1 – Ash-Sharṭ da as-Sabab sun yi daidai a kan cewa kowannensu yana da alaƙa da wani abu, inda al'amari ba ya cika ko ba ya samuwa sai da shi. Wannan kuwa yana nufin cewa babu ɗayansu da yake wani ɓangare na hakikanin wannan abu ko al'amari.

1 – The Shart and the Sabab agree in respect to each of them both being tied to something else where the matter is not completed or does not come into being without it. That is whilst neither of them represent a part of the reality of that thing or matter.

2 – Sabab ya bambanta da Shart, domin Sabab yana tilasta samuwar abin daga samuwarsa, kuma daga rashin samuwarsa yana tilasta rashin samuwar abin. Don haka idan rana ta zuƙe (zawaal) sai sallar Zuhur ta samu, kuma idan rana ba ta zuƙe ba, sallar ba ta samuwa.

2 – The Sabab differs from the Shart as the Sabab necessitates from its existence the existence (of the matter) and from its non-existence it dictates the non-existence of the matter. So if the Zawaal of the sun happens the Zhohr prayer comes into being and if the Zawaal of the sun does not take place then the Salaah does not come into being.

Yayin da sharadi ke buƙatar cewa idan babu shi to aikin ko al'amarin ba zai wanzu ba, amma ba ya buƙatar cewa idan yana nan to aikin ko al'amarin zai wanzu. Misali, alwala sharadi ne ga sallah, don haka idan babu alwala babu sallah, amma idan alwala ta kasance hakan ba ya nufin za a yi sallah, domin Musulmi na iya yin alwala ba tare da yin sallah da ita ba.

This is whilst the Shart necessitates from its absence or non-existence the non-existence of the action (or matter) but it does not necessitate from its existence the existence (of the action or matter). So for example, the Wudoo’ is a Shart in respect to the Salaah and so if there is no Wudoo’ there is no Salaah but if there is Wudoo’ that does not necessitate that there will be prayer (As-Salaah) as a Muslim could make Wudoo’ without performing the prayer with that Wudoo’.

3 – Dukkansu sun kuma yarda a kan cewa dukkansu biyun suna cikin nau'ikan Hukm Al-Wad'iy.

3 – They are also in agreement in respect to both of them being from amongst the types of the Hukm Al-Wad’iy.