A ma'anar As-Sabab a harshen Larabci: Abin da ake isa ta hanyarsa zuwa wani abu da aka nufa, shi ya sa ake kiran igiya da hanya "Sabab", domin kowannensu yana kai mutum ga abin da yake nufi.

As-Sabab linguistically means: That which arrives by it to a certain intended matter and for that reason the rope and the road are called a Sabab because each of them arrive to an intended matter.

Dangane da Sabab a matsayin wani nau'i daga cikin nau'o'in Hukm Ash-Shar'iy Al-Wad'iy, to malaman Usul suna bayyana shi da cewa:

As for the Sabab as a type from among the types of Hukm Ash-Shar’iy Al-Wad’iy then the Usooliyeen define it as:

Sabab shi ne wani wasf (siffa) bayyananne kuma tabbatacce, wanda dalili ta shari'a ta nuna cewa alama ce ta kasancewar hukunci.

The Sabab is a Wasf (description) Zhaahir Mundabit that the Shar’iy Daleel guides to as being an indicator for the presence of the Hukm.

Ma'anar Zhaahir: Cewa abu ne da ake ji (Mahsoos) ba mai ɓoye (Khafiy) ba, wanda ɗan Adam yake ji da hankalinsa da kuma Aql (hankali).

The meaning of Zhaahir: That it is Mahsoos (sensed) and not Khafiy (hidden/concealed), that the human senses it with his senses and his Aql (mind).

Ma'anar Mundabit: Yana nufin cewa idan aka sami wannan siffa (Wasf), to hukuncin ma yana samuwa, domin Sabab da Musabbab (abin da ke jawo wani abu da abin da wannan abu ya haifar) suna da alaƙa ko ɗaurewa tare cikin kasancewa da rashin kasancewa.

The meaning of Mundabit: It means that when this description (Wasf) is found then the Hukm is also found as the Sabab and the Musabbab (the cause and caused matter) are connected or tied together in presence and non-presence.

Misali shi ne Maganar Allah Ta'aala:

An example of that is the Qawl of Allah Ta’Aalaa:

Ko maganar Manzon Allah ﷺ:

Or the statement of the Messenger (saw):

Aayah da Hadisi duka suna bayyana cewa faɗuwar rana daga tsakiyar sama (Zawaal) ita ce Sabab (dalili) na tabbatar da wanzuwar Salla. Ma'anar hakan ita ce idan wannan lokaci ya zo, to Sallar Zuhur ta wajaba, sannan ana halatta a yi ta idan sharuɗɗan (Shuroot) sun cika.

So the Aayah and the Hadeeth both explain that the decline or passing of the sun (Zawaal) from the meridian is the Sabab (cause) for the identification of the existence of the Salaah. The meaning of that is that if this time comes into being then the Salaah of Zhohr comes into being and then it is allowed to perform it when the conditions (Shuroot) are met.

Saboda haka, Sabab shi ne 'Amaarah' (alama ko nuni) ga kasancewar Salaah ko rashin kasancewarta. Amma wajabcin Salaah kuwa, to yana daga cikin Ahkaam At-Takleefiy, kuma Daleelinsa shi ne Qawl na Allah Ta'aalaa:

Consequently, the Sabab is an ‘Amaarah’ (sign or indicator) for the presence or non-presence of the Salaah. As for the obligation of the Salaah, then this is from the Ahkaam At-Takleefiy and its Daleel is the Qawl of Allah Ta’Aalaa:

Da kuma:

And:

Haka ma yake ga Sabab na Azumi. Allah (SWT) ya ce:

The same applies to the Sabab of the Sawm (fasting). Allah (swt) said:

Manzon Allah ﷺ ya ce:

And the Messenger of Allah (saw) said:

(Ahmad da kuma At-Tirmidhi ya tabbatar da shi a matsayin Saheeh)

(Ahmad and verified as Saheeh by At-Tirmidhi)

Waɗannan rubuce-rubuce guda biyu suna bayyana cewa ganin jinjirin wata (Hilaal) na Ramadan shi ne dalili (Sabab) na wajabcin azumin Ramadan.

These two texts explain that the sighting of the Hilaal (new moon) of Ramadhaan is the Sabab for the presence of the fasting of Ramadhaan.

Haka ma, isa ga nisaabi ko kaiwa gare shi shi ne sababin wajabcin zakka, dalili kuwa shi ne larura (Idtiraar) ita ce sababin halaccin cin mushe (maitah), sannan yarjejeniyoyin shari'a (Shar'iyah 'Uqood) su ne sababin halaccin amfani da dukiya ko canjawarta (watau mallakarta da zubar da ita).

Similarly, the attainment or reaching of the Nisaab is the Sabab for the presence of the Zakaah, the Idtiraar (necessity) is the Sabab for the permissibility of eating the Maitah (carrion meat) and the Shar’iyah ‘Uqood (contracts) are the Sabab for the permissibility to benefit from or transfer property (i.e. to take ownership and dispose of it).

Saboda haka, Sabab shi ne alamar kasancewar ko rashin kasancewar Hukm, kuma dole ne a sami Daleel Shar'iy da yake nuna wannan Sabab. Hakan ya faru ne saboda Sabab na Shar'iy dole ne ya kasance yana da Daleel Shar'iy da yake jagorantar zuwa gare shi domin a karɓe shi, in ba haka ba ba zai zama Sabab na Shar'iy ba don kasancewar Hukm Ash-Shar'iy.

The Sabab is therefore the indicator for the presence or non-presence of the Hukm and there must be a Daleel Shar’iy that indicates this Sabab. That is because the Shar’iy Sabab must have a Daleel Shar’iy that guides to it for it to be taken otherwise it would not be considered to be a Shar’iy Sabab for the presence of the Hukm Ash-Shar’iy.

Bugu da ƙari, samuwar Hukm Ash-Shar'iy ya dogara ne akan samuwar Sabab Ash-Shar'iy, ta yadda idan babu shi, Hukm ɗin ma ba ya nan. Wasu malamai sun bayyana Sabab bisa wannan mahangar, saboda haka suka ce: "Sabab shi ne abin da samuwarsa ke tilasta samuwar (Hukm), kuma rashinsa ke tilasta rashin (Hukm)."

In addition, the presence of the Hukm Ash-Shar’iy rests upon the presence of the Shar’iy Sabab so that in its absence the Hukm is also absent. Some have defined the Sabab based upon this angle and so they stated: ‘The Sabab is what necessitates by its presence the presence (of the Hukm) and necessitates by its absence the absence (i.e. of the Hukm)’.

Saboda haka, Ash-Shaari' (Mai Shari'a) ya yi magana da Mukallaf da Hukuncin Shari'a na Taklifi, kuma ya sanya alama ko alamar da take nuna kasancewar Hukuncin, wannan alama kuwa ita ce Sabab Ash-Shar'iy.

As such, the Shaari’ (Legislator) addressed the Mukallaf with the Hukm Ash-Shar’iy At-Takleefiy and put down a sign or indicator that guides to the presence of the Hukm and this sign or indicator is the Sabab Ash-Shar’iy.