Uhalali ni kulingana na amri ya Mwenye kutunga sheria. Inaposemwa, maana yake ni kuzingatia matokeo ya kitendo katika maisha ya dunia, na pia maana yake ni kupima matokeo ya kitendo katika maisha ya Akhera. Kwa hiyo, kutimiza nguzo na masharti ya Swalah hufanya Swalah iwe halali kwa mtu anayeswali, na kwa kweli. Hivyo tunasema swalah ni halali, yaani ina thawabu na inamwondolea mtu wajibu wake, na inaondoa hitaji la (qadha’) kuilipa. Na kutimiza masharti yote ya biashara hufanya biashara iwe halali, hivyo tunasema: biashara ni sahihi, yaani ni njia ya kisheria ya kumiliki kitu, na kuruhusu kufaidika nacho na kukitumia kitu kilichomilikiwa. Hili linahusu matokeo ya kitendo katika maisha ya dunia. Kuhusu kupima matokeo ya kitendo katika maisha ya Akhera, tunasema: swalah hii ni halali, maana yake ni kwamba tunatumaini kuwa ina thawabu katika maisha ya Akhera, na tunasema: biashara ni halali, maana yake ni kwamba nia ya kutii amri ya Mwenye kutunga sheria na kuelekeza biashara kulingana na amri na katazo hufanya biashara hiyo ipate thawabu. Kwa hiyo tunatumaini kupata thawabu katika Akhera kwa kitendo chenye nia hii na mwelekeo huu, kwa kutii sheria ya Allah Ta’ala na kumfuata Yeye. Hata hivyo, daraja la matokeo ya kitendo katika Akhera halizingatiwi isipokuwa katika ibada. Kama inavyoonekana, udhihirisho wake kwa kawaida unaishia kwenye ibada kama Swalah, Saumu, Hijja na zinazofanana nazo. Mara nyingi haizingatiwi katika miamala, wala katika kanuni za maadili kama ukweli, wala katika adhabu; kwa hiyo mjadala wa uhalali mara nyingi unahusu zaidi kuzingatia matokeo ya kitendo katika maisha ya dunia kwa kuangalia: je, kina thawabu na je, kinamwondolea mtu wajibu. Katika masuala yasiyo ya ibada, maana ya usahihi (sihhah) ni halali, na maana ya ubatili (botlaan) ni haramu. Hivyo usahihi katika miamala maana yake ni uhalali, yaani ruhusa ya kunufaika, na maana ya ubatili (botlaan) ni kutokuwa halali, yaani katazo la kunufaika, ambalo huhitaji adhabu katika maisha ya dunia na katika maisha ya akhera. Kwa hiyo yeyote anayemiliki mali kwa mkataba batili, mali hiyo inachukuliwa kuwa haramu, na mtendaji wake anastahili adhabu katika maisha ya akhera. Ama ubatili (botlaan), ni kinyume cha usahihi (sihhah), nao ni kutokuwepo kwa mwafaka na amri ya Mwenye kutoa sheria, yaani kutozingatiwa matokeo ya kitendo hicho katika maisha ya dunia, na adhabu yake katika maisha ya akhera, maana yake ni kwamba kitendo hicho hakina thawabu, na hakiondoi wajibu, na hakiondoi haja ya kulipa (qadhaa). Ikiwa nguzo moja ya swalah itaachwa, swalah inakuwa batili (baatilah). Na ikiwa sharti moja la usahihi wa ushirika litabatilika, ushirika unakuwa batili. Kwa mfano, ikiwa watu wawili wataweka fedha benki kama washirika wa (mudhaarib), kisha wakamkabidhi mtu kuwekeza fedha hizo kwa niaba yao kwa kununua na kuuza, na wakagawana faida kwa usawa, ushirika huu ni batili, kwa sababu haukuanzishwa, kwani hakukuwepo ijabu na qabuli kwa mshirika mwenye mwili (badan). Ijabu na qabuli kwa mshirika mwenye mwili ni sharti la kuanzishwa kwa ushirika, kwa hiyo ni batili. Na uwakilishi wa wakala waliyemkabidhi ni batili, kwa sababu mshirika (mudhaarib), ikiwa anadhaniwa kuwa mshirika, hana haki ya kutoa amri, hivyo hana haki ya kumteua wakala, kwa hiyo ni makubaliano batili. Mfano mwingine: ikiwa aina ya biashara imekatazwa, kama kuuza (malaaqeeh), yaani mimba zilizomo tumboni mwa mama zao. Matokeo ya kubatilika ni kukatazwa kwa manufaa, na mtu atastahiki adhabu kwa hilo katika maisha ya Akhera. Kwa hiyo, kubatilika kuna matokeo katika maisha haya ya dunia na katika maisha ya Akhera. Kuhusu fasaad (ufisadi), ni tofauti na batilaan, kwa kuwa batilaan kwa msingi wake ni kutokuwa sambamba na amri za Mwenye kutunga sheria, yaani kwamba kitendo kimekatazwa tangu mwanzo, kama kuuza mimba ya wanyama (kijusi). Au ni kwamba sharti ambalo halijatimizwa linakiuka msingi wa kitendo. Tofauti na fasaad, ambapo msingi wa kitendo unalingana na amri ya Mwenye kutunga sheria, lakini ubora wake usiokiuka msingi huo unapingana na amri ya Mwenye kutunga sheria. Fasaad (ufisadi) haiwezi kufikiriwa katika ibada, kwa sababu yeyote anayefuata masharti na nguzo zake, atakuta zote zinahusiana na msingi wake. Lakini fasaad inaweza kuwepo katika mikataba. Kuhusu mfano wa kuuza mimba ya wanyama; ni batili (batilaan) kutoka katika msingi wake, kwa sababu imekatazwa tangu mwanzo. Tofauti na kuuza kwa mkazi wa mji kwa Mbedui, huo ni uuzaji wenye fasaad, kwa sababu Mbedui hajui bei, na baada ya kuona soko, ana chaguo la kuendelea na mauzo au kuyabatilisha. Na mfano mwingine ni kampuni ya ushirika, msingi wake ni batili kwa sababu inakosa kukubaliwa na mshirika wa mwili, hivyo inakosa sharti linalohusiana na msingi wake. Tofauti na mkataba wa ushirika wenye kutojulikana kwa fedha za washirika, ambao ni wenye fasaad; lakini fedha zikijulikana ushirika unakuwa sahihi, au ni lazima wabainishe fedha hizo ili ushirika ukamilike, na kadhalika.

The validity is the compatibility with the legislator’s command. When it is said it means the consideration of the result of the action in the herelife, and it also means grading the result of the action in the lifeafter, so the fulfillment of the pillars and conditions of the salaat makes the salaat valid for the prayer and in reality. So we say the prayer is valid, means it is rewardable and it acquits one’s liability, and it drops the request for the (qadha’) making up for it. And the fulfillment of all the conditions of the sale makes the sale valid, so we say: the sale is sahih, means it is a shari'ahi way for possessing something, and allowing the benefit and the disposal of the possessed thing. This is with regard to the consequences of the result of the action in the herelife. As for grading the result of the action in the lifeafter, we say: this salaat is valid, meaning we hope that it is rewardable in the lifeafter, and we say: the sale is valid, meaning that the intention to comply with the command of the legislator and directing the sale according to the command and prohibition makes it rewardable, so we hope to get the reward in the lifeafter for the action with this intention and this direction, for the compliance with the law of Allah Ta’ala and the adherence to Him. However the grade of the result of the action in the lifeafter is not noticed except in the worships. As it is seen, its appearance is usually limited to the worships like the prayer, the sawm, the hajj, and the similar. In most cases it is not noticed in transactions, or in the rules of morals like the truth, or in the penalties; therefore the discussion of validity is mostly around considering the result of the action in the herelife with respect to: whether it is rewardable and acquitable of the liability. In issues other than worships, what is meant by the validity (sihhah) is halal, and what is meant by the invalidity (botlaan) is haraam, so the validity in transactions means lawfulness, i.e. the benefiting permissibility, and the meaning of the invalidity (botlaan) is the unlawfulness, i.e. the benefiting prohibition, which necessitates punishment in the herelife and in the lifeafter. So whoever possesses money by an invalid contract, that money is considered haraam, and its perpetrator deserves punishment in the lifeafter. As for the invalidity (botlaan), it is the opposite of the validity (sihhah), and that is the non compatibility with the legislator’s command, which means the non consideration of the result of the action in the herelife, and the punishment for it in the lifeafter, which means that the action is not rewardable and not acquitable of the liability, and does not drop the necessity of the (qadha’) making up for it. If one pillar of the salaat is skipped; the salaat becomes invalid (baatilah) and if one of the validity’s conditions of the partnership is void; the partnership is invalid, for example, if two people deposit money in a bank as (mudhaarib) partners, then they entrust a person to invest the money on their behalf by buying and selling, and they share the profit equally. This company is invalid, because it did not get established, since there was no offer and acceptance with a body (badan) partner. The offer and acceptance with a body partner is a condition for the partnership to get established, therefore it is invalid. And the disposal of the agent they entrusted is invalid, because the (mudhaarib) partner, if he is supposed to be a partner hasn’t got the right of disposal, so he has no right to assign an agent, so it is an invalid agreement. Another example, if the kind of sale is prohibited like selling the (malaaqeeh) impregnated, that are in the mothers womb. The consequence of the invalidity is the prohibition of the benefit, and one will deserve punishment for it in the life-after, therefore the invalidity has consequences in the here-life and in the life-after. As for the corruption (fasaad), it is different to the botlaan, because the botlaan is basically non compatibility with the legislator’s commands, i.e. it is originally forbidden like selling the impregnated (fetus animals). Or that the unfulfilled condition violates the basis of the action. Contrary to the fasaad, where the basis of the action is compatible with the legislator’s command, but its non violating quality of its basis is contrary to the legislator’s command. The fasaad (corruption) can not be imagined in worships, because whoever follows their conditions and pillars; finds that they are all related to their basis. But the fasaad can possibly exist in the agreements. As for the example of selling the impregnated; it is baatil (invalid) from the basis, because it is forbidden originally, contrary to the selling of the townsmen to the Bedouin, it is a corrupted sale, because of the ignorance of the Bedouin about the price, and after he sees the market, he has the option to keep the sale or to revoke it. And for example, the sharing company, its basis is invalid because it misses the acceptance of the body partner, so it misses a condition related to the basis, contrary to the agreement of the partnership with ignorance about the money of the partners, that is a corrupted one, but if the money becomes known the partnership becomes valid or they must clarify the money so the partnership will be completed, and thus.