Hukm bilan bog'liq eng muhim masalalardan biri — hukmning kimga qaytishini bilishdir. Bu yerda Al-Haakim deganda davlat rahbari kabi hokimiyat mavqeiga ega bo'lgan kishi nazarda tutilmaydi. Balki Al-Haakim deganda harakatlar va narsalar ustidan hukm chiqarish, ya'ni hukm berish huquqiga ega bo'lgan zot nazarda tutiladi — masalan, sut mubohligini, xamr haromligini, bay' (savdo) halolligini, riboni (foizni) haromligini va boshqalarni hukm qilish kabi. Agar insonning harakatlari yoki ularga aloqador narsalar ustidan hukm chiqarish inson o'zi bilan bog'liq bo'lsa, u holda bu hukm yo Allohu Taolo, yoki inson o'ziga tegishli bo'ladi. Boshqacha aytganda, bu hukm Shar'ga yoki 'Aql (aql-idrok)ga tegishli bo'ladi.

From the most important studies related to the Hukm is the knowledge of whom the issuing of the Hukm returns back to. The one who holds the position of authority like the head of state is not the one who is intended by Al-Haakim here. Rather, what is intended by Al-Haakim is the one who possesses the right of issuing the Hukm upon the actions and things, so as to pass the judgement, for instance, that milk is Mubaah, Khamr is Haraam and that Al-Bai’u (trade) is Halaal whilst Ribaa’ (usury) is Haraam and so on… In the case where the issuing of the Hukm upon the actions of the human being or the things related to his actions has a relationship to the human himself, then the Hukm either belongs to Allah Ta’Aalaa or it belongs to him. In other words, this Hukm belongs to the Shar’a or to the ‘Aql (mind).

Hukm berish deganda insonning harakatga nisbatan holatini yoki turishini belgilash nazarda tutiladi: uni qilishi yoki tark etishi (ya’ni undan qaytishi) jihatidan. Yoki u qilish va tark etish o‘rtasida tanlov huquqiga egami? Xuddi shunday, bu insonning harakatlari bilan bog‘liq yoki ularga aloqador narsalarga nisbatan holatini belgilashga ham taalluqli: ularni olishi yoki tashlab ketishi kerakmi? Yoki unga ularni olish va tashlab ketish o‘rtasida tanlov berilganmi?

What is meant by the issuing of the Hukm is the specification of the position or stance of the human being towards the action in respect to whether he does it or leaves it? (i.e. refrains from it). Or does he have a choice between doing and leaving it? It similarly relates to specifying his position towards the things related or connected to his actions in terms of whether he should take them or leave them? Or whether he has been provided with a choice between taking and leaving them?

Insonning harakatlar va narsalarga nisbatan tutgan pozitsiyasi yoki munosabati ularni Hasanah (go'zal yoki to'g'ri) yoki Qabeehah (xunuk yoki noto'g'ri) deb bilishiga bog'liqmi? Yoki ular Husn va Qubh (go'zallik va xunuklik) jihatidan tengmi?

The position or stance of the human in respect to actions and things rests upon his viewpoint towards them in regards to them being Hasanah (pretty or right) or Qabeehah (ugly or wrong)? Or are they equal in respect to the Husn and the Qubh (prettiness and ugliness)?

Shunday ekan, harakatlar va narsalarga hukm berish ularga nisbatan husn va qubhni aniqlashga asoslanadi va shunga qurilgan. Xo'sh, buni kim yoki nima aniqlaydi: Shar' (Ash-Shaari') yoki 'Aql (aql-idrok)?

As such, the issuing of the Hukm upon actions and things is built and based upon determining the Husn and Qubh in respect to them. So who or what determines that; the Shar’a or the ‘Aql (mind)?

1 – Mu’tazila mazhabi va Ja’fariya guruhlaridan biri:

1 – Madh’hab Al-Mu’tazilah and a group from among the Ja’fariyah:

Ular narsalar va ishlarda o'z-o'zidan mavjud bo'lgan husn (yaxshilik/go'zallik) va qubh (yomonlik/xunuklik) bor deb qarashgan, inson aqli esa narsa va ishlarga nisbatan husn va qubhni idrok eta olishga qodir, deb hisoblashgan. Aql husn deb ko'rgan narsa Alloh huzurida ham husndir va inson o'sha ishni qilishi kerak, chunki u maqtov va mukofot bilan birga keladi. Xuddi shunday, aql qubh deb ko'rgan narsa Alloh huzurida ham qubhdir va insondan uni tark etish talab qilinadi, chunki bu ish ayblov va jazo bilan birga keladi.

They viewed that there exists an intrinsic Husn (good/prettiness) and Qubh (bad/ugliness) within the actions and things, and that the human ‘Aql (mind) is capable of perceiving the Husn and Qubh in respect to the things and actions. They determined that what the ‘Aql saw as being Hasan is Hasan with Allah and that the human should do the action which is accompanied by commendation and reward. Similarly, what the ‘Aql (mind) views to be Qabeeh then it is Qabeeh with Allah and it is required of the human to leave it whilst the action is accompanied by blameworthiness and punishment.

Shu asosda ularning qarashicha, Ahkom ash-shar‘iy ham aqlning amallar va narsalarning husn yoki qubhi haqidagi idrokiga mos keladi yoki uyg‘un bo‘ladi. Shunga ko‘ra, aql biror narsaning husn ekanini anglasa, shar‘ uni bajarishga da‘vat qilgan, aql qubh deb bilgan narsadan esa tiyilishni talab qilgan. Ular shundan kelib chiqib, inson rasullar yuborilishidan oldin yoki unga da‘vat yetib bormasidan oldin ham mukallaf bo‘ladi, degan xulosaga kelganlar. Bunga sabab, uning aqli amallar va narsalarning husn hamda qubhini idrok etadi va tushunadi.

Upon that basis the Ahkaam Ash-Shar’a in their view comes in agreement or conformity to what the mind comprehends in respect to the Husn or Qubh of the actions and things. So in respect to what the mind perceives to be Husn, the Shar’a came requesting it to be undertaken and what the mind perceives to be Qubh, the Shar’a has come requesting for it to be left. They then built upon that the understanding that the human is Mukallaf before the sending of the Messengers to them or before the Da’wah had reached them, and that is because his ‘Aql perceives and comprehends the Husn and Qubh of the actions and things.

2 – Ash’ariylik mazhabi, Abul-Hasan Ash’ariyning izdoshlari va u bilan birga bo‘lgan, usul ulamolarining ko‘pchiligini tashkil etadi deb hisoblangan fuqahodir.

2 – Madh’hab Al-Ash’ariyah, the follows of Abu-l-Hasan Ash’ariy and the Fuqahaa’ who agreed with him and are considered to represent the majority of the scholars of Usool.