关于“誓约”（‘Uqood）与“处分行为”（Tasarrufaat）的禁止规定，就买卖、婚姻等律例而言，可分为两种类型：

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

1 – 它可以表示对合同本身的"عين"（实质）或处分行为本身的"عين"的禁止（Nahi），从而使其成为无效（Baatil）或瑕疵无效（Faasid）。

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.

如果禁止（النهي）回到合同本身或其某个Arkaan（要素），那么该合同就是无效（باطل）的。这表明是Al-Butlaan（无效），这类似于立法者（Ash-Shaari'）对出售Al-Maitah（死物/腐肉）的禁止。这是因为禁止回到了合同的某个要素上，并且这一点已经确定，因为合同的要素有三个：Al-'Aaqid（缔约人）、Al-Ma'qood 'Alaihi（合同标的）和Seeghat ul-'Aqd（合同形式）。

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).

这类似于禁止“白伊尔·希萨”（Bai' ul-Hisaah）的买卖，即买方投掷一块石子，石子落在哪件货物上，他就购买哪件。比如他向一圈羊群投掷石子。立法者（Shaari'）禁止了这种买卖本身，因此它是“巴廷”（Baatil，无效的），因为这一禁令针对的是契约的形式（Seeghat ul-‘Aqd）。如果禁令涉及的是契约的某个属性（Sifah），而不是其构成要件（Rukn），那么该契约或交易就是“法斯德”（Faasid，瑕疵的）。这类似于同时娶两姐妹。原因在于，就娶这两姐妹中的每一个而言，依据伊斯兰教法，其本来的原则（‘Asl）是允许的，但被禁止的是二人同时成为妻子。因此该婚姻是法斯德的，纠正此瑕疵的方法是与其中一人离婚。

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.

如果有人借给另一个人一笔钱，并附带条件要求对方用这笔钱购买书籍，那么这份合约是Faasid（无效但有瑕疵）的。合约本身仍被视为有效，而该条件则是Baatil（无效）的，借款人不受此条件约束。

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 – 如果对处置行为（Tasarruf）或契约（‘Aqd）的禁止（Nahi）是由于外在于它们的某种原因所致，例如在召唤主麻礼拜（Jumu’ah）时进行买卖的禁止，那么这一禁止并不影响契约或处置行为本身。它既不是无效的（Baatil），也不是瑕疵的（Faasid），由有效契约所产生并建立于其上的一切后果均适用。然而，做此事的人会因违背了立法者（Shaari’）的命令而有罪。

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’.

同样，在被侵占的土地上做的礼拜（若其阿鲁肯与条件均已具备），是一次有效的、可以算数的（Mujzi’ah）礼拜，足以免除义务，无需补做（Qadaa’）。然而，做此礼拜的人是有罪的，因为他在一块无权占用和使用的被侵占土地上礼拜，即从事了一件非法（Haraam）之事。

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.