Kitendo cha Mukallaf kwa kuhusiana kwake na Haki ya Allah na haki ya 'Ibaad (waja/watu) kimegawanywa katika makundi manne:

The action of the Mukallaf in respect to its connection to the Haqq (right) of Allah and to the right of the ‘Ibaad (servants/people) is divided into four categories:

Hiki ni kitendo ambacho juu yake hujengwa manufaa/wema wa jumla, na kwa sababu hiyo kinanasibishwa kwa Mola wa viumbe vyote kutokana na upana wa manufaa yake.

This is the action upon which a general benefit/good is built and for this reason it is attributed to the Lord of the worlds due to the comprehensiveness of its benefit.

Haijuzu kuondoa haki hii, wala si sahihi kwa yeyote kuiacha (kuafikiana kuhusu hilo) au kwenda kinyume nayo. Aina hizi za Huquq (haki) ni pamoja na:

It is not permitted to remove this right and it is not right for anyone to give it up (compromise in respect to it) or go against it. These types of Huqooq (rights) include:

- ‘Ibaadaat (matendo ya ibada): Kama vile Swalaah, Zakaah, Swiyaam, Hijja, Al-Jihaad, kubeba Da‘wah, Sadaqat ul-Fitr, na Zakaah juu ya kile kinachopandwa katika ardhi ya ‘Ushri.

- The ‘Ibaadaat (acts of worship): Like the Salaah, Zakaah, Siyaam, Hajj, Al-Jihaad, carrying the Da’wah, Sadaqat ul-Fitr and the Zakaah upon the what is cultivated upon the ‘Ushri land.

- Al-Kharaaj: Hii ni kodi zinazotozwa kwenye ardhi ya Kharaajiyah, yaani ardhi zilizofunguliwa kwa nguvu na zikabaki mikononi mwa wamiliki wake wasio Waislamu. Pia kuna Jizyah, inayotozwa kwa raia wasio Waislamu (Ri'aayaa) wa Dola ya Kiislamu.

- Al-Kharaaj: This represents the taxes upon the Kharaajiyah lands and these are the lands which were opened up by force and were left in the hands of its non-Muslim owners. There is also the Jizyah that is taken from the non-Muslim subjects (Ri’aayaa) of the Islamic State.

- Al-Kaffaaraat (vikafara) katika aina zake zote, kama Kaffaarah ya kuvunja kiapo kilichoapwa kwa jina la Allah, pamoja na aina nyinginezo. Pia kuna Khumus ya Ghanaa'im (theluthi moja ya nyara za vita... sahihi zaidi: sehemu ya tano ya nyara za vita) na sehemu ya tano ya Rikaaz. Hii ni hazina iliyozikwa ardhini, na mtu anayeipata lazima atoe sehemu ya tano ya thamani yake kwa Dola ili iongezwe kwenye mapato ya Bait ul-Maal (hazina ya serikali). - Kuweka adhabu ambazo zimebainishwa na kuwekwa na Shari'a, nazo ni Hudood kama Hadd ya Zinaa, Hadd ya Saraqah (wizi), Hadd ya kunywa pombe na Hadd ya mtu anayezuia njia ili kuiba (mnyang'anyi wa barabarani)… Mtume wa Allah ﷺ alisema:

- Al-Kaffaaraat (expiations) in all of their forms like the Kaffaarah of breaking the oath sworn in Allah’s name amongst other types. There is also the Khumus of the Ghanaa’im (fifth of the war booty) and the fifth of the Rikaaz. This is treasure buried under the ground and the one who finds it must give a fifth of its value to the State to be added to the revenues of the Bait ul-Maal (treasury). - Establishment of the punishments that have been specified and set by the Shar’a and these are the Hudood like the Hadd of Zinaa, the Hadd of Saraqah (theft), the Hadd of drinking alcohol and the Hadd of the one who blocks the road to steal (highway robber) … The Messenger of Allah (saw) said:

Hiki ni kitendo kilicho ndani yake kina maslahi maalum kwa mtu binafsi. Mfano wake ni kulipa deni au diya ya damu, kudhamini kitu kilichoharibika au kuvunjika, na zawadi. Ikiwa 'Abd (mja) anataka, haki ya aina hii inaweza kuachwa au kusamehewa, na akitaka anaweza kuitimiza, kwa sababu Shari'a (Ash-Shaari') imempa binadamu haki ya kujiendesha kwa uhuru katika haki yake kama anavyotaka, ndani ya mipaka ya Ahkaam Ash-Shar'iy.

This is the action that has within it a specific Maslahah (interest/benefit) for the individual. This is like the settling of the debt or blood money, guaranteeing the damaged or broken item and gifts. If the ‘Abd (servant/person) wishes, this type of right can be dropped or let go and if he wills he can fulfil it because the Shaari’ has given the human the right to conduct himself freely in his right as he wishes within the remits of the Ahkaam Ash-Shar’iy.

3 – Hilo ambalo Haki ya Mwenyezi Mungu na Haki ya mja hukutana pamoja, huku Haki ya Mwenyezi Mungu ikitawala. Mfano: Hadd ya Al-Qadhf (kumtuhumu mwanamke kwa zinaa bila ushahidi, shtaka linalogusa heshima ya mwanamke) kwa kuwa ina ndani yake zuio kwa wahalifu na kuhifadhi heshima za watu. Adhabu hii ni miongoni mwa Huquq (haki) za Mwenyezi Mungu.

3 – That in which the Haqq of Allah and the Haqq of the ‘Abd come together whilst the Haqq of Allah dominates. Example: The Hadd of Al-Qadhf (slanderous accusation against a woman’s honour) as it contains within it a deterrent for criminals and the preservation of the peoples’ honours. This punishment falls under that which is from the Huqooq (rights) of Allah.

Kutoka upande mwingine, katika utekelezaji wa adhabu hii kuna Maslahah Khaassah (maslahi mahsusi) kwa yule aliyesingiziwa, kwa kuwa inasafisha jina lake, heshima yake, na kuondoa doa au aibu. Kwa hiyo, adhabu hii pia inajumuisha haki ya mja, na ina maslahi kwake au kwake yeye.

From another angle, in the occurrence of this punishment there exists a Maslahah Khaassah (specific benefit or interest) for the one who has been slandered as it clears the name, integrity and repels the taint or dishonour. Therefore, this punishment also includes a right for the ‘Abd and a Maslahah for him or her.

Ingawa haki ya Allah ndiyo yenye nguvu zaidi, kwa sababu hiyo haifai kwa aliyetuhumiwa au kusingiziwa (Al-Maqdhoof) kuondoa adhabu kwa mwenye kusingizia (Al-Qaadhif), kwani haki ya Allah haiondoki kwa sababu ya mja kutaka iondolewe.

Despite that the Haqq of Allah is dominant and for that reason it is not permissible for the one who has been accused or slandered (Al-Maqdhoof) to drop the punishment from the Qaadhif (slanderer) and that is because the Haqq of Allah does not fall as a result of the servant’s wish for it to be dropped.

4 – Yale ambayo Haki ya Allah na Haki ya mja hukutana, huku Haki ya mja ikitawala. Mfano: Al-Qisaas (sheria ya kisasi) dhidi ya muuaji wa makusudi au wa kukusudia. Ndani ya Al-Qisaas kuna uhai na usalama wa maisha ya watu pamoja na kuhifadhiwa kwa usalama huo. Hivyo basi, hii inawakilisha Al-Maslahah Al-‘Aammah (maslahi na manufaa ya jumla) ambayo Haki ya Allah inaakisiwa ndani yake.

4 – That in which the Haqq of Allah and the Haqq of the ‘Abd come together whilst the Haqq of the ‘Abd (servant) dominates. Example: Al-Qisaas (law of retribution) against the intentional or deliberate killer. Within the Qisaas there exists life and a security for the life of the people and the preservation of that security. This then is representative of the Maslahah Al-‘Aammah (the general interest and benefit) which the Haqq of Allah is reflected in.

Qisasi, kwa mtazamo mwingine, huponya mioyo ya familia ya aliyeuawa na huondoa hasira na chuki yao dhidi ya muuaji. Kwa mtazamo huu, qisasi huwakilisha Haqq (haki) ya ‘Abd (mja/mtu). Hata hivyo, Shaari‘ (Mwekaji wa Sharia) amempa Waliy (mlezi/mwakilishi) wa aliyeuawa haki ya kumsamehe muuaji au kuridhika na kupokea malipo ya damu (diya). Hii inaonyesha kwamba Haqq ya ‘Abd ina nguvu zaidi kuhusiana na hukumu ya Qisasi.

Al-Qisaas, from another angle, heals the hearts of the family of the one who was killed and removes their anger and hatred towards the killer. From this angle it represents a Haqq (right) of the ‘Abd (servant/person). However, the Shaari’ (Legislator) has provided the Waliy (guardian) of the killed person the right to pardon the killer or to find the receipt of blood money sufficient. This indicates that that the Haqq of the ‘Abd is more dominant in respect to the ruling of Al-Qisaas.

Sheria zilizotungwa na binadamu, ambazo zilitekelezwa juu ya Waislamu wakati wa kutokuwepo kwa Dola ya Kiislamu, zilifuata njia inayopingana na yale yaliyotajwa hapo juu. Hivyo zilifanya Al-Qisaas (adhabu ya kisasi) dhidi ya muuaji kuwa haki inayomilikiwa na jamii, na jambo la muuaji likakabidhiwa kwa mtawala. Akitaka, angemuua, na akitaka angemsamehe, bila kuzingatia chochote kuhusu Waliy wa aliyeuawa, kwa kuhusu kumsamehe muuaji au kutomsamehe. Sheria iliyotungwa na binadamu pia ilifanya adhabu ya Az-Zinaa kuwa Haqq (haki) ya kibinafsi, hivyo Zinaa kwa mujibu wa sheria hizi haichukuliwi kuwa kosa isipokuwa ilifanyika kwa kulazimishwa au kwa nguvu, na kisha adhabu kuhusiana nayo ingekuwa kutoka kwa haki ya kibinafsi. Madai hayawasilishwi isipokuwa na mumewe, naye ana haki ya kusimamisha taratibu zake. Kisha ikiwa hukumu imetolewa dhidi yake, ana haki ya kusimamisha au kuzuia utekelezaji wa hukumu hiyo.

The man-made laws that were applied over the Muslims in the absence of the Islamic State followed a path opposing what was mentioned above. So they made Al-Qisaas (retaliatory punishment) of the killer a right belonging to the society and the affair of the killer was delegated to the ruler. If he wished, he would kill him and if he wished he would pardon him without any consideration being given to the Waliy of the killed person, in respect to him pardoning the killer or not pardoning him. The man-made law also made the punishment of Az-Zinaa a private Haqq (right) and so the Zinaa in accordance to these laws is not considered to be a crime unless it was by way of compulsion or force and then the punishment in respect to it would be from the private right. The claim is not raised except from her husband and he has the right to stop its procedures. Then if judgment is passed against her, he has the right to stop or prevent the implementation of the ruling.

Kwa hiyo, kuna pengo kubwa na tofauti kubwa kati ya Hukm ya Allah na Hukm ya watu.

There is therefore a wide gap and difference between the Hukm of Allah and the Hukm of people