HUDUD (DIVINE LIMITS) & THEIR RELATIONSHIP WITH SHIYAM

In the Qur'an, matters concerning human life consistently emphasize the command not to transgress limits. For example, in QS. Al-Ma’idah: 87 regarding what humans consume:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تُحَرِّمُواْ طَيِّبَٰتِ مَآ أَحَلَّ ٱللَّهُ لَكُمۡ وَلَا تَعۡتَدُوٓاْۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡمُعۡتَدِينَ

“O you who believe, do not forbid the good things which Allah has made lawful for you, and do not transgress. Indeed, Allah does not love those who transgress.”

This verse shows that even in things that seem “good,” humans can still slip if they cross the limits that Allah has set.

Or in QS. Al-Baqarah: 190 concerning warfare:

وَقَٰتِلُواْ فِي سَبِيلِ ٱللَّهِ ٱلَّذِينَ يُقَٰتِلُونَكُمۡ وَلَا تَعۡتَدُوٓاْۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡمُعۡتَدِينَ

“Fight in the way of Allah those who fight you, but do not transgress. Indeed, Allah does not love the transgressors.”

Even in extreme conditions like war, boundaries remain. This means that no aspect of human life is free from boundaries. This also applies to matters of faith. Surah An-Nisa: 171 admonishes the People of the Book not to exaggerate in their understanding of religion:

يَٰٓأَهۡلَ ٱلۡكِتَٰبِ لَا تَغۡلُواْ فِي دِينِكُمۡ وَلَا تَقُولُواْ عَلَى ٱللَّهِ إِلَّا ٱلۡحَقَّۚ إِنَّمَا ٱلۡمَسِيحُ عِيسَى ٱبۡنُ مَرۡيَمَ رَسُولُ ٱللَّهِ وَكَلِمَتُهُۥٓ أَلۡقَىٰهَآ إِلَىٰ مَرۡيَمَ وَرُوحٞ مِّنۡهُۖ فََٔامِنُواْ بِٱللَّهِ وَرُسُلِهِۦۖ وَلَا تَقُولُواْ ثَلَٰثَةٌۚ ٱنتَهُواْ خَيۡرٗا لَّكُمۡۚ إِنَّمَا ٱللَّهُ إِلَٰهٞ وَٰحِدٞۖ سُبۡحَٰنَهُۥٓ أَن يَكُونَ لَهُۥ وَلَدٞۘ لَّهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۗ وَكَفَىٰ بِٱللَّهِ وَكِيلٗا

“O People of the Book, do not exceed the limits in your religion and do not say about Allah except the truth…”

In essence, Allah regulates human life so that we do not exceed boundaries in thinking, acting, and judging, so that these limits remain sufficient and complete (kaffah) neither excessive nor deficient.

I have discussed this kaffah issue in the following video:https://youtu.be/iS-6YLe5DkE?si=wb-MypBuc-Pkbx_-

At its core, the concept of limits (ḥudūd) or refraining from transgression shows that life is actually a process of seeking boundaries within what appears limitless.

For example: from countless clothes we choose what suits us; from many potential partners we choose one spouse; from numerous schools we choose one institution. Thus, every aspect of life is always related to boundaries.

These limits later develop into various terminologies within knowledge systems.

Why do humans need boundaries?

As al-Basyar (human beings), when we enter the “world without limits,” known as baligh (maturity), there emerges a form of awareness driven by autonomous desire within us. This autonomous desire is called al-hawā (passion/inclination) a desire that arises from sensory contact or stimulation.

At least four boundaries are often violated when humans enter this “limitless world”:

1. Biological Boundaries

When humans enter biological maturity, they tend to create channels for releasing desires biologically. These may appear as lifestyle choices, leisure activities, food exploration, and similar matters categorized as post-biological tendencies.

2. Pedagogical Boundaries

Distortions in educational systems, intellectual imprisonment, or theological commodification. The development of Artificial Intelligence technologies such as virtual assistants, GPS navigation, Instagram filters, virtual keyboards, and others can be categorized as post-intelligence phenomena.

3. Psychological Boundaries

Humans seek psychological satisfaction through deviant means: bullying, gossip, hypersexuality, and even violence. All for the sake of a false sense of pleasure. This is called post-psychology.

4. Sociological Boundaries

The desire for power, group dominance, social status, and hegemony become primary goals. Human values ​​are sacrificed for position. This is called post-sociology..

The violations of these limits form what may be called the Post-Reality World a boundless world produced by human culture and thought, which eventually shapes a worldview.

To avoid transgressing these boundaries, global agreements are necessary across social, economic, military, and behavioral domains. However, such agreements cannot merely rely on a worldview, but must be grounded in a Godview (a perspective centered on God). From this Godview, genuine global consensus can emerge, beginning with personal self-discipline.

Its Relationship with Shiyam (Fasting)

The word fasting derives from the root ṣhāma, yaṣhūmu, which refers to a condition that causes restriction or self-restraint. From this root come the words ṣhiyām and ṣhaum, commonly translated as “fasting.”

In Arabic morphology (‘ilm al-ṣarf), different word forms imply different nuances of meaning. Thus:

• Ṣhaum (صوم) — three letters
• Ṣhiyām (صيام) — four letters

The form ṣhiyām carries a broader meaning than ṣhaum.

Ṣhaum (صوم) 3 letters

More related to material physique restriction, as illustrated in the Qur’an (Maryam: 26):

فَكُلِي وَاشْرَبِي وَقَرِّي عَيْنًا فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَدًا فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمَنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنْسِيًّا

“Indeed, I have vowed to the Most Merciful a fast (shauman), so I will not speak to any human being today.”

Here, fasting refers specifically to refraining from speech a tangible, material limitation.

Ṣhiyām (صيام) 4 letters

Not only includes material restriction but also encompasses biological, pedagogical, psychological, and sociological boundaries.

This is supported by hadiths, for example:

لَيْسَ الصِّيَامُ مِنَ الْأَكْلِ وَالشُّرْبِ إِنَّمَا الصِّيَامُ مِنَ اللَّغْوِ وَالرَّفَثِ

“Fasting is not merely refraining from food and drink, but fasting is abstaining from vain speech and obscene words.” (Ibn Khuzaimah)

Another hadith uses both terms:

صُمْ أَفْضَلَ الصَّوْمِ صَوْمَ دَاوُدَ، صِيَامَ يَوْمٍ وَإِفْطَارَ يَوْمٍ

“Observe the best fast, the fast of David: fasting one day and breaking the fast the next.”

From this understanding, fasting becomes a training process that prepares us to journey through the boundless world without violating limits.

So why Ramadan?

Because Ramadan is the month in which the Qur’an was revealed. Thus, Ramadan functions like stations or checkpoints in a long journey moments to repair our “vehicle” before continuing the journey toward the next station.

Finally, I pray that we succeed in maintaining self-restraint even after Ramadan ends.

@AbuMusa2026