Page-07 :The Rule of reciting A’uzu Billah for Imam,Munfarid and Masbuq:Why sharia laws are divided into different categories? Difference between Fard ( فرض)and Wajib (واجب):

 

  The Rule of reciting A’uzu Billah for Imam, Munfarid, and Masbuq:

  “ امام   Imam and منفرد Munfarid(Who performs Salah alone)  will recite  اعوذ بالله من الشيطان الرجيمafter  سبحانك اللهم الخ .  It will be better for Masbuq مسبوق (Who joined in the congregation of Salah after one or two or more Rakats are over) to recite اعوذ بالله من الشيطان الرجيم when he stands for fulfilling the left raka’ts.  Because Allah the almighty said – فاذا قرأت القران فاستعذ بالله من الشيطان الرجيم "when you recite the Qur'an, seek refuge in Allah from the cursed Satan." (Sura An-Nahal, 98) ” ولايتعوذ ان كان مقتديا   Muqtadi will not recite  اعوذ بالله من الشيطان الرجيم  behind Imam.” (Ref.1)

“Because التعوذ فى الصلاةلاجل القراءة  To recite اعوذ بالله من الشيطان الرجيم in Salah is for the cause of recitation of the Quran.” (Ref.2) “It will be recited by Imam secretly in Salah for Ibn Masud’s (R.)saying: اربع يخفين الامام Imam will recite four sentences secretly. They are-

اعوذ بالله  -التغوذ,التسمية, امين والتحميد بسم الله - امين - ربنا ولك الحمد (Ref.3)

Why sharia laws are divided into different categories?

When the Faqihs of Muslim Ummah looked into the purposes of Islamic laws, for which Shariah laws are founded, (Based on the Quran and Hadith) they divided them into different rules. Rules for meeting the necessities, rules for maintaining the needs, and rules for verifying the improvements.

 With the view of successive importance, Shariah rules are divided into assigned rules, optional rules, and situation-based rules (It does not require the terms of the assignment). Assigned rules are Fard duties. Optional rules are Nafl duties and situation-based rules are related to health, corruption, invalidity, and the thing which becomes a sign, reason, condition, cause, or hindrance to something else.  Likewise, the jurisprudential issues are divided into Ibadat, Mu’amelat(Dealings), Claims, issues, evidence, origins, branches, rights only for Allah, rights only for  His servants, and the right that combines two types of rights. (Ref.4)

Difference between Fard ( فرض)and Wajib  (واجب):

وما ثبت بالسنة يكون واجبا لانه ظنى   فما ثبت بالكتاب يكون فرضا لانه قطعى

 Fard: What is proved by the Quran is فرض,(Fard) because the evidence is irrefutable(قطعى )

Wajib: what is proved by Sunnah – is Wajib  (واجب), because the evidence is conceptual  ( (ظنى. (Ref.5) 

الفرض ما ثبت بدليل قطعى لاشبهة فيه وحكمه لزوم العمل به والاعتقاد به والواجب هو ما ثبت بدليل فيه شبهة هو فرض فى حق العمل حتى لايجوز تركه و نفلا فى حق الاعتقاد فلا يلزمنا الاعتقاد به جزما                            

“Fard:  What is proved undoubtedly by irrefutable evidence is فرض, Its rule (Hukm) is that acting upon it and having a firm belief in it is necessary.

Wajib: what is proved by the doubtful evidence is called واجب.   In the case of عمل or action, this duty is necessary; even giving up is not permissible. In the case of belief   (عقيدة),  it is optional.

( نفل ).  So, we don’t need to have belief in it firmly.” (Ref.6)

وحكمه: استحقاق تاركه بلا عذر العقاب واكفار جاحده  “And the provision of Shariah  regarding Fard is that who gives it up without reason, deserves punishment and its  denier will be Kafir.”(Ref.7)

The rule regarding Wajib is- فلايكفر بجحده كما يكفر بجحدالفرض القطعى So, for denial of Wajib one should not be accused of Kufr. (He will be accused as Fasiq (فاسق)   or sinner.) As like as one should be accused of Kufr for the denial of irrefutable Fard.”(Ref.8)

References:(المراجع)                                                              

1. Fatawa Qazi Khan, Kitabus Salah, Babu Iftetahis Salah, Volume -1^st,  Page -84, Author –Fakhruddin Abul Muhasen Al-Hasan Ibn Mansur renowned as Qazi Khan, Taken care by Salem Mustofa Al-Badri, Darul Kutubil Ilmiah, Beirut, Lebanon,1^st Edition in 2009.

 2. Mafatihul Gayeb Al-Mushtaharu Bit Tafsir Al-Kabir with the footnote of Tafsiru Abis Sau’d, Author-Fakhruddin Ar-Razi, Volume-1, page 48, 1^st addition -1308  Hijri Year.

 3. Al-Hedayah, Sharhe Bidayatul Mubtadi, Author-Burhan Uddin Abul Hasan Ali Ibn Abi Bakr Al-Marginani with the explanation of Abdul Hai Al-Lakhnuwi, First addition-1417 Hijri year,  Volume-1, Kitabus Salat, Chapter-Sifatus Salat, page-316 & 317.

4. Raddul Muhtar Alad –Durril Mukhtar Sharhu Tanweeril Absar, renowned as Fatwa Shami, Author- Muhammad Amin, renowned as Ibnu Abedin, Study, investigation, and commentary made by  Adel Ahmad Abdul Maujud and Ali Muhammad Mu’awez, Special Edition- 2003, Volume-1, Page -23, printed by Darul Kutubil Ilmih, Beirut, Lebanon.

5. Nurul Anwar Fi Sharhil Manar, Author Ahmad Ibn Abi Sayeed, renowned as Mulla Ziwan, Investigated and commented by Sana Ullah Az-Zahedi, Published by مركز الامام البخارى للتراث والتحقيق-الجامعة الاسلامية Pakistan in 1998 A.D. Volume -1, Page no-49

6. Usulush –Shashi, Author –Nezamud –Din Abu Ali Ahmad Ibn Muhammad Ibn Ishaq Ash-Shashi with the footnote of Umdatul Hawashi Sharhu usulish- Shashi written by –Moula Muhammad Faidul Hasan Al-Kankuhi, Checked and corrected by Abdullah Muhammad Al-Khalili, published by Darul Kutub Al-Ilmih, Beirut, Lebanon,1^st Edition-2003 A.D. Page no-239.

7. Al-Hedayah, Sharhe Bidayatul Mubtadi, Author-Burhan Uddin Abul Hasan Ali Ibn Abi Bakr Al-Marginani with the explanation of Abdul Hai Al-Lakhnuwi, First addition-1417 Hijri year,  Volume-1, Kitabus Salat, Chapter-Sifatus Salat, page-98.

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8. Raddul Muhtar Alad –Durril Mukhtar, Sharhu Tanwiril Absar, Renowned as Fatawa Shami, Author- Muhammad Amin, renowned as Ibnu Abedin, Study, investigation, and commentary made by  Adel Ahmad Abdul Maujud and Ali Muhammad Mu’waez Special Edition 2003, Volume-1, Page -468., printed by Darul Kutubil Alamih, Beirut, Lebanon.

 

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