Eng kuchli qarashga ko'ra, ovqat, kiyim, axloq va ibodatlarga oid hukmlarning asosida ("asl") hech qanday illat (ʿillah) yo'q, bunga ikki sabab bor:

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) Matnlarni tekshirish orqali biz ularda „illat" (sabab) degan narsa yo'qligini aniqladik.

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

b) Bu qoidalar bu dunyodagi natijalarga erishish bilan bog'liq emas.

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

ʿIbādāt (ibodatlar), maṭʿūmāt (oziq-ovqat mahsulotlari), malbūsāt (kiyim-kechaklar) yoki axloq (odob-axloq) bilan bog‘liq ilohiy hukmlarni ʿillat orqali asoslab bo‘lmaydi. Bunday amallarning asosiy maqsadi ibodatdir, shuning uchun ularning qaytadigan aniq moddiy natijalari yo‘q, chunki natijalar oxiratdadir. Ularni matnda kelganidek qabul qilish kerak va ʿillatga asoslanmasligi lozim. Shunday ekan, namoz, ro‘za, haj, zakot, namozning ado etilish tartibi, rak‘atlarning soni, haj marosimlari, zakot nisobi va shunga o‘xshash hukmlarni ham matnda kelganidek (tavqifiyya), qabul qilib, bo‘ysunish kerak, ularga ʿillat izlanmaydi. Xuddi shu gap o‘lik hayvon go‘shtini, cho‘chqa go‘shtini va shunga o‘xshash narsalarni yeyishning man etilishiga ham taalluqlidir. Bu hukmlar uchun ʿillat izlash noto‘g‘ri va xavfli, chunki agar ʿillat izlansa, natijada hukmning ʿillati yo‘qolganda hukmning o‘zi ham yo‘qolishi kerak bo‘ladi. Sababi, ʿillat hukm bilan mavjudlikda ham, yo‘qlikda ham bog‘liq bo‘ladi.

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.

Masalan, agar tozalikni Vudu (taharat olish) uchun „illat, jismoniy mashqni namoz uchun „illat, yaxshi hazm qilishni ro‘za uchun „illat deb faraz qilsak va hokazo, u holda „illat mavjud bo‘lmagan har qanday vaziyatda hukm ham mavjud bo‘lmaydi, bu esa ushbu shar‘iy hukmlarni tark etishga olib keladi. Yana bir misol: agar kimdir toza saqlangan va yaxshi oziqlantirilgan cho‘chqani boqib, uni gigiyenik sharoitda ushlasa, uni yeyishga ruxsat berilarmidi? Albatta, bu uni halol qilmaydi.

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.

Shuning uchun ibodat hukmlarida illa izlash hukm va uning ado etilishi uchun xavflidir. Shunday ekan, ibodat hukmlarini ularga illa izlamasdan, ular qanday bo'lsa, shundayligicha qabul qilish vojibdir.

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.

Ko‘pchilik o‘ylaganidek, spirtli ichimliklarning taqiqlanishida hech qanday illat (ʿilla) mavjud emas. Taqiqni bildiruvchi oyatlarda illat yo‘q, bundan tashqari Rasululloh ﷺ shunday deganlar:

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:

«Vino (xamr) o‘zi uchun taqiqlangan.» Biroq ibodatning furu‘ (tarmoq) masalalarida „illatlar mavjud bo‘lishi mumkin, chunki muayyan moddiy natijalar ko‘zlanadi. Masalan, jihod ibodat (ibodat) hukmlaridan bo‘lib, uning amalga oshirilishi muayyan moddiy natijalarni talab qiladi va shu sababli unda „illatlarning mavjud bo‘lishi ehtimoli bor. Shunday qilib, jihodga tayyorgarlik ko‘riladigan moddiy natijadir va unda dushmanni qo‘rqitish degan „illat mavjud.

» 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.

Axloq (akhloq) — bu fazilatlar va olijanob xatti-harakatlar hamda ularning aksini tasvirlash uchun belgilangan qoidalar bo‘lgan qadriyatlardir. Ular „ibodat“dan kelib chiqadi, shuningdek, mu‘omalotda ham namoyon bo‘ladi. Buning sababi shuki, Islom o‘z qonunchiligida insonni kamolot yo‘liga yo‘naltirishni, shu tariqa erishish mumkin bo‘lgan eng yuqori darajaga yetkazishni maqsad qilgan. Shuning uchun inson eng oliy fazilatlarni egallashga intilishi va ularni saqlab qolishi lozim. Yaxshi axloq — Shar‘ ko‘rsatgan, shuning uchun erishilishi ko‘zda tutilgan qadriyatdir, va bu fazilatlarni bajarishda va ularni egallashda uning qadri namoyon bo‘ladi. Axloq Islom shariatining bir qismi, Allohning amr va nahiylaridan iboratdir; har bir musulmon uni egallashi kerak, shunda uning Islomga amal qilishi to‘liq bo‘ladi va Allohning amr va nahiylarini bajarishi kamolotga yetadi.

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.

Musulmon axloqiy fazilatlarni o‘zlari uchun ham, o‘z manfaati uchun ham egallamaydi. Balki ularni faqat Alloh unga buyurgani uchun egallaydi, boshqa hech qanday sababga ko‘ra emas. Shunday ekan, musulmon rostgo‘ylik fazilatiga shunchaki rostgo‘ylikning o‘zi uchun ega bo‘lmaydi, va undan kelib chiqadigan foyda uchun ham emas, balki Shar‘ uni buyurgani uchun ega bo‘ladi.

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.

Musulmon kishi axloqni axloq uchun egallamasligi kerak. Inson bajargan ba'zi bir amal o'zicha yomon bo'lishi mumkin, lekin u uni yaxshi deb o'ylab bajaradi. Shuningdek, insonning ega bo'lgan sifati o'zicha yomon bo'lishi mumkin, lekin u uni yaxshi sifat deb hisoblab, uni egallaydi. Shunday qilib, inson axloqni axloq uchun bajargani sababli xatolar yuzaga keladi. Masalan, kimdir o'zini rostgo'y ko'rsatish uchun rostgo'y bo'lishga intilishi mumkin. Shunda u dushman qo'liga asir tushganda, ularga rostini aytadi va musulmon qo'shinining joylashuvi hamda strategiyasi haqidagi barcha ma'lumotlarni beradi, holbuki Payg'ambar ﷺ shunday deganlar:

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:

«Urush – bu aldovdir» Islom esa dushmanga musulmonlarga zarar yetkazishga olib keladigan ma'lumotlarni berishni taqiqlaydi.

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

Agar Islom yaxshi xulqlarni va yomon xulqlarni belgilab bermagan bo‘lsa va musulmon ularni bu belgilashga muvofiq amalga oshirmagan bo‘lsa, u holda bu xulqlarni egallashi Ahkomi Shariatga mos bo‘lmaydi. Shuning uchun musulmon rostgo‘ylikni o‘zi uchun emas, rostgo‘ylik deb sifatlanmasligi kerak; mehr-shafqatni o‘zi uchun emas, mehr-shafqat deb sifatlanmasligi kerak; barcha xulqlarni ham o‘z-o‘zidan maqsad qilib sifatlanmasligi kerak. Balki ularni Allohning amrlari sifatida egallashi lozim, chunki asosiy haqiqat shuki, bu xulqlar Islomiy aqidaga asoslangan. Bu masalaga rioya qilish shaxslarda xulqlarning mavjud bo‘lishini kafolatlaydi, shu bilan birga nafsni har qanday nopoklikdan tozalaydi va uni buzuvchi omillardan uzoqlashtiradi. Shuning uchun xulqlarni himoya qilishning eng yaxshi yo‘li ularni matnda (Qur’on va Sunnatda) bayon qilinganlar bilan chegaralashdir.

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).

Foydani ko'zlab axloqqa ega bo'lmaslik haqida: buning sababi shuki, axloqda foyda maqsad qilinmaydi va unga qaratilmasligi kerak, aks holda u buzilib, foyda atrofida aylanib qoladi. Shunday ekan, axloq insonning ixtiyoran va xohish bilan, Taqvo (Allohdan qo'rqish) rag'batida ega bo'lishi lozim bo'lgan sifatlardir. Musulmon axloqqa shunchaki u hayotda unga foyda yoki zarar keltirgani uchun amal qilmaydi, balki Allohning amrlari va qaytariqlariga javoban amal qiladi. Mana shu tushuncha yaxshi axloqning doimiy bo'lishini ta'minlaydi va u foyda atrofida aylanmaydi. Foyda almashinuviga asoslangan bunday axloq shaxsni munofiqqa aylantiradi: u ma'lum xulqni namoyon etib, haqiqiy mohiyatini yashiradi. Masalan, odam boshqa kishiga faqat undan biror narsa sotib olishini istagani uchun mehribon bo'lishi mumkin, ammo agar undan moddiy foyda ololmaydigan biri bo'lsa, unga mehribon bo'lmaydi.

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.

Shuning uchun axloqiy qoidalar aql bilan asoslanmaydi va ularga hech qachon „illat (sabab) o‘ylab topilmasligi kerak. Ular Shar‟ada kelganidek qabul qilinishi lozim, har qanday „illatdan qat’i nazar. Axloqiy qoidalar uchun „illat izlash xato va xavflidir, chunki u holda „illati yo‘qolganda axloq bilan ta’riflash ham tark etilib qolishi mumkin.

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.