从Hukm（判断/律例）的最重要研究内容之一，是要知道Hukm的颁布归属于谁。这里所说的Al-Haakim（立法者/判定者），并不是指担任国家元首之类权威职位的人。确切地说，它指的是拥有对行为和事物颁布Hukm之权利的一方，从而作出诸如此类的判定：牛奶是Mubaah（允许的），醇酒（Khamr）是Haraam（禁止的），Al-Bai'u（买卖）是Halaal（合法的），而Ribaa'（高利贷/利息）是Haraam（禁止的），等等…… 当对人的行为或与其行为相关的事物颁布Hukm，且这一Hukm与人本身有关联时，那么此Hukm要么属于安拉Ta'Aalaa，要么属于人自身。换言之，这一Hukm属于Shar'a（天启的律法）或属于'Aql（理性）。

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).

所谓"Hukm"（判定）的颁布，是指明人对某一行为的立场或态度：他是应当去做还是应当舍弃（即不去做）？还是他可以在做与不做之间自由选择？同样，它也涉及明确人对与其行为相关或相连之事物的立场：他应当取用还是舍弃？抑或他被赋予了在取用与舍弃之间的选择？

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?

人对行为和事物所持的立场或态度，是否取决于他对它们是"Hasanah"（美好或正确）还是"Qabeehah"（丑陋或错误）的看法？还是说，就"Husn"（美）与"Qubh"（丑）而言，两者是平等的？

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)?

因此，对行为与事物作出判断（Hukm），是建立在确定其 Husn（善）与 Qubh（恶）的基础之上的。那么，由谁或什么来确定这一点呢？是 Shar'a（沙里阿，即天启法律）还是 'Aql（理智）？

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 – 穆尔太齐赖学派及贾法里耶的一派:

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

他们认为，事物和行为本身内在地存在善（Husn）与恶（Qubh），人类的理智（'Aql）能够辨识事物和行为中的善与恶。他们断定，理智认为是善的，在安拉那里也是善的，人应当去做这种行为，因为它伴随着赞扬和回报。同样，理智认为是恶的，在安拉那里也是恶的，人必须舍弃它，因为这种行为伴随着谴责和惩罚。

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.

在此基础上,他们认为,伊斯兰教法的律例(Ahkaam Ash-Shar'a)与理智对事物和行为之善(Husn)与恶(Qubh)的认识相一致或相符。因此,理智认为是善的事物,沙里阿便要求去做;理智认为是恶的事物,沙里阿便要求舍弃。基于此,他们又提出一种观点:人在使者被派遣到他们之前,或者在召唤(Da'wah)尚未传到他们之前,就已负有天课(Mukallaf)的责任,因为他的理智能够认识并理解行为和事物的善与恶。

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 – 阿s'harite学派（Madh’hab Al-Ash’ariyah）：即艾卜·哈桑·阿s'harite（Abu-l-Hasan Ash’ariy）的追随者，以及同意他观点的法学家（Fuqahaa’），他们被认为代表了大多数的usool学者。

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.

他们认为，行为和事物本身并不内在地具有“善”（Husn）或“恶”（Qubh）。因此，“善”（Hasan）是指沙里尔（Shar‘a）要求去做的事，而“恶”（Qabeeh）是指沙里尔要求人们放弃或避免的事。由此可见，“善”与“恶”都是属于沙里尔的（即由沙里尔决定，而非由理智（‘Aql）决定）。

They viewed that the actions and things do not have an intrinsic Husn or Qubh present within them. Therefore, the Hasan is that which the Shar’a has requested to be undertaken and the Qabeeh is that which the Shar’a has come requesting to be left or refrained from. Consequently, the Husn and Qubh are both Shar’iy (i.e. determined by the Shar’a and not the ‘Aql).

基于此,他们建立了这样一种理解:在使者被派遣之前,或在da'wah(宣教)抵达他们之前,人并不负有责任(Mukallaf)。因此,在Shar'(律法)呈现之前,不存在Hukm(判决)、Takleef(责任的赋予)或Hisaab(受到清算)。