Hanyoyin kaiwa ga haram (abin da aka haramta) an haramta su idan akwai yiwuwar mafi girma cewa za su kai ga haram. Amma idan akwai shakka cewa wata hanya za ta iya kaiwa ga haram, to wannan hanyar ba za a haramta ta ba.

The means to Haram (unlawful) are forbidden if they most likely lead to Haram. But if there is a doubt that a means might lead to Haram, then this means will not be forbidden.

Shaidar wannan maƙala tana bayyana ne a cikin faɗin Allah (SWT):

The evidence of this article is reflected in Allah’s (swt) saying

“Kuma kada ku zagi waɗanda suke kira da sunan wasu baya ga Allah, don kada su zagi Allah cikin ƙiyayya ba tare da sani ba.” (TMQ 6:108). Zagin kafirai yana da halal, kuma Allah (swt) ya zage su a cikin Alƙur'ani. Sai dai idan wannan zagin zai iya kai kafiran ga zagin Allah (swt), to zai zama haramun. Wannan kuwa saboda zagin Allah (swt) ba halal ba ne, kuma haramcinsa yana da tsanani sosai. Ta haka ne aka samo ƙa'idar Shari'a cewa, "hanyar zuwa abin da aka haramta ita ma haramun ce". Sai dai hanya tana zama haramun ne idan da gaske za ta kai ga abin da aka haramta, domin haramcin zagin gumakansu ya kasance ne saboda shi ne dalilin da zai kai ga zagin Allah (swt) – kamar yadda harafin "fa" (don kada) na dalili a cikin ayar ya nuna. Idan kuma ba a kan gaske, a kan ghalabat al-dhann (yawan zato mai ƙarfi) da ake buƙata a kowace hukuncin Shari'a, cewa zagin gumakansu zai kai ga zagin Allah (swt) ba, to da ba a yi amfani da "fa" da ke nuna dalili ba wajen nuna haramci. Saboda haka, idan hanya ba a dauke ta a matsayin wadda da gaske za ta kai ga haramun ba, amma kawai ana tsoron cewa za ta iya kaiwa ga haramun, kamar mace da ta fita ba tare da lulluɓin fuska ba, inda ake tsoron hakan zai haifar da fitina, to a wannan yanayi hanyar ba ta zama haramun ba, domin tsoron kawai cewa zai iya kaiwa ga haramun bai isa ya kawo haramci ba. Haka kuma, fitinar kanta ba a haramta ta ga matar da kanta ba. Wannan ita ce hujjar wannan maƙala.

“And do not revile those they invoke other than Allah, lest they insult Allah in enmity without knowledge.” (TMQ 6:108). Insulting the disbelievers is permissible and Allah (swt) has insulted them in the Quran. However, if this insult were to lead the disbelievers to most probably insult Allah (swt), it would become prohibited. This is because insulting Allah (swt) is not permittedm and it is prohibited in the sternest fashion. This is how the Shari’ah principle, “the means to something forbidden is also forbidden”, has been deduced. However, the means becomes prohibited if it would most likely lead to something prohibited, since the prohibition of insulting their idols was because it was the cause which would lead to the insulting of Allah (swt) – as demonstrated by the use of the letter “fa” (lest) of causality in the verse, and if it was not most likely that Allah (swt) will be insulted because of insulting their idols, like the most likely probability (ghalabat Al-dhann) required in any Shari’ah rule, then the “fa” which indicates causality would not have been used to indicate the prohibition. Therefore, if the means were not considered in the most likely probability to lead to Haram but it was merely feared that it may lead to Haram, such as a woman going out without a face cover, where it is feared that it might cause Fitnah, the means in this case would not be Haram, because the mere fear that it might lead to Haram is not sufficient to warrant a prohibition. On top of that, the Fitnah with respect to itself is not prohibited upon the woman herself. This is the evidence of this article.

Wannan ƙa'ida ce makamanciyarta: "Idan wani takamaiman abu daga cikin abin da yake Mubah ya kai ga cuta, wannan takamaiman abun ya zama Haram, alhali abin yana nan Mubah." Wannan yana bayyana a cikin abin da aka ruwaito cewa lokacin da Manzon Allah ﷺ ya wuce ta cikin ƙasar Al-Hijr, mutane suka sha ruwa daga rijiyarta. Lokacin da suka tashi, sai Manzon Allah ﷺ ya ce.

Another similar principle to this one is the following principle: “If one specific item of a Mubah thing leads to harm, that particular item becomes Haram and the thing remains Mubah”. This is reflected in what is narrated when the Messenger of Allah (pbuh) passed through the land of Al-Hijr and people took water from its well. When they left the Messenger of Allah (pbuh) said.

. لاَ تَشْرَبُوا مِنْ مَائِهَا شَيْئاً، وَلاَ تَ تَ وَضَّؤُوا مِنْهُ لِلْصَّلاَةِ، وَمَا كَانَ مِنْ عَجِينٍ « عَجَنْتُمُوهُ فَاعْلِفُوهُ الإِبِلَ وَلاَ تَأْكُلُوا مِنْهُ شَيْئاً، وَلاَ يَخْرُجَنَّ أَحَدٌ مِنْكُمُ اللَّيْ لَةَ إِلاَّ وَمَ عَهُ » صَاحِبٌ لَه .

. لاَ تَشْرَبُوا مِنْ مَائِهَا شَيْئاً، وَلاَ تَ تَ وَضَّؤُوا مِنْهُ لِلْصَّلاَةِ، وَمَا كَانَ مِنْ عَجِينٍ « عَجَنْتُمُوهُ فَاعْلِفُوهُ الإِبِلَ وَلاَ تَأْكُلُوا مِنْهُ شَيْئاً، وَلاَ يَخْرُجَنَّ أَحَدٌ مِنْكُمُ اللَّيْ لَةَ إِلاَّ وَمَ عَهُ » صَاحِبٌ لَه .

"Kada ku sha komai daga ruwansa, kada kuma ku yi alwala da shi don sallah. Duk kullun da kuka shirya, ku ba dabbobi, kada ku ci komai daga cikinsa. Kuma babu wanda zai fita a daren nan sai tare da wani." Ibn Hisham ne ya ruwaito shi a cikin Sirah dinsa, da Ibn Hibban a cikin Al-Thiqat. Shan ruwa halal ne, amma wannan ruwa na musamman, wato ruwan Thamud, Manzon Allah ﷺ ya haramta shi saboda ya haifar da cutarwa. Duk da haka, ruwa gabaki ɗaya ya ci gaba da kasancewa halal. Haka nan, halal ne mutum ya fita da dare ba tare da abokin tafiya ba, amma Manzon Allah ﷺ ya hana wani daga cikin wannan rundunar, a daren nan na musamman da kuma a wurin nan na musamman, fita saboda ya haifar da cutarwa. Banda wannan, fita da dare ba tare da abokin tafiya ba ya ci gaba da kasancewa halal. Wannan yana nuni da cewa wani abu na musamman daga cikin abin da aka halatta zai zama haram idan ya haifar da cutarwa, alhali abin gabaki ɗaya yana nan halal.

“Do not drink anything from its water and do not use it to make ablution for prayer. And whatever dough you prepared, give to the animals and do not eat anything from it. And no one goes out tonight but with a company.” reported by Ibn Hisham in his Sirah and Ibn Hibban in his Al-Thiqat. Drinking water is permitted, but that particular water, which is the water of Thamud, has been made prohibited by the Messenger of Allah (pbuh) because it led to harm. However, water in general remained permitted. Also, it is permitted for a person to go out at night without a companion, but the Messenger of Allah (pbuh) prohibited anyone from among that army, in that particular night and at that particular place, from going out because it led to harm. Apart from this, going out at night without a companion remained permitted. This serves as evidence that a particular item of the permitted thing becomes prohibited if it led to harm, while the thing in general remains permitted.