禁止性因素（māniʿ）可以是对判决（ḥukm）的禁止性因素，也可以是对起因（sabab）的禁止性因素。对判决的禁止性因素，是一种明显且特定的属性，其存在必然导致与判决所要求的结果相反的情况，例如故意的杀人；它对于杀死父亲而继承其遗产的儿子而言，就是一种禁止性因素。

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.

至于 sabab 的“mani’”（障碍），它是一种显而易见的特定属性，其存在会导致与 sabab 所要求的结果相反的结果，例如债务的存在。债务是对天课义务的一种障碍：对于拥有 nisaab（起征点）且已经满一年（hawl）的人，债务会阻止天课的义务成立，因为债务使得 nisaab 的完整 sabab 无法保留其全部数量。所以 nisaab（即天课的 sabab）通过满一年（hawl）而使天课成为义务，而作为 sabab 之障碍的，是那种数额较大的债务：当它存在时，nisaab 就会减少。

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.

禁止性事项分为两种:一种既禁止命令的要求,也禁止行为的履行;另一种禁止命令的要求,但不禁止行为的履行。 第一种既禁止要求也禁止履行的,例如理智的缺失,如因睡眠或疯癫而导致的理智缺失。它禁止拜功、斋戒、买卖以及其他规定的要求,也禁止这些行为的履行。因此它禁止的是最初的要求;因为理智的存在是将责成的训令与应负责任者的行为相连接的条件,理智是责任成立的依据。同样,经期(al-haydh)和产后血(nifaas)也禁止拜功、斋戒和进入清真寺,并禁止这些行为的履行,所以它们也是最初要求的禁止性事项,因为从经期和产后血中洁净是拜功、斋戒和进入清真寺的条件。因此,理智的缺失以及经期和产后血的存在,它们每一种都既阻止要求,也阻止履行。

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.

至于那些阻止命令而不阻止履行的事物，它就像妇女对于主麻拜的情况，以及未成年对于斋戒的情况。女性身份是主麻拜命令的阻碍，未成年是斋戒命令的阻碍，因为主麻拜并非妇女的义务，拜功和斋戒也并非男孩的义务。但是，如果妇女履行了主麻拜，男孩履行了拜功和斋戒，它们仍然是有效的，因为这种阻碍是对命令的阻碍，而不是对履行的阻碍。旅行也是如此：它是斋戒命令和完成拜功命令的阻碍，但如果旅行者斋戒，并且完成拜功而不缩短，那么这是有效的，因为这种阻碍只针对命令，而不针对履行。所有的减免因素都是如此，它们阻止的是命令，而不是履行。

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.