Kwa sababu hiyo, maulamaa wa madhehebu ya Maalikiy na Hanafiy walisema: Jambo linalothibitishwa kwa ‘urfu sahihi na si ‘urfu fasidi, linathibitishwa kwa dalili ya Shari’ah.
For that reason, the ‘Ulamaa of the Maalikiy and Hanafiy Madh’habs said: The established (matter) by the Saheeh ‘Urf and not the Faasid is established by a Daleel Shar’iy.
Mfafanuzi (Shaarih) wa kitabu: ‘Al-Ashbaah Wa-n-Nazhaa’ir’ alisema: “Jambo lililothibitishwa kwa ‘Urf (desturi ya watu) linathibitishwa (linathibitika) kwa Daleel Shar’iy (ushahidi wa kisheria).
The Shaarih (explainer) of the book: ‘Al-Ashbaah Wa-n-Nazhaa’ir’ said: “The established (matter) by ‘Urf is established (proven) by a Daleel Shar’iy.
As-Sarkhasy (rh), ambaye ni wa Madhehebu ya Hanafi, alisema katika kitabu chake ‘Al-Mabsoot’: “Jambo lililothibitishwa kwa ‘Urf ni kama jambo lililothibitishwa kwa maandiko (An-Nass)”. Maana ya kauli yake hii inaonyesha kwamba jambo lililothibitishwa kwa ‘Urf linathibitishwa kwa dalili nyingine tofauti na maandiko (Nass).
As-Sarkhasy (rh), who is from the Hanafiy Madh’hab, said in ‘Al-Mabsoot’: “The established (matter) by the ‘Urf is like the established (matter) by text (An-Nass)”. The meaning of this statement of his indicates that the established matter by the ‘Urf is established by a Daleel that is other than the text (Nass).
Fuqahaa wa Hanafiyah wamekubaliana kuacha Qiyaas pale inapopingana na 'Urf, na wameliita hilo 'Istihsaan Al-'Urf'. Walisema kwamba 'Urf hufanya Takhsees ya 'Aamm (jumla ya kawaida) pale ambapo maandiko ya jumla ni Zhanniy (yenye dhana). Mfano wa kuacha ujumla katika maandiko ya Zhanniy kwa ajili ya 'Urf ni kwamba imepokewa kuwa Nabii ﷺ alikataza biashara iliyoambatana na Shart (sharti). Hata hivyo, licha ya hilo, wengi wa Hanafiyah na Maalikiyah waliruhusu kila Shart (sharti) ambalo 'Urf imelipa uzito, hata kama sharti hilo limeunganishwa na biashara yenyewe.
The Fuqahaa’ of the Hanafiyah have settled to leave the Qiyaas if it opposes the ‘Urf and they have called that ‘Istihsaan Al-‘Urf’. They said that the ‘Urf specifies (Takhsees) the ‘Aamm (general) if the general text was Zhanniy (indefinite). An example of leaving the generality in the Zhanniy text for the sake of the ‘Urf is that it was related that the Nabi (saw) forbade the sale that was accompanied by a Shart (condition). However, despite that, the majority of the Hanafiyah and Maalikiyah permitted every Shart (condition) that the ‘Urf has given consideration to and even if that condition was linked with the trade.
Pia Fuqahaa wametafuta hukumu kwa kutumia ‘Urf kuhusiana na al-Muwassa’ (pana/pa upana) na al-Mudayyaq (finyu). Kwa mfano, Ahnaaf walishikilia kwamba ikiwa mfanyabiashara anauza kitu sokoni kwa mtu mwingine, na pande mbili zinazoingia mkataba hazijaeleza wazi kama gharama ilete mbele au icheleweshwe, lakini ilijulikana kwa desturi kwamba muuzaji angechukua gharama inayojulikana kila Ijumaa, basi malipo yatafanywa kwa msingi huo bila haja ya maelezo zaidi, kulingana na ‘Urf (desturi).
Ash-Shaafi’iyah walishikilia kwamba ikiwa mtu aliapa kutokula mayai, hangevunja kiapo chake kama angekula mayai ya samaki, kwa sababu jina la ‘yai’ halitumiki kwao kulingana na ‘Urf.
The Fuqahaa have also sought judgement in the ‘Urf in respect to the the Muwassa’ (broad/wide) and the Mudayyaq (narrow). So the Ahnaaf, for example, held that if the trader sells something in the market to someone else and the two contracting parties have not expressed explicitly whether the cost is to be brought forward or delayed, whilst it was known by way of custom that the seller would take a known cost every Jumu’ah, then the payment will be made upon that basis without the need for elaboration, in accordance to the ‘Urf (custom). Ash-Shaafi’iyah held that if a person swore an oath not to eat eggs, he would not have broken his oath if he had eaten fish eggs because the name of ‘egg’ is not applied to them in accordance to the ‘Urf.
Ibn ul-Qayyim Al-Hanbaliy aliandika somo chini ya kichwa: “Kubadilika kwa Fatwa kulingana na mabadiliko ya ‘Urf” ndani ya kitabu chake ‘A’alaam Al-Muwaqqi’een’. Ndani yake alitaja mifano kadhaa ya kuzingatia ‘Urf (desturi), ikiwemo: “Kwamba ikiwa mtu angeapa kiapo cha kutopanda Daabbah (mnyama wa miguu minne) wakati ikijulikana kulingana na ‘Urf (desturi) ya nchi aliyotoka kwamba neno ‘Daabbah’ linamaanisha punda hasa, basi asingekuwa amevunja kiapo chake kwa kupanda farasi au ngamia.”
Ibn ul-Qayyim Al-Hanbaliy authored a subject under the title: “The changing of the Fatwaa in accordance to the change of the ‘Urf” within his book ‘A’alaam Al-Muwaqqi’een’. He mentioned within it a number of examples to show the ‘Urfi (customary) consideration which included amongst them: “That if a man was to swear an oath that he would not ride a Daabbah (four-legged animal) whilst it was known in accordance to the ‘Urf (custom) of that land which he was from that the word ‘Daabbah’ refers to the donkey specifically, then he would not have broken his oath by riding a horse or a camel”.
Na Ibn ‘Aabideen alisema katika kitabu chake ‘The spread of ‘Urf in respect to basing some of the Ahkaam upon the ‘Urf’: “Ikiwa ‘Urf unapingana na Daleel Ash-Shar’iy kwa kila mtazamo basi bila shaka hukataliwa, kama vile Ribaa au mwanamume anayevaa dhahabu. Ikiwa haupingani nayo kwa kila pembe katika hali ambayo Daleel imetajwa kwa ujumla, na ‘Urf kisha umepingana nayo katika baadhi ya vipengele vyake maalum (vinavyoangukia katika ujumla wake), basi ‘Urf huzingatiwa (Mu’tabar) ikiwa ulikuwa wa jumla na unabainisha ujumla wa Daleel”.
And Ibn ‘Aabideen said in his book ‘The spread of ‘Urf in respect to basing some of the Ahkaam upon the ‘Urf’: “If the ‘Urf goes against the Daleel Ash-Shar’iy from every perspective then it is undoubtedly rejected, like Ribaa or the man wearing gold. If it does not oppose it from every angle in the case where the Daleel has been mentioned generally and the ‘Urf has then opposed it in some of its individual elements (that fall under its generality), then the ‘Urf is Mu’tabar (considered) if it was general and specifies the generality of the Daleel”.
Al-‘Izz ud-Deen Abdis Salaam alitaja kwamba kuzingatia ‘Urf kunaonekana wazi katika masuala (Masaa’il) yanayoshughulikiwa na Fuqahaa, ikiwa ni ya kitendo (Fi’liy), yaani iwe ni ya jumla (‘Aamm) au ya mahususi (Khaass).
Al-‘Izz ud-Deen Abdis Salaam mentioned that the consideration of ‘Urf is apparent in the issues (Masaa’il) dealt with by the Fuqahaa if it was Fi’liy (action based) i.e. Whether they are ‘Aamm (general) or Khaass (specific).