Akwai nau'o'i guda biyar na Al-Hukm Ash-Shar'iy Al-Wad'iy, su ne:

There are five types of Al-Hukm Ash-Shar’iy Al-Wad’iy and they are:

1 – As-Sabab (musabbabin)

1 – As-Sabab (the cause)

2 – Ash-Shart (Sharaɗi)

2 – Ash-Shart (the condition)

3 – Al-Maani' (Mai hanawa)

3 – Al-Maani’ (the preventer)

4 – As-Sihhah, Al-Butlaan wal-Fasaad (Ingancewa, Ɓatanci da Lalacewa)

4 – As-Sihhah, Al-Butlaan and Al-Fasaad (Correctness/validity, invalidity and corruption).

5 – Ar-Rukhsah (izini) da Al-‘Azeemah

5 – Ar-Rukhsah (permission) and Al-‘Azeemah

Wasu malamai sun raba su zuwa nau'i uku kawai: Sabab, Sharadi da Ma'ani. Wasu kuma sun raba su zuwa hudu, suna kara Sihhah, Butlaan da Fasaad a kan ukun nan. Wasu kuma sun raba su zuwa biyar, kamar yadda aka gabatar a sama, tare da kara Rukhsah da 'Azeemah.

Some of the ‘Ulamaa have made them into only three types: The Sabab, Shart and Maani’. Others made them into four adding the Sihhah, Butlaan and Fasaad to the above three whilst others still have made it five types like that which is presented above with the inclusion of the Rukhsah and the ‘Azeemah.

Wannan ya faru ne saboda malaman fiqhu sun sabawa game da waɗannan nau'i biyu na ƙarshe: As-Sihhah, Butlaan da Fasaad, da Rukhsah da 'Azeemah. Wasu daga cikinsu sun ɗauki waɗannan a matsayin daga cikin nau'in Hukm At-Takleefiy, yayin da wasu suka ɗauke su daga cikin nau'in Hukm Al-Wad'iy. Abin da ya fi kusa da gaskiya shi ne cewa suna cikin Hukm Al-Wad'iy, domin suna bayyana wani Wasf (siffa) na Hukm At-Takleefiy, alhali kuma ba su cikin nau'o'insa biyar: Al-Waajib, Al-Mandoob, Al-Haraam, Al-Makrooh da Al-Mubaah. Don haka idan muka ce, misali, wata yarjejeniya tana Saheeh, Baatil ko Faasid, wannan yana bayyana Wasf ga Hukm At-Takleefiy ba kuma Hukm Takleefiy da kansa ba, domin Hukm At-Takleefiy ga yarjejeniyar na iya zama Waajib, Haraam, Mandoob ko wani abu banda haka.

That is because the Fuqahaa differed in respect to these last two types: The Sihhah, Butlaan and Fasaad, and the Rukhsah and ‘Azeemah. Some of them considered these to be from the category of the Hukm At-Takleefiy whilst others viewed them to be from the Hukm Al-Wad’iy category. The closest to what is correct is that they are from the Hukm Al-Wad’iy because they represent a Wasf (description) of the Hukm At-Takleefiy whilst they are not a type from amongst its five types: Al-Waajib, Al-Mandoob, Al-Haraam, Al-Makrooh and Al-Mubaah. So when we say, for instance, that such and such a contract is Saheeh, Baatil or Faasid it represents a description (Wasf) for the Hukm At-Takleefiy and not a Hukm Takleefiy itself because the Hukm At-Takleefiy for the contract could be Waajib, Haraam, Mandoob or other than that.

Haka kuma, idan muka bayyana Hukuncin a dangane da kasancewarsa Rukhsah ko 'Azeemah, wannan bayanin ba shi ne Hukm At-Takleefiy ba, watau wajibi, mustahabbi, haramci, makaruhi da kuma halascewa. Misali, Azumin Ramadan wajibi ne, amma kuma 'Azeemah ne, yayin da shan ruwa (karya azumi) da mara lafiya yake yi a cikin Ramadan mubah ne, kuma Rukhsah ne (izini). Saboda haka, bayanin Rukhsah ko 'Azeemah yana wakiltar bayanin Hukm At-Takleefiy, ba bayanin Shar'iy na aikin mutum da kansa ba.

Similarly, when we describe the Hukm in respect to it being a Rukhsah or an ‘Azeemah, this description is not the Hukm At-Takleefiy i.e. obligation, recommendation, prohibition, dislike or and permissibility. So for example, the Sawm (fasting) of Ramadhaan is Waajib (obligatory) but it is also an ‘Azeemah whilst the breaking of fast undertaken by the sick person in Ramadhaan is Mubaah and it is a Rukhsah (permission). Therefore, the description of the Rukhsah or ‘Azeemah represents a description of the Hukm At-Takleefiy and not a Shar’iy description for the action of the Insaan (person) (itself).