关于行为与事物的裁定（Hukm，即判断），就其为美好（Tahseen）或丑陋（Taqbeeh）而言，可以从三个方面产生：

The Hukm (passing judgment) upon the actions and things in terms of Tahseen or Taqbeeh (determining their prettiness or ugliness) can occur from three directions:

1 – 从事物与行为的实际情况，以及它们本质上所是的方面来看？

1 – From the direction of the reality of things and actions and what they (intrinsically) are?

2 ——从其与人的天性是否相称、适宜，或与之相悖来说。

2 – From the direction of its appropriateness or suitability to the natural disposition of the human or its aversion to it.

3 – 从对事物所施加的赏（ثواب）与罚（عقاب），或赞扬（مدح）与谴责（ذم）的角度而言。至于从事物与行为的实际情况，以及它们是否契合、适宜人的自然天性，或是否与自然天性相悖、令人厌恶的角度来作出判断，那么毫无疑问，这种判断属于人自身所作的判断，即属于理性（عقل），而不属于天启律法（شرع）。因此，正是理性从这两个角度对行为与事物作出判断。

3 – From the direction of the Thawaab and ‘Iqaab (reward and punishment) applied to them or the Mad’h (commendation/praise) or Dhamm (disapproval/blameworthiness). As for passing judgment upon the actions and things from the perspective of their reality and from the perspective of their agreeability, suitability or appropriateness to the natural disposition of the human or their non-agreeability or aversion to the natural disposition, then there is no doubt that this judgment belongs to the human himself to make i.e. it belongs to the ‘Aql and not to the Shar’a. Consequently, it is the ‘Aql that passes judgment upon actions and things from these two perspectives.

所以人会判断蜂蜜是甜的，因而倾向于食用；而苦瓜（地中海产的一种植物）是苦的，因此他会避开它。从这个角度看，蜂蜜就是“好”（Hasan），而苦瓜就是“丑”（qabīḥ）。

So the human judges that the honey is sweet and inclines towards eating it and that the colocynth (Mediterranean plant) is bitter and so he avoids it. From this perspective the honey would be Hasan and the colocynth ugly.

同样，他判断财富为好（Hasan），贫穷为丑（Qabeeh）；知识为好，无知为丑。这是因为它们各自的实质所包含的，就完满（Al-Kamaal）或缺陷（An-Naqs）而言。

Similarly, he judges that wealth is Hasan and poverty Qabeeh and that knowledge is Hasan and ignorance is Qabeeh due to what their realities encompass in terms of completeness or deficiency (Al-Kamaal or An-Naqs).

这种对事物与行为的判断，以及在这两个范畴内对事物与行为的美与丑的裁定（Tahseen与Taqbeeh），要么回归到人凭借其“Aql”（理智）所感知与理解、其感官所及的事物本身的实际情况，要么回归到人的天性与“Fitrah”（本性），以及他所感受到、理智所领会的内容。

This judgement upon the things and actions and the Tahseen and Taqbeeh (determination of prettiness and ugliness) for things and actions in these two areas returns back to the reality of the matter that the Insaan (human) perceives and comprehends by his ‘Aql (mind) and upon which his senses fall or it returns back to the natural disposition of the Insaan and his Fitrah and what he feels and his mind comprehends.

因此,是理智(’Aql)从这两个角度或方面,依据事物或行为的善(Husn)或恶(Qubh)来作出判断。如此看来,裁决(Hukm)属于人。

Therefore, it is the ‘Aql that passes judgment upon the action or thing in terms of its Husn or Qubh from these two perspectives or angles. As such, the Hukm belongs to the human.

至于第三个方面,即从赏罚的角度对事物和行为作出评判,也就是在后世的奖赏与惩罚,或在今世(Ad-Dunyaa)的称赞与谴责,那么毫无疑问,这归于真主独有,不属于人。也就是说,这由沙里尔(Shar’a)来决定,而非由理智('Aql)来决定。例如:信仰的Husn(善)与不信的Qubh(恶),战争中撒谎的Husn与在非战争情况下对不义统治者撒谎的Qubh,葡萄的Husn与由葡萄酿成的酒(Khamr)的Qubh。关于事物和行为的裁定,即从Thawaab(回报)与'Iqaab(惩罚)以及Al-Mad'h(称赞)与Adh-Dhamm(谴责)的角度而言,belonging to Allah,它有两个证据:一个是Daleel 'Aqliy(理性证据),一个是Daleel Shar'iy(圣训/经文证据)。

As for the third direction and that relates to the passing of judgement upon the things and actions from the perspective of rewards and punishment in the Aakhirah or commendation and blame in the life of this world (Ad-Dunyaa), then there is no doubt or question that this returns to Allah alone and it does not belong to the human. This means that it belongs to the Shar’a to determine and not the ‘Aql. This is like the Husn of Imaan and the Qubh of Kufr, the Husn of lying in warfare and its Qubh when undertaken with the unjust ruler in a situation other than war, and the Husn of grapes and the Qubh of Khamr that is produced from them. The Hukm upon the things and actions belonging to Allah in terms of the Thawaab (reward) and the ‘Iqaab (punishment) and from the perspective of Al-Mad’h (commendation/praise) and Adh-Dhamm (blame) has two evidences for it: A Daleel ‘Aqliy and a Daleel Shar’iy.

‘aql的实质由感知（Ihsaas）、实在（haqiqa）、先前的信息和大脑构成。因此，感知是心智构成中的基本部分：当人感知不到某事物时，他的“aql”便不可能对其作出判断（Hukm），因为“aql”只能对五种感官所感知的事物作出裁断，而无法对不能被感知的事物作出裁断。所以，Al-Hudaa（引导）与Al-Iemaan（信仰）、Ad-Dalaal（迷误）与Al-Kufr（不信）、Al-‘Adl（公正）、Azh-Zhulm（压迫/不义）、As-Sidq（诚实）与Al-Kadhib（谎言/欺骗），以及葡萄和Khamr（致醉之物）等，都不属于“aql”能够判定其是否触怒安拉Ta'Aalaa并应受惩罚的事物与行为。原因在于，“aql”（理智）并不能感知安拉（swt）对这些事物与行为的赞美（Mad'h）或谴责（Dhamm）。除非安拉（swt）通过祂的使者（as）告知，理智不能感知某事物或某行为所附带的赏赐或惩罚。

The reality of the ‘Aql consists of sensation (Ihsaas), a reality, previous information and a brain. The sensation therefore represents a fundamental part from the components of the mind, as when the person does not sense a matter, it is not possible for his ‘Aql to issue a judgment (Hukm) upon it because the ‘Aql is restricted in passing judgements over matters sensed by one of the five senses whilst it is not possible for him to pass a judgment upon matters which cannot be sensed. Therefore, Al-Hudaa (guidance) and Al-Iemaan (belief), Ad-Dalaal (misguidance/disbelief) and Al-Kufr (disbelief), Al-‘Adl (justice), Azh-Zhulm (oppression/injustice), As-Sidq (truthfulness) and Al-Kadhib (the lie/deceit), the grape and Khamr (intoxicatant) amongst other matters are not from the things and actions which are within the capability of the ‘Aql to determine whether they anger Allah Ta’Aalaa and are deserving of a punishment. That is because the ‘Aql (mind) does not sense the commendation of praise (Mad’h) of Allah (swt) or his Dhamm (censure or blame) in respect to these things and actions. The mind does not sense the reward or the punishment attached to a thing or action unless Allah (swt) informs of that through His messengers (as).

从另一个角度来看,如果人类被留给自己来对行为和事物作出赞扬或谴责(Mad'h 与 Dhamm)的判断,那么裁决(Hukm)必然会因发出裁决的人不同、所处时代与地点不同而有所差异。这是因为人的心智与天性本就各不相同,并且还会受到其所处环境的影响。人们一贯的表现是:同一件事,某人在某一天认为它是好的(Hasanah,值得赞扬的),而到了另一天或之后的某个时候又认为它是丑的(Qabeehah,应受谴责的)。如此一来,同一事件的裁决便各不相同,缺乏一致性,错误也就在所难免。

From another angle, if the human was left to pass judgment upon the actions and things in terms of praise and blame (Mad’h and Dhamm) then the Hukm would inevitably differ according to the different people issuing it or in different times and places. That is because it is from the nature of the people for there to be disparity in their minds and natural dispositions in addition for them to be affected by the environments that they live in. The reality that has been consistently seen is that the person judges upon matters to be Hasanah (good or praiseworthy) on a certain day and then view them to be Qabeehah (ugly or blameworthy) on another day or at a later time. In this way the Hukm (judgment) upon one single issue differs, is not consistent and errors inevitably occur.

因此,对事物和行为作出判断的权利,不允许归于理智('Aql)或人类,无论是赞美(Al-Mad'h)还是谴责(Adh-Dhamm)方面。

For this reason, it is not permitted for the (right of the) judgment upon things and actions to belong to the ‘Aql or the human in respect to praiseworthiness and blameworthiness (Al-Mad’h and Adh-Dhamm).

上述内容涉及以理性证据（الدليل العقلي）来判定“善”（الحسن）与“恶”（القبح）。至于以法理证据（الدليل الشرعي）而言，律法（الشرع）已将判定某事为善、值得称赞（التحسين）以及判定某事为丑、应受谴责（التقبيح）的权力归于真主，即归于律法。真主（SWT）说：

The above relates to the Daleel Al-‘Aqliy in respect to determining the Husn and Qubh. As for the Daleel Ash-Shar’iy then the Shar’a has made the determination of the Tahseen (judging something to be good and praiseworthy) and the Taqbeeh (judging something to be ugly and blameworthy) to Allah i.e. to the Shar’a. Allah (swt) said:

他(subhanahu wa ta'ala)说: Wait, I should keep "(SWT)" as is. 他(SWT)说:

And he (swt) said:

安拉的使者ﷺ说：

And the Messenger of Allah (saw) said:

因此,对行为和事物作出裁定(Hukm)的权力属于沙里阿(Shar'a),而非理智('Aql)。这指的是在今世对其进行赞扬(Al-Mad'h)与谴责(Adh-Dhamm),以及在后世对其给予赏赐(Thawaab)与惩罚('Iqaab)。因此,人能够凭借理智判断知识是善的(Hasan),然而理智并不能判断知识附带有赏赐(Thawaab),这一点是由沙里阿决定的。同样,人能够判断不义是恶的(Qabeeh),但他无法判断不义在后世会受到惩罚,因为关于此事的裁定属于沙里阿,而非理智。

Therefore, the issuing of the Hukm (judgement) upon the actions and things belongs to the Shar’a and not to the ‘Aql. That is in terms of Al-Mad’h and Adh-Dhamm for them in the Dunyaa (life of this world) and in terms of the Thawaab and ‘Iqaab (reward and punishment) in the Aakhirah (Hereafter). As such, the human is able to judge with his mind that ‘Ilm (knowledge) is Hasan however the mind is not capable of judging that there is Thawaab (reward) attached to the ‘Ilm but rather that is determined by the Shar’a. Similarly, he is able to judge that oppression is Qabeeh but he is unable to judge that there is a punishment for that in the Aakhirah because the Hukm in respect to that belongs to the Shar’a and not the ‘Aql.

关于与沙里亚（Shar'a）相关的事物，正如我们已经解释过的，它们要么适用伊巴哈（允许）的裁定，要么适用塔赫里姆（禁止）的裁定；而沙里亚的原则（Qaa'idah Ash-Shar'iyah）指出：

In respect to the things in relation to the Shar’a, then as we have explained they can either take the ruling of Ibaahah (permissibility) or Tahreem (prohibition) whilst the Qaa’idah Ash-Shar’iyah states:

至于行为（Af'aal）的判断（Hukm），则分为五类：

As for the Hukm for the actions (Af’aal) then it falls into five categories:

Al-Waajib（wājib）、Al-Mandoob（mandūb）、Al-Haraam（ḥarām）、Al-Makrooh（makrūh）和 Al-Mubaah（mubāḥ），这些都是Hukm At-Takleefiy（al-ḥukm al-taklīfī，即责任性判断）的类别。

Al-Waajib, Al-Mandoob, Al-Haraam, Al-Makrooh and Al-Mubaah, and these are the types of the Hukm At-Takleefiy.

至于“الحكم الوضعي”（Al-Hukm Al-Wad'iy，即规定性判断），它同样分为五类，并且…… Wait, the text says five types but lists more; I'll translate faithfully as given. 至于“الحكم الوضعي”（Al-Hukm Al-Wad'iy，即规定性判断），它同样分为五类，它们是：Al-Sabab（原因）、Al-Shart（条件）、Al-Maani'（障碍）、Al-Sihhah（有效）、Al-Butlaan（无效）、Al-Fasaad（无效/瑕疵），以及Al-Rukhsah（许可）和Al-'Azeemah（原则）。

As for the Hukm Al-Wad’iy then this is also represented in five types and they are: As-Sabab, Ash-Shart, Al-Maani’, As-Sihhah, Al-Butlaan and Al-Fasaad, and Ar-Rukshah and Al-‘Azeemah.

因此，总而言之，对于行为的裁决者（哈基姆），对于与行为相关或关联的事物，以及与二者有关的事项，唯一的裁决者就是沙里尔（Shar'a）。

Therefore, in conclusion, the Haakim (judge) over the actions, upon the things attached or related to the actions and the matters related to both of these is the Shar’a alone.