The Method of Namaaz-e-Khauf
Law: The method of performing Namaaz-e-Khauf is
that when the enemy are in front and there is danger that if all of them read Namaaz
at once, then the enemy will attack them, then in such a time, the Imam should
make two parts of the Jama’at. If any group is pleased to perform their Jama’at
afterwards, then they should continue fighting the enemy (whilst one group is
performing their Jama’at), and then perform the Namaaz with the second group.
The group, which has not performed Namaaz yet, one from amongst them should
become Imam and the people who have not read their Namaaz yet should perform
behind him with Jama’at. If from both groups, none is willing to read
afterwards, then the Imam should send one group to confront the enemy and one
group should perform Namaaz behind the Imam. When the Imam has lead that group
in one Raka’at, in other words when the Imam raises his head from second Sajdah
of the first Raka’at, then these (Muqtadis) should now go to confront the enemy,
and those who were initially confronting the enemy, should come. The Imam
should perform one Raka’at with them, and after Tashahud, he should turn
Salaam, but the Muqtadis should not turn the Salaam. However, rather they should
go out to confront the enemy, or they may complete their Namaaz here and then
go, and the other group should then come back and perform one Raka’at without
Qir’at and after Tashahud they should turn the Salaam. If they wish then that
group does not have to come back here, but they may complete their Namaaz where
they are, and if the second group has completed their Namaaz, then well and
good, otherwise they should complete it now, and they may do so either here or
go back and complete it (where Jama’at was performed). These will complete it
with Qir’at and after Tashahud they should turn the Salaam. This method is for
a 2 Raka’at Namaaz even if the Namaaz is just a 2 Raka’at Namaaz such as Fajr
Namaaz, Eid Namaaz, Jummah Namaaz, or four became two due to Journey. If it is
a 4 Raka’at Namaaz, then the Imam should perform two Raka’ats with each group
(meaning he will read four and each group will read two behind him and complete
the remaining two as explained above in the 2 Raka’at Namaaz). In Maghrib, the
first group will read 2 Raka’ats with the Imam and the second group will read
one with the Imam. If 1 Raka’at was performed with the first group and 2
Raka’ats with the second group, then (in this case) the Namaaz is void. [Durre-Mukhtar
vol. pg.792/794; Alamgiri vol.1 pg.154/155]
Law: These rules are applicable in the situation
when both the Imam and the Muqtadi are Muqeem, or if all are Musafir, or if the
Imam is Muqeem and the Muqtadi is Musafir. If the Imam is, a Musafir and the
Muqtadis are Muqeem then the Imam will read 1 Raka’at with one group and after
reading 1 Raka’at with the second group, he will turn the Salaam, and then the
first groups should come back and perform 3 Raka’ats without Qir’at. Then the
second group should return and perform 3 Raka’ats. In the first Raka’at, they should
recite Surah Faateha and Qir’at. If the Imam is Musafir and some Muqtadis are
Muqeem whilst others are Musafir, then the Muqeem will follow a Muqeem and a Musafir
according to a Musafir. [Alamgiri vol.1 pg.155]
Law: To go out to confront the enemy after one
Raka’at means that one should go by foot. If one went on a conveyance, the
Namaaz has become void. [Raddul Muhtar vol.1 pg.793]
Law: If the danger is very serious and one is not
able to dismount from the conveyance, then he should perform the Namaaz on the conveyance
individually by way of gesturing, and he may face whichever direction he can, to
perform the Namaaz (in such a situation). To perform Namaaz on the conveyance
with Jama’at is not permissible. However, if there are two people on one horse,
the one at the back can make Iqtida of the one in front, and Fard Namaaz will
only be permissible on the conveyance, if you are being pursued by the enemy.
If you are in pursuit of the enemy, then Namaaz cannot be performed on the
conveyance. [Jauhira; Durr-e-Mukhtar vol.1 pg.794]
Law: In Namaaz-e-Khauf, one is only excused to
walk out to confront the enemy and return to the Saff of the Imam, and to return
after performing fresh Wudu, if the Wudu had broken. To walk for any other
reason will invalidate the Namaaz. If the enemy threatened him and he inturn chased
the enemy, the Namaaz is invalidated. However, in the first situation if he is
on a conveyance, it is excused. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.794]
Law: If one was not on a conveyance and in the
midst of Namaaz he mounted the conveyance, the Namaaz will be invalidated, no
matter what his reason for mounting was. Fighting will also invalidate the Namaaz.
However, one is allowed to fire one arrow. [Durr-e-Mukhtar vol.1 pg.794].
Similarly, in this time, firing a single shot from a gun will be permissible.
Law: If one who is swimming in a river can remain
without moving the body for a short while, then he should perform the Namaaz by
way of gesturing. Otherwise, the Namaaz will not be done. [Durr-e-Mukhtar vol.1
pg.794]
Law: If one is occupied in battle, for example he
is in combat with sword, and the Namaaz is about to come to an end (time of
Namaaz), he should delay the Namaaz and perform it after the battle. [Raddul Muhtar
vol.1 pg.794]
Law: Salaat ul Khauf (Namaaz-e-Khauf) is not
permissible for a Rebel/Traitor, or one who is on a journey for some sinful
reason. [Durr-e-Mukhtar vol.1 pg.794]
Law: If Namaaz-e-Khauf was being performed and
during the Namaaz, the danger was alleviated. In other words, the enemy retreated
(i.e. left) then that which is remaining should be performed as done in safety.
Now, to perform it as it is performed in times of danger is not permissible.
[Alamgiri vol.1 pg.156]
Law: If after the enemy left, someone turned his
chest away from the direction of the Qibla, the Namaaz is invalid. [Alamgiri
vol.1 pg.156]
Law: In Namaaz-e-Khauf, it is Mustahab to keep
ones weapons with you, and at the moment of Khauf one is allowed to walk out of
necessity. For other mere presumptions of danger, there will be no shortening
of the Namaaz. [Alamgiri vol.1 pg.156; Durr-e-Mukhtar vol.1 pg.794]
Law: Just as Namaaz-e-Khauf is permissible due
danger (fear) of the enemy, likewise if one is in danger from a wild animal or
huge snake, it is also permissible. [Durr-e-Mukhtar vol.1 pg.793]
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