Kizuizi kinaweza kuwa kizuizi (mani’) cha hukmu au kizuizi cha sababu. Kuhusu kizuizi cha hukmu, ni sifa maalum dhahiri ambayo kuwepo kwake kunalazimu kinyume cha kile ambacho hukmu inalazimu, kama vile mauaji ya makusudi ya uadui; ni kizuizi (mani’) kwa mwana aliyeua asirithi mali ya baba yake.

The prohibitive can be a prohibitive (mani’) of the rule (hukm) or a prohibitive of the cause (sabab). As for the prohibitive of the rule, it is an apparent specified quality whose existence necessitates the opposite of what the rule necessitates, like the deliberately offensive killing; it is a mani’ for the son who killed from the inheritance of his father.

Kuhusu mani' ya sababu, ni sifa dhahiri iliyobainishwa ambayo kuwepo kwake kunalazimu kinyume cha kile sababu inachokilazimu, kama vile kuwepo kwa deni. Ni mani' ya wajibu wa zakaa kwa yeyote aliye na nisaab na mwaka (hawl) ukapita juu yake, kwa sababu deni ni mani' ya kubaki kwa nisaab ambayo ndiyo sababu kamili. Hivyo, nisaab (sababu ya zakaa) inalazimu wajibu wa zakaa kwa kupita kwa mwaka, na deni ambalo ni mani' ya sababu ni deni kubwa ambalo likiwepo, nisaab hupungua.

As for the mani’ of the sabab, it is a apparent specified quality which’s existence necessitates the opposite of what the sabab necessitates like the existence of the debt, it is a mani’ of the obligatory of the zakaat for whoever has the nisaab and the hawl elapsed on it, because the debt is a mani’ from the remaining of the nisaab which is the complete sabab. So the nisaab (the sabab of he zakaat) necessitates the obligatory of the zakaat by the elapsing of the hawl (year), and the debt which is the mani’ of the sabab is the big debt that when it exists; the nisaab decreases.

Vizuizi ni aina mbili: moja yake huzuia amri na pia utekelezaji. Nyingine huzuia amri lakini haizuii utekelezaji. Kuhusu aina ya kwanza, inayozuia amri na utekelezaji, ni kama kukosekana kwa akili kwa sababu ya usingizi au wazimu. Inazuia amri ya swalah, saumu, uuzaji na hukumu nyinginezo, na inazuia utekelezaji wake. Hivyo inazuia amri za msingi, kwa sababu kuwepo kwa akili ni sharti la kuunganisha khitabu na vitendo vya mukallaf; kwani akili ndiyo msingi unaotegemewa wa kubeba wajibu. Kadhalika hedhi (al-haydh) na nifasi, zinazuia swalah, saumu na kuingia msikitini, na zinazuia utekelezaji wake. Basi ni vizuizi vya amri ya awali, kwa sababu usafi kutokana na hedhi na nifasi ni sharti katika swalah, saumu na kuingia msikitini. Hivyo kukosekana kwa akili, na kuwepo kwa hedhi na nifasi, kila kimoja kati ya hivyo ni mani' wa amri na wa utekelezaji.

The prohibitives are two types: one of them prohibits the request and the performance. The other prohibits the request but does not prohibit the performance. As for the first type which prohibits the request and the performance, it is like the absence of the mind by the sleep or insanity, it prohibits the request of the salaat, the sawm, the selling and other rules and it prohibits their performance. So it prohibits the original requests; because the existence of the mind is a condition to link the address with the actions of the mukallaf; as the mind is the (manaat) depending basis of the responsibility, and like the menses (al-haydh) and confinement (nifaas), they prohibit the salaat, the sawm and the entry to the masjid, and they prohibit their performances, so they are prohibitives of the initial request, because the purity from the haydh and the nifaas is a condition in the salaat, the sawm and the entry to the masjid, so the absence of the mind and the existence of the haydh and nifaas, every one of them is a mani’ of the request and of the performance.

Kuhusu kile kinachokataza kuombwa (kutekelezwa kwa amri) lakini hakikatazi utekelezaji wenyewe, mfano wake ni udhaifu wa jinsia ya kike kuhusiana na Swala ya Ijumaa, na ukosefu wa ubaleghe kuhusiana na Funga. Udhaifu wa jinsia ya kike ni kizuizi cha kuombwa kwa Swala ya Ijumaa, na kutokuwa mtu mzima (kutokubaleghe) ni kizuizi cha kuombwa kwa Funga, kwa sababu Swala ya Ijumaa haiwajibiki kwa wanawake, na Swala na Funga hazi wajibu kwa mvulana. Lakini mwanamke akiswali Ijumaa, na mvulana akiswali na kufunga, ibada zao ni sahihi, kwa sababu kizuizi hiki ni kizuizi cha kuombwa, si kizuizi cha utekelezaji. Vivyo hivyo ni safari: ni kizuizi cha kuombwa kwa Funga na kwa kukamilisha Swala, lakini msafiri akifunga na akakamilisha Swala bila kupunguza, ibada yake ni sahihi, kwa sababu kizuizi hiki ni cha kuombwa, si cha utekelezaji. Na hivyo ndivyo sababu zote za ruhusa; ni vizuizi vya kuombwa, si vya utekelezaji.

As for what prohibits the request and does not prohibit the performance, this is like the femininity with regard to the Jumu’ah prayer, and the maturity with regard to the fasting. The femininity is a prohibitive of the request of the Jumu’ah prayer, and the immaturity is a prohibitive of the request of fasting, because the Jumu’ah prayer is not obligatory upon women, and the prayer and the fasting are not obligatory upon the boy, but if the women performed the Jumu’ah prayer, and the boy performed the prayer and the fasting, they are valid, because this prohibitive is a mani’ of the request not a mani’ form the performance. And like this is the traveling, it is a mani’ of the fasting request and of the request of completing the salaat, but if the traveler fasts, and completes and does not shorten the salaat it is valid, because this prohibitive is a request mani’ not a performance mani’, and thus are all the causes of the concessions, they are prohibitives of the request not of the performance.