Al-Adaa’: Shar'iy tomonidan unga belgilangan vaqtda Vojib amalni bajarishdir.

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

Al-Qadaa’: Shar’iy vaqti belgilangan vojib ibodatni, shu vaqt o‘tib ketganidan keyin ado etish.

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

"Adaa' al-waajib" (vojib amalni ado etish) ushbu amalni bajarish yoki ado etish vaqti jihatidan ikki turga bo'linadi: muqayyad (vaqt bilan cheklangan) va mutlaq (vaqt bilan cheklanmagan).

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: Bu Shoriy (Shoriy' — Shariat Egasi) tomonidan aniq vaqt doirasi ichida bajarilishi qat'iy talab (talabi jaazim) bilan so'ralgan narsadir. U ikki turga bo'linadi:

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’: Vaqti belgilangan va bu vaqt ichida uning o‘zini yoki o‘sha turdagi boshqa (jins) amalni bajarishga imkon beradigan keng vaqtga ega bo‘lgan vojib.

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.

Bu shunday vojib-ki, uning ado etilishi uchun belgilangan vaqt uni bajarish uchun zarur bo‘lgan vaqtdan ortiqcha bo‘ladi. Masalan, Zuhr namozi Vojib Muvassa’ hisoblanadi, chunki uning ado etilish vaqti quyosh zavaldan og‘ganidan to ‘Asr namozi vaqti kirguncha belgilangan. Shu sababli, bu belgilangan vaqt oralig‘ida mukallaf uning istalgan qismida namozni o‘qishni tanlashi mumkin. Vojib mukallaf tomonidan vaqt davrining barcha bo‘laklarida ado etiladi va shu bilan u vojibdan xalos bo‘ladi, ya’ni belgilangan vaqt davrining istalgan qismida uni ado etishi bilan vojib uning zimmasidan soqit bo‘ladi.

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.

Shunday ekan, agar mukallaf namozni uning boshlanish yoki dastlabki vaqtida o‘qishni kechiktirsa, lekin uni ado etishni niyat qilgan bo‘lsa va vaqt chiqib ketmasdan oldin vafot etib, uni o‘qiy olmasa, u Alloh Taolo huzuriga (o‘sha xususiy farz bo‘yicha) itoatsiz holda bormaydi. Ammo agar mukallaf namoz vaqti tugashidan oldin o‘lishi ehtimoli katta deb hisoblasa, masalan, o‘zining qatl etilish vaqtini bilsa, u holda namozni dastlabki yoki boshlang‘ich vaqtidan kechiktirishi bilan Allohga (subhanahu va taolo) itoatsizlik qilgan bo‘ladi. Chunki Waajib Al-Muwassa’ (keng vaqtli vojib) bo‘yicha mukallafning ongida uning vaqt ichida bu farzni ado etishi ehtimoli katta bo‘lishi kerak, agar bu ehtimol katta bo‘lmasa, uni kechiktirish unga halol emas.

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-Vojib al-Mudayyaq (vaqt jihatidan tor doiradagi vojib):

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

Bu shunday ibadatki, uning bajarilish vaqti belgilab qo'yilgan va o'z turidagi boshqa narsalar uchun hech qanday joy yoki o'rin qoldirmaydi.

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).

Bu farz amalga ishora qilib, uning ado etilishi uchun belgilangan vaqti bor, ortiqcha yoki qo'shimcha vaqti bo'lmagan farzdir. Bunga Ramazon ro'zasi misol bo'ladi, chunki uning vaqti kengaymaydi va unda faqat farz ro'zani ado etishdan boshqa imkoniyat qoldirmaydi.

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 (cheklanmagan majburiyat):

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

Shoriy' tomonidan qat'iy talab (Talab Jaazim) bilan, ammo uning bajarilishi uchun aniq vaqt belgilanmagan holda buyurilgan narsa mana shunday: bu kafforatlar (keffaratlar) va mutlaq nazrlar (mutlaq nazrlar) kabidir. Yoki bu yil ichida bajarilishi uchun aniq vaqt belgilangan, ammo bajarilishi aniq yilga majburiy qilib qo'yilmagan hajga o'xshaydi. Bunday farzlarning bajarilishi mukallafdan, agar u hayoti davomida ularni ado etishga qodir bo'lsa, talab qilinadi. Agar u ularni hayoti davomida ado eta olmasa, farz undan soqit bo'ladi va buning natijasida oxiratda unga hech qanday jazo lozim bo'lmaydi. Chunki Alloh hech kimni o'z qudratidan va imkoniyatidan ortiq narsa bilan mukallaf qilmaydi. Biroq, agar uni ado etish sabablari yuzaga kelgan bo'lsa-yu, u o'zining ado etishdan oldin vafot etish ehtimoli katta deb hisoblasa va shunga qaramay uni ado etmasa, u gunohkor bo'ladi.

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’ — bu Shar’ tomonidan belgilangan vaqti o‘tib ketgandan keyin Vojib (farz) ibodatni ado etishdir.

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.

Al-qadaa’ относится к вожибу, который ограничен (муқаяяд) определённым временем, будь то мувассаʼ (с расширенным промежутком времени), как время намаза, или мудаяйақ (без расширенного промежутка), как пост месяца Рамазон.

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.

Vojib ibodatning qazosi, unga qodir bo'lgan kishi zimmasiga vojibdir. Buning sababi shuki, vojibni o'z vaqtida ado etish, unga yuklatilgan majburiyatni bajarganlik hisoblanadi; agar kishi vojibni ado etishga qodir bo'lgan holda vaqt o'tib ketsa, uning mas'uliyati saqlanib qoladi va uni qazo orqali bajarish unga vojib bo'ladi. Qazoni talab qiladigan vojibni tark etish uch turdadir:

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 – Mukallafning ataylab tark etgan narsasi:

1 – That which the Mukallaf leaves deliberately:

Agar mukallaf ataylab (‘amd) vojib amalni, masalan namoz yoki ro‘zani, tark etsa, u gunohkor bo‘ladi va unga qazo qilish vojib bo‘ladi.

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 – Mukallafning unutganligi tufayli qoldirgan narsasi:

2 – That which the Mukallaf left out of forgetfulness:

Agar mukallaf unutganligi (sahv) sababli vojib amalni tark etsa, unga qazo lozim bo‘ladi, ammo unda gunoh yo‘q. Rasululloh ﷺ aytdilar:

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:

Agar bunday holatda shaxs o‘tkazib yuborgan namozlari uchun qazo o‘tamaganida, u gunohkor bo‘ladi.

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

3 – Mukallafning uzr sababli tark etgan narsasi:

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

Agar mukallaf shar'iy 'udhr (uzr) tufayli, u ado etilishiga to'sqinlik qiladigan vojib amalni tark etsa, u holda o'sha to'sqinlik qiluvchi uzr o'tgach, o'sha amalning qazosini ado etishi unga farzdir. Bu xuddi hayz va nifos ko'rgan ayollarning Ramazon ro'zasiga nisbatan holatiga o'xshaydi. Chunki Shoriy hayz va nifos paytida ularga ro'za tutmaslikka alohida ruxsat bergan va ularni ro'za tutishdan man etgan, pok bo'lganlaridan keyin esa ular o'tkazib yuborgan ro'zalarining qazosini ado etishlari vojib bo'lgan. Namozga kelsak, Alloh taolo hayz va nifos ko'rgan ayollarni o'tkazib yuborilgan namozlarning qazosini ado etishdan kechirgan.

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.

Musofir (sayohatchi) va mariz (kasal odam) Ramazonda ro‘za tutmagan bo‘lsa, qazo qilishlari kerak. Ammo ularning sayohati va kasalligi hayz (hayz ko‘rish) va nifos (tug‘ruqdan keyingi qon ketish) dan farq qiladi. Chunki bular ro‘za tutishga to‘sqinlik qilmaydigan ikki uzrdir, Allohning quyidagi so‘zi tufayli:

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:

Kimki ro'za tutish tufayli o'lim yoki katta zarar xavfidan qo'rqsa, u holda ovqatni tark etishi, ya'ni ro'za tutmasligi gunoh bo'ladi, chunki bu tanaga (ya'ni ruhga) nisbatan, Alloh Ta'olo oldidagi haqqiga zid harakat hisoblanadi. Shuning uchun uning uchun ro'zani buzishi yoki tutmasligi (iftor qilishi) vojib bo'ladi.

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).