mukallaf（应负法律责任者）的行为，就其与安拉的权利（Haqq）以及与仆人（‘Ibaad，即人们）的权利之关系而言，可分为四类：

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:

这是一项能够带来普遍利益与福祉的行为，正因其利益之广泛周遍，故将其归于众世界的主宰。

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.

不允许剥夺这项权利，任何人也不应放弃它（在此方面妥协）或违背它。这类权利包括：

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:

- 功修（'Ibaadaat，即敬拜行为）：例如礼拜（Salaah）、天课（Zakaah）、斋戒（Siyaam）、朝觐（Hajj）、圣战（Al-Jihaad）、传播召唤（Da'wah）、开斋捐（Sadaqat ul-Fitr），以及对'Ushri土地上所种植作物所应缴纳的天课。

- 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.

- 哈拉吉（Al-Kharaaj）：指对哈拉吉土地（Kharaajiyah lands）征收的税款。这些土地是通过武力征服而开辟的，并被留在其非穆斯林原主人手中。此外还有吉兹亚（Jizyah），即向伊斯兰国家中的非穆斯林臣民（Ri’aayaa）征收的人头税。

- 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.

- 各种形式的赎罪（Al-Kaffaaraat），包括违背以真主之名所立誓言的赎罪，以及其他种类。还有战利品的五分之一（Khumus al-Ghanaa'im），以及埋藏之宝藏（Rikaaz）的五分之一。Rikaaz指埋在地下的财宝，发现者必须将其价值的五分之一交给国家，计入公库（Bait ul-Maal）的收入。 - 确立伊斯兰法（Shar'a）所明定和设定的刑罚，即Hudood（天启刑罚），例如通奸的刑罚（Hadd of Zinaa）、盗窃的刑罚（Hadd of Saraqah）、饮酒的刑罚（Hadd of drinking alcohol），以及拦路抢劫者的刑罚（Hadd of the one who blocks the road to steal，即拦路劫匪）……先知穆罕默德ﷺ说：

- 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:

这是一种为个人带来具体马斯莱哈（利益/好处）的行为，例如偿还债务或血金（diyah）、赔偿损坏或毁坏的物品，以及赠礼。若仆人（'Abd，即人）愿意，可以放弃或免除此类权利；若他愿意，也可以履行。这是因为立法者（Ash-Shaari'）在不超出沙里尔教律（Ahkaam Ash-Shar'iy）范围的前提下，赋予了人依自己意愿自由处置其权利的权利。

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 – 真主的权利与仆人的权利相结合，而真主的权利占主导地位的那一类。例如：加都夫罚（对妇女名誉的诽谤指控），因为它包含对罪犯的震慑以及对民众名誉的维护。此刑罚属于真主的权利之列。

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.

从另一个角度来看,这一惩罚的实施中存在一项马斯拉哈·凯萨（特定的利益或福祉）归于被诽谤者：它洗清其名誉与清白，并消除污点或耻辱。因此，这一惩罚同时包含了对“阿布德”（仆人，即人）的权利，以及对他或她的马斯拉哈。

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.

尽管真主的权利占主导地位，因此，被指控或被诽谤的人（Al-Maqdhoof）不得免除对诽谤者（Qaadhif）的惩罚，原因在于真主的权利不会因仆人希望免除而消失。

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 – 真主的权利与仆人的权利相结合，而仆人的权利占据主导的情形。例如：针对故意杀人者的“qisaas”（同态复仇／以命偿命的律法）。在qisaas之中蕴含着生命，以及对人们生命的保障与维护这种保障。由此可见，这体现了maslahah al-‘aammah（公共利益），而真主的权利正是在其中得到体现。

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.

从另一个角度看,القصاص(以命偿命的报复)能够抚慰被害者家属的内心,消除他们对凶手的愤怒与怨恨。从这一角度而言,它属于人的权利(حق العبد)。然而,立法者赋予了被害者的监护人(الولي)宽恕凶手的权利,或认为接受血金(الدية)即已足够。这表明,在关于القصاص的裁决中,人的权利(حق العبد)更为占优。

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.

在伊斯兰国缺席期间施行于穆斯林的人定法，走的是与上述相反的道路。它们把对杀人者的复仇性惩罚（Al-Qisaas）变成了属于社会的权利，杀人者的事务则交由统治者处理：他若愿意，便杀之；若愿意，便赦免之，而不考虑被杀者的Waliy（监护人/继承人）是否赦免杀人者。这种人定法还把通奸（Az-Zinaa）的惩罚变成了个人的权利（Haqq），因此依照这些法律，通奸不被视为犯罪，除非是出于强迫或暴力，在这种情况下，相应的惩罚也只属于个人权利的范畴。提出控告的只能是她的丈夫，他有权中止诉讼程序。此后，如果对她作出了判决，他也有权阻止或制止该判决的执行。

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.

因此，真主的裁决与人的裁决之间存在着巨大的差距和区别。

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