Al-'Ulamaa’ waɗanda suka karɓi al-'Urf sun bayyana cewa: al-'Urf na iya zama Sahihi (daidai) kuma yana iya zama Fasidi (ɓatacce). Sahihi shi ne wanda ba ya sabawa Shari'a, yayin da Fasidi shi ne wanda ya sabawa Shari'a. Misalin Fasidi shi ne yadda wasu iyalai suka saba yin iyo tare a wuraren wanka inda maza da mata ke cakuɗe, ko mace ta fita daga gidanta ba tare da sutturar Shari'a ba, ko kuma maza da mata su yi rawa tare a da'ira guda a bukukuwan aure ko na Sallah. Al-'Urf As-Sahihi wanda ba ya sabawa Shari'a, wasu daga cikin 'Ulamaa sun ɗauke shi a matsayin dalili da Faqihi ko Mujtahidi ke amfani da shi wajen kaiwa ga hukunce-hukuncen (Ahkaam) wasu al'amuran da ba su da nassi a kansu. Saboda haka, a ra'ayinsu, yana wakiltar Masdar (tushe) daga cikin Masaadir (tushen) shari'a, kamar Al-Qiyaas da Al-Ijmaa'. Wasu daga cikinsu kuma sun ɗauke shi a matsayin dalili da ake amfani da shi wajen fahimtar manufar nassosin Shari'a, da kuma fahimtar kalmomin (Alfaazh) ƴan kwangila.

The ‘Ulamaa who adopted the ‘Urf stated: ‘The ‘Urf can be Saheeh (correct) and it can be Faasid (corrupted). The Saheeh is that which does not go against the Shar’a whilst the Faasid is that which goes against the Shar’a. The Faasid would be like some families being accustomed to swimming together in the swimming pools whilst the men and women are mixed or women leaving their houses without the Shar’iy dress or like men and women dancing together in a single circle at weddings or Eid celebrations. The ‘Urf As-Saheeh which is not contrary to the Shar’a has been considered by some of the ‘Ulamaa to be a Daleel that the Faqeeh or Mujtahid uses as a guide to arrive to the Ahkaam (rulings) of some of the realities which do not have a text for them. It therefore represents, in their opinion, a Masdar (source) from the Masaadir (sources) of legislation like Al-Qiyaas and Al-Ijmaa’. Some of them have considered it to be a Daleel that is used to guide to understanding the intent of the Shar’iyah texts and from the wordings (Alfaazh) of contracting parties.

Wasu daga cikinsu sun dogara da shi wajen takaita (Takhsees) ma'anar gamammen (‘Aamm) wasu daga cikin kalmomi (‘Ibaaraat), da ƙayyade (Taqyeed) ma'anoni marasa iyaka (Mutlaq), kuma su mai da shi hukunci ga wasu yanayi, na karɓar maganar ɗaya daga cikin masu jayayya idan babu hujjar shaida (Bayyinah) a wajen ɗayan.

Some of them have also relied upon it in order to specify (Takhsees) the ‘Aamm (generalness) of some of the worded expressions (‘Ibaaraat), to restrict (Taqyeed) the Mutlaq (unrestricted) expressions and to make it a Hukm for some of the situations to accept the statements of one of the disputing parties when the Bayyinah (testimonial evidence) is absent from one of them.