Madinat al-Muslimeen Islamic Message Board
| Difference between Fard and Wajjib? |
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| Anonymous |
| 05/20/01 at 22:16:29 |
| Assalamu 'Alaikum What is the difference between Fard and Wajjib? With that in mind, does one have to perform acts that are wajjib ie. Witr prayer, or is there sin in leaving it? Wa 'Alaikum Assalaam |
| Re: Difference between Fard and Wajjib? |
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| Learner |
| 05/21/01 at 07:32:34 |
| slm :) I asked the same question a while ago and this is what one of the more knowledgable brothers replied to me. [quote]Regarding your question, from the perspective of implementation, both wajib and fard are the same. In all four madhahib it is *mandatory* to comply with both and not doing so entails sin. Wallahu a'lam. The reason for the difference in terms is more due to a technical usuli definitions of each term. In the Shafi'i, Maliki and Hanbali madhabs the terms wajib and fard are synonymous, meaning they can be used interchangeably without affecting what is meant. The only difference is in the Hanafi madhab, where fard is that hukm which is established on a *qat'i* [definitive/conclusive] daleel, e.g. a mutawattir hadith, a muhkam ayat, etc., wallahu a'lam. The wajib on the other hand, is that hukm which is established on a thanni [indefinite/inconclusive] daleel, e.g. an ahad hadith, etc. Reciting the fatiha in salat is an example of a wajib hukm for the Hanafiyyah, as is the hukm of jumu'ah salat. Wallahu ta'ala a'lam. An example of fard, for the Hanafiyyah, would be the hukm of saum in Ramadhan. For practical purposes though, it is sufficient to know that whether you are Hanafi, Shafi'i, Maliki or Hanbali, omission of the wajib entails sin. And the same applis for the fard. The other implication for the Hanafiyyah, based on their technical distinction between the two, is that *rejection* of a fard signifies kufr, whereas rejection of a *wajib* signifies fisq. NB: Non-compliance is not the same as rejection. Wallahu a'lam. I hope that is clear for you akhi. If my language was a bit complex, please let me know, and I'll try and break it down for you better. Abu Khaled [/quote] wlm :) |
| Re: Difference between Fard and Wajjib? |
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| assing |
| 05/22/01 at 12:17:43 |
| What Abu Khaled is saying is basically correct in that fard and wajib are the mean the same with all The madhaahib {Malikiyyah, Shafiyyah and Hanabilah} except the Hanafiyyah, for them fard is that which is established by a daleel qatee i.e. meaning that which is found in the Quran or ahadeeth mutawatir, and wajib is that which is established by daleel dhani i.e. all ahadeeth which do not reach the level mutawatir, which translates into the majority of the ahadeeth. All this goes back to differences in priciples of fiqh, it suffices to know that the majority of the scholars reject this differentiation, for they say fard and wajib is one and the same, and this is the correct opinion inshallah. And probably the following will clarify what i am saying, like with the issue of witr salah and it being wajib or not; With that in mind, does one have to perform acts that are wajjib ie. Witr prayer, or is there sin in leaving it? As for the witr prayer what has been established from the prophetic guidance of Muhammad ibn Abdullah (peace and blessings of Allaah be upon him) is that he would never leave of the witr salah or the sunnah before fajr whether travelling or resident, this is why the scholars differ about which of the two is more emphasised: witr or sunnat'ul fajr, and it is very hard to say which of the two one should place more emphasis as ibn Qayyim said in his amazing book "Zad Al ma'ad". However, overall the majority of the scholars say that witr is a sunnah mu'akaddah {i.e. the messenger never left it off - highly emphasised sunnah} and it is not wajib. And the only ones to differ with this are the Hanafiyyah who say that witr is wajib and not fard, based on the fact that it is not mentioned in the quran and that hadeeth about it are not mutawatir, but rather they are ahaad ahadeeth, thus they say it is wajib and the one who leaves it off is a sinning. However, the other scholars refute this oponion by the following ahadeeth and arguments: 1. The hadeeth of Narrated Talha bin 'Ubaidullah in saheeh Al Bukhari: A man from Najd with unkempt hair came to Allah's Apostle and we heard his loud voice but could not understand what he was saying, till he came near and then we came to know that he was asking about Islam. Allah's Apostle said, "You have to offer prayers perfectly five times in a day and night (24 hours)." The man asked, "Is there any more (praying)?" Allah's Apostle replied, "No, but if you want to offer the Nawafil prayers (you can) ...............{all the way to the end of the hadeeth after mentioning zakat and sawm}. And then that man retreated saying, "By Allah! I will neither do less nor more than this." Allah's Apostle said, "If what he said is true, then he will be successful (i.e. he will be granted Paradise)." Thus this is a clear proof that salah is 5 times a day and not 6, and the messenger {saw} guaranteed him paradise if he kept his word by only praying five times a day, indicating that he is not be considered a sinner if he leaves it it off witr salah. 2. The hadeeth of muadh ibn Jabal went he {saw} sent him to Yemen to call the people there to Islam, he {saw} told him:Yemen: "That you are going to a people who are from the People of the Book: So the first thing to which you call them should be the testimony that none has the right to be worshipped except Allah (swt )." - And in another narration: "that they testify to the Oneness of Allah (swt )." - "And if they obey you in that, then inform them that Allah (swt ) has made compulsory upon them five prayers every day and night................{Al Bukhari and Muslim}. Another clear proof that witr is not wajib. 3. Also from observation one would realise that witr has no particular time {except that it is after ishah}, there is no adhan for it or iqamah, nor is i prayed in jamah as opposed to all the other salah, and finally one can pray witr while actually travelling as narrtaed bi ibn Umar in Al Bukhari:"The messenger {saw} used to perform his witr while on camel's back and he did not used to perform his five daily prayers on it {camel's back}" and it is quite known one cannot perform his fard /wajib salah while sitting {if he has the ability to stand}. 4. As for the ahadeeth like "whoever does not perorm witr is to from us" and "Indeed, Allah has increased your {numberof} salah, so guard it and it is witr" which they use as proof for the obligation of witr they are all daef as the Hanafi scholar of hadeeth Az Zu'aylee stated in his great book "Nasb Ar Raayah Fee Takhareek Al Hadeeth f'il Hadiyyah". Which is book explaining the grade of authenticty {or weakness} for the ahadeeth in one of the most popular books of Hanafi fiqh. So, with all of this in mind it is clear that witr is not wajib, however, this does not mean we should say khalaas.....it is not an obligation so we take the madhab of that bedouin and pray only five times a day - no extra. For as we all know the first that we will be asked about on the day of judgement is our salah and if it good then all our other deeds will bo good, but if it is has shortcomings in it then Allah will look to our nawafil to make up for this shortcoming, and if we make no nawafil where will the other salah come from? And i doubt anyone can say his salah is complete and perfect so he does not need any sunnah {later for that sunnah as some may say} whereby the messenger {saw} said "that one of you turns {does not focus} in his salah, and it is not written for him {reward of salah} except {look where the messenger begins - half of it, a third of it, a quarter of it, tenth of it or nothing {from the reward of salah} is written for him", and many times we pray and we could hardly remember what surah we just read, muchless ponder upon its meaning, not to mention thinking about what we gonna do after this salah which seems like the imam is does not want to end. Wallahul'mustaan. |
| NS |
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