Nau'o'in Shart dangane da asalinsa su ne biyu:

The types of Shart in terms of its source are two:

1 – Ash-Shart Ash-Shar'iy: Kuma wannan shi ne sharadin da Ash-Shaari' (Mai Shari'a) ya gindaya.

1 – Ash-Shart Ash-Shar’iy: And this is the condition that the Shaari’ (Legislator) has stipulated.

Wannan ya haɗa da sharuɗɗan (Shuroot) da Shari'a ta sanya a cikin rubutun musamman, kuma ya haɗa da nau'o'i biyu da suka gabata, watau Shuroot da ke komawa zuwa Hukm At-Takleefiy kamar Wudoo' da rufe 'Awrah da Tahaarah, waɗanda sharuɗɗa ne na Salaah, da kuma Shuroot (sharuɗɗa) da ke komawa zuwa Hukm Al-Wad'iy kamar 'Ihsaan da yake sharaɗi ga Zinaa da ke buƙatar hukuncin jifa, da kuma ajiya mai tsaro da yake sharaɗi ga Saraqah (sata) don yanke hannu, ko wucewar shekara da yake sharaɗi (Shart) ga Nisaab (dangane da Zakaah). Duk waɗannan Shuroot ne na Asbaab, yayin da Sabab kuwa yana wakiltar Hukm Wad'iy.

This includes the conditions (Shuroot) that the Shaari’ has stipulated within the text specifically and it includes the two previous types i.e. the Shuroot that return back to the Hukm At-Takleefiy like the Wudoo’, covering of the ‘Awrah and Tahaarah which are conditions for the Salaah, and also the Shuroot (conditions) that return back to the Hukm Al-Wad’iy like the ‘Ihsaan’ being a condition in respect to the Zinaa requiring the punishment of stoning and the safe storage being a condition for the Saraqah (theft) for the cutting or the passing of a year being a condition (Shart) for the Nisaab (in respect to the Zakaah) which are all Shuroot for the Asbaab whilst the Sabab represents a Hukm Wad’iy.

2 – Ash-Sharṭ Al-Ja'liy (Sharaɗin da aka ƙirƙira/ƙara): Wannan shi ne abin da mukallafi ya sanya a matsayin sharaɗi.

2 – Ash-Shart Al-Ja’liy (Shart that has been made/added): This is what the Mukallaf has stipulated as a condition.

Ana buƙatar cewa game da irin waɗannan sharuɗɗa, kada su saɓa wa Shari'a. Wannan saboda maganar Manzon Allah ﷺ:

It is stipulated in respect to these types of conditions that they do not violate the Shar’a. That is due to the Qawl of the Messenger (saw):

Sharuɗɗan kwangiloli (Shuruɗul-‘Uqud) suna kasancewa irin waɗannan kamar sharuɗɗan siyarwa, kamfanoni, Waqf (wakafi) da abin da ya yi kama da waɗannan. Shari’a ta halatta wa Musulmi ya sanya a cikin kwangiloli duk abin da yake so daga sharuɗɗa, sai dai abin da ya saɓa wa wani Hukunci na Shari’a. Hujjar hakan ita ce abin da ya zo a cikin Hadisin ‘Aisha (ra) dangane da (baiwa) Barira a cikin wani riwaya, lokacin da Manzon Allah ﷺ ya ce wa ‘Aisha (ra):

Conditions of contracts (Shuroot ul-‘Uqood) are of this type like the conditions of sale, companies, the Waqf (endowment) and what is similar to these. The Shar’a has made it permissible for the Muslim to stipulate within the contracts that which he wishes to in terms of conditions except for that which goes against a Hukm Shar’iy. The Daleel for that is what came in the Hadeeth of ‘Aa’ishah (ra) in respect to (the slave) Barirah in one of the narrations. This is when the Messenger of Allah (saw) said to ‘Aa’ishah (ra):

Wannan yana nuna halaccin (ibaahah) mutum ya sanya duk sharuddan da yake so, kuma wannan yana goyon bayan maganar Manzon Allah ﷺ:

This indicates the Ibaahah (permissibility) of the person stipulating what conditions he wishes and this is supported by the statement of the Messenger of Allah (saw):

Ma'ana, suna daure ne da sharuddan da suka gindaya, don haka anan 'Shuroot' (sharuddan) an haɗa su da su (wato yana nuna mallaka a harshe). Bugu da ƙari, Annabi ﷺ ya amince da gindaya sharuddan da ba a ambata su a Littafin Allah ba. Al-‘Abbaas Bin Abdil Muttalib yana biyan kuɗin Al-Mudaarabah (wato yana ba da kuɗin) kuma yana gindaya takamaiman sharuddan a kan Mudaarib (wanda ke aiki da kuɗinsa). Labarin hakan ya isa ga Annabi ﷺ, sai ya ga hakan da kyau, wato ya amince da shi da sharuddansa.

Meaning that they are bound upon the conditions that they have stipulated and so here ‘Shuroot’ (conditions) have been attached to them (i.e. linguistically indicating possession). In addition, the Nabi (saw) approved of the stipulation of conditions which are not mentioned in the Kitaab of Allah. Al-‘Abbaas Bin Abdil Muttalib used to pay the money of Al-Mudaarabah (i.e. finance it) and stipulate specific conditions upon the Mudaarib (the one undertaking the work with his financing). The news of that reached the Nabi (saw) and he viewed it positively i.e. he approved of it and its conditions.