A – Al-Muharram Li-Dhaatihi (in itself):

A – Al-Muharram Li-Dhaatihi (in itself):

Bu Shariat boshidan haram qilgan narsalar, masalan, o‘lik hayvon go‘shtini yeyish, zino, riboʻ, Alloh haram qilgan jonni haq bilan bo‘lmasa o‘ldirish va yetimning molini nohaq yeb yuborishdir.

This is what the Shari’ has made Haraam from the beginning like the eating of carrion, Zinaa, Ribaa, killing the person that Allah has made Haraam except when it is done by right and the unjust devouring of the wealth of the orphan.

B – Al-Muharram Li-Ghairihi (boshqa narsa sababli harom):

B – Al-Muharram Li-Ghairihi (due to other than it):

Bu asl jihatdan mubah bo‘lgan, ammo shar’iy illat (huquqiy sabab) tufayli haram qilingan narsadir.

This is what was Mubaah (permissible) in origin and was made Haraam due to an ‘Illah Shar’iyah (legal reasoning).

Bu Jumu'a namozi azoniga qilingan savdo-sotiqqa o'xshaydi. Chunki savdo-sotiq asli mubohdir, lekin Shoriʼ (Qonun chiqaruvchi) uni Jumu'a namozi azoni vaqtida, Jumu'a namozini ado etishdan chalg'itish ʼillati (sababi) tufayli man etgan. Bunning natijasida Muharram li-zotihi va Muharram li-g'oirihi o'rtasida ikki farq bo'lishi mumkin. Ular quyidagilardir:

This is like trading during the call to the prayer of Salaat ul-Jumu’ah. That is because trading in origin is Mubaah but the Shaari’ (Legislator) has prohibited it at the time of the call to the Jumu’ah prayer due to the ‘Illah (reason) of its distraction from the performance of Salaat ul-Jumu’ah. There can be two differences as a consequence of this between the Muharram Li-Dhaatihi and the Muharram Li-Ghairihi. They are:

1 – Agar muharram li-zaatihi (o‘z-o‘zidan harom) bo‘lgan narsa, masalan, maytа (so‘yilmagan o‘lik go‘sht) yoki xamr (mast qiluvchi modda) ikki tomon o‘rtasidagi shartnomaning predmeti bo‘lsa, u holda shartnoma botil (haqiqiy emas) bo‘ladi. Chunki o‘z-o‘zidan harom qilingan narsa shartnomaning arkonlaridan (asoslaridan) biri bo‘lgan rukn o‘rnida turadi va sotib olish yoki sotishda aynan shu narsa ustida tuzilayotgan bo‘ladi, natijada shartnoma botil bo‘ladi.

1 – If the Muharram Li-Dhaatihi (in itself) like the Maitah (carrion/non-slaughtered dead meat) or Khamr (intoxicating substance) was the context of a contract between two contracting parties then the contract would be Baatil (invalid). That is because the thing that is prohibited in itself represents a pillar (Rukn) from the pillars (Arkaan) of the contract and in such a case it is being contracted upon in the buying or selling, making the contract invalid (Baatil) as a result.

Agar esa, bu narsa boshqa sabablarga ko‘ra man etilgan bo‘lsa (muharram li-g‘ayrihi), u holda shartnoma batil bo‘lmaydi. Masalan, juma namozi vaqtidagi savdo-sotiq shartnomasi mubah ish bo‘lib, hanbaliylar va zohiriylarning qarashidan farqli ravishda, amalga oshirilgan hisoblanadi. Shu asosda vujudga keladigan oqibatlar mavjud, masalan, mulkning sotuvchidan xaridorga o‘tishi va narxning to‘lanishi (hamda qabul qilinishi). Biroq, bunday ish qilgan kishi gunohkor bo‘ladi, chunki u juma namozi vaqtida Shoriʼ qat’iy ravishda man etgan ishni amalga oshirgan.

If, however it was prohibited due to other than it (Muharram Li-Ghairihi) the contract would not then be invalidated (Baatil). So for instance the contract, meaning the trade, at the time of Jumu’ah prayer is a Mubaah matter which is contracted in contrast to the view of the Haanabilah and the Zhaahiriyah. There are effects that are consequently built upon that like the transfer of ownership from the seller to the buyer and like the payment (and receipt) of the price. However, the one who has done this is sinful because he has undertaken an action that the Shaari’ has forbidden in a decisive manner at the time of the Jumu’ah Salaah.

2 – Haram narsa faqat majbur bo‘lgan kishi (al-Mudtarr) uchun ruxsat etiladi, u o‘z hayotini saqlab qolish maqsadida, o‘limdan qo‘rqqan paytda; bunga o‘lik hayvon go‘shtini (al-Maytah) yeyish va shiddatli zarurat vaqtida ruxsat etilgan kufr so‘zlarini aytish ham kiradi.

2 – The Muharram in itself is not permitted except to the one compelled (Al-Mudtarr) for the purpose of preserving his life when he fears death and this includes the permission to eat carrion (Al-Maitah) or uttering words of Kufr which are permitted at the time of urgent compelling necessity.

Ghayri muharram (haram li ghayrihi) sababli taqiqlangan narsa esa ruxsat bilan ijozat etilishi mumkin. Bu xuddi shifokorning begona ayolning avratiga qarashiga o'xshaydi, bunda kasallikni tashxis qilish va to'g'ri davolash usulini belgilash maqsad qilinadi.

As for the Muharram Li Ghairihi (prohibited due to other than it) then it can be permitted (i.e. provided with a Rukhsah). This is like the permissibility of the doctor to look at the ‘Awrah of the foreign woman for the purpose of diagnosing the illness and prescribing the correct course of treatment.