沙里亚的论据是沙里亚裁决的根基(usoul),它们与宗教的根本(deen的usoul)一样具有确定性,因此不是不确定的(dthanniah)。整个沙里亚的根基,无论是宗教的根基,还是沙里亚证据即教法条文(ahkaam)的根基,都必须是确定的,不允许是不确定的,这是因为安拉至高的话:{你不要跟从你所不知道的事物……}(第17章 夜行章第36节),以及祂的话:"他们大多数只是跟从猜测,而猜测对于真理毫无助益。安拉确实知道他们所做的一切。"(第10章 优努斯章第36节) 大多数学者都提到,教法条文的根基必须是确定的(qat'iyah)。哈菲兹、穆贾台希德阿布·伊沙格·伊布拉欣·本·穆萨·拉赫米·格纳提(以沙特比而闻名)在其著作《Al-Muwafaqat》中说:"宗教教法学的根基确实是确定的,而非不确定的,其证据是,它们归于沙里亚的整体,而凡归于整体者,必是确定的。"他又说:"如果不确定的东西与沙里亚的整体相关,那么它也可能与沙里亚的基础(信仰,即Aqeedah)相关,因为它是第一个整体,而这是不允许的。"他还说:"如果允许将不确定的东西作为教法学的根基之一,那么也就允许将其作为宗教的根基,而这在一致意见上是不可以的,此处的情况也是如此,因为教法学的根基与沙里亚的关系,犹如宗教根基与沙里亚的关系。"他又说:"有些学者说:不能以不确定的证据来证明沙里亚的根基,因为这属于立法,而我们只在枝节问题上依据不确定的证据进行功修。"他还说:"然而根基必须是确定的,因为如果它是不确定的,就会存在出现分歧的可能,而这样的东西不能成为宗教的根基。"

The adillah of the shari'ah are the basis (usoul) of the shari'ahi verdicts, they are decisive similarly like the usoul of the religion (deen), so they are not indecisive (dthanniah). The usoul of the whole shari'ah whether they are the usoul of the deen or the usoul of the ahkaam which are the shari'ah evidences are inevitable to be decisive, and they are not allowed to be indecisive for the saying of Allah Ta’ala: {And pursue not that which you have no knowledge…) 36 Surat Al-Israa’, and His saying: But most of them follow nothing but conjecture; truly conjecture can be of no avail against Truth. Verily Allah is well aware of all that they do) 36 Surat Younos. The masses of the scholars had mentioned that usoul al ahkaam must be decisive (qat’iyah), Al-Haafidth Al-Mujtahid Abu Ishaaq Ibraaheem Ibn Mussa Al-Lakhmy Al-Ghornaaty known by Al-Shaatiby said in his book Al-Mowaafaqaat: “verily the usoul of the fiqh of the deen are decisive, not indecisive, and the evidence on that is, because they are referred to the totalities of the shari'ah, and that which is as such; is decisive” and he said: “If the indecisive is related to the totalities of the shari’ah, then it is possible to be related to basis of shari’ah (The Aqeedah), because it is the first totality, and that is not allowed”, and he said: “If it is allowed to make the indecisive one of the basis of the fiqh, then it becomes allowed to make it basis of the deen, and it is unanimously not like that, and so is the case here, because usoul al-fiqh are of the same relation to the shari’ah like usoul al-deen”, and he also said: “ Some scholars said: there is no way to prove the basis of the shari’ah by the indecisive, because it is a legislation, and we don’t worship by the indecisive except in the branshes”, and he said: “ The basis however, must be decisive; because if it is indecisive; it would be a possibility of disparity and such thing could not be a basis in the deen”.

伊玛目贾马勒·丁·阿卜杜·拉希姆·阿斯纳维在其著作《Nihayat Al-Sou'l》中，论及动词命令式（“你们应当做”）的所指含义时，不考虑不确定的证据。他说：“至于阿哈德（单独传述的圣训），它是无效的（batil），因为单独传述只能提供不确定的证据，而立法者只允许在枝节问题上采用不确定的证据，即实践性的问题，而不允许用于知识性问题，如信仰根基（usul al-din），也不允许用于教法根基（usul al-fiqh），正如阿南巴里（《Al-Borhaan》一书的注释者）转述诸学者的一致意见。” 然而，《古兰经》的经文明确禁止在根基问题上依据不确定的证据，并谴责追随不确定证据者；这些经文表明，伊斯兰教法的根基，无论是信仰根基还是律例根基（usul al-ahkam），都必须是确定的，不允许建立在不确定之上。因此，教法根基中完全不存在不确定的部分，因为对此有明确的禁止，所以教法根基的一切都是确定的。据此，教法证据要被采纳，就必须有确定的证据来确立它；若无确定的证据确立，它就不能被视为教法证据。经过确定证据证明其有效性的依据只有四项：《古兰经》、圣训（Sunnah）、圣门弟子的公议（Ijma'）以及以经文明示之因（illah）为根据的类比（Qiyas）。除此四者之外的任何事物都不被视为教法证据，因为它们没有确定的证据支持。因此，教法律例的根基，即伊斯兰教法的证据，仅限于这四项，此外不予采纳。

Imaam Jamaal Al-Deen Abd Al Raheem Al-Asnawy, in his book, Nihayat Al-Sou’l At the discussion of the denotation of the (imperative verb, do) with respect to that, the indecisive daleel is not considered he said: “And as for the Aahaad (individually narrated); it is invalid (baatil); because the individual narration avail the indecisive, and The Legislator allowed the indecisive in the branches only, which are the practical issues, without the knowledge issues like the basis of usoul al-deen, and also the basis of usoul al-fiqh, as Al-Anbaary (the explainer of Al-Borhaan book) transmitted from the scholars all together”. However, the verses of The Qur’aan are explicit about forbidding the indecisive in the usoul, and blaming whoever follows the indecisive, and these texts dictate that the basis (usoul) of the shari’ah in general whether they are usoul al-deen or usoul al-ahkaam (verdicts usoul); must be decisive, and it is not valid to be indecisive. Therefore there is nothing indecisive in the basis of the fiqh at all, because of the explicit forbiddance about that, but all basis of usoul al-fiqh are decisive. Accordingly, for the shari'ahi daleel to be considered as evidence; decisive evidence must be established for it, and unless decisive evidence is established for it; it is not considered as shari'ahi daleel. The adillah which the decisive evidence stood up to prove their validity are four only, they are: The Qur’aan, The Sunnah, The Consensus of The Sahaabah and The Qiyaas which has illah denoted by shari'ahi text, and anything other than these four is not considered as shari'ahi daleel, because there is no decisive evidence for them. Accordingly, the bases of the shari'ahi verdicts, i.e. the shari’ah evidences are confined to these four and nothing else is considered.