Ambiguities in Nur al-Anwar on Qada’ and Ada’

Question

There is confusion at two places in Nur al-Anwar. (1) [ar]قَالَ: وَالْقَضَاءُ يَجِبُ كَمَا يَجِبُ بِهِ الْأَدَاءُ عِنْدَ الْمُحَقِّقِينَ خِلَافًا لِلْبَعْضِ. قَالَ الشَّارِحُ: لِأَنَّ بَقَاءَ الصَّلَاةِ وَالصَّوْمِ فِي نَفْسِهِ لِلْقُدْرَةِ عَلَى مِثْلِ مَا عِنْدَهُ، وَسُقُوطَ فَضْلِ الْوَقْتِ لَا إِلَى مِثْلٍ، وَضَمَانٌ لِلْعَجْزِ عَنْهُ، أَمْرٌ مَعْقُولٌ فِي نَفْسِهِ[/ar] “[The author] says: ‘Qada’ (making up a missed act of worship) is obligatory just as ada’ (its timely performance)

Answer

(1) The obligatory nature (fardiyya) of the fast and the prayer is established by a definitive text (nass qat‘i): when a person cannot perform it (ada’) at its time, qada’ becomes obligatory. The obligation (farida) does not lapse because of the inability to perform it on time — this is a rationally intelligible matter (amr ma‘qul).

Source: Fatawa Mahmudiyya

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