What is the difference between a wajib and faradh? Do we have to make qadha of nafl salah that we broke?
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
The definition of Fard and Wājib is an academic issue that is discussed in much detail generally, when a student reaches the third or fourth year of traditional ‘Alim course. Nevetheless, hereunder is an attempt to simplify the difference. Each evidence comprises of two dimensions, its establishment (al-Thubūt) and indication (al-Dalālah) both of which are either definitive (Qat‘ī) or uncertain (Dhannī).
- Qat‘ī al-Thubūt (definitively proven)
- Qat‘ī al-Dalālah (definitively indicative)
- Dhannī al-Thubūt (uncertainly proven)
- Dhannī al-Dalālah (uncertainly indicative)
Accordingly, Fardh is a ruling deduced from an evidence that is Qat‘ī al-Thubūt (definitively proven) and Qat‘ī al-Dalālah (definitively indicative). On the other hand, Wājib is deduced from an evidence that is either Qat‘ī al-Thubūt (definitively proven) or Qat‘ī al-Dalālah (definitively indicative), whilst the other is Dhannī (uncertain), either Dhannī al-Thubūt (uncertainly proven) or Dhannī al-Dalālah (uncertainly indicative).[1]
Concerning your second question, it is necessary to repeat Nafal Salah that was broken.[2]
And Allah Ta’āla Knows Best
Muntasir Zaman
Student Darul Iftaa
USA
Checked and Approved by,
Mufti Ebrahim Desai.
[1] مقدمة فتح باب العناية الشيخ عبد الفتاح أبو غدة ص 11
[2] الدر المختار وحاشية ابن عابدين (رد المحتار) (2/ 29)
(وَلَزِمَ نَفْلٌ شَرَعَ فِيهِ) بِتَكْبِيرَةِ الْإِحْرَامِ أَوْ بِقِيَامِ الثَّالِثَةِ شُرُوعًا صَحِيحًا (قَصْدًا)
(قَوْلُهُ وَلَزِمَ نَفْلٌ إلَخْ) أَيْ لَزِمَ الْمُضِيُّ فِيهِ، حَتَّى إذَا أَفْسَدَهُ لَزِمَ قَضَاؤُهُ أَيْ قَضَاءُ رَكْعَتَيْنِ، وَإِنْ نَوَى أَكْثَرَ عَلَى مَا يَأْتِي، ثُمَّ هَذَا غَيْرُ خَاصٍّ بِالصَّلَاةِ وَإِنْ كَانَ الْمَقَامُ لَهَا. قَالَ فِي شَرْحِ الْمُنْيَةِ: اعْلَمْ أَنَّ الشُّرُوعَ فِي نَفْلِ الْعِبَادَةِ الَّتِي تَلْزَمُ بِالنَّذْرِ وَيَتَوَقَّفُ ابْتِدَاؤُهَا عَلَى مَا بَعْدَهُ فِي الصِّحَّةِ سَبَبٌ لِوُجُوبِ إتْمَامِهِ وَقَضَائِهِ إنْ فَسَدَ عِنْدَنَا وَعِنْدَ مَالِكٍ، وَهُوَ قَوْلُ أَبِي بَكْرٍ الصِّدِّيقِ وَابْنِ عَبَّاسٍ وَكَثِيرٍ مِنْ الصَّحَابَةِ وَالتَّابِعِينَ كَالْحَسَنِ الْبَصْرِيِّ وَمَكْحُولٍ وَالنَّخَعِيِّ وَغَيْرِهِمْ، فَخَرَجَ الْوُضُوءُ وَسَجْدَةُ التِّلَاوَةِ وَعِيَادَةُ الْمَرِيضِ وَسَفَرُ الْغَزْوِ وَنَحْوُهَا مِمَّا لَا يَجِبُ بِالنَّذْرِ لِكَوْنِهِ غَيْرَ مَقْصُودٍ لِذَاتِهِ، وَخَرَجَ مَا لَا يَتَوَقَّفُ ابْتِدَاؤُهُ عَلَى مَا بَعْدَهُ فِي الصِّحَّةِ نَحْوُ الصَّدَقَةِ وَالْقِرَاءَةِ، وَكَذَا الِاعْتِكَافُ عَلَى قَوْلِ مُحَمَّدٍ، وَدَخَلَ فِيهِ الصَّلَاةُ وَالصَّوْمُ وَالْحَجُّ وَالْعُمْرَةُ وَالطَّوَافُ وَالِاعْتِكَافُ عَلَى قَوْلِهِمَا. اهـ.