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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 on using toothpaste during the day in Ramadan?

Using toothpaste does not break the fast as long as nothing reaches the body cavity. However, it is disliked (makruh).
It is preferable for a fasting person to use it before the time of fast starts or after Iftar (breaking the fast) to avoid risking their fast.

What is the ruling on Qonot Du`a (supplication) at dawn prayer?

All perfect praise be to Allah,The Lord of The Worlds                                                                                                                                                                        It is a confirmed Sunnah, and whoever leaves it should perform Sujood As-Sahw (prostration of forgetfulness). And Allah Knows Best.

The Jurisprudential Significance of the Ḥadīth: "Whoever says, at the conclusion of the Fajr Prayer, while crossing his legs, before speaking..."
"Whoever says, at the conclusion of the Fajr prayer, while crossing his legs, before speaking: 'Lā ilāha illā Allāh, waḥdahu lā sharīka lah, lahu al-mulku wa lahu al-ḥamdu yuḥyī wa yumītu wa huwa ʿalā kulli shayʾin qadīr' ten times — ten good deeds will be recorded for him, ten bad deeds will be erased from him, he will be raised ten levels, he will spend that day in protection from everything disliked and guarded from the devil, and no sin will be able to befall him on that day except associating partners with Allah" — does this noble ḥadīth apply to the imam, and what is meant by "extraneous speech"?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is recommended for both the imam and those praying behind him to recite, immediately after the final salām, the specific remembrance reported in the sunnah to be said before turning away from one's place of prayer. The imam then leaves his praying spot, and the act of "turning" is fulfilled when the imam faces the congregation — even without physically leaving his spot — by positioning his right side toward them and his left side toward the qiblah, and this applies even while he is engaged in supplication.
Al-ʿAllāmah Ibn Qāsim al-ʿAbbādī states in his Ḥāshiyah ʿalā al-Tuḥfah (Vol.2/P.105): "It is most virtuous for the imam, once he has given the salām, to rise from his place of prayer immediately afterward." He adds that an exception must be made for the remembrances that are specifically required to be recited before he turns away. He then notes, citing Sharḥ al-ʿUbāb: "Yes, an exception to this rising immediately after the salām applies to the Fajr prayer, due to the authentic report that the Prophet ﷺ, when he prayed Fajr, would remain seated until the sun rose." He further cites, from al-Khādim, the ḥadīth concerning one who recites, at the conclusion of the Fajr prayer while still in the position of crossing his leg to rise: "Lā ilāha illā Allāh, waḥdahu lā sharīka lah..." and the rest of the well-known ḥadīth. He comments that this makes explicit that this particular remembrance is to be recited before the worshipper turns his legs to leave, and the same applies to Maghrib and ʿAṣr, as reported in those contexts as well.
What is meant by "speech" in the relevant ḥadīth is extraneous worldly speech that is not called for after the prayer and for which there is no legitimate excuse. The remembrances reported to be recited upon concluding the prayer, however, do not fall under this category of extraneous speech, since they are themselves required by the sharīʿah.
Al-ʿAllāmah ʿAlī al-Shabrāmalsī states in his Ḥāshiyah ʿalā al-Nihāyah (Vol.1/P.551): "If someone greets a person with salām while he is occupied with reciting this remembrance [i.e., 'Lā ilāha illā Allāh...'], should he return the greeting — without this causing him to forfeit the promised reward, since he is engaged in an obligatory matter — or should he delay returning the greeting until he finishes, this being a legitimate excuse for the delay?" He continues: "I say: the more likely view is the former, and the prohibition on speech is to be understood as applying to extraneous speech for which there is no legitimate excuse. Based on this, should the worshipper give precedence to this remembrance ('Lā ilāha illā Allāh...') or to reciting Sūrat al-Ikhlāṣ ('Qul huwa Allāhu aḥad')? This requires consideration, though it is not unlikely that the remembrance takes precedence, given that the Lawgiver urged hastening to it through his words 'while crossing his leg.' This is not considered ordinary speech, since it is not extraneous to what is required after the prayer."
Accordingly, it is recommended for both the imam and those praying behind him to recite this remembrance and to give it precedence over the other remembrances of the prayer, ensuring it is said before they move from their place. And Allah the Almighty knows best.

What should one who doubts the validity of his ablution and performs it frequently do?

Whoever doubts the validity of his ablution after finishing it, his ablution is valid. This is because the default is the validity of the ablution, and because doubt after finishing an act of worship doesn`t affect its validity. And Allah the Almighty knows best.

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