Al-'Urf na iya zama Saheeh, kuma yana iya zama Faasid, kuma al-'Urf wanda malaman Musulunci suka yi amfani da shi a matsayin Hujja (hujjar shari'a) shi ne al-'Urf As-Saheeh.

The ‘Urf can be Saheeh and it can be Faasid, and the ‘Urf that the ‘Ulamaa used as a Hujjah (legal proof) was the ‘Urf As-Saheeh.

ʿUrf Saheeh shine ʿurf da baya adawa da wani nassi daga nassosin Shari'a, kuma baya sa a rasa wata maslaha da aka yi la'akari da ita, ba kuma yana iya kaiwa ga wata mafsada (abu mai cutarwa ko lalacewa) ba. Misali shi ne yadda mutane suka saba da cewa wanda zai nemi aure yana bayar da kayan sawa ko wani abu makamancin haka a matsayin kyauta ga wadda yake neman aure, ba tare da hakan yana da wani tasiri a kan sadaki (Mahr) ba.

The ‘Urf As-Saheeh is the ‘Urf that does not oppose a text from the Shar’iyah texts and does not cause a considered Maslahah (interest) to be lost nor is it most likely to bring a Mafsadah (harmful or corrupt matter). This is like the people being accustomed to the one proposing offering items of clothing or something similar to the one he is proposing to, as a gift whilst having no impact in relation to the Mahr (dowry).

Wasu daga cikin malamai sun ɗauki 'Urf a matsayin wani Asl daga cikin Usulul Istinbaɗ wanda aka gina Ahkamin Shari'a a kansa, kuma a matsayin wata Hujja daga cikin Adillah Al-Ijmaaliyah (Hujjojin gabaɗaya) kamar Qiyaas da Ijma'i. Daga cikin maganganunsu game da 'Urf akwai faɗar: "Al-'Aadah Muhkimah" (Al'ada tana yanke hukunci ko ta hana a yi abu), da faɗar: "Al-Ma'roof 'Urfan Ka-l-Mashroot Shartan" (Abin da aka sani ta hanyar al'ada yana kamar abin da aka sanya a matsayin sharaɗi).

Some of the ‘Ulamaa considered the ‘Urf to represent an Asl from the Usool of Istinbaat upon which the Ahkaam Ash-Shar’iyah are built and as a Daleel from amongst the Adillah Al-Ijmaaliyah (Sources of evidence) like Qiyaas and Ijmaa’. From amongst their statements in respect to the ‘Urf is the saying: “Al-‘Aadah Muhkimah” (The custom resolves or overrides the matter) and the saying: “Al-Ma’roof ‘Urfan Ka-l-Mashroot Shartan” (The known by custom is like the stipulated matter by condition).

Daga cikin Adillah (hujjoji) da ke goyon bayan Hujjiyah (ingancin hujja) ta Al-‘Urf akwai wadannan:

From amongst the Adillah (evidences) supporting the Hujjiyah (proof validity) of Al-‘Urf are the following:

1 – Daga cikin Alƙur'ani, Maganar Allah Madaukakin Sarki:

1 – From the Qur’aan His Qawl Ta’Aalaa:

2 – Daga cikin Sunnah akwai Hadisin da aka danganta ga Manzon Allah ﷺ:

2 – From the Sunnah is the Hadeeth attributed to the Messenger of Allah (saw):

Wannan kuma yana cikin amincewar Manzon Allah (saw) ga wasu daga cikin al'adu (a'araaf) da suka shahara a tsakanin Larabawa kafin a aiko shi a matsayin Annabi. Misali, wannan ya kasance ga Al-Mudaarabah (yarjejeniyar haɗin kai a kasuwanci), inda aka ruwaito cewa Al-'Abbaas Ibn 'Abdul-Muttalib, a lokacin da yake bayar da kuɗi a Al-Mudaarabah, yakan sanya wa wanda zai yi aiki da kuɗin sharaɗin cewa kada ya ratsa teku, ya sauka kwari, ko ya sayi wani abu. Idan kuwa ya yi haka, to zai zama mai ɗaukar nauyin kuɗin. Wannan labari ya isa ga Manzon Allah ﷺ, sai ya ga abin yana da kyau (watau ya amince da shi). [Tabayyun Al-Haqaa'iq Vol 5 52-53]

This is in addition to the Messenger of Allah’s (saw) approval of some of the A’araaf (customs) that were well known to exist amongst the Arabs before his being sent as a Prophet. This is like Al-Mudaarabah in the case where it has been cited that Al-‘Abbaas Ibn ‘Abdul-Muttalib, when paying money in Al-Mudaarabah (contract of partnership), used to stipulate upon the worker that he would not cross by sea, descend a valley and to not buy anything. Then if he was to do that he would be assured. This reached the Messenger of Allah (saw) and he viewed it well (i.e. he (saw) approved of it). [Tabayyun Al-Haqaa’iq Vol 5 52-53].

Haka kuma yake kamar As-Salam (siyar da kaya gaba, wato ciniki da ake biya yanzu a kuma karɓi kaya daga baya). An karɓo daga Ibn ‘Abbaas (ra) cewa ya ce: "Annabi ﷺ ya zo Madina a lokacin da suke yin salam a kan 'ya'yan itace na shekara ɗaya da shekara biyu. Sai ya ce ﷺ:

It is also like As-Salam (forward selling) as it was related from Ibn ‘Abbaas (ra) that he said: “The Nabi (saw) came to Al-Madinah whilst they were practising forward selling in respect to the fruits for a year and two years. So he (saw) said:

3 – Al-‘Urf, a cewar waɗanda suka riƙe shi, yana komawa zuwa wata hujja ta shari'a da aka yi la'akari da ita (Mu'tabar), kamar Al-Ijmaa' da Al-Masaalih Al-Mursalah. Abin da ke cikin Al-‘Urf wanda ke komawa zuwa Al-Ijmaa' shi ne Al-Istisnaa' (neman wani ya kera wani abu a madadinka) da shiga wuraren wanka. An yi amfani da ‘Urf dangane da waɗannan biyu ba tare da wani ƙin yarda ba, don haka ya faru ta hanyar Ijmaa', kuma Al-Ijmaa' ana ɗaukarsa mai la'akari (Mu'tabar). 4 – Yadda Fuqahaa' suka yi amfani da ‘Urf a zamani da lokuta daban-daban, da kuma yadda suka yi la'akari da shi a cikin Ijtihaadaatinsu, yana nuna hujja a kan daidaiton la'akari da shi. Hakan ya faru ne domin amfani da shi nasu yana daidai da matsayin Ijmaa' As-Sukootiy, don haka yadda suka ɗauke shi a matsayin hujja ya tabbata ta hanyar Al-Ijmaa'.

3 – The ‘Urf, in the opinion of those who upheld it, returns to a considered (Mu’tabar) Daleel Shar’iy like the Ijmaa’ and the Masaalih Al-Mursalah. Included within the ‘Urf that returns back to the Ijmaa’ is the Istisnaa’ (asking someone to manufacture something on their behalf) and entering the baths. The practise of an ‘Urf took place in respect to both of these without any rebuke and so it has occurred by way of Ijmaa’ whilst Al-Ijmaa’ is considered (Mu’tabar). 4 – The Fuqahaa’s usage of the ‘Urf throughout different eras and times and their consideration of it within their Ijtihaadaat represents a Daleel for the correctness of its consideration. That is because their utilisation of it is equal to the level of the Ijmaa’ As-Sukootiy and as such their consideration of it as a Daleel is established (or proven) by Al-Ijmaa’.