立法者的喻令阐明了现实中存在的行为所具有的责成与选择之律令。此喻令还为这些律令确立了其得以落实（tahaqquq）或完备（ikmāl）所必需之事，即为那些沙里尔律令所要求的事物而立。因此，立法者的喻令既包含责成（iqtidā’）与选择（takhyīr），也包含责成与选择所要求的内容。后者通过将某事物设定为起因（sabab）、条件（shart）、障碍（māni’）、有效（sahīh）、无效（bātil）、无效且不合法（fāsid）、本原律例（azimah）或让步律例（rukhsah）来实现。再者，正如责令之喻令（taklīf）包含涉及人之行为的律令一样，宣告之喻令（al-wad‘）也包含涉及这些律令及其相关事项的律令。

The legislator’s address clarifies the rulings, of obligation and choice, of the actions which exist in reality. This address also enacts for these rulings that which they require for their fulfillment [tahaqquq] or their completion [ikmāl]. That is, they are enacted for that which the hukm shar’i requires. Thus the address of the legislator comprises of both the compulsion [iqtidā’] and choice [takhyīr], as well as that which the compulsion and choice require. The latter is by the making of a thing the a cause [sabab], a condition [shart], a preventative factor [māni’], valid [sahīh], invalid [bātil], void [fāsid], an original rule [azimah] or a concession [rukhsah]. Further, as the address of compulsion of choice (the address of taklīf) comprises of rules which deal with the actions of man, so too does the address of declaration comprise of rules which deal with these rules and what is related to them.

因此，关于强迫与选择的khitāb属于人的行为的hukm，而关于宣告的khitāb则属于这些hukm的hukm，并赋予它们特定的属性。然而，它们如此的性质并不使它们与人的行为无关，因为与某事物相关的事物，也与该事物相关。因此，危急之境（idtirār）是食用腐肉得以允许的sabab；担心遭受伤害是娶女奴得以允许的sabab；大小便失禁是为礼拜而在排泄后必须重新小净（wudu）的义务的sabab（以至于即使在礼拜中排泄，一次小净也足够每一次拜功之用）；太阳偏西或落下，或黎明升起，是礼拜义务的sabab，诸如此类。所有这些都是立法者的一种khitāb，与hukm相关，如食用腐肉的允许、娶女奴的允许、排泄后为礼拜而小净的义务，以及礼拜的义务之在场。因此，sabab属于khitāb al-wad’。

Hence the address of compulsion and choice are rulings for the actions of man, and the address of declaration are rulings for those rulings, giving them specific attributes. Their being such however does not make them unrelated to the actions of man, because that which is related to that which is related to a thing is also related to that thing. Thus dire necessity [idtirār] is the sabab for the permissibility of consuming carrion, the fear of afflication is the sabab for the permissibility of marrying the slave women, incontinence is the sabab for the obligation of making wudu upon excrement for prayer being dropped (such that one wudu suffices for every salat even if one excretes during the salat), the zawāl of the sun or it setting, or the rise of dawn is the sabab for the obligation of prayers, and the like - all of these are an address from the legislator related to the hukm, such as the permissibility of consuming carrion, the permissibility of marrying the slave women, the obligation of doing wudu upon excrement for the salat being dropped, and the obligation of the presence of the salat. Thus the sabab is from the khitāb al-wad’.

由于哈绍（一整年）是天课义务成立的sabab（因）中的shart（条件），成年（bulūgh，发育成熟）是全面承担法律责任的shart，遣使（派遣使者）是赏罚的shart，能够交付所卖之物是有效买卖的shart，而心智成熟（rushd，理智健全）是将孤儿财产归还给他的shart，这些都是立法者与hukm（判决）相关的khitab（指令）的例子，因此shart属于khitab al-wad'（设定性的指令）。

The hawl being a shart in the sabab of the obligation of zakat, physical maturity [bulūgh] being a shart for legal responsibility across the board, the sending of messengers being a condition for reward and punishment, ability to deliver the good being a condition for a valid trade, and the sound perception [rushd] being a condition for returning the wealth of the orphan to him are all examples of the address of the legislator related to the hukm, and hence the shart is from the khitab al-wad’.

月经作为房事的障碍（mani'），以及绕行天房（ka'bah）的障碍、礼拜义务的障碍、斋戒履行的障碍，还有疯癫作为履行功修（ibādāt）和自由处置的障碍，诸如此类，都是立法者（Ash-Shaari'）与hukm相关的圣训（khitab）的例子，因此障碍（mani'）属于khitab al wad'（设定性的圣训）。

Menstruation being a mani’ for sexual intercourse, tawāf of the ka’bah, the obligation of the prayers, and the performance of fasting, and the insanity being a mani’ from performing the ibādāt and freedom of disposal, and the like, are all examples of the address of the legislator related to the hukm, and hence the mani’ is from the khitab al wad’.

病人无力站立时被允许坐着礼拜，旅行者获得不封斋的许可，以及被以死亡相威胁的人获得说出(违背信仰的)话语的许可，都是与律法制定者关于"hukm"（判定）相关的"khitab"（责成）的例子，因此"rukhsah"（许可）属于"khitab al-wad'"（设定性的责成）。

The sick person who is unable to stand in prayer being allowed to pray sitting, the traveller having the concession to not fast, and the person coerced with the threat of death having the concession to utter kufr are examples of the address of the legislator related to the hukm, and hence the rukhsah is from the khitab al-wad’.

在这四者（sabab、shart、mani’、rukhsah）中，毫无疑义的是，立法者的言辞伴随着一项hukm，并与该hukm相关。至于那些作为一般性立法、要求仆人依其行事的判断，例如salat、sawm和jihad，就其最基本的本质而言，那么在此判断中的khitab al-wad’，就是它们作为一般性立法的属性，以及仆人被要求遵守它们。这种一般性立法及其原初的约束力，即所谓的azīmah。因此，azīmah属于wad’i的判断，并与rukhsah一道被视为同一类别，因为azā’im是那些作为本原的判断，而rukhsah则是由其分出的旁支。故此二者作为同一类别，均属于khitab al-wad’。

In these four (sabab, shart, mani’, rukhsah) there is no ambiguity in that the address of the legislator has come with a hukm and with matter relation to that hukm. As for what came of the rulings as a general legislation, compelling the servants to act by it, such as the salat, sawm and jihad, as they are in their most basic essence, then the khitab al wad’ in this ruling is their attribute of being general legislation, and of the servants being compelled to observe them. This general legislation and its original compulsion is what is referred to as the azīmah. Hence the azimah is from the wad’i rulings, and together with the rukhsah is considered one category, because the azā’im are the original rulings from which the concession branch. Hence both, as one category, are from the khitab al-wad’.

至于与行为在今世的效力相关的部分，宣告式的圣谕（khiṭāb）体现在这些效力之中。例如，我们说，如果拜功（ṣalāh）的所有支柱（arkān）都已具备，则拜功为有效的（ṣaḥīḥ）；如果买卖的所有条件都已满足，则买卖为有效的；如果合伙的所有法定条件都已满足，则合伙为有效的。这是就其履行而言对裁定的描述，而非就其立法而言，而这些描述是由立法者（Ash-Shaari'，即安拉）确立的。同样，如果买卖中没有要约，或拜功中没有鞠躬（rukūʿ），或合伙中没有承诺（qabūl），则它将是无效的（bāṭil）。其无效是就其履行而言对裁定的描述，而非就其立法而言，然而确立这一描述并认定其无效的仍是立法者。因此，有效（ṣiḥḥah）与无效（buṭlān）属于同一范畴，因为立法者在二者中的圣谕都与一项裁定相关，即有效或无效；又因为有效是本源，而无效取决于有效的规则。

As for what is related to the effects of acts in this world, the declaratory address appears in these effects. For example we say that the salat is valid [sahīh] if all its arkān are fulfilled, that trade is valid is all its conditions are met, that the partnership is valid if all its legal conditions are met. This is a description of the ruling in terms of its performance, not its legislation, and it is the Legislator who has established these descriptions. Similarly if the trade does not include the offer, or the salat does not include the rukū’, or the partnership does not include the acceptance, it will then be invalid [bātil]. Its being invalid is a description of the ruling in terms of its performance, not its legislation, yet it is the Legislator who established the description and considered it invalid. Thus the validity [sihhah] and invalidity [butlān] are one category, because the address of the legislator in them is relation to one hukm, either valid or invalid, and because the validity is the orgin and the invalidity depends on the rules of validity.

这属于宣告性的法律（khitāb al-wad'），它与裁决所要求的事项相关，共分为五类：sabab（起因）、shart（条件）、mani'（障碍）、sihhah（有效）、butlān（无效）与fasad（瑕疵），以及azā'im（本然之法）与rukhas（变通之法）。

This is the declaratory law [khitāb al-wad’] and it is related to a matter required by the ruling, and is of five categories: the sabab, the shart, the mani’, the sihhah, butlān and fasad, and the azā’im and rukhas.