Dangane da ra'ayin da ya fi karfi, babu 'Illah a cikin Asali na hukunce-hukuncen da suka shafi abinci, tufafi, dabi'u da ibadodi ('Ibadat), kuma wannan saboda dalilai guda biyu:

According to the strongest view no „Illah exists in the Asl (origin) of the rules relating to food, clothing, morals and ritual worships („Ibadat), this is due to two reasons:

Ta hanyar bincike a kan nassosi, mun gano cewa ba su ƙunshi „Illah ba.

a) By a scrutiny of the texts we found that they do not contain „Illah.

b) Waɗannan dokoki ba su da alaƙa da cimma sakamako a wannan rayuwa.

b) These rules are not related to achieving results in this life.

Hukunce-hukuncin Shari'a da suka shafi ʿIbadat (ibada), Mat'umaat (abinci), Malboosaat (tufafi) ko Akhlaq (ɗabi'a) ba za a iya dangana su ga ʿIllah ba. Babban dalilin waɗannan ayyuka shi ne ibada, don haka ba mu neman wani sakamako na zahiri daga gare su, domin sakamakon yana Lahira. Ya kamata a karɓe su yadda suka zo a cikin nassi, a amince da su kuma a miƙa wuya gare su (Tawqifiyyah), ba a neman wani ʿIllah a kansu. Haka nan ga salla, azumi, hajji, zakka, yadda ake yin salla, adadin raka'o'inta, ayyukan aikin hajji, da mafi ƙarancin dukiyar da zakka ke wajaba a kanta (Nisabin zakka), da makamantansu, ya kamata a karɓe su, a yarda da su kuma a miƙa wuya gare su yadda suka zo a cikin nassi (Tawqifiyyah), ba a neman wani ʿIllah a kansu. Haka ma haramcin cin naman dabbar da ta mutu da kanta, da naman alade da makamantansu. Neman ʿIllah ga waɗannan hukunce-hukunce kuskure ne kuma yana da haɗari, domin idan aka nemi ʿIllah, sakamakon zai kasance cewa idan ʿIllar hukuncin ta ƙare, to hukuncin zai daina wanzuwa. Wannan kuwa saboda ʿIllah tana da alaƙa da hukuncin a lokacin da yake wanzuwa da kuma a lokacin da ba ya nan.