A state of not recognizing halal and haram—moral recklessness. In the classical “faculties” framework, it is the extreme (excessive) state of the appetitive faculty.

“It is a condition that arises in the ego, by which one is driven to engage in actions that violate religious commands and prohibitions and also run contrary to muruwwa (moral nobility/dignified conduct).”¹⁾

“They called the extreme state of the appetitive faculty ‘open disobedience and flagrant immorality’: behaving with such indifference that one sheds all sense of shame and modesty and commits every kind of disrespect and insolence. They called its deficient state ‘frigidity’: cutting oneself off even from the lawful pleasures and bounties permitted by reason and the Sharia—becoming numb and inert. And they called ‘chastity’ (moral self-restraint) the balanced stance: bringing animal desires under control; remaining willfully closed to unlawful cravings, while still having a healthy inclination toward lawful pleasures within the permissible sphere.”²⁾

“In another hadith, the Messenger of God adds a fourth sign of hypocrisy: fujur—meaning to plunge irresponsibly into every kind of sin.”³⁾

“There is a kind of open disobedience and wrongdoing that is counted as outright disbelief—for example, opposing the principles God has set down and associating partners with Him; this can be seen as a form of open disobedience and flagrant immorality within unbelief. On the other hand, failing to perform obligations like prayer and fasting—if it has not become a settled pattern—may still be called open disobedience, yet the person has traditionally still been regarded as a believer.”⁴⁾

“The Messenger of God, peace and blessings be upon him, said: ‘Lying leads a person to fujur (flagrant immorality), and sin leads to Hell; truthfulness leads to ‘birr’ (righteousness), and righteousness leads to Paradise.’⁵⁾ Here, ‘truthfulness’ with ‘righteousness and ‘lying’ with ‘flagrant immorality’ are mentioned as cause and consequence.”⁶⁾

“If a believer’s conduct is identical to that of atheists and those living in open disobedience and flagrant immorality, then that believer has not truly distinguished himself from them—he has failed to manifest his own essential identity and character as it really is.”⁷⁾

“Although God brought us from nonexistence into existence, granted life and consciousness, gave reason and thought, and showed the paths of guidance through prophets and revealed books—despite all this, for a person to deviate, fall into open disobedience and flagrant immorality, commit forbidden acts, and stain their innate pure nature is something that offends the Divine honor (ghayratullah). For God has given countless blessings, shown the right way, and left the person with no real excuse.”⁸⁾

“Just as there is a road to disbelief within every sin, so too every imagination that contains corruption and flagrant immorality is like a mental ghoul that drags its owner toward into open disobedience and misguidance.”⁹⁾

“The Noble Messenger, peace and blessings be upon him, perfectly complied with the command فَاسْتَقِمْ كَمَاۤ اُمِرْتَ (So stand firm as you are commanded – Hud 11:112), and therefore straightness/uprightness (istiqamah) is clearly and definitively visible in all his actions, words, and states.

For example:

Being free from gabawah (dullness/stupidity) and jarbaza (cunning/sophistry), which are the excess and deficiency—and thus the corruption and darkness—of the intellectual faculty (quwwa al-aqliyya), his intellectual faculty always operated at the point of wisdom (hikmah), which is the middle path and the means of uprightness.

Being pure and exalted above cowardice and rashness/recklessness (tahawwur), which are the corruption, excess, and deficiency of the irascible faculty (quwwa al-ghadabiyya), his irascible faculty operated together with the sacred courage (shaja’a) that constitutes the middle path and means of uprightness for that faculty.

Being cleansed of frigidity/indifference (humud) and flagrant immorality (fujur), which are the corruption, excess, and deficiency of the appetitive faculty (quwwa al-shahwaaniyya), his appetitive faculty always took chastity/purity (iffah)—the means of uprightness for that faculty—as its guide at the highest degree of innocence and protection from sin.”¹⁰⁾

Türkçe