Sa'ad ka haɗu da waɗanda suka kafirta, to ku kashe wuya; har idan kun yi kisa mai yawa a cikinsu, to ku ɗaure ɗaurin ƙarfi (watau ku kama su a matsayin fursunoni). Bayan haka (lokaci ne) ko dai ku sako su da alheri (watau ku 'yanta su ba tare da fansa ba), ko kuma ku karɓi fansa, har yaƙi ya sauke nauyinsa. {Sa'ad ka haɗu da waɗanda suka kafirta, to ku kashe wuya; har idan kun yi kisa mai yawa a cikinsu, to ku ɗaure ɗaurin ƙarfi. Bayan haka ko dai ku sako su da alheri, ko kuma ku karɓi fansa, har yaƙi ya sauke nauyinsa.} (Muhammad: 4)
So, when you meet those who disbelieve strike at their necks till when you have killed and wounded many of them, then bind a bond firmly (i.e. take them as captives). Thereafter (is the time) either for generosity (i.e. free them without ransom), or ransom until the war lays down its burden (Muhammad 4).
Aqsaam (Nau'o'in) Al-Waajib Dangane da Yin La'akari da Ƙayyadaddun Abin da Ake Buƙata da Rashin Ƙayyadewarsa
Aqsaam (categories Of) Al-waajib In Regards To The Consideration Of The Specification Of What Is Required And Its Non-specification
1 – Al-Waajib Al-Mu'ayyan (wajibi bayyananne):
1 – Al-Waajib Al-Mu’ayyan (specified):
Wannan shi ne abin da Shaari'u ya buƙata a cikinsa kansa ba tare da ya bai wa Mukallafi zaɓi tsakanin abubuwa daban-daban (ko ayyuka daban-daban) ba. Sallah misali ne irin wannan wajibi. Saboda haka wajibcin Sallah ba ya sauka daga kan Mukallafi sai dai idan ya yi ta da kanta, don haka ba za a iya maye gurbinta da karatun Alkur'ani da azumi ba.
This is what the Shaari’ has requested in itself without providing the choice to the Mukallaf to choose between different matters (or actions). The Salaah is an example of such an obligation. As such the (obligation of the) Salaah does not fall from the Mukallaf unless he has performed it in itself, so it cannot be substituted by the recitation of the Qur’aan and fasting.
2 – Al-Waajib Ghair ul-Mu'ayyan (wajibi wanda ba a ƙayyade ba) ko Al-Waajib Al-Mukhayyar (wajibi na zaɓi): Wannan shi ne abin da Ash-Shaari' (Mai shari'a) ya nema a aiwatar da shi; ba a kan abu ɗaya kai tsaye ba, sai dai a cikin abubuwan da aka sanar. Ya rage ga Mukallaf ya zaɓi ɗaya daga cikinsu don ya aikata shi ya cika wannan wajibi. Wannan wajibi na iya kasancewa ɗaya daga cikin biyu, kamar yadda yake a faɗin Allah Ta'aala:
2 – Al-Waajib Ghair ul-Mu’ayyan (non-specified) or Al-Waajib Al-Mukhayyar (of choice): This is what the Shaari’ (Legislator) has requested to be undertaken; not in itself (specifically) but within matters which have been made known. It is up to the Mukallaf to choose one from them in order to perform and fulfil such a Waajib. This Waajib could be one of two like in the Qawl of Allah Ta’Aalaa:
Wannan ya nuna mana cewa yana hannun Khalifah ya saki fursunonin yaƙi kyauta ko kuma ya musanya su da fansa.
This informs us that it is up to the Khalifah either to let the captives of war free or to exchange them by ransom.
Waajib wanda ba a ƙayyade ba kuma yana iya kasancewa ɗaya daga cikin abubuwa uku, misali shi ne Kaffara (kaffarar rantsuwa). Wajibi ne ga wanda ya karya rantsuwa ya yi ɗaya daga cikin abubuwa uku: ciyar da talakawa goma, ko ba su tufafi, ko ’yantar da bawa. Wannan yana kasancewa ne idan akwai ikon yin hakan, amma idan ba a da ikon, to wajibin ya zama wanda aka ƙayyade, wato azumin kwana uku.
The non-specified Waajib could also be one from three matters and its example is the Kaffaarah (expiation) of the Yameen (oath). It is obligatory upon the one who breaks the oath to do one of three things: The feeding of ten poor, or providing clothing to them or to free a slave. This is in the case when the capability exists but if the capability is not present then the obligation is Mu’ayyan (specified) and that is the fasting of three days.