Hani (haramta) na ‘Uqood (yarjejeniyoyi) da Tasarrufaat (ayyuka/hanyoyin mu'amala) ga hukunce-hukuncen kamar ciniki da aure suna da nau'i biyu:

The Nahi (forbiddance) of ‘Uqood (contracts) and Tasarrufaat (conduct/disposal) for Ahkaam like trade and marriage are of two types:

1 – Yana iya wakiltar Nahi (hani) ga ‘Ain (zatin) kwangilar ko kuma ‘Ain din Tasarruf (aiki/tafiyar da mu'amala) kanta, wanda hakan zai sa ta zama Baatil ko Faasid.

1 – It can represent a Nahi (forbiddance) of the ‘Ain (essence) of the contract or the ‘Ain of the Tasarruf (conduct/disposal) itself which would make it Baatil or Faasid.

Idan nahyi ya koma ga ainihin ƙulla ciniki ko ga ɗaya daga cikin rukunansa, to zai zama bāṭil. Wannan yana nuna Al-Butlaan, kuma hakan yana kama da nahyin Shari'a game da sayar da Al-Maitah (gawa/mushe). Dalili kuwa shi ne nahyin yana komawa ga wani rukunin ciniki, kuma an ɗaura hukunci a kan hakan, a lokacin da rukunan ciniki suke uku: Al-'Aaqid (mai yin ciniki), Al-Ma'qood 'Alaihi (abin da ake yin ciniki a kansa) da Seeghat ul-'Aqd (tsarin lafazin ciniki).

It would be Baatil if the Nahi (forbiddance) returned to the (essence of the) contract itself or to one of its Arkaan. That would indicate Al-Butlaan and this is like the Nahi of the Shaari’ in respect to selling Al-Maitah (carrion). That is because the Nahi returns back to a pillar of the contract and is contracted upon that in the case where the pillars of the contract are three: Al-‘Aaqid (the one who contracts), Al-Ma’qood ‘Alaihi (the matter being contracted upon) and Seeghat ul- ‘Aqd (the contract form).

Wannan yana kama da hani na Bai' ul-Hisaah, wato yadda mai saye yake jefa dutse, duk wanda dutsen ya fado a kansa sai ya saye shi, kamar ya jefa shi zuwa ga wurin tumaki, misali. Shari'a (Ash-Shaari') ta hana irin wannan ciniki a kanta, don haka zai zama Baatil saboda yana wakiltar hani dangane da kalma ko sifar kwangila (Seeghat ul-'Aqd). Kwangila ko ciniki zai zama Faasid idan hani ya koma kan wata Sifah (sifa) daga cikin sifofinta, ba kan wani Rukn daga cikin Arkaanta ba. Misali shi ne auren 'yan'uwa mata biyu a lokaci guda. Hakan ya faru ne domin asali (al-'Asl) game da auren kowacce daga cikin 'yan'uwan biyu halal ne bisa ga Shari'a, amma abin da aka haramta shi ne a aure su duka a lokaci guda. Don haka zai zama Faasid, kuma gyaran wannan Fasaad zai kasance ta hanyar sakin ɗaya daga cikinsu.

This is like the Nahi (forbiddance) of Bai’ ul-Hisaah which is when a buyer throws a pebble and whatever one it hits he buys like if he was to throw it towards a pen of sheep for example. The Shaari’ (legislator) has forbidden this type of trade in itself and as such it would be Baatil because it represents a Nahi (forbiddance) in respect to the wording (or form) of the contract (Seeghat ul-‘Aqd). The contract or transaction would be Faasid if the Nahi returned back to a Sifah (attribute) from amongst its attributes and not to a Rukn from its Arkaan. This is like marrying two sisters at the same time. That is because the ‘Asl (origin) in respect to marrying each of the two sisters is permissibility in accordance to the Shar’a however what has been forbidden is for them to be married at the same time. It would therefore be Faasid and the rectification of this Fasaad would take place by divorcing one of them.

Wani misali kuma shi ne idan mutum ya ba wani bashi na wani kuɗi, sannan ya sanya masa sharadi cewa ya sayi littattafai da shi, to wannan ƙulla-yarjejeniya tana zama fāsid (ba ta cika ba). Amma yarjejeniyar tana zama ingantacciya (sahihiya), yayin da wannan sharadi kuwa yana zama bāɗil (ba shi da inganci), kuma wanda ya karɓi bashin ba zai ɗaura kansa da shi ba.

Another example would be if a person was to loan another a sum of money and then stipulate upon him that he purchases books with it, this contract would be Faasid. The contract would be deemed to be valid whilst that condition would be Baatil and the one taking the loan would not be bound by it.

3 – Idan nahyi game da tasarruf (ayyuka/mu'amala) ko 'aqd ya kasance saboda wani al'amari na waje daga gare su, kamar nahyin yin ciniki a lokacin kiran sallar Juma'a. Wannan nahyi ba shi da tasiri a kan 'aqd ko tasarruf. Ba batil ba ne, kuma ba fasid ba ne, kuma duk abin da ya biyo baya ya ginu a kan 'aqd sahihi yana aiki. Sai dai, wanda ya aikata shi zai yi zunubi saboda ya karya umarnin Ash-Shaari'.

3 – If the Nahi from the Tasarruf (conduct/disposal) or the ‘Aqd was due to a matter external to them like the Nahi of conducting trade at the time of the call to the Jumu’ah prayer. This Nahi does not have an impact upon the contract or Tasarruf (conduct/disposal). It is not Baatil and not Faasid and all that results from and is built upon the Saheeh contract applies. However, the one who has done it will be sinful due to having violated the command of the Shaari’.

Haka kuma, Salla (idan an cika Arkaanu da Shuruɗɗanta) a cikin filin da aka yi ƙwace da shi, Salla ce ingantacciya wadda ake ƙidaya ta (Mujzi'ah), tana kuɓutar da mutum daga nauyi, kuma ba a buƙatar yin Qadaa'i. Sai dai wanda ya yi ta yana da zunubi, domin ya aikata abin da aka haramta, saboda ya yi Salla a cikin filin da aka ƙwace, wanda ba shi da haƙƙin yin amfani da shi ko cin moriyarsa.

Similarly, the Salaah (if its Arkaan and Shuroot were fulfilled) in the usurped land is a Saheeh prayer that is counted (Mujzi’ah), relieving of the responsibility and the need for Qadaa’ to be undertaken. However, the one who undertakes it is sinful because he has undertaken a Haraam act as he has prayed in a usurped land that he has no right to and to utilise or make use of.