Ahkom (hukmlar) kabi savdo va nikoh uchun 'Uqood (shartnomalar) va Tasarrufaat (muomalalar/tasarruf)ni man qilish (Nahi) ikki turga bo'linadi:

The Nahi (forbiddance) of ‘Uqood (contracts) and Tasarrufaat (conduct/disposal) for Ahkaam like trade and marriage are of two types:

1 – U shartnomaning mohiyatining (‘ayn) yoki tasarrufning o‘zining mohiyatiga nisbatan nahiy (man qilish) ifodalashi mumkin, bu esa uni botil yoki fosid qilib qo‘yadi.

1 – It can represent a Nahi (forbiddance) of the ‘Ain (essence) of the contract or the ‘Ain of the Tasarruf (conduct/disposal) itself which would make it Baatil or Faasid.

Бўлар эди ботил агар қайтарув (наҳий) шартнинг ўзига ёки унинг рукунларидан бирига қайтса. Бу ботилликни билдиради ва бу Шориънинг мурдор (ўлик ҳайвон гўшти) сотишни қайтаргани каби. Чунки наҳий шартнинг рукунларидан бирига қайтади ва шартнинг рукунлари учтадир: Ал-‘Ақид (шартни туздирувчи), Ал-Маъқуд ‘Алайҳи (шарт тузилаётган нарса) ва Сийғат ул-‘Ақд (шарт шакли).

It would be Baatil if the Nahi (forbiddance) returned to the (essence of the) contract itself or to one of its Arkaan. That would indicate Al-Butlaan and this is like the Nahi of the Shaari’ in respect to selling Al-Maitah (carrion). That is because the Nahi returns back to a pillar of the contract and is contracted upon that in the case where the pillars of the contract are three: Al-‘Aaqid (the one who contracts), Al-Ma’qood ‘Alaihi (the matter being contracted upon) and Seeghat ul- ‘Aqd (the contract form).

Bu bay' ul-hisaat (toshcha bilan savdo) qoidasining nahiysi kabidir: xaridor tosh otadi va tosh qayerga tegsa, shuni sotib oladi, masalan, qo'y to'piga qarab tosh otganday. Shari' (qonun chiqaruvchi) bunday savdoni o'zida man qilgan, shu sababli u botil (batil) bo'ladi, chunki u aqd shakliga (seeghat ul-'aqd) oid nahiyni ifodalaydi. Agar nahiy aqdning arkonlaridan (ruknlaridan) biriga emas, balki uning sifatlaridan (sifatlaridan) biriga qaytsa, bunday muomala fosid bo'ladi. Masalan, bir vaqtning o'zida ikki opa-singilga uylanish shunday. Chunki ikkala opa-singilning har biriga uylanishning asli shar'an joiz, lekin ularni bir vaqtda nikohda saqlash man qilingan. Shuning uchun bu fosid bo'ladi va bu fasodni tuzatish ulardan birini talоq qilish orqali amalga oshadi.

This is like the Nahi (forbiddance) of Bai’ ul-Hisaah which is when a buyer throws a pebble and whatever one it hits he buys like if he was to throw it towards a pen of sheep for example. The Shaari’ (legislator) has forbidden this type of trade in itself and as such it would be Baatil because it represents a Nahi (forbiddance) in respect to the wording (or form) of the contract (Seeghat ul-‘Aqd). The contract or transaction would be Faasid if the Nahi returned back to a Sifah (attribute) from amongst its attributes and not to a Rukn from its Arkaan. This is like marrying two sisters at the same time. That is because the ‘Asl (origin) in respect to marrying each of the two sisters is permissibility in accordance to the Shar’a however what has been forbidden is for them to be married at the same time. It would therefore be Faasid and the rectification of this Fasaad would take place by divorcing one of them.

Yana bir misol: agar kishi boshqasiga ma'lum miqdorda pul qarz bersa va unga shu pul bilan kitob sotib olishni shart qilib qo'ysa, bu shartnoma fosid bo'ladi. Shartnoma sahih deb hisoblanadi, lekin o'sha shart botil bo'ladi va qarz oluvchi uni bajarishga majbur bo'lmaydi.

Another example would be if a person was to loan another a sum of money and then stipulate upon him that he purchases books with it, this contract would be Faasid. The contract would be deemed to be valid whilst that condition would be Baatil and the one taking the loan would not be bound by it.

3 – Agar tasarruf (muomala) yoki ‘aqdga nisbatan nahiy ularning o‘ziga bog‘liq bo‘lmagan tashqi sabab tufayli bo‘lsa, masalan, Juma namozi chaqiruvi vaqtida savdo qilishni man etish kabi, bu nahiy aqdga yoki tasarrufga ta’sir qilmaydi. U botil ham, fosid ham emas, va sahih aqddan kelib chiqadigan hamda unga asoslangan barcha natijalar qo‘llanadi. Biroq, buni qilgan kishi Shori’ning amrini buzgani uchun gunohkor bo‘ladi.

3 – If the Nahi from the Tasarruf (conduct/disposal) or the ‘Aqd was due to a matter external to them like the Nahi of conducting trade at the time of the call to the Jumu’ah prayer. This Nahi does not have an impact upon the contract or Tasarruf (conduct/disposal). It is not Baatil and not Faasid and all that results from and is built upon the Saheeh contract applies. However, the one who has done it will be sinful due to having violated the command of the Shaari’.

Xuddi shunday, g‘asb qilingan yerda ado etilgan namoz ham, agar uning arkoni va shartlari bajarilgan bo‘lsa, sahih namoz hisoblanadi, u kifoya qiladi (mujziy’ah) va qazo qilishga hojat qoldirmaydi. Biroq, uni ado etgan kishi gunohkor bo‘ladi, chunki u o‘ziga haqqi bo‘lmagan va foydalanishga ruxsati yo‘q g‘asb qilingan yerda namoz o‘qish orqali harom ishni qilgan.

Similarly, the Salaah (if its Arkaan and Shuroot were fulfilled) in the usurped land is a Saheeh prayer that is counted (Mujzi’ah), relieving of the responsibility and the need for Qadaa’ to be undertaken. However, the one who undertakes it is sinful because he has undertaken a Haraam act as he has prayed in a usurped land that he has no right to and to utilise or make use of.