允许（ibāhah）是指有文本证据表明立法者的训示中给予了在做与不做之间的选择，且两者之间没有优劣之分。 允许（ibāhah）属于法律裁定之一，因为它是从立法者的训示中确定的，除此之外无法确立。 允许（ibāhah）并非解除做某事或不做某事的危害。若是如此，它的立法便会在启示降临之前就已确立，而事实上，启示降临之前并无启示。相反，允许（ibāhah）是立法者的训示中所包含的做与不做之间的选择。它从启示中确立，且在启示降临之后才有，因此它属于沙里亚的律例（ahkām shari’ah）。

The permissible is that which textual evidence indicates upon as being the address of the legislator with a choice given in it between performance and abstention, without one being preferred over the other. The permissibility [ibāhah] is from the legal rulings, because it is ascertained from the legislator’s address, and cannot otherwise be established. The ibāhah is not the removal of harm from the commission of an action or its omission. If this were the case then its legislation would be established before the advent of the revelation, whilst there is no revelation prior to its coming. Rather the ibāhah is that which the address of the legislator came with of choice between performance and abstention. It is established from the revelation and after its advent; hence it is from the ahkām shari’ah.

法律裁定中已确立为许可（允许）的，每一条都必须以启示为依据。这些裁定并非针对启示保持沉默的事项——即启示既不禁止，也不允许的事项。至于迪尔米兹在《大全》中引用赛勒曼·法里斯（愿安拉喜悦他）的传述，他说：“安拉的使者ﷺ被问及酥油、奶酪和毛皮，他说：‘合法的是安拉在其经典中所定为合法的，非法的是安拉在其经典中所定为非法的，而对于他所沉默不言的，那便是他所宽恕的。’”这并不表明古兰经所沉默的事项就是允许的。这是因为圣训中既有被禁止的事项，也有被允许的事项，并且有确凿传述表明，先知ﷺ曾说：“我被赐予了《古兰经》，以及与之同类的东西。”（艾哈迈德辑录）因此，上述圣训的含义是指启示所沉默的事项。然而，启示对某事保持沉默，并不意味着它是允许的，因为先知ﷺ在圣训中所说的“合法的是安拉所定为合法的”，涵盖了一切未被禁止的事物，因此它包括瓦吉卜（必行）、曼杜卜（推荐）、穆巴哈（许可）和麦克鲁哈（憎恶）等，因为所有这些在不被禁止的意义上都是允许的。所以，“他所沉默不言的”并不等同于“穆巴哈（许可）”。