Illah ni Baa'ith (sababu au nia) ya sheria, nayo hutolewa kutoka kwenye maandiko (An-Nass). Hata hivyo, zipo nasi (maandiko) ambazo zinaonekana kubeba maana ya kuwa na sababu kwa mujibu wa zana za kufikiri zilizotumika au kulingana na muundo wa sentensi. Licha ya hayo, zipo pia Qaraa'in (viashiria au dalili za maana), iwe zimo ndani ya maandiko au la, ambazo zinakanusha maana ya kuwa na sababu huku zikithibitisha maana nyingine inayowakilisha Ghaayah (lengo) la Mwekaji sheria ambalo sheria inakusudia kulifikia.

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.

Lengo (Ghaayah) au matokeo (Nateejah) yanayoeleza kile ambacho Ash-Shaari' (mwekaji sheria) amekusudia kutoka katika Hukm hiyo yamepewa jina la kitaalamu la ‘Al-Hikmah’ (hekima), na si ‘Illah, kwa sababu hayo si sababu ya kuwekwa kwa sheria.

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.

Mifano ya matini hizi zinazojumuisha hii 'Hikmah' ni pamoja na:

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

Kauli Yake Ta'ala:

His Qawl Ta’Aalaa:

Rahmah (huruma) ni maelezo ya Sharia kwa mtazamo wa matokeo ya utekelezaji wake, lakini si ‘Illah (sababu ya kisheria) ya kuwekwa kwake. Hii ni kwa sababu muundo wake (Seeghah) haufafanui At-Ta’leel (sababu ya kisheria). Kwa hiyo, dhana ya sababu inakataliwa, na Hikmah (hekima) ya kuwekwa kwa Sharia ni Rahmah (huruma).

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).

Mwenyezi Mungu Subhanahu wa Ta'ala amesema:

Allah Ta’Aalaa said:

Kushuhudia manufaa katika Hajj ni Hikmah na si 'Illah, kwa hiyo Hajj ya mtu anayeifanya ni sahihi iwapo atashuhudia manufaa, kwa mfano kutokana na kununua na kuuza, na Hajj yake pia ni sahihi iwapo hatafanya kitendo chochote cha kununua na kuuza. Hii ni kwa sababu kushuhudia manufaa au kuyatekeleza si 'Illah ya Hajj. Kushuhudia manufaa ni kwa hiyo Hikmah ya Hajj, ambayo inaweza kutimizwa na mtu anayefanya Hajj, kama vile inavyoweza pia kutotimizwa kwake.

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.

Vivyo hivyo, hekima ya sala ni kwamba inamzuia anayeiswali kujihusisha na mambo yaliyokatazwa (Muharramaat), kwa sababu Sala huimarisha uhusiano kati ya mja (Abd) na Mola wake (Rabb), na uhusiano huu humfanya aogope zaidi kufanya vitendo vilivyoharamishwa. Hata hivyo, baadhi ya wanaoswali hufanya baadhi ya mambo yaliyokatazwa, na hawajaamrishwa wala kulazimishwa kurudia sala zao, na sala yao inachukuliwa kuwa sahihi hata kama haijamzuia kufanya vitendo vichafu (Al-Fahshaa) na maovu (Al-Munkar, Muharramaat).

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).

Kwa hiyo, hekima hii ya Swalah inaweza kutimizwa na kufikiwa, kama vile inavyoweza isitimizwe hata kama katika hali nyingi itatimia, kwa kuwa inawakilisha hekima kutoka kwa Allah. Pamoja na hayo, haiwakilishi ‘Illah ya Swalah kwa kuwa si sababu ya kuwekwa kwa sheria ya Swalah. Badala yake, inawakilisha lengo (au matokeo yaliyokusudiwa) la kuwekwa kwa sheria ya Swalah, na hakuna Qiyaas inayofanywa juu ya lengo hili (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).

Hapa, familia ya Firauni haikumchukua Musa (as) na kumtunza kwa sababu ya yeye kuwa adui yao na chanzo cha huzuni kwao. Bali ilikuwa ni matokeo tu ya yale aliyokusudia Allah Ta'aala, na matokeo haya yanawakilisha Hikmah ya Allah katika familia ya Firauni kumwokota Musa (as) kutoka mtoni. Kwa hiyo si 'Illah, na Qiyaas (kipimo cha kulinganisha) haifanywi juu yake.

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.

Hikmah, kama ilivyo 'Illah, lazima iwe na dalili ya Shar'i inayoonyesha kuwepo kwake, lakini inatofautiana na 'Illah kwa kuwa Qiyaas haijengwi juu yake kama inavyojengwa juu ya '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.

Inawakilisha kile alichokusudia Allah Ta’Aalaa na Hikmah Yake (busara Yake) nyuma ya Hukm (hukumu) au Sharee’ah. Kwa hiyo, hakuna anayeijua isipokuwa Allah, na haiwezekani kwetu kuijua Hikmah ya Allah isipokuwa Yeye Ta’Aalaa ametujulisha kupitia maandishi kwa njia ya Wahi (ufunuo wa kimungu). Ni kama Akhbaar (habari), mawaidha na Irshaad (muongozo), na kwa hiyo, tofauti na ‘Illah, haiingii wala si sehemu ya Istinbaat (mchakato wa kupata hukumu kwa hoja) za Ahkaam Ash-Shar’iyah. Miongoni mwa tofauti kati ya ‘Illah na Hikmah ni kwamba ‘Illah ni Wasf Zhaahir Mundabit Mahdood na Mufhim (sifa dhahiri, thabiti, yenye mipaka iliyo wazi na inayoeleweka kwa akili). Shaari’ (mwenye kutunga sheria) ameileta katika maandishi kueleza jambo lililokuwa nyuma ya (sababu ya) Hukm Ash-Shar’iy, yaani sababu ya kutungwa kwake. Ama Hikmah ni Wasf Munaasib Lil-Hukm (sifa inayofaa kwa hukumu) ambayo hupatikana katika hali nyingi kwa sababu ya kutekeleza hukumu hiyo. Si Mundabit wala Mahdood (thabiti na yenye mipaka) kama faida inayomfungamana na mwenye kufanya Hajj, ambayo hupatikana kwa sababu ya kuitekeleza, ilhali pia inawezekana isipatikane.

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.