ʼIllat — hukmni tashrīʼ qilishga sabab bo‘luvchi bois (sabab, maqsad) hisoblanadi, sabab esa voqelikda hukmning mavjudligini bildiruvchi narsadir. Sabab hukmni voqelikka nisbatan qo‘llash uchun tashrīʼ qilinishi bilan bog‘liq emas.

The ‘Illah is the Baa’ith (reason, motive) for the legislation whilst the Sabab is that which notifies of the presence of the Hukm within the reality. It (the Sabab) is not related to the legislation of the Hukm in order to treat the reality.

Misol:

Example:

Alloh Taolo aytdi:

Allah Ta’Aalaa said:

Quyoshning og'ishi zuhr namozining vaqti kirganini bildiruvchi sababdir va quyoshning "duluk"i — ya'ni osmon markazidan og'ishi — zuhr namozining vaqti kirganini aniqlash uchun belgidir.

The decline of the sun is the Sabab for the presence of the Zhohr prayer and the ‘Dulook’ of the sun is when it declines from the centre of the sky as a sign to identify the presence of Salaat uzh-Zhohr.

Bu yerda 'illat hukmni qonunlashtirish uchun sabab yoki maqsad bo'lib, u haqiqatda uning mavjudligi uchun sabab (cause) emas. Masalan, Juma namozining mavjudligi uchun sabab quyosh osmonning o'rtasidan og'ishidir, 'Al-Ilhaa' (chalg'itish) esa namoz vaqtida savdo qilishning taqiqlanishi uchun 'illatdir.

This is whilst the ‘Illah is the reason or motive for the legislation of the Hukm and it is not a Sabab (cause) for its existence (in the reality). For example, the Sabab for the existence of Salaat ul-Jumu’ah is the decline of the sun from the centre of the sky whilst ‘Al-Ilhaa’’ (distraction) is the ‘Illah for the prohibition of conducting trade at the time of the Salaah.

Shunga ko'ra, sabab Juma namozining joriy bo'lishiga sabab bo'ldi. Illat esa namoz bilan bog'liq hukmning joriy bo'lishiga sabab bo'ldi.

Consequently, the Sabab brought Jumu’ah prayer into being. As for the ‘Illah then it brought the Hukm that is related to the prayer into being.

"As-Sabab" ta'rifi bo'yicha quyidagilar bor:

From amongst the definitions of ‘As-Sabab’ is the following:

U shunday narsaki, uning mavjudligi hukmning mavjudligini talab qiladi va uning yo‘qligi hukmning yo‘qligini talab qiladi. Shunga ko‘ra, agar zavol (quyoshning meridiandan og‘ishi) yuz bergan bo‘lsa, hukm yuzaga kelgan bo‘ladi (ya’ni vujudga kelgan bo‘ladi); agar u yuz bermagan bo‘lsa, unda (amalning vojibligi)

It is that which necessitates from its existence the existence (of the Hukm) and necessitates through its absence the absence (of the Hukm). Consequently, if the Zawaal (decline of the sun from the meridian) has taken place then the Hukm has taken place (i.e. come into being) and if it hasn’t occurred then the (obligation of the)

Namoz ado etilmagan.

Salaah has not occurred.