These are just my thoughts regarding the posts from WriteousSister, Aaminah, about her visitors who expressed the idea that writing may be haraam.

The mentality expressed by certain people who believe that literally any form of expression is expressly forbidden or otherwise frowned upon is a reflection of a confused spiritual state.

They believe that by cutting off creativity that they are coming closer to God. This is also connected to the understanding from other religions that abstinence is true holiness, but this is a concept that is generally not found within Islam. In fact, it is this idea which is finally getting clobbered by the resurgence of traditionalist views on art, writing, music, etc.

One only needs to look not so far back, only to Ottoman times, to see the writings of beautiful poets, the amazing architecture, the calligraphic styles, the maqaams of the oud and voice to appreciate the breadth of creativity which flowed from our past.

The main point to realize here is that Muslims have always appreciated creativity, the Prophet (Sallahu’alaiheewassalam) appreciated creativity. Generally, however, creative Muslims are also spiritual people. And because of this, they need to distinguish between writings which have a holy inspiration and intention, and writings whose only goal is to elevate ones pride or increase ghaflat (heedlessness).

This does not mean every writing needs to be explicitly ‘religious’, as intentions are deep things. A proper intention can make Maulana Rumi’s (AS) poems about love and desire read one way to a believer and a completey different way to an unbeliever. The same words end up having different external meanings to us based out of context and intention. It is also important to note that the same intention of the Maulana drew all types of people close to the art and made it attractive.

Consuming creativity is also something which needs to be managed with the same filter. You will find that true believers can sit and watch a movie or television show just like any average person, but one must first address one’s own intention and understand what it is we are doing, for what deep purpose. With proper intention Khizr (AS) was able to ‘get away’ with outrageous acts, which of course we cannot as commoners we are bound by Shariat. But there are indeed parallels for us to find and apply to ourselves.

So when we look at certain ‘guilty pleasures’, even then we need to begin by saying to ourselves: this thing may lead us to ghaflaat, but at the same time abandoning it instantly may cause our ego to lash out much worse. This is where the support and guidance of a Shaykh becomes critical. It is that guide who is able to discern what is best for you at your level, what it is you need to remove immediately, what you need to be weaned from, and how you can sabotage your nafs through a change in mindset.