Kiini sahihi (al-'Illah) ni kiini cha kisharia kinachotajwa katika maandiko ya Qur'ani na Sunnah, kwani hivi viwili pekee ndivyo maandiko ya kisharia. Kwa hiyo, kiini ambacho hukumu ya kisharia yenye sababu inajengwa juu yake ni kiini cha kisharia na si kiini cha kiakili. Kwa maneno mengine, kiini lazima kitajwe katika maandiko, kwa uwazi au kwa kudokezwa, au kwa kupatikana kwa hoja, au kupitia Qiyas. Kiini hiki kinahusiana na hukumu yenye sababu kwa kuwepo kwake na kutokuwepo kwake. Hivyo kanuni huzunguka pamoja na visababu vyake (al-'Illal). Tunaona kwamba jambo fulani limekatazwa katika hali fulani kwa sababu ya kuwepo kwa kiini cha kisharia, na kiini hiki kikitoweka, jambo hilo lenyewe huwa halali. Basi hukumu ya kisharia huzunguka pamoja na kiini kikiwepo na kisipokuwepo; kikiwepo hukumu huwepo, na kisipokuwepo kanuni pia haipo.

The valid „Illah is the Shar‟ai „Illah that is mentioned in the text from Qur'an and Sunnah, for only these two are the Shar‟ai texts. Therefore, the „Illah upon which the reasoned Hukm Shar‟ai is built is a Shar‟ai „Illah and not a rational „Illah. In other words, „Illah must be mentioned in the text either explicitly or implicitly or by deduction or through Qiyas. This „Illah is connected with the reasoned Hukm in presence and absence. Thus the rules revolve with their „Illal. So we find a thing is prohibited in a situation due to the existence of a Shar‟ai „Illah, and if this „Illah disappears that very thing becomes permissible. So the Hukm Shar‟ai revolves with the „Illah in existence and in absence, thus when it exists the Hukm exists, and if the „Illah does not exist the rule doesn't exist either.

Lakini kutokuwepo kwa hukumu kutokana na kutokuwepo kwa ʿIllah hakumaanishi hata kidogo kwamba Hukmu ya Sharia imebadilika. Badala yake, Hukmu ya Sharia ya suala hilo inabaki vilevile, bila mabadiliko. Ni hukumu tu ambayo haitumiki tena kwa sababu ya kutokuwepo kwa ʿIllah, na itatumika pindi ʿIllah itakaporejea.

However, the absence of the rule due to the absence of the „Illah does not at all mean that the Hukm Shar'ia has changed, rather the Hukm Shar‟ai of the question remains as it is, without change. It is only the rule no longer applied due to the absence of the „Illah, and will be applied once the „Illah returned.

Uhusiano wa hukumu na 'Illah yake, iwepo au usiwepo, hauna maana kwamba hukumu hubadilika kutokana na kubadilika kwa wakati na mahali. Kwa hiyo, madai kwamba kuleta maslahi na kuzuia uharibifu ndiyo 'Illah ya Hukm Shar'ai, ambayo hubadilika kadiri wakati na mahali vinavyobadilika, na hivyo Hukm Shar'ai nayo hubadilika ipasavyo, ni madai ya uongo. Hii ni kwa sababu kuleta maslahi na kuzuia madhara si 'Illah ya Akhkam hata kidogo, kwa kuwa hakuna dalili ya maandishi iliyokuja kuonyesha kwamba kuleta maslahi na kuzuia uharibifu ni 'Illah kwa Akhkam zote, wala kuonyesha kwamba ni 'Illah kwa hukumu maalum. Kwa hiyo, haiwezi kuchukuliwa kuwa 'Illah ya Kishari'a.

The relationship of the rule with the „Illah in existence and in absence does not mean that the rules change due to the change of the time and place. Thus claiming that bringing about the benefit and preventing corruption is the „Illah of the Hukm Shar‟ai, which changes as the time and place change, so the Hukm Shar‟ai changes accordingly is false. This is because bringing about benefit and preventing harm are not at all the „Illah of the Akham, since no text came to denote that bringing about benefit and preventing corruption are „Illah for all the Akham, nor to denote that they are a „Illah for a specific rule. Thus, it cannot be taken as a Shar‟ai „Illah.

Zaidi ya hayo, 'Illah ya Shar'i ni kile kinachochukuliwa kutoka katika maandishi ya Shari'ah, na kwa hiyo inapaswa kuwekewa mipaka ndani yake na maana yake. Maandishi ya Shari'ah hayajaashiria kwamba kuleta manufaa au kuzuia uharibifu ndiyo 'Illah. Kile kilicholetwa katika maandishi hakionyeshwi na wakati wala mahali, wala hakionyeshwi na kitendo chenyewe. Badala yake, kinaonyeshwa na maandishi yanavyodhihirisha 'Illah ya hukumu. Maandishi haya hayabadiliki kamwe, kwa hiyo hakuna kuzingatiwa kwa wakati na mahali katika muktadha huu, wala hakuna thamani ya kuleta manufaa na kuzuia uharibifu. Kwa msingi huo, Ahkam Shar'iah hazibadiliki kwa kubadilika kwa wakati na mahali; zinabaki kama zilivyo bila kujali mabadiliko ya nyakati na mahali.

Moreover, the Shar‟ai „Illah is that which is taken from a Shar‟ai text and therefore should be restricted to it and its meaning. The Shar‟ai text has neither indicated that bringing about a benefit nor warding off corruption as being the „Illah. That which is brought in the text is not indicated by the time or the place nor indicated by the action itself. It is rather indicated by the text in manifesting the „Illah of the rule. This text never changes, so no consideration is given to the time and place in this context, nor is there a value to bringing about benefit and preventing corruption. Accordingly, Ahkam Shara'iah do not change with the change of time and place, they remain as such regardless of the change of times and places.

Kuhusu mabadiliko ya desturi na mila za watu, hayana athari katika kubadilisha hukumu, kwa kuwa desturi si 'Illah ya Hukm Shar'ai wala chanzo chake. Desturi zinaweza kukubaliana au kutokubaliana na Shar'a. Zikitofautiana na Shar'a, basi Shar'a imekuja kuzifuta na kuzibadilisha, kwa kuwa kazi ya Shar'a ni kubadilisha desturi na mila zilizoharibika, kwa sababu hizo ndizo sababu zinazosababisha uharibifu wa jamii. Kwa hiyo, hazichukuliwi kuwa chanzo cha Hukm Shar'ai wala 'Illah yake. Lakini ikiwa desturi zinakubaliana na Shar'a, basi hukumu hiyo inathibitishwa kwa dalili yake ya Shar'a na 'Illah yake ya Shar'a, si kwa desturi hizo, hata kama desturi hizo hazipingani na Shar'a. Hivyo basi, desturi haziwezi kutawala Shar'a, bali Shar'a ndiyo inayotawala desturi na mila. Kwa hiyo, Ahkam Shar'iah zina dalili zao wenyewe, ambazo ni matini, na zina 'Illah za Shar'a, na desturi na mila si sehemu yake hata kidogo.

As for the change of traditions and customs of people, this does not have an effect in changing the rule, for the tradition is not an „Illah of the Hukm Shar‟ai nor a source for it. The traditions may agree or disagree with the Shar‟a; If they disagree with the Shar‟a then the Shar‟a has come to abrogate and change them, since the function of the Shar‟a is to change the corrupted traditions and customs, because they are the factors that cause corruption of the society. Therefore, they are not taken as a source for the Hukm Shar‟ai nor an „Illah for it. However, if the traditions were in agreement with Shar‟a, then the rule is proved by its Shar‟ai evidence and by its Shar‟ai „Illah and not by these traditions, even if these traditions do not contradict the Shar‟a. Therefore, the customs cannot rule over the Shar‟a, rather the Shar‟a rules over the traditions and customs. Accordingly, the Ahkam Shar'iah have their own evidence which is the text and they have Shar‟ai „Illah and the traditions and customs are not a part of that at all.