ENDLESS BLISS FASCICLE-4

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Waqf Ikhlas publications Endless Bliss Fascicle-4 http://www.hizmetbooks.org misunderstanding books of fiqh and thereby giving Islam's technical terms those meanings commonly used by the public. Shame upon those who slander Islamic savants instead of realizing their own ignorance! Even more wretched, though, are those who believe the falsely adorned and enthusiastic articles of such people and who think of these writers as religious men.] Also, places which the people of a city have reserved as fields, cemeteries, of for recreation are counted as parts of a city. The second condition is to perform it with the permission of the president of the state, government, or of the governor. A Khatib appointed by them can appoint someone else as his deputy. No one other than those who have been deputizing one another in the process of time can conduct Friday prayer. When a person conducts it without permission, the namaz will be accepted if someone who has permission to conduct it performs the namaz by following him. If the governor of a city dies or cannot come to the mosque for one of such reasons as fitna or chaos, it is permissible for his deputy, assistant or for the judge of the law court to conduct the namaz. For these people as well as the governor are permitted by the government to conduct the people's religious and worldly affairs. While they are present, an imam elected by the jamaat cannot conduct the Friday prayer. Yet if they cannot come to the mosque or if they are not permitted to administer religious affairs, the imam elected by the jamaat can conduct the namaz. Likewise, if the Sultan oppresses the people and prevents the jamaat from coming together without a good reason, they may meet together at some place and their imam may conduct the namaz. But they cannot perform it if the Sultan wants to change the status of the city. If the governors and judges in cities captured by disbelievers are administering them compatibly with the Shariat, such cities are not Dar-ul-harb. They are Dar-ul-Islam. In such cities the governor or the judge elected by the Muslims or any imam elected by them or by the jamaat can conduct the Friday prayer. While describing the Qadis, that is, judges, the book Durr al-mukhtar says on the three hundred and eighth page of its fourth volume: "Those Islamic countries that are controlled by disbelievers are not dar-ul-harb, but they are dar-ul-Islam. For rules of disbelief have not yet been established in those places. Judges in such places are Muslims and their presidents are Muslims, too. They are obeying the disbelievers unwillingly. If Muslim administrators obey the disbelievers willingly they become sinful. In such countries it is permissible for the Muslim governors appointed by disbelievers to conduct the Friday and 'Iyd prayers, to take haraj, to appoint judges and to marry orphans. This is because the people are Muslim. The governor's obeying the disbelievers is compulsory and tricky. In such countries, if the governor presiding over the Muslims is a disbeliever too, the Friday and 'Iyd prayers conducted by an imam elected by the Muslims and the religious decisions given by the judge chosen by them are acceptable. Also, the Muslims must elect a governor from among themselves. That governor appoints the judge and the Khatib (the imam who will conduct the Friday prayers). If the Muslims like the Muslim judge appointed by a governor who is a disbeliever, it is permissible for him to conduct the namaz and to give religious decisions. If a Muslim has revolted against the Sultan, captured a few places and established a government, it is permissible for him to appoint a judge and an imam." In the village of Mina near the blessed city of Mecca, Friday prayer can be performed during the time of hajj. For, during that time it becomes a city and the governor or the Amir of Mecca is there, too. To facilitate the affairs of the hajjis, the namaz of 'Iyd in Mina has been forgiven. The official who is administering the duties of hajj cannot conduct the Friday prayer if he does not Page 131 of 181
Waqf Ikhlas publications Endless Bliss Fascicle-4 http://www.hizmetbooks.org have special permission for doing so, too. It cannot be performed on Arafat because Arafat is an empty plain. It cannot become a city. In any kind of city Friday prayer can be performed in several mosques. But some of the scholars of the Hanafi Madhhab and the majority of the scholars of the other three Madhhabs have said that Friday prayer cannot be performed in more than one mosques. And since the acceptability of Friday prayer is doubtful in a place that is doubtfully a city, we must perform four more rakats between the final sunnat of Friday prayer and the sunnat of the time by intending to perform the namaz of zuhr-i akhir, that is, the latest early afternoon prayer. When performing these four rakats we must add the phrase "which is fard for me" to our intention. We must not say, "which is fard to perform." For, though the early afternoon prayer is fard at the time of noon it does not become fard to perform immediately. It becomes fard to perform it when there is only time enough to perform four rakats of namaz before the late afternoon prayer. Performing it [ada] does not become fard before that time. If a Friday prayer is not accepted, those four rakats do not become the fard of the early afternoon prayer of Friday when you say, "which is fard to perform." They become the fard of the previous day's early afternoon prayer. And since you performed it on Thursday the four rakats become supererogatory. But when you say, "the last early afternoon prayer which is fard for me," they count for the fard of Friday's early afternoon prayer. But if the Friday prayer is accepted you will have performed also the fard of the early afternoon prayer, in which case those four rakats will become supererogatory. For a sunnat can be performed with the intention of a fard. If you have any namaz of qada, you will not have performed it. If it should be claimed that when the Friday prayer is accepted the early afternoon prayer lapses, then you will have made your niyyat for Thursday's early afternoon prayer, in which case, again, it will be supererogatory. If there is any early afternoon prayer which you have not performed before, you will not have made qada of it. If you intend, "To perform the last early afternoon prayer that is fard upon me, but which I have not performed," and if the Friday prayer is accepted, the namaz stands for the qada of a namaz, so this intention is suitable. A person who does not have any namaz of qada must say additional suras in the last two rakats of the zuhr-i akhir, too. If the Friday prayer is not accepted and the namaz stands for the fard of the early afternoon prayer, it is not harmful to say suras in the fard. A person who has debts of early afternoon prayers does not say additional suras (in the last two rakats). For if the Friday prayer is not accepted the namaz stands for the fard of the early afternoon prayer; if it is accepted the namaz stands for a namaz of qada. The third condition is to perform it during the time of the early afternoon prayer. As soon as the adhan for the early afternoon prayer is said a namaz of four rakats, (the first sunnat of the Friday prayer), is performed. Second, the second adhan is said inside the mosque. Third, the khutba is said. Fourth, two rakats, (the fard of Friday prayer), are performed in jamaat. Fifth, four rakats, (the last sunnat), are performed, and then the zuhr-i akhir is performed by intending, "to perform the last early afternoon prayer that is fard upon me but which I have not performed." Finally, two rakats (the time's sunnat) are performed. If the Friday prayer is not accepted these ten rakats become the early afternoon prayer. Next the Ayatalkursi, the tasbihs and duas are said. Our Prophet used to perform six rakats of sunnat after the two rakats of the fard of Friday prayer. It is written on the five hundred and fifth page of Ashi'at ul-lama'at: "Amir al-Muminin Hadrat Ali (radiallahu anh) used to tell people to perform six more rakats after the fard namaz of Friday; and Abdullah ibn 'Umar (radiallahu anhuma) is reported to have performed six additional rakats after the fard of Friday." Al-allama ash-Shami Sayyid Muhammad Amin ibn 'Abidin (rahmatullahi 'alaih) writes on the subject of "i'tikaf" in the second volume of Radd al-mukhtar: Page 132 of 181
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ENDLESS BLISS FASCICLE-4

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