Fard-E-Amali (Implicit Obligatory Act): This Is A Command Of Which Is Not As Explicit (As Fard-E-Etiqaadi) But In View Of The Consensus Of The Mujtahideen, (If) The Command Is Based On The Evidence Of Shariah One Is Regarded As Guilty Of Transgression (If Left Out) And One Will Not Be Relieved Of His Responsibility Unless He Fulfills It And Such As The Case When It Is Fard In Any Ibaadat (Worship), Then That (Ibaadat) Will Be Regarded As Invalid And Nullified If That Particular (Action) Is Not Fulfilled.
To Reject (Deny) It Without Valid Reason Is An Act Of Transgression And Misguidance.
However, If There Is One Who Based On The Views Of Shariah, Is Worthy Of Arguing A Certain View (This Refers To A Mujtahid) Then He Has The Right To Differ With It On The Basis Of Any Evidence Of The Shariah.
(An Example) Of This Is The Differences Between The Righteously Guided Aima-E-Mujtahideen (Viz. Imam Abu Hanifa, Imam Shafai, Imam Ahmed Bin Hambal, Imam Maalik), Where One Imam Considers Something To Be Fard Whilst The Other Does Not.
For Example, According To The Hanafi School Of Thought The Masah (To Pass Wet Hands Over The Head In Wudu) Of One fourth Of The Head In Wudu (Ablution) Is Fard And According To The Shafai School Of Thought, Even The Masah Of One Strand Of Hair Is Sufficient (To Fulfill The Fard);
Whilst According To The Maaliki School Of Thought The Masah Of The Entire Head (Is Fard).
Another Example Is That According To The Hanafi School Of Thought, To Recite The Bismillah And To Make The Intention For Wudu Is Sunnat, Whereas These Are Regarded As Fard According To The Hambali And Shafai Schools Of Thought; I.E. Saying Bismillah Is Fard For Hambalis And Niyyat Is Fard For Shafi?is; And With The Exception Of These, There Are Numerous Other Examples.
In Fard-E-Amali, Every Person Should Adhere To The (Principles Of) The Imam Of Whom He Is A Muqallid (Adherent).
It Is Unlawful (Impermissible) To Follow Any Other Imam Besides Your Own Imam Without Any Legitimate Reason Of Shariah.
Bahare shariyat.