Adireshin taklīf shi ne adireshin Mai shari'a dangane da tilastawa ko zaɓi, wato yana da alaƙa da buƙatar aikata wani aiki ko kaucewa daga wani aiki, ko kuma zaɓin tsakanin aikatawa da barin aikatawa. Idan adireshin yana da alaƙa da buƙata mai ƙarfi ta aikata wani aiki, to wannan aikin wājib [wajibi] ne ko fard, kuma su biyun ma'ana ɗaya suke da ita. Aikin wājib shi ne wanda duk wanda ya barshi da gangan kuma babu uzuri, to shi abin zargi ne a wajen shari'a. Ma'anar cewa mai barin aikin abin zargi ne a wajen shari'a ita ce: Littafin Allah, Sunnar Manzonsa ﷺ, ko Ijma'in Sahabbai sun nuna cewa idan mutum ya bar irin wannan aiki to ya yi kasawa kuma abin zargi ne. Ba a duba zargin mutane kan barin aiki ba. Abin da ake dubawa shi ne zargin wahayi. Babu bambanci, daga fuskar wajibci, tsakanin aikin da yake wajibi a kan kowane mutum da kansa [wajib al-'ayn] da wajibcin isa [wajib 'ala al-kifāyah].

The address of legal responsibility [taklīf] is the address of the legislator related to compulsion or choice, that is, it is related to the request to perform an action or to abstain from an action, or to the option of choosing between commission and omission. If the address is related to a decisive request to perform an action, that action is wājib [obligatory] or fard, the two being synonymous. The wājib action is that which the person who leaves it intentionally and absolutely is legally blameworthy. The meaning of the leaver being legally blameworthy is that the Book of Allah, the Sunnah of His Messenger (saw) or the Ijma’ al-Sahabah indicate that if a person leaves such an action he has acted deficiently and is blameworthy. There is no consideration given to the blame of the people on the omission of an action. Rather what is considered is the blame of the revelation. There is no difference, from the perspective of obligation, between the action which is individually obligatory [wajib al-‘ayn] and the obligation of sufficiency [wajib ‘ala al-kifāyah].

Idan kiran Mai-shari'a ya kasance yana da alaƙa da roƙo mara tilastawa na aikata wani aiki, to wannan aiki mandūb ne [abin so/mustahabbi]. A cikin ibādāt [ayyukan ibada], kalmar 'sunnah' ana amfani da ita ma'ana ɗaya. Aikin mandūb shi ne wanda aikata shi abin yabo ne a shari'a, yayin da barin sa ba abin zargi ba ne a shari'a. Ana kuma kiran sa nāfilah [nafila]. Idan kiran Mai-shari'a ya kasance yana da alaƙa da roƙo mai tilastawa na nisanta daga wani aiki, to wannan aiki harām [haramun] ne ko mahdhūr, kuma waɗannan kalmomi biyu ma'ana ɗaya suke. Aikin harām shi ne wanda aikata shi abin zargi ne a shari'a. Idan kiran Mai-shari'a ya kasance yana da alaƙa da roƙo mara tilastawa na nisanta daga wani aiki, to wannan aiki makrūh [abin ƙi/makaruhi] ne. Aikin makrūh shi ne wanda nisantar sa abin yabo ne a shari'a, yayin da aikata shi ba abin zargi ba ne a shari'a.

If the address of the legislator is related to a non-decisive request to perform an action then that action is mandūb [recommended]. In the ritual worships [‘ibādāt] the word ‘sunnah’ is also synonymously used. The mandūb action is that which the performance of is legally praiseworthy, whilst its non-performance is not legally blameworthy. It is also referred to as nafilah [supererogatory]. If the address of the legislator is related to a decisive request to abstain from an action then that action is harām [prohibited] or mahdhūr, the two being synonymous. The harām action is that which the performance of it legally blameworthy. If the address of the legislator is related to a non-decisive request to abstain from an action then that action is makrūh [reprehensible]. The makrūh action is that which the abstention of is legally praiseworthy, whilst its performance is not legally blameworthy.

Idan maganar mai shari'a ta kasance tana da alaƙa da bayar da zaɓi tsakanin aikata wani aiki ko barin sa, to wannan aiki halal ne [mubah]. Wannan yana faruwa ko a lokacin da aka bayar da zaɓin a fili a cikin nassi, ko kuma a lokacin da ake fahimtar sa daga sigar [seegah] umarni, kamar lokacin da umarnin aikatawa ya zo bayan hani kan abu guda amma a cikin yanayi ko halin daban-daban, koda kuwa umarnin aikatawa ya zo a sigar umarni.

If the address of the legislator is related to the granting of an option to either perform an action or abstain therefrom then that action is mubah [permissible]. This is in both the case that the option is given explicitly in the text or that it is understood from the text from the form [seegah] of the request, such as when a request to perform comes after a prohibition in the same matter but in two different contexts or situations, even if the request to perform comes in the imperative tense.

Hukunce-hukuncen shari'a da suka shafi adireshin alhakin shari'a an takaita su ga biyar din nan da ke sama (wājib, mandūb, mubāḥ, makrūh, harām).

The legal rulings related to the address of legal responsibility are restricted to the above five (wājib, mandūb, mubah, makruh, harām).