Bayan an yi bayanin Hukm At-Takleefiy da nau'o'insa guda biyar, waɗanda su ne Al-Waajib, Al-Mandoob, Al-Haraam, Al-Makrooh da Al-Mubaah, kuma bayan an yi bayanin Hukm Al-Wad'iy da nau'o'insa guda biyar, waɗanda su ne As-Sabab, Ash-Shart, Al-Maani', As-Sihhah, Al-Butlaan da Al-Fasaad, da kuma Ar-Rukhsah da Al-'Azeemah, bayan haka, mun lura cewa akwai bambance-bambance tsakanin su biyu; mafi muhimmancin su sune:

After having explained the Hukm At-Takleefiy and its five types which are Al-Waajib, Al-Mandoob, Al-Haraam, Al-Makrooh and Al-Mubaah, and after having explained the Hukm Al-Wad’iy and its five types which are As-Sabab, Ash-Shart, Al-Maani’, As-Sihhah, Al-Butlaan And Al-Fasaad, and Ar-Rukhsah and Al-‘Azeemah, after that, we have noticed that there are differences between the two; the most important of which are:

1 – Al-Hukm At-Takleefiy yana da alaƙa kai tsaye da aikin bawa, don haka Khitaab Ash-Shaari' (kiran Mai shari'a) yana nufin buƙatar yin aiki, ko buƙatar barin aiki, ko kuma bayar da zaɓi tsakanin yi da barin sa.

1 – Al-Hukm At-Takleefiy is related to the action of the ‘Abd directly and so the Khitaab Ash-Shaari’ (address of the legislator) is directed towards the request to do an action or the request to leave an action, or to provide the choice between doing and leaving.

Amma Hukm Al-Wad'iy, to yana da alaka da Ahkaam At-Takleef, ba kuma da aikin Mukallaf kai tsaye ba. Hakan ya faru ne saboda kalmar Al-Wad'i ba ta wakiltar umarni na yi, ko umarni na bar yi, ko zabi tsakanin yi da barin yi. Maimakon haka, tana takaitawa ne wajen wakiltar Sabab (dalili) na kasancewar wani Hukm At-Takleefiy, ko wani Sharadi daga cikin sharuddansa, ko wani Maani' (hani) daga umarninsa ko aiwatarwarsa ko duka biyun, ko kuma tana wakiltar bayani game da Hukm At-Takleefiy daga mahangar Sihhah, Butlaan da Fasaad, ko bayani game da faruwar Hukm At-Takleefiy a yanayi na yau da kullum ko a yanayi na banbanci, wanda Fukahaa suka kira su 'Azeemah da Rukhsah bi da bi.

As for the Hukm Al-Wad’iy, then it is related to the Ahkaam of At-Takleef and not the action of the Mukallaf directly. That is because the address of Al-Wad’i does not represent a request to do or a request to leave or a provision of choice between doing and leaving. Rather it is restricted to representing a Sabab for the presence of a Hukm At-Takleefiy, or a Shart from amongst its Shuroot (conditions), or a Maani’ from its request or from its performance or both, or it represents a description for the Hukm At-Takleefiy from the perspective of Sihhah, Butlaan and Fasaad, or an explanation for the occurrence of the Hukm At-Takleefiy in the ordinary case or situation or in an extraordinary situation which the Fuqahaa’ named the ‘Azeemah and Rukhsah respectively.

2 – Hukmu At-Takleefi yana cikin ikon Mukallafi, don haka yana iya yin sa ko kuma ya bar yin sa, kamar Salla, yin ciniki, Al-Jihaad da ɗaukar Da'wah, da sauran ayyuka. Wannan saboda Allah (SWT) ba Ya ɗora wa mutane sai abin da suke iya ɗauka. Allah (SWT) ya ce:

2 – The Hukm At-Takleefiy is within the capability of the Mukallaf and so it is possible for him to do it or not do it like the Salaah, conducting trade, Al-Jihaad and carrying the Da’wah amongst other acts. That is because Allah (swt) does not charge the people except with that which they are capable of undertaking. Allah (swt) said:

Dangane da Hukm Al-Wad'iy kuwa, to yana iya shiga cikin ikon Mukallaf inda yake iya aikatawa. Misali, alwala tana zama Shart (sharadi) ga ingancin Salla, sata tana zama Sabab (dalili) na yanke hannun barawo, kuma kisan kai da gangan ko da niyya yana wakiltar Maani' (abin hanawa) daga gadon dangi.

As for the Hukm Al-Wad’iy, then it can fall within the capability of the Mukallaf where he is capable of doing it. This is like the Wudoo’ being a Shart for the validity of the Salaah, the theft being the Sabab for cutting the hand of the thief and the deliberate or intentional killing representing a Maani’ (preventer) for inheriting from the relative.

Hukm Al-Wad’iy na iya kasancewa ma yana bisa ikon Mukallaf, a yanayin da ba shi da ikon aikata shi kuma ba shi da wani hannu wajen samar da shi. Kamar zawalin rana daga tsakiyar sama ya zama Sabab ga kasancewar sallar Zuhur saboda Maganar Allah Ta'aala:

The Hukm Al-Wad’iy can also be beyond the capability of the Mukallaf in the case where he is incapable of doing it and has no input in bringing it about. That is like the Zawaal of the sun from the middle of the sky being the Sabab for the existence of the Zhohr prayer due to the Qawl of Allah Ta’Aalaa: