Malamai waɗanda suka ce Al-'Urf majiya ce (Masdar) ta shari'ar Musulunci, suna amincewa da shi a matsayin hujja (Daleel) a inda babu nassi (Nass) daga Littafi ko Sunna. Idan 'Urf ya saɓa wa Littafi ko Sunna, to ana ƙi shi kuma ba a karɓe shi ba.

The ‘Ulamaa who have said that Al-‘Urf is a Masdar (source) for the Islamic legislation acknowledge it as a Daleel in the case where there is no text (Nass) from the Kitaab or the Sunnah. If the ‘Urf was contrary to the Kitaab or the Sunnah, then it is rejected and not taken.

Malikiyyah da Hanafiyyah sun yi amfani da 'Urf a wurin da ba nassi ba, watau inda babu wani nassi game da hukuncin wani al'amari daga cikin al'amuran rayuwa. 'Urf a wajensu shi ne abin da mutane suka saba da shi suka kuma yi al'ada da shi a cikin mu'amalolinsu na zamantakewa, kuma karya 'urfin da aka yi la'akari da shi, a ra'ayinsu, yana kaiwa ga wahala da kunci. Wannan yana bisa maganar Allah Ta'ala:

The Maalikiyah and Hanafiyah utilised the ‘Urf in other than the place of the text i.e. where there a Nass (text) for the Hukm (judgment) upon a reality from the realities does not exist. The ‘Urf in their view is that which the people have made habitual and become accustomed to in their Mu’aamalaat (societal transactions) and violating the considered ‘Urf, in their opinion, leads to difficulty and hardship. This is based upon the statement of Allah Ta’Aalaa:

Saboda haka, malamai na mazhabar Malikiyya da ta Hanafiyya suka ce: Abin da aka tabbatar ta hanyar al'ada mai inganci, ba ta fasadi ba, yana tabbatuwa ta hanyar hujja ta shari'a.

For that reason, the ‘Ulamaa of the Maalikiy and Hanafiy Madh’habs said: The established (matter) by the Saheeh ‘Urf and not the Faasid is established by a Daleel Shar’iy.

Sharhin littafin "Al-Ashbaah Wa-n-Nazhaa'ir" ya ce: "Abin da aka kafa ta hanyar 'Urf an tabbatar da shi ta hanyar hujja ta Shari'a."

The Shaarih (explainer) of the book: ‘Al-Ashbaah Wa-n-Nazhaa’ir’ said: “The established (matter) by ‘Urf is established (proven) by a Daleel Shar’iy.

As-Sarkhasy (rh), wanda yake daga Madhhabin Hanafiyya, ya ce a cikin ‘Al-Mabsoot’: “Abin da aka kafa ta hanyar ‘Urf kamar abin da aka kafa ta hanyar nassi (An-Nass) yake”. Ma’anar wannan magana tasa tana nuna cewa abin da ‘Urf ya kafa ana kafa shi ne ta wata hujja daban da nassi.

As-Sarkhasy (rh), who is from the Hanafiy Madh’hab, said in ‘Al-Mabsoot’: “The established (matter) by the ‘Urf is like the established (matter) by text (An-Nass)”. The meaning of this statement of his indicates that the established matter by the ‘Urf is established by a Daleel that is other than the text (Nass).

Fuqahaa’n Hanafiyya sun daidaita cewa a bar Qiyaas idan ya saba wa ‘Urf, kuma suka kira wannan ‘Istihsaan Al-‘Urf’. Sun ce ‘Urf yana takaita (Takhsees) ‘Aamm (gaba ɗaya) idan nassin gaba ɗaya ya kasance Zhanniy (mai yiwuwar fassarori). Misalin barin gaba ɗayan nassi mai Zhanniy saboda ‘Urf shi ne abin da aka ruwaito cewa Annabi ﷺ ya hana siyarwar da ke tare da Shart (sharadi). Duk da haka, mafi yawan Hanafiyya da Malikiyya sun halatta duk wani Shart (sharadi) da ‘Urf ya yi la’akari da shi, ko da kuwa sharadin yana da alaka da cinikin.

The Fuqahaa’ of the Hanafiyah have settled to leave the Qiyaas if it opposes the ‘Urf and they have called that ‘Istihsaan Al-‘Urf’. They said that the ‘Urf specifies (Takhsees) the ‘Aamm (general) if the general text was Zhanniy (indefinite). An example of leaving the generality in the Zhanniy text for the sake of the ‘Urf is that it was related that the Nabi (saw) forbade the sale that was accompanied by a Shart (condition). However, despite that, the majority of the Hanafiyah and Maalikiyah permitted every Shart (condition) that the ‘Urf has given consideration to and even if that condition was linked with the trade.

Fuqahaa kuma sun nemi hukunci ta hanyar 'Urf dangane da Muwassa' (fadi/fadada) da Mudayyaq (kunkuntar). Misali, Ahnaaf sun yi ra'ayin cewa idan wani dillali ya sayar da wani abu a kasuwa ga wani mutum, kuma bangarorin biyu masu yarjejeniya ba su bayyana a fili ko za a gabatar da kudin ko a jinkirta shi ba, amma an san ta hanyar al'ada cewa mai sayarwa yana karbar wani kudi da aka sani duk ranar Juma'a, to za a biya kudin bisa wannan tushe ba tare da bukatar karin bayani ba, bisa ga 'Urf (al'ada). Ash-Shaafi'iyah kuwa sun yi ra'ayin cewa idan mutum ya rantse ba zai ci kwai ba, to ba zai karya rantsuwarsa ba idan ya ci kwan kifi, saboda sunan 'kwai' ba a amfani da shi a kansu bisa ga 'Urf.