Hukm at-Taklifiy va uning besh turi — al-Vojib, al-Mandub, al-Haram, al-Makruh va al-Mubah — hamda Hukm al-Vad’iy va uning besh turi — as-Sabab, ash-Shart, al-Mani’, as-Sihhah, al-Butlon va al-Fasod — ni, shuningdek, ar-Rukhsa va al-Azimani tushuntirib bo‘lgach, ikkisi o‘rtasida farqlar borligini payqadik; ularning eng muhimlari quyidagilardir:

After having explained the Hukm At-Takleefiy and its five types which are Al-Waajib, Al-Mandoob, Al-Haraam, Al-Makrooh and Al-Mubaah, and after having explained the Hukm Al-Wad’iy and its five types which are As-Sabab, Ash-Shart, Al-Maani’, As-Sihhah, Al-Butlaan And Al-Fasaad, and Ar-Rukhsah and Al-‘Azeemah, after that, we have noticed that there are differences between the two; the most important of which are:

1 – Al-Hukm At-Takleefiy bevosita bandaning harakatiga taalluqli bo'ladi, shuning uchun Khitaab Ash-Shaari' (qonun chiqaruvchining murojaati) bir ish qilish talabiga, yoki ishdan tiyilish talabiga, yoki qilish va tark etish o'rtasida tanlov berishga qaratiladi.

1 – Al-Hukm At-Takleefiy is related to the action of the ‘Abd directly and so the Khitaab Ash-Shaari’ (address of the legislator) is directed towards the request to do an action or the request to leave an action, or to provide the choice between doing and leaving.

Hukm al-Wad’iy esa taklif hukmlariga tegishlidir, lekin mukallafning amaliga bevosita emas. Chunki Wad’iy hukmning xitobi (murojaati) biror ishni qilishga yoki qoldirishga buyruq yoki tanlash ixtiyorini bildirmaydi. Balki u taklif hukmining mavjudligi uchun sabab, uning shartlaridan biri, uning talabiga yoki bajarilishiga yoki ikkisiga to‘sqinlik qiluvchi maniʼ, yoki taklif hukmini sihhat, butlon va fasod jihatidan ta’riflash, yoki taklif hukmining oddiy holatda yoki favqulodda vaziyatda yuzaga kelish sababini bayon qilishni ifodalaydi. Fuqaholar bularni mos ravishda ʼazīma va rukhsa deb nomlaganlar.

As for the Hukm Al-Wad’iy, then it is related to the Ahkaam of At-Takleef and not the action of the Mukallaf directly. That is because the address of Al-Wad’i does not represent a request to do or a request to leave or a provision of choice between doing and leaving. Rather it is restricted to representing a Sabab for the presence of a Hukm At-Takleefiy, or a Shart from amongst its Shuroot (conditions), or a Maani’ from its request or from its performance or both, or it represents a description for the Hukm At-Takleefiy from the perspective of Sihhah, Butlaan and Fasaad, or an explanation for the occurrence of the Hukm At-Takleefiy in the ordinary case or situation or in an extraordinary situation which the Fuqahaa’ named the ‘Azeemah and Rukhsah respectively.

2 – Hukm at-taklifiy mukallafning qudrati doirasida bo‘ladi, shuning uchun u bajarishi yoki bajarmasligi mumkin, masalan namoz, savdo qilish, jihod va da’vatni yetkazish kabi amallarda. Chunki Alloh (SWT) odamlarga faqat ularning qila oladigan narsasinigina yuklaydi. Alloh (SWT) aytadi:

2 – The Hukm At-Takleefiy is within the capability of the Mukallaf and so it is possible for him to do it or not do it like the Salaah, conducting trade, Al-Jihaad and carrying the Da’wah amongst other acts. That is because Allah (swt) does not charge the people except with that which they are capable of undertaking. Allah (swt) said:

Hukm al-Wad’iy esa mukallafning qodir bo‘lgan doirasiga kirishi mumkin, ya’ni u amalni bajarishga qodir bo‘lgan joyda. Masalan, vudu’ namozning sahih bo‘lishi uchun shart (shart) bo‘lgani kabi, o‘g‘rilik o‘g‘rining qo‘lini kesish uchun sabab (sabab) bo‘ladi, qasddan yoki ataylab qotillik esa qarindoshdan meros olishga to‘siq (mani’) hisoblanadi.

As for the Hukm Al-Wad’iy, then it can fall within the capability of the Mukallaf where he is capable of doing it. This is like the Wudoo’ being a Shart for the validity of the Salaah, the theft being the Sabab for cutting the hand of the thief and the deliberate or intentional killing representing a Maani’ (preventer) for inheriting from the relative.

Hukm al-Wad’iy ham mukallafning qudratidan tashqarida bo‘lishi mumkin, ya’ni u buni amalga oshirishga qodir bo‘lmagan va uning vujudga kelishida hech qanday ishtiroki bo‘lmagan holatda. Masalan, quyoshning osmon o‘rtasidan og‘ishi (zavoli) zuhr namozining vujudga kelishi uchun sabab bo‘lishi kabi, Allohning quyidagi qavli asosida:

The Hukm Al-Wad’iy can also be beyond the capability of the Mukallaf in the case where he is incapable of doing it and has no input in bringing it about. That is like the Zawaal of the sun from the middle of the sky being the Sabab for the existence of the Zhohr prayer due to the Qawl of Allah Ta’Aalaa: