妨碍"ahliyyah"（资格能力）的因素，指的是那些发生在人身上、因而使其资格能力全部或部分丧失的情况。这些因素分为两类：天赋的（Samaawiyah）和后天获得的（Muktasabah）。

The impediments to the Ahliyah refer to those descriptions that happen to a person and as a result remove the Ahliyah or some of it. These are divided into two categories: Samaawiyah and Muktasabah.

1 – 天降（Samaawiyah）的障碍

1 – The Samaawiyah (from the sky) impediments:

这些是人在无法抵御的情况下，违背自身意愿而遭遇的障碍。其中最重要的有：

These are the impediments that befall the human against his will whilst he had no way of repelling them. The most significant of which are:

疯狂（Al-Junoon，失去心智）、痴呆（Al-‘Ut’h，心智迟钝）、昏厥（晕倒）和睡眠、健忘、疾病与死亡。若负法责者（Mukallaf）遭受其中任何一种障碍，他的资格（Ahliyah）在承担义务（Al-Wujoob）和履行义务（Al-Adaa’）方面就会有所欠缺或不完整。大多数情况下，这些障碍（‘Awaarid）会使他丧失履行（Al-‘Adaa，即实际执行）方面的资格。例如，失去理智的人（Majnoon）、睡着的人和死者，在履行方面都不是负法责者，即使他们的财产上仍有某些权利是必须履行的（Waajib）。

Al-Junoon (loss of mind), Al-‘Ut’h (imbecility), fainting (passing out) and sleeping, forgetfulness, sickness and death. If the Mukallaf is afflicted by any of these impediments his Ahliyah would become deficient or incomplete in respect to Al-Wujoob and Al-Adaa’. In most cases the Ahliyah of Al-‘Adaa (performance) falls from him as a result of these impediments (‘Awaarid). So for example, the one who has lost his ability to reason (Majnoon), the one sleeping and the dead are not Mukallaf in respect to the Adaa’ (performance) even if some rights are obligatory (Waajib) in respect to their wealth or properties.

2 - 非天然的（Samaawiyah）而属后天获得的（Muktasabah）障碍（‘Awaarid）

2 - Impediments (‘Awaarid) which are not Samaawiyah but ‘Muktasabah’ (acquired):

这些是人因自身选择而具有的“عوارض”（阻碍因素）。其中最重要的有：

These are the ‘Awaarid (impediments) that the human or person is characterised with by his choice. The most significant of which are:

愚昧（Al-Jahl）、醉酒（As-Sukr）、愚蠢（As-Safah）和嬉闹（Al-Hazl）。

Al-Jahl (ignorance), As-Sukr (intoxication), As-Safah (foolishness) and Al-Hazl (jokiness).

值得注意的是,这些障碍源于人自身。若人出于自愿、有意地去做,它们便构成罪过,而违抗(Ma'siyah)并不能作为减轻责任的理由或原因。这些障碍可以证实"Ahliyah of Al-Wujoob"(义务资格)的缺陷或不完备,例如限制愚钝者(Safeeh)的财产,或是对不知晓某些律例的无知者(Jaahil)予以宽免。然而,在大多数情况下,"Ahliyah Al-Adaa'"(履行资格)依然存在,具有这些障碍的人仍然是Mukallaf(负有法律责任者),依照沙里亚(Shar'a)在今世与后世都要为其行为承担责任。例如,如果他做了一件应受"Hudood"(固定刑罚)中某项Hadd(刑罚)约束的行为,那么该Hadd仍将施加于他身上。

It is noticeable that these impediments originate from the person. They represent sinfulness if undertaken wilfully by choice and the Ma’siyah (disobedience) is not valid to be a reason or cause for lightening the accountability. These can affirm the deficiency or incompleteness of the Ahliyah of Al-Wujoob (of obligation) like holding back of the wealth/property of the Safeeh (foolish) or pardoning the ignorant (Jaahil) in respect to some Ahkaam that he is not aware of. However, in most cases the Ahliyah Al-Adaa’ (performance) remains in place and the person who is characterised by these impediments remains Mukallaf (legally responsible) in accordance to the Shar’a and held to account for his actions in the Dunyaa and the Aakhirah. So for instance, if he was to undertake an act that obliged a Hadd from the Hudood (set penal punishments), that Hadd would be applied upon him.

关于“ahliyah”（资格/能力）及其障碍（al-mawani'）相关的详细伊斯兰教法规定，连同其证据，以及法学家们在此问题上的分歧，都载于各类教法（Fiqh）典籍之中。

The detailed Ahkaam Ash-Shar’iyah related to the Ahliyah and the impediments are present within the books of Fiqh alongside their evidences in addition to the differences of opinion amongst the Fuqahaa’ within this issue.