Wasu daga cikin malaman Musulunci sun sanya Azeemah da Rukhsah cikin nau'ikan Hukm At-Takleefiy, bisa la'akari da cewa suna komawa ga Al-Iqtidaa' da At-Takhyeer. Hakan ya faru ne domin Azeemah tana wakiltar Iqtidaa' (umarni ko hani), don haka aikin na iya zama Waajib ko kuma Haraam. Shi kuwa Rukhsah yana wakiltar At-Takhyeer (zabi). Wannan ra'ayi ne na Al-Qaadiy Al-Baydaawiy da Ibn As-Sibkiy.

Some of the ‘Ulamaa made the ‘Azeemah and the Rukhsah from among the types of the Hukm At-Takleefiy based upon them returning back to Al-Iqtidaa’ and At-Takhyeer. That is because the ‘Azeemah represents an Iqtidaa’ (request to do or leave) and so it (the action) could be Waajib or it could be Haraam. This is whilst the Rukhsah represents At-Takhyeer (choice). This is the opinion of Al-Qaadiy Al-Baydaawiy and Ibn As-Sibkiy.

Sauran malamai sun sanya su a cikin rukunin Hukm Al-Wad'iy ne saboda al'Azeemah bayyana ce ta mayar da yanayi ko halin da mutane suke ciki na yau da kullum sabab (dalili) na ci gaba da hukunce-hukuncen asali na gaba ɗaya (Al-Ahkaam Al-Asliyah Al-'Aammah), kuma saboda Rukhsah tana wakiltar mayar da yanayi na ban mamaki da mutane suke ciki sabab (dalili) na saukakawa ko sauƙaƙa (hukunce-hukuncen). Wannan yana faruwa ne idan Sabab ɗin yana cikin Ahkaam Al-Wad'iyah ba At-Takleefiyah ba. Wannan ita ce ra'ayin Ash-Shaatibiy da Abu Haamid Al-Ghazaaliy.

Other ‘Ulamaa classified them with the categories of the Hukm Al-Wad’iy because the ‘Azeemah is an expression of making the normal condition or situation of the people a cause (Sabab) for the continuation of the general original rulings (Al-Ahkaam Al-Asliyah Al-‘Aammah) and because the Rukhsah represents making the extraordinary situation of the people a cause (Sabab) for the lightening or easing (of the rulings). This is in the case where the Sabab (cause) is from amongst the Ahkaam Al-Wad’iyah and not At-Takleefiyah. This is the opinion of Ash-Shaatibiy and Abu Haamid Al-Ghazaaliy.

Wannan ra'yi na biyu shi ne mafi karfi saboda al-'Azeemah tana wakiltar Wasf (bayani) na Hukm At-Takleefiy a cikin yanayi na al'ada ko na yau da kullum na mutane, amma ba ta wakiltar Hukm At-Takleefiy na gaskiya wanda shi ne ko dai Haraam ko Waajib. Haka kuma, saboda ar-Rukhsah tana wakiltar bayanin Hukm At-Takleefiy a cikin yanayi na musamman, amma ba ta wakiltar Hukm At-Takleefiy na gaskiya wanda shi ne Ibaahah bayan Tahreem ko Ibaahah bayan Wujoob (watau halaccin bayan an fara haramta shi ko halaccin bayan an fara wajabta shi).

This second opinion is the stronger because the ‘Azeemah represents a Wasf (description) of the Hukm At-Takleefiy in the normal or regular situation of the people whilst is does not represent the actual Hukm At-Takleefiy which is either Haraam or Waajib. And it is because the Rukhsah represents a description of the Hukm At-Takleefiy in the extraordinary situation whilst it does not represent the actual Hukm At-Takleefiy which is Ibaahah after Tahreem or Ibaahah after Wujoob (i.e. permissibility after originally being Haraam or permissibility after originally being Waajib).

Al-‘Azeemah a harshen larabci tana nufin: Kudurta niyya kan wani al'amari (ko kuma azama ka kammala shi), wato mutum yana motsawa zuwa gare shi cikin tabbaci da ƙudiri. A ma'anar Istilaah (ma'anar ƙa'ida ta ilimi), kuwa,

Al-‘Azeemah linguistically means: Being resolved upon a certain matter (or determined to see it through) which means that he moves towards it in sure and determined manner. According to the Istilaah (terminological definition):

Al-‘Azeemah su ne hukunce-hukuncen shari'a da aka shar'anta ta hanya ta gaba ɗaya, bayi kuma aka umurce su da yin aiki bisa gare su, kamar wajabcin Salla ko haramcin matacciyar dabba (maitah).

Al-‘Azeemah are the Ahkaam that have been legislated in a general manner and the ‘Ibaad (servants/people) have been enjoined to act in accordance to them like the Wujoob of the Salaah or the Tahreem of Al-Maitah (carrion).

Ar-Rukhsah a harshen Larabci yana nufin: Sauƙi da sassauci.

Ar-Rukhsah linguistically means: Ease and facility.

Bisa ga ma'anar ƙa'ida ta ilimi (istilaah): Rukhsah tana nufin hukunce-hukuncen da aka shar'anta a matsayin sassauci daga 'Azeemah saboda wani 'Udhr (uzuri). Hukuncin 'Azeemah yana nan a tsaye, alhali kuma 'yan Adam ba a tilasta su aiki da hukuncin 'Azeemah ba.

In accordance to the Istilaah: The Rukhsah represents the Ahkaam that have been legislated as a lightening of the ‘Azeemah due to an ‘Udhr (excuse). The Hukm of the ‘Azeemah remains whilst the ‘Ibaad (servants/people) are not compelled to act in accordance to the Hukm of the ‘Azeemah.

Misalai:

Examples:

Wajibcin azumin watan Ramadan azima ne, yayin da yin buɗa baki ga mai rashin lafiya rukhsa ce.

The obligation to fast the month of Ramadhaan is an ‘Azeemah whilst breaking the fast by the sick person is a Rukhsah.

Wanke gaɓar jiki (gaɓa) a cikin alwala wata azima ce, yayin da shafa a kan gaɓar da ta ji rauni, ko ta karye, ko ta sami rauni wata rukhsa ce.

Washing the body part (limb) in the Wudoo’ is an ‘Azeemah whilst wiping over the injured, wounded or broken limb represents a Rukhsah.

Tsayuwa a cikin salla azima ce, yayin da zama idan mutum ya kasa tsayuwa rukhsa ce.

Standing in the prayer is an ‘Azeemah whilst sitting when incapable of standing represents a Rukhsah.

Haramcin cin mushe (Al-Maitah) hukunci ne na ‘Azeemah, yayin da izinin ga wanda ya tilastu saboda larura ya ci shi kuwa Rukhsah ne.

The prohibition of eating carrion (Al-Maitah) is an ‘Azeemah whilst the permission for the one compelled out of necessity to eat it represents a Rukhsah.

Haramcin shan khamr yana cikin azimah, yayin da izinin ga wanda ya tilastu saboda larura ya sha shi yana cikin rukhsah.

The prohibition to drink Khamr is an ‘Azeemah whilst the permission for the one compelled out of necessity to drink it is a Rukhsah.

Saboda haka, 'Azeemah (dokar asali) ita ce wadda shari'arta take gaba ɗaya, ba ta keɓe wasu daga cikin mukallafai ba tana barin wasu, kuma ba ta ba da zaɓin yin aiki da ita da yin aiki da wani abu banda ita ba, a maimakon haka tana tilasta mukallaf ya yi aiki da ita kaɗai.