Shar'iy matnlarni ahkomga yo'naltiruvchi tahlil orqali usul olimlari shunga kelishdilar: Hukm ash-shar'iy at-taklifiy — bu Shori' (qonun chiqaruvchi) ning bandalarning amallariga oid xitobidir, u iqtido' yoki takhyir shaklida, ya'ni talab (at-talab) shaklida yoki tanlov berish shaklida bo'ladi. Bu xitob besh turdagi ahkomdan iborat bo'lib, ular quyidagilardir:

Through an examination of the Shar’iyah texts guiding to the Ahkaam, the scholars of Usool found that the Hukm Ash-Shar’iy At-Takleefiy is the Khitaab Ash-Shaar’i (address of the Legislator) related to the Af’aal (actions) of the ‘Ibaad (servants/people) in the form of Iqtidaa’ or Takhyeer i.e. in the form of a request (At-Talab) or the form of providing a choice. This address consists of five types of Ahkaam and they are:

Al-Fard (Al-Waajib), Al-Mandoob, Al-Mubaah, Al-Haraam va Al-Makrooh.

Al-Fard (Al-Waajib), Al-Mandoob, Al-Mubaah, Al-Haraam and Al-Makrooh.

Bu turlarning har birining lingvistik va shar'iy shakllari bor, ular turlarni ko'rsatadi, va bu shakllarni uch turga yoki toifaga bo'lish mumkin:

Each of these types has linguistic and Shar’iy forms that indicate them and it is possible to divide these forms into three types or categories:

Mubah (ixtiyoriy, ruxsat etilgan ish) ni ko'rsatuvchi shakllar.

The forms that are indicative of the Mubaah (permissible action of choice).

Amr (buyruq) ma'nosini bildiruvchi shakllar.

The forms that are indicative of the Amr (command).

Nahiy (taqiqlash) ma'nosini ifodalovchi shakllar.

The forms which are indicative of the Nahi (forbiddance).

Mubah — bu Shoriy (Shoriy') tomonidan bajarish yoki tark etish o‘rtasida tanlov berilgan ishdir. Bunga dalolat qiladigan shakllar quyidagilardir:

The Mubaah is that which the Shaari’ has provided the choice between doing the action or leaving it. Forms indicative of this include the following:

1 – Ibohat (ruxsat berilganlik) buyruq shaklidan ham tushunilishi mumkin, masalan, Uning Qavli (SWT):

1 – The Ibaahah (permissibility) can be understood from the command form like in His Qawl (swt):

2 – Ibaaha (ruxsat etilganlik) bu so'zning shakllari ichida topiladi, ya'ni halol (Halaal) so'zining shakllarida. Bu Allohning Ta'olo quyidagi qavli kabidir:

2 – The Ibaahah (permissibility) can be found within the form: i.e. forms of the word Halaal). This is like the Qawl of Allah Ta’Aalaa:

3 – Ibohaning (ruxsat berilganlik) shakllaridan biri — ish qiluvchidan gunohni rad etuvchi matn yoki Al-Haraj (qiyinchilik/muammo) yoki Al-Junaah (ayb) ni rad etuvchi matndir. Bunga Allohning Ta’Aalaa so‘zi misol bo‘la oladi:

3 – From among the forms (Siyagh) of the Ibaahah (permissibility) is the text negating the sin from the one undertaking the action, or Al-Haraj (difficulty/problem) or Al-Junaah (blame). This is like the Qawl of Allah Ta’Aalaa:

4 – Matn shuni ko‘rsatadiki, amalni bajarish va uni tark etish o‘rtasida tenglik bor. Buning misoli: At-Tabaroniy “Al-Avsat”da rivoyat qilgan hadis bo‘lib, unda bir janoza Ibn ‘Abbos va Al-Hasan ibn ‘Aliy huzuridan o‘tadi. Shunda ulardan biri o‘rnidan turadi, ikkinchisi esa o‘tirgancha qoladi. Turgan kishi o‘tirgan kishiga: “Rasulullah ﷺ o‘rnidan turmaganmidilar?” deydi. U javob beradi: “Ha, turganlar, lekin o‘tirganlar ham bo‘lganlar.” Shunday qilib, hadisdan tushuniladiki, janoza o‘tganda turish ham, o‘tirish ham mubohdir.

4 – That the text comes indicating equalness between undertaking the action and leaving it. An example of this is what was extracted by At-Tabaraani in Al-Awsat that a Janaazah (funeral procession) passed by Ibn ‘Abbaas and Al-Hasan Bin ‘Ali and then one of them stood up and the other remained sitting. The one standing said to the one sitting: “Did the Messenger of Allah (saw) not stand up”. So he replied: “Indeed and he sat”. And so it is understood from the Hadeeth that the standing and the sitting when the Janaazah passes by are (both) Mubaah.