Daga cikin mafi muhimmancin tambayoyi masu alaƙa da hukunci, wacce ke da fifiko kuma take buƙatar bayani, akwai sanin wanda hukuncin ke komawa gare shi wajen fitarwa, wato: wane ne al-hākim? Bisa sanin wannan ne ake samun sanin hukuncin da nau'ikansa. Abin nufi da 'al-hākim' a nan ba shi ne mai iko na zartarwa wanda ke aiwatar da dukkan al'amura da ikon da yake da shi ba. Abin nufi da al-hākim shi ne wanda yake da haƙƙin fitar da hukunci kan ayyuka da abubuwa, domin duk abin da ake iya gani da hankali na azanci ya ƙunshi ko dai ayyukan mutum ko abubuwan da ba ayyukan mutum ba ne. Mutum, ta siffarsa ta kasancewa mai rai a wannan duniya, shi ne abin nazari, kuma fitar da hukunci ba ya faruwa sai saboda shi, kuma yana da alaƙa da shi. Saboda haka hukunci kan ayyukan mutum da kan abubuwan da suke da alaƙa da waɗannan ayyuka wajibi ne. To wane ne kaɗai yake da haƙƙin fitar da hukunci kan hakan: shi ne Allah, ko kuwa mutum da kansa? A wata ma'anar, shin shari'a ce ko kuwa hankali ['aql]? Abin da ke ba mu damar sanin hukuncin Allah shi ne shari'a, kuma abin da mutum yake yanke hukunci da shi shi ne hankali. To me ke yanke hukunci (kan ayyuka da abubuwa), shari'a ko hankali?

Among the most important of inquiries related to the hukm, one of priority and requiring explanation, is the knowledge of who it is the issuing of the hukm returns to, that is, who is the hākim? Upon the knowledge of this rests the knowledge of the hukm and its types. The intent of ‘hākim’ here is not the executive authority who executes all the affairs with the authority it possesses. Rather, the intent of hākim is the one who possesses the right of issuing the hukm upon actions and things, because all that exists of the sensorially perceivable comprises either of the actions of the human or of the things which are other than the actions of the human. The human, by his description of being alive in this universe, is the subject of the study, and the issuing of the hukm is only because of him and is related to him. Therefore the hukm upon the actions of the human and upon the things related to these actions is necessary. Who then is the one who alone has the right to issue the hukm upon that: it is Allah, or the human himself? In other words, is it the shar’ or the intellect [‘aql]? That which allows us to know the hukm of Allah is the shar’, and that which the human judges by is the intellect. So what judges (upon the actions and things), the shar’ or the intellect?