Neno "al-hawala" linatokana na kuhamisha haki kutoka kwenye dhamana moja ya ulinzi kwenda kwenye nyingine. Ni kuhamisha, kwa yule ambaye juu yake kuna haki ya anayedai haki hiyo kutoka kwake, kwenda kwa mtu mwingine ambaye yeye (yule mdaiwa) ana haki juu yake. Uhamisho huo umethibitishwa na Sunnah. Al-Bukhari amepokea kwa njia ya Abu Hurairah (ra) kwamba Mtume wa Allah ﷺ alisema:

(Al-hawala) is taken from transferring the right from one covenant of protection to another. It is transferring by the one upon whom is the right of the one seeking the right from him to another over whom he has a right. The transfer is established by the Sunnah. Al-Bukhari narrated via the way of Abu Hurairah (ra) that the Messenger of Allah (saw) said:

Na kwa maneno mengine:

And in other words:

Inaruhusiwa katika deni na kitu, yaani, lililo la papo hapo na lililocheleweshwa, kwa sababu ni uhamishaji wa haki ya mtu mmoja kwenda kwa mwingine, na hiyo ni ya jumla inayojumuisha haki zote. Pia kwa sababu maneno ya hadithi: "Ikiwa mmoja wenu atahamishiwa deni kwa mtu tajiri, basi na akubali", ni ya jumla yanayojumuisha kwamba kuna deni la papo hapo na tajiri ana haki ya papo hapo juu yake, na pia inajumuisha kwamba kuna juu yake haki iliyocheleweshwa, hivyo inabaki katika jumla yake. Tajiri ni yule mwenye uwezo wa kulipa. Imekuja katika hadithi kutoka kwa Nabii ﷺ kwamba alisema:

It is permitted in the debt and the thing i.e. immediately and deferred because it is the transfer of a right of one to another which is general covering all rights. Also because the words of the hadith: “If one of you is followed while rich” is general including that there is (al-ahad) and the rich man with an immediate right over him, and it includes that there is over him a deferred right so it remains upon its generality. The rich man is the one capable to pay. It came in the hadith from the Prophet (saw) that he said:

Hata hivyo, amri ya Mtume (ﷺ) ya kumfuata tajiri iwapo deni litamwangukia inahitaji kwamba yule anayehamisha deni (mtu anayefuatwa) asiwe mkanushaji wala mzembe wa kulipa. Hili linafahamika kutokana na kulazimishwa kwa mwenye kuhamishiwa deni kumfuata tajiri; kwa hiyo tajiri ndiye anayeweza kulipa, si mkanushaji wala mzembe. Uhalisia wa uhamisho huu na maneno yaliyotajwa katika hadithi vinaonyesha kwamba lazima wawepo: muhamishaji (muheel), mhamishiwa (muhtal) na aliyehamishiwa juu yake (muhal ‘alaihi). Anayefuatwa ni muhamishaji (muheel), na neno “mmoja wenu” ambaye ndiye aliyeamriwa kumfuata deni lake ni mtu wa mhamishiwa (muhtal). Na tajiri ambaye mtu ameamriwa kumfuata ni aliyehamishiwa juu yake (muhal ‘alaihi).

However the command of the Messenger (saw) to follow the rich man if it falls due upon him requires that he is not denying or a procrastinator. This is understood from compelling the assignee to follow the rich man; so the rich man becomes the one capable of paying, not the denier or procrastinator. The reality of the transfer and the stated text of the hadith indicates that there is necessary in the transfer assignor (muheel), the assignee (muhtal) and the assigned upon (muhal ‘alaihi). The one followed is the assignor (muheel), and the word “one of you” who is the one commanded to follow his debt is the assignee (muhtal) person. And the rich man, whom the person is commanded to follow him, is the assigned upon (muhal ‘alaihi).

Masharti manne yanayohitajika ili uhamishaji huu uwe sahihi ni haya:- Kwanza: Haki hizi mbili zifanane kwa aina na kwa kuwa zinadaiwa papo hapo au baada ya muda. Hii ni kwa sababu ni uhamishaji wa haki na usafirishaji wake, hivyo husafirishwa kwa sifa zake. Kwa hiyo ni sahihi kwa yule anayedaiwa kuhamisha dhahabu kwa dhahabu, au fedha kwa fedha, lakini si sahihi kuhamisha fedha kwa yule anayedaiwa dhahabu, wala dhahabu kwa fedha. Ni sahihi kwa yule aliye na deni la muda wa mwezi kulibadilisha na deni lingine la mwezi, na kwa yule aliye na deni lililostahili kulipwa kulibadilisha na deni lingine lililostahili kulipwa. Ni sahihi kuhamisha haki ya papo hapo kwa haki ya papo hapo, na haki ya baadaye kwa haki ya baadaye. Lakini ikiwa mojawapo ya madeni hayo mawili ni la papo hapo na jingine la baadaye, au muda wa mojawapo ni mwezi mmoja na wa jingine ni miezi miwili, basi uhamishaji huo si sahihi.

Four conditions are stipulated for the validity of the transfer:- Firstly: The similarity of the two rights in species and in immediacy or deferred period because it is a transfer of the right and its transport so it is transported in its description. Hence it is valid for the one upon whom it is due to transfer gold for gold, or silver for silver, but it is not valid to transfer silver for the one upon whom gold is due or gold for silver. It is valid for the one upon whom there is a debt for (a period of) a month for a debt for a month, and the one upon whom there is a debt due for a due debt. It is valid to transfer an immediate (right) for immediate (right), and a deferred (right) for a deferred (right). However if one of the two debts is immediate and the other deferred, or the period of one of the two for a month and the other for two months, then the transfer is invalid.

Na kwa sababu mwenye kuhamisha deni (muheel) anaweza kutimiza haki iliyo juu yake mwenyewe au kupitia wakala wake, na mdaiwa wa uhamisho (muhal ‘alaihi) amesimama mahali pake katika kupokea, basi mwenye kupokea uhamisho (muhtal) analazimika kukubali. Kuhusu kutokubali kwa mdaiwa wa uhamisho (muhal ‘alaihi), hii ni kwa sababu wadai wamemfanya mwenye kupokea uhamisho (muhtal) asimame mahali pake katika kupokea, hivyo haihitaji ridhaa ya yule ambaye haki iko juu yake, kama ilivyo katika uwakala.

And because the assignor (muheel) can fulfil the right due upon him by himself or his delegate and the assigned upon (muhal ‘alaihi) has stood in his place in receiving so the assignee (muhtal) is compelled to accept. As for the assigned upon's (muhal ‘alaihi) non-consent, this is because the creditors made the assignee (muhtal) stand in his place in receiving so it does not need the consent of the one upon whom the right is due like delegation.

Kwa hiyo, uhamisho wa hati za madeni (sanadat) ambazo zinajumuisha kiasi kama hundi au fedha zilizocheleweshwa ambazo muda wake umefika—ambazo hujulikana kama uhamisho wa vitu (hawalat al-‘ain)—unaruhusiwa kwa ridhaa ya mpokeaji wa uhamisho (muheel) peke yake, wala ridhaa ya mhamishaji (muhtal) au ya mdaiwa anayehamishiwa deni (muhal ‘alaihi) haishurutishwi. Vivyo hivyo, uhamisho wa hati za madeni zinazojumuisha kiasi ambacho muda wake haujafika, kama hati za ahadi ya malipo—ambazo hujulikana kama uhamisho wa madeni—iwe mpokeaji wa uhamisho (muhtal) amekubali au hakukubali, na iwe mdaiwa anayehamishiwa deni (muhal ‘alaihi) amekubali au hakukubali. Uhamisho huo si mkataba mpaka ridhaa ishurutishwe ndani yake. Kwa hiyo hakuna ijabu wala qabuli ndani yake. Badala yake, ni tu tasarrufu ya mtu mwenyewe, kama dhamana, udhamini wa mtu, wasia na tasarrufu nyingine zinazofanana ambazo hazihesabiwi kuwa mikataba.

Accordingly the transfer in deed notes (sanadat) which comprise sums like checks or deferred sums whose period falls due—which are known as the transfer of things (hawalat al-‘ain), is permitted with the consent of the assignee (muheel) alone, nor is the consent of the assignor (muhtal) or assigned upon (muhal ‘alaihi) stipulated. Similarly the transfer of deed notes which include sums whose period has not fallen due like promissory notes—which are known as the transfer of debts—whether the assignee (muhtal) consented or not, and whether the assigned upon (muhal ‘alaihi) consented or not. The transfer is not a contract until consent be stipulated therein. So there is no offer and acceptance therein. Rather it is only the disposal of a person himself like the guarantee, standing security, bequest and similar disposals which are not considered contracts