Manaat ul-Hukmni hukmning sababi (I'llatul Hukm) deb aytish noto'g'ri bo'ladi. Buni aytib bo'lmaydi, chunki hukmning mavzusi (Manaat) bilan hukmning sababi („Illah) turlicha. Darhaqiqat, mavzu bilan sabab o'rtasida katta farq bor. „Illah — hukmning joriy etilishiga sabab bo'luvchi narsa, ya'ni hukm ortida turgan Qonun chiqaruvchining niyatini ko'rsatuvchi omildir. Shubhasiz, buni aniq ko'rsatish uchun Shar'iy dalil talab qilinadi, shunda hukmni joriy etishda Qonun chiqaruvchining niyati ekani tushuniladi.

It would be wrong to say that the Manaat ul-Hukm is the reason behind the Hukm (I‟llatul Hukm). This cannot be said because the subject (Manaat) of the verdict is different from the reason („Illah) of the verdict. In fact there is a big difference between the subject and the reason. The „Illah is what induces the verdict to be initiated, i.e. it is the thing that indicates the intention of the Legislator behind the verdict. This, without any doubt, requires a Shari‟ah evidence to indicate it clearly so that it is understood that it is the intention of the Legislator for initiating the verdict.

Hukmning mavzusi (maʼnosi) — bu hukm qo‘llanadigan yoki unga taalluqli bo‘lgan mavzu. Boshqacha aytganda, bu hukm mos keladigan masala, na uning dalili va na uning illati (ʼillat) emas. Demak, manaat (haqiqat) — hukm unga bog‘langan narsadir, ya’ni hukm uni hal qilish yoki unga javob berish uchun keladi. Hukm u sababli kelgan, shu bois u hukmning ʼillati, deyish to‘g‘ri emas. Hukmning manaati shariat hukmining nomatnli jihatidir. Uni anglash illatni anglashdan boshqadir, chunki illatni anglash uni asoslab kelgan matn yoki matnlarni tushunishdir.

As for the subject of the verdict, this is the subject upon which the verdict applies or to which the verdict is related. In other words, it is the issue which the verdict conforms and not its evidence nor its reason („Illah). It therefore, follows that the Manaat (reality) is the thing which the verdict is attached to, i.e. the verdict is brought to deal with it, or solve it. It is incorrect to say that the verdict is brought because of it, so as to say that it is the „Illah behind the verdict. The Manaat of the verdict is the non-textual aspect of the Shari‟ah verdict. To comprehend it would be other than to comprehend the „Illah. As comprehending the „Illah would be to understand the text or texts which had come to justify the „Illah.

Masalan, spirtli ichimliklar harom, ilohiy hukm spirtli ichimliklarni taqiqlashdir. Biror ichimlikning spirtli yoki spirtsiz ekanligini aniqlash, uni harom deb hukm qilish uchun tekshirilishi, bu Manaat (hukm qo'llanadigan narsa)ni tekshirishdir. Ichimlik harom ekanini aytish uchun uning spirtli yoki spirtsiz ekanligini o'rganish zarur. Spirtning haqiqatini tekshirish Manaatni tasdiqlashdir. Yana bir misol: ilohiy hukmga ko'ra, Wudu uchun ruxsat etilgan suv mutlaq (cheklanmagan) suvdir. Shunday ekan, suvning mutlaq yoki cheklangan ekanligini aniqlash, uni Wudu uchun ruxsat etilgan deb hukm qilish uchun tekshirilishi Manaatni tasdiqlashdir. Demak, suvning sof yoki cheklangan ekanligini aniqlash uchun uni o'rganish kerak. Suvning haqiqatini o'rganish shunchaki Manaatni tasdiqlashdir va hukmning 'Illati bilan hech qanday aloqasi yo'q. Xuddi shunday, Hadath (orqa yoki old yo'ldan biror narsa chiqarish) qilgan kishi namoz uchun Wudu qilishi kerak. Shuning uchun kishining Mohdath (nopok) yoki Mohdath emasligini tekshirish Manaatni tasdiqlashdir.

For example, alcohol is Haram, the divine law is the prohibition of alcohol. The investigation that a certain drink is alcohol or not, so as to judge it as Haram or not is an investigation of the Manaat. It is necessary to study whether the drink is alcohol or not in order to state that it is Haram. This investigation of the reality of alcohol is a verification of the Manaat. Another example is the divine law that the Mutlaq (absolute, unrestricted) water is the one which is allowed for Wudhu. So the investigation as to whether the water is unrestricted or restricted in order to judge upon it as allowed for Wudhu, is a verification of the Manaat. Therefore, it is necessary to study the water to determine if it is free or restricted. This study of the reality of the water is simply the verification of the Manaat and nothing to do with the „Illah of the Hukm. Similarly, a person who made Hadath (discharged something from back or front) has to make Wudhu for the prayer, therefore the verification that the person is Mohdath (impure) or not Mohdath is a verification of the Manaat.

Taniqli Maliki olimi Imom ash-Shotibiy (vafoti 780 hijriy) "Al-Muvofaqot" kitobida shunday degan: "Manotni aniqlash uchun biz zarur deb bilgan bu masalalar va ularga o'xshashlar haqida har bir hodisaning haqiqatiga muvofiq dalil talab qilinadi." Yana u shunday deydi: "Ijtihod manotni tekshirish bilan bog'liq bo'lishi mumkin, shuning uchun bu ijtihod shariat maqsadlarini (Alloh) bilishni talab qilmaydi va arab tilini bilishni ham talab qilmaydi, chunki bu ijtihodning maqsadi masalani o'zicha, haqiqatida bilishdir. Demak, bu masalani u bo'lmasa tanib bo'lmaydigan narsalarni bilishni talab qiladi." Illatni tekshirish Qur'on oyatlari yoki hadislar matnini tushunish bilan bog'liq, shuning uchun u malakali mujtahidning ishidir. Mana shu bilan birga, manotni tekshirish, masalan, suyuqlikning spirt ekanligini aniqlash, shariat predmeti bo'lgan narsaning haqiqatini tekshirishdir. Shunga ko'ra, manotni tekshiruvchi kishi mujtahid yoki musulmon bo'lishi shart emas, balki u masala bilimdon bo'lishi kifoya.

The famous Maliki scholar Imam al-Shatibi (d. 780 A.H.) said in the book Al-Muwafaqat: “These subjects and the like which we necessitated to define the Manaat must take the evidence about it according to the reality of every incident.” And he further states: “Ijtihad could be connected with the verification of the Manaat, and thus it does not require the knowledge of the aims of the lawgiver (Allah), nor does it require the knowledge of the Arabic language, because the aim of this Ijtihad is knowing the subject as it is. So it requires the knowledge of what this subject can‟t be recognised without.” The investigation of the „Illah is related to the understanding of the text from the Ayat or Ahadith and therefore it is the work of a qualified Mujtahid. Whereas the verification of the Manaat such as the verification of whether a liquid is alcohol is the investigation of the reality of a thing that is the subject of the Shari‟ah. Accordingly, it is not a condition that the one who verifies the Manaat be a Mujtahid or a Muslim, but it is enough that he or she to be knowledgeable of the matter.