Nahi (katazo) inayohusu Tasarrufaat (miamala ya kifedha) na 'Uqood (mikataba) kama biashara, kuajiri na ndoa, miongoni mwa nyinginezo, ama huwakilisha Nahi inayorejea kwenye 'Ain (kiini) ya mkataba, au Nahi inayorejea kwenye jambo lililounganishwa, linalohusiana au lililoambatana nao.

The Nahi (forbiddance) related to Tasarrufaat (transactions) and ‘Uqood (contracts) like trade, hiring and marriage amongst others, either represents a Nahi that returns to the ‘Ain (essence) of the contract or a Nahi returning back to a matter linked, connected or adjoined to it.

1 – Ikiwa Nahi inaelekezwa kwenye ‘Ain (kiini) ya mkataba au Tasarruf (mwenendo/muamala), basi hakuna shaka kwamba inaathiri miamala na mikataba na kuifanya kuwa Baatil (batili) au Faasid (fasidi). Hilo ni kwa sababu ya kauli ya Mtume wa Allah ﷺ:

1 – If the Nahi is directed towards the ‘Ain (essence) of the contract or the Tasarruf (conduct/transaction), then there is no doubt that it impacts upon the transactions and contracts and makes them Baatil (invalid) or Faasid (corrupted). That is due to the statement of the Messenger of Allah (saw):

Hii ina maana kwamba si Saheeh (sahihi) wala Maqbool (inayokubalika). Hakuna maana ya kuelezewa kuwa Mardood (imekataliwa) isipokuwa Al-Butlaan (ubatili) au Al-Fasaad (ufisadi). Ibn ‘Umar alitoa hoja juu ya Butlaan na Fasaad ya ndoa na Washirikina wanawake kwa kutegemea Kauli Yake (swt):

That means that it is not Saheeh (valid) and not Maqbool (acceptable). There is no meaning for it being described as Mardood (rejected) except Al-Butlaan (invalidity) or Al-Fasaad (corruption). Ibn ‘Umar made deduction upon the Butlaan and the Fasaad of marriage to the Mushrikaat (female polytheists) based on His Qawl (swt):

Na hakuna aliyepinga hili kutoka kwake, na kwa hiyo linawakilisha Ijmaa'.

And none denied this from him and as such it represents an Ijmaa’.

Hii ni katika hali ambapo Nahi inathibitisha At-Tahreem (uharamisho). Lakini pale ambapo Nahi inathibitisha Al-Karaahah (kuchukiza), basi haiathiri Tasarrufaat na 'Uqood (vitendo, mienendo na mikataba). Hii ni kwa sababu athari (Ta'theer) inatokana na Tahreem, kwa kuwa uharamisho wa kitendo cha kimuamala au mkataba huufanya kuwa Baatil au Faasid.

This is in the case when the Nahi establishes At-Tahreem (prohibition). When, however the Nahi establishes Al-Karaahah (dislike) then it does not impact upon the Tasarrufaat and the ‘Uqood (transactions, conducts and contracts). That is because the Ta’theer (impact) comes from the Tahreem as the Tahreem of a transactional conduct or contract makes it Baatil or Faasid.

Kuna tofauti kati ya Butlaan na Fasaad, ambayo tuliieleza katika sura ya kwanza tulipozungumzia aina au makundi ya Hukm Al-Wad'iy, hivyo inashauriwa kurejea huko.

There is a difference between the Butlaan and the Fasaad which we explained in the first chapter discussing the types or categories of the Hukm Al-Wad’iy and consequently it is advisable to refer back to it.

2 – Katika hali ambayo katazo (Nahi) linarejea kwenye jambo lililo nje ya ‘Aqd (mkataba) au Tasarruf (muamala, mwenendo), basi katazo hilo katika hali hii haliathiri ‘Aqd (mkataba), hata kama jambo lenyewe lilikuwa Haramu. Mfano wake ni biashara wakati wa Adhaan ya Swalah ya Ijumaa, kwani biashara hiyo ni Sahihi (halali kisheria), ingawa kitendo hicho kilikuwa Haramu, na matokeo yake yanajengwa juu yake (yaani umiliki wa kisheria na kunufaika nayo). Au ni kama Swalah iliyoswaliwa katika ardhi iliyodhulumiwa (Al-Ard Al-Maghsoobah), ambayo ni Sahihi ingawa ni Haramu. Inahesabiwa (inalipwa thawabu) na hakuna haja ya kuirudia, ingawa dhambi inatokana nayo na ni matokeo yake.

2 – In the case where the Nahi returns back to a matter that is outside of the ‘Aqd (contract) or the Tasarruf (transaction, conduct), then the Nahi in this situation does not impact upon the ‘Aqd (contract) and even if it was Haraam. This is like trading at the time of the Adhaan of Salaat ul-Jumu’ah as the trade is Saheeh (valid), even if the act was Haraam, and its results are built upon it (i.e. of legal ownership and benefiting from it). Or it is like the Salaah performed in the usurped land (Al-Ard Al-Maghsoobah) as it is valid even though it is Haraam. It counts (is recompensed) and there is no requirement to repeat its performance although the sin results from it and is a consequence of it.