'Illah — bu qonunchilikning baa'ith (sabab yoki turtki)si bo'lib, u an-nass (matn)dan olinadi. Biroq shunday matnlar borki, ular foydalanilgan mulohaza vositalariga ko'ra yoki gap tuzilishiga muvofiq ravishda mulohaza ma'nosini o'zida mujassam etganga o'xshaydi. Shunga qaramay, matn ichida bo'lsin yoki bo'lmasin, boshqa qarinalar (ishoralar yoki ma'no yo'nalishlari) mavjudki, ular mulohaza ma'nosini inkor etadi va shu bilan birga qonunchi (Shoriy) ko'zlagan, qonunchilik orqali maqsad qilingan g'oyani (maqsadni) ifodalovchi boshqa ma'noni belgilaydi.

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.

Bu maqsad (g'oya) yoki natija (natijah), ya'ni Shorеʼ (qonun chiqaruvchi) tomonidan hukmdan nimani nazarda tutgani, "al-Hikmah" (hikmat) atamasi bilan nomlangan va u 'illat emas, chunki u qonun chiqarish sababi emas.

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.

Bunday matnlarga misol sifatida ushbu "Hikmah" so'zini o'z ichiga olgan quyidagilarni keltirish mumkin:

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

Uning qavli Ta’ôlô:

His Qawl Ta’Aalaa:

Rahmat (rahm-shafqat) Shariat uchun uni qo‘llash yoki amalga oshirish natijasi jihatidan berilgan ta’rif bo‘lib, uning hukmini tashkil etuvchi ‘illat emas. Sababi shundaki, uning sig‘asi (shakli) ta’lil (sabab ko‘rsatish) ma’nosini bildirmaydi. Natijada, sabab ko‘rsatish jihati inkor etiladi va Shariat hukmlarini joriy etishdagi hikmat rahmatdir.

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).

Alloh Taolo aytdi:

Allah Ta’Aalaa said:

Haj davomida foydalarni ko'rish hikmat bo'lib, illat emas. Shu sababli, haj qiluvchi foydalarni ko'rsa ham, masalan, savdo-sotiq orqali, uning haji to'g'ri bo'ladi; agar u hech qanday savdo-sotiq qilmasa ham, uning haji to'g'ri bo'ladi. Buning sababi shuki, foydalarni ko'rish yoki ularni amalga oshirish haj uchun illat emas. Demak, foydalarni ko'rish haj hikmatidir, uni haj qiluvchi amalga oshirishi ham mumkin, amalga oshirmasligi ham mumkin.

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.

Shunga o‘xshash ravishda, namozning hikmati shundaki, u namoz o‘qigan kishini harom ishlarga (taqiqlangan narsa va amallarga) yo‘l qo‘ymaydi, chunki salot banda bilan Rabbi o‘rtasidagi aloqani mustahkamlaydi va bu bog‘liqlik uni harom amallarni qilishdan ko‘proq qo‘rqishga undaydi. Biroq, namoz o‘qiydigan ba'zi kishilar taqiqlangan ishlarning ba'zilarini qiladilar, holbuki ulardan namozni qayta o‘qish talab qilinmagan yoki buyurilmagan va uning namozi, agar u kishini fahsh ishlar (al-fahshaa’) va munkar (taqiqlangan ishlar) qilishdan to‘xtatmagan bo‘lsa ham, to‘g‘ri deb hisoblanadi.

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).

Shunga ko‘ra, namozning bu hikmati ham amalga oshishi va erishilishi mumkin, xuddi amalga oshmasligi mumkin bo‘lganidek, garchi ko‘p hollarda u albatta amalga oshsa ham, chunki u Allohdan kelgan hikmatni ifodalaydi. Shunga qaramay, u namozning illatini (‘illah) ifodalamaydi, chunki u namozning farz qilinishiga sabab emas. Aksincha, u namozning farz qilinishining maqsadini (yoki kutilgan natijasini) ifodalaydi va bu maqsad (al-g‘oyah) ustida qiyos qilinmaydi.

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).

Bu yerda Fir’avnning oilasi Muso (a.s.)ni o‘ziga olib, uni parvarish qilgani uning ularga dushman bo‘lishi va ular uchun qayg‘u manbai bo‘lishi uchun emas edi. Balki bu faqat Alloh Taolo niyat qilgan narsaning natijasi edi va bu natija Fir’avn oilasining Muso (a.s.)ni daryodan olib olishidagi Allohning hikmatini ifodalaydi. Shu sababli, bu ‘illat emas va unga qiyos (analogiya) qilinmaydi.

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.

Hikma, xuddi ʼillat kabi, unga ishora qiluvchi shar'iy matnga ega bo'lishi kerak. Ammo u ʼillatdan shu jihatdan farq qiladiki, unga asoslanib qiyos qilinmaydi, ʼillatda esa qiyos aynan shunga asoslanadi.

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.

U‘sha nimani anglatadi: Alloh Taolo nimani nazarda tutgan va hukm yoki shariat ortidagi Uning hikmati nima. Shuning uchun uni Allohdan boshqa hech kim bilmaydi va Alloh Taolo Vahiy orqali matn bilan bizni xabardor qilmagan bo‘lsa, biz Allohning hikmatini bilishimiz mumkin emas. U xabar berish, nasihat va irshod (yo‘l-yo‘riq) kabidir va shu sababli, ‘illatdan farqli o‘laroq, Ahkomi Shar’iyaning istinbot (xulosa chiqarish) jarayonida ishtirok etmaydi va uning bir qismi bo‘lmaydi. ‘Illat va hikmat o‘rtasidagi farqlardan biri shundaki, ‘illat — aniq, barqaror, chegaralangan/aniqlangan va aql-idrok bilan tushunilishi mumkin bo‘lgan zohiriy vasfdir. Shoriy (qonun chiqaruvchi) hukmning sababini, ya’ni uning qonun qilinishiga sabab bo‘lgan maqsadni tushuntirish uchun uni matnda keltirgan. Hikmat esa hukmga mos keladigan vasfdir, u ko‘p hollarda hukmni bajarish natijasida erishiladi. U Mundabit yoki Mahdud (barqaror va chegaralangan/aniq) emas, masalan, haj qiluvchiga bog‘liq foyda kabi: u hajni ado etish natijasida ro‘y beradi, ammo ro‘y bermasligi ham mumkin.

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.