the Sharia has made no provision for it, one of two things must be the case: either the Sharia has indicated it in a way unknown to the person examining the matter, or it is not beneficial, even though he believes it to be so.

For a benefit is an advantage that is actually realized or outweighs the harm. People often imagine that something is beneficial in religious and worldly affairs, when whatever benefit it contains is outweighed by its harm. As Allah Most High says concerning wine and gambling:

“Say: ‘In them is great sin and benefits for people, but their sin is greater than their benefit.’”

Many of the beliefs and practices people have introduced—the innovations of speculative theologians, Sufis, proponents of reasoned opinion, and rulers—were regarded by them as beneficial or conducive to welfare, useful, true, and correct, although they were not. Indeed, many of those outside Islam—Jews, Christians, polytheists, Sabians, and Magians—believe that their beliefs, dealings, and acts of worship serve their interests in religious and worldly affairs and benefit them:

“Those whose efforts are lost in this worldly life, while they think they are doing good.”

Their evil deeds have been made appealing to them, so they regard them as good. If a person regards something evil as good, his juristic preference or reasoning on the basis of benefit may fall into this category. This differs from the case of those who denied them, despite being inwardly certain of their truth, out of wrongdoing and arrogance. Denying the truth and stubbornly opposing it is one thing; being ignorant of it and blind to it is another. Both types are found among the unbelievers, and both are likewise found among those Muslims who follow their desires. For just as people, in matters of issuing fatwas and transmitting hadith,