Taklifning amalga nisbatan sahihligi shartlaridan quyidagilar:

From among the conditions of the validity of the Takleef in respect to the action are:

1 – Mukallafga ma’lum (ma’ruf) bo‘lmagan narsa bilan taklif qilinishi to‘g‘ri emas. Shu sababli Qur’ondagi taklifлар mujmal (umumiy, batafsil bayon qilinmagan) holda kelgan deb topamiz, masalan, salot va zakot kabi. Ularni Allahning Elchisi ﷺ o‘zlarining aqvollari (so‘zlari) va af’ollari (amallari) orqali tushuntirib, aniq qilib berganlar va shu bilan ular haqidagi noma’lumlik pardasini olib tashaganlar (ya’ni ular ma’lum bo‘lishi uchun). Darhaqiqat, Allah subhanahu va taolo Elchisiga ﷺ Qur’ondagi mujmalni aniqlab, bayon qilishni buyurgan. Allah Ta’olo aytadi:

1 – That the action is Ma’roof (known) to the Mukallaf as the Takleef (being charged) with the Majhool (unknown) is not valid. For that reason, we find that the Takleefaat that came in the Qur’aan are Mujmalah (undetailed), like the Salaah and the Zakaah for example, which were then explained and made clear by the Messenger of Allah (saw) in his statements (Aqwaal) and actions (Af’aal) which took away the angle of ignorance in respect to them (i.e. so that they are known). Indeed, Allah (swt) commanded His Messenger (saw) to make clear and explain the Mujmal of the Qur’aan. Allah Ta’Aalaa said:

Shuningdek, Shoriy' (Qonun chiqaruvchi) mukallafdan o'zi bilmagan narsalar haqida ilm ahllaridan so'rashni talab qilgan. Alloh Taolo aytadi:

In addition, the Shaari’ (Legislator) has requested the Mukallaf to ask the people of knowledge in respect to that which they do not know. Allah Ta’Aalaa said:

Shu sababli, ulamolar — bu Alloh (SWT) bandalarning zimmasiga taklif amallari yuzasidan yuklagan narsalarni o‘rgangan kishilardir.

That is because the ‘Ulamaa are those who have studied that which Allah (swt) has placed upon the servants in terms of the actions of Takleef.

2 – Mukallafga yuklatilgan amalning uning qudratidan tashqarida bo‘lmasligi, Alloh (SWT) aytganidek: {Alloh hech bir jonga o‘z qudratidan ortig‘ini yuklamaydi}.

2 – That the action that has been charged to undertake is within the capability of the Mukallaf as Allah (swt) has said:

Alloh (SWT) bandalarini (al-'ibod) imkonsiz narsani bajarishga mukallaf qilmagan va ularni irodasi ostida bo'lmagan narsa bilan mukallaf qilmagan. Shu sababli ular hissiyot va qalb masalalarida, ya'ni irodalari ostida bo'lmagan narsalarda, mukallaf qilinmaydi va yuklanmaydi. Bu xuddi ma'lum bir narsani sevishga yoki boshqa bir narsadan nafratlanishga majbur qilinganga o'xshaydi. Aynan shu kontekstda Alloh elchisi ﷺning xotinlari o'rtasidagi taqsimot haqidagi hadisi keldi:

Allah (swt) has not charged the servants (Al-’Ibaad) to undertake the impossible and He did not charge them with that which does not fall under their will. As such, they are not charged or burdened in respect to the matters of the emotions and the heart which are not under the control of their will. This would be like being charged to love a specific matter or thing or to hate another thing. It was in this context that the Hadeeth of the Messenger of Allah (saw) in respect to his division between his wives came:

Demak, u har bir xotiniga nafaqa (xarajat) jihatidan va vaqt hamda kechalarni taqsimlash jihatidan haqqini berish qudratiga ega, ammo ularning har biriga teng darajada muhabbat qo‘yish qudratiga ega emas. Buning sababi shundaki, bu hislar masalasi bo‘lib, inson ularni to‘liq nazorat qilish imkoniyatiga ega emas.

So he possesses the ability to give each wife their right in respect to the Nafaqah (spending) and in respect to spending time and nights however he does not possess the ability to love each of them equally. That is because it is a matter of the emotions which are not within the person’s capability to completely control.

3 – Amalning Mukallafga yuklatilgan aniq shakli hokimiyat va buyurish vakolatiga ega bo‘lgan manbadan, ya’ni Allohdan (subhanahu va taolo) kelgan bo‘lishi. Bu amalning bajarilishi Allohning buyrug‘iga itoat va bo‘ysunish bo‘lishi hamda uni bajargan kishi savob olishi uchun shart. Masalan, namozning shartlari, rukunlari va shakllari Mukallaf Allohning talab qilganiga muvofiq bajarmagan bo‘lsa, qabul qilinmaydi va mas’uliyatni ado etmaydi. Shuning uchun asr namozini ataylab besh rak’at o‘qish yoki namoz paytida qo‘llarni orqada bir-biriga tutish joiz emas. Buning dalili Rasululloh ﷺ ning quyidagi so‘zlaridir:

3 – That the specification of the action that has been charged to undertake has come from a source that possesses the authority to command and issue the Takleef i.e. that it has come from Allah (swt). That is in order for the implementation to be an act of obedience and compliance to the command of Allah Ta’Aalaa and so that he attains Thawaab (reward) for undertaking it. So for example, the actions of the Salaah including the Shuroot, Arkaan and forms, are not counted (accepted) and do not release the fulfilment of the responsibility unless the Mukallaf undertakes them in accordance to what Allah (swt) has demanded. Consequently, it is not permissible for him to deliberately pray five Raka’aat for the ‘Asr prayer or for him to clasp his hands together behind his back during the Salaah and that is due to the speech of the Messenger of Allah (saw):