“As-Sabab”在语言上的含义是：借助它可以抵达某个预定目标的事物。正因如此，绳子和道路都被称为“Sabab”，因为它们各自都能使人抵达所要到达的目的地。

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.

至于作为“Hukm Ash-Shar’iy Al-Wad’iy”（规定性的法律判定）类型之一的“Sabab”（起因），usooliyeen（法学原理学者）将其定义为：

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:

"السَّبَبُ" هو وَصْفٌ ظَاهِرٌ مُنْضَبِطٌ دَلَّ الدَّلِيلُ الشَّرْعِيُّ عَلَى أَنَّهُ عَلامَةٌ دَالَّةٌ عَلَى وُجُودِ الحُكْمِ。

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.

"Zhaahir"的含义：它是可感知的（Mahsoos），而非隐蔽的（Khafiy），人可以通过自己的感官和理智（Aql）来感知它。

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"的含义：指当这一描述（Wasf）存在时，其所对应的裁决（Hukm）也随之存在，因为因（Sabab）与果（Musabbab）在存在与不存在上是相互关联、相互系结的。

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.

一个例子是安拉塔阿拉的话：

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

或者安拉的使者ﷺ的话语：

Or the statement of the Messenger (saw):

既然经文和圣训都说明，太阳偏离中天（Zawaal）是确定拜功存在的原因（Sabab）。这意味着，当这一时间到来时，宰赫尔拜便随之成立，并且在具备各项条件（Shuroot）时，即可允许进行礼拜。

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.

因此，Sabab（起因）是Salaah（礼拜）存在与否的一个'Amaarah（标志或指示）。至于Salaah的义务，它属于Ahkaam At-Takleefiy（责成性的律例），其Daleel（证据）是安拉Ta'Aalaa的Qawl（言辞）：

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:

And:

And:

同样的道理也适用于斋戒（Sawm）的因由。安拉（SWT）说：

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

安拉的使者ﷺ说：

And the Messenger of Allah (saw) said:

（艾哈迈德，并经at-Tirmidhi认定为Saheeh）

(Ahmad and verified as Saheeh by At-Tirmidhi)

这两段文字说明，看见斋月的新月（Hilaal）是斋月封斋得以成立的原因（Sabab）。

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.

同样，达到尼сааб（应缴天课的最低财产额）是天课存在的原因（Sabab）；被迫无奈（Idtiraar）是食用死物（Maitah，腐肉）得以允许的原因；合法的契约（Shar'iyah 'Uqood）则是获取财产利益或转让财产（即取得所有权并处置该财产）得以允许的原因。

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).

因此，Sabab是Hukm存在与否的标志，并且必须有一条Daleel Shar'iy指明该Sabab。这是因为，Shar'iy Sabab必须有一条指向它的Daleel Shar'iy才能被采纳，否则它就不会被视为存在Hukm Ash-Shar'iy的Shar'iy Sabab。

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.

此外,沙里尔(Shar'iy)的判断(Hukm)之存在,取决于沙里尔的原因(Sabab)之存在,因此当该原因不存在时,该判断也不存在。有学者便从这一角度对原因作出定义,他们说:"原因是这样一种事物:其存在必然导致判断的存在,其不存在必然导致判断的不存在。"

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)’.

因此,Shaari'(立法者)以Hukm Ash-Shar'iy At-Takleefiy向Mukallaf发出命令,并设立了一个标志或指示,用以指引Hukm的存在,而这个标志或指示就是Sabab Ash-Shar'iy。

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.