and other forbidden acts, if the servant does not intend thereby to obey anyone other than Allah, even though he is obeying Satan in doing them. Rather, it would include only acts of obedience performed for Allah and for others, such as charitable deeds and the like. Nevertheless, it may be argued that every omission of an obligation or commission of a forbidden act involves giving another a share in the obedience that Allah alone deserves from His servant.

On this understanding, every sin would fall within what arouses Allah’s protective jealousy, whether it consists in neglecting an obligation or committing a forbidden act.

This is a sound meaning, consistent with the Sharia, for Allah hates and abhors such things. The term ‘protective jealousy’ would thus be synonymous with hatred, abhorrence, and displeasure. It is, however, broader than the apparent usage of the Lawgiver, who described Allah’s protective jealousy as concerning a believer’s committing what He has forbidden him, and His male or female servant’s committing unlawful sexual intercourse. It is also because of His protective jealousy that He has forbidden indecent acts, whether openly committed or concealed.

This protective jealousy is more specific than hatred in general, unless it is said: “[It is] an abandonment of the Sharia.” As for calling it protective jealousy, that is a matter of terminology, and the disagreement over it is verbal. He then related two views on protective jealousy from some of the shaykhs. The first entails feeling protective jealousy over something that does not arouse Allah’s protective jealousy, but which He loves. The second entails abandoning protective jealousy over something that does arouse Allah’s protective jealousy, and concerning which He loves and commands protective jealousy.