Wasu daga cikin malamai sun ɗauki Al-Butlaan da Al-Fasaad a matsayin kalmomi biyu masu ma'ana ɗaya, amma gaskiyar al'amari ita ce Al-Fasaad ya bambanta da Al-Butlaan. Hakan ne saboda Al-Butlaan yana wakiltar rashin bin umarnin Shaari' dangane da Asl (asalin) al'amarin, wato asalinsa haramun ne a Shari'a. Misali shi ne Al-Khamr (giya) ko sayar da Malaaqeeh, wato abin da ke cikin cikin halittun da ke raye wanda ke da alaƙa da ɗaukar ciki. Don haka wannan yana nuna rashin bin ko rashin dacewa da umarnin Shaari' ta fuskar rashin wani Rukn daga cikin Arkaan na kwangila, ko rashin wani Sharɗi daga cikin Shuroot, abin da ke saɓa wa asalin (Asl) aikin ko kwangilar, kamar sharadin Wudoo' ga Salaah.
Some of the ‘Ulamaa considered Al-Butlaan and Al-Fasaad as two terms with the same meaning however the reality is that the Fasaad differs from the Butlaan. That is because the Butlaan represents the non-agreement to the command of the Shaari’ in respect to the Asl (origin) of the matter i.e. its Asl (origin) is forbidden by the Shar’a. That is like Al-Khamr or the sale of Malaaqeeh which is what is found in the bellies of living creatures related to impregnation. This therefore represents the non-agreement or non-conformity with the command of the Shaari’ in terms of the absence of a Rukn from the Arkaan of the contract or the absence of a Shart from the Shuroot violating the origin (Asl) of the action or contract, like the condition of Wudoo’ in respect to the Salaah.
Dangane da Fasaad, to dangane da Asl (asali) yana cikin yarda da umarnin Shaari’, amma yana ƙunshe da Wasf (siffa) wanda ba daga asalin aikin ko kwangilar yake ba, kuma yana sabawa umarnin Mai shari'a. Misali shi ne kwangilar aure wadda ba a ƙayyade Mahr (sadaki) a cikinta ba, domin wannan yana sa ta zama Faasid amma ba Baatil ba. Fasaad din kuwa za a cire shi ta hanyar ƙayyade sadakin. Fasaad dangane da kwangila yana nufin gazawa wadda ana iya cika ta, har kwangilar ta zama Saheeh, alhali Butlaan dangane da kwangila yana buƙatar sabuwar kwangila wadda ta cika ginshiƙai da sharuɗɗan da ake buƙata. Al-Fasaad dangane da ‘Ibaadaat ba zai yiwu ba, domin ‘Ibaadaat ko dai Saheeh ne ko Baatil. Wannan saboda wanda ya bi sharuɗɗansu da ginshiƙansu zai ga cewa dukansu suna da alaƙa da Asl (asalin aikin). Saboda haka, Tahaarah (tsarkin jiki) sharaɗi ne na Salaah, idan ba a cika shi ba, aikin zai zama wofi kuma Baatil. Haka nan, Sujood (sujada) rukuni ne na Salaah, idan ba ta faru ba, Salaah za ta zama Baatil.
As for the Fasaad, then in respect to the Asl (origin) it is in agreement with the command of the Shaari’ however it includes a Wasf (description) that is not from the Asl of the action or the contract that is contrary to the command of the Legislator. This would be like the marriage contract in which the Mahr (dowry) has not been specified as this would make it Faasid but not Baatil. The Fasaad (corruption) would then be removed through the specification of the Mahr. The Fasaad in respect to the contract represents a deficiency that is possible to complete so that the contract can become Saheeh whilst the Butlaan in respect to the contract necessitates a new contract that meets the required and necessary pillars and conditions. Al-Fasaad in respect to the ‘Ibaadaat are not conceivable as the ‘Ibaadaat are either Saheeh or Baatil (valid or invalid). That is because the one who follows their conditions and pillars finds that they are all connected and related to the Asl (origin) (of the action). As such, the Tahaarah (being in a purified state) is a Shart for the Salaah and if this is not fulfilled then the action would be void and invalid (Baatil). Similarly, the Sujood (prostration) is a Rukn of the Salaah and if it does not take place then the Salaah would be Baatil.
Dangane da Mu'aamalaat (ciniki da hulɗar kuɗi), to Al-Butlaan da Al-Fasaad duka biyun suna yiwuwa. Saboda haka, idan wani sharadi na asali (Asaasiy) na kwangila wanda ya saɓa wa Asl (tushen) kwangilar ya ɓace, to kwangilar za ta zama Baatil (bata kuma mara inganci). Amma idan sharadin bai saɓa wa Asl ɗin kwangilar ba, to kwangilar za ta zama Faasid (lalatacciya).
As for the Mu’aamalaat (transactions) then Al-Butlaan and Al-Fasaad are both conceivable. Therefore, if a fundamental (Asaasiy) condition of a contract that violates the Asl (origin) of the contract was missing then the contract would be Baatil (void and invalid). If the condition however was not violating the Asl of the contract, the contract would then be Faasid (corrupted).
Hanafiyah sun ce: Aqd (kwangilar) da ba ta Saheeh ba an rarraba ta zuwa kashi biyu: Al-Baatil da Al-Fasaad. Idan raunin ko keta dokar ya faru a cikin ginshiƙin kwangilar, to za ta zama Baatil, kuma ba za a gina wani sakamako a kan wannan ciniki marar inganci ba, saboda ita, kamar siyar da mushe (Al-Maitah), misali. Hakan ya faru ne saboda mallakar mushen ba ta samuwa daga gare ta, haka nan mallakar farashinsa ko darajarsa ba ta samuwa, kuma babu halaccin amfana da Maitah (mushe) ko farashinsa.
The Hanafiyah said: The Aqd (contract) that is not Saheeh is divided into two categories: The Baatil and the Fasaad. If the deficiency or violation occurred in the pillar of the contract it would be Baatil and no effects will be built upon this invalid transaction as a consequence of it, like the sale of carrion (Al-Maitah) for example. That is because the ownership of the carrion does not result from it nor does the ownership of its price or value and there is no permissibility in respect to benefitting through the Maitah (carrion) or its price.
Idan kuma lahani, aibi ko rashin cikar sharaɗi (Khalal) ya faru ne a ɗaya daga cikin sharuɗɗan kwangilar, to 'Aqd ɗin zai zama Faasid, kuma wasu sakamako za su biyo bayansa, kamar aure ya ɗaura ba tare da an ƙayyade Mahr ba. Hakan ya faru ne saboda sakamakon aure Saheeh (ingantacce) yana ginuwa ne a kansa, alhali kuma Fasaad (lalacewa ko abin da ya lalace) ana cire shi ta hanyar ƙayyade Mahr.
If, however, the flaw, violation or deficiency (Khalal) occurred in one of the conditions of the contract then the ‘Aqd would be Faasid and some effects would be consequential to it like the contraction of the marriage without the specification of the Mahr. That is because the consequences of the Saheeh (valid) marriage are built upon it whilst the Fasaad (corruption or corrupted element) is removed by specifying the Mahr.