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Criterias To Apply Sadd-E-Zariya Principle
Assallam u alaikum,
my question is that in Islam, i understand that the principle of sadd e zariya is there to block the means to a harm or sin.
what are the principles to apply Sadd e Zariya in Islam? looking at women with lust is blocked under sadd e zariya because it activates lust. and lust sucks a person towards Zina.
but a normal friendship also opens door for sin, as it is evident from our life experience that in friendships and with company of friends, incidents of occasional slips happen like backbiting with them of someone else, or using abusive language while joking, doing them a haram favor. having a guard of taqwa can decrease the frequency of such sins but doesn’t fully eliminate it and it occurs less occasionally. but then we don’t close the door for friendship.
so what is the criteria for knowing that where something is to be stopped under sadd e zariya.
and also importantly, please tell me how to distinguish between
1) that here if i do sadd e zariya then it’s my mere choice and praise-worthy act (and if i someday, don’t follow it, in order to achieve some other benefit from doing that action. then i won’t be incurring a minor sin)?
2) and where it becomes closer to command of Allah, of whose violation if I do (by continuing that act) I’ll incur minor sin?
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14 Replies
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Criterias To Apply Sadd-E-Zariya Principle
updated 1 week, 1 day ago
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Replies
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If such directive is given in Quran and Sunnah then every Muslim should follow it and there is no room for discretion available to the individual. However, since Sadd-e-Zariya directives are by nature based on some rationale (illat/haqiqat), so those matters of Sadd-e-Zariya (in Quran or Sunnah) can be considered as waived if the illat of that directive has either vanished or new circumstances have made that illat redundant (for example: two women witnesses in place of one or no iddah if pregnancy can be ensured with certainty are examples of sadd-e-zariya directives). In such circumstances, there is no sin on the person. But if a person intentionally violates any Sadd-e-Zariya directive without going through the process of determining illat and fulfilling objective of the directive through other means, then it will result in a minor sin.
Directives of Sadd-e-Zariya can also be given by a scholar of Islam after studying rationale underlying religious prohibitions. In such circumstances, an individual can simply follow that advice or he can acess the relevance of that advice with the religious directive and decide for himself whether that advice is relevant or not and whether he wants to follow that advice or not. But if an individual is convinced regarding applicability of that Sadd-e-Zariya advice, then intentionally violating that advice should also logically result in a minor sin.
Please refer to the video below from 55:59 to 1:03:00
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Please also refer to the video below from 1:12:09 to 1:15:04
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@UmerQureshi brother as you said
“But if an individual is convinced regarding applicability of that Sadd-e-Zariya advice”
my question is about what are the premises through which this applicability is judged?
is it about frequency? as an example, in friendship nowadays. within years of friendship duration, there are occasional incidences of lying, back biting and other sins. with good vigilance, a person can reduce the frequency of these sins to an extent that it might happen very less often (for suppose -+5 times in a year). but eradicating it completely to an extent of non occurrence at all during years of friendship is not generally achievable (speaking about general public, not rare cases). but still we don’t limit friendship because those sins are not intrinsically tied to friendship, but are occasional, spontaneous, random occurrences based on many other factors as well and not friendship alone (but the friendship starting opens the gate for those later occasional sins. Had the friendship not happened, those sins later with this friend would also not occur). until a friend is very morally corrupt and we know that his friendship will intrinsically suck us into sins again and again and influence us constantly to sin actively
Or is it about that if something has an intrinsic relation with sin or not. if not then it is not avoided on grounds of sadde zariya. and if it has intrinsic relation with sin where it will actively influence someone to that sin and push them there, and these are the types of things that are avoided on basis of sadde zariya?
what are the things that are to be avoided? what thing have to be considered before avoiding something under sadd e zariya?
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There is no hard and fast rule. A scholar will give his advice and support his advice with arguments from the holistic framework of Quran and Sunnah. If you agree with his arguments then follow it and if not, then don’t.
The example you quoted is very individualistic in nature and may vary from person to person based on their friendhip experience. You can decide for yourself what you wanna do in this regard, there is no hard and fast rule. The bottomline is that you need to stay away from comitting major sins at all costs.
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@UmerQureshi sir I understand what you say. however now I’ll come to epicenter of the reason of asking this question.
Sir in cases of individualistic examples, the fear is about where will I receive the “minor sin” for doing anything that is in itself not Haram. where will it be counted as a violation and hence minor sin added in my counter.
I’ll explain the framework of my question in an example:
I and a girl like each other a lot and we want to marry. she’s from a pious family. one day I got to know that almost after every meal her family raises there hand to do Dua together and thank Allah. My brain started working on a scenario about where [I am not about to make Dua previously but while sitting with the family. after the meal as I see then raise hand for Dua, i felt peer pressure as I’ll be the odd one out to not do Dua so then I also raise hand]. this seems Riya
Now mathematically in my mind 4 levels came to avoid such major sin
1 – When they pray like this then I control my nafs and if I was not at that time motivated to do Dua with sincerity, then I should bear the peer pressure and sit there as I am.
2 – I excuse myself from table after eating, to go to washroom just when they are about to begin Dua
3 – after marriage, i don’t go to their dawat and eat with them, potentially blocking any chance of pressure.
4 – Not marry her at all
Now i as a Muslim know that i have to save myself from major sin. all these things are potential ways to keep myself away from major sin. but their potency to protect against the sin are not same. the potency is increasing with 4 being the most potent. if i go for 1 i will be able to protect myself in many instances but in some few instances i might slip into peer pressure. Keeping myself on 2, it is more potent then 1, where i would be able to do better but again there can be some instances i.e i forgot to get up or couldn’t finish meal before or due to any other reason. but still the frequency and chance will go further down. Then if i resort to 3 , this narrow downs the door to major sin further but it deprives us of benefits as well. the 4th option is the most potent and the only option which we can say will close the door to such sin fully, and the only option about which we can say gives us the idea that the frequency of sin and chances of it comes to effectively zero. but this option comes with a heavy price of deprivation of a lot of benefits and not marrying the person i am emotionally attached to.
a example breakdown to just give an idea of my concept
Option 1, decreases the frequency of sin such as 20 times of Riya happening during the lifetime of marriage and lifetime of gathering
with option 2, it comes down to 10 incidents in the lifetime
with option 3, it comes down to 5
with option 4 it comes down to zero. as no marriage means no meals together.
So sir here i want to ask that where will i receive the minor sin? my intention to keep myself away from major sin is there and my efforts too. but if i marry her, will it be counted as a violation of sadd e zariya and I’ll continue getting minor sin as long as i am in this marriage?
if marriage is not a minor sin, then will going on meal invitations to them will be considered violation and i receive minor sin?
a similar framework would go for friendship, with different levels and the most potent being not starting a friendship at all.
I am just trying to make you understand what fear comes in my mind that , what if this that I’m doing will be considered a minor sin. what if my friendship with this friend is keeping me under constant minor sin and violation of sadd e zariya. what if my mere marriage with such a girl will earning me minor sins etc?
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No one can avoid minor sins all the time, therefore Allah has promised to forgive them on HIs own if one avoids major sins. So, you need not bother about minor sins.
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@Irfan76 sir then one thing that still keeps me scared is that, if because of gateway of very infrequent but high chance of occasional major sin happening if i enter this relationship. if this scenario makes the act of “starting the relationship” a minor violation because of sadde zariya principle and I’m aware of it being a minor sin.
if then i knowingly continue starting and being in this relationship, will it be counted as Sarkashi? when i knowingly violate and stay inside that violated state continually? this scares me sir
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Minor sins are minor. One needs not to stop doing anything for minor things.
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@Irfan76 sir but this thing that “minor sins are minor and one needs not to stop anything for them” then, why is it that we often say that one should go out of the room when sitting with a na mahrem alone, i mean if i am sitting an doing my work in office with a female alone then it would be minor sin, and i am not sure that if i keep knowingly sitting there like “no problem, i am continue going to sit here for my own work” then will it be counted as Sarkashi? and then why we are said to go out or not sit there etc? and also like prophet’s order to not sit with woman alone etc.
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The office is not an alone place. As I said, attempting minor sin stays minor.
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@Irfan76 sir then about minor sins, if a person carelessly does it, will it not be considered something big in Allah’s eyes?
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@Irfan76 sir about the previous example in this thread, about marriage and Riya etc.
if a person who thinks and analyzes it as I mentioned, if his marriage nikah and staying in that marriage is a minor sin. then how will he be comfortable in marrying and staying in nikah with her when he knows that he’s gonna be in constant sinning state (even if it’s minor sin). how can he logically be comfortable in knowing that his sin counter is constantly going up while he continues to remain in marriage etc.
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As I told you, you cannot elevate the status of minor sin to major. If still, your taqwa does not allow you, you can stay celibate to avoid sins.
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