在法学家的术语中，"sabab"（原因）是指每一个明显而确定的特征，听觉证据表明它是判定（hukm）存在的标志和迹象，而不是判定的立法本身。例如，太阳从天顶偏移便是礼拜存在的标志，如安拉至高的经文所说："你们当从太阳偏西直到夜幕降临时拜功"（第17章《夜行》第78节），以及先知穆罕默德ﷺ的圣训所说：

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):

“如果太阳从天顶偏移，那就礼拜”，由Al-Bayhaqi记载。这并不是拜功（wujoub）的标志，正如以新月的出现作为斋月斋戒存在的指示标志一样——例如安拉的话：（……你们中谁见证了这个月，就必须斋戒它……），《古兰经》第2章第185节，以及他（SAW）的话：“见到新月就开始斋戒”，由Ahmad记载。因此，sabab（起因）并不是使该裁决成为义务的理由，而只是其存在的指示。sabab的实质是：沙里亚为某个沙里亚裁决而设定它，以该裁决所包含的智慧为依据。

“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.

所以，达到尼苇布（法定最低限额）是天课存在的原因（sabab），而沙里阿规定的各种契约则是允许（ibahah）使用财产或转移财产所有权的原因，因此"哈克姆"（裁定）即天课的义务，达到尼苇布则是沙里阿为此裁定而设定的标志，用以表明其义务的存在。同样，财产的处置或转移的许可（ibahah）是哈克姆，各种契约则是沙里阿为此裁定而设定的，用以表明其存在。 因此，原因（asbab）是立法者所设定的标志，用来告知穆卡拉夫（应负宗教责任者）哈克姆的存在。立法者为穆卡拉夫制定了哈克姆，并使其承担之，同时设定了表明该哈克姆存在的标志，这些标志即是沙里阿的原因。所以，sabab是对哈克姆存在的告知与指示，它并不决定哈克姆的实质或性质，而只表明其存在，因为使哈克姆具有约束力的是包含它的证据（daleel），而表明其存在的则是sabab。 这与"伊利"（illah）相反。伊利是立法者为之而制定哈克姆的事由，哈克姆因它而被制定，所以它是促成因素和制定哈克姆的理由，而不是哈克姆存在的原因。

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.

所以，illah（ʿillah，效力因）是hukm（判定）的证据之一，与立法文本相似，它不是存在的标志，而是立法hukm的指示性标志。例如从祂至高者的话中推出的分心于礼拜："信道的人们啊！当聚礼日召唤你们去礼拜的时候，你们应当赶快去记念真主，放下买卖。"（第62章《主麻》9节），以及祂的话："礼拜完毕，你们可以散布在大地上，寻求真主的恩赐。"（第62章《主麻》10节）。因此，分心是立法hukm的理由，即在主麻礼拜的召唤（adhan）时禁止贸易，所以它是illah（立法理由），而不是sabab（原因）。这与"dulouk"（太阳偏移）不同：太阳偏移不是illah，因为哺礼并非为它而立法，而是正午偏移（zawal）是标志，表明哺礼成为wajib（必须履行）的时间。

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.