concerning some of them among the ignorant Sufis—such people are misguided. Besides sharing the Jews’ waywardness and the Christians’ misguidance, they have exceeded both communities in this regard. Even if such love is thought to benefit the lover by refining his soul and improving his character, or the beloved through attending to his interests, teaching him, cultivating his character, and so forth, its harm far outweighs its benefit. How can its benefit compare with its sin?

This is no different from saying that fornication benefits both parties through the pleasure and enjoyment the man obtains and the payment and other benefits the woman receives, or saying that drinking wine has physical and psychological benefits. Allah Most High says concerning wine and gambling:

“Say: ‘In them is great sin and benefits for people, but their sin is greater than their benefit.’”

This was before the prohibition, to say nothing of what He said when prohibiting them and afterward. Worshipful devotion to these forms is a kind of indecency; its inward aspect belongs to hidden indecency and is a hidden sin. Allah Most High says:

“Abandon both outward and inward sin.”

And He Most High says:

“Say: ‘My Lord has only forbidden indecencies, whether outward or inward.’”

And He Most High says:

“When they commit an indecency, they say: ‘We found our forefathers doing it, and Allah has commanded us to do it.’ Say: ‘Allah does not command indecency. Do you say about Allah what you do not know?’”

There is no disagreement among the imams of the religion that this is not recommended, just as it is not obligatory. Whoever regards it as praiseworthy and commends it has departed from the consensus of Muslims, Jews, and Christians—indeed, from the position held by sensible people of every nation. He is