Adireshin mai shari'a yana bayyana hukunce-hukuncen wajibi da zaɓi, na ayyukan da suke wanzuwa a zahiri. Wannan adireshi kuma yana tanadar wa waɗannan hukunce-hukuncen abin da suke buƙata don cikarsu [tahaqquq] ko kammalawarsu [ikmāl]. Wato, an tanadar musu abin da hukmi shar'i ke buƙata. Don haka adireshin Ash-Shaari' ya ƙunshi duka umarni na wajibta [iqtidā'] da zaɓi [takhyīr], da kuma abin da umarnin wajibta da zaɓin ke buƙata. Na ƙarshen kuwa ana yinsa ta hanyar mayar da wani abu dalili [sabab], sharaɗi [shart], mai hana [māni'], ingantacce [sahīh], ɓatacce [bātil], mara inganci [fāsid], ƙa'ida ta asali [azīmah], ko sassauci [rukhsah]. Haka kuma, kamar yadda adireshin taklīf ya ƙunshi hukunce-hukuncen da suka shafi ayyukan mutum, haka ma adireshin bayani [wad'] ya ƙunshi hukunce-hukuncen da suka shafi waɗannan hukunce-hukuncen da abubuwan da ke da alaƙa da su.

The legislator’s address clarifies the rulings, of obligation and choice, of the actions which exist in reality. This address also enacts for these rulings that which they require for their fulfillment [tahaqquq] or their completion [ikmāl]. That is, they are enacted for that which the hukm shar’i requires. Thus the address of the legislator comprises of both the compulsion [iqtidā’] and choice [takhyīr], as well as that which the compulsion and choice require. The latter is by the making of a thing the a cause [sabab], a condition [shart], a preventative factor [māni’], valid [sahīh], invalid [bātil], void [fāsid], an original rule [azimah] or a concession [rukhsah]. Further, as the address of compulsion of choice (the address of taklīf) comprises of rules which deal with the actions of man, so too does the address of declaration comprise of rules which deal with these rules and what is related to them.

Saboda haka, khitābin takurawa da na zaɓi hukunce-hukunce ne na ayyukan mutum, kuma khitābin bayyanawa hukunce-hukunce ne na waɗancan hukunce-hukuncen, yana ba su siffofi na musamman. Kasancewarsu haka, duk da haka, ba ya sa ba su da alaƙa da ayyukan mutum, domin abin da yake da alaƙa da abin da yake da alaƙa da wani abu, shi ma yana da alaƙa da wannan abu. Misali, tsananin larura [idtirār] ita ce sabab ga halaccin cin mushe, tsoron fitina ita ce sabab ga halaccin auren bayin mata, rashin riƙe fitsari da najasa ita ce sabab ga wajabcin yin alwala saboda sallah idan an bar wajabcin yin alwala a kan najasa (har ta kai alwala ɗaya ta isa ga kowace sallah, ko da mutum ya yi najasa a cikin sallah), zawāl na rana ko faɗuwarta, ko fitowar alfijir ita ce sabab ga wajabcin sallolin, da makamantansu. Dukkan waɗannan khitābi ne daga mai shari'a masu alaƙa da hukunci, kamar halaccin cin mushe, halaccin auren bayin mata, wajabcin yin alwala a kan najasa saboda sallah ta bar wajabci, da wajabcin kasancewar sallah. Don haka sabab tana daga khitābin al-wad'.

Hence the address of compulsion and choice are rulings for the actions of man, and the address of declaration are rulings for those rulings, giving them specific attributes. Their being such however does not make them unrelated to the actions of man, because that which is related to that which is related to a thing is also related to that thing. Thus dire necessity [idtirār] is the sabab for the permissibility of consuming carrion, the fear of afflication is the sabab for the permissibility of marrying the slave women, incontinence is the sabab for the obligation of making wudu upon excrement for prayer being dropped (such that one wudu suffices for every salat even if one excretes during the salat), the zawāl of the sun or it setting, or the rise of dawn is the sabab for the obligation of prayers, and the like - all of these are an address from the legislator related to the hukm, such as the permissibility of consuming carrion, the permissibility of marrying the slave women, the obligation of doing wudu upon excrement for the salat being dropped, and the obligation of the presence of the salat. Thus the sabab is from the khitāb al-wad’.

Kasancewar hawl sharadi ne a cikin sababin wajabcin zakka, balaga kuma sharadi ne ga dauran nauyin shari'a baki ɗaya, aikan manzanni kuma sharadi ne ga lada da azaba, ikon bayar da alheri kuma sharadi ne ga ingantacciyar ciniki, hankali mai kyau [rushd] kuma sharadi ne ga mayar da dukiyar maraya gare shi, dukkansu misalai ne na kiran Mai shari'a dangane da hukunci, don haka sharadi yana cikin khitab al-wad'.

The hawl being a shart in the sabab of the obligation of zakat, physical maturity [bulūgh] being a shart for legal responsibility across the board, the sending of messengers being a condition for reward and punishment, ability to deliver the good being a condition for a valid trade, and the sound perception [rushd] being a condition for returning the wealth of the orphan to him are all examples of the address of the legislator related to the hukm, and hence the shart is from the khitab al-wad’.

Haila ta zama mani’ ga jima’i, tawafin Ka’aba, wajabcin sallolin farilla, da aikin azumi, da kuma tabin hankali wanda ke zama mani’ daga yin ibadodi da 'yancin sarrafa dukiya, da makamantansu, duk misalai ne na khitabin Mai shari’a wanda ya shafi hukunci, saboda haka mani’ na daga khitab al-wad’.

Menstruation being a mani’ for sexual intercourse, tawāf of the ka’bah, the obligation of the prayers, and the performance of fasting, and the insanity being a mani’ from performing the ibādāt and freedom of disposal, and the like, are all examples of the address of the legislator related to the hukm, and hence the mani’ is from the khitab al wad’.

Mai rashin lafiya wanda ba ya iya tsayuwa a salla aka halatta masa ya yi salla yana zaune, matafiyi yana da sauƙin rashin azumi, da kuma wanda aka tilasta da barazanar kisa yana da izinin furta kafirci, duk misalai ne na khitab na Ash-Shaari' da ya shafi hukunci, saboda haka rukhsah tana fitowa daga khitab al-wad'.

The sick person who is unable to stand in prayer being allowed to pray sitting, the traveller having the concession to not fast, and the person coerced with the threat of death having the concession to utter kufr are examples of the address of the legislator related to the hukm, and hence the rukhsah is from the khitab al-wad’.

A cikin waɗannan hudu (sabab, sharadi, mani’, rukhsah) babu shakka cewa umarnin mai shari’a ya zo ne da hukunci da kuma abin da ya shafi wannan hukunci. Amma game da abin da ya zo na hukunce-hukunce a matsayin dokar gaba ɗaya, wadda ke tilasta bayi su yi aiki da ita, kamar sallah, azumi da jihadi, kamar yadda suke a asalin ma’anarsu, to khitab al-wad’ a cikin wannan hukunci shi ne siffarsu ta kasancewa dokar gaba ɗaya, da kuma bayi da ake tilasta musu su kiyaye su. Wannan dokar gaba ɗaya da tilastawarta ta asali ita ce abin da ake kira azīmah. Saboda haka azīmah tana daga cikin hukunce-hukuncen wad’i, kuma tare da rukhsah ana ɗaukar su rukuni ɗaya, domin azā’im su ne hukunce-hukuncen asali waɗanda rukhsah reshe ne daga gare su. Don haka dukkansu, a matsayin rukuni ɗaya, suna daga cikin khitab al-wad’.

In these four (sabab, shart, mani’, rukhsah) there is no ambiguity in that the address of the legislator has come with a hukm and with matter relation to that hukm. As for what came of the rulings as a general legislation, compelling the servants to act by it, such as the salat, sawm and jihad, as they are in their most basic essence, then the khitab al wad’ in this ruling is their attribute of being general legislation, and of the servants being compelled to observe them. This general legislation and its original compulsion is what is referred to as the azīmah. Hence the azimah is from the wad’i rulings, and together with the rukhsah is considered one category, because the azā’im are the original rulings from which the concession branch. Hence both, as one category, are from the khitab al-wad’.

Dangane da abin da ya shafi tasirin ayyuka a wannan duniya, kiran magana na shari'a (khitāb) yana bayyana cikin waɗannan tasirin. Misali, muna cewa salla tana da inganci [sahīh] idan an cika dukkan rukunanta, cewa ciniki yana da inganci idan an cika dukkan sharuddansa, cewa haɗin gwiwa yana da inganci idan an cika dukkan sharuddansa na shari'a. Wannan bayanin hukunci ne ta fuskar aiwatarwarsa, ba ta fuskar shari'antawarsa ba, kuma Ash-Shaari' ne ya kafa waɗannan siffofi. Haka kuma idan ciniki bai ƙunshi tayin ba, ko salla bai ƙunshi ruku'u ba, ko haɗin gwiwa bai ƙunshi karɓa ba, to zai zama bāṭil (marar inganci). Kasancewarsa marar inganci siffa ce ta hukunci ta fuskar aiwatarwarsa, ba ta fuskar shari'antawarsa ba, duk da haka Ash-Shaari' ne ya kafa wannan siffa kuma ya ɗauke shi marar inganci. Don haka inganci [sihhah] da rashin inganci [butlān] rukuni ɗaya ne, domin kiran Ash-Shaari' a cikinsu yana da alaƙa da hukunci guda ɗaya, ko dai inganci ko rashin inganci, kuma domin inganci shi ne asali, rashin inganci kuma yana dogara ga ƙa'idojin inganci.

As for what is related to the effects of acts in this world, the declaratory address appears in these effects. For example we say that the salat is valid [sahīh] if all its arkān are fulfilled, that trade is valid is all its conditions are met, that the partnership is valid if all its legal conditions are met. This is a description of the ruling in terms of its performance, not its legislation, and it is the Legislator who has established these descriptions. Similarly if the trade does not include the offer, or the salat does not include the rukū’, or the partnership does not include the acceptance, it will then be invalid [bātil]. Its being invalid is a description of the ruling in terms of its performance, not its legislation, yet it is the Legislator who established the description and considered it invalid. Thus the validity [sihhah] and invalidity [butlān] are one category, because the address of the legislator in them is relation to one hukm, either valid or invalid, and because the validity is the orgin and the invalidity depends on the rules of validity.

Ƙa'idar wannan magana ita ce: wannan shi ne hukuncin da ake kira khitāb al-wad' (ƙayyadaddun khitābi), kuma yana da alaƙa da wani al'amari da hukunci ya buƙata, kuma yana kasu kashi biyar: sabab, shart, mani', sihhah, butlān da fasad, da kuma azā'im da rukhas.

This is the declaratory law [khitāb al-wad’] and it is related to a matter required by the ruling, and is of five categories: the sabab, the shart, the mani’, the sihhah, butlān and fasad, and the azā’im and rukhas.