Nahi (hani) da ya shafi Tasarrufaat (ciniki da hada-hadar kudi) da 'Uqood (yarjejeniyoyi) kamar ciniki, haya da aure, da sauransu, ko dai yana komawa ga 'Ain (ainihin abin) yarjejeniyar ne, ko kuma yana komawa ga wani al'amari da ke da alaka, da hade, ko kuma makala da ita.

The Nahi (forbiddance) related to Tasarrufaat (transactions) and ‘Uqood (contracts) like trade, hiring and marriage amongst others, either represents a Nahi that returns to the ‘Ain (essence) of the contract or a Nahi returning back to a matter linked, connected or adjoined to it.

1 – Idan nahyin ya kasance zuwa ga ‘Ain (ainihin) na kwangila ko na Tasarruf (aiki/ciniki), to babu shakka yana shafar ciniki da kwangiloli, yana mai da su Baatil (ba su inganta ba) ko Faasid (lalatattu). Wannan saboda faɗin Manzon Allah ﷺ:

1 – If the Nahi is directed towards the ‘Ain (essence) of the contract or the Tasarruf (conduct/transaction), then there is no doubt that it impacts upon the transactions and contracts and makes them Baatil (invalid) or Faasid (corrupted). That is due to the statement of the Messenger of Allah (saw):

Wannan yana nufin cewa ba Saheeh ba (ingantacce) kuma ba Maqbool ba (karɓaɓɓe). Babu ma'ana ga a bayyana shi da Mardood (wanda aka ƙi) face Al-Butlaan (rashin inganci) ko Al-Fasaad (lalacewa). Ibn ‘Umar ya yi hukunci a kan Butlaan da Fasaadin auren mata masu shirka (Mushrikaat) bisa ga Faɗinsa (SWT):

That means that it is not Saheeh (valid) and not Maqbool (acceptable). There is no meaning for it being described as Mardood (rejected) except Al-Butlaan (invalidity) or Al-Fasaad (corruption). Ibn ‘Umar made deduction upon the Butlaan and the Fasaad of marriage to the Mushrikaat (female polytheists) based on His Qawl (swt):

Kuma babu wanda ya musunta wannan daga gare shi, don haka wannan yana wakiltar Ijma'i.

And none denied this from him and as such it represents an Ijmaa’.

Wannan yana faruwa ne idan nahi ya tabbatar da At-Tahreem (haramci). Amma idan nahi ya tabbatar da Al-Karaahah (ƙyama), to ba ya shafar Tasarrufaat da 'Uqood (ayyuka, hulɗoli da kwangiloli), saboda tasiri yana fitowa ne daga Tahreem, domin haramcin wata hulɗa ko kwangila yana sa ta zama Baatil ko Faasid.

This is in the case when the Nahi establishes At-Tahreem (prohibition). When, however the Nahi establishes Al-Karaahah (dislike) then it does not impact upon the Tasarrufaat and the ‘Uqood (transactions, conducts and contracts). That is because the Ta’theer (impact) comes from the Tahreem as the Tahreem of a transactional conduct or contract makes it Baatil or Faasid.

Akwai bambanci tsakanin Butlaan da Fasaad, wanda muka bayyana a babi na farko, inda muka tattauna nau'o'in Hukm Al-Wad'iy, saboda haka yana da kyau a koma can a duba.

There is a difference between the Butlaan and the Fasaad which we explained in the first chapter discussing the types or categories of the Hukm Al-Wad’iy and consequently it is advisable to refer back to it.

2 – Idan nahi ya koma ga wani abu da ke waje da ‘Aqd (kwangila) ko Tasarruf (ciniki ko aiki), to nahi a irin wannan yanayi ba ya shafar ‘Aqd din, koda kuwa haramun ne. Misali shi ne ciniki a lokacin kiran Adhaan na Salaatul-Jumu’ah, inda cinikin ya zama Saheeh (ingantacce), koda kuwa aikin haramun ne, kuma sakamakonsa yana tafiya a kansa (watau mallakar halal da amfana da shi). Ko kuma kamar Salaah da aka yi a filin da aka kwace (Al-Ard Al-Maghsoobah), wadda take ingantacciya duk da cewa haramun ne. Ana lissafa ta (ana samun lada a kanta), kuma babu wajibcin maimaita ta, ko da yake zunubi yana tasowa daga gare ta kuma sakamako ne nasa.

2 – In the case where the Nahi returns back to a matter that is outside of the ‘Aqd (contract) or the Tasarruf (transaction, conduct), then the Nahi in this situation does not impact upon the ‘Aqd (contract) and even if it was Haraam. This is like trading at the time of the Adhaan of Salaat ul-Jumu’ah as the trade is Saheeh (valid), even if the act was Haraam, and its results are built upon it (i.e. of legal ownership and benefiting from it). Or it is like the Salaah performed in the usurped land (Al-Ard Al-Maghsoobah) as it is valid even though it is Haraam. It counts (is recompensed) and there is no requirement to repeat its performance although the sin results from it and is a consequence of it.