QAZA AND COMA

"QAZA" of Salahs Missed Due to Coma or Unconsciousness

Recently, our attention has been drawn to an objection raised against an answer published in Al-Haadi, Volume 1, Number 3. Before addressing the objection itself, let us first revisit the original question and answer:

Q: Is there Qaza (making up) for a person who was unable to perform Salah because he was in a coma?

A: A person who remains unconscious or is so ill that he cannot perform Salah even by indicating (with gestures) for a period of 24 hours or more is not required to make up the Salahs missed during that period. The same ruling applies to a person who is in a coma.

Commenting on this answer, the author of a booklet entitled The Prescribed Times of the Daily Salahs stated:

“We do not know whether this scholar has issued such a verdict according to the teachings of the Qur’an and the Sunnah, or whether it is a personal opinion or the opinion of some other scholar.”

We would indeed have been surprised if the author of the booklet had known the source of such a verdict, for the limited Islamic knowledge he possesses is a matter well known to us. Furthermore, he and his associates openly acknowledge their ignorance by using the words “we are ignorant.” If one is ignorant of something—especially when lacking sufficient knowledge of Deen—this does not mean that the matter in question does not exist in the Shari‘ah. We observe that the author is trying to make the public believe that his ignorance is tantamount to the non-existence of this ruling in Islamic law. What arrogance!

The errors of this brother in matters of Deen are known to all who possess even a modest amount of knowledge. His ignorance cannot, in any way, serve as a criterion to distinguish truth from falsehood. One must be quite naive to accept his ignorance as proof of the Shari‘ah’s position.

Had the author possessed a shred of wisdom, he would have contacted Al-Haadi directly to resolve his doubts or ignorance. Why did he not do so? Simply because, in his ignorance, he assumes that the Shari‘ah is confined to his own limited understanding. According to him, anything beyond his knowledge does not exist in Islam. His attitude and the condescending tone he adopted when commenting on Al-Haadi’s response confirm this unfortunate mindset.

In his booklet, written in an attempt to challenge Al-Haadi’s answer, the author cites two Ahaadith which, as is often the case with him, are irrelevant to the point he is trying to make. Alas, he does not realise how much confusion he is sowing among his few blind followers.

The author writes on page 11 of his booklet:

“As far as we know, ONLY the woman who has her monthly period is not required to make up the missed Salah.”

To support this claim, he quotes the following Hadith on page 12 of his booklet:

“Mu‘aadha said: A woman asked Hadhrat ‘Aa’ishah (Radiyallahu ‘Anha), ‘Should I perform the Salah that I missed due to menstruation?’ Hadhrat ‘Aa’ishah (Radiyallahu ‘Anha) replied: ‘Are you from Haraura (a city in Iraq)? We were in the company of the Prophet (Sallallaahu ‘Alaihi Wasallam), and when we menstruated, he never commanded us to make up the missed Salahs.’”

After quoting this Hadith, the author again reiterates his ignorance, and yet he has the audacity to speak of the “Manifestation of the Truth.” In his comments (often flawed), he writes:

“We repeat that we do not know from which source the scholar issued this verdict.”

We shall offer our explanations and elucidations, as desired by the author, after referencing the second Hadith he cites, which reads as follows:

“Abu Umair ibn Anas (Radiyallahu ‘Anhu) reported on the authority of his paternal uncles, who were Companions of the Prophet (Sallallaahu ‘Alaihi Wasallam), that some people came to the Prophet (Sallallaahu ‘Alaihi Wasallam) mounted and testified that they had seen the new moon the previous day. The Prophet then ordered the people to break their fast and to go to the Musallah (prayer ground) the following morning (to observe Eid).”

After quoting this Hadith, the author adds:

“We therefore ask the readers to seek clarifications regarding the verdict, especially from its source.”

All of this makes it clear that the author is not only confused when quoting Ahaadith out of context, but he is also devoid of Zauq-e-Saleem (sound understanding). A truly responsible and intelligent individual would have first sought clarification from us and then, if necessary, written what he wished. Unfortunately, he does the reverse: he first writes nonsense and then invites the readers (as though something prevents him from personally inquiring) to seek ‘clarifications’. What irresponsibility!

The author must understand that we do not issue verdicts haphazardly or lightly. We shoulder this serious responsibility with utmost diligence. This is our field of expertise, and the public trusts us—Alhamdulillah. That trust continues to grow daily, and will increase Insha Allah once readers have reviewed the elucidations that follow.

Let us now address the two Ahaadith cited by the author. Anyone with a basic understanding of Deen would not fail to notice the irrelevance of these narrations in relation to the subject at hand. His attempt to use them against Al-Haadi’s response is both futile and flawed.

It is evident that the verdict in Al-Haadi pertains specifically to individuals in a state of coma or prolonged unconsciousness for at least 24 hours, whereas the Ahaadith the author presents referto individuals in good health, fully aware and capable of action.

In the second Hadith cited, it is quite clear that Nabi-e-Kareem (Sallallaahu ‘Alaihi Wasallam) instructed the Sahabah (Radiyallahu ‘Anhum) to observe Salat-ul-Eid the following day because the visibility of the moon had not been confirmed earlier. Thus, the case of the Sahabah missing Eid Salah due to lack of testimony or information regarding the visibility of the moon, cannot be compared to that of a person who missed Salah due to unconsciousness or coma.

Likewise, the Hadith of Hadhrat ‘Aa’ishah (Radiyallahu ‘Anha), which states that a woman does not need to make up the Salahs missed during menstruation, is not a valid basis to challenge Al-Haadi’s ruling. It is intellectually shallow to compare a menstruating woman with someone who is unconscious or in a coma.

The author further errs when he states, “As far as we know, only the woman who has her monthly period is not required to make up missed Salahs.”

The use of the word “only” is incorrect. The Hadith cited mentions that a woman in haiz (menstruation) does not have to make up missed Salahs, but it does not address whether Salahs missed due to other conditions—such as nifaas (postnatal bleeding) or junun (insanity)—must be made up.

It must be emphasised that if it is suggested that only the Salahs missed during the period of haiz (menstruation) should not be made up, this would imply that any Salah missed during a state of nifaas (postnatal bleeding) or junun (madness) should be made up. However, the scholars are unanimous in stating that there is no Qaza for the Salahs missed during a state of junun. This conclusion arises from writing books without a correct understanding of Deen. The author should have spared the Muslim community from his "literature," which is nothing but the result of ignorance and an inability to comprehend the Islamic laws and principles that govern them.

Through his comments, the author has attempted to discredit Al Haadi. However, this approach is futile, as before reaching Al Haadi, there are numerous "fortresses" that must be penetrated — namely the Aimmah Mujtahideen and the 'Ulama, such as Imam Malik (Rahimahullah), Imam Abu Hanifah (Rahimahullah), Imam Shafi'i (Rahimahullah), Imam Muhammad (Rahimahullah), Hadhrat Zuhri (Rahimahullah), Hadhrat Twaa'us (Rahimahullah), Hadhrat Waki Bin Jarraah (Rahimahullah), Hadhrat Muhammad Bin Sireen (Rahimahullah), Hadhrat Hassan Basri (Rahimahullah), and others. All these scholars agree that there is no obligation to make up the Salahs missed during a state of ighma (unconsciousness). However, it is true that there are differing opinions regarding the duration of ighma that exempts a person from making up missed Salahs.

Imam Malik (Rahimahullah) and Imam Shafi'i (Rahimahullah) both assert that there is no Qaza for Salahs missed due to ighma (unconsciousness). According to Mu'atta Imam Malik, Hadhrat Nafi (Rahimahullah) reported that Hadhrat Abdullah bin Umar (Radiyallahu anhuma) lost consciousness, and he did not make up that Salah. Commenting on this practice, Imam Malik (Rahimahullah) said:

"According to us, this applies when the time for the Salah has already expired. However, if someone regains consciousness before the time for Salah has ended, then they must perform the Salah."

According to Imam Abu Hanifah (Rahimahullah), if a person remains unconscious for the duration of five consecutive daily Salahs, and then regains consciousness during the time of the sixth, he is not required to make Qaza for those five. This view is based on the actions of Hadhrat Abdullah ibn Umar and Hadhrat Ammaar ibn Yaasir (Radiyallahu ‘Anhuma).

In Musannaf Abdur Razzaaq and Musannaf Ibn Abi Shaibah, it is recorded that Hadhrat Abdullah ibn Umar (Radiyallahu ‘Anhuma) remained unconscious for a month and did not make Qaza for the missed Salahs. He resumed praying the day he regained consciousness.

In another "riwaayat" (version) of Musannaf Ibn Abi Shaibah, it is said that Hadhrat Abdullah Bin Umar (Radiyallahu anhuma) was unconscious for days, thus he only made up for the missed Salahs on the day he regained consciousness. And he did not make up for anything he had missed on the previous days. In another version of the same book, it is said that Hadhrat Abdullah Bin Umar (Radiyallahu anhuma) was unconscious for two days, but he did not make Qaza of the missed Salahs while he was unconscious.

According to Darqutni (a book of Hadith), Hadhrat Abdullah Bin Umar (Radiyallahu anhuma) remained unconscious for more than two days and did not make Qaza of the Salahs that he missed. In another narration of the same book, it is stated that Hadhrat Abdullah Bin Umar (Radiyallahu anhuma) was unconscious for three days and three nights and did not make Qaza for the Salahs he missed.

According to Nazb-al-Raayah (a book of Hadith), it is mentioned that Hadhrat Abdullah Bin Umar (Radiyallahu anhuma) remained unconscious for one day and one night, then regained consciousness and did not make up for the Salahs that he had missed. He resumed performing his Salahs from the day he regained his awareness.

On the other hand, according to Mu'atta Imam Muhammad, Kitaab-ul-Aa'thaar, Darqutni, and Musannaf Ibn Abi Shaibah, it is narrated that Hadhrat Ammaar Bin Yaasir (Radiyallahu anhuma) lost consciousness during the times of Zuhr, 'Asr, Maghrib, and Isha, and at night he regained consciousness. Consequently, he made up for the missed Salahs.

Imam Abu Hanifah (Rahimahullah) and Imam Muhammad (Rahimahullah) concluded that there is no Qaza to be performed if one remained unconscious during the time of the five Salahs (until the time of the fifth Salah expires), in line with the practice of Hadhrat Abdullah bin Umar (Radiyallahu anhuma). On the other hand, if one regained consciousness before the time for the fifth Salah expires, then he must make up for the missed Salahs, in accordance with the practice of Hadhrat Ammaar bin Yaasir (Radiyallahu anhuma).

"Al-Haadi" mentioned a "duration of 24 hours" in its response because there are five obligatory Salahs within 24 hours, in order to help people understand this ruling more clearly.

People with even a little common sense have certainly noticed that the answer given in Al Haadi Vol. 1 No. 3 was based on the practices of the Sahabah-e-Kiraam (Radiyallahu anhum), the verdicts of the eminent Taabi'in (Rahimahumullah), and the opinions of the Aimmah Mujtahideen (Rahimahumullah). Therefore, anyone who refutes the answer provided by Al Haadi is, in fact, contradicting the Sunnah. Who would dare to do such a thing? Indeed, those who are blinded by nafsaaniyat (selfish desires) and immersed in darkness cannot even see the light of truth that bursts forth!

It is our duty to warn the Muslim public once again about certain reckless individuals within the community. These people are openly criticising the great scholars and illustrious Aimmah Mujtahideen (Rahimahumullah), such as Imam Abu Hanifah (Rahimahullah), Imam Shaafi'i (Rahimahullah), Imam Maalik (Rahimahullah), Imam Ahmad bin Hambal (Rahimahullah), and others. They are attempting to mislead people into believing that it is sinful to follow one of these four Aimmah Mujtahideen (Rahimahumullah). We know very well that when the 'Ulama give a verdict, they do not do so based on personal desires or nafs—as is the case with many who falsely call themselves "Ahle Hadith"—but rather in accordance with the teachings of the Qur'an and the Sunnah.

We urge Muslims to understand that these individuals are nothing but ignorant and misguided, deviating from the Siraat-ul-Mustaqeem (Straight Path). For our own salvation, it is better to stay away from them!

[English version of "Qazaa et coma" – Al Haadi – Vol. 2 No. 3]