Farḍ ‘I`tiqāḍī:

 

A command established by dalīl qaṭ`ī (definite proof), meaning it is derived from an authentic and indisputable text beyond any doubt. According to the Ḥanafī scholars, one who rejects such a command is an absolute kāfir (disbeliever). There is a consensus among learned scholars that not only is someone who rejects this command considered a disbeliever, but anyone who denies the disbelief of such a person is also deemed a disbeliever.

 

Moreover, anyone who intentionally neglects farḍ ‘i`tiqāḍī without a valid reason (according to the Sharī`ah) is deemed a fāsiq (transgressor) and merits the punishment of Hellfire. Examples of farḍ ‘i`tiqāḍī include ṣalāh (prayer), rukū (bowing), and sujūd (prostration).

 

Farḍ `Amalī:

A command which is not as explicit as farḍ ‘i`tiqāḍī, but according to the mujtahidīn, the ruling is given through evidence of Sharī’ah that man will not be free of his obligation by omitting it (farḍ `amalī). To be relieved of this duty, it must be fulfilled. Omitting this farḍ in any act of worship (that it is required in) renders that worship null or void. Rejecting this obligation without any valid reason is considered transgression and misguidance.

 

A qualified individual, such as a mujtahid, is permitted to differ in opinion based on Shar`ī evidence. These types of disagreements are common among the mujtahidīn ‘a’immah; one ‘imām may consider something farḍ, while another may not. For instance, in the Ḥanafī madh-hab, performing masḥ on one-fourth of the head during ablution is farḍ, whereas in the Shafi`ī madh-hab, masḥ on a single strand of hair is farḍ, and in the Mālikī madh-hab, masḥ of the entire head is farḍ. Another example is that in the Ḥanafī madh-hab, reciting tasmiyyah and making an intention before performing ablution is sunnah, whereas in the Ḥambali and Shāfi`ī madh-hab it is farḍ. Besides these, there are numerous similar instances.

In farḍ `amalī, every individual must adhere to the ‘imām that they are a muqallid (follower) of. It is not permissible to follow another ‘imām without a necessity validated by the Sharī`ah.

 

Wājib ’I`tiqādī:

That which has been established by dalīl ẓannī (presumptive proof). It is divided into two subcategories: farḍ `amalī and wājib `amalī. Wājib ’i`tiqādī is limited to these two categories.

 

Wājib `Amalī:

Wājib `amalī is a type of wājib ‘i`tiqādī that, if neglected, may absolve a person of his responsibility, though fulfilling it is prioritized. In certain forms of worship, omitting a wājib `amalī renders the worship valid but defective. A mujtahid, based on Shar`ī evidence, may have differing opinions regarding a wājib. Intentionally omitting a wājib once results in a minor sin (al-ṣaghīrah), while doing so repeatedly leads to a major sin (al-kabīrah).

Sunnah Mu’akkadah:

This is a practice that the Noble Prophet ﷺ always carried out. However, to clarify that this action is not wājib, he ﷺ would occasionally omit it. Nonetheless, it becomes evident by this that completely avoiding the practice is not justifiable. Neglecting this practice is considered ‘isā’ah (blameworthy), while observing it is deserving of thawāb (reward). Omitting it occasionally warrants a warning of serious consequences, whereas habitual omission makes one deserving of punishment.

 

Sunnah Ghayr Mu’akkadah:

A practice which is desired in light of the Sharī`ah. Omitting it is undesirable but not to the extent that its omission would cause one to be deserving of punishment; regardless of whether it was regularly observed by the Messenger of Allah ﷺ. To carry out this action is deserving of thawāb (reward), and to leave it out, even habitually, does not result in any warning of consequences.

 

Mustaḥab:

A practice which is desirable in light of the Sharī`ah. However there is no displeasure in omitting the action whether the Messenger of Allah ﷺ practiced it or encouraged it, or the learned Islamic Scholars expressed their pleasure regarding it despite it not being mentioned in any narrations (‘aḥādīth). To carry out this action is deserving of thawāb (reward), and leaving it does not result in anything.

 

Mubāḥ:

Practicing this action or not are both the same. (Meaning both are lawful).

 

Ḥarām Qaṭ`ī:

This is the opposite of farḍ. To intentionally commit this action even once entails a major sin (al-kabīrah) and transgression. To save oneself from it is farḍ and deserving of thawāb (reward).

 

Makrūh Taḥrīmī:

This is the opposite of wājib. To commit this action in any form of worship results in that worship being defective. One who commits this action becomes sinful even though its sin is less than that of committing a ḥarām action. Committing this action multiple times is a major sin (al-kabīrah).

 

‘Isā’at:

A practice which is bad. One who practices it occasionally is deserving of a warning of serious consequences. One who habitually commits this action is deserving of serious consequences.This is the opposite of sunnah mu’akkadah.

 

Makrūh Tanzīhī:

 

An action which is disliked by the Sharī`ah, but not to the extent that there is any warning of punishment entailed by committing this action. This is the opposite of sunnah ghayr mu’akkadah.

 

Khilāf al-’Awlā:

 

An action whose avoidance would’ve been better. However if done, there is no objection or warning of punishment. This is the opposite of mustaḥab.

 

This information has been translated and paraphrased in some areas (for the sake of clarity) from Bahār-e-Sharī`at, Vol. 2. The author, Ṣadr al-Sharī`ah Muftī ‘Amjad `Alī ‘A`ẓamī, mentions that there are numerous explanations regarding these technical terms but what he has presented is the ideal presentation of the research undertaken.

 

Please forgive any mistakes on my part and comment below to bring them to my attention!