act brings a preponderant benefit, and nothing in the Sharia rules it out. This approach is the subject of a well-known disagreement. Jurists call it “unrestricted considerations of benefit.” Some call it reasoned opinion, while others regard juristic preference as closely related to it. Also close to it are the Sufis’ spiritual perception, ecstasy, and inspirations. These essentially consist in their finding that certain words and deeds benefit their hearts and their religion, and tasting the fruits they yield. This, too, is a benefit.

Some people, however, restrict unrestricted considerations of benefit to preserving lives, property, honour, intellect, and religion. This is not correct. Rather, unrestricted considerations of benefit concern both securing benefits and averting harms. What they mention about averting harm to these five things constitutes only one of these two categories.

Benefits may be secured in both worldly and religious affairs. In worldly affairs, examples include transactions and activities said to benefit people without being prohibited by the Sharia. In religious affairs, examples include many forms of knowledge, spiritual states, acts of worship, and ascetic practices said to benefit a person without being prohibited by the Sharia. Whoever confines considerations of benefit to punishments that avert harm to those matters, solely to preserve the body, has therefore taken too narrow a view.

This is a matter of great importance that deserves careful attention, for it has given rise to considerable confusion in religion. Many rulers, scholars, and devoted worshippers have perceived benefits and pursued them on the basis of this principle, although these may include things prohibited by the Sharia whose prohibition they did not know.