Al-'Urf (urf) ni islomiy huquq (tashri') manbai deb hisoblagan ulamolar uni faqat Kitob yoki Sunnatda nass (aniq matn) bo'lmagan hollarda dalil sifatida tan oladilar. Agar 'urf Kitob yoki Sunnatga zid bo'lsa, u rad etiladi va qabul qilinmaydi.

The ‘Ulamaa who have said that Al-‘Urf is a Masdar (source) for the Islamic legislation acknowledge it as a Daleel in the case where there is no text (Nass) from the Kitaab or the Sunnah. If the ‘Urf was contrary to the Kitaab or the Sunnah, then it is rejected and not taken.

Molikiya va Hanafiya mazhablari ‘Urfni matn (nass) bo‘lmagan joyda, ya’ni biror voqelikka nisbatan hukm chiqarish uchun nass mavjud bo‘lmagan hollarda qo‘llaganlar. Ularning nazarida ‘Urf — odamlar muomalotlarida (ijtimoiy munosabatlarida) odat qilib olgan va o‘rganib qolgan narsadir; ularning fikricha, e’tiborga olinadigan ‘Urfni buzish qiyinchilik va mashaqqatga olib keladi. Bu fikr Alloh Taolonining quyidagi so‘zlariga asoslanadi:

The Maalikiyah and Hanafiyah utilised the ‘Urf in other than the place of the text i.e. where there a Nass (text) for the Hukm (judgment) upon a reality from the realities does not exist. The ‘Urf in their view is that which the people have made habitual and become accustomed to in their Mu’aamalaat (societal transactions) and violating the considered ‘Urf, in their opinion, leads to difficulty and hardship. This is based upon the statement of Allah Ta’Aalaa:

Shu sababli, Molikiy va Hanafiy mazhablarining ulamolari shunday dedilar: sahih urf bilan sobit bo'lgan narsa, fosid urf emas, shar'iy dalil bilan sobit bo'ladi.

For that reason, the ‘Ulamaa of the Maalikiy and Hanafiy Madh’habs said: The established (matter) by the Saheeh ‘Urf and not the Faasid is established by a Daleel Shar’iy.

Kitob sharhlovchisi (“Al-Ashbaah Wa-n-Nazhaa’ir” kitobining sharhlovchisi) shunday degan: “‘Urf orqali sobit bo‘lgan narsa shar’iy dalil bilan sobit bo‘ladi.”

The Shaarih (explainer) of the book: ‘Al-Ashbaah Wa-n-Nazhaa’ir’ said: “The established (matter) by ‘Urf is established (proven) by a Daleel Shar’iy.

As-Sarahsiy (rahimahulloh), Hanafiy mazhabidan bo‘lib, “Al-Mabsut” kitobida shunday degan: “Urf orqali sobit bo‘lgan narsa matn (An-Nass) orqali sobit bo‘lgan narsa kabidir”. Uning bu so‘zining ma’nosi shuni bildiradiki, urf orqali sobit bo‘lgan narsa matndan boshqa dalil bilan sobit bo‘ladi.

As-Sarkhasy (rh), who is from the Hanafiy Madh’hab, said in ‘Al-Mabsoot’: “The established (matter) by the ‘Urf is like the established (matter) by text (An-Nass)”. The meaning of this statement of his indicates that the established matter by the ‘Urf is established by a Daleel that is other than the text (Nass).

Hanafiy fuqaholari qiyos 'urfga zid bo'lsa, uni tark etishga kelishdilar va buni "Istihsan al-'urf" deb atadilar. Ular aytdilarki, agar umumiy matn zanniy (aniq emas) bo'lsa, 'urf 'om (umumiy) ma'noni tahsis (cheklash) qiladi. Zanniy matndagi umumiylikni 'urf uchun tark etishga misol: Nabiy ﷺ shart bilan qilingan savdoni man qilgani rivoyat qilingan. Shunga qaramay, hanafiylar va molikiylarning ko'pchiligi 'urf e'tibor bergan har qanday shartni, hatto o'sha shart savdo bilan bog'liq bo'lsa ham, joiz deb hisobladilar.

The Fuqahaa’ of the Hanafiyah have settled to leave the Qiyaas if it opposes the ‘Urf and they have called that ‘Istihsaan Al-‘Urf’. They said that the ‘Urf specifies (Takhsees) the ‘Aamm (general) if the general text was Zhanniy (indefinite). An example of leaving the generality in the Zhanniy text for the sake of the ‘Urf is that it was related that the Nabi (saw) forbade the sale that was accompanied by a Shart (condition). However, despite that, the majority of the Hanafiyah and Maalikiyah permitted every Shart (condition) that the ‘Urf has given consideration to and even if that condition was linked with the trade.

Fuqaho ham keng (muvassa’) va tor (mudayyaq) urf bo‘yicha hukm chiqarishga murojaat qilganlar. Masalan, Hanafiylar shunday deganlar: agar savdogar bozorda birovga biror narsani sotsa va ikki tomon narxni oldindan to‘lash yoki kechiktirish haqida aniq kelishmagan bo‘lsa, lekin urf bo‘yicha sotuvchi har juma kuni ma’lum miqdordagi haqni olishi ma’lum bo‘lsa, unda to‘lov shu asosda, urfga muvofiq, qo‘shimcha izohsiz amalga oshiriladi. Shofi’iylar esa shunday degan: agar kishi tuxum yemaslikka qasam ichsa va baliq ikrasini yesa, u qasamini buzmagan bo‘ladi, chunki urfga ko‘ra “tuxum” nomi unga qo‘llanmaydi.