There are eight classes of injunctions and prohibitions which apply to all deeds
and actions of mankind. The various types of prayers which we will be discussing
later also fall into one or another of these categories of rulings. Thus, we
will first review their definitions here before continuing farther. The eight
categories are: (1) Fard (2) Wâjib (3) Sunnah (4) Mustahab
(5) Mubâh (6) Makrûh Tanzîhî (7) Makrûh Tahrîmî,
and (8) Harâm. [Taken from Kitaabus-Salaat]
Fard (
)
is a Divine Command which is established by undeniable proof (daleel qat’i).
One who neglects a fard without valid excuse is termed a fâsiq
(corrupt transgressor) and is liable for punishment in an Islamic government.
One who rejects a fard is not a Muslim. There are two types of farâ’id:
fard ‘ayn ()
and fard kifâyah (
).
The first is a duty which is compulsory upon every individual Muslim. The second
is a duty which is binding upon the community as a whole- if a few individuals
perform it, the entire community will be absolved from its performance. If
nobody in the community performs it, the entire community will be sinful.
Wâjib (
)
is a Divine Command established by a proof which is not as strong or direct as
the previous (daleel zannî). However, the proof is strong enough that,
practically speaking, this act is also compulsory. One who neglects or rejects
such an action is a fâsiq but will not be a kâfir (disbeliever).
Sunnah (
)
refers to those deeds which were practiced by the Prophet (
) or his companions. There
are also two levels of these: mu’akkadah (emphasized-
)
and ghayr mu’akkadah (less emphasized-
).
The first refers to an action which was steadfastly upheld by the Prophet (
) or his companions and was
not left out without a valid reason. To constantly neglect such an action is
sinful. The second category refers to those acts which were sometimes left off
without any excuse. Although its neglect does not warrant punishment, to perform
the sunnah ghayr mu’akkadah brings great reward. (Note, sometimes
sunnah is used in a more general sense of being any action which was performed
by the Prophet
.)
Mustahab (desirable-
)
is also known as nafl (superogatory-
)
or mandûb (recommended-
).
It refers to those actions which the Prophet (
) and his companions (Allâh
be pleased with them all) occasionally performed. There is no sin in neglecting
such an action. However, there is great reward in engaging in it. Furthermore,
the nafl actions are the method in which one grows closer to Allâh and
also will be used to make up for any shortcomings in the performance of the
obligatory acts. Note, performance of nafl has no benefit if the
obligatory acts are not being fulfilled.
Mubâh (permissible-
)
refers to those actions which merit neither reward nor punishment.
Makrûh Tanzîhî (reprehensible-
)
is that action whose avoidance will bring reward but if it is done, it will not
be a punishable offense. Note, however, that engaging constantly in makrûh
tanzihi will become sinful.
Makrûh Tahrîmî (
)
is a prohibition established by a proof as strong as daleel zanni, ie.
one who engages in such an act or does not view it as being prohibited will be a
transgressor.
Harâm (
)
is a prohibition which is established by an undeniable proof. One who engages in
such acts will be a fâsiq and one who does not regard such an act as
being forbidden will not be a Muslim.
We will now, insha-Allâh, mention the various prayers which are fard,
wâjib, sunnah and mustahab.
A voice of the Muslim Ummah
)
is a Divine Command which is established by undeniable proof (daleel qat’i).
One who neglects a fard without valid excuse is termed a fâsiq
(corrupt transgressor) and is liable for punishment in an Islamic government.
One who rejects a fard is not a Muslim. There are two types of farâ’id:
fard ‘ayn (
)
and fard kifâyah (
).
The first is a duty which is compulsory upon every individual Muslim. The second
is a duty which is binding upon the community as a whole- if a few individuals
perform it, the entire community will be absolved from its performance. If
nobody in the community performs it, the entire community will be sinful.
)
is a Divine Command established by a proof which is not as strong or direct as
the previous (daleel zannî). However, the proof is strong enough that,
practically speaking, this act is also compulsory. One who neglects or rejects
such an action is a fâsiq but will not be a kâfir (disbeliever).
)
refers to those deeds which were practiced by the Prophet (
) or his companions. There
are also two levels of these: mu’akkadah (emphasized-
)
and ghayr mu’akkadah (less emphasized-
).
The first refers to an action which was steadfastly upheld by the Prophet (
)
is also known as nafl (superogatory-
)
or mandûb (recommended-
).
It refers to those actions which the Prophet (
)
refers to those actions which merit neither reward nor punishment.
)
is that action whose avoidance will bring reward but if it is done, it will not
be a punishable offense. Note, however, that engaging constantly in makrûh
tanzihi will become sinful.
)
is a prohibition established by a proof as strong as daleel zanni, ie.
one who engages in such an act or does not view it as being prohibited will be a
transgressor.
)
is a prohibition which is established by an undeniable proof. One who engages in
such acts will be a fâsiq and one who does not regard such an act as
being forbidden will not be a Muslim.