根据《古兰经》和《逊奈》进行推论，取决于对阿拉伯人语言的了解，以及对其各类划分的了解，因为二者是以阿拉伯语降示的。安拉至高无上说：“以清晰的阿拉伯语”（《诗人章》第195节）。因此，必须论述语言及其划分的相关讨论。在言辞的各类划分中，只需论述与推导教法裁决相关的部分，因为在教律学（usoul al fiqh）中无需讨论其他部分。 此外，《古兰经》和《逊奈》都可分为叙述（khabar，即消息）与表述（inshaa'）两类。然而，教律学家只研究表述部分，而不研究叙述部分，因为教法裁决大多不是从叙述中确立的。由此，《古兰经》和《逊奈》中的言辞被划分为：命令（amr）与禁止（nahi）、通用（'aamm）与特指（khaass）、绝对（mutlaq）与限定（muqayad）、概括（mujmal）与详释（mubayan）、废止者（naasikh）与被废者（mansoukh）。因此，必须对语言以及《古兰经》和《逊奈》的这些划分进行总结性的讨论，才能从《古兰经》和《逊奈》中推导出教法裁决。

The inference from the Kitaab and the Sunnah depends on knowing the language of the Arabs, and knowing its divisions, because they are sent down in the language of the Arabs. Allah Ta'ala said: In an Arabic clarifier tongue) 195 Surat Al-Shu'araa', therefore it is inevitable to mention the discussions of the language and its divisions. And what would be discussed from the divisions of the saying is that which is related to the derivation of the verdict only, since there is no need to discuss other than that in usoul al fiqh. Further more both the Kitaab and the Sunnah are divided into tiding (khabar/news) and composition (inshaa'), however the scholar of the usoul ponders to the inshaa' only without the khabar because in most cases the verdicts are not established in it, from here the saying in the Kitaab and Sunnah is divided into: command (amr) and prohibition (nahi), general ('aamm) and special (khaass), unrestricted (mutlaq) and limited (muqayad), summed up (mujmal) and detailed (mubayan), abrogator (naasikh) and abrogated (mansoukh). Accordingly it is inevitable to summing up a discussion in the language, and in these divisions of the Kitaab and the Sunnah, to be able to infer from the Kitaab and the Sunnah over the shari'ahi verdicts.