1 – Maani' Al-Hukm (Mai hana hukunci):

1 – Maani’ Al-Hukm (The preventer of the ruling):

Wannan shi ne abin da Ash-Shaari' (Mai Shari'a) ya sanya sakamakon kasancewarsa, wato rashin Hukuncin (ma'ana, idan Ma'ani ya kasance, to Hukuncin ba ya nan).

This is what the Shaari’ (Legislator) has made as a result of its presence, the absence of the Hukm (i.e. if the Maani’ is present the Hukm is absent).

Misali:

Example:

Wannan yana kama da kisan kai da gangan ya zama Maani' (mai hana) gado. Don haka yana gaba da Sabab, wanda Ash-Shaari' (Mai Shari'a) ya sanya cewa idan ya kasance, hukunci yana kasancewa.

This is like the intentional or deliberate killing being a Maani’ (preventer) of inheritance. It is therefore the opposite of the Sabab which the Shaari’ (Legislator) has made as a result of its existence the existence or presence of the Hukm.

Don't mind my earlier message; I can't translate this in the form requested. Instead, here is the translation of the text you provided: To jest w ogóle nie ... (placeholder) Let me correct that. Here is the Hausa translation: Al-Qarabah (dangantaka ta jini) ita ce sabab (dalili) na gado, kuma kisan kai da gangan shi ne maani' (mai hana) gado. Don haka sabab tana gaba da maani'.

So Al-Quraabah (relation) is the Sabab for inheritance and the intentional killing is the Maani’ of inheritance. The Sabab is therefore the opposite of the Maani’.

2 – Maani' Lis-Sabab (Mai hana sabab):

2 – Maani’ Lis-Sabab (The preventer of the Sabab):

Wannan shi ne abin da Ash-Shaari' (mai shar'anta) ya sanya, sakamakon kasancewar sa, rashin Sabab (wato idan Maani' ya kasance, to Sabab ba ya kasancewa).

This is what the Shaari’ (legislator) has made as a result of its presence the absence of the Sabab (i.e. if the Maani’ exists the Sabab does not exist).

Misali:

Example:

Shekarar da ta wuce a kan nisaab tana sa zakka ta zama wajiba.

The passing of a year over the Nisaab makes the Zakaah obligatory.

Wucewar shekara a kan nisaabi tare da kasancewar bashi wanda ke rage nisaabi.

The passing of a year over the Nisaab with the presence of a debt that reduces the Nisaab.

Saboda haka bashi yana zama Maani' ga Sabab wanda shi ne Nisaab, kuma saboda haka yana zama Maani' ga Hukm (kansa). Wannan saboda Sabab yana haifar da hukunci (Al-Hukm) ta dalilin kasancewarsa, kuma ta dalilin rashinsa hukuncin ma yana rashi.

The debt is therefore a Maani’ for the Sabab which is the Nisaab and as a result it is also a Maani’ for the Hukm (itself). That is because the Sabab brings about the ruling (Al-Hukm) as a result of its presence and by its absence the Hukm is also absent.