Wājib na fard zina maana moja, bila tofauti; hizi mbili ni sawa kimaana. Kuhusu kile ambacho baadhi ya mujtahidina walichosema, kwamba ikiwa hukumu imethibitishwa kwa dalili yenye uhakika kama Qur'ani na hadithi mutawātir basi ni fard, na ikiwa imethibitishwa kwa dalili yenye dhana kubwa [dhanni] kama khabari ya mtu mmoja [khabr al wāhid] au qiyās basi ni wājib, msimamo huu ni wa kiholela na hauna dalili. Hakuna kitu katika lugha wala katika wahyi kinachothibitisha, wala si sahihi kwamba hili liwe msimamo wa kimapokeo kwa wanaoshikilia, kwa sababu istilāh ni kutoa majina kwa vitu vinavyoashiriwa [musammayāt], na suala hili si la aina hiyo; bali jambo hili ni la kufafanua kitu mahsusi kinachoashiriwa, hivyo ni lazima liwe sambamba na uhalisia. Uhalisia wa kitu hiki ni kile ambacho Mwenye kutunga sheria alikidai kwa uthabiti, bila kujali kama dai hilo limethibitishwa kwa dalili yenye uhakika au yenye dhana. Suala linahusu kuonyesha maana ya khitabu, si kuthibitisha kwake. Wajibu ni wa aina mbili kwa kuzingatia utekelezaji wake [ā'da']: wajibu uliopanuliwa [fard muwassa'] kama swalah, na wajibu uliobanwa [fard mudayyaq] kama saumu. Ikiwa muda uliopewa kwa ajili ya kutekeleza wajibu ni mrefu kuliko unaohitajika kuutekeleza, kama swalah ya Dhuhri kwa mfano, basi ni wajibu uliopanuliwa. Sehemu zote za muda huo ndizo muda wa kutekeleza wajibu huo, ambapo wajibu unatimia na faida yake inapatikana. Dalili ya wajibu uliopanuliwa ni kwamba amri ya kuswali Dhuhri – kauli yake (saw) katika hadithi aliyoipokea Abu Dāwūd kwamba: "Jibrīl alininiongoza katika swalah mara mbili karibu na Nyumba. Aliniongoza katika Dhuhri wakati jua lilipohama kutoka kilele chake kwa kiasi cha ukubwa wa kamba ya kiatu…" mpaka akasema, "na aliniongoza katika 'Asr wakati kivuli cha kitu kilipokuwa mara mbili ya urefu wake." Hii inajumuisha sehemu zote za muda uliotajwa. Lengo la hadith hii si utekelezaji wa sehemu ya kwanza ya wakati wa sala mwanzoni mwake na ya mwisho mwishoni mwake, wala si kusali katika kila sehemu ya wakati uliotajwa kiasi kwamba hakuna sehemu yake isiyo na sala, wala si kubainisha sehemu fulani ya wakati ambayo wajibu hutekelezwa ndani yake. Hii ni kwa sababu hakuna dalili katika maneno hayo ya kuonyesha yoyote kati ya maana hizi. Basi hakuna maana iliyobaki isipokuwa kwamba kila sehemu ya wakati inakubalika kwa kutekeleza wajibu, na kwamba mukallaf ana hiari ya kuutekeleza katika yoyote kati ya sehemu hizi.

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.

Kwa hiyo, wajibu unamlazimu mukallaf katika sehemu zote za wakati, na kutekeleza kwake wajibu huo katika sehemu yoyote ya wakati huo kunatosheleza wajibu, na yeye anapata manufaa ya wajibu huo. Hata hivyo, mukallaf lazima akusudie kutekeleza wajibu huo katika sehemu ya kwanza ya wakati wake. Akichelewesha Sala tangu mwanzo wake lakini kwa nia ya kuiswali ndani ya wakati wake, kisha akafa kabla wakati haujaisha, hatakutana na Allah kama mwenye dhambi. Lakini ikiwa anadhani kwa dhana kubwa kwamba atakufa kabla wakati haujaisha, basi ana dhambi kwa kuchelewesha kutekeleza Sala tangu mwanzo wake hata kama hatakufa. Hii ni kwa sababu katika wajibu wenye wakati mpana, mukallaf lazima ajue kwamba anaweza kuutekeleza ndani ya wakati uliopangwa. Akiamini kwamba hilo haliwezekani, basi kuchelewesha huko hakuruhusiwi.

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.

Kwa kuzingatia ufahamu huu, Hijja ni wajibu wa upanuzi kwa mtu aliye na uwezo wa kuifanya. Anaweza kuifanya wakati wowote baada ya kupata uwezo [istita'ah]. Hata hivyo, ikiwa anaamini kwa dhana kubwa kwamba atapoteza uwezo huu kabla ya kutekeleza Hijja, basi lazima aitekeleze mara moja pindi atakapotambua kwamba atapoteza uwezo huo.

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.

Yote haya ni katika hali ambapo muda wa wajibu ni mrefu kuliko kiasi kinachohitajika kuutekeleza. Kwa upande wa hali ambayo muda si hivyo, kama ilivyo kwa funga ya Ramadhani, basi utekelezaji wake wa papo hapo ni wajibu, na kuuchelewesha hairuhusiwi. Anayeuchelewesha anafanya dhambi, na lazima aufidie. Kuhusu wajibu kwa upande wa utekelezaji wake [qiyām], upo wa aina mbili: wajibu wa mtu binafsi [fard ‘ayn] na wajibu wa kijumuiya [fard kifāyah]. Hakuna tofauti kati ya hizo mbili kwa upande wa wajibu. Wajibu ni uleule katika zote mbili, na zote mbili ni sawa katika kuwa ni ombi lenye msisitizo la kutekeleza kitendo. Tofauti kati yao ni kwamba wajibu wa mtu binafsi unadaiwa kwa kila mtu kama mtu mmoja mmoja, ilhali wajibu wa kijumuiya unadaiwa kwa Waislamu wote kama kundi. Kitendo kikitekelezwa, wajibu huwa umetimia, bila kujali kama kimetekelezwa na kila mtu au na baadhi tu. Kisipotekelezwa, wajibu unabaki juu ya kila mtu hadi utakapotekelezwa.

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.

Hii ni wajibu kwa upande wa mtendaji (mtu mwenye jukumu). Kwa upande wa kitu kinachotendwa, wajibu ni wa aina mbili: wājib mukhayyar [wajibu wenye chaguo] na wājib muhattam [wajibu usio na chaguo]. Wajibu wa mukhayyar ni ule ambao mukallaf anapewa chaguo kati ya kutekeleza mojawapo ya vitendo kadhaa. Kwa mfano, Allah anasema,

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,