Ikiwa Mukallaf atatekeleza au kutimiza Hukm At-Takleefiy, akitimiza nguzo (Arkaan) zake zote na masharti (Shuroot) yake yote, basi Shaari' (Mwekaji wa Sheria) amehukumu kuhusu Sihhah yake (yaani kwamba ni sahihi). Juu ya Sihhah hiyo kuna matokeo ya kitendo hicho katika Dunia (maisha ya dunia hii) au katika Aakhirah (akhera) au katika zote mbili. Kwa hiyo, Sihhah (usahihi) unawakilisha makubaliano au kulingana na amri ya Shaari' (Mwekaji wa Sheria).

If the Mukallaf undertakes or fulfils the Hukm At-Takleefiy, fulfilling all of its Arkaan (pillars) and Shuroot (conditions), the Shaari’ (Legislator) has judged upon its Sihhah (i.e. that it is valid). Built upon the Sihhah there are effects of the action in the Dunyaa (life of this world) or in the Aakhirah (hereafter) or in both. Consequently, the Sihhah (validity) represents the agreement or conformity to the command of the Shaari’ (Legislator).

Kwa hiyo, tunaposema kuwa Swalah ni Saheeh (sahihi), tunamaanisha kuwa imehesabiwa, imeondoa wajibu na haja ya kuitekeleza Qadaa' (yaani kuilipa). Vilevile, ikiwa biashara imetimiza nguzo zake zote (Arkaan) na masharti yake yote (Shuroot), basi itakuwa Saheeh (sahihi). Tunasema kuwa biashara ni Saheeh (sahihi) kwa maana kwamba kutokana na hilo kuna athari katika Dunyaa, kama vile kuhamishwa kwa haki ya kunufaika na kutumia bidhaa inayopitishwa kwa mnunuzi, na kuhamishwa kwa bei kwa muuzaji kupitia fedha taslimu au deni.

So, when we say that the Salaah is Saheeh (valid) we mean that it is counted, has relieved the responsibility and the need to perform Qadaa’ for it (i.e. make it up). Similarly, if the trade fulfilled and met all of its Arkaan and Shuroot it would be Saheeh (valid). We would say that the trade is Saheeh (valid) with the meaning that based upon that there would be effects in the Dunyaa, like the transfer of the right to benefit and utilise the commodity being passed to the buyer and the transfer of the price to the seller through money or debt.

Kuhusu Swalaah, tunasema kuwa ni Sahihi, kwa maana kwamba inakubaliana na amri ya Ash-Shaari', huku thawabu ikitarajiwa kwa utekelezaji wake huko Akhera. Na tunasema kuwa biashara ni Sahihi, kwa maana kwamba inakubaliana au kuendana na amri ya Ash-Shaari', na athari zake katika maisha haya hujengwa juu yake, huku thawabu pia ikitarajiwa kwa kuwa nia ni kutii amri ya Allah Ta'aalaa.

In respect to the Salaah we say that it is Saheeh with the meaning that it is in agreement to the command of the Shaari’ whilst reward is hoped for from the performance in the hereafter. And we say that the trade is Saheeh with the meaning that it is in agreement or in accordance to the command of the Shaari’ and effects in this life are built upon it whilst reward is also hoped for based upon the intention being to comply to the command of Allah Ta’Aalaa.

Al-Butlaan ni kutokubaliana au kutokuwa sawa na amri ya Ash-Shaari', na lengo lake ni kwamba athari za tendo hilo hazina matokeo yoyote katika Dunia, ilhali kuna adhabu juu yake Akhera. Hili ni tendo ambalo halitimizi wala halikidhi Nguzo zake (Arkaan) au Sharti zake (Shuroot).

Al-Butlaan is the non-agreement or non-conformity to the command of the Shaari’ and what is intended by this is that the effects of the action are not consequential in the Dunyaa whilst there is punishment upon it in the Aakhirah. This is the action that does not meet or fulfil its Arkaan or Shuroot.

Kwa hiyo, ikiwa Rukn (nguzo) miongoni mwa Arkaan za Swalaah itaachwa, kama vile Rukoo', basi Swalaah ni Baatil (batili). Na ikiwa Sharti miongoni mwa Shuroot zake, kama vile Wudhuu', litaachwa, Swalaah itakuwa Baatil. Kwa hivyo haitahesabiwa, haitaondoa wajibu wala haja ya kufanya Qadhaa'.

So if a Rukn (pillar) from the Arkaan of Salaah is left like the Rukoo’ then the Salaah is Baatil (invalid). And if a Shart from amongst its Shuroot like Wudoo’ was to be left it would be Baatil. It would therefore not count, relieve the responsibility or the need for performing Qadaa’.

Ikiwa nguzo (Rukn) moja kati ya nguzo za biashara au muamala ilikosekana, kama vile ijab (ofa) kwa mfano, basi biashara hiyo ni Baatil na haitafungwa, na matokeo yoyote ya kidunia hayatakuwa na madhara ya kisheria kutokana nayo; na ikiwa yangejengwa juu yake, nayo pia yangekuwa Baatil (kwa mfano, mtu aliyechukua umiliki hawezi kunufaika nayo kihalali, na kitendo chochote kitakachofanywa kwa kutumia hiyo kingekuwa Baatil).

If a Rukn from the Arkaan of the trade or transaction was left like the ‘Iejaab’ (offer) for example, then the trade would be Baatil and it would not be contracted and any effects in the Dunyaa will not be consequential from it and if they were to be built upon it they would be Baatil (as well) (e.g. the one who has taken possession cannot validly benefit from it and any action undertaken with it would be Baatil).

Usahihi (uhalali) katika Mu'aamalaat (miamala) maana yake ni kuruhusiwa kufaidika, ilhali Al-Butlaan (ubatili) katika Mu'aamalaat maana yake ni kukatazwa kufaidika. Hii ni katika hali ambayo adhabu duniani na akhera inajengwa kwa kufuatana na Hurmah (katazo) hili. Kwa hiyo, yeyote anayemiliki mali au kitu kupitia 'Aqd (mkataba) batili, basi mali hiyo ni Haraam, na mtu aliyefanya hivyo anastahili adhabu katika akhera.

The Sihhah (validity) in respect to the Mu’aamalaat (transactions) means the permissibility to benefit whilst Al-Butlaan (invalidity) in respect to the Mu’aamalaat means the prohibition of benefiting. This is whilst punishment in the Dunyaa and the Aakhirah is consequentially built upon this Hurmah (prohibition). So whoever takes possession of wealth or property through an invalid ‘Aqd (contract) then that property is Haraam and the one who has done that is deserving of the punishment in the hereafter.

Baadhi ya Maulamaa walizingatia kwamba al-Butlaan na al-Fasaad ni maneno mawili yenye maana moja, lakini ukweli ni kwamba Fasaad inatofautiana na Butlaan. Hiyo ni kwa sababu Butlaan inawakilisha kutokubaliana na amri ya Shaari' kwa upande wa Asl (msingi) ya jambo, yaani Asl yake imekatazwa na Shariá. Mfano wa hilo ni al-Khamr (pombe) au uuzaji wa Malaaqeeh, ambayo ni mimba zilizomo tumboni mwa viumbe hai zinazohusiana na kutungwa mimba. Hii basi inawakilisha kutokubaliana au kutolingana na amri ya Shaari' kwa upande wa kukosekana Rukn miongoni mwa Arkaan za mkataba, au kukosekana Sharti miongoni mwa Shuroot, na hivyo kukiuka Asl ya kitendo au mkataba, kama vile sharti la Wudhuu' kwa upande wa Swalaah.

Some of the ‘Ulamaa considered Al-Butlaan and Al-Fasaad as two terms with the same meaning however the reality is that the Fasaad differs from the Butlaan. That is because the Butlaan represents the non-agreement to the command of the Shaari’ in respect to the Asl (origin) of the matter i.e. its Asl (origin) is forbidden by the Shar’a. That is like Al-Khamr or the sale of Malaaqeeh which is what is found in the bellies of living creatures related to impregnation. This therefore represents the non-agreement or non-conformity with the command of the Shaari’ in terms of the absence of a Rukn from the Arkaan of the contract or the absence of a Shart from the Shuroot violating the origin (Asl) of the action or contract, like the condition of Wudoo’ in respect to the Salaah.

Kwa upande wa Fasaad, basi kwa kuzingatia Asl (msingi), jambo hilo linaafikiana na amri ya Shaari'; lakini linajumuisha Wasf (sifa) isiyotokana na Asl ya kitendo au mkataba, ambayo inapingana na amri ya Mwenye kutunga sheria. Mfano wake ni mkataba wa ndoa ambao Mahr (mahari) haijabainishwa; hili linaufanya kuwa Faasid lakini si Baatil. Fasaad (ufisadi) hiyo huondolewa kwa kubainisha Mahr. Fasaad kwa upande wa mkataba inawakilisha upungufu unaowezekana kukamilishwa, ili mkataba uweze kuwa Saheeh; ilhali Butlaan kwa upande wa mkataba inalazimu mkataba mpya unaotimiza nguzo na masharti yanayohitajika na ya lazima. Al-Fasaad kwa upande wa 'Ibaadaat haiwezekani kufikirika, kwani 'Ibaadaat ni either Saheeh au Baatil (sahihi au batili). Hii ni kwa sababu anayefuata masharti yake na nguzo zake huona kwamba zote zimeunganika na kuhusiana na Asl (msingi) wa kitendo. Kwa hiyo, Tahaarah (kuwa katika hali ya usafi) ni Shart kwa Swalaah, na kisipotimizwa basi kitendo hicho kitakuwa batili na bure (Baatil). Vivyo hivyo, Sujuud (kusujudu) ni Rukn ya Swalaah, na kisipofanyika basi Swalaah itakuwa Baatil.

As for the Fasaad, then in respect to the Asl (origin) it is in agreement with the command of the Shaari’ however it includes a Wasf (description) that is not from the Asl of the action or the contract that is contrary to the command of the Legislator. This would be like the marriage contract in which the Mahr (dowry) has not been specified as this would make it Faasid but not Baatil. The Fasaad (corruption) would then be removed through the specification of the Mahr. The Fasaad in respect to the contract represents a deficiency that is possible to complete so that the contract can become Saheeh whilst the Butlaan in respect to the contract necessitates a new contract that meets the required and necessary pillars and conditions. Al-Fasaad in respect to the ‘Ibaadaat are not conceivable as the ‘Ibaadaat are either Saheeh or Baatil (valid or invalid). That is because the one who follows their conditions and pillars finds that they are all connected and related to the Asl (origin) (of the action). As such, the Tahaarah (being in a purified state) is a Shart for the Salaah and if this is not fulfilled then the action would be void and invalid (Baatil). Similarly, the Sujood (prostration) is a Rukn of the Salaah and if it does not take place then the Salaah would be Baatil.