法律规定（hukm shar'i）是立法者（Ash-Shaari'）有关仆人（'ibaad）行为的言论。它要么是确定性证明的（qat'iy uthuboot），如《古兰经》和传闻广泛的圣训（hadith mutawatir）；要么是非确定性证明的（dhanniy uthuboot），如非传闻广泛的圣训。如果它是确定性证明的，并且其含义是确定的（qat'iy udalalah），那么该律例就是确定的。例如，礼拜中规定的所有拜数，都载于传闻广泛的圣训之中，因此属于此类。同样，禁止利息（riba）、砍断窃贼的手以及鞭打通奸者（zani）的律例也是确定的律例，其正确性是肯定的，并且只有一种确定性证明的观点。

Hukm shar’ai is the speech of the Legislator related to the actions of the servants ('ibaad). It is either conclusively proven (qat'iy uthuboot), such as the Qur'an and hadith mutawatir or inconclusively proven (dhanniy uthuboot) such as the non-mutawatir hadith. If it is qat'iy uthuboot and its meaning is definitive (qat'iy udalalah), the hukm will be conclusive. An example of this is the number of all prescribed raka'ah in salat, as they are mentioned in the hadith mutawatir. Likewise, the prohibition of riba, the amputation of the hand of the thief, and the lashing of the zani (adulterer) are conclusive rules whose correctness is definite, where there is only one single conclusively proven opinion.

如果立法者的言辞在传述上是确定的（qat'iy uthuboot），但其含义并不确定（dhanniy udalalah），那么其中所包含的律例就是不确定的。例如，《古兰经》中与人头税（jizyah）相关的经文：该经文在传述上是确定的，但其含义并不确定。哈乃斐学派规定，此项税必须称为人头税（jizyah），并且缴纳者在交付时必须处于卑微的状态。然而，沙斐仪学派并不规定必须称为人头税，允许将其称为双倍天课（double zakah）。他们也不要求缴纳者必须卑微，只要其顺从伊斯兰的律法即可。

If the speech of the Legislator is qat'iy uthuboot and does not yield a definite meaning (dhanniy udalalah), then the included hukm is inconclusive. For example, the ayah related to jizyah in the Qur'an. The ayah is qat'iy uthuboot but the meaning is not definite. The Hanafi school stipulated that it be called jizyah and those who are required to pay it must be in a state of humiliation when rendering payment. However, the Shafi'i school did not stipulate calling it jizyah and permitted jizyah to be called double zakah They did not require for the one paying it to be humiliated, but it is enough to submit to the Islamic rules.

如果立法者的言语属于**ظني الثبوت**（dhanniy uthuboot，即ظنيّ الثبوت，证据存在性上的或然性），例如非mutawātir（非多途径传述）的圣训，那么其中包含的hukm（律例）就不是确定的（qat'iy），无论其含义是否属于**قطعي الدلالة**（qat'iy udalalah，即含义明确、确定）。例如，斋戒沙瓦勒月六天，以及禁止出租耕地，这两者都是通过圣行（Sunnah）所确立的。

If the speech of the Legislator is dhanniy uthuboot, such as the non-mutawatir hadith, then the hukm included will not be conclusive, regardless of whether the meaning is qat'iy udalalah or not. For example, fasting six days in Shawwal or the prohibition of leasing agricultural land, both of which are proven through Sunnah.

哈昆·沙尔'ī（Hukm Shara'i，沙里亚裁决）是通过正确的伊智提哈德（ijtihad，独立推理），从立法者的话语（Khitab Ash-Shari'，即安拉的启示）中理解出来的。因此，穆智塔希德（mujtahid，精通教法、能够独立推理者）的伊智提哈德产生了沙里亚裁决。据此，对每一位穆智塔希德而言，安拉（SWT）的裁决，就是该穆智塔希德通过自己的伊智提哈德所得出的裁决，以及他最倾向于认为正确的那一结论。

The hukm Shara'i is understood from the speech of the Legislator (Khitab Ashari') through a correct ijtihad. Thus, the ijtihad of a mujtahid produces the Hukm Shara'i. Accordingly, Allah (swt)'s hukm for every mujtahid is the hukm that mujtahid arrived at through his ijtihad and what he most likely thinks to be correct.

学者们已一致认为：若一位负有法律责任的穆卡利夫具备在一个或多个问题上进行伊智提哈德的能力，并通过伊智提哈德得出一个判决，那么他不得在此问题上追随其他穆哲台希德，因为这将是对一种与他认为最可能正确的观点不同的意见进行盲目遵从（taqleed）。穆塔巴仪是指已掌握伊智提哈德中某些重要知识，并在理解其证据之后遵循某一判决的人。因此，对于这位穆塔巴仪而言，安拉（subhanahu wa ta'ala）的判决就是他所追随的那位穆哲台希德的观点。阿瓦米是指不具备伊智提哈德中某些重要知识的人，因而他追随穆哲台希德，却不了解该判决的证据。这位阿瓦米必须遵从穆哲台希德们的意见，并应用他们推导出的教法判决。至于沙里亚判决，则是他所追随的那位穆哲台希德所推导出的判决。因此，沙里亚判决就是具备伊智提哈德资格的穆哲台希德所推导出的判决。它是安拉（subhanahu wa ta'ala）对他的判决，他不得舍弃它而去追随另一种观点。它同样也是安拉（subhanahu wa ta'ala）对追随该穆哲台希德之人的判决，他们也不被允许舍弃它。

It has been agreed upon amongst scholars that if a mukallaf (one under legal responsibility) fulfils the capacity of ijtihad in one question or more and makes ijtihad and reaches thereupon a hukm, he is not allowed to follow other mujtahideen in this issue, because it would be a taqleed of an opinion which is different to what is most likely correct in his opinion. The muttab'i is a person who has acquired some important knowledge in ijtihad and consequently follows the hukm after understanding its daleel. Accordingly, Allah's (swt) hukm for this muttab'i is the opinion of the mujtahid whom he follows. The 'aammi is the person who does not possess some important knowledge in ijtihad and hence follows the mujtahid without having knowledge of the daleel for the hukm. This 'aammi has to follow the opinion of the mujtahideen and apply the aHkam they have deduced. The Hukm Shara'i on his part is the one deduced by the mujtahid whom he follows. Therefore, the Hukm Shara'i is the hukm deduced by the mujtahid who is qualified to practise ijtihad. It is Allah's (swt) hukm for him, and he is not allowed to leave it to follow another opinion. It is also Allah's (swt) hukm for those who follow the mujtahid and they are not permitted to leave it.

如果穆盖里德追随某位穆佳塔希德对某一问题的裁决并据此行事，他绝对不允许为了另一位穆佳塔希德而放弃该裁决。然而，穆盖里德在其他问题上追随穆佳塔希德是允许的，因为圣门弟子的一致意见（易季玛尔-萨哈巴）允许穆盖里德在不同问题上向不同的学者请教。如果穆盖里德选定了某一教法学派（madhab），例如沙斐仪学派，并承诺全面遵循该学派，那么对他适用以下规定：对于他已依照所遵循的学派行事的问题，他不得追随其他任何穆佳塔希德。对于他尚未实践的问题，他则可以追随其他穆佳塔希德。然而，如果一位穆佳塔希德通过自己的伊智提哈德对某一问题得出了裁决，那么在能够使全体穆斯林统一于同一观点的情况下，他可以放弃自己伊智提哈德的结果而采纳另一种观点，正如奥斯曼的效忠宣誓（bai’ah）时所发生的那样。

If the muqallid follows a mujtahid in a hukm of any issue and acts accordingly, he is not allowed to leave that hukm for another mujtahid at all. However, it is permissible for the muqallid to follow the mujtahid in other issues, because ijma'a as-Sahabah permitted that a muqallid may ask a different 'aalim (scholar) on a different issue. If the muqallid assigned a certain School of Thought (madhab), such as the Shafi'i and committed himself to follow the entire madhab, then the following applies upon him: The muqallid is not allowed to follow any other mujtahid on an issue he has already practised according to the madhab he is following. Regarding the issues that he has not practised yet, he is allowed to follow the other mujtahideen. However, if a mujtahid reached a hukm on an issue through his ijtihad, he is allowed to abandon the result of his ijtihad and follow another opinion, if it means the unification of all Muslims on one opinion, as happened at the bai’ah of 'Uthman.