Katazo (makatazo) ya ‘Uqood (mikataba) na Tasarruf (matumizi/uendeshaji) kwa Ahkaam kama biashara na ndoa ni za aina mbili:

The Nahi (forbiddance) of ‘Uqood (contracts) and Tasarrufaat (conduct/disposal) for Ahkaam like trade and marriage are of two types:

1 – Inaweza kuwakilisha Nahi (katazo) la 'Ain (kiini) ya mkataba au 'Ain ya Tasarruf (mwenendo/utumiaji) wenyewe, jambo ambalo lingeufanya kuwa Baatil au Faasid.

1 – It can represent a Nahi (forbiddance) of the ‘Ain (essence) of the contract or the ‘Ain of the Tasarruf (conduct/disposal) itself which would make it Baatil or Faasid.

Ikiwa katazo (Nahi) litarejea kwenye kiini cha mkataba chenyewe au kwenye mojawapo ya nguzo zake (Arkaan), basi mkataba huo ni Baatil. Hiyo ina maana ya Al-Butlaan, na mfano wake ni katazo la Shaari' kuhusu kuuza Al-Maitah (mzoga). Hii ni kwa sababu katazo linarejea kwenye nguzo ya mkataba, na linaambatana nayo katika hali ambapo nguzo za mkataba ni tatu: Al-‘Aaqid (anayefanya mkataba), Al-Ma’qood ‘Alaihi (kitu kinachofanyiwa mkataba) na Seeghat ul-‘Aqd (muundo wa mkataba).

It would be Baatil if the Nahi (forbiddance) returned to the (essence of the) contract itself or to one of its Arkaan. That would indicate Al-Butlaan and this is like the Nahi of the Shaari’ in respect to selling Al-Maitah (carrion). That is because the Nahi returns back to a pillar of the contract and is contracted upon that in the case where the pillars of the contract are three: Al-‘Aaqid (the one who contracts), Al-Ma’qood ‘Alaihi (the matter being contracted upon) and Seeghat ul- ‘Aqd (the contract form).

Hili ni kama Nahi (katazo) la Bai' ul-Hisaah, ambalo ni pale mnunuzi anapotupa kokoto na chochote itakachogusa ndicho anachonunua, kama vile akiitupa kuelekea zizi la kondoo, kwa mfano. Shaari' (mtunga sheria) amekataza aina hii ya biashara yenyewe, na kwa sababu hiyo itakuwa Baatil, kwa kuwa inawakilisha Nahi kuhusiana na umbo (au muundo) wa mkataba (Seeghat ul-'Aqd). Mkataba au muamala utakuwa Faasid endapo Nahi itarejea kwenye Sifah (sifa) miongoni mwa sifa zake, na si kwenye Rukn miongoni mwa Arkaan zake. Mfano wa hili ni kuoa dada wawili kwa wakati mmoja. Hiyo ni kwa sababu Asl (msingi) kuhusiana na kuoa kila mmoja kati ya dada hao wawili ni ruhusa kulingana na Shar'a, lakini kilichokatazwa ni wao kuolewa kwa wakati mmoja. Hivyo ndoa hiyo itakuwa Faasid, na kurekebisha Fasaad hii kutafanyika kwa kumwacha mmoja wao.

This is like the Nahi (forbiddance) of Bai’ ul-Hisaah which is when a buyer throws a pebble and whatever one it hits he buys like if he was to throw it towards a pen of sheep for example. The Shaari’ (legislator) has forbidden this type of trade in itself and as such it would be Baatil because it represents a Nahi (forbiddance) in respect to the wording (or form) of the contract (Seeghat ul-‘Aqd). The contract or transaction would be Faasid if the Nahi returned back to a Sifah (attribute) from amongst its attributes and not to a Rukn from its Arkaan. This is like marrying two sisters at the same time. That is because the ‘Asl (origin) in respect to marrying each of the two sisters is permissibility in accordance to the Shar’a however what has been forbidden is for them to be married at the same time. It would therefore be Faasid and the rectification of this Fasaad would take place by divorcing one of them.

Mfano mwingine ni pale mtu anapomkopesha mwingine kiasi fulani cha pesa kisha akamwekea sharti kwamba anunue vitabu kwa pesa hiyo; mkataba huu utakuwa Faasid. Mkataba utachukuliwa kuwa halali, ilhali sharti hilo litakuwa Baatil, na yule aliyekopa hatafungwa nalo.

Another example would be if a person was to loan another a sum of money and then stipulate upon him that he purchases books with it, this contract would be Faasid. The contract would be deemed to be valid whilst that condition would be Baatil and the one taking the loan would not be bound by it.

3 – Ikiwa katazo (Nahi) la kitendo cha umiliki (Tasarruf) au la mkataba ('Aqd) lilitokana na jambo la nje kabisa, kama vile katazo la kufanya biashara wakati wa kuadhiniwa kwa sala ya Ijumaa, basi katazo hilo halina athari yoyote juu ya mkataba au kitendo cha umiliki (Tasarruf). Mkataba huo si Baatil wala Faasid, na kila kinachotokana nao na kujengwa juu yake kinatumika kama mkataba Saheeh. Hata hivyo, aliyefanya kitendo hicho atapata dhambi kwa kuvunja amri ya Ash-Shaari'.

3 – If the Nahi from the Tasarruf (conduct/disposal) or the ‘Aqd was due to a matter external to them like the Nahi of conducting trade at the time of the call to the Jumu’ah prayer. This Nahi does not have an impact upon the contract or Tasarruf (conduct/disposal). It is not Baatil and not Faasid and all that results from and is built upon the Saheeh contract applies. However, the one who has done it will be sinful due to having violated the command of the Shaari’.

Vivyo hivyo, Swalah (ikiwa nguzo zake na masharti yake yametimizwa) inayofanyika katika ardhi iliyodhulumiwa ni Swalah sahihi inayohesabiwa (Mujzi'ah), inayomwondolea mtu wajibu na hakuna haja ya kulipa Qadaa'. Hata hivyo, anayeifanya ana dhambi kwa sababu amefanya kitendo kilichoharamishwa, kwani ameswali katika ardhi iliyodhulumiwa ambayo hana haki nayo wala ruhusa ya kuitumia au kuinufaika nayo.

Similarly, the Salaah (if its Arkaan and Shuroot were fulfilled) in the usurped land is a Saheeh prayer that is counted (Mujzi’ah), relieving of the responsibility and the need for Qadaa’ to be undertaken. However, the one who undertakes it is sinful because he has undertaken a Haraam act as he has prayed in a usurped land that he has no right to and to utilise or make use of.