Ba'zi ulamolar hukmi taklifiyning turlaridan bo'lgan azimat va rukhsatni ularning iqtido' va takhyirga qaytishiga asoslanib ajratganlar. Chunki azimat iqtido' (qilish yoki tark etishga talab)ni ifodalaydi, shuning uchun (amal) vojib ham bo'lishi mumkin, haram ham bo'lishi mumkin. Rukhsat esa takhyirni (tanlov erkinligini) ifodalaydi. Bu fikr Qodiy al-Bayzoviy va Ibn as-Subkiyning fikridir.

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.

Boshqa ulamolar ularni Hukm al-Vad'iy toifalariga kiritdilar, chunki al-'Azeemah odamlarning odatiy holatini umumiy asliy hukmlarning davom etishi uchun sabab qilishni ifodalaydi, al-Rukhsah esa odamlarning favqulodda holatini hukmlarni yengillashtirish yoki osonlashtirish uchun sabab qilishni ifodalaydi. Bu holat sabab Hukm al-Vad'iyyah qatoridan bo'lib, at-Taklifiyyah qatoridan bo'lmagan hollarda nazarda tutiladi. Bu fikr ash-Shotibiy va Abu Hamid al-G'azzoliyning fikridir.

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.

Ushbu ikkinchi fikr kuchliroqdir, chunki ʼAzimah odamlarning odatdagi, oddiy holatidagi Hukmi taklifiy vasfini ifodalaydi, lekin haqiqiy Hukmi taklifiy – ya Haram, ya Vojib – ni ifodalamaydi. Rukhsah esa favqulodda holatdagi Hukmi taklifiy vasfini ifodalaydi, lekin haqiqiy Hukmi taklifiy – ya Tahrimdan keyingi Ibohat, ya Vojibdan keyingi Ibohat (ya'ni dastlab Haram bo'lgan narsaning ruxsat etilishi yoki dastlab Vojib bo'lgan narsaning ruxsat etilishi) – ni ifodalamaydi.

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" lug‘atda: biror ishga qat’iy qaror qilish yoki uni oxiriga yetkazishga ahd qilish, ya’ni unga ishonch va qat’iyat bilan intilish degan ma’noni anglatadi. Istilohiy ta’rifga ko‘ra:

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 — bu umumiy tarzda joriy etilgan hukmlar bo‘lib, bandalar (kishilar) ularga amal qilishga buyurilganlar, masalan, namozning farzligi yoki o‘lik hayvon go‘shtining haromligi kabi.

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 lug'aviy ma'noda: yengillik va qulaylik.

Ar-Rukhsah linguistically means: Ease and facility.

Istilohga ko'ra: Ruxsat — bu ‘Azimat hukmining bir udr (uzr) tufayli yengillashtirilgan shaklida qonunlashtirilgan ahkomdir. ‘Azimat hukmi o‘z kuchida qoladi, ammo bandalar ‘Azimat hukmiga amal qilishga majbur qilinmaydi.

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.

Misollar:

Examples:

Ramazon oyini tutish farzligi azimat hisoblanadi, kasal kishi uchun roziligini buzish esa ruxsatdir.

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

Wudu’da (tahorat olishda) a’zoni yuvish — azimat (asosiy hukm), jarohatlangan, yaralangan yoki singan a’zo ustidan mash qilish esa — rukhsat (yengillik) hisoblanadi.

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

Namozda qiyom qilish azimat hisoblanadi, qiyomga qodir bo‘lmaganda o‘tirib namoz o‘qish esa rukhsat hisoblanadi.

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

Murdor go'shtini yeyish (al-maytah) ta'qiqi azīmat hisoblanadi, zarurat tufayli majbur bo'lgan kishiga uni yeyishga ruxsat berilishi esa rukhsat hisoblanadi.

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.

Xamrni ichishning man etilishi azimat hisoblanadi, zarurat tufayli majbur bo'lgan kishiga uni ichishga ruxsat berilishi esa rukhsatdir.

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

Demak, "azimat" shunday hukmki, uning qonunchiligi umumiy bo‘lib, ba’zi mukallaflarni alohida ajratmaydi va boshqalarni e’tibordan chetda qoldirmaydi, hamda unga amal qilish yoki undan boshqa narsaga amal qilish o‘rtasida tanlov bermaydi, balki mukallafni faqat unga muvofiq harakat qilishga majbur qiladi.