Al-hawala ana samun ta ne daga canja haƙƙi daga wani alkawarin kariya zuwa wani. Ita ce canjin da wanda haƙƙin mai neman haƙƙin ya rataya a kansa ya yi shi zuwa wani wanda yake da haƙƙi a kansa. Ana tabbatar da canjin ta Sunna. Al-Bukhari ya ruwaito ta hanyar Abu Hurairah (ra) cewa Manzon Allah ﷺ ya ce:

(Al-hawala) is taken from transferring the right from one covenant of protection to another. It is transferring by the one upon whom is the right of the one seeking the right from him to another over whom he has a right. The transfer is established by the Sunnah. Al-Bukhari narrated via the way of Abu Hurairah (ra) that the Messenger of Allah (saw) said:

Kuma a takaice:

And in other words:

Ana halatta a cikin bashi da kuma abin da ake bi, wato wanda ya kasance nan take da wanda ya kasance a jinkirce, saboda canja wurin haƙƙi daga wani zuwa wani ne, kuma hakan yana shafar dukkan haƙƙoƙi. Har ila yau, saboda maganar hadisi: "Idan ɗayanku aka bi shi alhali yana da wadata", tana nufin gabaɗaya, ta haɗa da cewa akwai (al-ahad) mai haƙƙi nan take a kansa, da kuma cewa akwai haƙƙi na jinkiri a kansa, don haka ya kasance a kan ainihin ma'anarsa. Mai wadata shi ne wanda ke iya biya. An zo a cikin hadisi daga Manzon Allah ﷺ cewa ya ce:

It is permitted in the debt and the thing i.e. immediately and deferred because it is the transfer of a right of one to another which is general covering all rights. Also because the words of the hadith: “If one of you is followed while rich” is general including that there is (al-ahad) and the rich man with an immediate right over him, and it includes that there is over him a deferred right so it remains upon its generality. The rich man is the one capable to pay. It came in the hadith from the Prophet (saw) that he said:

Duk da haka umarnin Manzon Allah (saw) cewa a bi mai arziki idan bashi ya hau kansa yana bukatar cewa ba shi mai musantawa ko mai jinkiri ba. Wannan yana fahimtuwa ne daga tilasta mai karɓar hawala ya bi mai arziki; don haka mai arziki shi ne mai iya biya, ba mai musantawa ko mai jinkiri ba. Hakikanin hawala da nassin hadisin sun nuna cewa dole ne a sami mai hawala (muheel), mai karɓar hawala (muhtal) da wanda aka hawala a kansa (muhal ‘alaihi). Wanda ake bi shi ne mai hawala (muheel), kalmar "ɗayanku" wadda ake umarta ta bi bashinsa kuwa ita ce mai karɓar hawala (muhtal). Mai arziki, wanda ake umartar mutum ya bi shi, shi ne wanda aka hawala a kansa (muhal ‘alaihi).

However the command of the Messenger (saw) to follow the rich man if it falls due upon him requires that he is not denying or a procrastinator. This is understood from compelling the assignee to follow the rich man; so the rich man becomes the one capable of paying, not the denier or procrastinator. The reality of the transfer and the stated text of the hadith indicates that there is necessary in the transfer assignor (muheel), the assignee (muhtal) and the assigned upon (muhal ‘alaihi). The one followed is the assignor (muheel), and the word “one of you” who is the one commanded to follow his debt is the assignee (muhtal) person. And the rich man, whom the person is commanded to follow him, is the assigned upon (muhal ‘alaihi).

Ana buƙatar sharuɗɗa huɗu don ingancin hawala (canja haƙƙi): Na farko: Daidaiton haƙƙoƙin biyu a jinsi da kuma a nan take ko a lokacin jinkiri, domin hawala canja haƙƙi ne kuma ɗaukarsa ne, don haka ana ɗaukarsa bisa siffarsa. Saboda haka yana halatta ga wanda aka bi bashinsa ya canja zinariya da zinariya, ko azurfa da azurfa, amma ba ya halatta a canja azurfa ga wanda ake bin sa zinariya, ko zinariya da azurfa. Yana halatta ga wanda yake da bashin wata guda ya canja bashin wata guda, da kuma wanda yake da bashin da ya kai lokacinsa ya canja bashin da ya kai lokacinsa. Yana halatta a canja haƙƙi na nan take da haƙƙi na nan take, da haƙƙi na jinkiri da haƙƙi na jinkiri. Amma idan ɗaya daga cikin bashin biyu na nan take ɗayan kuma na jinkiri ne, ko kuma lokacin ɗaya daga cikin biyun wata guda ne ɗayan kuma watanni biyu, to hawalar ba ta inganta ba.

Four conditions are stipulated for the validity of the transfer:- Firstly: The similarity of the two rights in species and in immediacy or deferred period because it is a transfer of the right and its transport so it is transported in its description. Hence it is valid for the one upon whom it is due to transfer gold for gold, or silver for silver, but it is not valid to transfer silver for the one upon whom gold is due or gold for silver. It is valid for the one upon whom there is a debt for (a period of) a month for a debt for a month, and the one upon whom there is a debt due for a due debt. It is valid to transfer an immediate (right) for immediate (right), and a deferred (right) for a deferred (right). However if one of the two debts is immediate and the other deferred, or the period of one of the two for a month and the other for two months, then the transfer is invalid.

Kuma saboda mai ba da hawala (muheel) zai iya cika haƙƙin da ke kansa da kansa ko ta hannun wakilinsa, kuma wanda ake hawala a kansa (muhal 'alaihi) ya tsaya a matsayinsa wajen karɓa, don haka wanda aka karkatar da hawala zuwa gare shi (muhtal) dole ne ya karɓa. Amma rashin yardar wanda ake hawala a kansa (muhal 'alaihi) ba ya bukata, saboda masu bin bashi ne suka sa wanda aka karkatar da hawala zuwa gare shi (muhtal) ya tsaya a matsayinsa wajen karɓa, don haka ba ya bukatar yardar wanda haƙƙin ke kansa, kamar yadda yake a wakilci.

And because the assignor (muheel) can fulfil the right due upon him by himself or his delegate and the assigned upon (muhal ‘alaihi) has stood in his place in receiving so the assignee (muhtal) is compelled to accept. As for the assigned upon's (muhal ‘alaihi) non-consent, this is because the creditors made the assignee (muhtal) stand in his place in receiving so it does not need the consent of the one upon whom the right is due like delegation.

Saboda haka, canja wurin takardun bashi (sanadat) waɗanda suka ƙunshi kuɗaɗe kamar cak ko kuɗaɗen da aka jinkirta wanda lokacinsu ya zo, waɗanda ake kira canja wurin abubuwa (hawalat al-‘ain), ana halatta su da yardar wanda aka canja wa bashin (muheel) kaɗai, kuma ba a sharadta yardar wanda ya canja bashin (muhtal) ko wanda aka canja bashin a kansa (muhal ‘alaihi) ba. Haka kuma canja wurin takardun bashi waɗanda suka ƙunshi kuɗaɗen da lokacinsu bai zo ba, kamar takardun alkawarin biya, waɗanda ake kira canja wurin bashi (hawalat al-dayn), ko wanda aka canja wa bashin (muhtal) ya amince ko bai amince ba, kuma ko wanda aka canja bashin a kansa (muhal ‘alaihi) ya amince ko bai amince ba. Canja wurin ba ya zama kwangila har sai an sharadta yarda a cikinsa. Don haka babu bayarwa da karɓa a cikinsa. Sai dai shi kawai tasarrufin mutum ne da kansa, kamar garanti, tsayawa a matsayin jingina, wasiyya da makamantan tasarrufi waɗanda ba a ɗaukar su kwangila.

Accordingly the transfer in deed notes (sanadat) which comprise sums like checks or deferred sums whose period falls due—which are known as the transfer of things (hawalat al-‘ain), is permitted with the consent of the assignee (muheel) alone, nor is the consent of the assignor (muhtal) or assigned upon (muhal ‘alaihi) stipulated. Similarly the transfer of deed notes which include sums whose period has not fallen due like promissory notes—which are known as the transfer of debts—whether the assignee (muhtal) consented or not, and whether the assigned upon (muhal ‘alaihi) consented or not. The transfer is not a contract until consent be stipulated therein. So there is no offer and acceptance therein. Rather it is only the disposal of a person himself like the guarantee, standing security, bequest and similar disposals which are not considered contracts