1. When a person says: ”I have sold this item for so much” and another person says: ”I have bought it”, that item will be sold and the person who purchased it will be its owner. If the seller decides not to sell or the purchaser decides not to buy it, they will not be able to do so. The former will have to hand it over and the latter will have to accept it. This act of selling an item is known as a sale.
One of the most eminent features of the Islamic culture is ‘Haya’ (bashfulness). Holy Prophet SAW said, “There is an Akhlaaq for every Deen and the Akhlaaq of Islam is Haya.”
The root word for Haya is ‘Hayaat’ which means ‘life’. So the life of Ummat-e-Muslima is “Haya” and the opposite of it (shamelessness) is death for the Muslim world. That is the main reason why it is being tried to the highest degree from all sides to root out our very sense of honour (haya).
In the same way that there are obligatory (fardh) salaats, which must be, said at specific times and some voluntary (nafl) salaats for the devoted to present himself in Allah’s presence when he so desires. There is a specific time when it is compulsory to present himself at the Home of Allah for Haj and also a time when in a voluntary manner he may perform some of the acts which are also performed in Haj by performing umrah. Apart form five days (when it is makrooh from the 9th to 13th Zil Haj) umrah may be performed at any time during the year.
Details of Hajj-e-Badal are lengthy which I have compiled in a separate treatise named Minhaj-ul-Khayr-fil-Hajj-i-’anil-Ghayr’. The same may be consulted in need. Its necessary selected precepts are however given here for the information of common people.
Rule Of Action
Suppose a person fell under the obligation of Fardh Hajj and he found the period in which Hajj is performed. But he did not perform Hajj for some reason or other. Later on, he had some excuse becuase of which he was unable to perform Hajj personally. For example he fell ill with such ailment as he had no hope of recovery. He became blind or crippled or he was too weak to undertake a journey owing to old age. Now it is Fardh on him to depute someone to perform Hajj on his behalf or to make a will to the effect that Hajj-e-Badal may be arranged to be performed on his behalf from his funds after his death.
All the same, now that Allah is not there in our lives then certainly when one stands for prayer then Allah does not fill the heart completely. The salah too would be affixed on whatever is the compass of our lives, whatever haunts us during our lives. Therefore, although we take out time for our so-called worship, in effect, we give it away to be squandered off. Or can we recall a prayer which from the beginning till the end was confined only for Allah? Oh yes, from the start till the end the thoughts of our work preoccupied us; this happens many times. The reason being that we have gone through all measures of thoroughness to infuse the love of this world in our lives.
(1) The same rules which apply to a man observing I’tikaf in the Musjid, apply to a woman observing I’tikaf in her place of seclusion at home.
(2) When necessity, e.g. Juma’h Salat in another Musjid, compels the Mu’takif to leave his Musjid, it will be permissible for him to enquire about a sick person or generally engage in good conversation without departing from the road. He must not unnecessarily stop on the road.
(3) During I’tikaf it is not permissible to leave the Musjid for even a Sunnat ghusl.
(1) The Saum of Ramadhan is Fardh. One who denies the fardhiyat (being Fardh) of the Saum of Ramadhan becomes a kaafir while one who accepts its fardhiyat but neglects its observance is described as a Fassiq.
(2) The Saum of Ramadhan commences when the sighting of the Ramadhan hilal (crescent moon) has been confirmed in accordance with the rules of the Shariah.
The fasts that have
been missed for some reason or the other have to be kept after Ramadhân as
soon as possible. One should not delay in keeping these missed fasts. It is
a sin to delay in keeping these missed fasts without any reason.
When keeping the qada
fasts, it is not necessary to specify the date by saying: “I am keeping a
qada fast for so-and-so day”. Instead, one should merely keep the fasts that
have been missed. However, if one has missed a few fasts of two Ramadhâns
and has to keep the qada for both the years, it will be necessary to specify
the year for which he is keeping the qada. That is, he should make the
intention in the following way: “I am keeping this qada fast for so-and-so
year”.
1. For every fard-e-ayn salaat, it is sunnat-e-mu’akkadah for men to call out adhaan once. This is irrespective of whether a person is a traveller or not, whether he is reading in congregation or alone, or whether he is reading a qada salaat or not. For jumu’ah salaat, the adhaan should be called out twice.
From the above conclusions, which are based purely on the verses of the Holy Quran, another possibility, often overemphasized by some quarters while opposing the authority of the Sunnah, is completely ruled out. It is sometimes said that the Holy Quran, when it ordains the obedience of the Holy Prophet (SAWS), means his obedience in the capacity of a ruler or a head of the state, and not in the capacity of a prophet. Since the Holy Prophet (SAWS) was also a ruler of ‘the Muslims, they were ordered to ‘obey’ and ‘follow’ him. But after he passed away, his personal obedience is no more necessary. Now, whoever takes over the rule shall stand for the Holy Prophet (SAWS) in the matter of obedience, and the Muslims should follow him.
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