Tawḍīḥ al-Aḥkām - Abd Allah al-Bassam - (1/31)

Tawḍīḥ al-AḥkāmAbd Allah al-Bassam

fasting, pilgrimage, and every other deed can only be completed when their conditions are met and their impediments removed.

Invalidity (buṭlān) is the state in which none of an act’s intended legal effects are produced because one or more of its pillars or conditions are defective, whether the act be an act of worship or a contract. If the invalid act is obligatory, the liability is not cleared and the duty remains outstanding; the person’s record is still burdened with it. If it is a contract, its legal consequence—the transfer of ownership—fails to materialise.

Some jurists of uṣūl state that buṭlān (invalid) and fasād (defective) are synonymous. Others hold that bāṭil (invalid) refers to what the scholars unanimously agree is null, whereas fāsid (defective) refers to matters over which they differ; this latter view is the stronger one.

Performing invalid acts of worship or concluding invalid contracts is forbidden, for that contravenes Allah’s command, transgresses His limits, and treats His rulings with mockery and disdain. The Prophet (peace and blessings be upon him) said to the man who divorced his wife irrevocably, “Do you take the verses of Allah in jest?!” He also said, “Whoever stipulates a condition that is not in the Book of Allah, it is null and void, even if they be one hundred conditions. The judgement of Allah is more deserving, and the condition of Allah is firmer.”

Speech is an utterance that conveys a complete meaning upon which it is appropriate to fall silent, or it consists of two nouns, or a verb and a noun.

A noun (ism) is a word that signifies a meaning in and of itself without indicating time. It falls into three categories:

that which conveys generality, such as relative pronouns, interrogative pronouns, and conditional pronouns;
that which conveys specificity, such as proper names;
that which conveys absoluteness, such as an indefinite noun occurring in an affirmative statement.

A verb (fiʿl) is a word that signifies a meaning and is linked to time. It is of three kinds:

the past: that which denotes past time;
the imperative: that which denotes future time.

والصيام، والحج، وسائر الأعمال لا تتم إلاَّ بوجود شروطها وانتفاء موانعها. البطلان: هو الذي لم تترتَّب آثاره عليه لخللٍ في أركانه أو شروطه، سواء كان عبادة أو عقدًا، فإن كان واجبًا: فإن الذمة لم تبرأ، والواجب لم يسقط، بل لا تزال الذمةُ مشغولةً به، وإذا كان عقدًا: فإن أثره وهو انتقال الملك به -لم يحصل. وبعض الأصوليين قالوا: إن الباطل والفاسد مترادفان. وبعضهم قالوا: الباطل ما اتفق العلماء على بطلانه، والفاسد ما اختلفوا فيه، وهذا أرجح. ويحرُمُ فعلُ العباداتِ الباطلة، والعقودِ الباطلة؛ لأن في ذلك مخالفةً لأمر الله تعالى، وتعديًا لحدوده، وفيه سخريةٌ واستخفافٌ بأحكام الله تعالى؛ فإن النبي ﷺ قال للذي طلَّق امرأته ألبتة: "تتخذون آيات الله هزوًا؟! "، وقال ﷺ: "من اشترط شرطًا ليس في كتاب الله، فهو باطل، وإن كان مائة شرط؛ قضاء الله أحق، وشرط الله أوثق". الكلام: هو اللفظُ المفيدُ فائدةً يحسُنُ السكوتُ عليها، أو يتألَّف من اسمين، أو فعل واسم. والاسم: ما دلّ على معنى في نفسه من غير إشعار بزمن، وهو ثلاثة أقسام: ١ - ما يفيد العموم؛ كالأسماء الموصولة، وأسماء الاستفهام، وأسماء الشرط. ٢ - ما يفيد الخصوص؛ كالأعلام. ٣ - ما يفيد الإطلاق؛ كالنكرة في سياق الإثبات. الفعل: ما دل على معنى واقترَنَ بزمان، وهو ثلاثة أنواع: ١ - ماض: ما أفاد الزمن الماضي. ٢ - أمر: ما أفاد الزمن المستقبل.