Fard (Islam)

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As Fard ( Arabic فرض' DMG far  ' 'definition, regulation, obligation' tooفريضة / farīḍa with the plural farāʾiḍ ) those obligations apply in Islam that the Muslim has to fulfill unconditionally in ritual life. It is one of the five commitment categories . The corresponding verb is faraḍa or iftaraḍa and has the meaning of: “impose something on someone as a (religious) duty”, “decree”, “declare binding” both in the Koran and in the Hadith .

Fard in the Quran and Hadith

"And the prophet need not feel depressed about what God has ordained for him."

- Sura 33 , verse 38

"(This is) a sura that we have revealed and declared binding ..."

- Sura 24 , verse 1

In the canonical collections of hadiths , the verb is also used in this sense:

"When God imposed prayer (on people) ..."

- al-Buchari : Sahih, K. as-salat , 1

"The month of Ramadan has begun and God has made fasting an obligation for you."

- an-Nasāʾī : K. as-siyam , 5

In addition to God, the prophet Mohammed also appears in the hadith as a determiner of dutiful actions:

"The Messenger of God made zakat an obligation at the end of Ramadan ."

- al-Bukhari : Sahih, K. az-Zakat , 70-71

And in the same context:

"The Messenger of God has made this Zakat an obligation for every man and woman."

- An-Nasa'i : K. az-Zakat , 36

Fard in jurisprudence

Farḍ is the first of the "five categories": Al-ahkam al-chamsa الأحكام الخمسة / al-aḥkām al-ḫamsa in Islamic jurisprudence , which evaluate all living conditions and actions of humans from a religious point of view. The observance and execution of dutiful acts are rewarded; failure to do so is punished according to the rules of Sharia .

A synonym for Farḍ is Wādschib ,واجب / wāǧib in the legal meaning of “commanded, the commanded”; Both terms are used in the same meaning in the Islamic schools of law - with the exception of pilgrimage , whose mandatory character in the Koran through sura 3 , verse 97 “... And people are obliged to God to make the pilgrimage to their house - as far as they can find ... “is restricted.

Only the Hanafi school of law makes a difference in meaning between the two terms; Dutiful acts are legally confirmed by a compelling argument دليل قطعي / dalīl qaṭʿī in the Koran, in the Sunna - handed down through generally known and accepted hadiths ("ḥadīṯ mutawātir") - or in the ijma , the consensus of legal scholars. One such obligatory act is the performance of the five daily prayers . As required or as a duty (wādschib) in Abū Hanīfa z. B. The types of prayer that go beyond the five prayers, such as the night prayer (salat al-witr) and other acts that the legal scholars of other schools of law only for reasons of probability دليل ظني / hold dalīl ẓannī as duty.

The Hanafis refer to the neglect of dutiful actions as kāfir , but not to those who simply ignore the required actions or intentionally omit.

Types of Fard

Legal doctrine defines two types of farḍ as a religious obligation:

  • the personal duties (فرض العين, DMG farḍ al-ʿayn ), which every Muslim must comply with, such as the five daily prayers, fasting in the month of Ramadan and participation in public Friday prayer . The latter obligation - like the five prayers and fasting - is already anchored in the Koran:

“You believers! If on Friday (on the day of the meeting) there is a call to prayer, then turn to the remembrance of God with zeal and let the business deal (rest for so long)! "

- Sura 62 , 9
  • the communal duties (فرض الكفاية, DMG farḍ al-kifāya 'Duty of the leveling'), in which it is sufficient if a sufficient number of Muslims take part, e.g. B. funeral prayer , jihad , the study of hadith, tafsir and other scientific disciplines. The daily five prayers - as farḍ al-ʿayn - need not be performed in the community; this is only farḍ al-kifāya.

The Koranic legal norm to command what is right and to forbid what is reprehensible is observed in legal doctrine in both types of Farḍ: it can be one of the community - e.g. B. Jihad - as well as an obligation to be fulfilled by an individual. The latter includes z. B. the legal doctrine about the admonition of the wife or the children by the husband to refrain from "the reprehensible" in the private sphere, to which the general public has no access. According to Shi'ite doctrine, however, the religious duty of jihad can be understood as farḍ al-ʿayn , a personal obligation, when the community is facing great threats.

The person who neglects personal duties is forced to fulfill them under Islamic law (uǧbira ʿalaihi). The other four categories on the Islamic classification of human activity can be found under Fiqh with further literature.

literature

  • Otto Spies and Erwin Pritsch: Classical Islamic Law. In: Bertold Spuler (ed.): Handbuch der Orientalistik. First Dept. The Near and Middle East. Supplementary volume III. Oriental law. Brill, Leiden 1964. pp. 220ff.
  • AJ Wensinck, JP Mensing (ed.): Concordance et Indices de la Tradition Musulmane. Brill, Leiden 1965. Vol. 5. (farḍ; faraḍa; iftaraḍa)
  • AJ Wensinck and JH Kramers: Concise Dictionary of Islam. Brill, Leiden 1941. p. 127
  • The Encyclopaedia of Islam . New Edition Vol. II, p. 809
  • Al-mausūʿa al-fiqhiyya. (Encyclopedia of Islamic Law). 1st edition. Kuwait 1995. Vol. 32, pp. 95-97

Individual evidence

  1. ↑ This plural form also describes the compulsory shares in Islamic inheritance law . See: Joseph Schacht: An Introduction to Islamic Law. Oxford 1971. pp. 170-174; The Encyclopaedia of Islam . New Edition. Brill, suffering. Vol. 2, p. 783; Scholars who have specialized in calculating these compulsory proportions call the Islamic biographers al-fāriḍ and al-faraḍī , such as B. Nuʿaim ibn Hammād
  2. ↑ See AJ Wensinck, JP Mensing (ed.): Concordance et Indices de la Tradition Musulmane. Brill, Leiden 1965. Vol. 5, pp. 111-117
  3. ↑ Otto Spies and Erwin Pritsch: Classic Islamic Law. In: Bertold Spuler (Hrsg.): Handbuch der Orientalistik. First Dept. The Near and Middle East. Supplementary volume III. Oriental law. Brill, Leiden 1964. p. 222
  4. ↑ Ignaz Goldziher : The Ẓāhirites . Their teaching system and their history. A contribution to the history of Muslim theology. Leipzig 1884. p. 66; Miklós Murányi : Fiqh . In: Helmut Gätje: Grundriß der Arabischen Philologie. Vol. II: Literary Studies. Dr. Ludwig Reichert Verlag, Wiesbaden 1987. p. 299
  5. ↑ Otto Spies and Erwin Pritsch: Classic Islamic Law. In: Bertold Spuler (Hrsg.): Handbuch der Orientalistik. First Dept. The Near and Middle East. Supplementary volume III. Oriental law. Brill, Leiden 1964. p. 222
  6. ↑ Al-mausūʿa al-fiqhiyya . Kuwait 1995. Vol. 32, p. 95
  7. ↑ Ignaz Goldziher, op. Cit. 66. Note 1
  8. ↑ Al-mausūʿa al-fiqhiyya . Kuwait 1995. Vol. 32, p. 96
  9. ^ The Encyclopaedia of Islam . New Edition Vol. II, p. 809
  10. ^ The Encyclopaedia of Islam. New Edition. Brill, suffering. Vol. 11, p. 213
  11. ↑ Ignaz Goldziher, op. Cit. 66. Note 1
  12. ↑ AJ Wensinck and JH Kramers: Short dictionary of Islam . Brill, Leiden 1941. p. 127; Al-mausūʿa al-fiqhiyya. Kuwait 1995. Vol. 32, p. 96
  13. ↑ Al-mausūʿa al-fiqhiyya. Kuwait 1995. Vol. 32, p. 96
  14. ↑ Eugen Wednesday: On the history of the origins of Islamic prayer and cult . Treatises of the Royal Prussian Academy of Sciences. Philosophical-historical class. Born in 1913. Berlin 1913. pp. 27–28
  15. ↑ Al-mausūʿa al-fiqhiyya. (Encyclopedia of Islamic Law). Kuwait 1995. Vol. 32, pp. 96-97
  16. ↑ Eugen Wednesday: On the history of the origins of Islamic prayer and cult . Treatises of the Royal Prussian Academy of Sciences. Philosophical-historical class. Born in 1913. Berlin 1913. p. 21
  17. ↑ Al-mausūʿa al-fiqhiyya. (Encyclopedia of Islamic Law). Kuwait 1995. Vol. 6, p. 248
  18. ↑ Etan Kohlberg : The Development of the Imāmī Shīʿī Doctine of jihād. In: Zeitschrift der Deutschen Morgenländische Gesellschaft (ZDMG) 126 (1976), p. 68 with sources from the Shi'ite literature
  19. ↑ Al-mausūʿa al-fiqhiyya. Kuwait 1995. Vol. 32, p. 97