Sabab daga ɓangaren ikon mukallaf (wanda aka dora wa taklifi) nau'i biyu ne:

The Sabab from the angle of the capability of the Mukallaf is of two kinds:

1 – Sabab wanda yake daga ayyukan mukallafi kuma yana cikin ikonsa ya yi shi.

1 – The Sabab which is from the actions of the Mukallaf and within his capability to do.

Misali na haka shi ne:

An example of that is:

Safarin (tafiya) wanda Shari'a ta ƙayyade, wanda shi ne dalilin halaccin karya azumi a cikin watan Ramadan.

The Safar (travel) that the Shar’a has specified which is the Sabab for the permissibility of breaking the fast in Ramadhaan.

2 – Sababin da ba ya cikin ayyukan mukallafi, kuma ba ya cikin ikonsa ya yi shi ba.

2 – The Sabab which is not from the actions of the Mukallaf and not within his capability to do.

Misalan wannan sun haɗa da:

Examples of that include:

Faɗuwar rana daga tsakiyar sama a matsayin sabab (dalili) na wajabcin sallar Zuhur.

The passing of the sun from the middle of the sky as being the Sabab for the presence of the Zhohr prayer.

Kuma mutuwa ita ce sababin canjawar dukiya daga wanda ake gādo daga gare shi zuwa ga mai gādo.

And death being the Sabab for the transference of property from the one being inherited from to the inheritor.

1 – ’Illah tana wakiltar Baa’ith (mai motsa abu/dalili) ga Hukm, wato ita ce dalilin ko manufar da hukuncin ya samu. Wannan kamar ’Ilhaa’ (shagaltuwa) daga sallar Jumu’ah, wadda ita ce ’Illah ga Tahreem (haramcin) ciniki a lokacinta.

1 – The ‘Illah represents the Baa’ith (motivator/reason) for the Hukm i.e. it is that for the purpose or reason of which the Hukm came about. This is like the ‘Ilhaa’ (distraction) from the Jumu’ah prayer which is the ‘Illah for the Tahreem (prohibition) of trading at its time.

Wannan saboda sabab alama ce ko nuni (Amaarah) ga kasancewar hukunci. Don haka, zawalin rana (Zawaal) daga tsakiyar sama shi ne sabab (dalili) na kasancewar sallar Zuhur. Ba saboda zawalin rana ko domin manufarsa ba ne hukuncin ya samu.

That is whilst the Sabab is a sign or indicator (Amaarah) for the presence of the Hukm. Therefore, the passing of the sun (Zawaal) from the middle of the sky is the Sabab (cause) for the presence of the Zhohr prayer. It wasn’t for the sake or purpose of Zawaal (passing of the sun) that the Hukm came into being.

2 – Idan wani al'amari guda biyu suna da 'Illah (dalili) iri ɗaya, kuma an ambaci Hukunci ko an same shi a cikin nassoshi ga ɗayansu, alhali ɗayan ba a ambaci Hukunci a kansa ba, to ana yin Qiyaasi ga na biyun bisa na farko, sannan a ba shi Hukunci iri ɗaya. Misali, ciniki yana ɗauke hankali daga Sallar Jumu'ah a lokacin kiranta, don haka ana yin Qiyaasi a kansa zuwa ga iyo ko duk wani al'amari da yake karkatar da mutum ko ya ɗauke shi daga Salla. Waɗannan al'amura to suna ɗaukar Hukuncin ciniki a lokacin Salla, wato Tahreem (haramci). Wannan kuwa yana faruwa ne alhali kasancewar Sabab ba ya tilasta Qiyaasi. Don haka zawalin rana daga tsakiyar sama shi ne Sabab ga kasancewar Sallar Zuhur. Idan kuma wani al'amari ya faru a lokacin Sallar Zuhur kamar ciniki misali, ciniki ba zai ɗauki Hukuncin wajabcin Sallar Zuhur ba. Wannan saboda Sabab ba abin ƙarfafawa ko dalili ba ne da za a yi Qiyaasi a kansa, sabanin 'Illah.

2 – If the same ‘Illah (reasoning) is found within two matters where the Hukm for one of them is mentioned or found in the texts whilst the other does not have a Hukm mentioned for it, then analogy is made for the second matter upon the first and then provided with the same Hukm (ruling). So for example, trading contains distraction from the Jumu’ah prayer at the time of its call and so analogy is made upon it to swimming or any other matter that distracts or diverts somebody from the Salaah. These matters then take the Hukm of trading at the time of prayer which is Tahreem (prohibition). This is whilst the existence of the Sabab does not dictate Qiyaas (analogy). So the Zawaal of the sun from the middle of the sky is the Sabab for the presence of the Zhohr prayer. Then if another matter takes place at the time of Salaat Uzh-Zhohr like trading for example, the trading would not take the Hukm of the obligation of the Zhohr prayer. That is because the Sabab is not an incentive or reason for Qiyaas (analogy) to then be made upon unlike the ‘Illah.

3 – Sabab yana gabanin Hukunci: Don haka ganin jinjirin wata na Ramadan shi ne Sabab na azumi, kuma wannan Sabab yana gabanin Musabbab (abin da Sabab ya haifar), wanda shi ne azumin Ramadan.

3 – The Sabab precedes the Hukm: So the sighting of the new moon of Ramadhaan is the Sabab for fasting and that Sabab precedes the Musabbab (caused matter) which is the fasting of Ramadhaan.

Wannan yana nufin cewa 'Illah tana tare da Hukm ne, ba ta gabacinsa ba. Saboda haka, shagala daga sallar Jumu'a, wadda ita ce 'Illah ga haramcin yin ciniki a lokacin sallar, tana tare da Hukm (hukuncin) ne, ba ta gabacinsa ba.

This is whilst the ‘Illah accompanies the Hukm and does not precede it. So the distraction from the Jumu’ah prayer which is the ‘Illah for the prohibition of conducting trade at the time of the prayer accompanies the Hukm (ruling) and does not precede it.