{"id":2605,"date":"2014-05-27T22:28:15","date_gmt":"2014-05-28T02:28:15","guid":{"rendered":"https:\/\/www.fiqhulislam.com\/?p=2605"},"modified":"2014-05-27T22:28:15","modified_gmt":"2014-05-28T02:28:15","slug":"sadd-al-dharai-blocking-means-evil","status":"publish","type":"post","link":"https:\/\/www.fiqhulislam.com\/?p=2605","title":{"rendered":"Sadd al-dhar\u0101\u2019i\u2018 or \u201cblocking the means to evil\u201d"},"content":{"rendered":"

\"\u0633\u062f\"<\/a>Sadd al-dhar\u0101\u2019i\u2018<\/em>\u00a0or \u201cblocking the means to evil\u201d is a principle in Shari\u2019ah that serves as a preventative measure from committing Haram. If in those acts which are normally classified as\u00a0Mubaah\u00a0<\/em>(permissible), there is a fear that it will lead to Haraam, then it will be Wajib to abstain from the\u00a0Mubaah<\/em>\u00a0act.[1]<\/a><\/p>\n

The implementation of\u00a0Sadd al-dhar\u0101\u2019i\u2018\u00a0<\/em>is based on the discretion of a Mufti[2]<\/a>. He would apply his mind and examine the issue at hand and if his insight guides him that the\u00a0Mubaah<\/em>\u00a0act will be abused and it will lead to Haram, then he could issue a ruling of prohibition from the onset, in spite of the act being permissible in itself.<\/p>\n

The basis of\u00a0Sadd al-dhar\u0101\u2019i\u2018<\/em>\u00a0\u00a0is found in various places in The Quran and Ahadith.[3]<\/a><\/p>\n

\n[1]<\/a>\u00a0\u0627\u0644\u0645\u062f\u062e\u0644 \u0625\u0644\u0649 \u0627\u0644\u0641\u0642\u0647 \u0627\u0644\u0625\u0633\u0644\u0627\u0645\u064a \u0648\u0623\u0635\u0648\u0644\u0647 (\u0635: 165)<\/p>\n

\u0633\u062f \u0627\u0644\u0630\u0631\u0627\u0626\u0639\u060c \u0641\u0627\u0644\u0630\u0631\u0627\u0626\u0639 \u0648\u0627\u0644\u0648\u0633\u0627\u0626\u0644 \u0648\u0627\u0644\u0637\u0631\u0642 \u0625\u0644\u0649 \u0627\u0644\u0634\u064a\u0621 \u0646\u0647\u0649 \u0627\u0644\u0634\u0627\u0631\u0639 \u0639\u0646\u0647 \u0648\u0647\u064a \u0641\u064a \u0627\u0644\u0623\u0635\u0644 \u0645\u0628\u0627\u062d\u0629\u060c \u0644\u0643\u0646 \u0645\u0646 \u062d\u064a\u062b \u0625\u0641\u0636\u0627\u0624\u0647\u0627 \u0625\u0644\u0649 \u0627\u0644\u0645\u0646\u0647\u064a \u062a\u0632\u0648\u0644 \u0625\u0628\u0627\u062d\u062a\u0647\u0627\u060c \u0641\u0633\u062f\u0647\u0627 \u0648\u0645\u0646\u0639\u0647\u0627 \u0645\u0646 \u0623\u0635\u0648\u0644 \u0645\u0627\u0644\u0643 – \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647 -\u060c \u0643\u0645\u0627 \u0641\u064a \u0642\u0648\u0644\u0647 – \u062c\u0644 \u062c\u0644\u0627\u0644\u0647 -: { \u0648\u064e\u0644\u0627 \u064a\u064e\u0636\u0652\u0631\u0650\u0628\u0652\u0646\u064e \u0628\u0650\u0623\u064e\u0631\u0652\u062c\u064f\u0644\u0650\u0647\u0650\u0646\u0651\u064e \u0644\u0650\u064a\u064f\u0639\u0652\u0644\u064e\u0645\u064e \u0645\u064e\u0627 \u064a\u064f\u062e\u0652\u0641\u0650\u064a\u0646\u064e \u0645\u0650\u0646\u0652 \u0632\u0650\u064a\u0646\u064e\u062a\u0650\u0647\u0650\u0646\u0651\u064e }<\/p>\n

\u00a0\u062f\u0631\u0627\u0633\u0627\u062a \u0641\u0642\u0647\u064a\u0629 \u0648\u0639\u0644\u0645\u064a\u0629(\u0627\u0644\u0639\u0644\u0645\u064a\u0629)\u00a0 \u0635 196<\/p>\n

\u00a0\u00a0[2]<\/strong><\/a>\u00a0Pertaining to who can give a ruling on\u00a0Sadd al-dhar\u0101\u2019i,\u00a0<\/em>Mawlana Ashraf Ali Thaanwi (Rahimahullah) says,\n<\/div>\n

\n

\u201cThe \u2018ijtihaad\u2019 of just anyone is not of any consideration when it comes to calling a Mubaah act Haraam due to any factor or valid reason. Only a wise Muhaqqiq will understand things such as which evil factors render a Mubaah act Haraam or impermissible, and which not. Moulana Qaasim Nanotwi (rahmatullah alayh) used to say that this decision can be made by Shaari`(Allaah Ta`ala), or that person who adequately understands the Speech of Shaari`<\/p>\n

There are some example of this in the Shariah \u2013 one is the incident of the Hateem (where the Kaabah was rebuilt) and the second is the Nikah of Hadhrat Zainub (radhiallahu anha), who was the divorcee of Nabi\u2019s (sallallahu alayhi wasallam) adopted son, to Nabi (sallallahu alayhi wasallam). In the first incident consideration was taken of the fasaad which was inherent (if the Hateem were to included as part of the Kaabah) and in the second incident the fasaad was not considered (where the people would consider as incorrect the Nikah of the divorcee of an adopted son to his guardian). From these we understand that every fasaad is not taken into consideration, and that every maslihah (benefit\/goodness) is not liable for acceptance. Therefore it is not the right of everyone to label as Haraam a thing on the possibility of it leading to a mufsid (harm)\u201d<\/p>\n

[3]<\/strong><\/a>\u00a0<\/strong>\u0648\u064e\u0644\u0627\u064e \u062a\u064e\u0633\u064f\u0628\u0651\u064f\u0648\u0627\u0652 \u0627\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u064a\u064e\u062f\u0652\u0639\u064f\u0648\u0646\u064e \u0645\u0650\u0646 \u062f\u064f\u0648\u0646\u0650 \u0627\u0644\u0644\u0651\u0647\u0650 \u0641\u064e\u064a\u064e\u0633\u064f\u0628\u0651\u064f\u0648\u0627\u0652 \u0627\u0644\u0644\u0651\u0647\u064e \u0639\u064e\u062f\u0652\u0648\u0627\u064b<\/p>\n<\/div>\n

\n

And do not insult those whom they (the Kuffar) worship other than Allah , lest they insult Allah in enmity without knowledge.(6:108)<\/p>\n

It is clear that to censure the false \u2018gods\u2019 is a necessary and permissible act, it is possible that this may lead to them hurling abuse at Allah Ta\u2019ala, hence it is forbidden.
\nAnother such example from the Qur\u2019an is, Allah Ta\u2019ala states,<\/p>\n

\u0648\u064e\u0644\u064e\u0627 \u062a\u064e\u0642\u0652\u0631\u064e\u0628\u064f\u0648\u0627 \u0627\u0644\u0632\u0651\u0650\u0646\u064e\u0627 \u0625\u0650\u0646\u0651\u064e\u0647\u064f \u0643\u064e\u0627\u0646\u064e \u0641\u064e\u0627\u062d\u0650\u0634\u064e\u0629\u064b \u0648\u064e\u0633\u064e\u0627\u0621\u064e \u0633\u064e\u0628\u0650\u064a\u0644\u064b\u0627<\/p>\n

\u201cAnd you shall not ever approach illicit sexual intercourse.\u00a0 Indeed, it is utter lewdness and a most evil way.\u201d<\/p>\n

(17: 32)<\/p>\n

In this verse, Allah Ta\u2019ala is not only prohibiting us from illicit relations, but He is also preventing us from doing anything close to it which may lead to such evils.<\/p>\n

\u00a0Narrated Shaqiq bin Salama:<\/p>\n

I was with `Abdullah and Abu Musa (Radhiallahu Anhum); the latter asked the former, “O Abu `Abdur-Rahman! What is your opinion if somebody becomes Junub and no water is available?” `Abdullah replied, “Do not pray till water is found.” Abu Musa said, “What do you say about the statement of `Ammar (who was ordered by the Prophet (\ufdfa) to perform Tayammum). The Prophet (\ufdfa) said to him: “Perform Tayammum and that would be sufficient.” `Abdullah replied, “Don’t you see that `Umar was not satisfied by `Ammar’s statement?” Abu- Musa said, “All right, leave `Ammar’s statement, but what will you say about this verse (of Tayammum)?” `Abdullah kept quiet and then said, “If we allowed it, then they would probably perform Tayammum even if water was available, if one of them found it (water) cold.” The narrator added, “I said to Shaqiq, “Then did `Abdullah dislike to perform Tayammum because of this?” He replied, “Yes.”(Muslim)<\/p>\n

askimam.org<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Sadd al-dhar\u0101\u2019i\u2018\u00a0or \u201cblocking the means to evil\u201d is a principle in Shari\u2019ah that serves as a preventative measure from committing Haram. If in those acts…<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_editorskit_title_hidden":false,"_editorskit_reading_time":0,"_editorskit_is_block_options_detached":false,"_editorskit_block_options_position":"{}","footnotes":""},"categories":[26],"tags":[],"class_list":["post-2605","post","type-post","status-publish","format-standard","hentry","category-usulul-fiqh","wpcat-26-id"],"_links":{"self":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts\/2605","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=2605"}],"version-history":[{"count":0,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts\/2605\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2605"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=2605"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=2605"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}