Kwa mujibu wa kauli yenye nguvu zaidi, hakuna 'Illah iliyopo katika Asl (msingi) wa hukumu zinazohusu chakula, mavazi, maadili na ibada za 'Ibadat; hii ni kwa sababu mbili:

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:

a) Kwa kuchunguza matini hizi tulibaini kuwa hazina 'Illah.

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

b) Sheria hizi hazihusiani na kupata matokeo katika maisha haya.

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

Kanuni za Kiungu zinazohusiana na 'Ibadat (ibada), Mat'umaat (vyakula), Malboosaat (mavazi) na Akhlaq (maadili) haziwezi kufafanuliwa kwa 'Illah. Lengo kuu la vitendo hivi ni ibada, kwa hiyo hakuna matokeo yanayoonekana tunayoyatafuta, kwa kuwa matokeo yake yako Akhera. Hivyo vinapaswa kuchukuliwa jinsi vilivyokuja katika maandiko, wala visitegemee 'Illah. Kwa hiyo, sala, funga, hija, Zakah, namna ya kuswali (Swalah), idadi ya raka'a zake, taratibu za ibada ya hija (Hajj), na kiwango cha chini cha mali kinachowajibisha Zakah (Nisab ya Zakah), na mfano wake, vinapaswa kuchukuliwa, kukubaliwa na kutiiwa jinsi vilivyokuja katika maandiko (Tawqifiyyah), wala 'Illah haitafutwi kwavyo. Vivyo hivyo kwa katazo la kula nyama ya mnyama aliyekufa, nguruwe na mfano wake. Kutafuta 'Illah kwa kanuni hizi ni makosa na ni hatari, kwa sababu ikitafutwa 'Illah, matokeo yake yatakuwa kwamba 'Illah ya kanuni ikitoweka, kanuni hiyo nayo haitakuwepo tena. Hii ni kwa sababu 'Illah huunganishwa na kanuni wakati ipo na wakati haipo.

The divine rules related to „Ibadat (worships), Mat‟umaat (foodstuffs), Malboosaat (clothing) or Akhlaq (morals) cannot be reasoned by „Illah. The primary motive for these actions is worship and hence there are no tangible results that we seek since the results are in the Hereafter. They should be taken as they came in the text and should not be based upon an „Illah. Thus, prayer, fasting, pilgrimage, Zakah, the method of praying (Salah), the number of its rak'at, the rites of pilgrimage (hajj) and the minimum amount of property liable to payment of Zakah (Nisab of Zakah), and the like should be taken, accepted and submitted to as they came in the text (Tawkifiyyah) and no „Illah is sought for them. The same applies to the prohibition of eating the meat of a dead animal, pork and the like. Seeking „Illah for these rules is wrong and dangerous, because if an „Illah was sought the result would be that if the „Illah of the rule ceased to exist then the rule would no longer exist. This is because the „Illah is connected to the rule in existence and absence.

Kwa mfano, ikiwa tungedhania kwamba usafi ndio 'Illah ya Wudhu (kutawadha), na mazoezi ya mwili ndio 'Illah ya Sala, na mmeng'enyo mzuri wa chakula ndio 'Illah ya Saumu, n.k., basi katika hali hizi kila 'Illah inapokosekana, hukumu nayo pia ingekosekana, jambo ambalo lingetupelekea kuziacha hukumu hizi za Shari'ah. Mfano mwingine ni kwamba, mtu akimfuga nguruwe safi ambaye amemlisha chakula kizuri na kumtunza kwa njia ya usafi, je, tungeruhusiwa kumla? Hakika hilo halingemfanya kuwa halali.

As an example, if we assumed cleanliness was the „Illah for the Wudhu (ablution), and physical exercise as the „Illah for prayer, and good digestion as the „Illah for fasting etc., then in these situations whenever the „Illah doesn't exist, the rule would not exist either, this would lead us to abandoning these shari‟ah rules. Another example would be if someone raised a clean pig which they had fed with good food and kept in a hygienic manner, would we then be permitted to eat it? Of course that would not make it permissible.

Kwa hiyo, kutafuta 'Illah kwa sheria na utekelezaji wake ni hatari. Kwa hivyo, ni wajibu kuchukua sheria za 'Ibadat kama zilivyo, bila kutafuta 'Illah kwa ajili yake.

Therefore seeking an „Illah is dangerous for the rule and its performance. Thus, it is obligatory to take rules of „Ibadat as they are, without seeking an „Illah for them.

Kinyume na dhana potofu inayoenea, katazo la pombe halina 'Illah. Hakuna 'Illah yoyote iliyomo katika aya zinazokataza pombe, zaidi ya hayo Mtume ﷺ alisema:

Contrary to a common misconception the prohibition of alcohol contains no „Illah. There is no „Illah contained in the verses prohibiting it, furthermore the Messenger (saw) said:

« "Pombe (khamr) ilikatazwa kwa yenyewe." Hata hivyo, katika matawi (furu') ya ibada, sababu za kisheria ('Illah) zinaweza kuwepo kwa sababu kuna matokeo yanayoonekana yanayotafutwa. Kwa mfano, Jihadi ni miongoni mwa hukumu za ibada ('Ibadat), lakini utekelezaji wake unahusisha matokeo fulani yanayoonekana, hivyo kuna uwezekano wa sababu za kisheria ('Illah) kuwepo. Basi maandalizi ya Jihadi ni matokeo yanayoonekana yanayotafutwa, na yana sababu ya kisheria ('Illah) ambayo ni kuwatia hofu adui. »

» قش صِ ج خٌ شّ ؼٌ ١ ٕٙح « “Wine (khamr) was forbidden for itself.” However in the Furu‟ (branches) of worship „Illah‟s may exist because certain tangible results are sought. For example, Jihad is from the rules of worship („Ibadat) but its performance entails certain tangible results and hence there is a propensity for „Illah‟s to exist. So preparation for Jihad is a tangible result which is sought and it does contain an „Illah which is to terrify the enemy.

Akhlaq (maadili) ni thamani ambazo kanuni zimewekwa ili kuonyesha fadhila na matendo mema, pamoja na kinyume chake. Maadili pia hutokana na 'Ibadat, na pia huzingatiwa katika Mu'amalat. Hii ni kwa sababu Uislamu, katika sheria zake, unalenga kumwongoza mwanadamu kwenye njia ya ukamilifu, ili afikie kiwango cha juu kabisa kinachowezekana. Kwa hiyo mwanadamu lazima ajitahidi kupata sifa bora na kuzidumisha. Maadili mema ni thamani inayokusudiwa kufikiwa kwa sababu ni moja ambayo Shar‟a imeitaja, na thamani yake inalengwa wakati wa kutekeleza fadhila hizi na kuzipata. Maadili ni sehemu ya Shari‟ah ya Kiislamu, na ni sehemu ya amri na makatazo ya Allah (SWT), ambayo kila Muislamu lazima ayatekeleze ili utendaji wake wa Uislamu ukamilike, na utekelezaji wake wa amri na makatazo ya Allah (SWT) upate ukamilifu.

The morals (Akhlaq) are values for which rules have been established to illustrate the virtues and noble deeds and their opposite. They also result from „Ibadat, as well as being observed in Mu'amalat. This is because Islam aims in its legislation to take man on the road towards perfection, so as to reach the highest achievable level. Therefore man has to work towards acquiring the supreme qualities and to maintain them. The good moral is a value which is intended to be achieved because it is one which Shar‟a has stated, and its value is targeted when performing these virtues and acquiring them. Morals are a part of the Islamic Shari‟ah, and a part of the commands and prohibitions of Allah, which must be achieved by every Muslim so that his performance of Islam becomes complete, and his undertaking of the commands and prohibitions of Allah is perfected.

Muislamu hajipatii tabia njema kwa ajili ya tabia yenyewe, wala kwa ajili ya manufaa yake. Bali anapata tabia hizo kwa sababu tu Mwenyezi Mungu amemwamuru nazo, wala si kwa sababu nyingine yoyote. Kwa hiyo, Muislamu hajulikani kwa ukweli kwa ajili ya ukweli wenyewe, wala kwa ajili ya faida iliyomo ndani yake, bali kwa sababu Shari'a imeamuru juu yake.

A Muslim neither acquires moral attributes for their sake, nor for their benefit. Rather he acquires them only because Allah commanded him with them and for no other reason. So, a Muslim is not characterised with truthfulness for the sake of truthfulness itself, nor for the benefit it has, rather because Shar‟a ordered of it.

Muislamu hapaswi kujipatia tabia njema kwa ajili ya tabia njema yenyewe. Kitendo ambacho mtu hufanya kinaweza chenyewe kuwa kibaya, lakini yeye anadhani ni chema, hivyo akakifanya. Sifa ambayo amejitambulisha nayo inaweza chenyewe kuwa mbaya, lakini yeye anaiona kuwa sifa nzuri, hivyo akaipata, na hivyo makosa huibuka kwa sababu mtu alifanya tabia kwa ajili ya tabia yenyewe. Kwa mfano, mtu anaweza kutafuta kuwa mkweli kwa ajili ya ukweli wenyewe, hivyo akitekwa na adui anakuwa mkweli kwao na kuwapa taarifa zote kuhusu nafasi ya majeshi ya Kiislamu na mkakati wao, ilhali Mtume ﷺ alisema:

A Muslim should not acquire morals for the sake of morals. An action which man performs might be by itself, bad, but he thought it good, so he performed it. The attribute, which he was characterised with, might be by itself bad, but he considers it a good attribute so he acquired it and thus errors would arise because man performed morals for their own sake. For example, someone may seek to be truthful for the sake of it, therefore when he is captured by the enemy he is truthful to them and gives them all the information regarding the position of the Muslim troops and their strategy even though the Prophet (saw) said:

"Vita ni udanganyifu" Na Uislamu unakataza kutoa taarifa kwa adui ambazo zingesababisha madhara kwa Waislamu.

»َ ج كٌَْشْخَ خَذْػَس « “War is deceit” And Islam prohibits giving information to the enemy that would lead to harming the Muslims.

Isipokuwa Uislamu ndio unaobainisha sifa njema na sifa mbaya, na isipokuwa Muislamu akizitekeleza kwa mujibu wa maelezo hayo, basi kujipatia kwake sifa hizi hakutakuwa kukiwa sawa na Ahkam Shari‟ah. Kwa hiyo, Muislamu asipaswi kujitambulisha kwa ukweli kwa ajili ya ukweli wenyewe, wala asijitambulishe kwa huruma kwa ajili ya huruma yenyewe, wala asijitambulishe kwa maadili yote kwa ajili yake yenyewe. Badala yake, anapaswa kujitambulisha nayo kama amri kutoka kwa Allah, kwa sababu ukweli wa msingi ni kwamba maadili haya yanatokana na Aqeedah ya Kiislamu. Kuzingatia jambo hili kutahakikisha kuwepo kwa maadili haya kwa watu binafsi, na hivyo kuitakasa nafsi na uchafu wowote na kuiweka mbali na mambo yanayoharibu. Kwa hiyo, njia bora ya kulinda maadili ni kuyafungamanisha na yale yaliyoelezwa katika maandiko (Qur'an na Sunnah).

Unless Islam defines the good attributes and the bad attributes and unless the Muslim performs them according to this definition, then his acquiring of these attributes would not be in compliance with the Ahkam Shari‟ah. Therefore, the Muslim should not be characterised with truthfulness for the sake of truthfulness, nor should he be characterised with compassion for the sake of compassion, nor should he be characterised with all the morals for their own sake. Rather he should be characterised with them as commands from Allah, because the fundamental fact is that these morals are based on the Islamic „Aqeedah. Observing this issue would guarantee the possession of the morals in individuals, thus purifying the soul of any impurity and distancing it from any corrupting factors. Therefore, the best way to protect morals is to confine them to what is stated in the text (Qur'an and Sunnah).

Kuhusu kutojenga tabia njema kwa ajili ya manufaa, hii ni kwa sababu manufaa si lengo la tabia njema, wala haifai kulengwa, kwani yangeiharibu na kuifanya izunguke katika manufaa. Hivyo basi, tabia njema ni sifa ambazo mwanadamu lazima ajipambe nazo, kwa hiari yake na kwa moyo wake, kwa msukumo wa Taqwa (kumcha Allah). Muislamu hazingatii tabia njema kwa sababu tu zinamnufaisha au kumdhuru maishani, bali hufanya hivyo kwa kutii amri na makatazo ya Allah. Huu ndio ufahamu unaofanya kujipamba kwa tabia njema kuwe imara wala hakuzunguki katika manufaa. Tabia zilizojengwa juu ya kubadilishana manufaa zingemfanya mtu kuwa mnafiki, akionyesha tabia fulani huku akificha hali yake halisi. Kwa mfano, mtu anaweza kumfanyia mwenzake wema tu kwa sababu anataka amnunulie kitu kutoka kwake, lakini akiwa na mtu ambaye hawezi kupata manufaa ya kimali kutoka kwake, basi hatamfanyia wema.

As for not acquiring morals for the sake of benefit, this is because benefit is not intended of the moral and should not be aimed at, lest it corrupts it and makes it revolve around the benefit. Hence, morals are attributes which man must be characterised with, freely and willingly, by the incentive of Taqwa (the fear of Allah). A Muslim does not abide by morals simply because they benefit or harm him in life, but he does so in response to the commands and prohibitions of Allah. This is the understanding, which makes characterisation with good morals constant and does not revolve around benefit. Such morals built on the exchange of benefit would make the individual a hypocrite, revealing certain behaviour while concealing his true nature. For example, may only be nice to another person because he wants him to buy something from him, but if there is someone who he cannot obtain material benefit from then he would not be nice to him.

Kwa hiyo, maadili hayahesabiwi kwa akili, na haipaswi kamwe kubuniwa 'Illah kwa ajili yake. Yanapaswa kukubaliwa jinsi yalivyokuja katika Shari'a, bila kujali 'Illah yoyote. Ni makosa na hatari kutafuta 'Illah kwa maadili, ili yasiachwe kuwa sifa ya mtu pale 'Illah yake inapokoma.

Therefore, morals are not reasoned, and „Illah should never be invented for them. They must be accepted as they came in Shar‟a, irrespective of any „Illah. It is erroneous and dangerous to seek „Illah for morals, so as not to abandon the characterisation with morals when their „Illah has ceased.