That All Forbidden Things Are Evil
The topic of the lawful and the forbidden is not merely a set of legal rules, but a fabric of logic that defines the boundaries of human life and the bond with the Creator.
The topic of the lawful and the forbidden is not merely a set of legal rules, but a fabric of logic that defines the boundaries of human life and the bond with the Creator. Starting from the fact that forbidden things are "impure" and lawful things "clean," the source text under analysis defines four degrees of avoidance (waraʿ) that vary with the depth of religiosity. At the basic level, avoiding the forbidden is a condition of remaining a Muslim; at higher levels, avoiding what is "doubtful," what is "permitted yet may lead to the forbidden," and even "every act not pursued for God's pleasure" becomes essential. The document focuses on respect for public rights, deferring worldly pleasures for the Hereafter, and the awareness that life is a "trust."
1. Public Right (Bayt al-Māl) and Sensitivity to State Property
One of the most emphasized points in the text is not using rights that belong to the public (state property, internet, electricity, light, and the like) for personal affairs. The examples given show how scrupulous the God-conscious are against the risk of "needing the pardon of billions of people."
- Example: ʿUmar's extinguishing the lamp he had lit for state business when he was about to hold a personal conversation.
- Example: Aḥmad ibn Ḥanbal's calling it "forbidden" to copy, without permission, hadiths from a paper belonging to someone else that had fallen on the ground.
2. Deferring Worldly Pleasures and Awareness of the Hereafter
Although consuming permitted lawful things (tasty foods, luxury clothes, accessories) is not forbidden, for people at the level of the God-fearing (muttaqūn) such pleasures are said to carry the risk of "diminishing one's share of the Hereafter."
- The Law of Entropy and Taqwā: The human soul is not static; it either advances toward the good or falls back. Standing still actually means regressing. Therefore keeping the margins wide (for example giving 1 kg 20 g instead of 1 kg) creates a safety buffer.
3. Training the Will
The path of training the will is defined as "deferral" (taʾkhīr). The ability to leave pleasures for the Hereafter is the key to character development. Through the example of animal foods triggering carnal impulses, the effect of physical consumption on spiritual state is emphasized.
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Study questions
What is the relation between human actions and emotions?
There is a two-way relation. Actions are the output of emotions, yet good deeds and acts of worship also nourish and increase the good feelings in the heart.
What does the noble ḥadīth "Istafti qalbak" mean?
It means "Ask your heart for the fatwā." Even if a muftī gives a ruling, if there remains a doubt that does not sit well inwardly—and this is not a disease of obsessive whisperings (waswasa)—one should keep away from that thing.
How is the "law of entropy" explained in a spiritual sense?
A person does not remain at the same level in spirituality; he either advances or falls back. Standing still actually means going backward.
Why is public right (the right of others) the most dangerous domain?
Because the rights of billions of people are at stake, obtaining their pardon in the Hereafter is nearly impossible. This is an "uncontainable" violation of rights that even makes the manifestation of God's mercy difficult.
What is the easiest way to train the will?
To defer (taʾkhīr). Living with the awareness of leaving worldly pleasures for the Hereafter strengthens the will.