The Ruling on the Principle of Blocking the Means to Harm and Its Conditions

Question:
This question says: Honorable Shaykh, there are those who criticize some scholars for relying on the principle of blocking the means to harm to permit many matters for which there is no specific ruling or explicit text, such as a woman driving a car or a woman participating in work, and so on. What is the definitive statement regarding the principle of blocking the means to harm, and is it a principle regulated by conditions agreed upon by the scholars?

Answer:
This is like the question that passed by, which says that the scholars are strict in permitting and prohibiting and impose burdens on the people. I say, Glory be to Allah, if we say, "Allah said" and "The Messenger of Allah prohibited such and such, forbade such and such," and we restrict the people, this is the one who imposes burdens on the people, the one who leaves them in what is forbidden. As for the one who takes them from what is forbidden to what is lawful and to what Allah has permitted, this is the one who expands things for the people in this world and the Hereafter, because he protects them from harm and evil. As for the principle of blocking the means to harm, these are ignorant people who do not know blocking the means to harm; they speak of what they do not know and listen to some of the atheists who want to demolish Islam and undermine Islam. This is a great principle in Islam. Blocking the means to harm is a great principle in Islam. Ibn al-Qayyim mentioned that it has ninety-nine proofs from the Book of Allah, as is in *I'lam al-Muwaqqi'in* and *Ighathat al-Lahfan*. It came from ninety-nine angles in the Book of Allah and in the Sunnah of the Messenger of Allah (peace and blessings be upon him). Among them is His saying: So is it not obligatory to insult the idols?
But if it leads to insulting Allah, then we do not insult the idols so that they do not insult Allah (Mighty and Majestic), lest it lead to a greater harm. This is from blocking the means to harm. And when the Jews used to say to the Prophet (peace and blessings be upon him), "Ra'ina," intending thereby "ra'unah" (we are reckless), intending thereby that the Messenger has recklessness. The root of the word "ra'ina" means "we waited" or "give us time." This is the root of the word, but the Jews intended by it recklessness. Allah the Exalted said: Say, "Anzurna" (give us time). They took a word and replaced it. The Jews have no way out; they interpret it. This is from blocking the means to harm, is it not? And the Qur'an is full of blocking the means to harm. The Messenger (peace and blessings be upon him) prohibited praying at graves, even if the one praying is praying for Allah, but it is feared that his heart may turn to the grave or that the ignorant may imitate him and attach themselves to the graves. Praying at graves, even if it is for Allah, is forbidden and not permissible to block the means to shirk (associating partners with Allah), lest this lead to shirk. And this principle is great, and it is from the ninety-nine angles as Ibn al-Qayyim mentioned. And paying attention to the words of these ignorant people, or those who imitate the enemies of Allah and His Messenger who want to demolish Islam, and they came with these matters—blocking the means to harm, expanding in prohibition, and so on— No, no, to the end of it, freedom of religions. Thus they bring people to these misguidances and falsehoods. So one must beware of them, and the time is a time of fitnah (trial, discord or temptation). The one who has no knowledge is in danger. So you should avoid these satellite channels or these newspapers and magazines that contain doubt about the religion.