Ma'zoor, Imam

[split]

If a person suffers from a wound, which irregularly bleeds, a few drops or more, will he be considered Ma'zoor?
Can he lead the prayer i.e. be the Imam?
:jaza:

[Khali]

If a person suffers from a wound, which irregularly bleeds, a few drops or more, will he be considered Ma'zoor?
Can he lead the prayer i.e. be the Imam?
:jaza:

The following will be usefull:

RULES CONCERNING THE MA'ZUR

1. If someone's nose begins to bleed in such a way that it does not stop, or has a wound from which blood flows continuously, or is afflicted by the sickness of urine dripping continuously - and in all these cases he does not have such a time wherein he could offer his salaat with (complete) purity - then such a person is called a ma'zur (excused). The rule in regard to him is that he should make wudu for the time of every salaat. As long as that salaat time remains, his wudu will remain. However, if apart from this sickness, some other matter crops up which causes wudu to break, then his wudu will break and he will have to repeat it. An example of this is: a person's nose began to bleed continuously and refused to stop. At Zuhr time he made wudu. As long as the Zuhr time remains, his wudu will not break as a result of the bleeding nose. However, if (in that Zuhr time) the person went to the toilet, or pricked himself with a needle and blood flowed, wudu will break and will have to be repeated. When this time passes and the next salaat time enters, another wudu will have to be made (for this second salaat time). In like manner, wudu should be made for every salaat time. With this wudu, one can read any number and any type of salaat - irrespective of fard or nafl salaat.

2. If wudu was made at Fajr time, salaat cannot be read with that wudu after sunrise. A fresh wudu will have to be made. If wudu was made after sunrise, it will be permissible to read Zuhr with that wudu and there is no need to make a fresh wudu for Zuhr. When Asr time enters, then only will it be necessary to make a fresh wudu. However, if wudu breaks for some other reason (eg. urinating or passing stool), then fresh wudu will have to be made (as mentioned above).

3. A person had a wound which bled continuously. He therefore made wudu. Thereafter another wound emerged and began to bleed. The wudu will break and will have to be made again.

4. A person will only be classified as a ma'zur and this ruling will only apply to him when one complete time passes wherein the blood flows continuously, and he is unable to read the salaat of that time in complete purity. If such a time is found wherein salaat could be offered with complete purity, he will not be classified as a ma'zur. The rules that have been mentioned will not apply to him. However, if one complete time passed wherein he did not get the opportunity to offer salaat in total purity, he will be classified as a ma'zur. Now, the same rules apply to him, i.e. make a fresh wudu for every salaat time. When the next salaat time enters, it is not a pre-requisite that blood should flow all the time. In fact, if in that entire period, blood only flows once and stops flowing for the rest of the time - then too the person will be classified as a ma'zur. However, if after this, an entire time passes in which no blood at all flowed, the person will not remain a ma'zur. Now the ruling will be that each time blood flows, wudu will break.

5. Zuhr time had already entered and only after that the blood of the wound began to flow. He should therefore wait till the end of the time. If it stops, well and good. If it does not stop, he should make wudu and offer his salaat. Now if it continued flowing during the entire time of Asr and to the extent that he could not perform his Asr salaat, then only when the Asr time passes, he will be classified as a ma'zur. If the blood stops flowing in the very time of Asr, he will not be regarded as a ma'zur and whatever salaats he may have read in this time will not be proper and will have to be repeated.

6. On account of urinating or passing stool, a ma'zur made wudu. At the time of making wudu, the bleeding had stopped. After completing wudu, the blood started to flow again. By the flowing of this blood, wudu will break. However, that wudu which was made on account of the bleeding of the nose, etc.; that particular wudu will not break on account of bleeding of the nose.

7. If this blood falls on the clothing, etc. then check: if it will fall again before he can complete his salaat, it will not be wajib to wash it off. But if he knows that it will not fall again so quickly and that salaat could be performed in purity, then it will be wajib to wash it off. If the extent of the blood is more than the size of a fifty cents coin salaat will not be complete without washing it off.

Source: Bahishti Zewar, Chapter on rules concerning the ma'zur.

10. The state of the muqtadi must be inferior or equal to that of the imam. Examples are as follows:

a) The one who is able to stand can follow the person who is unable to stand and offer his salaat. In the Shariah, the sitting of one who is excused is equal to standing.

b) The one who has made wudu or ghusl can follow the one who has made tayammum irrespective of whether this tayammum was made for wudu or for ghusl. This is because the rule concerning tayammum, wudu, and ghusl is equal in tahaarat. One is not inferior or superior to the other.

c) The one who has washed his limbs can follow the one who has made masah irrespective of whether he made masah on his leather socks or on his bandage. This is because the one who washes and the one who makes masah are equal in purity. No one is higher than the other.

d) The one who is a ma'zur can follow another person who is also a ma'zur on the condition that both are ma'zur for the same reason. For example, both have the sickness of continuous dripping of urine or both have the sickness of continuous passing of wind.

e) An ummi can follow another person who is also an ummi on condition that there is no one who is a qari among the muqtadis.

f) Women and immature children can follow an imam who is mature and a male.

g) A woman can offer salaat behind another woman.

h) An immature male or immature female can follow an immature male.

i) A person who offers a nafl salaat can read behind one who is offering a wajib salaat. For example, a person has already offered his zuhr salaat and he goes and follows another person who is offering his zuhr salaat. Or, for example, a person has already offered his eid salaat and he goes and joins the jama'at again.

j) It is permissible for a person offering nafl salaat to follow another person who is also offering a nafl salaat.

k) A person who is offering a salaat of qasm (oath) can also follow one who is offering a nafl salaat. This is because the salaat of qasm is also regarded as a nafl salaat. For example, a person takes an oath that he will offer two rakaats of salaat and thereafter he goes and offers two rakaats of salaat behind a person who is offering a nafl salaat. His salaat will be valid and he would have fulfilled his oath.

l) It is permissible for the person who is offering the salaat of nazr (vow) to follow another person who is also offering the salaat of nazr on condition that the nazr of both is the same. For example, a person made a nazr and another person says that he is making the same nazr that the other person made. But if this is not the case and one person made a separate nazr for two rakaats for example, and the other person made some other nazr, then none of them can follow the other.

In brief, if the muqtadi is "inferior" or equal to the imam, his following the imam will be valid. We will now mention those instances when the muqtadi is "superior" to the imam, either with certainty or on the possibility that he is "superior" - whereby his following the imam will not be valid.

a) It is not permissible to follow an immature person irrespective of whether the person following is a male or a female.

b) It is not permissible to follow a female irrespective of whether the person following is a mature or immature male.

c) A hermaphrodite cannot offer salaat behind another hermaphrodite. A hermaphrodite is one in whom the male and female characteristics are so conflicting that it is difficult to say with certainty whether he is a man or a woman. This type of creation is very rare and infrequent.

d) A woman who does not remember the period of her haid cannot follow another woman who is like her. In both these instances, there is the possibility that the muqtadi is "superior" to the imam. It will therefore not be permissible to follow them. In the first instance, it is possible that the imam who is a hermaphrodite could be a female; and the hermaphrodite who is the muqtadi could be a male. Similarly, in the second case, it is possible that the woman who is the imam is in her period of haid while the one who is the muqtadi could be in her period of purity.

e) A hermaphrodite cannot follow a woman because there is a possibility of the hermaphrodite being a man.

f) A person who is conscious and in his senses cannot follow the person who is a lunatic, intoxicated, unconscious or mentally deranged.

f) A person who is taahir cannot follow one who is a ma'zur, eg. the person who has the sickness of continuous dripping of urine, etc.

g) A person who is ma'zur on account of one sickness cannot follow the one who is ma'zur on account of two sicknesses. For example, a person who passes wind continuously cannot follow the person who passes wind continuously and who also has the sickness of continuous dripping of urine.

h) A person who is ma’zur because of a particular type of sickness cannot follow the one who is ma’zur because of another type of sickness. For example, a person who has the sickness of continuous dripping of urine cannot follow one who has the sickness of continuous bleeding of the nose.

i) A qari cannot follow an ummi. In this context, a qari refers to that person who can read a certain amount from the Quran whereby salaat will be regarded as valid, and an ummi is one who cannot even do this.

j) It is not permissible for an ummi to follow another person who is also an ummi while there is another muqtadi who is a qari. This is because the salaat of the ummi imam will become invalid, since it was possible to make that qari the imam and his recitation would have been sufficient for all the muqtadis. But now that the ummi imam's salaat has become invalid, all the other muqtadis salaat will also become invalid and among them was that ummi muqtadi as well.

k) It is not permissible for an ummi to follow a person who is dumb. This is because although the ummi cannot recite, he can still get the opportunity to learn while the dumb person does not have the power to even do this.

l) A person who has covered the necessary portions of his body cannot follow one who is naked.

m) A person who is able to go into ruku and sajdah cannot follow one who cannot execute these postures. It is also not permissible to follow one who cannot go into sajdah only.

n) It is not permissible for the one who is offering a fard salaat to follow the person who is offering a nafl salaat.

o) A person who is offering a salaat of nazr cannot follow the person who is offering a nafl salaat. This is because the nazr salaat is wajib.

p) A person who is offering a salaat of nazr cannot follow the person who is offering a salaat of qasm. For example, if a person takes a qasm that he will offer four rakaats of salaat today and another person had made a nazr for four rakaats. If the person who made the nazr follows this person, his salaat will not be valid because the salaat of nazr is wajib while that of qasm is nafl. This is because it is not wajib to fulfil the qasm. It is also possible for him to give kaffarah and not offer the salaat.

q) A person who can pronounce the letters clearly and correctly cannot follow the person who cannot pronounce the letters clearly. For example, he pronounces the "seen" as "thaa" or the "raa" as "ghayn" or any other similar mispronunciation. However, if he mispronounces one or two words in the entire recitation, it will be permissible to follow him.

Source: Bahishti Zewar, Chapter on Prerequisites for the Validity of Jama'at.

[split]

Brother

[Ibn_Adam]

How does the ruling change (or not) if the blood is being wiped out with tissue before it begins to flow?
If the amount is very small, like a drop or two, it could be wiped out before it begins to flow, but if left as it is, then it may begin to flow before 4 rakats complete. What would be the ruling in this case?