Akwai nau'o'in hukunci guda huɗu da masu laifi za su iya fuskanta. Su ne:

There are four categories of punishment that criminals may be subject to. These are :

1. Hadud: Wannan hukunci hakki ne na Allah (SWT), kuma ramako ne ga laifuffuka bakwai daban-daban, wadanda babu wanda zai iya yafewa. Su ne:

1. Hadud : This punishment is the right of Allah (swt), and it is a retribution for seven different crimes, which no-one can forgive. These are:

a) Zina (fasikanci ko zina): Hukuncin zina shi ne bulalawa 100 ko, ga zina da aka yi bayan aure, a jefe mai laifin har ya mutu.

a) Fornication or adultery (zina) : The punishment is 100 lashes for fornication (i.e. pre-marital sex) or stoning to death for adultery (where the fornicator/s is/are married).

b) Zargin Ƙarya (qadhf): Idan aka yi zargin zina ga namiji ko mace ba bisa gaskiya ba. Hukuncinsa shi ne bulala 80.

b) False Accusation (qadhf) : Where a false charge of adultery is insinuated against a man or woman. The punishment is 80 lashes.

c) Sata (sariqa): Inda sata shi ne laifin. Hukuncinsa shi ne a yanke hannu, matuƙar an cika sharuɗɗa bakwai da suka shafi yanayin laifin.

c) Theft (sariqa) : Where theft is the crime. The punishment is cutting off of the hand, provided seven conditions are fulfilled concerning the circumstances of the crime.

d) Shan Giya (khamr): Inda laifin ya kasance misali shan ruwan inabi. Hukuncinsa shi ne bulala tamanin (80).

d) Consumption of Intoxicants (khamr) : Where the crime is for example drinking wine. The punishment is 80 lashes.

e) Tawayen kan Gwamnati (al-baghi): Inda mutane ko ƙungiyoyi suka yi tawaye ga ikon Gwamnati, misali don raba kan Al'umma. Hukuncinsa kisa ne.

e) Rebellion against the State (al-baghi) : Where individuals or groups revolt against the authority of the State, e.g. motivation of division of the Ummah. The punishment is death.

f) Ridda (al-irtidad): Inda Musulmi ya ko Musulma ya canja imaninsa, ya ƙi komawa bayan an ba shi shawara, hukuncinsa shi ne kisa.

f) Apostasy (al-irtidad) : Where a Muslim changes his or her belief, and refuses to return after advice is given. The punishment is death.

g) Fashi a Hanya (Hiraba): Shi ne lokacin da ɓarayi suka kai hari ga masu wucewa a kan manyan hanyoyi. Hukuncinsa shi ne a yanke hannu da ƙafa a gefe biyu sabanin juna, ko kisa idan laifin ya kai ga mutuwar wanda aka kai wa harin.

g) Highway Robbery (hiraba) : Where robbers attack passers by on the open highways. The punishment is cutting off the hand and foot on opposite sides, or death if the crime led to the death of the victim.

A cikin waɗannan al'amura, idan an tabbatar da cewa wanda ake zargi ya aikata laifin kuma duk sharuɗɗan hukuncin sun cika, to babu sassauci ko afuwa ga mai laifin. Annabi Muhammad ﷺ ya ce: "Na rantse da Allah, da Fatimah 'yar Muhammad ta yi sata, da na yanke mata hannu."

In these issues, if someone is proven to be guilty of the crime and all the conditions for the punishment are fulfilled, there is no leniency or pardon for the perpetrator. Muhammad (saw) said, “By Allah, if Fatimah the daughter of Muhammad stole, I would cut her hand.”.

2. Al-Jinayat (ko qisas): Wannan ya shafi laifuffukan da ke cin zarafin hakkin wani mutum, inda wanda aka cutar yana da zabin neman a hukunta shi ko kuma ya yafe wa mai laifin ya nemi diyya (diyyah). Yafi shafar al'amuran kisa da cutarwa ga jiki, ko na haramtacciyar hanya ne ko na kuskure. Misali, idan wani ya kashe wani da gangan, iyalan wanda aka kashe na iya neman a kashe mai laifin, ko kuma su yafe masa su nemi diyya. Adadin diyyar ya bambanta gwargwadon yanayin laifin:

2. Al-Jynayaat (or qisas): This concerns crimes against the rights of an individual where the victim has the option to demand punishment or forgive the criminal and demand blood money (diyyah). It concerns mainly the issues of killing and bodily harm, whether unlawful or accidental. For example, if someone deliberately committed murder, the family of the victim could demand that the perpetrator be killed, or they could forgive them and demand blood money. The value of blood money varies depending on the nature of the crime:

a) Diyyar wanda ya kashe da niyya shine raƙumi 100, daga cikinsu 40 dole ne su kasance masu ciki, ko kuma darajar kuɗinsu daidai da hakan.

a) Blood money from the one who kills with intention is 100 camels, 40 of which must be pregnant, or the equivalent monetary value.

b) Diyya (diyya) da ake biya saboda kisan kai ba da gangan ba, watau kisan kai na kuskure, daidai yake da raƙuma ɗari.

b) Blood money from the one who kills unintentionally i.e. manslaughter, is the equivalent of 100 camels.

An Nasa'i da Darimi sun ruwaito daga Abu Bakr cewa Manzon Allah ﷺ ya rubuta wasiƙa zuwa ga mazauna Yemen, kuma a cikin wasiƙarsa akwai: "Duk wanda ya kashe mumini ba da gaskiya ba, zai sha ramuwa saboda abin da hannunsa ya aikata, sai dai idan 'yan uwan wanda aka kashe sun yarda akasin haka." Kuma a cikinta akwai: "Ana kashe namiji saboda kisan mace." Kuma a cikinta akwai: "Domin kisan rai, diyya ta kasance raƙumi 100..."

It is narrated by al-Nissai and Darimi that Abu Bakr reported that the Messenger of Allah (saw) wrote to the inhabitants of Yemen and there was in his letter : “Whosoever kills a believer unjustly will suffer retaliation for what his hand has done unless the relatives of the murdered man consent otherwise. And therein it was : A man shall be killed for the murder of a woman. And therein it was : For the murder of a life, there is bloodwit of 100 camels...”.

Wani hadisi kuma da Imam Nissai ya ruwaito ya ambata cewa kowane sashe na jiki yana da diyya, misali, diyyar idanu daidai take da raƙumi 50.

Another hadith narrated by Imam Nissai mentions that every part of the body has blood money, for example, the blood money for the eyes is equivalent of 50 camels.

3. Al-Ta‘azir: Wannan ana ɗaukarsa haƙƙin al'umma. Ya ƙunshi waɗancan al'amuran da ba sa cikin qisas ko hudud ba, amma suna shafar haƙƙin al'umma, kamar ihu a tituna, yaudara a kasuwa, da sauransu. Alƙalin da ke jagorantar shari'ar zai yi nazari kan tsananin da yanayin laifin, sannan ya ƙayyade hukuncin da ya dace da shi daga ijtihadinsa (watau nazarin nassosin Musulunci). Hukuncin na iya kasancewa tsakanin gargaɗi zuwa kisa. Wani shahararren misali ya faru a zamanin ‘Umar ibn al-Khattab (ra), inda ya hukunta wani malami da ya bayar da shaidar ƙarya. Ya umarta a aske kansa, a shafa fuskarsa baƙin fenti, sannan a yi masa jerin gwano a gaban mutane tsirara a wani ɓangare, yana zaune a baya a kan jaki.

3. Al-Ta‘azir : This is considered the right of the community. It covers those issues which are not part of the qisas or hadud, but which affect the right of the community such as shouting in the streets, cheating in the market place etc. The judge presiding over the case will study the severity and nature of the crime and prescribe a punishment to match it from his own ijtihad (i.e. study of the Islamic texts).The punishments may range from anywhere between a warning to death. One famous example happened in the time of ‘Umar ibn al-Khattab (ra), where he punished a scholar who gave false testimony. He ordered that the scholar should have his head shaved, his face painted black, and be paraded semi-clothed in front of the people while sitting backwards on a donkey.

4. Al-Mukhalafat: Wannan ya shafi bangarorin hakkokin Gwamnati. A nan ana aikata laifi idan mutum ko kungiya ta saba wata doka da Gwamnati ta kafa, kamar karya iyakar gudu ko yin ajiyar mota a wuraren da ba a izinin ajiye mota. Hukuncin yana hannun alkali, bisa ga ijtihadinsa ko karbuwar Gwamnati.

4. Al-Mukhalafat : This covers the areas of the rights of the State. Here the crime is committed when a person or group contravenes a law which the State has enacted, such as breaking the speed limit or parking in no-parking areas. The punishment is at the discretion of the judge, based on his own ijtihad or the adoption of the State.