立法者的指令（Al-Khitaab）指的是包含在经文（Ash-Shar'iyah）的措辞（Alfaazh）与结构（Taraakeeb）之中的意涵，例如《古兰经》的节文和圣训。因此，一位穆佳塔希德（Mujtahid）可能从某节经文中推导出一条判断，而另一位穆佳塔希德从同一节经文中推导出的判断却与之不同。在这种情况下，对他们每一位而言，其所对应的沙里亚判断（Hukm Ash-Shar'iy），就是各自依据经文的意涵所推导出的结果。
The address (Al-Khitaab) of the legislator refers to the meanings included within the Alfaazh (wordings) and Taraakeeb (constructs/compositions) of the Shar’iyah texts like the Aayaat and the Ahaadeeth. As such a Mujtahid could deduce a Hukm from an Aayah that differs from the Hukm deduced by another Mujtahid. In that case the Hukm Ash-Shar’iy in respect to each of them would be what he had deduced from the text in terms of meaning.
而之所以说"Ash-Shaari'"(立法者),而不说"Allah"(真主),是为了将圣行(Sunnah)、圣门弟子的共识(Ijmaa' As-Sahaabah)和类比推理(Qiyaas)所体现的"Khitaab"(圣谕)也包括在内,因为这些都指向真主的圣谕。这样做是为了避免人们以为,"Khitaab"所指的仅仅是《古兰经》,因为《古兰经》在措辞和意义上都是真主的言语。
And it is said Ash-Shaari’ (Legislator) whilst it is not said Allah in order to include the address of the Sunnah, the Ijmaa’ As-Sahaabah and the Qiyaas because all of these indicate the address of Allah. It is so that it is not imagined or perceived that what is intended by the address (Al-Khitaab) only refers to the Qur’aan alone due to it representing the Kalaam of Allah in Lafzh (wording) and meaning.
这也被称为“Khitaab Ash-Shaari’”（立法者的表述），用以表明经文中的言辞所提供的益处，即表明言辞的含义。这是因为同一段言辞可能被理解为不止一种含义，因此，穆贾台希德所理解的那一含义，便是安拉对他而言的判定（Hukm），也是安拉对那位效仿（Taqleed）他的人而言的判定。
It is also called ‘Khitaab Ash-Shaari’’ (address of the Legislator) to indicate to what the speech in the texts provides in terms of benefit i.e. to indicate the meaning of the speech. That is because more than one meaning can be understood from the same speech and so the meaning that the Mujtahid understands is the Hukm of Allah in respect to him and the Hukm of Allah in respect to the one who makes Taqleed to him.
据说“Af'aal Al-'Ibaad”（人的行为）是为了排除“Aqaa'id”（信条）。这是因为“Hukm Ash-Shar'iy”（沙里尔的判断）考察的是实践性的沙里尔律例，而不研究“Aqaa'id”（信条/信仰），后者属于“'Ilm of Kalaam”（凯拉姆学）或“'Ilm of Tawheed”（认主学）的研究范围。
It is said ‘Af’aal Al-’Ibaad’ (actions of the slaves) in order to exclude the Aqaa’id. That is because the Hukm Ash-Shar’iy examines the practical Shar’iyah rulings and does not look into the Aqaa’id (beliefs) which is examined within the ‘Ilm of Kalaam or the ‘Ilm of Tawheed.
"有人说'Al-‘Ibaad'（仆人/众仆）一词，而没有像某些定义中那样说Mukallafeen（负有法律责任者），目的是涵盖与孩童（Sabiy）和精神失常者（Majnoon）相关的天课及财产方面的律例。"
It is said ‘Al-‘Ibaad’ (slaves) and did not say Mukallafeen (those legally charged) like some of the definitions have mentioned in order to include the Ahkaam related to the Sabiy (boy) and the Majnoon (insane) in terms of the Zakaah and Ahkaam of property.
以"要求"（Iqtidaa'）的方式：这是指"要求"（Talab）被划分为不同类型的情况：要求做的（Talab Fi'l）和要求不做的（Talab Tark）。如果"要求做"（Talab ul-Fi'l）是确定的（Jaazim），那么其判定（Hukm）就是Fard或Waajib。如果"要求做"不是确定的，那么它就是Mandoob、Sunnah或Naafilah。如果"要求不做"（Talab ut-Tark）是确定的（Jaazim），那么其判定就是Haraam或Mahzhoor；如果它不是确定的（不确定的），那么其判定就是Makrooh。
Bil-Iqtidaa’ (request): This means by way of the Talab (request). This is in the case where the Talab (request) is divided into types: Talab Fi’l (request to do) and Talab Tark (request to leave). If the Talab ul-Fi’l (the request to do) was Jaazim (decisive) then it (the Hukm) would be Fard or Waajib. If the Talab ul-Fi’l was not Jaazim then it would be Mandoob or Sunnah or Naafilah. If the Talab ut-Tark (request to leave) was Jaazim then it (the Hukm) would be Haraam or Mahzhoor and if it was not Jaazim (indecisive) then it would be Makrooh.
**At-Takhyeer (choice)** → 选择（At-Takhyeer）（choice）
At-Takhyeer (choice):
الإباحة (الجواز)، وهذا هو التخيير (الاختيار) بين الفعل أو الترك دون بدل. الوضع:
Al-Ibaahah (permissibility) and this is the Takhyeer (choice or choosing) between doing or leaving without a substitute. Al-Wad’u:
将某事物设定为Sabab（原因）、Shart（条件）或Maani'（障碍），以作为Hukm Ash-Shar'iy（伊斯兰律例）的依据，或与之类似，在Sihhah（有效）、Fasaad（无效/败坏）和Butlaan（无效）方面的判定，以及'Azeemah（本然律例）与Rukhsah（许可性减免）方面的判定，皆属此类。因此，Hukm Ash-Shar'iy的定义是：“立法者关于'Ibaad（仆人/人们）行为的训示，通过Al-Iqtidaa'（要求）、At-Takhyeer（选择）的方式”，它包含五种Ahkaam，即：Al-Waajib（必须）、Al-Mandoob（推荐）、Al-Haraam（禁止）、Al-Makrooh（厌恶）和Al-Mubaah（允许）。这就是Al-Hukm At-Takleefiy（责成性律例）。
It is the making of a matter a Sabab (cause/reason), or a Shart (condition) or a Maani’ (preventer) for the Hukm Ash-Shar’iy or what is similar to that in terms of Sihhah (validity), Fasaad (corruption) and Butlaan (invalidation), and like the ‘Azeemah and the ‘Rukhsah (exempting permission). Therefore, the definition of the Hukm Ash-Shar’iy: ‘The address of the legislator related to the actions of the ‘Ibaad (slaves/people) by way of Al-Iqtidaa’, At-Takhyeer’ encompasses the five Ahkaam which are: Al-Waajib, Al-Mandoob, Al-Haraam, Al-Makrooh and Al-Mubaah. And this represents Al-Hukm At-Takleefiy.
因此,定义的其余部分是:“立法者关于仆人(即人)行为的、通过设定而确立的训谕”,这包括属于原因(Sabab)、条件(Shart)、障碍(Maani')、有效(Sihhah)、无效(Butlaan)和瑕疵(Fasaad)者,或属于宽免(Rukhsah)与本然之制(‘Azeemah)者。这便是“设定性的判断”(Al-Hukm Al-Wad'iy)。
The remainder of the definition is therefore: ‘The address of the legislator related to the actions of the ‘Ibaad (slaves/people) by Al-Wad’u’ and this encompasses that which is a Sabab, a Shart, a Maani’, Sihhah, Butlaan and Fasaad, or a Rukhsah and ‘Azeemah. This represents Al-Hukm Al-Wad’iy.