A – Al-Muharram Li-Dhaatihi (a cikin kansa):

A – Al-Muharram Li-Dhaatihi (in itself):

Wannan shi ne abin da Shari'a ta haramta tun daga farko, kamar cin mushe, zina, riba, kashe rai wanda Allah ya haramta kashewa sai dai da gaskiya, da cin dukiyar maraya ba da hakki ba.

This is what the Shari’ has made Haraam from the beginning like the eating of carrion, Zinaa, Ribaa, killing the person that Allah has made Haraam except when it is done by right and the unjust devouring of the wealth of the orphan.

B – Al-Muharram Li-Ghairihi (haramci saboda wani abu na waje):

B – Al-Muharram Li-Ghairihi (due to other than it):

Wannan shi ne abin da yake Mubaah (halal) a asali, amma aka mayar da shi Haraam saboda wata ‘Illah Shar’iyah (dalili na shari'a).

This is what was Mubaah (permissible) in origin and was made Haraam due to an ‘Illah Shar’iyah (legal reasoning).

Wannan yana kama da ciniki lokacin kiran sallar Juma'a. Wannan saboda ciniki asalinsa mubaah ne, amma Shari'a (Mai Shari'a) ta haramta shi a lokacin kiran sallar Juma'a saboda dalilin (‘Illah) cewa yana shagaltar da mutum daga yin sallar Juma'a. Akwai bambance-bambance guda biyu a sakamakon haka tsakanin abin da aka haramta saboda kansa (Muharram Li-Dhaatihi) da abin da aka haramta saboda wani abu (Muharram Li-Ghairihi). Su ne:

This is like trading during the call to the prayer of Salaat ul-Jumu’ah. That is because trading in origin is Mubaah but the Shaari’ (Legislator) has prohibited it at the time of the call to the Jumu’ah prayer due to the ‘Illah (reason) of its distraction from the performance of Salaat ul-Jumu’ah. There can be two differences as a consequence of this between the Muharram Li-Dhaatihi and the Muharram Li-Ghairihi. They are:

1 – Idan abin da aka haramta a cikin kansa, kamar mushe (matacciyar dabba wadda ba a yanka ba) ko khamr (abin maye), ya zama abin da aka yi yarjejeniya a kansa tsakanin bangarori biyu masu yin kwangila, to kwangilar za ta zama Baatil (ba ta inganta ba). Hakan ne saboda abin da aka haramta a cikin kansa yana wakiltar wani ginshiki (Rukn) daga cikin ginshikan (Arkaan) kwangila, kuma a irin wannan yanayi ana yin kwangila a kansa ta hanyar saye ko sayarwa, don haka kwangilar ta zama Baatil a sakamakon haka.

1 – If the Muharram Li-Dhaatihi (in itself) like the Maitah (carrion/non-slaughtered dead meat) or Khamr (intoxicating substance) was the context of a contract between two contracting parties then the contract would be Baatil (invalid). That is because the thing that is prohibited in itself represents a pillar (Rukn) from the pillars (Arkaan) of the contract and in such a case it is being contracted upon in the buying or selling, making the contract invalid (Baatil) as a result.

Idan kuwa an haramta shi saboda wani abu ba shi ba (Muharram Li-Ghairihi), to yarjejeniyar ba za ta zama mara inganci (Baatil) ba. Misali, yarjejeniyar, wato cinikin, a lokacin sallar Juma'a abu ne mubah wanda ake yin yarjejeniya a kansa, sabanin ra'ayin Hanabilawa da Zahiriyyawa. Akwai sakamako da ake ginawa a kan hakan, kamar canjawar mallaka daga mai sayarwa zuwa mai saye, da kuma biyan (da karɓar) farashin. Sai dai wanda ya aikata haka yana cikin zunubi, domin ya aikata abin da Ash-Shaari' ya haramta a fili, kuma ba tare da wata shakka ba, a lokacin sallar Juma'a.

If, however it was prohibited due to other than it (Muharram Li-Ghairihi) the contract would not then be invalidated (Baatil). So for instance the contract, meaning the trade, at the time of Jumu’ah prayer is a Mubaah matter which is contracted in contrast to the view of the Haanabilah and the Zhaahiriyah. There are effects that are consequently built upon that like the transfer of ownership from the seller to the buyer and like the payment (and receipt) of the price. However, the one who has done this is sinful because he has undertaken an action that the Shaari’ has forbidden in a decisive manner at the time of the Jumu’ah Salaah.

2 – Abin da aka haramta ba a halatta shi ba sai ga wanda aka tilasta (Al-Mudtarr) don kiyaye ransa lokacin da yake tsoron mutuwa, kuma wannan ya hada da izinin cin mushe (Al-Maitah) ko furta kalmomin kafirci, wadanda ake halatta su a lokacin matsananciyar bukata ta tilas.

2 – The Muharram in itself is not permitted except to the one compelled (Al-Mudtarr) for the purpose of preserving his life when he fears death and this includes the permission to eat carrion (Al-Maitah) or uttering words of Kufr which are permitted at the time of urgent compelling necessity.

Amma Muharram Li Ghairihi (wanda aka haramta saboda wani dalili daban da kansa), to ana iya halatta shi (watau an samar masa da Rukhsah). Wannan kamar halaccin likita ya duba Awrah na baiwar Allah wadda ba muharramarsa ba, domin gano cutar da kuma rubuta magani mai dacewa.

As for the Muharram Li Ghairihi (prohibited due to other than it) then it can be permitted (i.e. provided with a Rukhsah). This is like the permissibility of the doctor to look at the ‘Awrah of the foreign woman for the purpose of diagnosing the illness and prescribing the correct course of treatment.