Baadhi ya Maulamaa walifanya 'Azeemah na Rukhsah kuwa sehemu ya aina za Hukm At-Takleefiy, kwa kuzirejeshea kwenye Al-Iqtidaa' na At-Takhyeer. Hiyo ni kwa sababu 'Azeemah inawakilisha Iqtidaa' (amri ya kufanya au kuacha), hivyo kitendo hicho kinaweza kuwa Waajib au kinaweza kuwa Haraam. Ama Rukhsah inawakilisha At-Takhyeer (hiari ya kuchagua). Hii ndiyo kauli ya Al-Qaadiy Al-Baydaawiy na Ibn As-Sibkiy.

Some of the ‘Ulamaa made the ‘Azeemah and the Rukhsah from among the types of the Hukm At-Takleefiy based upon them returning back to Al-Iqtidaa’ and At-Takhyeer. That is because the ‘Azeemah represents an Iqtidaa’ (request to do or leave) and so it (the action) could be Waajib or it could be Haraam. This is whilst the Rukhsah represents At-Takhyeer (choice). This is the opinion of Al-Qaadiy Al-Baydaawiy and Ibn As-Sibkiy.

Wanachuoni wengine waliziweka chini ya aina za Hukm Al-Wad'iy kwa sababu 'Azeemah ni usemi wa kufanya hali ya kawaida ya watu kuwa sababu (Sabab) ya kuendelea kwa hukumu za msingi za jumla (Al-Ahkaam Al-Asliyah Al-'Aammah), na kwa sababu Rukhsah inawakilisha kufanya hali ya kipekee ya watu kuwa sababu (Sabab) ya kupunguza au kurahisisha (hukumu). Hii ni katika hali ambapo Sabab (sababu) inatoka miongoni mwa Ahkaam Al-Wad'iyah na si At-Takleefiyah. Hii ndiyo maoni ya Ash-Shaatibiy na Abu Haamid Al-Ghazaaliy.

Other ‘Ulamaa classified them with the categories of the Hukm Al-Wad’iy because the ‘Azeemah is an expression of making the normal condition or situation of the people a cause (Sabab) for the continuation of the general original rulings (Al-Ahkaam Al-Asliyah Al-‘Aammah) and because the Rukhsah represents making the extraordinary situation of the people a cause (Sabab) for the lightening or easing (of the rulings). This is in the case where the Sabab (cause) is from amongst the Ahkaam Al-Wad’iyah and not At-Takleefiyah. This is the opinion of Ash-Shaatibiy and Abu Haamid Al-Ghazaaliy.

Maoni haya ya pili ni yenye nguvu zaidi kwa sababu ‘Azeemah inawakilisha Wasf (maelezo) ya Hukm At-Takleefiy katika hali ya kawaida au ya kawaida ya watu, lakini haiwakilishi Hukm At-Takleefiy halisi ambalo ni Haraam au Waajib. Na ni kwa sababu Rukhsah inawakilisha maelezo ya Hukm At-Takleefiy katika hali isiyo ya kawaida, lakini haiwakilishi Hukm At-Takleefiy halisi ambalo ni Ibaahah baada ya Tahreem au Ibaahah baada ya Wujoob (yaani, ruhusa baada ya awali kuwa Haraam au ruhusa baada ya awali kuwa Waajib).

This second opinion is the stronger because the ‘Azeemah represents a Wasf (description) of the Hukm At-Takleefiy in the normal or regular situation of the people whilst is does not represent the actual Hukm At-Takleefiy which is either Haraam or Waajib. And it is because the Rukhsah represents a description of the Hukm At-Takleefiy in the extraordinary situation whilst it does not represent the actual Hukm At-Takleefiy which is Ibaahah after Tahreem or Ibaahah after Wujoob (i.e. permissibility after originally being Haraam or permissibility after originally being Waajib).

Al-‘Azeemah kwa lugha maana yake ni: Kuwa na azma thabiti juu ya jambo fulani (au kuwa na dhamira ya kulimaliza), yaani kwamba mtu anaelekea kulifanya kwa uhakika na kwa nia thabiti. Kwa mujibu wa Istilahi (ufafanuzi wa kitaalamu):

Al-‘Azeemah linguistically means: Being resolved upon a certain matter (or determined to see it through) which means that he moves towards it in sure and determined manner. According to the Istilaah (terminological definition):

Al-‘Azeemah ni Hukmu ambazo zimewekwa kwa namna ya jumla, na waja wameamrishwa kutenda kwa mujibu wake, kama vile wajibu wa Swalah au uharamu wa Al-Maitah (mzoga).

Al-‘Azeemah are the Ahkaam that have been legislated in a general manner and the ‘Ibaad (servants/people) have been enjoined to act in accordance to them like the Wujoob of the Salaah or the Tahreem of Al-Maitah (carrion).

Ar-Rukhsah kilugha maana yake ni: Wepesi na urahisi.

Ar-Rukhsah linguistically means: Ease and facility.

Kwa mujibu wa istilahi: Rukhsa ni hukumu zilizowekwa kama kupunguza ‘Azeemah kutokana na ‘Udhr (sababu ya kudhuru au udhuru). Hukumu ya ‘Azeemah inabaki, lakini waja (watu) hawalazimishwi kutenda kwa mujibu wa hukumu ya ‘Azeemah.

In accordance to the Istilaah: The Rukhsah represents the Ahkaam that have been legislated as a lightening of the ‘Azeemah due to an ‘Udhr (excuse). The Hukm of the ‘Azeemah remains whilst the ‘Ibaad (servants/people) are not compelled to act in accordance to the Hukm of the ‘Azeemah.

Mifano:

Examples:

Wajibu wa kufunga mwezi wa Ramadhani ni 'Azeemah, ilhali kuvunja funga kwa mgonjwa ni Rukhsah.

The obligation to fast the month of Ramadhaan is an ‘Azeemah whilst breaking the fast by the sick person is a Rukhsah.

Kuosha kiungo (sehemu ya mwili) katika Wudhuu' ni 'Azeemah, ilhali kupangusa juu ya kiungo kilichojeruhiwa, kilichoumia au kilichovunjika ni Rukhsah.

Washing the body part (limb) in the Wudoo’ is an ‘Azeemah whilst wiping over the injured, wounded or broken limb represents a Rukhsah.

Kusimama katika sala ni 'Azeemah (hukumu ya msingi), ilhali kukaa pale asipoweza kusimama ni Rukhsah (wepesi wa ruhusa).

Standing in the prayer is an ‘Azeemah whilst sitting when incapable of standing represents a Rukhsah.

Katazo ya kula nyama ya mzoga (Al-Maitah) ni 'Azeemah, wakati ruhusa kwa mtu anayelazimika kwa dharura kuila ni Rukhsah.

The prohibition of eating carrion (Al-Maitah) is an ‘Azeemah whilst the permission for the one compelled out of necessity to eat it represents a Rukhsah.

Katazo ya kunywa khamr ni 'Azeemah, ilhali ruhusa kwa mtu aliyelazimishwa kwa dharura kuinywa ni Rukhsah.

The prohibition to drink Khamr is an ‘Azeemah whilst the permission for the one compelled out of necessity to drink it is a Rukhsah.

Kwa hiyo, 'Azeemah ni hukumu ambayo sheria yake ni ya jumla, haibainishi baadhi ya Mukallafeen huku ikiwaacha wengine, wala haitoi uchaguzi wa kutenda kwa mujibu wake na kutenda kwa jambo jingine tofauti nayo, bali humlazimisha Mukallaf kufanya kazi kwa mujibu wake pekee.