OBJECTION 3: People will stop reading namaaz due to Isqaat because, when they realize that there can be payment for their missed Salaah, why would they go through the trouble of performing it? Therefore, Heela-e-­Isqaat should be stopped.

Answer - This query is similar to the objection posed by the Aryans (Hindu fundamentalists) against Islam regarding Zakaat and repentance (tauba). Theysay that Zakaat causes worthlessness amongst Muslims because, when a poor person realizes that he will get money of Zakaat without any strife, he will not make any attempt to work for it. Likewise, when a person comes to know that through tauba, his sins are forgiven, he will sin without concern. Just as how these objections are totally absurd, so too is this query by the opposition. Any person who becomes bold on the grounds of the payment (fidya) of namaaz to reject the obligation of namaaz becomes a Kaafir. This money is for the fidya of the namaaz, not the infidelity (kufr).

If a person misuses a correct ruling, the wrong falls on him, not on the ruling. This practice of Isqaat has been prevalent amongst Muslims for hundreds of years but, even today. I have not met any Muslim who disregards namaaz based on it.

OBJECTION 4: Through a shift strategy (Heela), some people of the Bani Israel caught fish and were consequently struck with Divine punishment and turned into monkeys. “کونوا قرادۃ خاسئین” .22.17 This establishes that Heela is a severe sin and a reason for Divine punishment being incurred.

Answer - Heela being Haraam on the Bani Israel was a punishment for them just as how various kinds of meat were Haraam upon them. However, permissible Heelas being Halaal for this Ummat is a Divine mercy upon us. The Bani Israel made Heela to change Haraarn into Halaal (catching fish on Saturdays was Haraam upon them). Heelas like this are prohibited even today.

OBJECTION 5: The Holy Quran states, "There is nothing for a person except that which he has accumulated himself." 22.18 Isqaat goes against this ayat, because when it is performed, children free their deceased from the crime of Dot performing namaaz.

Answer - The answer to this has already been given in the discussion on Fatiha. There are a few interpretations to this ayat. One of them is that in the ayat is for ownership. Meaning, a person is the owner of his own labour. He does not have personal control over the reward of others. Therefore, being dependant on the charity of others and effectively forgetting to strive personally is irrational.

If not, this ayat could be referring to bodily worship (i.e. if a person performs Salaah or keeps fast on behalf of another, the obligation for the latter will not be fulfilled).

If these interpretations to this ayat are not made, it will be contrary to many other Ayats and Ahadith. The Quran has ordered Muslims to make dua for Muslims and their parents. Even Salaatul-Janaazah is a dua for the deceased and all Muslims. The Ahadith has also instructed Sadaqah and charity to be given on behalf of those deceased. Refer to my Fataawa collection for the complete study on this.

Important note - Some Deobandis say that appointing a Haafiz to recite the Holy Quran at the graveside is Haraarn. We say that doing so is a means of reward. Reciting the Holy Quran is beneficial to both the deceased and the reciter. Imam Nawawi رضی اللہ تعالٰی عنہ states, "Performing some recitation at the grave is preferred (Mustahab). If the entire Quran is recited. it is good." 22.19 – Kitaabul-­Azkaar, Baabu-Ma-Yaqool ba'dad-Dafn

In the discussion of Azaan at the Qabr, we have already explained that the deceased gains benefit through the barkat of the Tasbeeh made by the greenery that sprouts on his grave. Surely the recitation of the Holy Quran performed by a human will also be beneficial.

In some places. Muslims perform some Nafl Salaah for their Qadaa accumulated throughout the years (Qadaa-e-Umri) on the last Juma (Jumatul-Wada) of the month of Ramadaan. Doing so is deemed Haraam, an Innovation and stopped by certain people. The Holy Quran states, "Do you not see those who stop a bondsman when he reads namaaz?" 22.20

We can deduce that stopping a namaazi from performing namaaz is a severe crime. Qadaa-e-Umri is also namaaz. Thus, it is not allowed to prohibit it. Now follows the source: Commentating on the ayat, “و لتستبین سبیل المجرمین” 22.21 Allama Ismail Haqqi رضی اللہ تعالٰی عنہ quotes the following Hadith, "If some namaaz is unknowingly missed by a male or female servant who then repents (tauba) and becomes penitent because of missing the Salaah, he or she should perform 12 rakaats of Nafl Salaah between the Juma and Asr of a Friday. Surah Fatiha, Ayatul-Kursi, Surah Ikhlaas, Falaq and Naas should be read once in each Rakaat. By doing so, Allahعزوجل will not take account from him or her on the Day of Qiyaarnat." This Hadith has been recorded in Mukhtasarul-Ahyaa." 22.2. ­Tafseer Roohul-Bayaan

The Hadith doesn't mean that by performing these 12 rakaats, the entire accumulated amount of Qadaa is complete. What it means is that the sin of making namaaaz Qadaa will be forgiven by these Nafl Salaah, not that because of these 12 rakaats, Qadaa of Salaah doesn't have to be performed. So, Muslims read these Nail salaah with this intention as per Tafseer Roohul-Bayaan,

Another example of this is a Hadith which states that at Arafah, the Noble Messengerصلی اللہ علیہ وسلم made dua of forgiveness for all Haajis. Allahعزوجل so replied, "I have forgiven them except the Mazaalim (Huqooqul-Ibaad, i.e. those who have usurped the rights of others)." When Rasoolullah made dua again at Muzdalifa, even the Mazaalim were forgiven. - Mishkaat, Kitaabul-Hajj, Baabul­Wagoof bil-Arafah

This doesn't mean that by performing Hajj, all sins such as stealing from or killing someone, or seizing someone's money by taking loans, etc. become excused. No - it means that the delay in the returning of the debt, etc. is forgiven. Huqooqul-Ibaad has to be fulfilled unconditionally.

If Muslims have a misconception in the reading or understanding of this Qadaa­e-Urnri, they should be informed of its correct intention and cautioned to what is right. Why should the objectors stop the namaaz?

Even if the Hadith is of weak narration {zaeef), it is still acceptable in relation to excellence of practice (Fazaail-e-A'rnaal).