Ash-shart wani sifa ce mai kammala wa mashrut (abin da aka sanya wa sharadi) a cikin abin da wannan abu yake bukata, ko a cikin abin da hukuncin wannan abin da aka sanya wa sharadi yake bukata. Hawl (cikar shekara guda) a cikin zakkar kudi yana kammala mallakar nisaab, don haka hawl sharadi ne a cikin mallakar nisaab domin ya wajabta zakka a cikinsa, saboda haka yana cikin abin da mashrut ke bukata. Aure (ihsan) kuma yana kammala sifa ga mazinaci wajen jefe wanda ya yi aure (muhsan), don haka shi sharadi ne ga mazinacin domin ya wajabta jifansa, saboda haka yana cikin abin da mashrut ke bukata. Alwala (wudu') tana kammala aikin sallah a cikin abin da hukunci ke bukata a cikinta, don haka sharadi ne na yin sallah, kuma yana cikin abin da hukuncin wannan mashrut ke bukata. Haka kuma rufe al'aura sharadi ne na yin sallah, kuma yana cikin abin da hukuncin ke bukata a cikinta, don haka sharadi ne kuma yana cikin abin da hukuncin mashrut ke bukata. Haka dukkan sharuddan suke. Sharadi ya bambanta da mashrut (abin da aka sanya wa sharadi) saboda sifa ce mai kammala shi, ba wani bangare nasa ba. Saboda haka ya bambanta da rukuni, domin rukuni bangare ne na abu wanda ba a raba shi da shi. Ba daidai ba ne a ce rukuni ya bambanta da abin ko ya yi kama da shi saboda shi bangare ne daga cikin sa, alhali sharadi dole ne ya bambanta da abin kuma ya zama kammalawa gare shi a lokaci guda. Ana bayyana sharadi da cewa: rashinsa yana wajabta rashin abin, kuma kasancewarsa ba ya wajabta kasancewar abin. Wannan bayani ne game da tasirinsa.

The shart is an accomplishment quality for its (mashrout) conditioned matter in what that matter requires or in what the rule (hukm) of that conditioned matter requires. The hawl (elapsing of one year) in the money zakaat accomplishes the ownership of the nisaab, so the hawl is a shart in the ownership of the nisaab to oblige the zakaat in it, so it is of what the mashrout requires, and the marriage (ihsaan) accomplishes the quality for the fornicator in stoning the married (muhsan) adulterer, so it is a condition for the adulterer to oblige his stoning, so it is of what the mashrout requires. The wudu’ (ablution) accomplishes the performance of the prayer in what the hukm requires in it, so it is a condition for performing the prayer, and it is of what the hukm requires in that mashrout, and covering the awrah is a condition for performing the prayer, and of what the hukm requires in it, so it is a shart and of what the hukm of the mashrout requires, and like such are all the conditions (shurout). The shart is different to the mashrout (conditioned matter) because it is an accomplishment quality for it, not one of its parts, therefore it is different to the pillar, because the pillar is a part of the thing not separated from it, and it is not right to say: the pillar is different to the thing or similar to it because it is one of its parts, whereas the shart must be different to the thing and an accomplishment for it at the same time. The shart is defined as which’s absence necessitates the absence, and its existence does not necessitate the existence, and this is a clarification for it with regard to its effect.

Sharti (sharadi) tare da mashrūt (abin da sharadin ya shafa) kamar siffa ce tare da abin da aka siffanta, don haka babu abin da za a iya siffanta shi ba tare da kasancewar siffar ba, amma siffar tana iya kasancewa ba tare da kasancewar abin da aka siffanta ba. Haka ma sharadi: sallah ba ta wanzuwa ba tare da kasancewar tsarki ba, amma tsarki yana iya kasancewa ba tare da kasancewar sallah ba. Sharadi ba ya zuwa ne musamman don hukuncin taklifi (nauyin aiki), amma yana iya zuwa har ga hukuncin wadanda suka danganci yanayi (hukuncin wad'i). Saboda haka akwai sharudda da suke da alaka da kudurin taklifi, kamar tsarki, rufe al'aura, da tsaftar tufafi; kowannensu sharadi ne na sallah. Kuma akwai sharudda da suke da alaka da kudurin wad'i, kamar shekara guda (hawl) tare da nisabin zakkar kudi, aure (ihsan) a batun zina, da kariya (al-hirz) a satar kaya, wato daukar abin da aka sata daga wurin ajiyarsa ko mafakarsa sannan a yi tafiya da shi; dukkansu sharudda ne na sabab (dalili). Dukkansu ana daukar su sharudda ne wadanda ma'anar sharadi ta shafa a kansu, kuma dukkansu sharudda ne na shari'a saboda zuwansu a cikin dalili, sai dai nau'in farko sharudda ne na hukunci, nau'in na biyu kuwa sharudda ne na abin da aka kafa hukunci a kansa na abubuwan da yake haifarwa.

The shart (condition) with the mashrout (conditioned matter) is like the quality with the described matter, so nothing can be described without the existence of the quality, but the quality may exist without the existence of the described one, and so is the shart, the salaat does not exist without the existence of the purity, but the purity may exist without the existence of the salaat. The shart does not come specifically for the assignment verdict, but it may also be for the circumstantial verdict. So there are shurout (conditions) related to the assignment address, like the purity, covering the awrah, and the purity of the dress, every one of them is a shart for praying. And there are shurout related to the circumstantial address like the hawl (elapsing of one year) with the nisaab of the money zakaat, the ihsaan (marriage) in the issue of the adultery, and the protection (al-hirz) in the stealing (taking the stolen thing from its storage or fortified and walking away with it), they are all shurout for the sabab (cause). And they are all considered as sharout upon which applies the definition of the shart, and they are all shari'ahi sharout for their arrival in the evidence, except that the first type are shurout for the hukm and the second type are shurout for what is set for the hukm of matters it necessitates.

Sharuɗɗan yarjejeniya suna cikin sharuɗɗan shari'a, kamar sharuɗɗan siyarwa, haɗin gwiwa, waqafi da makamantansu, amma ba su kama da sharuɗɗan hukunce-hukuncen sanyawa da na yanayi ba, dangane da buƙatar hujjar shari'a da ke nuna sharadin domin a ɗauke shi a matsayin sharadi. Sharadi ga waɗannan sharuɗɗan shi ne kada su saɓa wa shari'a. Wato, sharuɗɗan hukunce-hukuncen sanyawa ko na yanayi suna buƙatar hujjar shari'a domin a ɗauke su a matsayin sharuɗɗa, sabanin sharuɗɗan yarjejeniya, ba sa buƙatar a same su cikin hujjar shari'a, sai dai ya halatta ga ɓangarorin biyu na yarjejeniya su saita sharuɗɗan da suke so, amma ba ya halatta a gare su ko ga wani daga cikinsu su saita sharuɗɗan da suka saɓa wa nassin shari'a. Don haka sharuɗɗan yarjejeniya dole ne kada su saɓa wa shari'a, kuma ba sharaɗi ba ne a gare su su zo ta hanyar hujjar shari'a, wannan kuwa saboda faɗar Manzon Allah ﷺ: "… me ya sa wasu mutane ke saita sharuɗɗan da ba sa cikin littafin Allah? Duk wani sharaɗi da ba ya cikin littafin Allah, to bâɗil ne, koda kuwa ɗari ne sharaɗi, hukuncin Allah shi ne mafi gaskiya, kuma sharaɗin Allah shi ne mafi ɗaurewa," wanda Al-Bukhari ya ruwaito. Ma'anar "ba ya cikin littafin Allah" ita ce saɓa wa abin da yake cikin littafin Allah, wato ba ya cikin hukuncinSa ba, kuma ba ya bisa umarninSa ba. Hakan ya faru ne saboda Manzon Allah ﷺ ya halatta saita sharuɗɗa ba tare da ƙuntatawa ba, kuma ya bayyana cewa duk abin da ya saɓa wa hukuncin Allah Ta'ala bâɗil ne, don haka bai hana saita sharuɗɗan ba. Tun da ya ﷺ ya musanta ɗaukar abin da yake cikin littafin Allah (na sharuɗɗa), to ma'anarsa ita ce musanta ɗaukar abin da ya saɓa wa littafin Allah.

The agreements shurout are included in the shari'ahi shurout, like the shurout of the sale, the partnership, the entailment (waqf), and the like, but they are not like the assignment verdicts and circumstantial verdicts shurout (conditions) with regard to the need of a shari'ahi evidence that shows the shart to make it considered as a shart, but it is conditional for these shurout that they don’t contradict the shari'ah. Which means that, the shurout of the assignment or circumstantial verdicts need a shari'ahi evidence to be considered as shurout, contrary to the agreements shurout, they don’t need to be included in the shari'ahi daleel, but it is permissible for the two parties of the agreement to set the shurout they want, however it is not permissible for them or any of them to set shurout which contradict the shari'ahi text. So the agreement shurout must not contradict the shari'ah and it is not conditional for them to come through a shari'ahi daleel, that is for the saying of the Messenger of Allah (SAW) : “… what is the matter with some men, they set conditions that are not in the book of Allah, what so ever of a condition that is not in the book of Allah; is invalid (baatel), even if it is a hundred shart, the decree of Allah is greater in the right, and the condition of Allah is more binding”, narrated by Al-Bukhari. And the meaning of “not in the book of Allah” is contrary to what is in the book of Allah, means it is not in His ruling nor is it in accordance with His decree; that is because the Messenger of Allah (SAW) has permitted the setting of the shurout (conditions) without restrictions, and clarified that whatever contradicts the hukm of Allah Ta’ala is baatel (invalid), so He did not forbid the setting of the shurout, and since He (SAW) negated (that the meaning is) the consideration of what is from within the book of Allah (of shurout), then the meaning of it is negating the consideration of what contradicts the book of Allah.

Hadisin da ke cikin Al-Bukhari shi ne: "A'isha, Allah ya yarda da ita, ta ce: Burayrah ta zo wurina ta ce: Na yi yarjejeniya da iyalina (maigidana) don in 'yanta kaina a kan ounce tara, kowace shekara ounce daya, don haka ki taimake ni, don Allah. Na ce: idan iyalanki sun amince, zan biya su wannan kudi gaba daya, amma wilayar (haƙƙin gado) za ta kasance gare ni. Sai Burayrah ta je wurin iyalanta da wannan tayin, amma sun ki, sai ta dawo tana cewa Manzon Allah ﷺ yana zaune. Ta ce: Na yi musu wannan tayin, amma sun ki, suna son wilayar su ce. Sai Manzon Allah ﷺ ya ji haka, sai A'isha ta fada masa, sai ya ce: Ki karɓe ta ki sanya wilayar ta zama sharadi, domin wilaya ta kasance ga wanda ya 'yanta bawa. Haka A'isha ta yi. Sannan Manzon Allah ﷺ ya tashi ya yi wa mutane jawabi: Ya godewa Allah ya yabe shi, sannan ya ce: "Me ya sa wasu mutane...", hadisin. Wannan yana nuna cewa abin da aka hana shi ne sharadin da ya saɓa wa littafin Allah da Sunnar Manzonsa ﷺ, kuma baya nuna cewa sharadin dole ne ya kasance a cikin littafin Allah da Sunnah. Saboda haka, sharuɗɗan da ke cikin yarjejeniya dole ne a sanya su ta yadda ba za su saɓa wa shari'a ba, wato ta hanyar kada su saɓa wa kowane nassin shari'a, ko wani hukuncin shari'a da yake da hujjar shari'a. Misali, shari'a ta sanya wilaya ga wanda ya 'yanta bawa daga maigidansa, don haka bai dace a sayar da bawan a sanya sharadin kiyaye wilayarsa ba; sai sharadin ya zama bai inganta ba, kuma sayarwar ta inganta.

The hadeeth in Al- Bukhari is : “ A’ishah may Allah be pleased with her said: Burayrah came to me and said: I have made an agreement with my people (my master to free me) over nine ounces, one ounce a year, so help me please, I said: if your people like it I count it to them and your loyalty will be to me, then I will do. Then Burayrah went the her people with the offer, and they refused it, so she came back while the Messenger of Allah (SAW) was sitting, she said I offered them that, but they refused, they want the loyalty for themselves, so the Messenger of Allah heard that, then A’ishah told Him, and He said: take her and set the loyalty as a shart, as the loyalty belongs to whoever sets the slave free, so A’ishah did. Then the Messenger of Allah (SAW) stood up addressing the people: He thanked Allah and praised Him, then he said “what is the matter with some men...”, the hadeeth. This shows that what is prohibited is the condition that contradicts the book of Allah and the Sunnah of His Messenger, and does not show that the shart must be in the book of Allah and in the Sunnah. Accordingly the shurout in the agreement must be set so they do not violate the shari'ah, that is by not contradicting any of the shari'ah texts, or any shari'ahi verdicts which has a shari'ahi evidence. For example, the shari'ah has made the loyalty to whoever sets the slave free from his master, so it is not right to sell the slave and setting the shart of keeping his loyalty, so the shart is cancelled and the sale is valid.

Bai'i ba daidai ba ne a ce: na sayar maka da wannan kan dubu daya da kudi (naqdan) ko kuma kan dubu biyu bashi (nasi'ah). Don haka wannan ciniki guda ne mai sharuddan biyu, manufarsa tana bambanta gwargwadon bambancin sharuddan; saboda haka wannan sharadi ne maras inganci, wanda ciniki ke zama maras inganci saboda faɗinsa (SAW): "Bashi da ciniki ba su halatta ba, haka kuma ba ya halatta a sanya sharudda biyu a cikin ciniki guda", wanda Abu-Dawood ya ruwaito ﷺ. Kuma misali, idan mutum ya sayar wa wani kaya, ya kuma sanya masa sharadin cewa ba zai sayar da shi ga kowa ba; sharadin ya ɓaci, kuma cinikin yana da inganci (sahih), domin wannan sharadi yana sabawa abin da yarjejeniyar ke buƙata (muqtada), wato mallakar kayan da aka sayar da kuma samun haƙƙin yin tasarruf da shi, don haka hakan yana sabawa hukuncin shari'a. Haka ma sharuddan da suka saba wa shari'a ba a ɗaukar su kwata-kwata, ko sun keta nassin shari'a ko hukuncin da shari'a ta kawo. Shin hukunci ne na shari'a na tsayayyen umarni ne, ko kuwa na hukunce-hukuncen yanayi?

Another example, it is not right to say: I sold this to you for one thousand in cash (naqdan) or for two thousands as credit (nasi’ah). So this is one sale consists of two conditions, the aim of it differs in accordance with their differences; so this is an invalid shart, for which the sale becomes invalid because of His (SAW) saying“ :credit and sale is not permissible, nor is it permissible to make two sharts in one sale”, narrated by Abu-Dawood. And as an example, if a man sells a good to another one and sets a condition for him that he does not sell it to anyone; the shart is cancelled and the sale is valid (sahih), because this shart contradicts the requirement (muqtada) of the agreement, which is the ownership of the sold good and having the right of its disposal, so that contradicts the shari'ahi verdict. And thus the conditions that contradict the shari'ah are not considered at all, whether they violate a shari'ahi text or a verdict which the shari'ah brought it. Has it been a shari'ahi assignment verdict or one of the circumstantial verdicts.

Abin da ya tabbatar da cewa shari'ah ta halatta wa Musulmi ya sanya duk sharuddan da yake so a cikin yarjejeniya, sai dai abin da ya saba wa littafin Allah ko hukuncin shari'ah, shi ne abin da ya zo a hadisin A'isha game da Buraira a wata riwaya ta Al-Bukhari, cewa Annabi ﷺ ya ce wa A'isha Allah ya yarda da ita: "Ki saye ta, ki 'yanta ta, kuma bari su sanya sharadin da suke so", don haka wannan a bayyane yake cewa maganar Manzon Allah ﷺ:

And what affirms that the shari'ah has permitted the Muslim to set the shurout he wants in the agreement except what violates the book of Allah or the shari'ahi verdict; is what came in the hadeeth of A’ishah about Burayrah in one narration of Al-Bukhari, that He (SAW) said to A’ishah may Allah be pleased with her“ : bye her then free her and let them set the shart they want”, so this is clear that the saying of the Messenger (SAW):

"... Bari su sanya sharadin da suke so", shin ibahah (halaccin) ga mutum ya sanya sharuddan da yake so, kuma hakan yana samun goyon baya daga maganar Annabi ﷺ: "Musulmi suna bisa sharuddansu"?

“... Let them set the condition they want”, is the (ibahah) permissibility for the human to set the conditions they want, and that is supported by the saying of the prophet (SAW)“ :the Muslims are at their conditions”:

Al-Haakim ya riwaito, ma'ana su masu bin sharuddan da suka kafa ne, don haka Allah ya danganta sharuddan zuwa gare su. Haka kuma Annabi (SAW) ya amince da kafa sharuddan da ba a ambata su a littafin Allah ba, cikin yarjejeniyoyi. Muslim ya ruwaito daga Jabir cewa: "Yana hawan raƙumi nasa mai rauni, sai ya so ya bar shi, sai Annabi (SAW) ya bi shi, ya yi masa addu'a, ya shafa shi, sai ya fara tafiya da ƙarfi kamar yadda bai taɓa tafiya ba a baya. Ya ce: Ka sayar mini da shi akan auni ɗaya na azurfa. Na ce: A'a. Ya ce: Ka sayar mini da shi. Sai na sayar masa da shi akan auni ɗaya, kuma na keɓe kayan da ke kansa don iyalina." Muslim ne ya ruwaito. Keɓe kayan da ke kansa sharaɗi ne da ya kafa a cikin cinikin. Daga Sufaynah Abi Abd-Arrahman, ya ce: "Ummu Salamah ta 'yanta ni, ta kuma sanya sharaɗi a kaina cewa zan yi wa Manzon Allah (SAW) hidima." Ahmad ne ya ruwaito. A wata riwayar kuma: "Ni bawa ne na Ummu Salamah. Ta ce: Na 'yantar da kai bisa sharaɗin cewa za ka yi wa Manzon Allah ﷺ hidima muddin ranka yana raye. Na ce: Ko da ba ki sanya mini wannan sharaɗi ba, ba zan bar Manzon Allah ﷺ ba muddin ranar raina tana raye. Sai ta 'yantar da ni." Abu Dawud ne ya ruwaito. Haka kuma akwai abubuwa da yawa da ake kafa sharuɗɗa a cikinsu, waɗanda ba a karɓo su daga shari'a ba, sai dai kowane mutum ne yake kafa su yadda yake so. Abin da ya zo game da wannan al'amari shi ne cewa sharaɗi ana iyakance shi da rashin keta littafin Allah ko wani hukunci na shari'a. Amma dai sharaɗi yana da sharadin cewa sharaɗin da aka kafa ba zai halasta abin da aka haramta ba, ko ya haramta abin da aka halasta ba, saboda faɗin Manzon Allah (SAW): ."

narrated by Al-Haakem, means they are adherents to the conditions they set, so He referred the conditions to them. Also the prophet (SAW) acknowledged the setting of conditions that are not mentioned in the book of Allah, in the agreements, Muslim narrated on the authority of Jaber “that he was riding his weak camel, so he wanted to leave it, he said: the prophet (SAW) followed me and made supplication for me and patted on it then it walked actively in a way it never walked like it before, He said: sell it to me for one ounce, I said no, He said: sell it to me, then I sold it to him for one ounce, and I excluded its load for my family”, narrated by Muslim. Excluding its load is a shart he set in the sale. On the authority of Sufaynah Abi Abd- Arrahman said “ Ummu- Salamah set me free and set a condition on me that I serve the prophet (SAW)”, narrated by Ahmad, and in a narration : I was a slave for Ummu- Salamah, she said: I free you under the condition that you serve the Messenger of Allah as long as you live, I said: even if you don’t set this condition on me I will not leave the Messenger of Allah as long as I live, then she set me free”, narrated Abu Dawood. And thus many incidents in which conditions are set, not taken from the shari'ah, but set by every human as he wants. And all what came in this matter is that the shart is restricted by not violating the book of Allah or any verdict of the shari'ah. But it is conditional that the set condition does not permit a haram or forbid a halal; because of the saying of the Messenger of Allah (SAW) ." :

"Musulmai suna kan sharuɗɗansu, sai dai sharadin da ya haramta abin halal ko ya halatta abin haram," ya ruwaito Al-Tirmithi.

“The Muslims are at their shurout except a shart that forbids a halal or allows a haram”, narrated by Al-Tirmithi.