"العلة" هي الباعث (السبب أو الدافع) على التشريع، وهي مأخوذة من النص. غير أن هناك نصوصًا تبدو، بحسب أدوات التعليل المستعملة أو وفق تركيب الجملة، وكأنها تتضمن معنى التعليل؛ ومع ذلك توجد قرائن أخرى، سواء وردت في النص أو لم ترد فيه، تنفي معنى التعليل وتثبت في المقابل معنى آخر يمثل "الغاية" (المقصد) التي يقصدها الشارع من التشريع.

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.

这一用来说明立法者（Shaari'）所欲达到的目的或结果的概念（Ghaayah 或 Nateejah），在术语上被称为“Al-Hikmah”（哈姆玛，即智慧/意义），它并不是“Illah”（原因），因为它并非立法的理由。

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.

以下这些文本中都包含这种“Hikmah”（智慧）的例子：

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

他的话（安拉的话）：

His Qawl Ta’Aalaa:

"Rahmah"(怜悯/慈悯)是对伊斯兰教法实施结果的一种描述,而不是其立法的"Illah"(成因/动因)。这是因为其形式(Seeghah)并不表示"At-Ta'leel"(因果论证)。因此,因果性这一面被否定,而伊斯兰教法立法的"Hikmah"(智慧/目的)就是Rahmah(慈悯)。

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).

安拉塔阿拉说:

Allah Ta’Aalaa said:

在朝觐中见证利益是一种“Hikmah”（哲理/智慧），而不是“‘Illah”（effective cause，即法律上的因由）。因此，无论朝觐者是否在朝觐期间见证了利益，例如通过买卖获益，他的朝觐都是有效的；即使他没有从事任何买卖，他的朝觐同样有效。这是因为见证利益或实际从事这些活动并不是朝觐的“‘Illah”。所以，见证利益是朝觐的一种“Hikmah”，朝觐者可能实现它，也可能没有实现它。

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.

同样，礼拜的哲理在于它能使礼拜者远离禁止之事（Muharramaat），因为礼拜加强了仆人（‘Abd）与他的主（Rabb）之间的联系，这种联系使他更加畏惧去犯禁止的行为。然而，有些人虽然礼拜，却仍然做了一些禁止的事，而且并未被要求重新礼拜，他们的礼拜仍被视为有效，即便礼拜并没有阻止他们行淫乱之事（Al-Fahshaa'）和丑恶之事（Al-Munkar，即禁止之事）。

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).

因此,这一拜功(Salaah)的哲理(Hikmah)可能实现,也可能不实现,尽管在大多数情况下它会得以成就,因为它代表着真主的哲理。尽管如此,它并不代表拜功的'Illah(effective cause,动因),因为它不是拜功立法的缘由。相反,它代表的是拜功立法的目的(或预期的结果),而且不会就这一目的(Al-Ghaayah)进行类比推理(Qiyaas)。

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).

另一个例子是安拉塔阿拉的经文（Qawl）：

Another example is the Qawl of Allah Ta’Aalaa:

在此，法老的家人收养并照顾穆萨（愿主赐其平安），并非是为了让他成为他们的敌人，成为他们忧伤的根源。相反，这只是安拉塔阿拉所意欲之事的结果，而这一结果体现了安拉的哲理（Hikmah）：法老的家人从河中捡起了穆萨（愿主赐其平安）。因此，这并不是一个“’Illah”（效果的起因），也不能以此进行类比推理（Qiyaas）。

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.

与“illah（效因）一样，Hikmah（哲理/智慧）也必须有一个法定经文来指明它；然而二者有所不同：Qiyaas（类比）并不是基于Hikmah而建立的，而是基于“illah而建立的。

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.

它代表了安拉塔阿拉所欲达到的目的,以及教法裁决或沙里阿背后的智慧(Hikmah)。因此,除安拉外无人知晓,我们也不可能了解安拉的智慧,除非祂塔阿拉通过启示(Wahi)的经文使我们知晓。它类似于告知(Akhbaar)、劝诫和引导(Irshaad),因此,与“Illah”不同,它不参与或构成推演教法裁决(Ahkaam Ash-Shar'iyah)的过程(Istinbaat)。 “Illah”与Hikmah之间的区别之一在于:“Illah”是一种明显、一致、有限定且可为理性所理解的特征(Wasf Zhaahir Mundabit Mahdood wa Mufhim)。立法者(Shaari')通过经文提出它,以说明教法裁决背后的动机,即该裁决被立法的原因。而Hikmah则是一种与裁决相契合的特征(Wasf Munaasib Lil-Hukm),它在大多数情况下,会因履行该裁决而得以实现或达成。它不像“Illah”那样是一致且有限定的,例如朝觐者所获得的益处,那是因其履行朝觐而实现的,但也可能无法实现。

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.