'Illah shi ne Baa'ith (dalili ko dalilin shari'anta) na shari'a kuma ana samunsa ne daga nassi (matanin shari'a). Duk da haka, akwai nassosi da suke bayyana kamar suna ɗauke da ma'anar dalili bisa ga kayan aikin dalili da aka yi amfani da su ko kuma bisa ga tsarin jumlar. Sai dai akwai wasu Qaraa'in (alamomi ko ishara), ko an same su cikin nassin ko ba a same su ba, waɗanda suke korar ma'anar dalili tare da kafa wata ma'ana wadda take wakiltar Ghaayah (manufa) na Mai shari'a da ake nufi ta hanyar shari'ar.

The ‘Illah is the Baa’ith (reason or motive) for the legislation and it is taken from the text (An-Nass). There are however texts which appear to contain the meaning of reasoning according to the tools of reasoning utilised or in accordance to the composition of the sentence. Despite that there are other Qaraa’in (indicators or connotations), whether they are found within the text or not, which negate the meaning of reasoning whilst establishing another meaning which represents the Ghaayah (aim) of the legislator that is being targeted through the legislation.

Wannan manufa (Ghaayah) ko sakamako (Nateejah) wanda ke bayyana abin da Mai shari'a (Ash-Shaari') ya nufa daga Hukunci an sanya masa suna na ilimi (istilahi) da 'Al-Hikmah' (hikima), kuma ba 'Illah ba ce, domin ba ita ce dalilin shari'anta hukuncin ba.

This aim (Ghaayah) or result (Nateejah) that explains what has been intended from the Hukm by the Shaari’ (legislator) has been provided with the terminological naming of ‘Al-Hikmah’ (the wisdom) and it is not an ‘Illah because it is not the reason for the legislation.

Misalan waɗannan littattafan da suka ƙunshi wannan 'Hikmah' sun haɗa da:

Examples of these texts that include this ‘Hikmah’ include:

Maganarsa Ta'ala:

His Qawl Ta’Aalaa:

Rahma (rahama) tana bayyana Shari'a ta fuskar sakamakon aiwatarwa ko aikace-aikacenta, amma ba ta zama 'Illah (dalilin shari'anta) ba. Hakan ya faru ne saboda sigarta (tsarin kalmar) ba ta nuna At-Ta'leel (bayanin dalili). Saboda haka, bangaren bayanin dalili ana kore shi, kuma Hikimar shar'anta Shari'a ita ce Rahma.

Rahmah (mercy) represents a description for the Sharee’ah in terms of the result of its application or implementation whilst it does not represent an ‘Illah for its legislation. That is because its Seeghah (form) does not indicate At-Ta’leel (reasoning). Consequently, the aspect of reasoning is negated and the Hikmah of the legislation of the Sharee’ah is Rahmah (mercy).

Allah Ta'ala ya ce:

Allah Ta’Aalaa said:

Shaida amfanin Hajji hikima ce, ba ‘illa ba. Saboda haka, Hajjin wanda ya yi shi yana da inganci idan ya shaida amfani, misali daga ciniki da saye da sayarwa, kuma Hajjinsa yana da inganci koda bai yi wani ciniki da saye da sayarwa ba. Wannan saboda shaida amfanin ko aiwatar da su ba ‘illa ce ta Hajji ba. Shaida amfani saboda haka hikima ce ta Hajji wacce mai aikin Hajji zai iya samu, kamar yadda kuma ba zai samu ba.

Witnessing of benefits in Hajj is a Hikmah and not an ‘Illah and so the Hajj of the one who performs it is valid if he witnesses benefits i.e. from buying and selling and his Hajj is also valid if he does not undertake any buying and selling. That is because the witnessing of the benefits or practising them is not an ‘Illah for Hajj. The witnessing of benefits is consequently a Hikmah of Hajj which could be realised by the one performing Hajj just as they may not be realised by him.

Haka kuma hikimar sallah take a cikin cewa tana hana wanda ya yi ta aikata abubuwan haram (muharramaat), domin sallah tana karfafa dangantaka tsakanin bawa da Ubangijinsa, kuma wannan dangantaka tana sa shi ya fi tsoron aikata ayyukan haram. Sai dai wasu daga cikin masu sallah suna aikata wasu daga cikin abubuwan haram, kuma ba a bukaci ko a umarce su da sake sallar ba, kuma sallarsu tana ganin ingantacciya koda kuwa ba ta hana shi aikata ayyukan alfasha (al-fahshaa') da abin ki (al-munkar) ba.

Similarly, the Hikmah of the prayer is that it prevents the one who performs it from engaging in the Muharramaat (prohibited matters and acts) because the Salaah strengthens the relationship between the ‘Abd (servant) and His Rabb (Lord) and this connection makes him more fearful of committing the Haraam acts. However, some of those who perform the prayer commit some of the prohibited acts whilst it has not been demanded or required from them to repeat their prayer and their prayer is regarded as valid even if it has not prevented him from performing immoral acts (Al-Fahshaa’) and AlMunkar (Muharramaat).

Saboda haka, wannan Hikima ta Salla za ta iya tabbata kuma a samu ta, kamar yadda kuma ba za a samu ta ba koda yake a mafi yawan lokuta za ta cika, domin tana wakiltar Hikima daga Allah. Duk da haka, ba ta wakiltar 'Illar Salla, domin ba ita ce dalilin shar'anta Salla ba. Maimakon haka, tana wakiltar manufa (ko sakamakon da ake nufi) na shar'anta Salla, kuma ba a yin Qiyaas a kan wannan manufa (Al-Ghaayah).

Consequently, this Hikmah of the Salaah could be realised and attained just as it may not be realised even if in most cases it will be accomplished because it represents the Hikmah from Allah. Despite that it does not represent the ‘Illah of the Salaah as it is not the reason for the legislation of the Salaah. Rather it represents the aim (or intended result) of the legislation of the Salaah and no Qiyaas is undertaken upon this aim (Al-Ghaayah).

Anan, iyalan Fir'auna ba su karɓi Musa (AS) ba, su kula da shi ba don ya zama maƙiyinsu da tushen baƙin ciki a gare su. Sai dai abin da ya faru sakamakon abin da Allah Ta'ala Ya nufa ne, kuma wannan sakamakon yana wakiltar Hikimar Allah ta yadda iyalan Fir'auna suka ɗauko Musa (AS) daga kogi. Saboda haka ba 'Illah ba ce, kuma ba a yin Qiyaasi (kwatance) a kanta.

Here, the family of Fir’aun did not take in Mousaa (as) and care for him for the sake of him becoming an enemy to them and a source of grief for them. Rather it only the result of what Allah Ta’Aalaa had intended and this result represents the Hikmah of Allah from the family of Fir’aun picking up Mousaa (as) from the river. It is therefore not an ‘Illah and Qiyaas (analogy) is not made upon it.

Hikima, kamar dalilin hukunci (’Illah), dole ne ta kasance tana da nassi na Shari'a da ke nuna ta, amma ta bambanta da ’Illah domin ba a yin Qiyaas a kanta kamar yadda ake yi a kan ’Illah.

The Hikmah like the ‘Illah must have a Shar’iy text to indicate it however it differs from the ‘Illah as Qiyaas is not made upon it like the ‘Illah.

Yana wakiltar abin da Allah Ta’aala ya nufa da hikimarsa a bayan Hukunci ko Shari’ah. Saboda haka, ba wanda ya sani sai Allah, kuma ba zai yiwu mu san hikimar Allah ba sai dai idan Shi Ta’aala ya sanar da mu ta hanyar nassi ta hanyar Wahayi. Yana kama da Akhbaar (bayani), da wa’azi da Irshaad (shiriya), kuma saboda haka, ba kamar ‘Illah ba, ba ya shiga cikin Istinbaat (tsarin istinbadi) na Ahkaam Ash-Shar’iyah. Daga cikin bambance-bambancen da ke tsakanin ‘Illah da Hikmah akwai cewa ‘Illah Wasf Zhaahir Mundabit Mahdood ce kuma Mufhim (wata siffa bayyananniya, tabbatacciya, iyakantacciya/bayyananniya kuma abar fahimta ga hankali). Shaari’ (mai shari’a) ya kawo ta a nassi don bayyana dalilin da ke bayan Hukunci Ash-Shar’iy (wato dalilin shar’anta shi). Shi kuwa Hikmah Wasf Munaasib Lil-Hukm ce (siffa mai dacewa da Hukunci) wadda take samuwa ko a same ta a yawancin lokuta sakamakon cika hukuncin. Ba ta Mundabit ko Mahdood ba (tabbatacciya kuma iyakantacciya/bayyananniya) kamar amfanin da ke tattare da wanda ya yi Hajji, wanda ke samuwa sakamakon aikinsa, amma kuma yana yiwuwa ba zai samu ba.

It represents what Allah Ta’Aalaa intended and His Hikmah (wisdom) behind the Hukm (ruling) or the Sharee’ah. Therefore, none but Allah knows it and it is not possible for us to become knowledgeable of the Hikmah of Allah unless He Ta’Aalaa has made us aware of it through a text by way of the Wahi (divinely inspired revelation). It is like the Akhbaar (informing), the exhortations and Irshaad (guidance) and consequently, unlike the ‘Illah, it is not involved in or part of the Istinbaat (deduction process) of the Ahkaam Ash-Shar’iyah From amongst the differences between the ‘Illah and the Hikmah is that the ‘Illah is a Wasf Zhaahir Mundabit Mahdood and Mufhim (A description that is apparent, consistent, limited/definied and open to the understanding of reasoning). The Shaari’ (legislator) brought it in a text to explain the matter that was behind (motive) of the Hukm Ash-Shar’iy (i.e. the reason for its legislation). This is whilst the Hikmah is a Wasf Munaasib Lil-Hukm (a description that is fitting for the Hukm) that is realised or attained in most circumstances as a result of fulfilling the ruling. It is not Mundabit or Mahdood (consistent and limited/defined) like the benefiting attached to the one who performs Hajj which is realised as a result of his performance of it whilst it is also possible for it to not be realised.