Wājib da fard suna da ma'ana guda ɗaya, ba tare da bambanci ba; su biyun ma'ana ɗaya suke da ita. Amma abin da wasu daga cikin mujtahidai suka ce, cewa idan hukunci ya tabbata da hujja tabbatacciya kamar Alƙur'ani da hadisi mutawātir, to fard ne, kuma idan ya tabbata da hujja zato [dhanni] kamar khabar al-wāhid ko qiyās, to wājib ne, wannan magana ba ta da tushe kuma ba ta da hujja. Babu wani abu a cikin harshe ko a cikin wahayi da zai tabbatar da ita, kuma ba daidai ba ne a ce wannan magana ƙa'ida ce ta ilimi ga waɗanda suka yi ta, domin istilāh shi ne sanya sunaye ga abubuwan da suke nufi [musammayāt], amma wannan lamari ba irin wannan ba ne. Wannan lamari yana cikin bayanin ma'anar wani abu musamman, don haka dole ne ya dace da gaskiyar abin. Gaskiyar wannan abu ita ce abin da Mai shari'a ya nema da tabbaci, ko wannan buƙata ta tabbata da hujja tabbatacciya ko ta hujja ba tabbatacciya ba. Lamarin yana da alaƙa da alamar nufin umarnin, ba da tabbatar da shi ba. Farilla tana da nau'i biyu dangane da aikinta [ā'da']: farilla mai faɗi [fard muwassa'] kamar salla, da farilla matsatstsiya [fard mudayyaq] kamar azumi. Idan lokacin da aka bayar domin aikin farilla ya fi wanda ake buƙata don yin ta, kamar sallar azahar misali, to farilla ce mai faɗi. Dukan sassan wannan lokaci sun zama lokacin aikin wannan farilla, ta haka farillar ta cika kuma an samu amfaninta. Hujjar farilla mai faɗi ita ce umarnin yin sallar azahar - fadinsa ﷺ a cikin hadisin da Abu Dāwūd ya ruwaito cewa: "Jibrīl ya jagorance ni cikin salla sau biyu kusa da Ka'aba. Ya jagorance ni a azahar lokacin da rana ta karkata daga tsakiyar sama da girman tsinin takalmi..." har ya ce: "ya jagorance ni a asar lokacin da inuwar abu ta zama sau biyu tsayinsa." Wannan ya haɗa dukan sassan wannan lokaci da aka ambata. Manufar wannan hadisi ba ita ce aiwatar da farkon sashen salla a farkon lokacin da kuma na ƙarshe a ƙarshensa ba, haka kuma ba ita ce yin salla a kowane sashe na lokacin da aka ambata ba, har a ce babu wani ɓangare nasa da ba a yi sallah a cikinsa ba, kuma ba ita ce ƙayyade wani ɓangare na musamman na lokaci da za a cika wajibci a cikinsa ba. Wannan saboda babu wata alama a cikin maganar da ke nuna ɗaya daga cikin waɗannan ma'anoni. Saboda haka, ba a bar wata ma'ana ba sai dai cewa kowane ɓangare na lokaci yana karɓuwa wajen cika wajibci, kuma mukallafi yana da zaɓin yin sallar a kowane ɗaya daga cikin waɗannan ɓangarori.

The wājib and the fard have one meaning, without distinction; the two are synonymous. As for what some of the mujtahideen held that if the ruling is established by a definite evidence such as the Qur’an and the mutawātir hadith then it is fard, and if it is established by a preponderant [dhanni] evidence like the solitary report [khabr al wāhid] or legal analogy [qiyās] then it is wājib, then this position is arbitrary and without evidence. There is nothing in the language or the revelation to establish it, nor is it correct for this to be a conventional position for those who hold it, because convention [istilāh] is the application of names upon referents [musammayāt], and this issue is not of this sort, rather this matter is of the definition of a specific referent and thus it must be in accordance with the reality. The reality of this referent is that which the legislator decisively requested, regardless of whether that request was established by a definite or indefinite evidence. The issue is related to the indication of the address, not to its establishment. The obligation is of two types with respect to its fulfillment [ā’da’]: the expanded obligation [fard muwassa’] like the salāt and the confined obligation [fard mudayyaq] like the sawm. If the time granted for the performance of the obligation is greater than that required to perform it, like the duhr salāt for example, then it is an expanded obligation. All the parts of that time comprise the time for the performance of that obligation, whereby the obligation is fulfilled and its benefit acquired. An evidence for the expanded obligation is that the command to pray Dhuhr – his (saw) saying in the hadith related by Abu Dāwūd that, “Jibrīl led me in prayer twice near the House. He led me in Dhuhr when the Sun moved from its zenith by the size of a shoe lace…” until he said, “and he led me in ‘Asr when the shadow of a thing was twice its size.” This includes all the parts of the mentioned time. The intent of this hadith is not the implementation of the first act of the salāt in the first time and the last at its last, nor is it the performance of the salāt in every part of the mentioned time such that no part of it is without salāt, nor is it the specification of a particular part of the time in which the obligation is fulfilled. This is because there is no indication in the expression for any of these meanings. Hence there remains no meaning except that each part of the time is acceptable for the performance of the obligation, and that the mukallaf has the choice of performing it in any of these parts.

Sabili, wajibi yana kan mukallafi a dukkan sassan lokaci, kuma aikinsa na shi a kowane sashi daga cikinsa yana cika wajibin, sai ya samu fa'idar wajibin. Sai dai dole mukallafi ya yi niyyar aikata wajibin a farkon sashin lokacinsa. Idan ya jinkirta sallah daga farkonta amma da niyyar yin ta a cikin lokacinta, sannan ya mutu kafin lokacin ya cika, to ba zai hadu da Allah yana mai zunubi ba. Amma idan ya yi zato mai karfi cewa zai mutu kafin lokacin ya cika, to yana zunubi saboda jinkirta aikin sallar daga farkonta, ko da kuwa bai mutu ba. Wannan saboda a cikin wajibi mai fadi lokaci, dole mukallafi ya sani cewa yana iya aikata shi cikin lokacin da aka ware masa. Idan ya yi imani cewa hakan ba zai yiwu ba, to jinkirtawa ba ta halatta ba.

Thus the obligation is upon the mukallaf in all the parts of the time, and his performance of it in any part thereof fulfills the obligation, and he gains the benefit of the obligation. However the mukallaf must intend to perform the obligation in the first part of its time. If he delays the prayer from its beginning but with the intention of praying it within its time and then dies before the time is over he does not meet Allah as a sinner. As for if he preponderantly thinks that he will die before the time is over, he is sinful in delaying the performance of the prayer from its beginning even if he does not die. This is because in the case of the expanded obligation the mukallaf must know that he is able to perform it within its allotted time. If he believes that this will not be possible then it delaying is not permissible.

Bisa wannan fahimta, Hajji wajibi ne mai fadi ga duk wanda yake da ikon yin sa. Yana iya yin sa a kowane lokaci bayan ya samu ikon yi [istita'ah]. Sai dai idan ya yi zato mai karfi cewa zai rasa wannan ikon kafin ya yi Hajji, to dole ne ya yi shi nan take bayan ya tabbata cewa zai rasa ikon.

Upon this understanding the Hajj is an expanded obligation upon the person having the means to perform it. He can perform it any time after attaining capability [istita’ah]. However if he preponderantly believes that he will lose this capability before he has performed the Hajj, then he must perform it immediately upon releasing that he will lose the capability.

Duk wannan yana cikin hali ne idan lokacin wajibin ya fi abin da ake buƙata don aiwatar da shi. Amma idan lokacin ba haka yake ba, kamar a batun azumi, to aiwatar da shi nan take wajibi ne, kuma jinkirta shi ba halal ba ne. Wanda ya jinkirta shi yana yin zunubi, kuma dole ne ya biya shi. Dangane da wajibi game da aiwatar da shi [qiyām], akwai nau'i biyu: wajibi na mutum ɗaya [fard ‘ayn] da wajibi na jama'a [fard kifāyah], kuma babu bambanci tsakanin su biyu ta fuskar wajibci. Wajibci ɗaya ne a cikin duka biyun, kuma duka biyun daidai suke a matsayin buƙata mai tabbatarwa ta aiwatar da aiki. Bambancin da ke tsakanin su shi ne cewa wajibi na mutum ɗaya ana nema daga kowane mutum a matsayin mutum ɗaya, yayin da wajibi na jama'a ana nema daga dukkan Musulmai a matsayin jama'a. Idan aikin ya tabbata, wajibin ya cika, ko da kowa ya aiwatar da shi ko wasu kaɗan. Idan kuma bai tabbata ba, ya kasance wajibi a kan kowa har sai an tabbatar da shi.

All of this is in the case that the time for the obligation is more than what is needed to perform it. As for if the time is not so, like with the sawn, then its immediate performance is obligatory, and delaying it is not permissible. The one who delays it is sinful, and he must make up for it. As for the obligation with respect to its performance [qiyām], it is of two types: the individual obligation [fard ‘ayn] and the collective obligation [fard kifāyah], and there is no distinction between the two in terms of obligation. The obligation is the same is both, and both are equally the decisive request for the performance of an action. The difference between the two is that the individual obligation is sought from each individual as an individual, whereas the collective obligation is sought from all the Muslims as a collective. If the action is established, the obligation is performed, regardless of it is performed by everyone or only some. If it is not established it remains an obligation on everyone until it is established.

Wannan shi ne wajibi dangane da mai aikatawa (mukallafi). Dangane da abin da ake aikatawa kuwa, wajibi yana da nau'i biyu: wājib mukhayyar (wajibi mai zaɓi) da wājib muhattam (wajibi ba tare da zaɓi ba). Wājib mukhayyar shi ne wanda mukallafi aka ba shi zaɓi tsakanin aikata ɗaya daga cikin ayyuka da dama. Misali, Allah ya ce:

This is the obligation with respect to the subject (the doer). As for with respect to the object, the obligation is of two types: wājib mukhayyar [obligation with options] and wājib muhattam [obligation without options]. The mukhayyar obligation is the one in which the mukallaf is given the choice between performing one of a number of actions. For example Allah says,