Al'adu na gida an karɓe su a matsayin tushen doka a wani yanki muddin ba su saɓa wa wani daga cikin ƙa'idodin shari'ar Musulunci ba; misali, al'adun aure na gida game da biyan sadaki. Sadaki (Mahr) bisa ga shari'ar Musulunci, dole ne a amince da shi a matsayin wani ɓangare na yarjejeniyar aure, amma babu ƙayyadadden lokacin biyansa. Al'adar Masarawa da sauran mutane ce cewa wani ɓangare nasa, wanda ake kira Muqaddam, dole ne a biya shi kafin bikin aure, yayin da sauran, wanda ake kira Mu'akhkhar, ana buƙatar biyansa ne kawai idan mutuwa ko saki ta faru, duk wanda ya fara faruwa.126 Wani misali na 'Urf kuma ana iya ganinsa a al'adun haya.
Local customs were accepted as a source of law in a given region as long as they did not contradict any of the principles of Islamic law; for example local marriage customs concerning dowry’ payment. The dowry (Mahr) according to Islamic law, must be agreed upon as part of the marriage contract but it has no set time to be paid. It is the custom of Egyptians as well as others that a portion of it called the Muqaddam must be paid before the marriage ceremony while the reminder called the Mu’akhkhar is only required to be paid in the case of death or divorce, according to whichever occurs first.126 Another example of ‘Urf can be seen in rental customs.
Shari'ar Musulunci ba ta bukatar a biya farashin kaya sai bayan an mika kayan da ake sayarwa gaba daya. Sai dai kuma, al'adar da aka amince da ita ita ce a biya kudin haya kafin a yi amfani da wurin da aka yi hayar ko kayan da aka yi hayar na tsawon lokacin da aka amince da shi.
Islamic law does not require the payment of a price until the thing being sold has been delivered completely. However, it is the accepted custom that rent is paid before the rented place or object has been used for the agreed time period.
Duk da cewa wannan tsari na tsarawa da rarrabawa ya kasance, a mafi yawan lokaci, ci gaba mai kyau; duk da haka, idan aka haɗa shi da salon rarrabuwar kai da ya yi ta yaɗuwa, sai ya ƙara faɗaɗa gibin da ke tsakanin Madhhabobi. Don haka, muna ganin cewa ƙananan bambance-bambance a sunayen da aka ba wa ka'ida guda ɗaya sun zama dalilin rikici da adawa. Misali, Madhhabin Maaliki ya ɗauki ka'idar Istihsaan ta Hanafiyya a matsayin wadda ba ta karɓuwa ba, amma ya yi amfani da wannan ka'ida guda ɗaya a ƙarƙashin sunan Masaalih Mursalah.
Although this process of organization and classification was, for the most part, positive development; nevertheless, when coupled with the prevailing trends toward factionalism, it served to further widen the gaps between the Madh-habs. Thus, we find slight variations in the terminology given to the same principle become sources of friction and opposition. For example, the Maalikee Madhhab considered the Hanafee principle of Istihsaan unacceptable yetapplied the same principle under the name Masaalih Mursalah.
Duk da cewa Madhhabin Shafi'i ya ki amincewa da waɗannan sharuɗɗan biyu, sai ya yi amfani da ƙa'ida makamanciyar wannan, yana kiranta da Istis-haab.
While the Shaafi’ee Madh-hab rejected both these terms and applied a similar principle calling it Istis-haab.