通向haram(非法之事)的手段,如果很可能导致haram,则是被禁止的。但如果只是怀疑某种手段可能导致haram,那么这种手段并不被禁止。

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.

本文的证据体现在安拉（SWT）的经文中

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

“且你们不要辱骂他们舍真主而祈祷的那些神明，以免他们无知地怀着敌意辱骂真主。”（古兰经 6:108）侮辱不信者是被允许的，真主在古兰经中也曾侮辱过他们。然而，如果这种侮辱很可能导致不信者辱骂真主，那么它就成为被禁止的。这是因为辱骂真主是不被允许的，而且是被最严厉地禁止的。由此推导出伊斯兰教法原则：“通向被禁之事的手段也是被禁止的”。不过，只有当手段很可能导致被禁之事时，该手段才会成为被禁止的，因为禁止辱骂他们的偶像，是由于它是导致辱骂真主的原因——经文中表示因果关系的“法”字（以免）可以证明这一点。如果辱骂他们的偶像并不是很可能导致辱骂真主（即伊斯兰教法任何律例所要求的“很可能性”，ghalabat al-dhann），那么表示因果关系的“法”字就不会被用来表示禁令。因此，如果某种手段并非在很可能导致禁止之事的范围内考虑，而仅仅是担心它可能导致被禁之事，比如妇女未遮面外出、担心会引起诱惑（fitnah），那么这种手段本身并不是被禁止的，因为仅仅担心它可能导致被禁之事，不足以构成禁令的依据。除此之外，诱惑本身对于妇女自己而言也并不是被禁止的。这就是本文的论据。

“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.

另一个与此相近的原则是："如果一件合法（Mubah）事物中的某一特定个体导致了伤害，那么这一特定个体就变成非法（Haram），而该事物本身仍然是合法的。"这一点体现在所传的圣训中：先知穆罕默德ﷺ经过哈吉尔之地时，人们取用了那里井中的水。他们离开后，先知ﷺ说道。

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 .

“不要喝那口井里的水，也不要用它来做礼拜前的小净。凡是你们准备好的面团，都拿去喂牲畜，不要吃其中的任何东西。今夜谁也不要单独外出，要有同伴陪同。”这段圣训由伊本·希沙姆在《传记》中转述，伊本·哈班在《可信者》中也有记载。 饮水本身是被允许的，但那口水，即赛莫德人的水，已被真主的使者ﷺ禁止，因为它会造成伤害。然而，水的一般性质仍然是被允许的。同样，夜间一个人外出而无同伴也是被允许的，但真主的使者ﷺ在那一夜、那个地方，禁止那支军队中的任何人外出，因为这会造成伤害。除此之外，夜间无同伴外出的一般性仍然是被允许的。这说明：允许之物中的某个具体事物，若会造成伤害，便成为被禁止的；而该事物的一般性质仍然是被允许的。

“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.