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Resolutions of Iftaa' Board

Resolution No.(136): “Ruling on Taking Stimulants in Sport"

Date Added : 27-10-2015

Resolution No.(136),(1/2010): “Ruling on Taking Stimulants in Sport"

Date: 25/3/1431 AH, corresponding to 11/3/2010 AD.

 

All perfect praise be to Allah, The Lord of The Worlds; and may His blessings and peace be upon our Prophet Mohammad and upon all his family and companions.

During its first session held on the above given date, the Board reviewed the question pertaining to the ruling of Sharia on taking stimulants in sport.

After thorough studying and deliberating, the Board arrived at the following:

The general provisions of Islamic Sharia demand preserving the five necessities: religion, life, property, the mind and progeny. Therefore, taking stimulants by athletes is forbidden for the following evidences:

First: The most elevated motto in sport is straightening the body, warding off harm from it and showing its points of strength and energy. It is permissible to practice sport for recreational purposes so long as it is done within the limits prescribed in Sharia. It has been proven that the Prophet (PBUH) raced his wife Aisha (May Allah be pleased with her), wrestled with a disbeliever called Rukanah, rode horses and camels…etc.

Second: Upon considering the benefits and repercussions of taking these stimulants, we realize that they are absolutely of no use to the person taking them, as they lead to damaging his body and mind. In principle, one`s body should be strong and energetic, but once stimulants enter it they turn benefit into harm; therefore, using them contradicts with the general rules of Islamic Sharia which stipulate warding off harm.

Third: One of the rules of Sharia states that whatever is proven harmful to be forbidden as a result, and this applies to these stimulants. Provisions from the Quran and the Sunnah have clearly forbidden some substances that inflict harm on the body, the religion and the society, such as wine. Other substances were forbidden on basis of the negative repercussions resulting from taking them.

Fourth: Stimulants in sport represent an act of aggression against the divine natural disposition upon which Allah has created man; they harm his health and change the nature of his body. Allah, The Almighty, Says (What means): “I will mislead them, and I will create in them false desires; I will order them to slit the ears of cattle, and to deface the (fair) nature created by God.” {An-Nisa`/119}. Changing Allah`s Creation includes every act that leads to changing man`s image.

Fifth: Taking stimulants in sport leads to many chronic, incurable and fatal diseases, and Allah, The Almighty, Has Forbidden that a person kills himself. Whereas, He Says (what means): “O ye who believe! Eat not up your property among yourselves in vanities: But let there be amongst you Traffic and trade by mutual good-will: Nor kill (or destroy) yourselves: for verily God hath been to you Most Merciful.” {At-Tawbah/119}. Also, the Prophet (PBUH) said: “Whoever cheats, he is not one of us." {Muslim}.

Sixth: Taking simulants give the athletes who uses this kind of drugs a fake appearance and to be in shape while he is not and this is considered turning lies to facts. Since, in this regard, Allah, The Exalted Ordered us to avoid lying and deceit whereas He Said (What means): "O ye who believe! Be careful of your duty to Allah, and be with the truthful." [At-Tawbeh/119], as well as, The Prophet (PBUH) said (What means): "And he who treats us dishonestly does not belong to us.” [Related by Moslim].

Seventh: This ruling is in conformity with the international laws and regulations, which ban using such stimulants. And Allah, The Almighty Knows Best.

 

Chairperson of the Iftaa` Board, Grand Mufti of Jordan, Dr. Abdulkareem Al-Khasawneh

Vice Chairman of the Iftaa` Board,

                                                          Dr. Ahmad Hilayel

                                                          Dr. Yahia al-Botoosh/ Member

                                                          Sheikh Sa`eid Hijjawi/ Member

          Dr. Mohammad Khair al-Eesa/ Member

                                                          Judge Sari Atieh/ Member

 Dr. Abdurahamn Ibbdah/ Member

                                                          Dr. Mohammad Okla/ Member

     Dr. Abdunnasir Abulbasal/ Member

           Dr. Mohammad Al-Khalayleh/ Member

           Dr. Mohammad al-Gharaibeh/ Member

 

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Summarized Fatawaa

What is the ruling of Islamic Law on sitting between the two prostrations, and what is the ruling on the dhikr recited during it?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
Sitting between the two prostrations (al-jalsah bayna al-sajdatayn) is one of the pillars (arkān) of the prayer, while the dhikr recited during it is Sunnah according to the Shāfi'ī scholars. It is recommended (mustahabb) to say what was narrated from Ibn 'Abbās (may Allah be pleased with him), who said: "The Messenger of Allah (peace and blessings be upon him) used to say between the two prostrations in the night prayer: 'Rabbi ighfir lī, warhamnī, wajburnī, warzuqnī, warfa'nī' (My Lord, forgive me, have mercy on me, make good my deficiencies, provide for me, and raise me)." If one were to say a different supplication instead, such as "Rabbi ighfir lī" (My Lord, forgive me), the prayer would still be valid.
If the worshipper omits this dhikr between the two prostrations, whether intentionally or out of forgetfulness, their prayer remains valid and nothing is required of them, though they miss the reward of following the Sunnah. Leaving it out does not necessitate the prostration of forgetfulness (sujūd al-sahw).
It is stated in Hāshiyat al-Bājūrī 'alā Sharḥ Ibn Qāsim 'alā Matn Abī Shujā' (Vol.1/P.298): "The eleventh — i.e., of the eighteen pillars — his statement: 'sitting between the two prostrations,' meaning even in a supererogatory (nafl) prayer... his statement: 'with the supplication that has been narrated concerning it,' meaning: 'Rabbi ighfir lī, warhamnī, wajburnī, warfa'nī, warzuqnī, wahdinī, wa 'āfinī' (My Lord, forgive me, have mercy on me, make good my deficiencies, raise me, provide for me, guide me, and grant me well-being). Al-Ghazālī added: 'wa'fu 'annī' (and pardon me). Al-Mutawallī also added: 'Rabbi hab lī qalban taqiyyan, naqiyyan min al-shirk, bariyyan lā kāfiran wa lā shaqiyyan' (My Lord, grant me a heart that is God-fearing, pure from associating partners with You, innocent, neither disbelieving nor wretched)."And Allah, the Most High, knows best.

Is it a condition for the mosque where I‘tikaf is performed to hold Jumu‘ah prayers?

No, it is not a condition for the mosque where I‘tikaf is performed to have Jumu‘ah prayers. However, if a person vows to perform continuous I‘tikaf, and Jumu‘ah occurs within that period, then they must observe I‘tikaf in a mosque where Jumu‘ah is held so that they do not break their continuity by leaving for Friday prayer.

What is the ruling of Islamic Law on a fictitious marriage for the purpose of obtaining citizenship?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
There is no such thing in our noble sharīʿah as a "nominal" or "fictitious" marriage or divorce. Marriage and divorce are among the sacred ordinances of Allah, and it is not permissible to manipulate them or use them as a stratagem to obtain worldly gains.
The foundational purpose of a marriage contract is the permanence and continuity of the relationship between the spouses — to establish a family, and to bring forth righteous offspring. So sacred is this bond that Allah the Almighty Himself described it as a solemn covenant (mīthāq ghalīẓ), saying {what means}: "And if you wish to replace one wife with another and you have given one of them a great amount of wealth, do not take any of it back. Would you take it in injustice and manifest sin? And how could you take it while you have gone in unto each other and they have taken from you a solemn covenant?" [Al-Nisāʾ/ 20–21]
Accordingly, it is not permissible to resort to manipulation and deception in contracts that Allah, Mighty and Majestic, has described as a "solemn covenant" — all for the sake of material and worldly benefit. Marriage is built upon permanence and does not admit of a fixed time limit. If a time limit is stipulated in the contract, the contract is rendered invalid by the consensus of the jurists. Similarly, marriage is impermissible when there exists a mutual, concealed intention to limit its duration — even if no time limit is explicitly mentioned in the contract — for this constitutes a form of unlawful circumvention of the sharīʿah. This is to say nothing of the lying and deception that such conduct involves, the prohibition of which needs no elaboration. Lying, deception, and fraud for the purpose of obtaining worldly gains are among the gravest of sins.
If, however, the marriage contract is first concluded in a valid sharʿī manner and then registered civilly, it is sound and fully valid. And Allah the Almighty knows best.

Is it permissible for women to attend Tarawih prayer in the mosque?

Yes, it is permissible for women to attend Tarawih prayer in the mosque, provided they observe modesty, proper covering, and avoid mixing with men.
The Prophet ﷺ said: "Do not prevent the female servants of Allah from the mosques of Allah." [Bukhari and Muslim]

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