Eighth Subtle Point: It is necessary to state a principle of haqiqah regarding this Subtle Point. It is as follows:

Just as there are two types of rights, the personal rights and the public rights, which are considered a kind of the rights of Allah, so too, within the matters of Sharî’ah, there are some matters that pertain to individuals and others that are of public concern. These matters of Sharî’ah concerning the public are referred to as 'the Shaâ'er of Islam'. Since these Shaâ’er concern everyone, everyone participates in them. Without the consent of all, interfering with these matters is a violation of public rights. The smallest of those Shaâ’er (a matter of the kind of Sunnah) is the equivalent to the greatest matter of importance. They directly concern the entire Islamic world. Those who work to break, destroy and corrupt the luminous chains to which all the great personages of Islam have been tied since the Era of Bliss till now, and those who assist them, should consider what a terrible mistake they are making. If they have even an iota of consciousness, they should tremble!

Ninth Subtle Point: Certain matters of Sharî’ah are called “taa’bbudî” (المسائل التعبدية ). These are not based on the reasoning of the mind and are performed because they are commanded. The real cause (‘illah) of their being performed is the command.

Some of them are referred to as “ma’qûl al-ma’nâ” (معقول المعنى ). That is, they possess a hikmah and a benefit that outweigh the legislation of that law in Sharî’ah; however, it is not the reason or real cause (‘illah) because the real cause (‘illah) is the command and prohibition of Allah.

Hikmah and benefit cannot change the taa’bbudî type of Shaâ’er; the aspect of being taa’bbudî takes precedence, and they cannot be interfered with. Even if a hundred thousand benefits were to take place, they cannot change this part of Shaâ’er. Therefore, it cannot be said that "the benefits of Shaâ’er are restricted to the benefits we know," and to believe so is a mistake. Indeed, the benefits we know can be just one benefit out of many of its hikmahs.

For instance, if someone were to say, "The hikmah of the adhan is to call Muslims to salâh; in which case, firing a rifle is sufficient." However, that madman does not know that among thousands of benefits of adhan, this is just one of them. Even if the sound of a rifle shot provides that benefit, how can it take the place of the adhan, which, on behalf of mankind or the inhabitants of that city, serves as a means of the declaration of tawhîd, which is the ultimate purpose of the creation of the universe and the result of the creation of mankind, and a means of displaying ‘ubûdiyyah before the rubûbiyyah of Allah?

Conclusion: Jahannam is not unnecessary; there are many matters that cry out "Long live Jahannam!" with all their strength. Jannah is not cheap either; it demands a high price.

لاَ يَسْتَوِى اَصْحَابُ النَّارِ وَاَصْحَابُ الْجَنَّةِ اَصْحَابُ الْجَنَّةِ هُمُ الْفَائِزُونَ1

to the end of the âyah.

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