And when his saying: ( ﴿a fabrication against Him﴾ [Al-An'am: 138] includes a fabrication against Allah, and the expression in all of that is by the Greatest Name, that the prohibition is only from Allah is a known matter that is not a place for doubt, for He is the Greatest King, and there is no ruling for anyone other than the King. Whoever rules without His command will be punished. - It is good after the nullification of their religion [and the clarification that whoever prohibits something based on desire is misleading and unjust]. His saying clarifies the correct statement of what is lawful and what is prohibited in response to one who says: So what has He prohibited - glorified is He - and what has He made lawful? ﴿Say﴾ teaching that the prohibition is established only by revelation [from] Allah. ﴿I do not find﴾ meaning: now nor in what is to come of time, for (no) is a word that does not enter upon the present tense except it means the future ﴿in what﴾.

And when what was given to him ﷺ has been established by their inability to oppose it that it is from Allah, his saying is built for the passive: ﴿It has been revealed to me﴾ meaning: from the Qur'an and the Sunnah something from what you have prohibited absolutely or in one state and not another and upon some people and not others, food ﴿prohibited for a eater﴾ meaning: an eater whether male or female ﴿he eats﴾ meaning: he consumes it for eating and drinking or medicine or otherwise ﴿except that it be﴾ meaning: that food ﴿a dead animal﴾ meaning: according to the law, and the legal dead animal is that which does not accept the lawful slaughter, [and it is everything whose life has ended without a lawful slaughter]. ﴿or blood poured forth﴾ meaning: flowing from it, as for its flowing, not for its coagulation like the liver and the spleen.

And when the Christians have taken eating pork as a religion - he specified it even though it is included in his saying (a dead animal) as I have explained in what is meant by it, and he said: ﴿or the flesh of swine﴾ to indicate its prohibition in every case whether it was slaughtered or not. And if it had been said: or a swine, it would have been possible that it was meant to prohibit what was taken from it alive only. And he said: ﴿for indeed it﴾ meaning: the swine ﴿is an abomination﴾ to indicate the impurity of its essence while it is alive. Therefore, its flesh and likewise its other parts are primarily impure. [And everything that agrees with it in this reason is impure; the pronoun is not returned to the flesh because its impurity has been established from its prohibition for its essence, so if it were to return to it, it would be repetition].

And when he mentioned the forbidden for its own sake, he mentioned the forbidden for a reason. He said, emphasizing the denial of it by making it the very meaning for which the prohibition occurred: "Or [is it] sin?" That is: or was the food an exit from what should be settled in the vastness of Allah, to whom whoever resides there is safe, guided, and free from the narrowness of desire in mentioning others, to whom whoever goes out to them fears and goes astray, and is doomed and lost. Then he explained it [prefacing what is included in sin from turning to others]: "[That which is] dedicated to other than Allah," meaning: that which belongs to Him, for He has all things because He has all perfection. "In it," meaning: other than His name is mentioned upon it by being slaughtered for Him as a form of devotion. Then he mentioned His kindness to this nation in permitting them in times of necessity every forbidden thing as a mercy from Him to them and a covering for their shortcomings. He said: "So whoever is forced," meaning: he experiences hunger from which he fears death, and it is built for the passive form because the consideration is the occurrence of necessity, not the fact that it is from a specific source. From this expression, the prohibition of what exceeds mere sustenance is taken, for at that time he would not be considered forced. "Not intending [to sin]," meaning: not against others with a scheme. "Nor transgressing the limit of necessity," meaning: not against others with his strength nor exceeding the limit of necessity. "Indeed, your Lord," meaning: the One who is gracious to you by sending you and to your weak nation by making their religion a lenient one, "is Forgiving," meaning: He erases sin if He wills. "And Merciful," meaning: He honors the sinner after forgiveness with various honors. He is worthy of erasing from this forced person the effect of that prohibition which troubled him and honoring him by making for him - in preserving him by that for himself if his intention is correct - a great reward. The verse has taken upon itself and allowed all prohibitions from the consumables, with reference by the word 'impurity' and 'sin' to all types of prohibitions and that committing them necessitates filth and detachment from good, and that is the reason for their prohibition. The esteemed Abu al-Hasan al-Harali said in the book of 'Al-Urwah': The reason for the descent of this letter - that is, the letter of the forbidden - is the purity of creation from the harms of their bodies and the filth of their souls and the ignorance of their hearts. Whatever is gathered in it is more severely prohibited, and whatever is found in it of that is prohibited according to the confirmation of necessity for its purity. Just as the states of the children of Adam differ according to the difference of their clay between foul and pure and what is between that - their states differ in what is renewed in their creation from their sustenance. Whoever nourishes his body from something, the morals of the soul of that which he nourished with and its attributes appear in himself, and it brings either a stain upon the heart or clarity, to strengthen him with what is called upon him from the mention of Allah or disbelief in Him by mentioning others. The comprehensive mention of it at its limit from the exception of a little from the vastness of the lawful is His saying: "Say, 'I do not find within that which has been revealed to me any forbidden food for one who would eat it, except that it be dead meat or spilled blood.'" This is due to its harm to the body. "Or the flesh of swine," and this is due to its filthiness to the soul and its repugnance to it - as He said: "Indeed, it is impurity or sin dedicated to other than Allah." And this is due to its stain upon the heart. This verse is Medinan, and He established it in a Meccan surah to indicate that the prohibition was deserved at the beginning of the religion, but it was delayed until the time of the gathering of the community of Islam in Medina; to unify the hearts of the polytheists and to ease it upon the weak of [the religion] who believed, and to suffice the believers by their distancing from that and from what resembles it, as a form of insight from them. Until indeed, Abu Bakr - may Allah be pleased with him - had prohibited wine [for himself] in the time of ignorance for what he saw in it of the loss of intellect. So how about their states after Islam! And it was also included in the surah of 'Those who have believed' what was killed by a sudden attack without the mention of Allah upon it from the strangled, the beaten, the fallen, and the gored, and what the beast of prey ate except what was reached with the slaughter that pours out the blood that leads to the prohibition for the corruption of its spilled blood with what is outside the limit of food in the beginning and the limbs in the end that are to be recovered - by the blessing of the mention - the effect of what befalls it from the surprise of the attack. And it was also included in this surah the prohibition of wine for its filthiness like that of swine, just as the killed was included with the dead meat, and just as Allah prohibited what contains the gathering of filth from swine and the gathering of sin from wine - the Messenger of Allah - blessings and peace be upon him - prohibited what contains a share of that, so he included the beasts for the protection from the surging anger for the severity of the harm in the appearance of anger from the servants; for it is not suitable except for their master. And he prohibited the domestic donkeys for the protection from their dullness and their stubbornness which is the knowledge of the instinct of the rupture in creation. And he included - blessings and peace be upon him - in the prohibition of wine that which intoxicates by nature the prohibition of the intoxicant which intoxicates by production. And just as Allah prohibited what deceives the servant in his outward and inward, He prohibited for him in what is between him and himself what cuts him off from eating usury, and usury is seventy-two doors, and polytheism is similar to that. The comprehensive mention of it in His saying: "Those who consume usury" [Al-Baqarah: 275] to His saying: "And Allah has permitted trade and has forbidden usury" [Al-Baqarah: 275] until the end of His mention to what organizes from that in His saying: "O you who have believed, do not consume usury, doubled and multiplied" [Al-Imran: 130] - the verse that follows that in His saying: "And whatever you give of usury" [Ar-Rum: 39] - the verse. Thus he said: Indeed, this verse is Medinan, and he - although I have not seen it for anyone else - is problematic with his saying: "And He has detailed for you what He has forbidden upon you" [Al-An'am: 119] - the verse.

And when the prohibition of usury was established between the Lord and the servant, there was a warning of a declaration of war from Allah and His Messenger. For this reason, the scholars protected its avenues with the utmost protection. The most stringent of them in this regard was the scholar of Medina, to the extent that he protected its form from the trust in the safety of the inner self from it. He acted contrary to that in the prohibitions between the servant and his own self. Just as Allah prohibited usury in what is between Him and His servant from this higher aspect, He also prohibited consuming wealth unlawfully in what is between the servant and others from the lower side. The comprehensive nature of this is found in His saying, the Most High: "And do not consume one another's wealth unjustly or send it [in bribery] to the rulers" [Al-Baqarah: 188] - the verse. To what is organized by His saying, the Most High: "O you who have believed, do not consume one another's wealth unjustly unless it is by trade, [which is] by mutual consent among you" [An-Nisa: 29] to what is organized by His saying, the Most High: "And give the orphans their properties" [An-Nisa: 2] - the verses concerning the wealth of orphans. He, the Most High, prohibited it from the perspective of the higher, the similar, and the lower. The prohibition is organized into three principles: from the perspective of what is between Allah and His servant, from the perspective of what is between the servant and his own self, and from the perspective of what is between the servant and others. This can be inferred from the totality of verses in the Qur'an, and its hadiths, and its issues in the jurisprudence of the scholars. And since there is a vastness in it, there are matters that fall between the clear lawful and the clear unlawful that many people do not know. Because they resemble the lawful from one aspect and resemble the unlawful from another aspect, the disagreement arises regarding them due to their occurrence between the two, and due to their presentation in the first. And regarding Allah's protection of His servants from the evil of the unlawful, His name (the Good) is realized for them. So, he who does not seek healing through Allah's healing is one who does not protect himself from His prohibitions and their ambiguous matters. This is the piety which is the foundation of the religion - and there is no power and no strength except with Allah, the Most High, the Most Great. Then he said regarding what is obtained by the reading of the letter of the unlawful completely in knowledge, state, and action: Know that when a person was a composite creation, he had two seeds within him: a seed for good and a seed for evil. According to his purification and his removal of the competition of the growth of the seed of evil, the seed of good grows and flourishes within him. Each of the two seeds has a source in his body, soul, and heart. The first of the letters in the arrangement is action, and the basis for what follows it is the reading of the letter of the unlawful, so that the purity of the body, which is prior in the existence of the human being, may be obtained. Whoever was nourished by the unlawful in his childhood will not be able to avoid sins in his old age unless Allah purifies him by what He wills from the fire of affliction in this world from diseases and harm. This is the foundation upon which the purification of the soul from the prohibitions and the purification of the heart from ignorance and delusion is built. The reading of this letter is the piety that prevents harm to the body and harms the soul and what the creation dislikes and what angers the Lord. So whoever touches something of that and does not hasten to repent will be punished by every verse he recited while opposing its ruling. "Whoever does not care from which door his provision enters, Allah does not care from which door He enters him into the Fire."

And when piety is to restrain the hand visibly from harmful things, and the limbs do not yield except due to an influence from the soul, piety cannot be validly manifested unless there occurs within the soul a profound fear of engaging with that harmful thing. And when the soul does not become influenced except by the discernment of the heart regarding the harmful, just as the hand does not stop except when the soul is repulsed by what the eye perceives as repulsive, indeed, the contented soul recoils from the prohibited just as one who seeks cleanliness recoils from filth. Thus, the consumers of the unlawful are like the maggots of the carcasses of this world; they are repulsive to the people of insight just as they find the maggots of the refuse repulsive.

And when the forbidden is that which harms the servant in his self, like carrion, it becomes easy for the discerning one to refrain his hand from it because he knows its harm to his body. Likewise, the spilled blood is forbidden because it is carrion due to its separation from the living and its departure from the spirit of life that mingles with it in the veins. I say: and its reasoning will come soon in the Torah, which necessitates that it has a greater effect on the soul and a conditioning of it by creating what is its blood from flesh - and Allah is the Grantor of success; and likewise, that which harms him in his self, like the flesh of the pig, because it is impure. Impurity is the vile traits of character that are, in the eyes of the wise, more abhorrent than the vile traits of bodies. This is because whoever nourishes his body with the flesh of an animal, his soul is nourished by the essence of that animal and by a trait of its morals. In the essence of the pig are the roots of the vices of character, such as arrogance, greed, deceit, and the boldness to engage in what leads to destruction and the pursuit of corruption. And the inclination towards what he has accepted in the least of matters is evident in his creation, for he has no aspiration like that of the long necked. Likewise, that which harms both of them and the intellect, like wine, in its draining of the intellect and its causing of headaches, and its inciting of enmity and hatred in the character of the soul; and for this reason, it is the essence of sin. The discerning one regarding the forbidden things refrains from them because he knows their harm and their evil in the present time and their disgrace in the Day of the World to what he has been informed of regarding the evil consequences in the Day of Judgment. And whoever drinks wine and dies without repenting from it, it is a right upon Allah to make him drink from the mud of the damned, which is the juice of the people of the Fire. And if the drinker were threatened in this world by someone who has the authority to make him drink from his urine and excrement - he would find from the horror that would lead him to abstain from it. And if a person of understanding becomes discerning regarding that which harms him in his essence and is averse to what he fears may harm him from others - he is more deserving to avoid what may lead to the wrath of his Lord because of him. And this is regarding what has been forbidden to him as a protection for the greatness of His dominion and the absence of disparity in the matter of His mercy in the prohibition of usury. And for what is also in it of harm in his present time, which he binds with faith from the knowledge of his Lord. For He, glorified and exalted is He, as He has made known that consuming the wealth of others unjustly is fire in the belly, He has made known that consuming the wealth of usury is madness in the intellect and folly in the soul. Those who consume usury do not stand except as one stands who is beaten by the devil from madness. And greater than that is what Allah has forbidden due to its nature from His name at the time of taking the soul; because it is taken from other than Allah. And what is taken from other than Allah is its consumption a sin and disbelief because it has taken the soul from the hand of one who does not own it. And for this reason, the naming was prescribed in the slaughtering and it was exempted in other than that. So the reading of this letter is not correct except with the insight of the heart in it and the horror of the soul from it and the abstinence of the hand from it. Otherwise, he is among those who read its letters and neglect its limits, those about whom the Messenger of Allah, blessings and peace be upon him, said: "There are many of these readers - may Allah not increase them!" And whoever's reading of this letter is not correct, his reading of any other letter is not correct, and his worship is not valid. He is the one whose prayers do not increase him in closeness to Allah except in distance, and his supplication is not accepted. "The man whose food is unlawful, and his drink is unlawful, and his clothing is unlawful, and he is nourished by the unlawful, says: O my Lord! O my Lord! How will that be answered!" So this is the reading of this letter and its condition - and Allah is the Guardian of success.