Baada ya kueleza Hukm At-Takleefiy na aina zake tano, ambazo ni Al-Waajib, Al-Mandoob, Al-Haraam, Al-Makrooh na Al-Mubaah, na baada ya kueleza Hukm Al-Wad'iy na aina zake tano, ambazo ni As-Sabab, Ash-Shart, Al-Maani', As-Sihhah, Al-Butlaan na Al-Fasaad, pamoja na Ar-Rukhsah na Al-'Azeemah, baada ya hayo tumeona kuwa kuna tofauti kati ya hizo mbili; muhimu zaidi kati yake ni:

After having explained the Hukm At-Takleefiy and its five types which are Al-Waajib, Al-Mandoob, Al-Haraam, Al-Makrooh and Al-Mubaah, and after having explained the Hukm Al-Wad’iy and its five types which are As-Sabab, Ash-Shart, Al-Maani’, As-Sihhah, Al-Butlaan And Al-Fasaad, and Ar-Rukhsah and Al-‘Azeemah, after that, we have noticed that there are differences between the two; the most important of which are:

1 – Al-Hukm At-Takleefiy kinahusiana moja kwa moja na kitendo cha mja, hivyo Khitaab Ash-Shaari' (hotuba ya Mwenye kutunga sheria) huelekezwa kwenye amri ya kutenda kitendo, au amri ya kuacha kitendo, au kutoa uchaguzi kati ya kutenda na kuacha.

1 – Al-Hukm At-Takleefiy is related to the action of the ‘Abd directly and so the Khitaab Ash-Shaari’ (address of the legislator) is directed towards the request to do an action or the request to leave an action, or to provide the choice between doing and leaving.

Kuhusu Hukm Al-Wad’iy, basi linahusiana na Ahkaam za At-Takleef na si kitendo cha Mukallaf moja kwa moja. Hii ni kwa sababu khitabu cha Al-Wad’i hakiwakilishi ombi la kufanya wala ombi la kuacha, wala kutoa uchaguzi kati ya kufanya na kuacha. Badala yake, kinajizuia kuwakilisha Sababu ya kuwepo kwa Hukm At-Takleefiy, au Sharti miongoni mwa Masharti yake, au Maani' kutoka katika ombi lake au kutoka katika utekelezaji wake, au vyote viwili, au kinawakilisha maelezo ya Hukm At-Takleefiy kwa mtazamo wa Sihhah, Butlaan na Fasaad, au maelezo ya kutokea kwa Hukm At-Takleefiy katika hali ya kawaida au katika hali isiyo ya kawaida, ambazo Mafaqihi waliziita 'Azeemah na Rukhsah mtawalia.

As for the Hukm Al-Wad’iy, then it is related to the Ahkaam of At-Takleef and not the action of the Mukallaf directly. That is because the address of Al-Wad’i does not represent a request to do or a request to leave or a provision of choice between doing and leaving. Rather it is restricted to representing a Sabab for the presence of a Hukm At-Takleefiy, or a Shart from amongst its Shuroot (conditions), or a Maani’ from its request or from its performance or both, or it represents a description for the Hukm At-Takleefiy from the perspective of Sihhah, Butlaan and Fasaad, or an explanation for the occurrence of the Hukm At-Takleefiy in the ordinary case or situation or in an extraordinary situation which the Fuqahaa’ named the ‘Azeemah and Rukhsah respectively.

2 – Hukm At-Takleefiy inawezekana kwa Mukallaf, hivyo inawezekana kwake kuitekeleza au kutoitekeleza, kama vile Swalah, kufanya biashara, Al-Jihaad, na kubeba Da'wah miongoni mwa vitendo vingine. Hiyo ni kwa sababu Allah (SWT) hawatwishi watu isipokuwa yale wanayoweza kuyatekeleza. Allah (SWT) amesema:

2 – The Hukm At-Takleefiy is within the capability of the Mukallaf and so it is possible for him to do it or not do it like the Salaah, conducting trade, Al-Jihaad and carrying the Da’wah amongst other acts. That is because Allah (swt) does not charge the people except with that which they are capable of undertaking. Allah (swt) said:

Kuhusu Hukm Al-Wad'iy, linaweza kuingia ndani ya uwezo wa Mukallaf pale anapoweza kulitekeleza. Mfano wake ni wudhuu kuwa Sharti la kusihi kwa Swalah, wizi kuwa Sababu ya kukatwa mkono wa mwizi, na mauaji ya makusudi au ya kukusudia kuwa Maani' (kizuizi) cha kurithi kutoka kwa jamaa.

As for the Hukm Al-Wad’iy, then it can fall within the capability of the Mukallaf where he is capable of doing it. This is like the Wudoo’ being a Shart for the validity of the Salaah, the theft being the Sabab for cutting the hand of the thief and the deliberate or intentional killing representing a Maani’ (preventer) for inheriting from the relative.

Hukm Al-Wad'iy pia inaweza kuwa nje ya uwezo wa Mukallaf pale asipoweza kuifanya na hana mchango wowote katika kuifanikisha. Mfano wa hilo ni kuzama kwa jua kutoka katikati ya anga kuwa Sababu ya kuwepo kwa Sala ya Dhuhr, kutokana na kauli ya Allah Ta'Aalaa:

The Hukm Al-Wad’iy can also be beyond the capability of the Mukallaf in the case where he is incapable of doing it and has no input in bringing it about. That is like the Zawaal of the sun from the middle of the sky being the Sabab for the existence of the Zhohr prayer due to the Qawl of Allah Ta’Aalaa: