Fiqh ulamolari istilohida "sabab" — bu hukmning mavjudligiga dalolat qiluvchi, uning qonunlashtirilishiga emas, balki mavjudligiga ishora bo‘ladigan, eshitish orqali isbotlangan, aniq va ravshan har qanday sifatdir. Masalan, quyosh zavolga og‘ishi namoz hukmining mavjudligiga ishora bo‘lgani kabi. Buni Allohning quyidagi so‘zi ham ko‘rsatadi: {Quyosh og‘ganidan to kechaning qorong‘isigacha namozni ado et…} (Isro surasi, 78-oyat), hamda Allohning Rasuli ﷺning quyidagi so‘zlarida:

Al-sabab in the jurisprudents terminology is every apparent precise quality, which the auditory evidence shows that it is an indication sign for the existence of the verdict (hukm) not the legislation of it, like making the traverse of the sun from the zenith of the sky a sign that indicates the existence of the prayer in the saying of Allah Ta’ala: (Perform the salaat since the traverse of the sun till the darkness of the night…), 78 surat Al- Israa’, and in the saying of the Messenger of Allah (SAW):

“agar quyosh osmonning zenitidan og‘sa, u holda namoz o‘qing”, deb rivoyat qilingan al-Bayhaqiy tomonidan. Bu namozning farz bo‘lishi (vujub) belgisi emas. Xuddi Ramazon oyining hilolini ko‘rish Ramazon ro‘zasining mavjudligi uchun ishora-belgi qilib qo‘yilgani kabi — Allohning Ta’olo so‘zida: (…kimki sizdan oyni ko‘rsa, uni ro‘za tutsin), 185-oyat, Al-Baqara surasi, va Uning ﷺ so‘zida: “Hilolni ko‘rganda ro‘za tutinglar”, deb rivoyat qilingan Ahmad tomonidan. Shunday ekan, sabab hukmni majburiy qilish uchun sabab emas, balki uning mavjudligiga ishorадир. Sababning haqiqati shuki, u shariat tomonidan shar’iy hukm uchun, o‘sha hukm taqozo qiladigan hikmat uchun belgilangan.

“if the sun traverses from the zenith of the sky, then do pray”, narrated by Al- Bayhaqi. It is not a sign for the obligation (wujoub) of the salaat, and like making the appearance of the crescent of Ramadhan an indication sign for the existence of the fasting of Ramadhan in the saying of Allah Ta’ala: (…so whosoever from among you witnesses the month; must then fast it…), 185 SURAT Al-Baqarah, and His (SAW) saying: " “Do fast for the sight of it (the crescent…)”, narrated by Ahmad, and thus the sabab (cause) is not a reason for obliging the verdict, but an indicator for its existence. And the reality of the sabab is that, it is set by the shari'ah for the shari'ahi verdict, for a wisdom necessitated by that verdict.

Shunday qilib, nisob miqdorining mavjud bo'lishi zakotning mavjud bo'lishi uchun sabab hisoblanadi, shariatdagi shartnomalar esa mulkdan foydalanish yoki uning egalik huquqini o'tkazishga ruxsat (ibaha) berish uchun sabab hisoblanadi. Hukm esa zakotning vojibligidir, nisobning mavjud bo'lishi esa shariat tomonidan aynan shu hukmning mavjudligini bildirish uchun belgilangan. Mulkni tasarruf etish yoki uning egaligini o'tkazishning ibahasi ham hukmdir, shartnomalar esa uning mavjudligini ko'rsatish uchun shariat tomonidan belgilangan. Demak, asbob (sabablar) shariat tomonidan mukallafga hukmning mavjudligini bildirish uchun qo'yilgan belgilar, alomatlardir. Qonun chiqaruvchi mukallaf uchun hukmni qonunlashtirgan, uni unga yuklagan va shu hukmning mavjudligini ko'rsatuvchi belgilarni o'rnatgan. Bu belgilar esa shariatning asbablaridir. Shunday ekan, sabab hukmning mavjudligi haqida xabar beruvchi va unga ishora qiluvchi narsadir; u haqiqatni yoki hukmning sifatini belgilamaydi, faqat uning mavjudligini bildiradi. Chunki hukmni vojib qiluvchi narsa uni o'z ichiga olgan dalildir, hukmning mavjudligini ko'rsatuvchi narsa esa sababdir. Bu illatga zid. Illat esa hukm u sababli qonunlashtirilgan narsadir, demak, u hukmni keltirib chiqaruvchi va uning qonunlashtirilish sababi bo'lib, hukmning mavjud bo'lishining sababi emas.

So the occurrence of the nisaab (specified amount) is a sabab for the existence of the zakaat, and the shari'ahi agreements are sabab for permitting (ibahah) the utilization or transition of the ownership of the properties, so the (hukm) verdict is the obligation of the zakaat and the occurrence of the nisaab is set by the shari'ah for this hukm to indicate the obligation of its existence. And the ibaha of the disposal or the transition of the property is the hukm, and the agreements are set by the shari'ah for this hukm to indicate it existence. So the asbab (causes) are signs, set by the legislator to inform the mukallaf about the existence of the hukm. So the legislator had legislated the hukm for the mukallaf, and assigned him with it, and set signs that indicate the existence of that hukm. So these signs are the shari'ahi asbaab. So the sabab is a notification and an indicator for the existence of the hukm, it is not a definer of the reality or the quality of the hukm, but it indicates its existence only, because what obliges the hukm is the daleel (evidence ) which included it, and what indicates its existence is the sabab. And this is contrary to the illah, which is the thing for which the hukm was legislated, so the hukm was legislated by it, so it is the inducement, and the reason for its legislation, not the cause of its existence.

Shunday qilib, illat hukm uchun dalillardan biridir, xuddi hukmni qonunlashtiruvchi matn kabi. U mavjudlik uchun belgi emas, balki hukmning qonunlashtirilishi uchun axborot beruvchi belgidir. Masalan, Allohning taolo: "Ey iymon keltirganlar, juma kunida namozga chaqirilganingizda, Allohning zikriga shoshiling va savdoni tashlang..." (Juma surasi, 9-oyat) va Uning: "Namoz tugagach, yerda tarqalinglar..." (Juma surasi, 10-oyat) degan so'zlaridan chalg'ish olinadi. Demak, chalg'ish hukm qonunlashtirilishining sababidir, ya'ni juma namozining azoni paytida savdoni taqiqlashdir. Shuning uchun u illat (qonunlashtirish sababi) hisoblanadi, sabab emas. Buning aksi quyosh og'ishi (dulük) bilan bog'liq. U illat emas, chunki zuhr namozi uning uchun qonunlashtirilmagan, balki zavol (quyosh og'ishi) zuhr namozining vojib bo'lishi uchun belgidir.

So the illah is one of the evidences for the hukm, similar to the text in the legislation of the hukm, it is not a sign for the existence, but an informative sign for the legislation of the hukm, like the distraction from the prayer which is derived from His Ta’ala‘s saying: (O you who believe (Muslims) when it is called for the Salaat (Al-Jumu’ah) on Friday, come to the remembrance of Allah and leave off the business…), 9 Surat Al-Jumu’ah, and His saying: (Then when the Salaat is ended, do disperse through the land…),10 Surat Al-Jumu’ah, so the distraction is the reason for which the hukm is legislated, that is the forbiddance of the trade at the (adthaan) call of the Jumu’ah prayer, therefore it is a illah (reason for the legislation not a sabab, contrary to the (dulouk) traverse of the sun, it is not a illah, because the dthuhr prayer was not legislated for it but the zawal is a sign that the existence of the dthuhr prayer becomes a wajib.