从mukallaf（应负宗教责任者）的能力角度来看，sabab（原因）分为两类：

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

1 — 由受命者（Mukallaf）自身行为构成、且在其能力范围之内可以做到的sabab（原因）。

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

一个例子就是:

An example of that is:

Shar'a所规定的旅行（Safar），即是在斋月中允许破斋的原因。

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

2 —— 不是出自мукалləf（mukallaf，承担责任者）的行为、且不在其能力范围之内的“sabab”（原因）。 Note: the translation should read "2 —— 不是出自 Mukallaf（承担责任者）的行为、且不在其能力范围之内的 Sabab（原因）。" Corrected version: 2 —— 不是出自Mukallaf（承担责任者）的行为、且不在其能力范围之内的Sabab（原因）。

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

以下是例子包括：

Examples of that include:

太阳离开天空正中，作为午间（Zhuhr）拜功成立的原因。

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

死亡是财产从被继承人转移给继承人的原因（Sabab）。

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

1 – "Illah（效因）"代表"Ba'ith（动因）"，即促使该"Hukm（律例）"产生的原因，也就是这一律例得以确立的目的或理由。这如同星期五聚礼（Jumu'ah）时的"ilhaa'（分心）"，它是聚礼期间禁止经商（tahreem，禁止）的"Illah（效因）"。

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.

这就是说，“sabab”是“hukm”存在的标志或指示（amaarah）。因此，太阳从天空中央偏移（zawaal）是“zhohr”拜功存在的sabab（原因）。但“hukm”的产生并不是为了zawaal（太阳偏移）的缘故或目的。

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 – 如果两件事物中存在相同的“Illah”（理由），其中一件的Hukm（裁决）在经文中有所提及或可以找到，而另一件并没有为其提及Hukm，那么就对第二件事物以第一件为基础进行类比（Qiyaas），并赋予其相同的Hukm（裁决）。例如，买卖会分散人在主麻拜（Jumu’ah）宣礼时的注意力，因此可以类比到游泳或其他任何会使人分心、离开拜功的事物上。这些事物便与买卖在拜功时间内的Hukm相同，即禁止（Tahreem）。然而，Sabab（起因）的存在并不能作为类比的依据。因此，太阳从天空中央偏西（Zawaal）是Zhohr拜功存在的Sabab。那么，如果在Zhohr拜功时间内发生了另一件事，比如买卖，这笔买卖并不会因此具有Zhohr拜功的义务裁决。这是因为，与“Illah”不同，Sabab不是可以据以进行类比的动机或理由。

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 – 先有因（Sabab）后有果（Hukm）：因此，斋月新月的出现是斋戒的因（Sabab），而这个因先于其果（Musabbab，即被导致之事），也就是斋月的斋戒。

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.

这就是为什么“’Illah”（效因）与“Hukm”（教法裁定）同时存在，而不是先于它。因此，妨碍主麻礼拜的分心，即主麻礼拜时禁止经商的效因，与该裁定同时存在，而不是先于裁定。

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.