1 – 沙尔特（Shart）与赛卜（Sabab）在一点上是一致的：二者都依附于另一件事物，即如果没有它，该事情便不能完成或成立；同时，二者都不构成该事物本体的一部分。

1 – The Shart and the Sabab agree in respect to each of them both being tied to something else where the matter is not completed or does not come into being without it. That is whilst neither of them represent a part of the reality of that thing or matter.

2 – 原因（Sabab）与条件（Shart）的区别在于：原因要求其存在时，所要求之事物（即结果）必然存在；其不存在时，则决定该事物不存在。因此，若太阳西斜（Zawaal），则Zhohr拜即随之成立；若太阳未西斜，则拜便不成立。

2 – The Sabab differs from the Shart as the Sabab necessitates from its existence the existence (of the matter) and from its non-existence it dictates the non-existence of the matter. So if the Zawaal of the sun happens the Zhohr prayer comes into being and if the Zawaal of the sun does not take place then the Salaah does not come into being.

虽然前提条件（Shart）的缺失或不存在必然导致所针对行为或事物的不存在，但前提条件的存在并不必然导致行为或事物的存在。例如，洗小净（Wudoo'）是礼拜（As-Salaah）的前提条件，因此如果没有洗小净，就没有礼拜；但如果有洗小净，并不必然意味着会有礼拜，因为穆斯林可以洗小净之后不做礼拜。

This is whilst the Shart necessitates from its absence or non-existence the non-existence of the action (or matter) but it does not necessitate from its existence the existence (of the action or matter). So for example, the Wudoo’ is a Shart in respect to the Salaah and so if there is no Wudoo’ there is no Salaah but if there is Wudoo’ that does not necessitate that there will be prayer (As-Salaah) as a Muslim could make Wudoo’ without performing the prayer with that Wudoo’.

3 – 它们在两者都属于"Hukm Al-Wad'iy"（规定性之判断）的类别这一点上也是一致的。

3 – They are also in agreement in respect to both of them being from amongst the types of the Hukm Al-Wad’iy.