Tasarruf (muomalalar) va 'uqud (shartnomalar) bilan bog'liq nahiy (taqiq) — masalan, savdo, ijara va nikoh va boshqalar — yoki shartnomaning 'ayniga (mohiyatiga) qaytadigan nahiy, yoki unga bog'liq, aloqador yoki qo'shilgan narsaga qaytadigan nahiy bo'ladi.

The Nahi (forbiddance) related to Tasarrufaat (transactions) and ‘Uqood (contracts) like trade, hiring and marriage amongst others, either represents a Nahi that returns to the ‘Ain (essence) of the contract or a Nahi returning back to a matter linked, connected or adjoined to it.

1 – Agar nahiy shartnoma mohiyatiga (ayn) yoki tasarruf (muomala)ga qaratilgan bo‘lsa, shubhasiz, u muomala va shartnomalarga ta’sir qiladi va ularni botil yoki fosid qiladi. Buning dalili Allohning Elchisi ﷺ ning quyidagi so‘zidir:

1 – If the Nahi is directed towards the ‘Ain (essence) of the contract or the Tasarruf (conduct/transaction), then there is no doubt that it impacts upon the transactions and contracts and makes them Baatil (invalid) or Faasid (corrupted). That is due to the statement of the Messenger of Allah (saw):

Demak, bu hadis Sahih (ishonchli) ham emas, Maqbul (qabul qilinadigan) ham emas. Uni Mardud (rad etilgan) deb atashning yagona ma'nosi Al-Butlon (haqiqiy emaslik) yoki Al-Fasod (buzuqlik) bo'lib qoladi. Ibn ‘Umar ham Allohning Qavli (subhanahu va taolo) asosida mushrik ayollarga uylanishning Butlon va Fasodiga hukm chiqargan:

That means that it is not Saheeh (valid) and not Maqbool (acceptable). There is no meaning for it being described as Mardood (rejected) except Al-Butlaan (invalidity) or Al-Fasaad (corruption). Ibn ‘Umar made deduction upon the Butlaan and the Fasaad of marriage to the Mushrikaat (female polytheists) based on His Qawl (swt):

Va bundan hech kim ularga qarshi chiqmagan, shuning uchun bu ijmoʻ (ijmaʼ) hisoblanadi.

And none denied this from him and as such it represents an Ijmaa’.

Bu holat Nahiy tahrim (taqiqlash) ni ifodalaganda bo‘ladi. Lekin Nahiy karohiyat (noxushlik) ni ifodalasa, u tasarruflar va uqud (bitimlar, xatti-harakatlar va shartnomalar)ga ta’sir qilmaydi. Sababi shundaki, ta’sir tahrimdan kelib chiqadi, chunki xatti-harakat yoki shartnomaning tahrimi uni botil yoki fosid qilib qo‘yadi.

This is in the case when the Nahi establishes At-Tahreem (prohibition). When, however the Nahi establishes Al-Karaahah (dislike) then it does not impact upon the Tasarrufaat and the ‘Uqood (transactions, conducts and contracts). That is because the Ta’theer (impact) comes from the Tahreem as the Tahreem of a transactional conduct or contract makes it Baatil or Faasid.

Butlon va fasod o'rtasida farq bor, buni biz birinchi bobda hukmi vad'iy turlari yoki toifalarini muhokama qilganimizda bayon qilganmiz, shuning uchun unga qaytib qarash maqsadga muvofiqdir.

There is a difference between the Butlaan and the Fasaad which we explained in the first chapter discussing the types or categories of the Hukm Al-Wad’iy and consequently it is advisable to refer back to it.

2 – Agar nahiy (man etish) ‘aqd (shartnoma) yoki tasarruf (muomala, xatti-harakat) dan tashqaridagi narsaga qaytsa, u holda bunday nahiy ‘aqdga ta’sir qilmaydi, hatto u harom bo‘lsa ham. Masalan, Juma namozining azoni vaqtida savdo qilish: savdo sahih (to‘g‘ri) bo‘ladi, garchi bu ish harom bo‘lsa ham, va uning natijalari – qonuniy mulkka egalik va undan foydalanish – unga asoslanadi. Yoki bu, bosib olingan yerda (al-ard al-maghsoobah) o‘qilgan namozga o‘xshaydi: u harom bo‘lsa ham sahih bo‘ladi, u hisobga olinadi va uni qaytadan ado etish talab qilinmaydi, garchi undan gunoh kelib chiqsa va u shuning oqibati bo‘lsa ham.

2 – In the case where the Nahi returns back to a matter that is outside of the ‘Aqd (contract) or the Tasarruf (transaction, conduct), then the Nahi in this situation does not impact upon the ‘Aqd (contract) and even if it was Haraam. This is like trading at the time of the Adhaan of Salaat ul-Jumu’ah as the trade is Saheeh (valid), even if the act was Haraam, and its results are built upon it (i.e. of legal ownership and benefiting from it). Or it is like the Salaah performed in the usurped land (Al-Ard Al-Maghsoobah) as it is valid even though it is Haraam. It counts (is recompensed) and there is no requirement to repeat its performance although the sin results from it and is a consequence of it.