Mukallaf qobiliyati nuqtai nazaridan sabab ikki turga bo‘linadi:

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

1 – Mukallafning amallaridan bo'lib, uning qo'lidan kelishi mumkin bo'lgan sabab.

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

Bunga misol:

An example of that is:

Shariat belgilagan safar (sayohat), ya’ni Ramazon oyida ro‘zani buzish ruxsat etilishining sababi bo‘lgan safar.

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

2 – Mukallafning amallaridan bo‘lmagan va uning qudratida bo‘lmagan sabab.

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

Bunga misollar kiradi:

Examples of that include:

Quyoshning osmon o‘rtasidan og‘ishi peshin namozining vaqtini kiritishning sababi bo‘lishi.

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

Va vafot etish meros qoldiruvchidan merosxo'rga mulkning o'tishi uchun sabab bo'lishi.

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

1 – ‘Illah hukmning Baa’ith (undovlovchi/sabab) ni ifodalaydi, ya’ni hukm qaysi maqsad yoki sabab uchun kelgan bo‘lsa, o‘sha narsadir. Bu Juma namozidagi ‘Ilhaa’ (chalg‘itish) kabidir, u esa Juma vaqtida savdo qilishning Tahreem (man etilishi) uchun ‘Illahdir.

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.

Shu bilan birga, sabab hukmning mavjudligini bildiruvchi alomat (amoraʼ) hisoblanadi. Shunday ekan, quyosh osmon o‘rtasidan og‘ishi (zavol) zuhr namozining sababidir. Hukm zavol uchun, ya’ni quyosh og‘ishi maqsadida vujudga kelgan emas.

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 – Agar ikki masalada bir xil ‘illat (sabab-asos) topilsa, ulardan birining hukmi matnlarda zikr qilingan yoki topilgan bo‘lib, ikkinchisi uchun hukm zikr qilinmagan bo‘lsa, unda ikkinchi masala birinchisiga qiyos qilinadi va unga xuddi shu hukm (qoida) beriladi. Masalan, savdo-sotiq jume namozi azon aytilgan vaqtda namozdan chalg‘itadi, shuning uchun unga suzish yoki namozdan odamni chalg‘itadigan har qanday boshqa ishni qiyos qilinadi. Bu narsalar Salot vaqtidagi savdo-sotiqning hukmini, ya’ni tahrimni (man etilishni) oladi. Sabab (vaj) qiyosga asos bo‘lmaydi, bu holda hukm sabab mavjudligi bilan emas, balki ‘illat bilan belgilanadi. Masalan, quyosh osmon o‘rtasidan og‘ishi peshin namozining vujudi uchun sabab hisoblanadi. Agar peshin namozi vaqtida savdo-sotiq kabi boshqa bir ish yuz bersa, u savdo-sotiq peshin namozining farzligi hukmini olmaydi. Chunki sabab qiyos uchun asos bo‘ladigan rag‘bat yoki sabab emas, ‘illatdan farqli o‘laroq, qiyosga asos bo‘la olmaydi.

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 hukmdan oldin keladi: Demak, Ramazon oyining hilolini ko'rish ro'za tutish uchun sabab bo'ladi, va bu sabab musabbab (sababdan kelib chiqadigan narsa), ya'ni Ramazon ro'zasidan oldin keladi.

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.

Shunday qilib, ‘illat hukm bilan birga keladi va undan oldin kelmaydi. Demak, juma namozidan chalg‘ish — ya’ni namoz vaqtida savdo-sotiq qilishning man etilishining ‘illati — hukm bilan birga keladi va undan oldin kelmaydi.

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.