1 – Maani' Al-Hukm (Kizuizi cha hukumu):

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

Hivi ndivyo alivyoweka Ash-Shaari' (Mwekaji wa Sharia) kama matokeo ya kuwepo kwake: kutokuwepo kwa Hukm (yaani, ikiwa Maani'ipo, basi Hukm haipo).

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).

Mfano:

Example:

Hii ni kama vile kuua kwa makusudi kuwa Maani' (kizuizi) cha urithi. Kwa hiyo ni kinyume cha Sababu ambayo Ash-Shaari' (Mwekaji wa Sheria) ameifanya kuwa, kwa kuwepo kwake, kuwepo au kudhihiri kwa Hukmu.

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.

Kwa hiyo Al-Quraabah (undugu) ni Sababu ya urithi, na kuua kwa makusudi ni Maani' ya urithi. Sababu, basi, ni kinyume cha 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 (Kizuizi cha Sababu):

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

Hii ndiyo Ash-Shaari' (Mwenye kuweka sheria) ameiweka kuwa, kwa kuwepo kwake, sababu haipo (yaani, ikiwepo Maani', basi Sabab haipo).

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).

Mfano:

Example:

Kupita kwa mwaka mmoja juu ya kiwango cha Nisaab hufanya Zakaah kuwa wajibu.

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

Kupita kwa mwaka juu ya Nisaab pamoja na kuwepo kwa deni linalopunguza Nisaab.

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

Kwa hiyo deni ni Maani' kwa Sabab ambayo ni Nisaab, na kwa matokeo yake pia ni Maani' kwa Hukm yenyewe. Hiyo ni kwa sababu Sabab huleta hukumu (Al-Hukm) kutokana na kuwepo kwake, na kwa kutokuwepo kwake hukumu pia haipo.

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.