一些学者认为“Al-Butlaan”（无效）与“Al-Fasaad”（瑕疵）是同义词，但实际上，Fasaad与Butlaan并不相同。这是因为，Butlaan表示不符合Shaari'（立法者）命令的情况，就其Asl（根本）而言，即该事物的根本在Shar'a（伊斯兰教法）中是被禁止的。例如Al-Khamr（酒）或出售Malaaqeeh（动物腹中所含、与受孕相关的物质）的买卖，就属于此类。因此，它代表与Shaari'命令的不一致或不相符，表现为合同的某个Rukn（要素）缺失，或Shuroot（条件）中的某个Shart（条件）缺失，从而违背了行为或合同的Asl（根本），如同礼拜中需要Wudoo'（小净）这一条件一样。
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.
关于“فساد”，就其本源（أصل）而言，它与الشارع的命令相符；但它包含一种属性（وصف），这一属性不属于行为或契约的本源，并且与立法者的命令相违背。例如婚姻契约中未specify彩礼（المهر）的情形，这会使其成为فاسد而非باطل。通过specify彩礼，这种فساد即可被消除。就契约而言，فساد表示一种可以补足的缺陷，使契约得以成为صحيح；而بطلان就契约而言，则必须重新订立一份满足所需的必要支柱与条件的新契约。至于العبادات，其中的فساد是不可想象的，因为العبادات要么是صحيح，要么是باطل。这是因为，遵循其条件与支柱的人会发现，它们彼此相连，并且都与行为的本源相关。因此，الطهارة（洁净状态）是الصلاة的شرط，若此条件未能满足，则该行为无效而باطل。同样，السجود是الصلاة的ركن，若未曾进行，则الصلاة为باطل。
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.
至于交易（Mu'aamalaat），无效（Al-Butlaan）与瑕疵（Al-Fasaad）两者都可能成立。因此，如果缺少了一个违背合同本源（Asl）的根本（Asaasiy）条件，该合同即为无效（Baatil）。然而，如果该条件并不违背合同的本源，则该合同为有瑕疵的（Faasid）。
As for the Mu’aamalaat (transactions) then Al-Butlaan and Al-Fasaad are both conceivable. Therefore, if a fundamental (Asaasiy) condition of a contract that violates the Asl (origin) of the contract was missing then the contract would be Baatil (void and invalid). If the condition however was not violating the Asl of the contract, the contract would then be Faasid (corrupted).
哈乃斐学派认为：不合法（不 Saheeh）的合约分为两类：无效的（Baatil）和瑕疵的（Fasaad）。如果缺陷或违规出现在合约的支柱（要件）上，则该合约为无效的（Baatil），由此无效的交易不产生任何后续效力，例如买卖腐肉（Al-Maitah）即为一例。这是因为腐肉不会产生所有权，其价款或价值也不会产生所有权，并且无论是利用腐肉还是其价款，都是不被允许的。
The Hanafiyah said: The Aqd (contract) that is not Saheeh is divided into two categories: The Baatil and the Fasaad. If the deficiency or violation occurred in the pillar of the contract it would be Baatil and no effects will be built upon this invalid transaction as a consequence of it, like the sale of carrion (Al-Maitah) for example. That is because the ownership of the carrion does not result from it nor does the ownership of its price or value and there is no permissibility in respect to benefitting through the Maitah (carrion) or its price.
然而,如果缺陷、违规或不足(Khalal)出现在合同的某个条件中,那么这个"Aqd即为Faasid(无效或有瑕疵的),并且某些效力会随之产生,例如在未specify聘礼(Mahr)的情况下缔结婚姻。这是因为有效(Saheeh)婚姻的后果是建立在其之上的,而Fasaad(败坏或有瑕疵的部分)可通过确定聘礼而被消除。
If, however, the flaw, violation or deficiency (Khalal) occurred in one of the conditions of the contract then the ‘Aqd would be Faasid and some effects would be consequential to it like the contraction of the marriage without the specification of the Mahr. That is because the consequences of the Saheeh (valid) marriage are built upon it whilst the Fasaad (corruption or corrupted element) is removed by specifying the Mahr.