有一些学者将“Azeemah”（本义之法，即原则性的常规律令）与“Rukhsah”（让步之法，即许可性的宽限）归入“Hukm At-Takleefiy”（责任性判断）的类别之中，并依据它们分别归于“Al-Iqtidaa’”（要求）与“At-Takhyeer”（选择）来加以划分。这是因为“Azeemah”体现的是一种“Iqtidaa’”（要求作为或不作为），因此该行为可能是Waajib（必须），也可能是Haraam（禁止）；而“Rukhsah”体现的则是“At-Takhyeer”（选择）。这是Al-Qaadiy Al-Baydaawiy和Ibn As-Sibkiy的观点。

Some of the ‘Ulamaa made the ‘Azeemah and the Rukhsah from among the types of the Hukm At-Takleefiy based upon them returning back to Al-Iqtidaa’ and At-Takhyeer. That is because the ‘Azeemah represents an Iqtidaa’ (request to do or leave) and so it (the action) could be Waajib or it could be Haraam. This is whilst the Rukhsah represents At-Takhyeer (choice). This is the opinion of Al-Qaadiy Al-Baydaawiy and Ibn As-Sibkiy.

其他学者将它们归入"Hukm Al-Wad'iy"(设定性律例)的范畴,因为"'Azeemah"(本然律例)表示以人们的常态或常规情况作为维持一般原始律例(Al-Ahkaam Al-Asliyah Al-'Aammah)的原因(Sabab),而"Rukhsah"(变通律例)则表示以人们的非常态情况作为减轻或放宽(律例)的原因(Sabab)。这是指原因(Sabab)属于Al-Ahkaam Al-Wad'iyah(设定性律例),而非At-Takleefiyah(责成性律例)的情况。这是Ash-Shaatibiy和Abu Haamid Al-Ghazaaliy的观点。

Other ‘Ulamaa classified them with the categories of the Hukm Al-Wad’iy because the ‘Azeemah is an expression of making the normal condition or situation of the people a cause (Sabab) for the continuation of the general original rulings (Al-Ahkaam Al-Asliyah Al-‘Aammah) and because the Rukhsah represents making the extraordinary situation of the people a cause (Sabab) for the lightening or easing (of the rulings). This is in the case where the Sabab (cause) is from amongst the Ahkaam Al-Wad’iyah and not At-Takleefiyah. This is the opinion of Ash-Shaatibiy and Abu Haamid Al-Ghazaaliy.

这一第二种观点更为有力，因为“Azeemah（本然律例）”描述的是人们在常态或一般情况下的“Hukm At-Takleefiy（责成性律例）”，它并非责成性律例本身，而责成性律例本身要么是禁止（Haraam），要么是必须（Waajib）。而“Rukhsah（许可性律例）”描述的是在特殊情况下的责成性律例，它同样并非责成性律例本身，而责成性律例本身是允许（Ibaahah），即原本禁止之后的允许（Ibaahah after Tahreem），或原本必须之后的允许（Ibaahah after Wujoob），也就是说，原本被禁止的事物之后被允许，或原本是必须的事物之后被允许。

This second opinion is the stronger because the ‘Azeemah represents a Wasf (description) of the Hukm At-Takleefiy in the normal or regular situation of the people whilst is does not represent the actual Hukm At-Takleefiy which is either Haraam or Waajib. And it is because the Rukhsah represents a description of the Hukm At-Takleefiy in the extraordinary situation whilst it does not represent the actual Hukm At-Takleefiy which is Ibaahah after Tahreem or Ibaahah after Wujoob (i.e. permissibility after originally being Haraam or permissibility after originally being Waajib).

“Al-‘Azeemah”在语言上的意思是：对某件事下定决心（或坚持到底），即以确定而坚决的态度朝它迈进。按照术语（Istilaah）的定义：

Al-‘Azeemah linguistically means: Being resolved upon a certain matter (or determined to see it through) which means that he moves towards it in sure and determined manner. According to the Istilaah (terminological definition):

“العزيمة”是以一般方式制定的律例，并要求众生遵行，例如拜功的义务性，或腐肉（亡畜）的禁止性。

Al-‘Azeemah are the Ahkaam that have been legislated in a general manner and the ‘Ibaad (servants/people) have been enjoined to act in accordance to them like the Wujoob of the Salaah or the Tahreem of Al-Maitah (carrion).

"ar-Rukhsah"在语言上的意思是：宽松与便利。

Ar-Rukhsah linguistically means: Ease and facility.

根据术语的定义:Rukhsah(许可/减轻)是指因有'Udhr(托辞、因由)而立法所定的、作为'Azeemah(原则性律例)的减轻的律例。'Azeemah的Hukm(判定)依然存在,而'Ibaad(仆人/众人)并不被强制遵行'Azeemah的Hukm。

In accordance to the Istilaah: The Rukhsah represents the Ahkaam that have been legislated as a lightening of the ‘Azeemah due to an ‘Udhr (excuse). The Hukm of the ‘Azeemah remains whilst the ‘Ibaad (servants/people) are not compelled to act in accordance to the Hukm of the ‘Azeemah.

示例:

Examples:

斋戒斋月是一项“Azeemah”（本义之法，即坚定的原则性规定），而病人可以不斋戒，则是一项“Rukhsah”（宽限之法，即许可的减免）。

The obligation to fast the month of Ramadhaan is an ‘Azeemah whilst breaking the fast by the sick person is a Rukhsah.

在Wudoo'（小净）中，清洗身体的肢体是'Azeemah（本然律例），而对受伤、创伤或骨折肢体进行摩擦（擦拭）则属于Rukhsah（特许减免）。

Washing the body part (limb) in the Wudoo’ is an ‘Azeemah whilst wiping over the injured, wounded or broken limb represents a Rukhsah.

站立祈祷是一种“阿兹泽马”（坚持的原则），而在无法站立时坐着祈祷则属于“鲁赫萨”（宽容的许可）。

Standing in the prayer is an ‘Azeemah whilst sitting when incapable of standing represents a Rukhsah.

禁食死物（Al-Maitah，即尸体/自死之物）属于“Azeemah”（本然的正式律例），而在被迫出于必需时允许食用，则属于“Rukhsah”（为便利而给予的许可）。

The prohibition of eating carrion (Al-Maitah) is an ‘Azeemah whilst the permission for the one compelled out of necessity to eat it represents a Rukhsah.

禁止饮用khamr是一项'Azeemah（原则性律例），而对于因迫不得已而饮用的人所给予的许可则是Rukhsah（特许性律例）。

The prohibition to drink Khamr is an ‘Azeemah whilst the permission for the one compelled out of necessity to drink it is a Rukhsah.

因此,"عزيمة"(’Azeemah,坚定的律法)是指其立法具有普遍性,不针对某些负有宗教责任的人而忽略另一些人,也不给予人们在遵行它与遵行其他之物之间的选择,而是要求负有宗教责任者只依照它而行。

Therefore, the ‘Azeemah is that which its legislation is general and does not specify some of the Mukallafeen whilst ignoring others, and it does not provide the choice of acting by it and acting by something other than it, but rather compels the Mukallaf to work in accordance to it alone.

而 Rukhsah(利免/宽限)则是指其立法超出常规、因某种'Udhr(借口/理由)而出现的特殊情况。它的立法只在'Udhr出现时才被考虑,当'Udhr不再存在时就不再予以考虑。它只针对那些仅因这一'Udhr而具有此特征的Mukallafeen(承担宗教责任者),并不适用于其他人。