hence there is a noted difference between the two. [Da`wat Abdiyat, page 100,vol. 5]
The Proof Of Rulings Not Being Based On The Hikmat
The refutation and answer to those people who base acts of Ibaadat on innovated advantages,can be found in the praise Allaah Ta'ala lauds on Hadhrat Abu Bakr (radhiallahu anhu) when hebought Hadhrat Bilaal (radhiallahu anhu) and freed him,
“And have in his mind no favour from
anyone for which a reward is expected in return, Except only the desire to seek the Countenance
of his Rabb, the Most High.”
In this the reason for the negation and exclusion of his actions is
based on the words, “seek the Countenance of his Rabb”, whereas there was also the one
advantage of sympathy for fellow beings.
On the other hand another great harm is that if worldly advantages are found from some otheravenue and Islaam is made subservient to this, i.e. Islaam is no longer looked upon with relianceand confidence, because the worldly objective then will now become the real purpose, then thiswill result in Islaam being ignored and people will seek out and look upon other ways, meansand objectives.
Thirdly, these advantages which are estimates and conjectures, can very easily (be shown tobe) doubtful and if they are ever (proven to be) doubtful and uncertain, then the Shar`i ruling willalso be regarded as such, because they have based and regarded the ruling of the Shariah to be onthis (innovated advantage).
The Mansoos Hikmat Is Also Not The Basis Of The Ruling
A ruling is not based nor dependant on its hikmat, neither is its (the rulings) existence andexecution dependant on the hikmat.
For example, the raml in tawaaf had a certain hikmatbehind it, but this was not the basis for this ruling. [Bawaadir, page 177, vol. 2]
The Clear Distinction Between Illat And Hikmat With Examples
Together with any Shar`i ruling, if any advantage is stated, then it will either be the illat or thehikmat. The existence and nonexistence of the ruling is centred around the illat, but not aroundthe hikmat. That is, if the hikmat has to be altered, then it will not affect the ruling. The properunderstanding of this is the speciality of the Raasikheen fil Ilm. Therefore, in the rulingregarding the beard and moustache,
Nabi (sallallahu alayhi wasallam) mentioned the part, “tooppose the Mushrikeen” as a hikmat, and not as a
The basis of this prohibition is the altering of the natural state of man, and not (merely and only)to oppose the non-believers. The proof of this lies in the fact that in other Ahaadith where thisruling came, it appeared in general, like,
bi (sallallahu alayhi wasallam) has cursed the
Mukhanniseen amongst the men.”
An example of this will be if some Haakim has to instruct his people not to create commotionand disorder like such and such nation (i.e. the reason for not creating disorder is to oppose thatnation), and then if perchance that other nation abandons their usual trait (and come onto order