Agar mukallaf Hukm at-Taklifiy ni bajarsa yoki amalga oshirsa, uning barcha arkoni (ruknlari) va shartlarini to'liq bajarsa, Shoriy (Qonun chiqaruvchi) uning sihhati (ya'ni u to'g'ri va haqiqiy ekanligi) to'g'risida hukm chiqargan. Sihhatga asoslanib, amalning dunyoda, oxiratda yoki ikkalasida ham oqibatlari bo'ladi. Demak, sihhat Shoriyning amriga muvofiqlik yoki mos kelishni ifodalaydi.

If the Mukallaf undertakes or fulfils the Hukm At-Takleefiy, fulfilling all of its Arkaan (pillars) and Shuroot (conditions), the Shaari’ (Legislator) has judged upon its Sihhah (i.e. that it is valid). Built upon the Sihhah there are effects of the action in the Dunyaa (life of this world) or in the Aakhirah (hereafter) or in both. Consequently, the Sihhah (validity) represents the agreement or conformity to the command of the Shaari’ (Legislator).

Shunday qilib, biz namozni sahih (to‘g‘ri) deganimizda, bu uning qabul qilinganini, mas’uliyatni ado etganini va uni qazo qilish (ya’ni qayta o‘qish) zaruratini yo‘q qilganini anglatadi. Xuddi shunday, agar savdo barcha arkonlari va shartlarini bajargan bo‘lsa, u sahih (to‘g‘ri) bo‘ladi. Savdo sahih, deganimizda esa, shu asosda dunyoda oqibatlar kelib chiqishi nazarda tutiladi: masalan, sotib olinayotgan mahsulotdan foydalanish va uni ishlatish huquqining xaridorga o‘tishi hamda pulning yoki qarzning sotuvchiga o‘tishi.

So, when we say that the Salaah is Saheeh (valid) we mean that it is counted, has relieved the responsibility and the need to perform Qadaa’ for it (i.e. make it up). Similarly, if the trade fulfilled and met all of its Arkaan and Shuroot it would be Saheeh (valid). We would say that the trade is Saheeh (valid) with the meaning that based upon that there would be effects in the Dunyaa, like the transfer of the right to benefit and utilise the commodity being passed to the buyer and the transfer of the price to the seller through money or debt.

Namozga nisbatan biz "sahih" deymiz, ya'ni u Shoriy'ning amriga muvofiq bo'lib, uning ajri oxiratda umid qilinadi. Savdo borasida ham biz "sahih" deymiz, ya'ni u Shoriy'ning amriga muvofiq yoki mos bo'lib, shu asosda bu dunyodagi oqibatlar quriladi, shuningdek niyat Alloh Taolo amriga bo'ysunish bo'lgani uchun ajr ham umid qilinadi.

In respect to the Salaah we say that it is Saheeh with the meaning that it is in agreement to the command of the Shaari’ whilst reward is hoped for from the performance in the hereafter. And we say that the trade is Saheeh with the meaning that it is in agreement or in accordance to the command of the Shaari’ and effects in this life are built upon it whilst reward is also hoped for based upon the intention being to comply to the command of Allah Ta’Aalaa.

Al-Butlaan — bu Shoriy'ning amriga muvofiq kelmaslik yoki unga rioya qilmaslikdir. Bundan maqsad shuki, amalning natijalari dunyoda hisobga olinmaydi, oxiratda esa unga jazo bor. Bu shunday amaldirki, u o'zining arkonlari yoki shartlarini bajarmaydi va to'ldirmaydi.

Al-Butlaan is the non-agreement or non-conformity to the command of the Shaari’ and what is intended by this is that the effects of the action are not consequential in the Dunyaa whilst there is punishment upon it in the Aakhirah. This is the action that does not meet or fulfil its Arkaan or Shuroot.

Agar namozning arkonidan biror rukn, masalan rukuʼ, tashlab ketilsa, namoz botil bo‘ladi. Shuningdek, namozning shartlaridan biri, masalan vuzu, tark qilinsa, namoz botil bo‘ladi. Bunday namoz hisobga o‘tmaydi, mas’uliyatni ado etmaydi va uni qazo qilish zaruratini yo‘qotmaydi.

So if a Rukn (pillar) from the Arkaan of Salaah is left like the Rukoo’ then the Salaah is Baatil (invalid). And if a Shart from amongst its Shuroot like Wudoo’ was to be left it would be Baatil. It would therefore not count, relieve the responsibility or the need for performing Qadaa’.

Agar savdo yoki muomalaning arkonlaridan biri, masalan "ijob" (taklif), tashlab ketilgan bo'lsa, u holda savdo botil bo'ladi, shartnoma tuzilmaydi va undan dunyoviy oqibatlar kelib chiqmaydi. Agar ularga asoslanib ish qilinsa, ular ham botil bo'ladi (masalan, egallagan kishi undan qonuniy foyda ola olmaydi va u bilan qilingan har qanday harakat botil hisoblanadi).

If a Rukn from the Arkaan of the trade or transaction was left like the ‘Iejaab’ (offer) for example, then the trade would be Baatil and it would not be contracted and any effects in the Dunyaa will not be consequential from it and if they were to be built upon it they would be Baatil (as well) (e.g. the one who has taken possession cannot validly benefit from it and any action undertaken with it would be Baatil).

Mu’omalalar (muomalalar) nuqtai nazaridan sihhat (to‘g‘rilik, haqiqiylik) foydalanishning ruxsat etilganligini anglatadi, butlon (haqsizlik, yaroqsizlik) esa muomalalarda foydalanishning man etilganligini anglatadi. Dunyo va oxirat jazosi aynan shu harom qilinishga asoslanadi. Shunday ekan, kim yaroqsiz aqd (shartnoma) orqali mol-mulk yoki boylikka egalik qilsa, bu mol-mulk harom bo‘ladi va shunday ish qilgan kishi oxiratda jazoga loyiq bo‘ladi.

The Sihhah (validity) in respect to the Mu’aamalaat (transactions) means the permissibility to benefit whilst Al-Butlaan (invalidity) in respect to the Mu’aamalaat means the prohibition of benefiting. This is whilst punishment in the Dunyaa and the Aakhirah is consequentially built upon this Hurmah (prohibition). So whoever takes possession of wealth or property through an invalid ‘Aqd (contract) then that property is Haraam and the one who has done that is deserving of the punishment in the hereafter.

Ba'zi ulamolar al-butlon va al-fasod ikki atama bo'lib, ma'nosi bir xil, deb hisoblaganlar. Biroq haqiqatda fasod butlondan farq qiladi. Sababi shundaki, butlon Shoriʼning amrini asl (mohiyat) jihatidan qabul qilmaslikni ifodalaydi, ya'ni ishning asli shariat tomonidan taqiqlangan bo'ladi. Masalan, xamr yoki malaqih (hayvonlar qornida bo'ladigan, urug'lanishga oid narsalar) savdosi shunday. Demak, bu shartnomaning arkonlaridan biri (rukn) yo'qligi yoki shartlardan biri (shart) yo'qligi sababli Shoriʼning amriga muvofiq kelmaslikni anglatadi, ya'ni harakat yoki shartnomaning asli buzilgan bo'ladi, xuddi namoz uchun vuzu' shartining yo'qligi kabi.

Some of the ‘Ulamaa considered Al-Butlaan and Al-Fasaad as two terms with the same meaning however the reality is that the Fasaad differs from the Butlaan. That is because the Butlaan represents the non-agreement to the command of the Shaari’ in respect to the Asl (origin) of the matter i.e. its Asl (origin) is forbidden by the Shar’a. That is like Al-Khamr or the sale of Malaaqeeh which is what is found in the bellies of living creatures related to impregnation. This therefore represents the non-agreement or non-conformity with the command of the Shaari’ in terms of the absence of a Rukn from the Arkaan of the contract or the absence of a Shart from the Shuroot violating the origin (Asl) of the action or contract, like the condition of Wudoo’ in respect to the Salaah.

Fasod (buzilish) ga kelsak, u asl (mohiyat) jihatidan Shориning amriga muvofiq bo‘ladi, ammo unda amal yoki shartnomaning aslidan bo‘lmagan, Shoriy’ (Qonun chiqaruvchi)ning amriga zid bo‘lgan vasf (tavsif) mavjud bo‘ladi. Masalan, mahr (to‘lov) belgilanmagan nikoh shartnomasi shunday: u fosid bo‘ladi, ammo botil bo‘lmaydi. Mahr belgilanishi bilan fasod bartaraf etiladi. Shartnoma jihatidan fasod shartnomani to‘ldirish mumkin bo‘lgan kamchilikdir, shu sababli shartnoma sahih bo‘lishi mumkin. Shartnoma jihatidan butlon esa zarur va majburiy rukn hamda shartlarga javob beradigan yangi shartnomani talab qiladi. Ibodatlarda fasod tasavvur qilib bo‘lmaydi, chunki ibodatlar yo sahih, yo botil bo‘ladi. Buning sababi shundaki, ularning shartlari va rukunlariga amal qilgan kishi ularning hammasi amalning asli bilan bog‘liq ekanini ko‘radi. Shunga ko‘ra, taharat namoz uchun shart bo‘lib, u bajarilmasa, amal bekor va botil bo‘ladi. Xuddi shunday, sajda namozning rukni bo‘lib, u amalga oshmasa, namoz botil bo‘ladi.

As for the Fasaad, then in respect to the Asl (origin) it is in agreement with the command of the Shaari’ however it includes a Wasf (description) that is not from the Asl of the action or the contract that is contrary to the command of the Legislator. This would be like the marriage contract in which the Mahr (dowry) has not been specified as this would make it Faasid but not Baatil. The Fasaad (corruption) would then be removed through the specification of the Mahr. The Fasaad in respect to the contract represents a deficiency that is possible to complete so that the contract can become Saheeh whilst the Butlaan in respect to the contract necessitates a new contract that meets the required and necessary pillars and conditions. Al-Fasaad in respect to the ‘Ibaadaat are not conceivable as the ‘Ibaadaat are either Saheeh or Baatil (valid or invalid). That is because the one who follows their conditions and pillars finds that they are all connected and related to the Asl (origin) (of the action). As such, the Tahaarah (being in a purified state) is a Shart for the Salaah and if this is not fulfilled then the action would be void and invalid (Baatil). Similarly, the Sujood (prostration) is a Rukn of the Salaah and if it does not take place then the Salaah would be Baatil.