A – Al-Muharram Li-Dhaatihi (kwa asili yake):

A – Al-Muharram Li-Dhaatihi (in itself):

Hii ndiyo ambayo Shari'a imeharamisha tangu mwanzo, kama vile kula mzoga, Zinaa, Ribaa, kuua nafsi ambayo Allah ameifanya kuwa haramu isipokuwa kwa haki, na kula mali ya yatima kwa dhuluma.

This is what the Shari’ has made Haraam from the beginning like the eating of carrion, Zinaa, Ribaa, killing the person that Allah has made Haraam except when it is done by right and the unjust devouring of the wealth of the orphan.

B – Al-Muharram Li-Ghairihi (kwa sababu ya kitu kingine):

B – Al-Muharram Li-Ghairihi (due to other than it):

Hiki ni kile kilichokuwa Mubaah (inaruhusiwa) kwa asili, lakini kikafanywa Haraam kutokana na ‘Illah Shar’iyah (sababu ya kisheria).

This is what was Mubaah (permissible) in origin and was made Haraam due to an ‘Illah Shar’iyah (legal reasoning).

Hii ni kama biashara wakati wa adhana ya Swalah ya Ijumaa. Hiyo ni kwa sababu biashara kiasili ni Mubaah, lakini Ash-Shaari' (Mwekaji sheria) ameiharamisha wakati wa adhana ya Swalah ya Ijumaa kwa sababu ya 'Illah (sababu) ya kuwakengeusha watu kutoka katika kutekeleza Swalah ya Ijumaa. Kutokana na hilo kunaweza kuwepo tofauti mbili kati ya Muharram Li-Dhaatihi na Muharram Li-Ghairihi. Tofauti hizo ni:

This is like trading during the call to the prayer of Salaat ul-Jumu’ah. That is because trading in origin is Mubaah but the Shaari’ (Legislator) has prohibited it at the time of the call to the Jumu’ah prayer due to the ‘Illah (reason) of its distraction from the performance of Salaat ul-Jumu’ah. There can be two differences as a consequence of this between the Muharram Li-Dhaatihi and the Muharram Li-Ghairihi. They are:

1 – Iwapo kitu kilichoharamishwa kwa dhati yake (Muharram Li-Dhaatihi), kama vile maiti (nyama ya mzoga au nyama isiyochinjwa kwa sheria) au khamr (kileo), kingekuwa ndicho kiini cha mkataba baina ya pande mbili zinazoingia mkataba, basi mkataba huo ungekuwa Baatil (batili). Hiyo ni kwa sababu kitu kilichokatazwa kwa dhati yake huwakilisha nguzo (Rukn) miongoni mwa nguzo (Arkaan) za mkataba, na katika hali kama hiyo mkataba unahusu kitu hicho katika kununua au kuuza, hivyo mkataba unakuwa batili (Baatil) kama matokeo yake.

1 – If the Muharram Li-Dhaatihi (in itself) like the Maitah (carrion/non-slaughtered dead meat) or Khamr (intoxicating substance) was the context of a contract between two contracting parties then the contract would be Baatil (invalid). That is because the thing that is prohibited in itself represents a pillar (Rukn) from the pillars (Arkaan) of the contract and in such a case it is being contracted upon in the buying or selling, making the contract invalid (Baatil) as a result.

Lakini ikiwa uharamu ulitokana na jambo lisilo lenyewe (Muharram Li-Ghairihi), basi mkataba hautabatilika (Baatil). Kwa mfano, mkataba, yaani biashara, wakati wa Swala ya Ijumaa ni jambo la Mubaah, linalofungwa kinyume na maoni ya Hanbalah na Dhahiriyah. Kuna athari zinazojengwa juu yake, kama vile kuhamishwa kwa umiliki kutoka kwa muuzaji kwenda kwa mnunuzi, na kama vile malipo (na kupokelewa) ya bei. Hata hivyo, mtu aliyefanya jambo hili ana dhambi kwa kuwa amefanya kitendo ambacho Ash-Shaari' amekikataza kwa msisitizo wazi wakati wa Swala ya Ijumaa.

If, however it was prohibited due to other than it (Muharram Li-Ghairihi) the contract would not then be invalidated (Baatil). So for instance the contract, meaning the trade, at the time of Jumu’ah prayer is a Mubaah matter which is contracted in contrast to the view of the Haanabilah and the Zhaahiriyah. There are effects that are consequently built upon that like the transfer of ownership from the seller to the buyer and like the payment (and receipt) of the price. However, the one who has done this is sinful because he has undertaken an action that the Shaari’ has forbidden in a decisive manner at the time of the Jumu’ah Salaah.

2 – Jambo lililoharamishwa halifai isipokuwa kwa yule aliyelazimishwa (Al-Mudtarr) kwa lengo la kuhifadhi uhai wake anapohofia kifo; na hili linajumuisha ruhusa ya kula nyama ya mzoga (Al-Maitah) au kutamka maneno ya Kufr, ambayo yanaruhusiwa wakati wa dharura ya lazima na ya haraka.

2 – The Muharram in itself is not permitted except to the one compelled (Al-Mudtarr) for the purpose of preserving his life when he fears death and this includes the permission to eat carrion (Al-Maitah) or uttering words of Kufr which are permitted at the time of urgent compelling necessity.

Kuhusu Muharram Li Ghairihi (haramu kwa sababu ya kitu kingine), basi inaweza kuruhusiwa (yaani, kwa kupewa Rukhsah). Mfano wake ni ruhusa ya daktari kuangalia 'Awrah ya mwanamke asiye mke wake kwa ajili ya kugundua ugonjwa na kuagiza matibabu sahihi.

As for the Muharram Li Ghairihi (prohibited due to other than it) then it can be permitted (i.e. provided with a Rukhsah). This is like the permissibility of the doctor to look at the ‘Awrah of the foreign woman for the purpose of diagnosing the illness and prescribing the correct course of treatment.