Abstract
There is complete consensus among the
four jurists “Imams” of Islamic Sharia, on the
fact that any “Nafli Hajj or Umara” becomes
mandatory when it is incepted or begun, and
then it is discontinued (left incomplete) its
repeating (Qada) is essential but there is
difference of opinions regarding other “Nafli
worships” among them. The detail discourse of
this assumption is that some people ask as to
whether any such “Nafli” worship (Ibadat) the
completion of which depends on its termination
and that which if it becomes obligatory after
having been declared as “Nazar” does such
“worship” become binding if it is discontinued
in the middle of the procedure. And is its
“Qada” obligatory or not?
This assumption has ever been remained
under focus since the era of the respectable
companions of the Prophet (PBUH) and the
companions of the companions of the Prophet
(PBUH) i.e “Ta`abeen” . In view of Abu-Bakar
Siddiq (RA), Umar (RA), ibn Umar (RA), Ibn
Abbas (RA), Jabir bin Abdullah (RA), Aisha
Siddiqa (RA), Um-e-Salma, Hssan Basary, Saeed
bin Jubair, Imam Abu Haneefa, Imam Malik,
Abu Yousaf and Imam Muhammad (RA), the
same worships once begun shall become
obligatory while in the case of the
discontinuation of such worship its re-offering shall become obligatory. But according to some
other group of eminent Saha’aba such as
Mujahid, Tawoos, Ata’a Sauri, Imam shafi
Ahmad and Ishaque (RA) in the case of the
discontinuation of a “Nafli worship” the same is
considered preferable to be re-offered but it is
not obligatory.
In the article under reference efforts have
been made to present an analytical study of the
rationales with proofs of both the groups.
