Wanazuoni wamewasilisha ushahidi kuhusu umuhimu wa Al-'Urf (desturi ya jamii), nao wameuchukulia kuwa ni Shar'i (halali kisheria), kwa kutegemea maoni ya wanazuoni waliotangulia, akiwemo:

The ‘Ulamaa have presented evidence in respect to the importance of Al-‘Urf and they considered it to be Shar’an (legitimate) based upon the views of the previous ‘Ulamaa including:

1 – Imamu Maalik, ambaye alijenga (au kuegemeza) hukumu zake nyingi juu ya matendo ya watu wa Madina, yaani juu ya desturi za watu wa Ahl-ul-Madinah na ‘Urf yao.

1 – Al-Imaam Maalik who built (or based) a lot of his Ahkaam upon the actions of the people of Al-Madinah i.e. upon the customs of Ahl-ul-Madinah and their ‘Urf.

2 – Abu Haneefah na wanafunzi wake (wafuasi wake) walitofautiana kuhusu baadhi ya Ahkaam Ash-Shar'iyah kutokana na tofauti katika A'araaf (desturi).

2 – Abu Haneefah and his students (followers) differed in respect to some of the Ahkaam Ash-Shar’iyah based upon the difference in their A’araaf (customs).

3 – Imamu Ash-Shaafi’iy alibadilisha baadhi ya hukumu za Kisharia baada ya kwenda Misri, hukumu ambazo alikuwa ameshikilia alipokuwa Baghdad. Imebishaniwa kwamba hilo lilitokana na tofauti za ‘Urf (desturi) kati ya sehemu hizo mbili, na ndiyo sababu ana Madh-hab mbili, ya zamani na ya mpya.

3 – Al-Imaam Ash-Shaafi’iy changed some Ahkaam after going to Egypt which he had previously held whilst he was in Baghdad. That has been argued to be due to the differences in ‘Urf between the two places and it is for this reason that he has two Madh’habs, the old and the new.

4 – Ibn ‘Aabiden aliandika makala kuhusu Al-‘Urf na akasema ndani yake: “Ma’roof ‘Urfan (kinachojulikana kwa desturi) ni kama Mashroot Shartan (kilichowekwa kwa sharti), na Thaabit (kilichothibitika/kilichoimarika) kwa ‘Urf ni kama kilichothibitishwa (Thaabit) kwa Nass (maandishi ya dalili)”.

4 – Ibn ‘Aabiden authored a paper about Al-‘Urf and said in it: “The Ma’roof ‘Urfan (the known by custom) is like the Mashroot Shartan (the stipulated by condition) and the Thaabit (established/proven/consistent) by the ‘Urf is like the established (Thaabit) by the Nass (text)”.

'Urf kwa uhalisia wake hutokana na mawazo yanayotawala ndani ya jamii, na kutokana na mifumo na sheria zinazoshughulikia mahusiano ya jamii. Kwa hiyo, mawazo hayo na mifumo hiyo vimekuwa desturi na vipimo (vigezo) kwa watu, iwe wanajua chanzo chake cha asili au hawakijui.

The ‘Urf in its true reality results from the thoughts that are prevailing within the society and from the systems and laws that treat the relationships of the society. As such these thoughts and those systems have become customs and measures (criteria) for the people whether they are aware of their original source or are unaware of it.

Kwa hiyo, 'Urf miongoni mwa Waislamu, kwa mfano, hutokana na mawazo ya Kiislamu ambayo jamii imeyakubali na ambayo watu wamekuwa wakiyatumia kama marejeo ya kuhukumia kwa karne nyingi. Hii ni kama desturi zilizopo kuhusu sherehe, huzuni na Eid. Hiyo ni kwa sababu desturi nyingi kati ya hizi zimejengwa juu ya dalili kutoka katika matini za Shari'a ya Kiislamu.

Therefore, the ‘Urf, for example, amongst the Muslims, results from the Islamic thoughts that the society has adopted and which the people have sought to go to judgment to for many centuries. This is like the prevailing customs in respect to celebrations, grief and the Eids. That is because most of these customs are based upon a text from the texts of the Islamic Shar’a.

Sababu ya mabadiliko ya baadhi ya desturi hizi inarudi kwenye kutokuwepo kwa hukumu ya Kiislamu katika maisha ya watu, na kuingizwa kwa baadhi ya fikra za kuchukua nafasi yake, kama zile zinazohusishwa na fikra za kibepari na za kikomunisti.

The reason for the alteration and changing of some of these customs goes back to the absence of the Islamic ruling within the life of the people and the insertion of some thoughts to replace them like those attached to the capitalist and communist thoughts.