"As-Sabab" lug'atda quyidagini anglatadi: Uning vositasida ma'lum bir maqsadga erishiladigan narsa. Shu sababli arqon va yo'l "Sabab" deb ataladi, chunki ularning har biri maqsadga yetkazadi.

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.

Sabab hukm ash-shar'iy al-wad'iy turlari orasidagi tur sifatida, usulchilar uni quyidagicha ta'riflaydilar:

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 — bu Shar'iy dalil ko'rsatgan, hukmning mavjudligiga belgi bo'luvchi, ochiq-oydin va barqaror bo'lgan vasf (tavsif)dir.

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.

Zohir ma'nosi: u mahsus (sezilarli) bo'lib, xafiy (yashirin, bekin) emasligi, insonning uni o'z his-tuyg'ulari va aql-idroki bilan sezishi.

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).

Mundabit ma'nosi: Bu shuni anglatadiki, qachonki bu vasf (sifat) topilsa, hukm ham topiladi, chunki sabab va musabbab (sabab va natija) hozir bo'lishi va yo'qligida bir-biriga bog'langan yoki bir-biri bilan tutashgan bo'ladi.

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.

Bunga misol sifatida Allohning Ta’ologa qavli:

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

Yoki Rasululloh (s.a.v.) ning hadislari:

Or the statement of the Messenger (saw):

Shunga ko'ra, oyat ham, hadis ham quyosh meridiandan og'ishi (Zavol) Salotning vujudga kelishi uchun sabab (sabab) ekanligini bayon qiladi. Ya'ni, agar bu vaqt kirib kelsa, Zuhr salоti vujudga keladi va shartlari (shurut) bajarilganda uni ado etish joizdir.

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.

Natijada, sabab salotning mavjudligi yoki yo'qligi uchun "amora" (belgi yoki ko'rsatkich) hisoblanadi. Salotning farz bo'lishiga kelsak, bu Ahkom at-Taklifiy turkumiga kiradi va uning dalili Alloh Taolоning quyidagi qavlidir:

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:

Va:

And:

Xuddi shunday, ro'za tutishning sababi ham shunday. Alloh (SWT) aytadi:

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

Va Allohning Elchisi ﷺ aytdilar:

And the Messenger of Allah (saw) said:

(Ahmad va At-Tirmiziy tomonidan Sahih deb tasdiqlangan)

(Ahmad and verified as Saheeh by At-Tirmidhi)

Ushbu ikki matn Ramazon oyining hilolini (yangi oyni) ko'rish Ramazon ro'zasining farz bo'lishi uchun sabab ekanligini bayon qiladi.

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.

Xuddi shunday, nisobga yetish yoki uning miqdoriga erishish zakotning vojib bo‘lishi uchun sabab hisoblanadi, zaruriyat (majburiyat) esa o‘lik go‘shtni (maytani) yeyishning ruxsat etilishi uchun sabab hisoblanadi, shar’iy shartnomalar (uqud) esa mulkdan foydalanish yoki uni boshqaga o‘tkazish (ya’ni, uni o‘z mulkiga olish va undan tasarruf qilish) ruxsat etilishining sababidir.

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).

Shuning uchun Sabab Hukmning mavjudligi yoki yo'qligini bildiruvchi belgidir va bu Sababni ko'rsatuvchi Daleel Shar'iy bo'lishi shart. Chunki Shar'iy Sabab qabul qilinishi uchun unga yo'naltiruvchi Daleel Shar'iy bo'lishi kerak; aks holda u Hukm Ash-Shar'iyning mavjudligi uchun Shar'iy Sabab deb hisoblanmas edi.

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.

Bundan tashqari, shar'iy hukmning mavjudligi shar'iy sababning mavjudligiga bog'liqdir, shuning uchun sabab bo'lmaganda hukm ham bo'lmaydi. Ba'zilar sababni shu jihatdan ta'riflab, shunday dedilar: "Sabab shundayki, uning mavjudligi (hukmning) mavjudligini, uning yo'qligi esa (hukmning) yo'qligini taqozo qiladi."

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)’.

Shoriy (Qonun chiqaruvchi) shunday qilib, mukallafga Hukmi shar'iy taklifiy bilan murojaat qildi va hukmning mavjudligiga yo'l-yo'riq ko'rsatuvchi alomat yoki ko'rsatkich qo'ydi, bu alomat yoki ko'rsatkich esa Sababi shar'iy hisoblanadi.

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.