sitting; similarly, if
there is a fear of being (attacked) by the enemy if he stands, he may perform it
whilst sitting. [Alamgiri vol.1 pg.138]
Law: if the Namaaz of a sick person became Qaza
and now after becoming well he wishes to perform them, he should perform it
just as the healthy perform (their Namaaz). He cannot perform it as he used to
when he was ill. For example, if he used to perform it whilst sitting or by
gesturing and he performs it in the same way now (that he is well), then the
Namaaz is not done; and if his Namaaz became Qaza whilst he was well and
healthy and now during his illness he wishes to perform the Qaza for them, then
he may perform it in whichever way he can and it will be regarded as being
valid. In such an instance it is not Waajib for him to perform it as he did
when he was well and healthy. [Alamgiri vol.1 pg.138]
Law: If he is drowning in water and if at that
time he can still perform it with gestures without Amal-e-Katheer, for example
if he gets hold of a log or some floating device and use it as a support, then
for him to perform his Namaaz is Fard; otherwise (if he cannot), he is regarded
as a Ma’zoor (one who is exempted on Shari’ Grounds). If he survives, he should
perform his Qaza. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.715]
Law: If surgery has been performed on the eye and
a specialist Muslim physician who is ‘Mastur’[1]
ordered that the patient should remain lying down, then (in this case) he
should perform it lying down by gesturing. [Durr-e-Mukhtar, Raddul Muhtar vol.1
pg.715]
Law: If impure (najis) bedding is placed under a
Mareedh, and the condition is such that even if it is changed, then whilst
performing Namaaz it will again become soiled with impurity to the extent which
is objectionable, then (in this case) he should perform the Namaaz on this
(bedding). Similarly, if (the situation is such) that if it is changed, it will
not be soiled with impurity as quickly but changing (the bedding) will cause
intense discomfort to the patient, then (in this case) he should be left to
perform the Namaaz on the same najis (bedding). [Alamgiri vol.1 pg.137; Durr-e-Mukhtar,
Raddul Muhtar vol.1 pg.715]
Important Note of Caution: If
Muslims study the laws in this chapter, then they will understand very well
that the Pristine Shariat has not excused Namaaz in any condition except for in
some very rare cases, but it commanded that the Namaaz should be performed in
whichever way possible. Nowadays, those who are regarded as very big Namaazis,
it is seen that the moment they have fever or feel a bit of discomfort (due to
illness), they leave their Namaaz; if they feel some severe pain, they leave
their Namaaz; if they get a boil, they leave their Namaaz, and this has reached
such a situation that they even leave their Namaaz due to headache, cold and
flu, but as long as person is even able to perform it with gestures and he does
not do so, he is culpable of the same admonitions which have been explained in
the beginning of this book in the light of the Ahadith, regarding those who do
not perform their Namaaz والعیاذ باللہ تعالیٰ.
اَللّٰھُمَّ اجْعَلْنَا مِنْ مُقِیْمِی الصَّلٰوۃِ وَمِنْ صَالِحِیْ
اَھْلِھَا اَحْیَآءً وَّ اَمْوَاتًا وَّ ارْزُقْنَا اتِّبَاعَ شَرِیْعَۃِ
حَبِیْبِکَ الْکَرِیْمِ عَلَیْہِ اَفْضَلُ الصَّلٰوۃِ وَالتَّسْلِیْمِ اٰمِیْن
O Allah, let us be amongst those who establish their
Namaaz, and in life and after death let us be amongst those with Proper Namaaz;
And grant us Divine Guidance to follow the Shariat of Your Habeeb Kareem
صلی اللہ تعالی علیہ وسلم
,
Most exalted Durood and Salaams be upon him. Aameen
[1]
A Mastur is a Muslim whose outward character and conduct conform
to the Shariah but his Baatin (innermost) condition is not known.
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