Anwani ya wajibu wa kisheria [taklīf] ni khitabu cha Mwekaji Sheria kinachohusiana na kulazimishwa au hiari, yaani, kinahusiana na amri ya kutekeleza kitendo au kujiepusha na kitendo, au na chaguo la kuchagua kati ya kutenda na kutotenda. Ikiwa khitabu kinahusiana na amri thabiti ya kutekeleza kitendo, kitendo hicho ni wājib [lazima] au fard, na maneno hayo mawili yana maana sawa. Kitendo cha wājib ni kile ambacho mtu anayekiacha kwa makusudi na kwa kikamilifu anastahili lawama za kisheria. Maana ya kwamba mwacha kitendo anastahili lawama za kisheria ni kwamba Kitabu cha Allah, Sunnah ya Mtume wake ﷺ, au Ijma' ya Masahaba vinaonyesha kwamba mtu akiacha kitendo kama hicho amefanya upungufu na anastahili lawama. Lawama za watu kwa kuacha kitendo hazizingatiwi. Badala yake, kinachozingatiwa ni lawama za wahyi. Hakuna tofauti, kwa mtazamo wa uwajibu, kati ya kitendo ambacho ni wajibu binafsi [wajib al-‘ayn] na wajibu wa kutosheleza [wajib ‘ala al-kifāyah].

The address of legal responsibility [taklīf] is the address of the legislator related to compulsion or choice, that is, it is related to the request to perform an action or to abstain from an action, or to the option of choosing between commission and omission. If the address is related to a decisive request to perform an action, that action is wājib [obligatory] or fard, the two being synonymous. The wājib action is that which the person who leaves it intentionally and absolutely is legally blameworthy. The meaning of the leaver being legally blameworthy is that the Book of Allah, the Sunnah of His Messenger (saw) or the Ijma’ al-Sahabah indicate that if a person leaves such an action he has acted deficiently and is blameworthy. There is no consideration given to the blame of the people on the omission of an action. Rather what is considered is the blame of the revelation. There is no difference, from the perspective of obligation, between the action which is individually obligatory [wajib al-‘ayn] and the obligation of sufficiency [wajib ‘ala al-kifāyah].

Ikiwa khitabu cha Mwenye Kutunga Sheria (Ash-Shaari') kinahusu ombi lisilo la lazima la kutekeleza tendo, basi tendo hilo ni mandūb [lililopendekezwa]. Katika ibada za kiibada [‘ibādāt], neno ‘sunnah’ pia hutumiwa kwa maana sawa. Tendo la mandūb ni lile ambalo kulitekeleza kunasifiwa kisheria, ilhali kutolitekeleza hakulaumiwi kisheria. Pia hujulikana kama nafilah [ya ziada]. Ikiwa khitabu cha Mwenye Kutunga Sheria kinahusu ombi thabiti la kujiepusha na tendo, basi tendo hilo ni harām [limekatazwa] au mahdhūr, maneno hayo mawili yakiwa na maana sawa. Tendo la harām ni lile ambalo kulitekeleza kunalaumiwa kisheria. Ikiwa khitabu cha Mwenye Kutunga Sheria kinahusu ombi lisilo la lazima la kujiepusha na tendo, basi tendo hilo ni makrūh [lenye kuchukiza]. Tendo la makrūh ni lile ambalo kujiepusha nalo kunasifiwa kisheria, ilhali kulitekeleza hakulaumiwi kisheria.

If the address of the legislator is related to a non-decisive request to perform an action then that action is mandūb [recommended]. In the ritual worships [‘ibādāt] the word ‘sunnah’ is also synonymously used. The mandūb action is that which the performance of is legally praiseworthy, whilst its non-performance is not legally blameworthy. It is also referred to as nafilah [supererogatory]. If the address of the legislator is related to a decisive request to abstain from an action then that action is harām [prohibited] or mahdhūr, the two being synonymous. The harām action is that which the performance of it legally blameworthy. If the address of the legislator is related to a non-decisive request to abstain from an action then that action is makrūh [reprehensible]. The makrūh action is that which the abstention of is legally praiseworthy, whilst its performance is not legally blameworthy.

Ikiwa kauli ya Mwenye kutunga sheria inahusiana na kutoa chaguo la kutekeleza kitendo au kukiacha, basi kitendo hicho ni mubah [inaruhusiwa]. Hili linatumika kwa hali zote mbili: iwe chaguo hilo limetolewa waziwazi katika maandishi, au limefahamika kutoka katika maandishi kupitia umbo [seegah] la amri, kama vile pale amri ya kutekeleza inapokuja baada ya katazo katika jambo hilo hilo lakini katika miktadha mawili tofauti au hali mbili tofauti, hata kama amri ya kutekeleza imekuja katika umbo la wakati wa amri.

If the address of the legislator is related to the granting of an option to either perform an action or abstain therefrom then that action is mubah [permissible]. This is in both the case that the option is given explicitly in the text or that it is understood from the text from the form [seegah] of the request, such as when a request to perform comes after a prohibition in the same matter but in two different contexts or situations, even if the request to perform comes in the imperative tense.

Hukumu za kisheria zinazohusiana na anwani ya wajibu wa kisheria zimewekewa mipaka katika aina tano zilizotajwa hapo juu (wājib, mandūb, mubah, makruh, harām).

The legal rulings related to the address of legal responsibility are restricted to the above five (wājib, mandūb, mubah, makruh, harām).