Taqiq (man') ikki xil bo'ladi: hukmning man'i yoki sababning man'i. Hukmning man'i — bu zohir, muayyan vasf bo'lib, uning mavjudligi hukm talab qiladigan narsaning aksini taqozo qiladi, masalan, ataylab qasd qilib o'ldirish kabi; u o'z otasini o'ldirgan o'g'ilning otasi merosidan mahrum bo'lishiga man'dir.

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.

Sabab ning mani'i esa – bu zohiriy, aniq belgilangan sifat bo'lib, uning mavjudligi sabab taqozo qilgan narsaga zid natijani keltirib chiqaradi. Masalan, qarz mavjudligi – bu zakot vojib bo'lishining mani'idir, nisob miqdoriga ega va uning ustidan hawl (bir yil) o'tgan kishi uchun. Chunki qarz nisobning qolgan qismini, ya'ni to'liq sababni, mani' qiladi. Shunday qilib, nisob (zakotning sababi) hawl (yil) o'tishi bilan zakotning vojib bo'lishini taqozo qiladi, qarz esa sababning mani'i bo'lgan katta qarzdir: u mavjud bo'lganda nisob kamayadi.

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.

Mamnu'lar (taqiqlovchi sabablar) ikki turga bo'linadi: ulardan biri talabni ham, amalni ham taqiqlaydi. Ikkinchisi talabni taqiqlaydi, ammo amalni taqiqlamaydi. Birinchi tur, ya'ni talabni ham, amalni ham taqiqlovchisi, uyqu yoki aqldan ozish sababli aql yo'qolishiga o'xshaydi. U salot, ro'za, sotuv va boshqa hukmlarning talabini taqiqlaydi va ularning ijrosini ham taqiqlaydi. Demak, u asl talabni taqiqlaydi, chunki mukallafning amallari bilan xitobni bog'lash uchun aqlning mavjudligi shart. Aql mas'uliyatning asosiy sababi bo'lgani uchun, aql yo'qolganda xitob ham, amal ham bo'lmaydi. Hayz va nifos ham xuddi shunday: ular salot, ro'za va masjidga kirishni taqiqlaydi hamda ularning ijrosini man qiladi. Chunki hayz va nifosdan poklik salot, ro'za va masjidga kirish uchun shartdir. Shunday ekan, aqlning yo'qligi va hayz hamda nifosning mavjudligi har biri talabning va amalning mani'sidir.

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.

Talabni man qiladigan, ammo ijroni man qilmaydigan narsaga kelsak, bu juma namozi uchun ayollik va ro‘zа uchun balog‘atga yetmaganlik kabidir. Ayollik juma namozi talabining mani’ qiluvchisidir, balog‘atga yetmaganlik esa ro‘za talabining mani’ qiluvchisidir, chunki juma namozi ayollarga farz emas, namoz va ro‘za esa bolaga farz emas. Lekin agar ayol juma namozini ado etsa, bola namoz va ro‘zani ado etsa, ular sahih bo‘ladi, chunki bu man’ qilish talabning manisidir, ijroning manisi emas. Xuddi shunday, safar ham ro‘za talabining va namozni to‘liq o‘qish talabining manisidir. Ammo musofir ro‘za tutsa va namozni to‘liq o‘qisa, qisqartirmasa, u sahih bo‘ladi, chunki bu man’ qilish talabning manisidir, ijroning manisi emas. Shuningdek, yengillik sabablarining barchasi talabni man qiluvchidir, ijroni man qiluvchi emas.

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.