与交易行为（Tasarrufaat）和合同（'Uqood）相关的禁止性规定（Nahi），例如买卖、雇佣、婚姻等，要么是针对合同本体（'Ain）的禁止，要么是针对与合同相关联、连接或附带之事的禁止。

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 – 如果禁止（Nahi）指向合同的“主体”（ʿAyn，即本质）或行为（Tasarruf，即交易行为），那么毫无疑问，它会影响交易与合同，使其成为无效（Baatil）或有瑕疵（Faasid）。这源于真主的使者ﷺ的圣训：

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):

这就意味着它既不是صحيح（有效的），也不是مقبول（可接受的）。被描述为مردود（被拒绝的），其含义只能是البطلان（无效）或الفساد（败坏、无效）。伊本·欧麦尔以婚娶多神教妇女的无效与败坏为依据，引用了安拉的话（SWT）：

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):

没有人反对此说，因此它构成一种伊杰玛尔（Ijmaa'，公议）。

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

这是指当“纳希”（禁止性的言辞）用于确立“禁止”（At-Tahreem）时的情况。而当“纳希”用于确立“厌恶”（Al-Karaahah）时，则不影响“行为”（Tasarrufaat）和“契约”（‘Uqood，即交易、行为与合同）。原因在于，其影响来自“禁止”，因为对交易行为或合同的禁止，会使其成为无效（Baatil）或瑕疵无效（Faasid）。

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.

在第一章讨论"Hukm Al-Wad'iy"（规定性判断）的类型或类别时，我们已解释过"Butlaan"（无效）与"Fasaad"（无效/瑕疵）之间的区别，因此建议读者回头参阅该章。

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 – 在禁止之事所涉及的并非契约（’Aqd）或行为处置（Tasarruf）本身，而是外在于它的事项的情况下，此种禁止不影响契约的效力，即便该行为是哈拉姆（Haraam）的。这如同在主麻拜（Salaat ul-Jumu’ah）的召唤（Adhaan）响起时进行买卖，此买卖是有效的（Saheeh），即便该行为是哈拉姆，其结果也依此成立（即合法的所有权以及由此获益）。又如在被侵占的土地（Al-Ard Al-Maghsoobah）上礼拜，该礼拜是有效的，尽管它是哈拉姆的。它被计入（即获得回报），且无需重新履行，尽管罪过由此而生，并是其后果。

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.