Laws of Jurisprudence
With regards to Sunnats, some of them are classified as
Sunnat-e-Mu’akkadah and the Shariat has placed great importance on these. If one
leaves it out even once without a valid reason, one deserves being reproached,
and one who makes the habit of omitting it is a ‘Faasiq’ (Transgressor) and
‘Mardudush Shahaadat’ (i.e. he is not a credible witness in religious matters)
and deserving of the fire of hell. Some of the A’ima (Great Imams) have
mentioned that he who leaves out these Sunnats will be regarded as ‘Gumrah’
(misled), and is sinful, even though his sin is less intense than that which is
for omitting a Waajib. It is mentioned in Talweeh that to omit it is close to
Haraam. There is a fear that the one who omits it, will (Allah forbid) be
deprived of Intercession, because Rasoolullah صلی اللہ
تعالی علیہ وسلم
said, ‘One who omits my Sunnat, he will not
attain my intercession’. Sunnat-e-Mu’akkadah is also known as Sunan ul Huda. The
second category (of Sunnat) is that which is classified as Sunnate- Ghair
Mu’akkadah, which is also known as Sunan uz Zawa’id. There has not been very
much emphasis in this regard in Shariat. It has sometimes also been classified
as ‘Mustahab’ (desirable) and ‘Mandoob’ (recommended), and the term Nafil is
generalised and has been used for Sunnat as well, and Sunnat-e-Ghair Mu’akkadah
has also been regarded as Nafil. This is the reason why the Fuqaha-e- Kiraam
(Jurists) have discussed the Sunan in the Chapter on Nawafil as well, because
the Nafil is included in this as well. [Raddul Muhtar vol.1 pg.432]
Hence, all the rulings which will be explained with regards to the
Nafils will also include the (rulings) for Sunnat. However, if there is something
which is specific for the Sunnats, then it will be separated in this absolute
Ruling. Where ever there is no distinction, accept the Nafil to be in the same
absolute rule to Sunnat.
Law: The following are Sunnat-e-Mu’akkadah:
1. The 2 Raka’ats before (Fard of) Fajr
2. The 4 Raka’ats before the (Fard of) Zuhr and the 2 Raka’ats
after the (Fard of) Zuhr
3. The 2 Raka’ats after (the Fard of) Maghrib
4. The 2 Raka’ats after (the Fard of) of Esha
5. The 4 Raka’ats before Jummah and the 4 Raka’ats after Jummah.
In other words these Raka’ats apply to those on whom Jummah is compulsory on a
Friday. With the exception of Jummah, on other days there are 12 Raka’ats in
total. [General Books; Shaami vol.1 pg.639]
Law: It is Afdal (more virtuous) on a Friday to
perform 4 Raka’ats after the Jummah Salaah and then another 2, since in this
way one would be acting on both of the Ahadith. [Ghuniya]
Law: Those Sunnats which are of 4 Raka’ats, such
as the Sunnats of Zuhr or Jummah, then they should be performed with one set of
Salaams. In other words one will read the entire 4 Raka’ats and then only make
Salaam at the end of the 4th Raka’ats. It should not be performed in a manner
where one turns the salaam after every 2 Raka’ats, and if someone does perform
it in this way, the Sunnats have not been discharged. Similarly if someone took
a Min’nat (vow) that he (or she) will perform 4 Raka’ats Namaaz, and when performing
it, they did so in cycles of 2 Raka’ats, the vow will not be fulfilled. It is
necessary for them to perform it with one set of salaams at the end of the 4
Raka’ats. [Durr-e-Mukhtar vol.1 pg.630]
Law: The most powerful of all Sunnats is the
Sunnat of Fajr, to the extent that some have mentioned it to be Waajib. If
someone rejects its legitimacy, which he has done in doubt or due to ignorance,
there is fear of kufr in it (fear of kufr being committed); and if he has done so
on purpose and without doubtfulness, then he will be classified with infidelity
(committed infidelity). Hence, these Sunnats cannot be performed without a
valid reason whilst sitting, nor on a conveyance or on a moving vehicle (like
horse drawn cart etc). In this regards the ruling for these (Sunnats) is exactly
the same as that for the Witr. After (the Sunnats of Fajr) the most powerful
(exalted) are the Sunnats of Maghrib, followed by the Sunnats which are after the
(Fard of) Zuhr, then the Sunnats which are after the (Fard of) Esha, then the
Sunnats which are before the (Fard of) Zuhr. The more correct (view) is that
after the Fard of Fajr, the most exalted are the Sunnats before the (Fard of)
Zuhr, because it is in this regard it has been clearly mentioned in the Hadith
that, ‘The one who omits them will not be afforded my intercession (Shafa’at)’
[Raddul Muhtar vol.1 pg. 631/632]
Law: If there is an Aalim who is Marja-e-Fatawa,
whereby he is so engrossed issuing Fatawas (Rulings) that he does not get the
time to read his Sunnats, then with the exception of the Sunnats of Fajr, he may
omit all the other Sunnats; in other words if he does not have the time he may
omit it and if he gets time within the time of that Namaaz, then he should
perform it, otherwise he is excused (pardoned) for this. He is not permitted to
leave out the Sunnats of Fajr even in this circumstance.
Law: If one missed his Fajr Namaaz (i.e. it became
Qaza), then reads it before Zawaal he should perform the Sunnats as well,
otherwise he should not. If the Sunnats of any other Namaaz became Qaza except that
of Fajr, there is no Qaza for them. [Raddul Muhtar vol.1 pg.632]
Law: If one performed 2 Raka’at Nafil and one was
under the impression that the time of Fajr had not commenced as of yet, and the
later one realised that Fajr had actually already commenced at that time, then
these Raka’ats shall be regarded as equivalent to the Sunnats of Fajr. If one
made intention of performing 4 Raka’ats, and the last 2 Raka’ats were performed
after the commencement of Fajr, then these will not be regarded as the
equivalent of the Sunnats of Fajr. [Raddul Muhtar vol.1 pg.632]
Law: It is not permissible to perform the Sunnats
of Fajr before Fajr commences and if there is doubt in regards to the time of commencement,
then too it is impermissible to perform it, and if one commenced it as the time
commenced (i.e. with the time) then it is permissible. [Alamgiri]
Law: If the Sunnats of Zuhr or Jummah have been
left out and one has already performed the Fard and there is still time
remaining, it should be performed after the Fard. It is Afdal (better) to
perform the remaining Sunnats and then perform it. [Fathul Qadeer vol.1 pg. 672/673;
Durr-e-Mukhtar, Raddul Muhtar]
Law: If the Sunnat of Fajr has become Qaza and one
has already performed his Fard, then know there is no Qaza for the Sunnats. However,
Imam Muhammad رحمتہ اﷲ تعالیٰ has said
that if one performs them after the sunrise, it is better. [Ghuniya] To perform
it before sunrise is ‘Mumnoo’ (disallowed) unanimously. [Raddul Muhtar vol.1 pg.672]
Nowadays, those amongst the general public (laymen) perform it immediately
after the Fard. This is impermissible. If one wishes perform it (the Sunnat of
Fajr) it should be done once the sun has risen and before Zawaal.
Law: In order to perform the Sunnats of Fajr
before the sunrise, for one to use the excuse that one will start it and then
break it and then (later) fulfil it; is impermissible. If one already performed
the Sunnats of Fajr and the Fard became Qaza, then when performing the Fard,
one should repeat the Sunnats. [Ghuniya vol.1 pg. 671/672; Durr-e-Mukhtar;
Shaami]
Law: If one performs his Fard alone, it is still
impermissible to omit the Sunnat. [Alamgiri vol.1 pg.112]
It is Sunnat to recite Surah Kafirun in the first Raka’at and
Surah Ikhlas in the second Raka’at of the Sunnat of Fajr. [Alamgiri vol.1 pg.112]
Law: To commence performing any Nafil once the
Jama’at has commenced is impermissible, except for the Sunnat of Fajr, and this
is only when one knows that after performing the Sunnats, he will still get the
Jama’at. Even if he will only get to join in Qa’da, he should perform the
Sunnat, but it is not permissible to perform it in line with the Saffs (lines
of Jama’at). He should rather perform it at home or just outside the Masjid in
an area which is suitable for Namaaz. If even this is not possible and Jama’at
is taking place inside the Masjid, he should read in the outer area. If Namaaz
is being performed in the outer area of the Masjid, he should perform it inside;
and if the Masjid does not have two sections, in other words an inner and outer
section, then he should read behind a tree or pillar (in the Masjid), so that
it may be a partition between him and the Saffs. It is also disallowed
(disapproved) to perform it behind the Saffs, even though it is even worse to
perform it within the Saffs. Nowadays most laymen do not take heed to this and
are careless in this regard and they squeeze into the Saffs and perform (the Sunnats)
there. This is impermissible (Na Jaa’iz), and if the Jama’at has not commenced
as yet, one may perform Sunnats wherever one wishes to, no matter which Sunnat
it is. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.670/671; Ghuniya]
However, if he is aware that the Jama’at is about to commence soon
and he has not performed his Sunnat as yet, then he should not perform them at
such a place whereby the Saff will be broken.
Law: If time is permitting and to perform Nawafil
in that time is not Makruh, one may perform as many Nafils as one wishes to,
and if the Fard Namaaz or Jama’at will be missed, then to be performing Nafil at
such an instance is impermissible. [Durr-e-Mukhtar vol.1 pg.674]
Law: The correct ruling is that speaking between
the Sunnats and Fard does not cause the Sunnat to become invalidated. However,
the Thawaab (reward) becomes less. This is the ruling for every such action
which is contrary (i.e. negating) the Tahreema. [Tanweer] If one is engrossed
in a business transaction or in eating then one should repeat it (the Sunnats).
However, in the case of the Sunnats which are afterwards, if food was brought
and there is a risk of the food being spoilt, one should eat first and then
perform the Sunnat. If there is a risk of the time expiring, then first perform
the Sunnats then eat, and to delay the Sunnat-e-Ba’diyah (The Sunnats after Fard)
without a valid reason is Makruh, but they will be regarded as being fulfilled.
[Raddul Muhtar vol.1 pg.636/637]
Law: To perform the 4 Raka’ats Sunnat before the
Esha and Asr and after the Esha with one Salaam is Mustahab (desirable), and
one also has the option to read just 2 Raka’ats after Esha, as this will still fulfill
the Mustahab. Similarly it is Mustahab to perform 4 Raka’ats after Zuhr,
because it has been mentioned in the Hadith that the one who safeguards the
four Raka’ats before Zuhr and the 4 Raka’ats after Zuhr, Allah will make the
fire Haraam upon him. [Durr-e-Mukhtar vol.1 pg.630/631]
Allama Sayed Tahtawi says that he will not even be entered into
the fire at all and his sins will be wiped away, and whatever demands are against
him, Allah Almighty will make his opposing party pleased; or it means that
Allah will bless him with Divine guidance to do such things which will not
warrant any punishment and Allama Shaami says that there are glad tidings for
him that he will pass away with felicity (i.e. goodness) and he will not enter
hell. [Shaami vol.1 pg.631]
Law: If one took a vow of praying Sunnats, and one
prayed this, the vow is fulfilled. Similarly, if one started it and then broke
it and then performed it again, the Sunnat has still been fulfilled.
[Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.637/638]
Law: To perform Nafil Namaaz by taking a vow (to
do so) is better than doing so without a vow, whereas the vow is not
conditional, for example if a certain ill person become well, I will perform
this much Namaaz; and in Sunnats it is Afdal not to take a vow. [Raddul Muhtar vol.1
pg.638]
Law: To perform 6 Raka’ats after the (completion)
of the Maghrib Namaaz is Mustahab. This is known as ‘Salaat ul Aw’wabeen’. One may
perform all (6) Raka’ats with one set of Salaam, or with 2 sets of Salaam or
with 3 sets of Salaam, and to perform it with 3 sets of Salaam, in other words
to make salaam after every 2 Raka’ats is more virtuous. [Durr-e-Mukhtar, Raddul
Muhtar vol.1 pg.631]
Law: That which is Mustahab after the Zuhr,
Maghrib and Esha incorporates the general Sunnat-e-Mu’akkadah. In other words
if one performs 4 Raka’ats after Zuhr, then the Mu’akkadah and the Mustahab
have both been fulfilled. It can also be done in a manner where the Mu’akkadah
and Mustahab are performed with one set of Salaam, in other words one turns the
Salaam after 4 Raka’ats. [Shaami; Durr-e-Mukhtar vol.1 pg.631; Fathul Qadeer]
Law: If the Sunnats before the (Fard of) Esha have
been missed there is no Qaza for them. However, if one performs them afterwards
it is regarded as Nafil Mustahab. The Sunnat-e-Mustahaba which has been missed
will (however) not be fulfilled. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.673]
Law: In the Nafils of the day it is Makruh to perform
more than 4 Raka’ats with one Salaam and in the Nafils prayed at night it is Makruh
to perform more than 8 Raka’ats with one set of salaams. It is Afdal that be it
day or night; one should make Salaam after 4 Raka’ats. [Durr-e-Mukhtar vol.1
pg.623/633]
Law: For those Sunnat-e-Mu’akkadah which are of 4
Raka’ats only At-Tahiyat should be recited in the first Qa’da (sitting). If one
forgetfully reads Durood Shareef, he must perform Sajdah-e-Sahw, and in these
Sunnats, when one stands for the second and the third Raka’at, one should also
not recite the (‘Subhaanaka’ ) سُبْحٰنَکَ
(Thana) and the - اَعُوْذُ ‘A’oozu’
(Ta’ooz). With the exception of these (Sunnat-e- Mu’akkadah), one should read
Durood Shareef in the first Qa’da (Qa’da-e-Ula) as well and in the 3rd Raka’at
one should read the (‘Subhaanaka’) سُبْحٰنَکَ (Thana)
and the اَعُوْذُ ‘A’oozu’ (Ta’ooz) as well. This is on condition that one performed
Qa’da after the second Raka’at, otherwise the initial (‘Subhaanaka’ ) سُبْحٰنَکَ (Thana)
and the اَعُوْذُ ‘A’oozu’ (Ta’ooz) is sufficient. In Namaaz of Min’nat (vow) one
should also read Durood Shareef in the first Qa’da and (‘Subhaanaka’ ) سُبْحٰنَکَ (Thana)
and the اَعُوْذُ ‘A’oozu’ (Ta’ooz) in the 3rd Raka’at. [Durr-e- Mukhtar vol.1
pg.633]
Law: If one performed a 4 Raka’ats Nafil and the
Qa’da-e-Ula was missed, even if it was done on purpose, the Namaaz will not be invalidated,
and if one forgetfully stood up for the third Raka’at then one should not go
back, otherwise the Namaaz will be invalidated. [Alamgiri vol.1 pg.113]
Law: It is Afdal (more virtuous) in Namaaz to
stand for lengthy Qiyaam rather than reading more Raka’ats. In other words this
is when one has to perform Namaaz up to a certain fixed time. In other words,
to spend that amount of time in 2 Raka’ats is better than performing 4
Raka’ats. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.633-635]
Law: It is Afdal to perform ones Nafils at home,
with the exception of (the following):
1. Taraweeh
2. Tahiyat ul Masjid
3. The 2 Nafils on return from a Journey as these are best to
perform in the Masjid
4. The 2 Raka’ats of Ihram as it is best to read these at a Masjid
near the Miqaat
5. The 2 Raka’ats of Tawaaf which should be read close to
Maqaam-e- Ibrahim
6. The Nafils of a Mu’takif (one in I’tekaaf)
7. The Namaaz of The Eclipse of the sun should be read in the
Masjid
8. If one feels that by going home one will become occupied in
other issues and this will cause one to miss the Nafils, or one will not have the
feeling to read it at home, and one’s concentration will be less, then in such
cases it should be performed at the Masjid. [Raddul Muhtar vol.1 pg. 638/639]
Law: Qira’at is Fard in every Raka’at of Nafil,
for both the Imam and a Munfarid. If one is a Muqtadi, even though he is
performing it behind one who is performing Fard, the Qira’at of the Imam is sufficient
for him as well. He should not recite personally. [Durr-e-Mukhtar, Raddul
Muhtar vol.1 pg.645]
Law: To commence Nafil Namaaz with intent, makes
it Waajib, which means if one breaks it, the Qaza must be read, but if one did not
commence it with intent, for example one thought that he has to perform Fard
and he commenced with the Niyyat of Fard and then remembered that he has
already performed it, then this would now be regarded as Nafil Namaaz, and
breaking it will not require Qaza, but this is on condition that one broke it
on immediately remembering, and if even after remembering he chose to continue the
Namaaz, then (if he breaks it thereafter) it will make the Qaza Waajib
(compulsory). [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.645/646],
Law: If the Namaaz was invalidated
unintentionally, Qaza will still be necessary; for example if one was
performing with Tayammum and in the midst of the Namaaz he was able to get
water; Similarly if a female began menstruating whilst performing Nafil, then
Qaza is Waajib. She will perform the Qaza after she has become pure (cleansed).
[Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.647]
Law: There are two cases of commencing (the
Namaaz). One is by tying the Tahreema and the second is when one stands up for
the 3rd Raka’at, and this is on condition that (the Namaaz) was
started correctly, and if the beginning was not correct, for example if one followed
(In Namaaz) one who cannot read or a female, or if one commenced without Wudu
in impure clothing, then in such cases Qaza is Waajib. [Durr-e-Mukhtar vol.1
pg.645/646; Alamgiri vol.1 pg.114]
Law: If one started Namaaz with the intention of
Nafil, behind someone who is performing Fard, and then one remembered that I (still)
need to perform this Fard, and he thus broke this, and then followed with the
same Fard Niyyat which he was reading, or if he broke it and then joined with
another Nafil Niyyat, then there is no Qaza for that Nafil. [Durr-e-Mukhtar
vol.1 pg.645/646]
Law: If one commenced Nafil Namaaz at Sunrise,
Sunset or Nisfun Nahaar (when the sun is at its Zenith), it is Waajib
(compulsory) for him to break it, and then perform the Qaza in a non-Makruh
time. If one performed the Qaza in some other Makruh time, it will still be fulfilled
but one will be in contempt (i.e. sinful) for doing this, and if one completed
the Namaaz in (the Makruh) time then Namaaz will be valid but one will be in
contempt (sinful) for performing it in a Makruh time. To commence a Nafil and
then break it without a valid reason of Shariat is Haraam. [Raddul Muhtar vol.1
pg.646]
Law: If one commenced a Nafil Namaaz even with the
Niyyat of 4 Raka’ats, he will still be classified as one who has commenced 2 Raka’ats,
because every Shufa’ (every 2 Raka’ats) of Nafil is regarded as a separate
Namaaz. [Alamgiri vol.1 pg.113]
Law: If one commenced Nafil with the Niyyat of 4
Raka’ats and then broke it in either the first Shufa’ or second Shufa’, then
the Qaza is Waajib of 2 Raka’ats, but for 2 Raka’ats Qaza to be Waajib when breaking
it in the second Shufa’ is conditional on the basis that he performed Qa’da in
the second Raka’at, otherwise he will have to perform Qaza of 4 Raka’ats.
[Durr-e-Mukhtar vol.1 pg.647/648]
Law: Even if the Sunnat-e-Mu’akkadah and the
Sunnat Namaaz is 4 Raka’ats then breaking it will mean that the Qaza must be 4
Raka’ats. Similarly, if one who tied Niyyat of Nafil behind one who was performing
4 Raka’ats Fard, and he then broke his Namaaz, then he should perform 4
Raka’ats of Qaza. This is the ruling whether he broke it in the first or second
Shufa’. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.647/648]
Law: If one made Niyyat for 4 Raka’ats but did not
recite Qira’at in any of the 4 Raka’ats, or he did not recite the Qira’at in
one of the second 2 Raka’ats or in one of the first 2 Raka’ats, or if he did
not recite in one Raka’at in the second 2 Raka’ats, or if he left out the Qira’at
in the first 2 Raka’ats and in one Raka’at of the second 2 Raka’ats, then in
these six cases, Qaza of 2 Raka’ats is Waajib. [Durre- Mukhtar vol.1 pg.649;
General Books] If he left out the Qira’at in one of the first 2 Raka’ats and in
one of the second 2 Raka’ats; or if he left it out in one of the first 2
Raka’ats and in both of the second Raka’ats then in these cases the Qaza of 4 Raka’ats
is Waajib. [General Books; Durr-e-Mukhtar vol.1 pg.650]
Law: If in two Raka’ats he sat for the duration of
Tashahud and then broke it, then in such a case there is no Qaza at all, on
condition that he did not stand up for the 3rd Raka’at and he had already
recited Qira’at in the first 2 Raka’ats [Durr-e-Mukhtar vol.1 pg.651] but he will
still be commanded to repeat it on the basis of omitting that which is Waajib.
[Raddul Muhtar vol.1 pg.648]
Law: If one who is performing Nafil in Iqtida
(following), even if it was in Tashahud, then in this case whatever the
condition of the Imam is, will be the condition of the Muqtadi. Whatever Qaza
is Waajib on the Imam will be Waajib on the Muqtadi. [Durr-e-Mukhtar vol.1
pg.691]
Law: If one has the ability to stand and perform
(Namaaz), one is still permitted to sit and perform the Nafil, but to perform
it whilst standing is Afdal (more virtuous), because it has been mentioned in the
Hadith that the Namaaz one performs whilst sitting is half of that of the one
who performs it whilst standing. If one performs it whilst sitting due to an
Uzr (valid reason which gives exemption) then in such a case there is no
shortage in the Thawaab (reward). Nowadays, it has become a common practice to
perform the Nafil whilst sitting. It is possible that they do this because they
feel that it is Afdal to perform (the Nafil) whilst sitting. If this is the
case, then their idea is incorrect. The same ruling applies to the 2 Raka’ats which
is performed after the Witr, in other words it is Afdal to perform this whilst
standing, and to bring as proof the Hadith that Huzoor صلی اللہ تعالی علیہ وسلم used to
perform the Nafil after Witr whilst sitting, is incorrect, as this was from the
specialities of Rasoolullah صلی اللہ تعالی علیہ وسلم . Hence, the Hadith in Muslim Shareef is on the authority of
Abdullah ibn Umar رضی اللہ تعالٰی عنہما He says, I
received information that Huzoor
صلی اللہ تعالی علیہ وسلم said, ‘The Namaaz of one who performs it
whilst sitting is half of the Namaaz of a person who performs it whilst
standing’. After this, I presented myself in the Holy Court of Rasoolullah صلی اللہ تعالی علیہ وسلم
I found Rasoolullah صلی اللہ تعالی علیہ وسلم performing
his Namaaz whilst sitting, (so) I placed my hand on the blessed head (of
Rasoolullah صلی
اللہ تعالی علیہ وسلم to make sure that he was not ill). He said,
‘what is it O Abdullah?’ I said, Ya Rasool’Allah صلی
اللہ تعالی علیہ وسلم
! Huzoor صلی اللہ تعالی علیہ وسلم
said this (i.e. as mentioned above) but
Huzoor صلی اللہ تعالی علیہ وسلم is
performing (Namaaz) whilst sitting. Rasoolullah صلی
اللہ تعالی علیہ وسلم
said, ‘Yes, but I am not like you’. Imam
Ibrahim Halabi and Saahib-e-Durr-e-Mukhtar and Saahib-e-Raddul Muhtar have
mentioned that this command is from the Khasa’is (Unique Attributes) of
Rasoolullah صلی
اللہ تعالی علیہ وسلم and they have taken this on the authority of
this Hadith. [Durr-e-Mukhtar vol.1 pg.652/653]
Law: If one ties the Tahreema of Nafil bowing to
the level of Ruku, the Namaaz will not be valid. [Raddul Muhtar vol.1 pg.652]
Law: To perform Namaaz whilst lying down is not
permissible without a valid reason. If it is done with a valid reason, then it
is permissible. [Durr-e-Mukhtar vol.1 pg.652]
Law: If one commenced (the Namaaz Nafil) whilst
standing and then sat, or if one commenced it whilst sitting and then stood up;
both are permissible, even if he stood reading one Raka’at and sat reading one Raka’at,
or if he performed only a portion of one Raka’at standing and some of it
sitting. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.659] However, there is
Ikhtilaaf (a difference of opinion) in the second case where he commenced
standing and then sat, thus it should be avoided as to avoid it is Ula (best)
Law: If one was performing Nafil whilst standing
and became tired, then there is no harm in leaning against an Aasa
(staff/stick) or against the wall. [Alamgiri vol.1 pg.114] If one does this
without being tired, then this is disapproved but the Namaaz will be valid.
Law: If one performs his Nafil whilst sitting, he
should sit like one sits in Tashahud, but when in the condition of Qira’at the
hands must be tied under the naval just as it is tied when in Qiyaam.
[Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.654]
Law: One may perform Nafil outside the city even
whilst sitting on an animal (i.e. horse etc) and in this situation
Istiqbaal-e-Qibla is also not conditional, but the face should be in the
direction that the animal is travelling, and if the face is not in that
direction, the Namaaz is not permissible. Also when commencing Namaaz (in this situation),
it is not conditional for the face to be in the direction of the Qibla, but it
should face the direction towards which the animal is moving. Ruku and Sajdah
should be performed by way of ‘Ishaara’ (gesturing),
and the gesture for the Sajdah should be lower than that for the Ruku.
[Durr-e-Mukhtar, Raddul Muhtar vol.1 pg. 654]
Law: If it is necessary whilst performing Nafil on
an animal, to urge it on and one urged it on with ‘Amal-e-Qaleel’; for example,
he spurred it forward using just one foot or if he has a whip in his hand and
threatened it with this, then there is no harm in doing so, and to do so
without reason is impermissible. [Durr-e-Mukhtar vol.1 pg.655]
Law: If one commenced Namaaz on the animal, but
then get off by means of Amal-e-Qaleel, he may perform ‘Bina’ (i.e. continue
from where he left off), either by performing whilst standing or sitting, but
(now) it is necessary for his face to be in the direction of the Qibla. If he
commenced it on the ground and then got onto an animal, he cannot perform
‘Bina’ and the Namaaz will be invalidated. [Durr-e-Mukhtar vol.1 pg.655]
Law: One who lives in a village or in a tent is
permitted to perform his Nafil on an animal when he comes out of the village or
tent (or camp). [Raddul Muhtar vol.1 pg.654]
Law: If he commenced Nafil outside the city and
whilst performing he entered into the city, he may perform it on the animal as
long as he does not reach his home. [Durr-e-Mukhtar vol.1 pg.655]
Law: One is only permitted to perform his Fard
Namaaz on the saddle of a camel if he is not able to dismount. . If it is
stationary and sticks (poles) are placed underneath it, whereby it has become
set on the ground, then (too) it is permissible. [Durr-e-Mukhtar vol.1 pg.655/656]
Law: If the yoke of a cart is kept on the animal
and if the cart is stationary or mobile, the ruling is the same which applies
to performing Namaaz on an animal. In other words to perform the Fard, Waajib
and Sunnats of Fajr on it without a valid reason is not permissible, and if the
yoke is not on the animal, and it is stationary, then Namaaz is permissible on
it. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.656] This ruling applies to a cart
which has only 2 wheels. If a 4 wheel cart is stationary, then the yoke is just
on the animal, but the cart is standing on its wheels (without needing support
from the animal), then Namaaz is permissible on it, like reading Namaaz on a platform
(wooden).
Law: The following are valid reasons to perform
Namaaz on a cart (horse drawn) or on an animal:
1. If it is raining (profusely)
2. The mud is so much that if one dismounts to perform Namaaz, his
face will sink (in mud), or he will be effected severely by the mud, or the
cloth which he lays out to pray on will become badly messed and in this
situation if one does not have an animal, he should perform the Namaaz by way
of gesturing whilst standing.
3. If your (travel) companions will leave (you behind)
4. If the animal is problematic, and to mount it again will be
difficult and there will be the need for a helper and there is no such helper present,
or if one is old and cannot dismount or mount without an assistant and there is
no assistant present. The same ruling applies to a female.
5. One’s illness will progress
6. If there is fear of loss to life, wealth or if there is fear of
a females’ honour being tainted. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg. 656] One
cannot perform the Fard, Waajib or Sunnats of Fajr on a moving train, and to
assume this to be the basis of the ruling regarding the Ship or Boat, is
incorrect because even if a Ship is stopped, it will not stop on the land, and
a train is not like this. Namaaz is also only permitted on a ship, if the ship
is in the midst of the sea and not at the shore. If it can come on to dry land,
then too Namaaz is not permitted on it. Hence, when the train stops at a
station, you should perform your Namaaz there, and if one notices that the time
is expiring, he should perform it in any which way possible and when he gets
the chance again, he should repeat it (correctly), because it is this which is
the ruling in the case when any condition or Rukn which is (min Jahtil Ibaad) a
requirement from the side of the servant is missing.
Law: If one is sitting on one side of the saddle
(of a camel), and on the other side, his wife or mother is sitting or any other
Mahaarim, who cannot mount by herself, and he is able to dismount and mount by
himself, but if he dismounts, there is a risk of the saddle falling over, then
he too is commanded to perform (his Namaaz) on it. [Durr-e-Mukhtar vol.1
pg.657]
Law: Without any valid excuse and reason of the
Shariat one cannot perform any Fard, the Sunnats of Fajr and Waajibaat such as
Witr and (Namaaz) of Nazr (Vow), and that Nafil which has been broken, and
Sajdah-e-Tilaawat if the Ayat (verse) of Sajdah was recited whilst on the
ground; and if this is done due to an Uzr-e-Shar’i (i.e. valid excuse and
reason of the Shariat), then the condition is that if possible one should do so
whilst standing facing the Qibla, and if even this is not possible, then read
it in whichever way you can (in the situation of Uzr-e-Shari’). [Durr-e-Mukhtar
vol.1 pg.657]
Law: If someone took a Min’nat (vow) that he will
perform 2 Raka’ats without Tahaarat (ritual purification)[1],
or that he will not recite any Qira’at in it, or that he will read in
nakedness, or if he took a vow to perform only half a Raka’at, then in such a
circumstance, 2 Raka’ats in Tahaarat, with Qira’at and with his body covered
will be become Waajib upon him, and if he intended for 3 Raka’ats, he will need
to perform four (in the proper manner). [Durr-e-Mukhtar, Raddul Muhtar vol.1
pg.685]
Law: If one took a vow that he will perform Namaaz
at certain place and he performed it at a place which is not as excellent, the
Namaaz is still discharged. For example, If one intended to perform it at Masjid-e-Haraam
but rather one performed it at Masjid-e-Quds or the Masjid of one’s home
(local), it is valid (discharged). If a female took a vow that the next day she
will perform a (particular) Namaaz or keep fast and on that day she began
menstruating, then she should perform Qaza of these. If she made a vow that she
will perform 2 Raka’ats in the condition of Haidh, then there is nothing (i.e.
no Qaza). [Durr-e-Mukhtar vol.1 pg.685]
Law: If one took a vow that one will read 2
Raka’ats today, and he did not read it today, then there is no Qaza for it, but
one will have to give kaffarah (compensation). [Alamgiri vol.1 pg.115]
Law: If a person takes a vow to perform (Nafil)
Namaaz equivalent to an entire month, then equivalent to one month Fard and
Witr are Waajib upon him, and he does not have to perform the equivalent of the
Sunnats, but instead of the (equivalent) of the Witr and Maghrib, he should
perform four Raka’ats. In other words he will perform 22 Raka’ats daily.
[Alamgiri vol.1 pg.115]
Law: If he took a vow to perform (Namaaz)
standing, then to perform it standing is Waajib and if he made an absolute
intention of just Namaaz, then he has the option. [Alamgiri vol.1 pg.115]
Note of Caution: Nawafil
are many, hence with the exception of the ‘Disapproved Times’
(Awqaat-e-Mamnu’a) one may perform as many as he wishes (whenever he wishes). A
few of these (Nawafil, i.e. optional Namaaz) which were performed by Sayyidul
Mursaleen صلی اللہ تعالی علیہ وسلم and the A’ima-e-Mujtahideen are being discussed here:
Tahiyat ul Masjid
One who enters the Masjid should perform 2 Raka’at Namaaz is Sunnat,
but it is more virtuous to perform 4 Raka’ats. Bukhari and Muslim report from
Abu Qatadah رضی اﷲ تعالیٰ عنہ that Rasoolullah صلی
اللہ تعالی علیہ وسلم
said, ‘One who enters the Masjid should
perform 2 Raka’ats before sitting’. [Durr-e-Mukhtar vol.1 pg.635]
Law: If one entered the Masjid at a time when it
is Makruh to perform any Nafil; for example, if he entered after the
Tulu’-e-Fajr (when Fajr has commenced) or after Asr Namaaz, he should not perform
Tahiyat ul Masjid, but he should rather engross himself in the recitation of
Tasbeeh, Tahleel and Durood Shareef. The Right of the Masjid will be fulfilled
(by doing this). [Raddul Muhtar vol.1 pg.635]
Law: If one (entered) the Masjid and performed
(any) Fard, Sunnat or any other Namaaz in the Masjid, the Tahiyat ul Masjid
will be fulfilled, even if he did not make the Niyyat (Intention) of Tahiyat ul
Masjid. This Namaaz has been commanded for the one who has entered the Masjid
without the intention of Namaaz, but for teaching or making Zikr etc. If one
enters the Masjid with the intention of performing Fard or to follow (in
congregation), then this is the ‘Qaai’m Maqaam’ (Substitute/equivalent) of
Tahiyat ul Masjid, on condition that he performs it immediately on entering,
and if he is going to perform those (Namaaz) after a while, then he should perform
the Tahiyat ul Masjid. [Raddul Muhtar vol.1 pg.653]
Law: If it is better (i.e. more virtuous) to
perform the Tahiyat ul Masjid before sitting down and one sat without
performing it, then it has not been discharged and one should now perform it.
[Durr-e-Mukhtar vol.1 pg.636]
Law: One Tahiyat ul Masjid is
sufficient for the day. It is not necessary to do this every time (one enters
the Masjid), and if one enters the Masjid without Wudu, or for any other
reason, then he should recite 4 times: سُبْحَانَ
اللہِ وَالْحَمْدُلِلّٰہِ وَلَا اِلٰـہَ اِلَّا اللہُ وَاللہُ اَکْبَرْ [Durr-e-Mukhtar
vol.1 pg.632]
[1]
It must be noted that a situation is being explained so that the
Islamic Ruling is evident. However, for a person to even take such a vow in
incorrect and sinful. Vows that are taken should not be outside the rulings and
commands of the Shariat.
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