Al-Adaa': Ni kutekeleza jambo la Waajib ndani ya wakati wake uliowekwa na Shar'a.

Al-Adaa’: It is the undertaking of the Waajib in its time that has been specified for it by the Shar’a.

Al-Qadaa’: Kutekeleza wajibu baada ya kupita muda uliowekwa kwa ajili yake na Shariah.

Al-Qadaa’: The undertaking of the Waajib after the passing of the time specified for it by the Shar’a.

Adaa' Al-Waajib (utekelezaji wa wajibu), kwa upande wa wakati wa kuutekeleza au kuufanya, umegawanywa katika aina mbili: Muqayyad (lenye kikomo cha muda) na Mutlaq (lisilo na kikomo cha muda).

The Adaa’ Al-Waajib (The obligatory performance) in respect to its undertaking or performance is divided into two categories in regards to the time: Muqayyad (restricted) and Mutlaq (unrestricted).

1 - Al-Waajib Al-Muqayyad: Ni kile ambacho Ash-Shaari' ameomba kitekelezwe kwa njia ya Talab Jaazim (ombi la lazima) ndani ya muda maalum. Hii imegawanywa katika makundi mawili:

1 - Al-Waajib Al-Muqayyad: It is what the Shaari’ has requested to be done by way of a Talab Jaazim (decisive request) within a specific time (frame). This is divided into two categories:

A – Al-Waajib Al-Muwassa’: Ni lile ambalo wakati wa kulitekeleza umebainishwa na ni mpana, ukitoa nafasi ya kulitekeleza ndani yake, pamoja na mengine ya aina yake (Jins) yanayoweza kutekelezwa ndani ya wakati huo huo.

A – Al-Waajib Al-Muwassa’: That which the time for its performance is specified providing room or space for it and other than it from its same kind or type (Jins) to be performed within it.

Hii ni ile ambayo wakati uliowekwa kwa ajili ya kutekelezwa kwake ni wa ziada kuliko wakati unaohitajika kuitekeleza. Kwa mfano, Swalaat uz-Zhuhr ni Waajib Muwassa’ kwa kuwa wakati wa kuitekeleza umewekwa kuanzia kuzama kwa jua kutoka kwenye mstari wa kati ya mbingu (Zawaal) hadi wakati Swalaat ul-‘Asr inapoanza. Kwa hiyo, katika kipindi hiki kilichowekwa kwa ajili yake, Mukallaf ana uchaguzi wa kuitekeleza Swalaah katika sehemu yoyote ndani yake. Waajib inatimizwa na Mukallaf katika sehemu zote za wakati ndani ya kipindi hicho, na hivyo Waajib inamuondokea (yaani, atakuwa ametimiza) kwa kuitekeleza ndani ya wakati wowote wa kipindi chake kilichowekwa.

This is that in which the specified time for its performance is in surplus of it (i.e. in surplus of the time needed to perform it). So Salaat uzh-Zhohr for example is a Waajib Muwassa’ as the time for its performance has been specified between the Zawaal of the sun from the meridian until the time when Salaat ul-‘Asr begins. Consequently, in this time period that has been specified for it the Mukallaf has the choice to undertake the Salaah in any part within it. The Waajib is fulfilled by the Mukallaf in all of the segments of time during the period and therefore the Waajib falls from him (i.e. he would have fulfilled it) by his performance of it within any time of its specified time period.

Kwa hiyo, ikiwa Mukallaf atachelewesha Swalah kutoka mwanzo wake au wakati wake wa awali huku akiwa ameazimia kuiswali, kisha akafa kabla ya kupita kwa muda wake bila kuiswali, hatakutana na Allah Ta'aalaa kama mtu aliyekuwa mwasi (kwa kuhusiana na wajibu huo maalum). Lakini, ikiwa Mukallaf aliamini kuwa ni jambo lenye uwezekano mkubwa kwamba atakufa ndani ya muda uliowekwa wa Swalah, kama vile kama angejua wakati wa kunyongwa kwake, basi atakuwa mwasi kwa Allah (swt) kwa kuichelewesha kutoka wakati wake wa awali au mwanzo. Hiyo ni kwa sababu, kuhusiana na Waajib Al-Muwassa', ni lazima iwe jambo lenye uwezekano mkubwa katika akili ya Mukallaf kwamba atatekeleza wajibu huo ndani ya muda wake, na ikiwa si jambo lenye uwezekano mkubwa basi si Halaal kwake kuuchelewesha.

Consequently, if the Mukallaf was to delay the Salaah from its beginning or early time whilst he was resolved to perform it and then died before the passing of the time period without having performed it, he would not meet Allah Ta’Aalaa as someone who had been disobedient (in respect to that specific obligation). However, if the Mukallaf believed it most probable that he would die during the specified time period of the Salaah, like if he was to know the time of his execution for example, then he would be disobedient to Allah (swt) by delaying it from its earlier or beginning time. That is because in respect to the Waajib Al-Muwassa’ it must be most probable in the mind of the Mukallaf that he will undertake the obligation within its time period and if it is not most probable then it is not Halaal for him to delay it.

B – Al-Waajib Al-Mudayyaq (wajibu uliofungamana na muda mahususi):

B – Al-Waajib Al-Mudayyaq (the narrow obligation in respect to time):

Hii ni ile ambayo wakati wa kuitekeleza umebainishwa, huku ikiacha nafasi ya kutosha kwa nyingine yoyote ya aina yake yenyewe (Jins).

This is that which the time for its performance is specified whilst providing no room or space for other than it from its own kind or type (Jins).

Hii inahusu wajibu ambao una muda maalum wa kutekelezwa bila ziada wala muda wa ziada, na mfano wake ni kufunga kwa Ramadhani, kwani muda wake hauongezeki wala hautoi nafasi isipokuwa kwa utekelezaji wa funga ya wajibu ndani yake.

This refers to the obligation that has a specific time for its performance without surplus or extra time and this is like the fasting of Ramadhaan as its time does not expand or provide room except for the performance of the obligatory fast within it.

2 – Al-Waajib Al-Mutlaq (wajibu usio na masharti):

2 – Al-Waajib Al-Mutlaq (the unrestricted obligation):

Hili ndilo ambalo Ash-Shaari' ameliomba kwa amri thabiti (Talab Jaazim) bila kubainisha wakati maalum wa kulitekeleza. Hii ni kama Kaffaraat (vitendo vya kufidia) na Nadhiri zisizo na masharti (Mutlaq Nudhoor). Au ni kama mfano wa Hijja ambayo imepangiwa wakati maalum wa kutekelezwa ndani ya mwaka lakini haikulazimishwa kutekelezwa katika mwaka fulani. Utekelezaji wa aina hizi za wajibu unahitajika kwa Mukallaf ikiwa ana uwezo wa kuufanya wakati wa uhai wake, ilhali wajibu huo unamwondokea ikiwa hawezi kuufanya wakati wa uhai wake, na hakuna adhabu inayomlazimu Akhera kutokana na hilo. Hiyo ni kwa sababu Allah hamtwiki mtu zaidi ya uwezo wake. Hata hivyo, ikiwa sababu za kuutekeleza zimetimia, akaona kwamba huenda atafariki kabla ya kuutekeleza, kisha asiutekeleze, basi atakuwa na dhambi.

This is what the Shaari’ has requested to be done by a decisive request (Talab Jaazim) without having specified a specific time for its performance. This is like the Kaffaraat (expiations) and the Mutlaq Nudhoor (unrestricted vows). Or it is like the example of the Hajj which has been provided with a specific time for its performance within the year but has not compelled its performance to a specific year. The performance of these types of obligations are required from the Mukallaf if he is capable of undertaking them during his life whilst the obligation falls from him if he is unable to undertake them during his lifetime and there is no punishment due upon him as a result of that in the Aakhirah. That is because Allah does not burden a person above his capacity or capability. However, if the causes for its undertaking have been met and he views that he is most likely to pass away before its undertaking and yet does not undertake it, then he would be sinful.

Al-Qadaa’ inamaanisha kutekeleza Waajib baada ya kupita muda wake uliowekwa na Shar’a.

Al-Qadaa’ refers to the undertaking of the Waajib after the passing of its time that has been specified for it by the Shar’a.

Qadhaa' inahusiana na Waajib ambayo imefungwa (Muqayyad) kwa wakati maalum, iwe wakati huo ni Muwassa' (wenye upana na nafasi ya kutosha), kama wakati wa Swalaah, au Mudayyaq (usio na nafasi ya ziada), kama funga ya Ramadhaan.

The Qadaa’ relates to the Waajib which is restricted (Muqayyad) to a specific time whether that time was Muwassa’ (was extended and had room) like the time for the Salaah or Mudayyaq (no extended room) like the fasting of Ramadhaan.

Qadaa ya wajibu ni lazima kwa yule aliye na uwezo. Hii ni kwa sababu kutekeleza wajibu katika wakati wake ni kutimiza yale aliyowajibishwa nayo, na ikiwa wakati unapita bila mtu kuutekeleza wajibu huo ilhali alikuwa na uwezo wa kuufanya, basi dhima yake inabaki hai, na ni wajibu kwake kuutimiza kupitia Qadaa. Kuacha wajibu unaohitaji kufanywa kwa Qadaa ni cha aina tatu:

The Qadaa’ of the Waajib is obligatory upon the one who is capable. That is because the undertaking of the Waajib in its time represents a performance of what is obliged upon him and if the time passes without the person having undertaken the Waajib whilst he was capable of it then his responsibility would remain active and it is obligatory for him to fulfil it through the Qadaa’. The leaving of the Waajib that demands the performance of the Qadaa is of three types:

1 – Kile ambacho Mukallaf huacha kwa makusudi:

1 – That which the Mukallaf leaves deliberately:

Ikiwa Mukallaf ataacha kutekeleza Waajib kwa makusudi ('Amd), kama vile Swalah au Saumu, basi anakuwa mwenye dhambi, na Al-Qadaa' ni wajibu juu yake.

If the Mukallaf leaves the performance of the Waajib intentionally (‘Amd) like the Salaah or Sawm then he is sinful and Al-Qadaa’ is obligatory upon him.

2 – Kile ambacho Mukallaf aliacha kwa kusahau:

2 – That which the Mukallaf left out of forgetfulness:

Ikiwa Mukallaf ataacha kutekeleza Waajib kwa sababu ya kusahau (Sahw), basi Qadaa’ inakuwa wajibu juu yake, lakini hakuna dhambi juu yake. Mtume wa Allah ﷺ amesema:

If the Mukallaf leaves the performance of the Waajib due to forgetfulness (Sahw), the Qadaa’ becomes obligatory upon him but there is no sin upon him. The Messenger of Allah (saw) said:

Ikiwa katika hali hii mtu hatalipa (Qadaa') alichokikosa, basi atakuwa mwenye dhambi.

If in this case the person does not perform the Qadaa’ for what he missed he would then be sinful.

3 – Kile ambacho Mukallaf huacha kutokana na udhuru ('Udhr):

3 – That which the Mukallaf leaves due to an excuse (‘Udhr):

Ikiwa mukallaf ataacha kutekeleza jambo la wajibu kwa sababu ya udhuru wa kisharia unaozuia kulitekeleza, basi ni wajibu kwa mtu huyo kulilipa jambo hilo baada ya kuondoka kwa kizuizi hicho (au udhuru huo). Hili ni kama mwanamke mwenye hedhi (Haa'id) au mwanamke mwenye damu ya baada ya kujifungua (Nufasaa') kuhusiana na Ramadhani. Hiyo ni kwa sababu Mwenye Sharia (Shaari') amempa ruhusa maalum ya kutofunga na kumzuia kufunga wakati wa hedhi na nifaas, huku ikiwa ni lazima kwake kulipa yale aliyoyakosa baada ya kutakasika. Kuhusu Swalah, Allah Taʿala amewasamehe Haa'id na Nufasaa' kulipa yale waliyoyakosa.

If the Mukallaf leaves the performance of the Waajib dues to a Shar’iy ‘Udhr (excuse) that prevents its performance, then it is a duty for that person to make Qadaa’ for that action after the passing of that preventer (or excuse). That is like the Haa’id (menstruating woman) or the Nufasaa’ (women who are bleeding post birth) in respect to Ramadhaan. That is because the Shaari’ has given her a special permission not to fast and prevented her from fasting during the Haid and Nifaas whilst it is obligatory for her to make Qadaa’ for what she missed after she has become purified. As for the Salaah then Allah Ta’Aalaa has pardoned the Haa’id and the Nufasaa’ from making Qadaa’ for what was missed.

Musafiri (msafiri) na Mgonjwa (mgonjwa) lazima walipe Qadhaa' ikiwa hawakufunga Ramadhani, ingawa safari na ugonjwa vinatofautiana na Hedhi (hedhi) na Nifasi (damu ya baada ya kujifungua). Hiyo ni kwa sababu hizi ni visingizio viwili ambavyo havimzuii mtu kufunga, kwa mujibu wa Kauli ya Allah Ta'aalaa:

The Musaafir (traveller) and Mareed (sick person) must make Qadaa’ if they do not fast in Ramadhaan although the travel and sickness differ from the Haid (menstruation) and the Nifaas (post childbirth bleeding). That is because they are two excuses which do not prevent the person from performing the fast due to the Qawl of Allah Ta’Aalaa:

Kwa yule anayeogopa kifo au madhara makubwa kutokana na kufunga, basi atakuwa mwenye kuasi kwa kuacha kula kwa sababu ya kuidhuru nafsi (mwili), ambayo ni haki ya Allah Ta'aalaa juu yake. Kwa hiyo, ni wajibu kwake kufungua saumu yake au kutofunga (Iftaar).

As for the one who fears death or a great harm due to the fasting then he will be disobedient for leaving the food due to its crime against the Rooh (i.e. body) which represents a Haqq (right) of Allah Ta’Aalaa in respect to him and therefore it is obligatory for him to break his fast or not fast (Iftaar).