根据最有力的观点,在饮食、服饰、道德和宗教功修(العبادات)的相关规定的原则(الأصل)中并不存在"علة"(illah,即"因由"),这基于两个原因:

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:

通过对文本的考察，我们发现这些文本中并不包含"Illah"（伊拉）。

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

b) 这些规定与今世的成就并无关联。

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

在"Ibadat(功修)、Mat'umaat(食物)、Malboosaat(衣着)与Akhlaq(品德)方面的神圣律例,不能以"Illah(效因)来推理。这些行为的主要动机是崇拜,因此我们并不追求其中可见的功效,因为其结果在后世。它们应当按经文所述来接受,而不应以"Illah为依据。因此,祈祷、斋戒、朝觐、天课、拜功的方式、拜中的拜数、朝觐的仪式、应纳天课的最低财产额(天课的Nisab),以及类似事项,都应按经文所述(Tawkifiyyah)来接受、遵从和顺服,不应为其寻求"Illah。禁食死物之肉、猪肉及类似事物的律例也是如此。为这些律例寻求"Illah是错误且危险的,因为如果寻求"Illah,其结果将是:一旦该律例的"Illah不复存在,律例也将不再存在。这是因为"Illah与律例的存在与否相连。

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.