Explanation of the author's statement: "…they are a collective obligation…"

The Shaykh : The author said "They are a collective obligation". They are a collective obligation. Here, in one manuscript, it is written "fardayn" with an alif, meaning "two obligations." In the manuscript I have in hand, the predicate is singular while the subject is dual, because the predicate is a verbal noun, and a verbal noun is not pluralized or dualized. "And they described a verbal noun as often being singular, so they adhered to it". This is Ibn Malik speaking in the *Alfiyyah*. "And they described a verbal noun as often being singular, so they adhered to singularity and masculinity". So saying "they are two men" is correct, and do not say "two men" (in the dual form). The predicate is like an attribute in that the predicate is singular even if the subject is dual or plural, if the predicate is what? A verbal noun. If the predicate is a verbal noun, and as for the dual form, there is a linguistic usage for it, but it is the weaker position. They are a collective obligation. The word "fard" (obligation) in language means cutting off or severing, and in the Shari'ah it is what is commanded by way of compulsion. This fard is what is commanded by way of compulsion. Is it stronger than a wajib (obligatory act), or are they the same meaning? The correct view is that they are the same meaning, but one should pay attention to the terms of the Shari'ah. So what comes with the term "fard" should be expressed as "fard," and what does not come with the term "fard" should be expressed with what the Lawgiver used, because this is more appropriate and more in line with following, even in the wording. And we say they are a collective obligation. The word "fard" in language means binding and severing, and in the Shari'ah it is what is commanded by way of compulsion. The evidence for their being obligatory is the command of the Prophet (peace and blessings be upon him) regarding them in several hadiths, and his consistent practice of them in residence and travel. And because knowledge of the time is not completed except by them, mostly, especially in the previous era. So by analogy, they should be obligatory. The basis of their obligation, yes, he says "collective obligation." A collective obligation is that if a sufficient number of people perform it, it drops off the rest. The evidence that they are a collective obligation is the saying of the Prophet (peace and blessings be upon him) to Malik ibn Huwayris . This indicates that one adhan is sufficient and the adhan is not obligatory for every individual, so it is a collective obligation. The scholars said that the criterion for that is: what is required to be brought about by each specific person is an individual obligation, and this is looked at in terms of the doer. And what is required without regard to the doer is a collective obligation, and this is looked at in terms of the act. So what is considered in terms of the existence of the act is collective, and what is considered in terms of its existence by each specific person is an individual matter, whether it is a fard or a sunnah. Which is better? The correct view, without doubt, is that the individual obligation is better, because Allah's making it obligatory on each person specifically is evidence of its importance, and that the worship is not completed, the act of worship is not completed except by it, and that the act of worship is not completed except by it, unlike a collective obligation. Now, if someone asks, what is the evidence for their being obligatory? We say the evidence for that is the many texts indicating the command regarding them. Second, the consistent practice of the Prophet (peace and blessings be upon him) of them in residence and travel. Third, the necessity of the public benefit by them, because they are among the apparent symbols of Islam. Have you seen if you came to a country where there is no adhan and no iqamah, you would not find a difference between it and the lands of disbelief. Yes, so it became a collective obligation.