我们已经讨论过被认可的伊斯兰教法依据（Adillah Ash-Shar'iyah Al-Mu'tabarah），它们有四种：《古兰经》（Al-Kitaab）、圣训（As-Sunnah）、圣门弟子的共识（Ijmaa' As-Sahaabah），以及其"Illah"（效因）可在律法文本中找到的类比推理（Qiyaas）。

We have already dealt with the Adillah Ash-Shar’iyah Al-Mu’tabarah (the evidences given consideration to) and these are four: Al-Kitaab, As-Sunnah, Ijmaa’ As-Sahaabah and the Qiyaas for which the ‘Illah is found within the Shar’a (i.e. text).

至于部分伊玛目和穆se吉塔希德（独立立法的学者）所认为的那些可作为证据和伊斯兰立法渊源的依据，他们并未提出确定性的证明，以表明这些证据来自瓦希（启示）。相反，他们只是通过扎尼（或然性的）证据来推定其合法性，而这些证据在此领域和语境中并不适合或有效作为证据。这是因为，沙尔仪证据（Shar'iy Daleel）是沙里亚法源理论（Usool）中的一个基础（Asl），因此它如同信仰（Aqeedah）一样，只能由确信（Yaqeen）来确立和证明，而非由其他途径。因此，必须有一个确定性的证据（Qat'iy Daleel）来指明并引导至它，它才能被视为证据（Daleel）。

As for what some of the A’immah (Imaams) and Mujtahideen considered to represent Adillah and Islamic legislative sources, then they have not brought proof for the definite transmission (and authenticity) of these evidences in respect to them being from the Wahi. Rather they have only deduced their legitimacy by way of Zhanniy (indefinite) evidences which are not suitable or valid to be used as evidence in this area and context. That is because the Shar’iy Daleel represents an Asl (foundation) from the Usool of the Sharee’ah and as such it is like the Aqeedah which is not established and proven by other than Yaqeen (certainty). Consequently, there must be a Qat’iy (definite) Daleel that indicates and guides to it for it to be considered a Daleel (source).