哦，信道的人们！你们应当履行契约。（《大餐桌章》1）
O You who have believed! Fulfil the contracts (Al-Maa’idah 1).
第三个支柱：判决的支柱之一——被判决之事（Al-mahkoom Feehi）
Third Pillar From The Pillars Of The Hukm - Al-mahkoom Feehi
**Al-Mahkoom Feehi**(被判定者):指与 Talab Ash-Shaari'(立法者的要求)相关联或涉及的事物。
Al-Mahkoom Feehi: It is what the Talab Ash-Shaari’ (request of the Legislator) is attached or related to.
这指的是这样一种情况:法律的指令(Khitaab Ash-Shaari')与Mukallaf(负有法律责任者)的行为,以及与该行为相关的事物相联系,例如Sabab(因)、Shart(条件)、Sihhah(有效)、Butlaan(无效)和Fasaad(无效或瑕疵)、Rukhsah(宽免)与'Azeemah(本义)。换言之,Mahkoom Feehi(受判定之事)就是在Takleef(责成)和Al-Wad'(设定)两方面与Khitaab Ash-Shaari'相关联的事物。
That is in the case where the Khitaab Ash-Shaari’ is attached to the action of the Mukallaf and to what is connected to that action in terms of a thing, a Sabab, Shart, or Sihhah, Butlaan and Fasaad, or Rukhsah and ‘Azeemah. In other words, the Mahkoom Feehi is that which is related to the Khitaab Ash-Shaari’ in terms of At-Takleef and in terms of Al-Wad’u.
Understood. Please send the English text you'd like translated into Simplified Chinese.
So for example:
从这段言辞中推导出的"وجوب"（义务性），是附着于负有法律责任者（Mukallafeen）的行为之上的。即：履行契约。因此，这一言辞使该行为成为"واجب"（必须履行的）。
The Wujoob (obligation) deduced from this address is attached to the action of the Mukallafeen. It is: The fulfilment of the contracts and as such the address, has made this action Waajib (obligatory).
关于安拉塔阿拉的话语：
And in respect to the Qawl of Allah Ta’Aalaa:
{哦，信道的人们！当你们彼此约定一个期限的债务时，你们应当把它写下来。}
O you who have believed, when you contract a debt for a specified term, write it down (Al-Baqarah 282).
从这一命令中推断出的“Nadb”（推荐），与Mukallafeen（成年负责人）的行为之一有关，即记录（书写）债务。该命令本身使这一行为成为Mandoob（被推荐的）。
The Nadb (recommendation) deduced from this address relates to an act from amongst the acts of the Mukallafeen which is the writing down (recording) of the debt. The address, as such, made this action Mandoob.
安拉的话（SWT）：
The Qawl of Allah (swt):
禁止你们食用：死畜（《古兰经》5:3）。
Prohibited for you is Al-Maitah (carrion) (Al-Maa’idah 3).
从这一称呼中推导出的禁令（Tahreem），附着于人所使用的事物，即死物（Maitah，腐肉）。因此，这一称呼使该事物成为哈拉姆（Haraam）。关于安拉塔阿拉的圣言（Qawl）：
The Tahreem (prohibition) deduced from this address is attached to a thing that the human utilises which is the Maitah (carrion). As such the address made this thing Haraam. And in relation to the Qawl of Allah Ta’Aalaa:
“所以你们中谁患病或在旅途中，则应以同等的日数补偿（《古兰经》2:184）。”
So whoever among you is ill or on a journey [during them] - then an equal number of days [are to be made up] (Al-Baqarah 184).
这里的"الخطاب"（指令/措辞）与"المرض"（疾病）和"السفر"（旅行）相关，因此在these两种情况下不封斋被视为一种"رخصة"（宽免），这体现的是一种"حكم وضعي"（设定性的判定）。
The Khitaab (address) here relates to the Marad (sickness) and the Safar (travel) and so it made not fasting in Ramadhaan for each of these circumstances a Rukhsah and this is representative of a Hukm Wad’iy.
因此,伊斯兰教法(Sharee'ah)所带来的,乃是对人的行为及与这些行为相关之事物的判断(Hukm)的阐明。其目的在于使这些行为符合真主的命令,以及真主所禁止的一切。
Therefore, that which the Sharee’ah has brought represents an explanation of the Hukm of the actions of the human and the things related to those actions. That is for the purpose of making them (the actions) proceed in accordance to the commands of Allah and all that He has forbidden.