Categories of rulings

Imam juwayni has explained the rulings when he refers the ahkam shariah stating they are divided into 7 categories

1. Wajib
2. Mandub
3. Mubah
4. Mahzur
5. Makruh
6. Sahih
7. Batil

Imam Juwayni categories usul al fiqh rulings into 7 categories

Imam juwauni is unique that he adds Sahih and batil rather than the 5 we normally think of in usul al fiqh. Fiqh is the knowledge of these 7 categories. Most of the schools of fiqh see the word batil and can equate it to the word fasid, fasid generally means corrupt, Allah mentions the word fasid in the Quran with its meaning being corrupt actions. The Hanafi’s give a different definition for the word fasid but generally fasid and batil mean the same thing, something that is wrong or incorrect. There is some figurative language in the application of these values, The ruling is not intrinsic to the act (connected to the act when done by the muqaliif legally accountable and meets criteria) eating pork is haram or mahzur. Eating pork is haram for a muqalif but that is not absolute considering if you were starving or a insane person and ate some pork then there is not sin attached to it. Killing in its essence is not haram but rather killing without right or without a reasonable reason is prohibited and considered murder which in the Islamic shariah is punished although you can kill multiple men in Jihad and not only would it be halal but praiseworthy. A modern fiqh blunder we hear is that some would say boycotting is haram without the rulers permission, the correct ruling is that its not classified as haram nor makruh either with or without a rulers permission what a strange idea hence why knowing usual al fiqh and its categorical classifications will prevent you from making such blunders.

Imam hattab al Maliki categorizes usul al fiqh into 5 categories

Imam hattab says the shari rulings are actually 5

1. Wajib
2. Mandub
3. Mubah
4. Mahzur
5. Makruh

Imam Hattab stops at the 5th term “Makruh”. Imam juwayni saying there exist 7 categories of rulings is a technical uniqueness to him and not the view of every jurist, Usul al fiqh has 5 main categories according to most of the Islamic Jurist contrary to those who added additional terms. Why do they have different numeral values? The 5 covers everything you do, you practically do not need the 7 but Imam juwayni felt a need to add 2 additional terms making it 7 although appreciated we are not obliged to follow his list. Imam hattab further explains and says the vast majority of ulema use 5 values and not 7 with exceptions the Hanafis who divide makruh into 2 categories makruh tahrem (very dislike basically prohibited) and makruh tanzihi (normal makhruh disliked but allowed). Imam juwayni in his main book al burhan he only mentions 5 categories in another book 6 khilaf al awla something you should avoid the less preferred option.

Others categorize usual al fiqh rulings into 9 categories adding rukhsa and Azima

There are some others classify rulings into 7 although almost all with do 5 categories instead while Some Jurist go beyond 7 categories having 9 categories adding rukhsa and azima, rukhsa means legal license to do something otherwise wouldn’t be allowed like starving man can eat pork despite it being haram usually or in the case of a pregnant woman who can not fast. Durura gives right to the rukhsa from Allah to do something usually haram but you have permission (rukhsa). Azima is original request in the divine law, what does that mean? This means the 5 daily prayers are originally requested by Allah in their proper times that is the usul for prayer but you have circumstances to pray outside of that time such as the traveling man although the original request is at its original time. Another example is Fasting in Ramadan is stipulated from sunrise to sunset but there are circumstances that you can make up fast rest of the year or miss days if you are menstruating women or pregnant. The original rukhsa is the base and these are the 8^th or 9^th categories. But the first 5 encompass them all the rest area just additional terms that are useful to know although are less commonly used.

The definition the categories the shari rulings

1st category Wajib

imam juwayni says what you are rewarded for preforming and punished for not doing, Imam hattab also collaborates Imam Juwayni’s definition. In al Burhan Imam juwayni gives slightly different definition, an action sought by the law giver Allah, who is blameworthy for avoiding it, Imam Baqillani defines wajib as it is that which is the basis the one the one who avoids is guilty and this is instead emphasizing the punishment, Imam juwayni emphasis the reward and Imam Baqillani the punishment. Imam baqlani is a influential ashari theologian to the point where he is considers as influential as Ashari himself and wrote lots of books in his respected fields.

Obligatory acts are divided into specific acts and non specific acts

Obligatory acts can be sub categorized as specific actions for specific people that others cannot carry out on behalf of another. An example of this is that only you can pray for yourself you cannot establish the prayer for another. There can also be a non specific obligation where tehrar that has many ways to carry out such as the expiation of your sins, expiation of your sins is obligatory but there are many ways to carry it out, Another example Is Jihad in the way of Allah which has the general ruling that it is a fard kiffiyah (can be fard al ayn) in Jihad there is not only one way to fulfill the obligation of Jihad, you can boycott (financial Jihad) or use the sword (Physical Jihad). Restricted so time period when you have to do something such as Ramadan or expanded muwasa’h a longer time to preform it the 5 prayers fits into this category or hajj you have your entire life to do it. The reward and punishment is connected to its obligation however they are not essential to the application itself.

Leaving off some acts can lead to punishment despite not being Haram

The actions that are wajib in them the punishment and reward are connected to circumstances regarding the action, that is for haram or obligatory acts. Praying does not bring reward and failure does not bring punishment until it is obliged by being addressed by the obligation. Moving your lips and mouth brings no reward except unless stipulated. Actions are by your intentions which is in the mind and heart. Allah can overlook disobedience, Allah does not necessitate punishment upon the disobedient rather it is according to his will. Punishment can be upon some of the sinners and pardoning can being upon others. When doing something Mubah (neutral) you don’t need to be forgiven but doing something Haram (prohibited) if not Pardoned it can warrant punishment. If we go by the definition you are punished for leaving off actions which are rewarded this definition is not perfect as their are sunan which become like something Wajib(obligatory) the Athan(call to prayer) is one of the symbols of Islam and maintaining it is Sunnah but you punished for not doing it, those who leave it off are to be fought until they restore the Athan. The Athan is not Wajib but it becomes Wajib and likewise Eid prayers according to Maliki hanbali and shafi schools meet this definition also witr prayers its sunnah but if you don’t do it that persons testimony is discarded (from the Islamic court).

Imam hattabs view regarding the punishment

Imam hattab responded and the meaning of punishment Is the punishment in the hereafter not the life present. The punishment for Wajib is in the hereafter in example to not pray Allah warrants punishment in afterlife, you could theoretically also be punished in this life but in our times we don’t have proper Islamic governance(Caliphate) nor do we have hisbah(Shariah police) to enforce Islamic rules. To not preform witr prayers or being fought for not establishing the Islamic symbol of the Athan is punished in this life and while other actions are punished in the life to come(not praying). Rejecting ones testimony is not a punishment like leaving off the obligatory Wajib it’s a disqualification of the perfection’s of the legal witness rather it’s a expression of deficiency which disagrees a bit with Imam Juwayni.

2^nd category Mandub

Mandub recommended, Mandub means recommended in the linguistic sense it refers to seeking something. Imam juwayni gives the definition of Mandub, That which is rewarded when preformed and there is no punishment when not preformed, An act which has no blame (upon who refrained from it) if not acted upon. There are many things which are not Wajib but are sunan muakada but you are sinful if you leave them off as you must do a sunan muaka sometimes. In the Maliki school you must pray Witr sometimes you cannot leave it off completely or else you lose court rights. To eat with the left hand is not prohibited but you are not rewarded or punished if you do or refrain from it, mandub, mustahab nafila are all related in meaning things which are extra (nafila prayers) or highly recommended acts.

3^rd category Mubah

Imam juwaynis meaning of Muabah is that which is described ibaha neutrality. In this context that is accurate, it is an act not rewarded for being preformed as well as not punished for not doing it or leaving it off. Imam hattab says it is not concerned with punish or reward. Bah The act of emergence, in example the owner of a object would make it clear baha to take permission or obtains from it. Ancient Arabs showcasing their property or what they have in belongings such as fruits which can be taken or left likewise Mubah actions can be taken or left without praise or reward. Halal means permissible which means everything which is not haram, halal includes all Makruh(disliked) things as well, Mubah does not include things which are Mustahb or Wajib as it does not entail reward or punishment.  Halal is from the 5 categories, Mubah is all the things other than religious obligations.

Imam juwaynis statement in Al burhan on Mubah

Juwayni in Burhan on ibaha, mubah is that which the lawmaker gives choice in partaking or abstaining, in which we left the value or mubah without praise or review. The vast majority of things branches into a bigger topic what does Islamic law cover? Some wish to limit the scope of Islams reach such as believing we are not in need of an Islamic government they claim its mubah (to manifest a state to implement the religion faithfully) while others are the opposite they like to maximize Islams reach as something larger. This (Maximizing Islams reach) is the stronger opinion as Islam is guidance for humanity although there are things which are neutral. You can make things Mubah into something rewarded if you have the right intention of doing it for the sake of Allah to accomplish a higher purpose and that is the essence of Taqwa and God consciousness everything is mubah until proven otherwise that’s the last point of ibaha.

4th category Mahzur forbidden

Mahzur means That which is rewarded when you do not preform (the act) and punishedif you preform it, the word mahzur hzur is related to prevention or restriction. Imam hattab adds to juwaynis definition and says is the act of abstention from that for the sake of Allah while having the ability to do it. Poverty in self is not a virtue in Islam it’s a means of tazkiya but in its essence the lack of doing Haram due to the lack of ability is not the same as having the ability (to do haram) while choosing to refrain (from Haram acts). Poverty can be a means of entering paradise as well as a source of sins and misguidance, wealth similarly is a means to guidance or misguidance. The reward from the sins you avoid that you have the ability to do from the time of mukhalaf to the time of death are to test your morality tailored for you by Allah. Imam Ghazali says on abstaining from sinful behavior says the lack of means (not having ability to preform it) is a means of downfall simply is a false since of pride or arrogance due to false sense of sincerity due to their poverty because they believe they will be recompensed for their poverty this mindstate can be self destructive. Some Sahabah were wealthy and their wealth did not lower their spiritual state, not all (Sahabah) were poor so we shouldn’t think in these terms. Haram is m’asiah disobedience than means sin. To get the sin for doing a haram act means you must not be under durura which means forced by necessity as in the case of eating the meat of swine do to starvation) (During the Bosnian Jihad many Muslims ate swine as it was the only meat given to them by the UN), as for other than that you must have the intention if you drunk khmr or ate something wrong and didn’t have the intention then it is different.

5^th category Makruh

The meaning of Makhruh is that which is rewarded for not preforming and that which is not punished for preforming, Some things are Haram in its essence and others for its external reasons, in example making images is Makruh your not punished for 2d images nor are you rewarded for drawing it (unless possibly its for education). We have added the point of itithal the rewards from leaving the Haram action (Imam hattab intends which means intentionality) because not having the ability or the intention example a Asexual man does not get rewarded from abstaining from Zina when he does not even has the desire itself, everyone is being tested if one thing does not tempt you then another thing will, imam Ghazali goes into this in his works. Abstaining from the recommended is disliked abstaining from disliked is recommended. Same goes for the other things as well, leaving obligations is haram abstaining from haram is an obligation

How does intention effect an act?

All obligatory acts you are doing are going to have a intention of complying and you will be rewarded if you have the right intention , if you hear an Athan you do Wudu and start praying but you did not put it in your mind but you acknowledge that was the Athan in that context you intended for Maghreb. Some obligatory act you can do them unless you add on the intention of following the law of Allah, providing for your wife or wives,returning stolen property and paying debts, its not an act of worship.

6th category Sahih

Imam hattab explains it means something sound. “that which reaches its objective” something that is completed in example a Islamic Nikah (marriage), it can be applied to both acts of worship(a prayer that is sahih) and contracts (muamalat). An act Allah accepts. sound refers to the word Saleem

7th category Batil

Batil means voidness / invalid, Imam Hattab explains what Batil means, that which is either not performed or which is not accepted. This is a two part definition, invalid actions which should not be preformed at all (haram) not be done, or that which is not accepted, its not haram but its not accepted for the objective for they have. To pray is to fill the divine objective, failing to not pray is not Haram but its not meant to be preform its not accepted if not done correct as well as Wudu if done incorrectly. There is 2 meanings of Batil that which is invalid and invalid due to its prohibition, this applies to amalat and acts of worship. Daraka to know something in complete comprehensive way. Imam juwayni clarifies that Fiqh is more specific than knowledge in general, fiqh is just one area of knowledge but knowledge of everything is knowing all that can be known. Linguistically fiqh is understanding fundamental areas of knowledge.

What does Knowledge mean?

The definition of knowledge, Ma’rifa recognition of the known thing knowing that which by its known which can be known, to know the essence of a thing. In reality fi waqi’ the knowledge a human is a rational animal Halwayn Nathi, knowing what the world is which is everything other than Allah (we are getting into Islamic philosophy). We see Imam Juwayni has a certain metaphysical assumption about the world which is challenged by later thinkers, what Imam Juwayni assumes is a platonic model of the universe in which there are essences, forms of things and essential existences which come into being or does not but can be grasped of the aql in Arabic and Greek philosophy. Everything has a essence, a iteration of something is of its essence that essence exist in the material hence why Juwayni says that which exist or doesn’t. We can grasp the concept of something existing even if it does not exist, but there are things that cannot exist such as a square circle, as a circle is of an essence that manifest itself but cannot be a square circle. A coin is not a perfect circle but we are aware of the essence of what a idealistic circle is. Knowledge is knowing things in their forms, a human is a rational animal as of now a human is the only animal that truly thinks on a high functional level and is able to speak and express what it knows. Hadatha which means something that has come into existence, the world refers to the cosmos not only the earth.

What does Imam Baqillani say about knowledge?

Imam Baqillani says regarding definition “There was an objective to this definition of knowledge” (recognition of the known), this definition Is circular as the definition is reliant upon itself so you need other words to explain it for those who don’t know its meaning. “(example what is a book, a book is a book). Some have pointed out this knowledge does not encompass the knowledge of Allah” Because Allah does not recognize these things in the same way we do. Imam hattab says “how it is in its essence is redundant and is an addition that is not needed”.

What does Imam juwayni says about Ignorance?

Imam Juwayni says Ignorance means “to perceive something contrary how something actually is” Imam hattab adds “in its reality” ignorance is not to not know something that is a lack of knowledge ignorance to think you know but you do not know of something. There is ignorance you are aware of and ignorance you are not aware of, if you dont know your own ignorance that is called compound ignorance. Some manuscripts of Imam juwaynis work is slightly different “It is to conceive of something contrary to how it is in itself” Imam hattab gives examples of this to perceive of humans incorrectly, huywani natiq is the speaking animal and its contrasted by Hayawan sahil snorting animal. The view of some philosophers that the world is eternal and exist alongside Allah, this is not the orthodox view of sunnis Ibn sina and ibn taymiyyah as well as ibn arabi held this view which is controversial Ashari and Maturidi tend to hold the non eternal view of the universe. Some say there are previous universes that are create and new are created once the former is destroyed. “There is simple ignorance which mean the minor lack of knowledge of something such as our lack of knowledge like what is beneath the 2 earths (I do not know what does he means about 2 earth), or what is in the depths of the oceans.” Even in our times we do not have much knowledge about the seas.

Knowledge of the world is hadeth

The material world is hadeth and all ilm and knowledge that pertains to it are hadeth, qala musanaf all ilm exist knowledge is knowledge that which is created and that knowledge is divided into 2 types

1. Duroori (necessary knowledge)
2. Muktasab (acquired)

As for ilm al qadeem (ancient, old, eternal) it is the enteral knowledge that resides with Allah almighty (alone) and this ilm (Ilm al qadeem) is not to be confused with knowledge that is doroori or mukhstasad. Daroori ilm is self apparent and doesn’t need to be reasoned out (to perceive it as it is) and mkhtasad ilm is what is not apparent and needs to be taught (to understand it and perceive it as it is). Allah does not need to learn anything or discover anything (new) as he is aware of everything by his divine attributes that are unique to Allah. Any form of Knowledge other than Eternal knowledge requires a prior sate of ignorance and that is not befitting of Allah as he is all knowledgeable of all topics these 2 categories of knowledge fit his creation (Muqaddima al izziyah chapter 10 mentions the word and concept of Qadeem in its aqeedah portion)

Ilm al Daroori – Necessary knowledge

That which does not arrive from investigation or reasoning but rather from simply turning ones self towards it. This means once you see it you will recognize its reality without the need of careful studying and investigation as its self-apparent and obvious. Muslims believe that the existence of Allah is ilm al daroori as Allah is needed for existence and that we are existing, that in itself is self evident that Allah exist adding to this point most of humanity believes in the existence of Allah even children born in isolated conditions, humans tend toward a believe in Allah by nature and in Islam this is known as the fitra whereas atheism is an idea to be taught. All of the muqalifoon must believe in Allah even if they do not know Islamic doctrine if they never encountered Islam but it is a monotheist they have a chance of salvation on their monotheism if they had not contradicted their fitra. Man is compelled to recognize it and unable to reject it! This is related to the studies of muqaddima al izziyah he who has been reached by the dawah

The necessary knowledge is similar to the knowledge of reality – the 5 senses

Knowledge of reality is al Waqia. One of the 5 sensory knowledge are the external senses which receives immediate knowledge from your senses. If you can feel pain you do not need to be taught what is is as you are being harmed from that sensory perception of it its apparent from the pain and discomfort making explanation redundant and not needed. This concept applies to all of the 5 senses, taste, smell sight etc. You hardly are in need of being instructed upon that form of sensory knowledge as you are experiencing it all of your waking life since you were born interesting point to eat is to feel many senses at a time.

The 5 senses are as follows with explanation

1. Hearing (imam juwaynis doesn’t explain what hearing is as its not needed but imam hattab explains what is hearing in case one is confused he says “the faculties of hearing from what is connected to the ear canal and from it sounds are perceived from the airwaves which reach the ear and Allah has created the perception of understanding through this” His explanation is accurate the vibration in the air enter the ear and we hear from that
2. Sight Imam hattab says “is it the faculties which is entrusted to the 2 nerves the 2 optical nerves which is in the brain which perceived when meets the eye and from this lights colors and forms are perceived and other things everything else that Allah created that can be perceived by the servant who uses this facilitates” he says what Allah has created to be perceived as there are realities beyond the physical that we cannot see with the eyes alone but exist. The theory of optics that prevailed in the classical age is that they believed the eye sends out a ray of sight or perceptions and it hits something and then it comes back to the eye, you sends out and relays back ibn Haytham and al kindi is the first Muslim philosopher and a optic scientist who believed this as well. If you take this an an assumption sight works this way it leads to interesting interesting fiqh opinions as if sight sends out you are with your perception touching something with y our eyes, its haram for a Muslim man to look at a woman and if sight is involved with laying apart of your perception upon someone else  it adds the wickedness. People of the classical age did not perceive hearing as something which shoots from the ear but they understood that it enters the ear contrary to the believe sight shoots from the eyes and returns. Allah know best all of the details of sight
3. Smell Imam hattab says “the extrusion from the front of the brain which resembles nipples of the breast (idk what he is referring too), smells are perceived by airwaves which carry smells which reaches the nose aka the pharynx and Allah creates perception for this. Interesting point There are good and bad smells the angels are repulsed by bad smells that we can perceive Islam mentions the smells of musk
4. Taste Imam Hattab “taste are from mixing of the saliva which is mixed with what is eaten and it reaches the tongue, Imam hattab insinuates the saliva is a essential part of tasting foods and I would agree as without saliva food would not break down into those smaller wet particles to be brushed against the tongue as well as the teeth to crush the foot once it has been softened.
5. Touch Imam hattab says “ The feeling of touch is in every part of the body through it heat cold and dryness and wetness humidity and yabusa dryness are perceived when they touch the body.” Taste can be spiritual taste or physical which in sufi text they use thawk to spiritual perceiving the divine through hours of zikr or Idabah and they have a mystical vision they can have a spiritual tasting of the divine which is a very interesting point perhaps this is why Imam hattab defined these 5 sensory knowledge’s as to separate physical and esoteric metaphysical sensory perception to the readers.

Some manuscripts of the waraqart have a slightly different order

Imam some manuscripts of the waraqat “touch” is written before “taste”, most old manuscripts have slightly minor differences as humans are mistaken when they write and copy manuscripts and the books of the ulema are not different but they have largely been preserved with some being partially lost and others being totally lost to history

The 5 senses are definitively known to humanity

These 5 senses are clearly known without a doubt their existence is definitive (cannot be argued against their existence as you are using them to read this now). If something Qati’ its clear and this term is used in fiqh literature. As for the interior senses meaning the hidden senses these senses which are affirmed by the philosopher these senses are not affirmed by ahlul sunnah as proof for their existence is not established by Islamic usul (All though they exist and we are using them).

What are these internal senses the Islamic philosophers are referring too?

1. Khiyal imagination
2. Waham revelatory perception (receiving revaluation divine messaging)
3. Memory (recalling past events inwardly)
4. Thought (thinking, conceptualization a though inwarndly)

These are ways of perceiving but they are not daroora senses but they surely exist and philosophers have dealt with these particular issues in the past in various works, that includes Muslim and non Muslims philosophers but we give special preference to the philosophers who were upon Islam.

Some manuscripts have a different order of the senses philosophers refer to

In some manuscripts after mention the 5 senses it contains “the existence of the 5 senses existence by multiple reports” meaning its very well known and agreed upon. This is not a very important point but it is mentioned in the text.

Necessary knowledge is tawatir

Necessary knowledge is like ilm which comes through the 5 senses or through the widespread report tawatir (like hadith mutawartir) such as knowledge of the existence of the prophet or the manifestation of miracles from his hand or the inability of those around him to refute his prophethood (during his commission). Necessary knowledge is similar to that apparent and non apparent ilm as it is apparent that Genghis khan surely existed although that we don’t have his body and DNA but due to widespread reports its clear he is someone who existed and more so for the prophet interesting point the sons of Genghis khan become Muslims. Some orientalist try to claim the prophet did not exist and was fabricated after the fact but this does not stand to criticism as Aside from the Muslims there are manuscripts and written accounts form the Romans and others that mention the prophet Mohamed and Islam, the prophet has more recorded information about himself and his life than any other human who has ever lived despite there being more Christians than Muslims there is virtually no information about Jesus and his life as well as Moses or buddah or any religious figure. That is a proof in favor of Islam that the early Muslims and Arabs were so careful at preserving the knowledge of the prophet despite early Arabia not being the most advanced society in the world.

Critics of Islam regarding the widespread reports of miracles preformed by the prophet

Critics of Islam will says the reports of miracles of the prophet are not a strong proof his prophethood  but we differ as the words of the enemies of the prophet are reported such as musaylima al kathab and abu jahul etc all aspects of the prophet and early Arabia were recorded not only that which portrayed the prophet in favorable light.

What else does necessary knowledge includes?

What else does doora ilm include? That which is obvious and foundations to rationality, what he is referring too? The whole is greater than a part of a thing. A whole cake is greater than a part of a cake. Affirmation and negation of something cannot coexist, something cannot exist and coexist at the same time. Something cannot be on the left or the right as same time. In quantum physics to our current knowledge that particles behave differently until they are observed, Humans subjectivity upon the effects of the cosmos is amazing due to the fact the heavens literally react to us looking at it this is a major proof that Humans are by nature important to the purpose to the creation of the universe.

what does acquired knowledge includes?

As for acquired knowledge which is Ilm al Muktasab, it is ilm arrived at by investigation what is not immediately apparent and drawn out by daleel. For example the world is created and not eternal. That is not immediate apparent the worlds age and its inception is not apparent at first glance. The mainstream sunni view is clear its created but not necessary knowledge but it being create is disputed great and brilliant minds hold the view it was eternal but when you see it. In classical philosophy there are things which are necessary for existence and things which are impassive and passive. What is necessarily is always there and cannot be not there as its needed to exist. The world can exist or not exist its not necessary depended to exist.

What is Nazar?

Imam jaywayni define nazar investigation “thought upon that which is observed investigated” hattab adds “it leads to ascertaining ilm or thought for the process of confirmation” Nazar is like thinking about something contemplating upon it

what is Thikr?

thikr is defined “the movement of the soul through the category through the categories (world of philosophical categories) as opposed to its senses in the physical world. Thinking  about categories of things, from a platonic point of view of a conception of a cat or a human or any other conceptional thing.

what is Istidlal?

Idstidlal means derivation “the pursuit of proof/daleel,” It leads you to the proof with affirmation and nazar is more general than istidlal. Istidlal deals with objective facts and proofs as opposed to nazar.

What is daleel?

Daleel means that which guides you to what is sought. Proof guides you to the reality of something which you have been seeking. The dadeel would be to see it with your sensory sites. If you want to know if Islam is true or not then you must seek the adeela multiples proof of that.

What is zann?

Zann, tajweez, the arrangement of the 2 matters with one more obvious and clear than the other for the one who is making judgement. Zann in simple terms is to consider two options and once is likely more true than the other, there a level of doubt and indecision but you lean towards one than the other. On a dice that is properly weighted there is a even change it can hit a number or two fiqhi position upon a issue one is more supported due to more evidence than the other. A man who rents a apartment (imam ahmed was a landlord and a few other ulema) with a flawless reputation and a debtor who claims his had paid but has not you would lean towards the landlord over the tenant in that case that is zann. Qala musnaf verily zann is

What is the other side of zann?

The other side of zann is wahan which means weak thought or weak premise

what is shakk?

Shakk is 50/50 doubt for the person making a decision or action on a appraisal on one thing or the other. There is nothing that pushes you to one side or the other on this thing, in Arabic they have these words as verbs but in English we do not have this level of accuracy to say these concepts by one word would have to explain.