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Sadd E Zariya : But Where Does The Sin Start?
Hello there Assallam u alaikum
my question is that there are some directives that Allah himself has provided us based on sadd e Zariya. touching and looking at a na mahrem with lust, all these are direct violation of these directives and thus incur minor sin even if the act of Zina does not take place.
but there are some things that we know might increase our risk of falling into that sin. but they are not explicitly prohibited prohibited in sharia and are generic things which sharia has NOT prohibited so my question is that if a person does something that he knows would increase his probability or may increase his tendency for sin. if the person does not falls into that particular sin. will he get any punishment for “coming near that sin” by doing the generic action?
for example a person going to meet his friend to his house, his friend sometimes forces other people to pray nafl Rakat, if someone is not willing or not in mood to pray he would force them sometime. then the person would either rigidly decline or may act upon his request just to make this friend calm (which means praying nafl to make that friend calm and feel happy that what he asked is being done, which is similar to Riya). Ahmad who is going to see this friend is aware of this situation and he knows that praying namaz to please someone else is haram and a shirkiya behavior. Ahmad going there to meet his friend is a generic halal thing, it’s not a sin. and while going there Ahmad does not intend to pray for his pleasure (either if he is going to pray then it’s going to be for Allah, if he genuinely feels like doing it for Allah or he’ll decline respectfully) but he still feels a fear that his risk of actually getting weak and not being able to resist friend and actually end up praying for his sake. this risk is also there.
So if knowing that this risk is also involved (which he does not intend to do), the tendency to fall into this sin is also increased if he goes there. but he still goes there and nothing like this happens. his friend doesn’t ask for prayiing nafl and Ahmad doesn’t get forced to slip into Riya. will he still get the sin of going to his friends house?
a similar example of going to an alcoholic friend’s house despite knowing he’ll force him to drink alcohol. thus there’s significant risk of ending up taking a sip or 2 out of peer pressure and forcing of friend. The man still goes to his friends house thinking that he has to decline any offer for alcohol. that friend neither offers nor forces alcohol in that particular meeting. would this person be sinful for going despite knowing the risk?
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Sadd E Zariya : But Where Does The Sin Start?
updated 4 weeks, 1 day ago
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Second example is more appropriate in the context of Sadd-e-Zariya and such intentional violations result in a minor sin and if one abstains and keeps abstaining from major sins then Allah says in Quran that he will forgive such minor sins.
More details on Sadd-e-Zariya:
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@UmerQureshi sir in the first example, the risk for major sin also increases. but yes intellectually if a person decides to avoid going to this friends house because of fear of riya, this thing is impractical and seems not fitting. but from simple logic and principle point of view it seems similar to second example. then what is the foundation in Islam that tells us that going to friends house in 1st example (despite the risk) is not minor sin, but in second example we say it would be minor sin. please teach me?
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The act of starting prayer was from friend’s pressure but the prayer so offered was for Allah only and for the pleasure of Allah therefore I do not see any element of Riya here. Unless the person so praying is solely praying for his friend’s satisfaction then it can be Riya but it seems a very impractical situation for a conscious Muslim. Therefore as long as one is praying for Allah no matter the initial pressure, it is not Riya.
I did not comment on the first example becaue it seems very impractical. In the second example, there lies a clear sin of drinking, the gathering itself and the peer pressure are genuine factors to be considered here and every scholar would advice that person to not go to that gathering on grounds of Sadd-e-Zariya.
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@UmerQureshi sir there are a few more examples I would like to ask.
everybody who gets a close friendship with someone. in the duration of the friendship there are instances where you fall into sins because of the friendship. like cussing that friend, saying hurtful things in anger when they make mistake. or sometimes lying to them when they ask for something. all these things are sins and not minor ones. and there is almost no one that is immune to this thing nowadays, and very very rarely can someone claim that he had a close friendship with someone for years and he never committed any sin like above, not even in one instance, it’s very very rare . So a person knows that close friendship with someone will definitely cause occurrence of these sin, even if at least in one two instances.
now making friendship brings tonnes of benefits but also cause these sins even if the frequency is very very less like (1 in 100 meetings). this frequency can vary. but saying that it wouldn’t cause anything at all, is also far stretched. would sadde Zariya law apply here? if a person says that unnecessary friendship nowadays should be avoided because of this, else unnecessary friendship with new people would constitute minor sin, would this conclusion be okay?
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At a personal level, one can make such a decision to not indulge in frendships because he admits that he lacks the courage to be straight forward with his friends however, no such generic ruling can be given becaue the evidence is not strong enough (the probability is not too high to make it specific) and the sin cannot be clearly identified. At his stage, it is only speculation but in the second example above, the drinking was a specific sin that was being committed in a gathering so here the grounds are strong to avoid such gathering as Sadd-e-Zariya.
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@UmerQureshi sir can you explain me this thing that you mentioned?
because the evidence is not strong enough (the probability is not too high to make it specific) and the sin cannot be clearly identified
Sir here can you tell me the principles applying which a person can say that what he’s doing right now is minor sin (apart from directives of Allah or prophet) or not.
sir Ghamidi Sahab said that there are a few things that Allah prohibited on ground of sadd e Zariya. violating them would be going against a directive of Allah, so in the context of NaFarmani this would be sin. but in other mundane halal things which are not prohibited by Allah. then if a person does the act knowing that it has risk of leading to a major sin, then still doing it would might be a minor sin under heading of “Nafs ke Saath Khayaanat” now this category really produces many confusing scenarios.
like the above example of a person knowing that making friendships causes some sins ( if there’s no friendship then there’s no meetings, if there’s no meetings there’s no chance of getting angry or jazbati and subsequently no chance of sin occurring). If a person with such fine detail thinking mindset sees that making a close friendship with someone will definitely lead to such sins, in even at least one instance out of the years long duration of friendship and meetups. will the person be now doing “Khayaanat” with his Nafs if he still does new close friendships? and since he’s deliberately doing it constantly, will it be Istikbar?
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If the person things this honestly that making frienship will lead to major sins and he should avoid becoming part of it on grounds of Sadd-e-Zariya then he should not violate that because such violations result in minor sins. If the person then intentionally violates it because of arrogance then it is sarkashi otherwise it is not sarkashi but this attitude has a risk of leading to Sarkashi in other domains of life and should be contained on time.
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@UmerQureshi I understand your point sir.
but I guess sir @Irfan76 has a little bit different opinion that if something is prohibited by Allah or His messenger on the grounds of Sadd e Zariya. then violating such directive would be Minor sin. because it’s a na farmani. but if something which is essentially halal (which is not directive of Allah or prophet to avoid it), even if it has some risk of leading to major Haram. Doing this thing won’t cause minor sin because there’s almost nothing in this world that doesn’t have a risk of leading to a sin. and it ultimately leads to Rehbaniyat.
And if I mention the case of someone with skeptic OCD mind of fine detail analysis. He’ll see that the risk of falling into geebat, saying hurtful things to other person in every relation he has already built or he is about to build (friendship, marriage, relatives etc). he would start to increasing relations with them because increased relations means increased deeper interactions. which would make it very probable that maybe he’ll do a slight geebat or abuse to them. the risk of falling at least once or twice in such sin during the span of years of relations/meetings, is in fact high.
This thing is evident in this fact, that any friend who is close to us in friendship, if we analyze our years of friendship (meetings, outings) we can easily find one incident of we either saying hurtful thing to them in anger or abuse. or we getting carried away in conversation in such a way that we do geebat of someone else. these risks are always high in every such relation. even if it’s like once or twice in the whole span of years of friendship
so how will a person as I mentioned above navigate through his life? as he’ll see every act of making friendship deeper with any person (gift, going to their house, calling on phone) , as a minor sin. he won’t have any way left other than Rehbaniyat. how can we look into this matter sir?
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The things of sadd e zarya are highly likely to lead one to sin, like sittig with a woman alone.
To have normal relation like meeting people which may or may not lead one to a sin is not a kind of Sadd e zarya. To avoid such normal interactions lead to Rehbaniyyat.
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@Irfan76 sir if it is one meeting then the risk of falling in sin one time during that one meeting, may not be very high
but if we increase the number of meetings to 1000s, then the risk of falling into sin like geebat or hurtful saying once during those 1000s of meetings during the span of years, has now significantly increased. so now what should a person do about it sir?
like if I were to meet someone once, chance of falling into sin mentioned above was low. but if a make s contact with someone to meet them one thousand times. now the chance of falling into that sin one time, has automatically increased multiple folds. so how what can we do of that increased highly likely risk that develops in that contact? Marriage is analogous to such s contact because it leads to 1000s of meetings with the relatives of the wife.
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Some the act in itself is a normal one so one needs not to avoid it. But if a person is too apprehensive then we have example of the people who did not marry. Then one may adopt that way.
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@Irfan76 I understand sir that there’s people who go to such extent too. I just want to know that will marrying despite knowing these all things be counted as sin?
because a person with a knowledge of these probability, I think Mr.@UmerQureshi told (if I understood wrong), that such person if he does the act while having such knowledge would be doing violation and sin.
The confusion that comes in mind is only regarding application of the law of sadde zariya. I just want to know where will a person be sinful and where it would be not sinful for him.
will a person with such knowledge as above get sin if despite this knowledge, he still goes for marriage, will it be sin/minor sin?
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This is not a problem of knowledge now but of application and here you have to decide.
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@Irfan76 sir will a person knowing that if he marries then he exposes himself to such risks of falling into gheebat and saying hurtful things. if he still goes for marriage, will he be sinful?
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No
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@Irfan76 Okay sir now I understand this.
Just one last thing I want to know.
I’ll just present you my scenario of how I understood it before.
Understanding 1 – Any directive which is given by Allah or messenger based on Sadd e Zariya. violation of such directives would result in minor sin in and of itself, regardless of if Zina happens or not. Such as Lustful gaze, touching with lust, writing down debts with witness.
not writing down debt may lead to unwanted events of fights, we can understand this with our intellect. had Allah not commanded muslims to write down debt, in that case, it would not have been sin in not writing down debt, even while knowing the risk that it can lead to unwanted fights. but now since Allah has commanded it, then not doing it would be na farmani and hence a sin. such thing would be sin because of violation of command of Allah. (if Allah had not commanded it then even despite the risk, it would not have been sin). so now if we see something halal which has a significant tendency to lead to a major evil, despite this knowing, if a person still does that halal thing and does not do that major Haram, then this thing would not entail him any sin at all, because he did not do any na farmani of Allah. he never committed disobedience of Allah. what he did was a halal despite knowing it can be a high potential ground for a major sin to occur later.
understanding 2 – even if that halal thing (which is not prohibited by Allah as a principle Haram, or as a sadde zariya directive) if he knows that it has a high potential for a major sin to occur in later. the sin may happen, may not happen. but the chances that it would happen is high. then in this case even that Halal thing will also become a sin to do, in itself. whether the end Haram things happens or not.
Sir can you please educate me which understanding is correct?
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Two points are not correct. To have the matter of debt written down is an advice, not an obligation. If one does not write it down he is not sinful
In the second case, the halal thing never becomes a sin. If one chooses to avoid it, it is one’s own choice.
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@Irfan76 sir i understood your point clearly. a halal thing never becomes Haram even if it has big chance of leading to sin.
but sir many scholars say like this, also an article from Yusuf Qardawi while defining Haram, he says as general principle.
Whatever leads to Haram is also Haram.
Whenever Islam forbids something, it also forbids all the means that could lead to it. While forbidding adultery, for example, Islam also forbids all the circumstances that might possibly lead to it such as irresponsible intermingling of the sexes, permissive literature and pornography. It also commands Muslims to lower their gazes and dress decently. Judging by this, Muslim scholars concluded that whatever could lead towards Haram would also be Haram. Similarly in committing Haram, sin will not be limited to the direct doer alone but would extend to include all those who have participated in it one way or another. The penalty would be shared among them in proportion to their participation or contribution. For example, the Prophet, peace be upon him, condemned those who drink alcohol, those who made it, those who carry it, those who sell it, and so on. Also in taking usury both the borrower and the lender would share that sin.
https://www.halalharam.org/HalalHaramArticles.aspx?id=21
sir can you please explain me if this is Islamically correct? sir do these scholars mean that even if a thing is halal normally, if at anytime has a high potential to cause sin, then in that case it would be haram to do as well?
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Already discussed before. These things are halal but can be inappropriate. When they are inappropriate one should avoid them. For example touching the opposite gender is inappropriate but it is not inappropriate when a doctor examines a patient.
The other things which are halal but are not inappropriate are not counted as sad e zarya. Otherwise the only option left is rehbaniyat
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