Taklīf ("yuklash") bo'yicha hukm — qonun chiqaruvchining majburiyat yoki ixtiyor bilan bog'liq xitobi, ya'ni biror ishni bajarish yoki undan tiyilish haqidagi talab, yoxud ish qilish bilan qilmaslik o'rtasida tanlash imkoniyati bilan bog'liq xitobdir. Agar xitob biror ishni bajarishga qat'iy talab bilan bog'liq bo'lsa, bu ish vojib yoki farz bo'ladi, ikkalasi bir ma'noda. Vojib ish shundayki, uni ataylab va butunlay tark etgan kishi shar'an gunohkor bo'ladi. Tark etuvchining shar'an gunohkor bo'lishi shuni anglatadiki, Allohning Kitobi, Uning Elchisi ﷺ ning Sunnati yoki sahobalarning ijmosi shunga dalolat qiladiki, kim bunday ishni tark etsa, u nuqsonli ish qilgan va gunohkor bo'lgan. Ishni tark etishdagi odamlarning malomatiga e'tibor berilmaydi. Balki e'tibor berilади vahiyning malomatiga. Vojiblik nuqtai nazaridan, fardi ayn (har bir shaxsga yuklatilgan vojib) ish bilan kifoya vojibi o'rtasida farq yo'q.

The address of legal responsibility [taklīf] is the address of the legislator related to compulsion or choice, that is, it is related to the request to perform an action or to abstain from an action, or to the option of choosing between commission and omission. If the address is related to a decisive request to perform an action, that action is wājib [obligatory] or fard, the two being synonymous. The wājib action is that which the person who leaves it intentionally and absolutely is legally blameworthy. The meaning of the leaver being legally blameworthy is that the Book of Allah, the Sunnah of His Messenger (saw) or the Ijma’ al-Sahabah indicate that if a person leaves such an action he has acted deficiently and is blameworthy. There is no consideration given to the blame of the people on the omission of an action. Rather what is considered is the blame of the revelation. There is no difference, from the perspective of obligation, between the action which is individually obligatory [wajib al-‘ayn] and the obligation of sufficiency [wajib ‘ala al-kifāyah].

Agar qonun chiqaruvchining xitobi biror amalni bajarishga qat'iy bo'lmagan talab bilan bog'liq bo'lsa, u holda o'sha amal mandub [tavsiya etilgan] hisoblanadi. Ibodatlarda ['ibadat] "sunnat" so'zi ham o'rnida ishlatiladi. Mandub amal shundayki, uni bajarish shar'an maqtovga sazovor, bajarmaslik esa shar'an ayblanmaydi. U nafila [qo'shimcha ibodat] deb ham ataladi. Agar qonun chiqaruvchining xitobi biror amaldan qat'iy tarzda qaytarishga bog'liq bo'lsa, u holda o'sha amal haram [taqiqlangan] yoki mahzur hisoblanadi; ikkalasi ma'noda teng. Haram amal shundayki, uni bajarish shar'an ayblanadi. Agar qonun chiqaruvchining xitobi biror amaldan qat'iy bo'lmagan tarzda qaytarishga bog'liq bo'lsa, u holda o'sha amal makruh [yoqtirilmagan] hisoblanadi. Makruh amal shundayki, undan tiyilish shar'an maqtovga sazovor, uni bajarish esa shar'an ayblanmaydi.

If the address of the legislator is related to a non-decisive request to perform an action then that action is mandūb [recommended]. In the ritual worships [‘ibādāt] the word ‘sunnah’ is also synonymously used. The mandūb action is that which the performance of is legally praiseworthy, whilst its non-performance is not legally blameworthy. It is also referred to as nafilah [supererogatory]. If the address of the legislator is related to a decisive request to abstain from an action then that action is harām [prohibited] or mahdhūr, the two being synonymous. The harām action is that which the performance of it legally blameworthy. If the address of the legislator is related to a non-decisive request to abstain from an action then that action is makrūh [reprehensible]. The makrūh action is that which the abstention of is legally praiseworthy, whilst its performance is not legally blameworthy.

Agar shariat qonuvchisining xitobi biror ishni bajarish yoki undan tiyilish o'rtasida ixtiyor berishga bog'liq bo'lsa, u holda o'sha ish mubah [ruxsat etilgan] hisoblanadi. Bu ixtiyor matnda aniq berilgan bo'lsa ham, yoki buyruq shaklining [siyg'a] matnidan tushunilsa ham shunday bo'ladi, masalan, bir xil masala haqida taqiqdan keyin, ikki xil holat yoki vaziyatda bajarishga buyruq kelgan bo'lsa, buyruq fe'l amri shaklida bo'lsa ham.

If the address of the legislator is related to the granting of an option to either perform an action or abstain therefrom then that action is mubah [permissible]. This is in both the case that the option is given explicitly in the text or that it is understood from the text from the form [seegah] of the request, such as when a request to perform comes after a prohibition in the same matter but in two different contexts or situations, even if the request to perform comes in the imperative tense.

Huquqiy hukmlarning mas'uliyat manzilini belgilashga oid qismi yuqorida keltirilgan besh (vojib, mandub, mubah, makruh, harom) bilan cheklanadi.

The legal rulings related to the address of legal responsibility are restricted to the above five (wājib, mandūb, mubah, makruh, harām).