Malamai sun gabatar da dalili game da muhimmancin Al-'Urf, kuma sun ɗauke shi a matsayin shari'a (halal) bisa ga ra'ayoyin malaman da suka gabata, ciki har da:

The ‘Ulamaa have presented evidence in respect to the importance of Al-‘Urf and they considered it to be Shar’an (legitimate) based upon the views of the previous ‘Ulamaa including:

1 – Al-Imam Malik, wanda ya gina (ko ya dogara) yawancin hukunce-hukuncensa a kan ayyukan mutanen Madina, watau a kan al'adun Ahlul-Madina da 'urfinsu.

1 – Al-Imaam Maalik who built (or based) a lot of his Ahkaam upon the actions of the people of Al-Madinah i.e. upon the customs of Ahl-ul-Madinah and their ‘Urf.

2 – Abu Haneefah da almajiran sa (masu bin sa) sun sabawa juna a wasu daga cikin Ahkaam Ash-Shar'iyah saboda bambancin al'adunsu (A'araaf).

2 – Abu Haneefah and his students (followers) differed in respect to some of the Ahkaam Ash-Shar’iyah based upon the difference in their A’araaf (customs).

3 – Al-Imam Ash-Shafi'i ya canja wasu hukunce-hukunce bayan ya tafi Masar, wadanda ya riga ya rike su yana Baghdad. An yi ta bayar da hujja cewa hakan ya faru ne saboda bambancin 'Urf tsakanin wuraren biyu, kuma saboda wannan dalili ne yake da mazhabobi biyu, tsohuwa da sabuwa.

3 – Al-Imaam Ash-Shaafi’iy changed some Ahkaam after going to Egypt which he had previously held whilst he was in Baghdad. That has been argued to be due to the differences in ‘Urf between the two places and it is for this reason that he has two Madh’habs, the old and the new.

4 – Ibn ‘Aabiden ya rubuta wata takarda game da Al-‘Urf, kuma ya ce a cikinta: “Ma’roof ‘Urfan (abin da aka sani ta al’ada) yana kama da Mashroot Shartan (abin da aka tabbatar ta sharuɗɗa), kuma Thaabit (abin da aka kafa/tabbatar/dawwama) ta hanyar ‘Urf yana kama da abin da aka kafa (Thaabit) ta hanyar Nass (nassi)”.

4 – Ibn ‘Aabiden authored a paper about Al-‘Urf and said in it: “The Ma’roof ‘Urfan (the known by custom) is like the Mashroot Shartan (the stipulated by condition) and the Thaabit (established/proven/consistent) by the ‘Urf is like the established (Thaabit) by the Nass (text)”.

'Urf a ainihin ma'anarsa yana samuwa ne daga tunanin da ke yaɗuwa a cikin al'umma da kuma tsarin dokoki da ka'idojin da ke tafiyar da dangantakar al'umma. Saboda haka, waɗannan tunani da tsarukan sun zama al'ada da ma'auni ga mutane, ko sun san asalinsu ko ba su sani ba.

The ‘Urf in its true reality results from the thoughts that are prevailing within the society and from the systems and laws that treat the relationships of the society. As such these thoughts and those systems have become customs and measures (criteria) for the people whether they are aware of their original source or are unaware of it.

Saboda haka, al'ada (ʿUrf) a tsakanin Musulmai, misali, tana samuwa ne daga tunanin Musulunci da al'umma ta karɓa, wanda mutane suka nemi yin hukunci da shi tsawon ƙarnuka da dama. Haka lamarin yake ga al'adun da suka yi tasiri game da bukukuwa, makoki da ɗaukakan Eid. Hakan ya faru ne saboda yawancin waɗannan al'adu suna dogara ne da wata nassi daga nassosin Shari'ar Musulunci.

Therefore, the ‘Urf, for example, amongst the Muslims, results from the Islamic thoughts that the society has adopted and which the people have sought to go to judgment to for many centuries. This is like the prevailing customs in respect to celebrations, grief and the Eids. That is because most of these customs are based upon a text from the texts of the Islamic Shar’a.

Dalilin sauya wasu daga cikin wadannan al'adu da canza su yana komawa ga rashin hukuncin Musulunci a cikin rayuwar mutane, da kuma shigar da wasu tunani domin maye gurbinsu, kamar wadanda ke tattare da tunanin jari-hujja da tunanin kwaminisanci.

The reason for the alteration and changing of some of these customs goes back to the absence of the Islamic ruling within the life of the people and the insertion of some thoughts to replace them like those attached to the capitalist and communist thoughts.