法定的（关于）“华迪”（Al-Wad'iy）的判断，共有五种，它们是：

There are five types of Al-Hukm Ash-Shar’iy Al-Wad’iy and they are:

1 – 原因（As-Sabab）

1 – As-Sabab (the cause)

2 – 条件（Ash-Shart）

2 – Ash-Shart (the condition)

3 – 阿尔-马尼（阻止者）

3 – Al-Maani’ (the preventer)

4 – 有效性（As-Sihhah）、无效（Al-Butlaan）与败坏（Al-Fasaad）

4 – As-Sihhah, Al-Butlaan and Al-Fasaad (Correctness/validity, invalidity and corruption).

5 – 允许（Ar-Rukhsah）与坚持原则（Al-‘Azeemah）

5 – Ar-Rukhsah (permission) and Al-‘Azeemah

一些学者将它们分为三类：Sabab（原因）、Shart（条件）和Maani'（障碍）。另一些学者则在上述三类之外加入Sihhah（有效）、Butlaan（无效）和Fasaad（瑕疵），将其分为四类。还有一些学者则在此基础上加入Rukhsah（许可）和'Azeemah（原则），将其分为五类，即上文所述的分类。

Some of the ‘Ulamaa have made them into only three types: The Sabab, Shart and Maani’. Others made them into four adding the Sihhah, Butlaan and Fasaad to the above three whilst others still have made it five types like that which is presented above with the inclusion of the Rukhsah and the ‘Azeemah.

这是因为法学家们对最后这两类存在分歧:即Sihhah(有效)、Butlaan(无效)与Fasaad(瑕疵无效),以及Rukhsah(许可)与‘Azeemah(本义)。一些人认为它们属于Hukm At-Takleefiy(责成性判定)的范畴,另一些人则认为它们属于Hukm Al-Wad’iy(设定性判定)的范畴。较接近正确的看法是,它们属于Hukm Al-Wad’iy,因为它们是对Hukm At-Takleefiy的一种描述(Wasf),而并非其五种类型之一:Al-Waajib(必须)、Al-Mandoob(推荐)、Al-Haraam(禁止)、Al-Makrooh(厌恶)和Al-Mubaah(允许)。因此,当我们说某一合同是Saheeh(有效)、Baatil(无效)或Faasid(瑕疵)时,这表示的是对Hukm At-Takleefiy的描述(Wasf),而不是责成性判定本身,因为该合同的Hukm At-Takleefiy可能是Waajib(必须)、Haraam(禁止)、Mandoob(推荐)或其他。

That is because the Fuqahaa differed in respect to these last two types: The Sihhah, Butlaan and Fasaad, and the Rukhsah and ‘Azeemah. Some of them considered these to be from the category of the Hukm At-Takleefiy whilst others viewed them to be from the Hukm Al-Wad’iy category. The closest to what is correct is that they are from the Hukm Al-Wad’iy because they represent a Wasf (description) of the Hukm At-Takleefiy whilst they are not a type from amongst its five types: Al-Waajib, Al-Mandoob, Al-Haraam, Al-Makrooh and Al-Mubaah. So when we say, for instance, that such and such a contract is Saheeh, Baatil or Faasid it represents a description (Wasf) for the Hukm At-Takleefiy and not a Hukm Takleefiy itself because the Hukm At-Takleefiy for the contract could be Waajib, Haraam, Mandoob or other than that.

同样，当我们从它是“用于放宽的许可”（Rukhsah）还是“坚定的正式律法”（‘Azeemah）来描述某项Hukm时，这种描述并不等同于Hukm At-Takleefiy，即责任性的律例：义务、推荐、禁止、厌恶和允许。例如，斋戒斋月的斋戒（Sawm）是Waajib（必须履行的），同时它也是一种‘Azeemah；而斋月中病人破斋则是Mubaah（允许的），并且属于一种Rukhsah（许可）。因此，Rukhsah或‘Azeemah的描述所表示的是Hukm At-Takleefiy的一种描述，而不是对人的行为本身所作的Shar'iy（法定）描述。

Similarly, when we describe the Hukm in respect to it being a Rukhsah or an ‘Azeemah, this description is not the Hukm At-Takleefiy i.e. obligation, recommendation, prohibition, dislike or and permissibility. So for example, the Sawm (fasting) of Ramadhaan is Waajib (obligatory) but it is also an ‘Azeemah whilst the breaking of fast undertaken by the sick person in Ramadhaan is Mubaah and it is a Rukhsah (permission). Therefore, the description of the Rukhsah or ‘Azeemah represents a description of the Hukm At-Takleefiy and not a Shar’iy description for the action of the Insaan (person) (itself).

因此,除了Rukhsah(宽免)和‘Azeemah(本义之法)之外,Sihhah(有效)、Butlaan(无效)和Fasaad(无效且有害)也各自被视为Hukm Al-Wad'iy(规定性之律)中的一种Hukm,而不属于Hukm At-Takleefiy(责成性之律)的类别。基于此,Hukm Al-Wad'iy的种类共有五类:As-Sabab(原因)、Ash-Shart(条件)、Al-Maani'(障碍)、As-Sihhah(有效)、Al-Butlaan(无效)和Al-Fasaad(无效且有害),以及Ar-Rukhsah(宽免)和Al-‘Azeemah(本义之法)。以下对每一类作出说明:

For that reason, each of the Sihhah, Butlaan and Fasaad in addition to the Rukhsah and the ‘Azeemah are considered to represent a Hukm from amongst the types of the Hukm Al-Wad’iy and are not considered to be from the types of the Hukm At-Takleefiy. Based on that the kinds of the Hukm Al-Wad’iy number five: As-Sabab. Ash-Shart, Al-Maani, As-Sihhah, Al-Butlaan and Al-Fasaad, and Ar-Rukhsah and Al-‘Azeemah. The following is an explanation of each of these kinds: