Mukallafning Haqq (huquq) bilan bog‘liq harakati, ya’ni Allohning haqqi va bandalarning (xalqning) haqqi bilan aloqasiga ko‘ra, to‘rt toifaga bo‘linadi:

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:

Bu shunday amalki, undan umumiy foyda/yaxshilik yuzaga keladi va shu sababli uning foydasining keng qamrovliligi tufayli u Olamlar Robbisiga nisbat beriladi.

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.

Bu huquqni bekor qilish mumkin emas va hech kimning uni voz kechishi (unga nisbatan murosaga kelishi) yoki unga qarshi chiqishi to'g'ri emas. Bunday huquqlarga quyidagilar kiradi:

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:

- Ibodatlar (ibodat amallari): namoz, zakot, ro‘za, hajj, al-jihod, da’vatni olib borish, sadaqai fitr va ushriy yerda yetishtirilgan narsadan beriladigan zakot kabilar.

- 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-Xaroj: bu xarojiy yerlardan olinadigan soliqlarni anglatadi. Xarojiy yerlar — kuch bilan fath qilingan va egalari bo‘lgan g‘ayrimusulmonlar qo‘lida qoldirilgan yerlardir. Shuningdek, Islom davlatining g‘ayrimusulmon fuqarolari (Ri’oyo)dan olinadigan jizya ham bor.

- 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 (keffaratlar) ularning barcha shakllarida, jumladan Allohning nomi bilan qasam ichib, uni buzish kaffarasi va boshqa turlari. Shuningdek, g‘anoim (urush o‘ljasi)ning xumusi va rikoz (yer ostiga ko‘milgan xazina)ning beshdan bir qismi. Rikoz — yer ostiga ko‘milgan boylik bo‘lib, uni topgan kishi uning qiymatining beshdan bir qismini davlatga, Bayt ul-Mol (xazina)ning daromadlariga qo‘shilishi uchun topshirishi kerak. - Shar’iy hukm bilan belgilangan va o‘rnatilgan jazolarni joriy etish. Bular hudud jazolaridir: zino uchun hadd, o‘g‘rilik uchun hadd, spirtli ichimlik ichish uchun hadd va o‘g‘irlash maqsadida yo‘lni to‘sib qo‘ygan kishining hadd (yo‘lto‘sar)i. Rasululloh ﷺ shunday degan edilar:

- 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:

Bu inson uchun aniq bir maslahat (manfaat) bor amaldir. Masalan, qarzni yoki diyatni (qon puli) to‘lash, shikastlangan yoki sinib ketgan buyumning qiymatini kafolatlash va sovg‘alar shular jumlasidandir. Agar banda istasa, bu turdagi huquqdan voz kechishi yoki uni bekor qilishi mumkin, xohlasa esa uni ado etishi mumkin. Chunki Shoriy (Shariat qonunchisi) insonga Ahkomi Shar’iy doirasida o‘z huquqidan istagancha erkin tasarruf etish huquqini bergan.

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 – Allohning haqqi va bandaning haqqi birga kelgan, ammo Allohning haqqi ustun bo‘lgan jazo turi. Misol: al-Qadhf (ayolning sha’niga tuhmat qilish) hadd jazosi, chunki u jinoyatchilar uchun qaytaruvchi choraning va odamlarning sha’nini saqlashning bir qismini o‘z ichiga oladi. Bu jazo Allohning huquqlaridan bo‘lgan jazolar qatoriga kiradi.

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.

Boshqa tomondan, bu jazoning amalga oshirilishida tuhmat qilingan kishi uchun Maslahah Khaassah (xos manfaat) mavjud, chunki u nomni, obro'ni tozalaydi va dog' yoki sharmandalikni qaytaradi. Shuning uchun bu jazo bandaning (abd) haqini ham o'z ichiga oladi va unga nisbatan Maslahah bor.

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.

Garchi Allohning haqqi ustun bo'lsa-da, shu sababli qazf qilingan yoki iftiro qilingan shaxs (al-Maqdhoof) qazf qiluvchidan (iftiro qiluvchidan) jazoni soqit qilishi joiz emas, chunki Allohning haqqi bandaning uni soqit qilishni istashi natijasida soqit bo'lmaydi.

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 – Allohning haqqi va bandaning haqqi birga mavjud bo‘lib, lekin bandaning haqqi ustun turadigan (huquq). Misol: qasddan yoki atayin odam o‘ldirgan kishiga nisbatan qisos (qasos qonuni). Qisosda odamlarning hayoti uchun hayot va bu xavfsizlikning saqlanishi bor. Demak, bu umumiy manfaat (al-maslahah al-‘ammah) ni ifodalaydi, va Allohning haqqi ham unda aks etadi.

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.

Qisos, boshqa jihatdan, o‘ldirilgan kishining oila a’zolarining qalbini davolaydi va ularning qotil nisbatan g‘azabi hamda nafratini yo‘qotadi. Shu jihatdan u bandaning Haqqini (huquqini) ifodalaydi. Biroq Shoriy (Qonun chiqaruvchi) o‘ldirilgan kishining Valiysiga (vasiy yoki vakiliga) qotilni kechirish huquqini bergan yoki diya (qon puli) qabul qilinishini yetarli deb topish huquqini bergan. Bu shuni ko‘rsatadiki, qisos hukmiga nisbatan bandaning Haqqi ustunroqdir.

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.

Insonlar tomonidan yaratilgan qonunlar, Islom davlati bo'lmagan sharoitda musulmonlarga tatbiq etilgan, yuqorida zikr qilinganlarga zid yo'ldan bordi. Shunday qilib, ular qotilga nisbatan Al-Qisos (qasos bo'yicha jazo) huquqini jamiyatning haqqi deb belgilab qo'ydilar va qotilning ishi hukmdorga topshirildi. Agar xohlasa, uni o'ldiradi, xohlasa, uni kechiradi, bunda o'ldirilgan kishining Waliy'siga (vorisiga) hech qanday e'tibor berilmasdan, u qotilni kechiradimi yoki kechirmaydimi, bu uning ixtiyorida bo'ladi. Insonlar tomonidan yaratilgan qonun, Az-Zinaa (zino) jazosini shaxsiy Haqq (huquq) deb ham belgiladi. Shu sababli, bu qonunlarga ko'ra zino majburlash yoki zo'rlik orqali sodir etilmagan bo'lsa, jinoyat hisoblanmaydi, bunday holatda unga nisbatan jazo shaxsiy huquq doirasidan belgilanadi. Da'vo faqat uning eri tomonidan qo'zg'atiladi va u ish jarayonini to'xtatish huquqiga ega bo'ladi. Agar unga nisbatan hukm chiqarilsa, u hukmning ijrosini to'xtatish yoki oldini olish huquqiga ega bo'ladi.

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.

Shuning uchun Allohning hukmi bilan odamlarning hukmi o'rtasida keng bo'shliq va katta farq bor.

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