Sahihancin yana nufin dacewa da umarnin mai shari'a. Idan aka ce "sahihi", ana nufin la'akari da sakamakon aikin a duniya, kuma yana nufin auna sakamakon aikin a lahira. Don haka cika rukunai da sharuddan sallah yana sa sallar ta zama sahihiya ga mai yin ta, a zahiri da kuma a gaskiya. Saboda haka muna cewa sallar sahihiya ce, ma'ana tana da lada, kuma tana kubutar da mutum daga nauyin da ke kansa, sannan ta kawar da buƙatar yin ƙadha'i. Haka kuma, cika dukkan sharuddan ciniki yana sa cinikin ya zama sahihi. Muna cewa: ciniki sahihi ne, ma'ana hanya ce ta shari'a ta mallakar abu, kuma tana halatta amfani da kuma tasarrufi da abin da aka mallaka. Wannan shi ne batun sakamakon aikin a duniya. Amma game da auna sakamakon aikin a lahira, muna cewa: wannan sallar sahihiya ce, ma'ana muna fatan za a samu lada a lahira, kuma muna cewa: wannan cinikin sahihi ne, ma'ana niyyar bin umarnin mai shari'a da kuma sanya cinikin bisa umarni da hani, yana sa shi ya zama abin lada. Don haka muna fatan samun lada a lahira saboda aikin da wannan niyya da wannan manufa, domin bin dokar Allah Ta'ala da biyayya gare Shi. Duk da haka, ma'aunin sakamakon aiki a lahira ba a la'akari da shi sai a cikin ibadu. Kamar yadda ake gani, bayyanarsa galibi tana iyakance ga ibadu kamar sallah, azumi, hajji, da makamantansu. A mafi yawan lokuta ba a la'akari da shi a cikin mu'amaloli, ko a cikin dokokin ɗabi'a kamar gaskiya, ko a cikin hukunce-hukunce; saboda haka tattaunawar sahihanci galibi tana kewaye da la'akari da sakamakon aiki a duniya, dangane da: ko yana da lada kuma yana kubutar da nauyi. A cikin al'amuran da ba ibada ba, abin da ake nufi da ingancin (sihhah) shi ne halal, abin da ake nufi kuma da rashin ingancin (botlaan) shi ne haram. Don haka ingancin a cikin mu'amalar kasuwanci yana nufin halaccin, wato izinin amfani da abin, ma'anar rashin ingancin (botlaan) kuwa ita ce rashin halaccin, wato hani ga amfani da abin, wanda ke wajabta azaba a duniya da lahira. Duk wanda ya mallaki kuɗi ta hanyar yarjejeniya marar inganci, to wannan kuɗi ana ɗaukarsa haram, kuma mai aikata hakan ya cancanci azaba a lahira. Amma botlaan, shi ne akasin sihhah, kuma shi ne rashin dacewa da umarnin Mai shari'a, wato rashin la'akari da sakamakon aikin a duniya, da kuma azabarsa a lahira, ma'ana aikin ba ya samun lada, ba ya kuɓuta daga wajibcin, kuma ba ya kawar da wajibcin yin qadha' (ramawa). Idan aka rasa wani rukuni daga rukunan sallah, sallar ta zama baatilah (bata), kuma idan wani sharadi na ingancin haɗin hannun jari ya lalace, haɗin hannun jarin ya zama baatil. Misali, idan mutum biyu suka ajiye kuɗi a banki a matsayin abokan hulɗa na mudhaarib (wanda ke sarrafa jari da riba a raba), sannan suka ba wani mutum amana ya saka kuɗin a sayayya da siyarwa, suka raba riba daidai, to wannan haɗin hannun jari baatil ne, saboda ba a kafa shi ba, domin babu ijabi da karɓa da jiki mai iya magana (abokin hulɗa na jiki). Ijabi da karɓa tare da abokin hulɗa na jiki sharaɗi ne na kafa haɗin hannun jari, don haka yana baatil. Haka kuma, wakilcin da suka ba wakilin nasu baatil ne, domin abokin hulɗa na mudhaarib, idan ya zama abokin hulɗa, bai da ikon sarrafawa, don haka ba shi da hakkin naɗa wakili, saboda haka yarjejeniyar baatil ce. Wani misali kuma shi ne idan nau'in cinikin haramun ne, kamar sayar da (malaaqeeh), wato ciki da ke cikin mahaifa. Sakamakon rashin ingancin (butlaan) shi ne haramcin amfani da shi, kuma mutum zai cancanci azaba saboda hakan a lahira. Don haka rashin inganci yana da sakamako a rayuwar duniya da kuma a rayuwar lahira. Amma fasadi (fasaad) ya bambanta da butlaan, domin butlaan a asali shi ne rashin dacewa da umarnin mai shari'a (Ash-Shaari'), watau an haramta shi tun asali, kamar sayar da dabbar da ke da ciki (tayi). Ko kuma sharadin da ba a cika ba ya saba wa tushen aikin. Sabanin fasadi, inda tushen aikin ya dace da umarnin mai shari'a, amma rashin keta ingancin tushensa ya saba wa umarnin mai shari'a. Fasadi ba zai yiwu a hasashe shi a cikin ibada ba, domin duk wanda ya bi sharuddanta da ginshiƙanta, zai ga dukkansu suna da alaka da tushensu. Amma fasadi yana iya kasancewa a cikin yarjejeniyoyi. Misalin sayar da dabbar da ke da ciki: yana da butlaan tun daga tushe, domin an haramta shi tun asali. Sabanin sayar da wani mazaunin birni ga wani Balarabe makiyayi, wannan sayarwa ce mai fasadi, saboda jahilcin Balarabe game da farashi; idan ya ga kasuwa, yana da zabi ko ya ci gaba da cinikin ko ya soke shi. Haka nan, misalin kamfanin hadin gwiwa (sharika): tushensa butlaan ne domin ba a karɓi ɓangaren jiki na abokin hulɗa ba, don haka ya rasa sharadin da ya shafi tushen. Sabanin yarjejeniyar hadin gwiwa tare da jahilcin kudin abokan hulda, wannan fasadi ne; amma idan kudin ya zama sananne, hadin gwiwar ya zama ingantacce, ko kuma dole su bayyana kudin domin hadin gwiwar ta cika, haka dai.

The validity is the compatibility with the legislator’s command. When it is said it means the consideration of the result of the action in the herelife, and it also means grading the result of the action in the lifeafter, so the fulfillment of the pillars and conditions of the salaat makes the salaat valid for the prayer and in reality. So we say the prayer is valid, means it is rewardable and it acquits one’s liability, and it drops the request for the (qadha’) making up for it. And the fulfillment of all the conditions of the sale makes the sale valid, so we say: the sale is sahih, means it is a shari'ahi way for possessing something, and allowing the benefit and the disposal of the possessed thing. This is with regard to the consequences of the result of the action in the herelife. As for grading the result of the action in the lifeafter, we say: this salaat is valid, meaning we hope that it is rewardable in the lifeafter, and we say: the sale is valid, meaning that the intention to comply with the command of the legislator and directing the sale according to the command and prohibition makes it rewardable, so we hope to get the reward in the lifeafter for the action with this intention and this direction, for the compliance with the law of Allah Ta’ala and the adherence to Him. However the grade of the result of the action in the lifeafter is not noticed except in the worships. As it is seen, its appearance is usually limited to the worships like the prayer, the sawm, the hajj, and the similar. In most cases it is not noticed in transactions, or in the rules of morals like the truth, or in the penalties; therefore the discussion of validity is mostly around considering the result of the action in the herelife with respect to: whether it is rewardable and acquitable of the liability. In issues other than worships, what is meant by the validity (sihhah) is halal, and what is meant by the invalidity (botlaan) is haraam, so the validity in transactions means lawfulness, i.e. the benefiting permissibility, and the meaning of the invalidity (botlaan) is the unlawfulness, i.e. the benefiting prohibition, which necessitates punishment in the herelife and in the lifeafter. So whoever possesses money by an invalid contract, that money is considered haraam, and its perpetrator deserves punishment in the lifeafter. As for the invalidity (botlaan), it is the opposite of the validity (sihhah), and that is the non compatibility with the legislator’s command, which means the non consideration of the result of the action in the herelife, and the punishment for it in the lifeafter, which means that the action is not rewardable and not acquitable of the liability, and does not drop the necessity of the (qadha’) making up for it. If one pillar of the salaat is skipped; the salaat becomes invalid (baatilah) and if one of the validity’s conditions of the partnership is void; the partnership is invalid, for example, if two people deposit money in a bank as (mudhaarib) partners, then they entrust a person to invest the money on their behalf by buying and selling, and they share the profit equally. This company is invalid, because it did not get established, since there was no offer and acceptance with a body (badan) partner. The offer and acceptance with a body partner is a condition for the partnership to get established, therefore it is invalid. And the disposal of the agent they entrusted is invalid, because the (mudhaarib) partner, if he is supposed to be a partner hasn’t got the right of disposal, so he has no right to assign an agent, so it is an invalid agreement. Another example, if the kind of sale is prohibited like selling the (malaaqeeh) impregnated, that are in the mothers womb. The consequence of the invalidity is the prohibition of the benefit, and one will deserve punishment for it in the life-after, therefore the invalidity has consequences in the here-life and in the life-after. As for the corruption (fasaad), it is different to the botlaan, because the botlaan is basically non compatibility with the legislator’s commands, i.e. it is originally forbidden like selling the impregnated (fetus animals). Or that the unfulfilled condition violates the basis of the action. Contrary to the fasaad, where the basis of the action is compatible with the legislator’s command, but its non violating quality of its basis is contrary to the legislator’s command. The fasaad (corruption) can not be imagined in worships, because whoever follows their conditions and pillars; finds that they are all related to their basis. But the fasaad can possibly exist in the agreements. As for the example of selling the impregnated; it is baatil (invalid) from the basis, because it is forbidden originally, contrary to the selling of the townsmen to the Bedouin, it is a corrupted sale, because of the ignorance of the Bedouin about the price, and after he sees the market, he has the option to keep the sale or to revoke it. And for example, the sharing company, its basis is invalid because it misses the acceptance of the body partner, so it misses a condition related to the basis, contrary to the agreement of the partnership with ignorance about the money of the partners, that is a corrupted one, but if the money becomes known the partnership becomes valid or they must clarify the money so the partnership will be completed, and thus.