Articles

The Islamic Perspective on Drugs
Author : Dr. Mohammad Al-Zou`bi
Date Added : 21-10-2024

 

All praise is due to Allah, Who created all of creation to worship Him, and placed reason within them to know Him, and bestowed upon them His blessings, both apparent and hidden, so that they may be grateful. I bear witness that there is no deity worthy of worship except Allah, and I bear witness that Muhammad is the Messenger of Allah. May the peace and blessings of Allah be upon him, his family, his companions, and those who follow them in goodness until the Day of Judgment.

Allah The Almighty Says (What means): "O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination of Satan’s handwork: eschew such (abomination), that ye may prosper." [Al-Ma`idah/90].

In His Book, the Quran, Allah, The Exalted, has forbidden wine and cursed the one who drinks it, serves it, carries it, or has it carried to him. It is the mother of all evils and the root of all wickedness. The Prophet (PBUH) said: "Wine is the mother of all evils, and whoever drinks it, Allah will not accept his prayer for forty days. And if he dies with it in his stomach, he will die the death of one belonging to the Days of Ignorance/Pre-Islamic times." [At-Tabari]. Indeed, Islamic law has prohibited alcohol to ward off harm from humans and to protect religion, intellect, self, and wealth. If the reason for prohibiting alcohol is intoxication and the harm it causes, then any substance that leads to the loss of reason and causes intoxication takes on the same ruling. The Prophet (peace be upon him) said: "Every intoxicant is wine, and every intoxicant is forbidden." [Moslim].

Therefore, the Prophet (PBUH) affirms in this hadith that whatever causes the same effect as wine is also prohibited. Consequently, drugs and intoxicants of all kinds, which have a more severe and harmful impact on the body and mind than wine, are also prohibited based on the Sharia rulings that prohibit wine.

Drugs uncover the sins of a person, reveal secrets, and plunge their user into a world of sin. Drugs are a fast track to vice, a path that shatters all prohibitions. They tear away modesty and extinguish the flame of jealousy from hearts. Drugs are a slow suicide, a destruction of the soul, and a ruin of the body. They offer a poisoned present and an uncertain future, leading either to suicide or imprisonment. Allah, The Exalted Says (What means): "And do not kill yourselves, indeed, Allah is ever Merciful to you." [An-Nisa/29].

O Allah, how many lives have been lost, how many families have been torn apart, how many honors have been tarnished, how many minds have been impaired, and how much wealth has been squandered because of these poisons. O Allah, how many mothers and fathers have wept due to these poisons. How many wives have been widowed, and how many children have been orphaned, with fathers complaining and mothers weeping, wives bewildered, and children lost. O Allah, how much poverty and humiliation have these poisons brought, and how many blessings have they denied. O Allah, how much sorrow, regret, misfortune, and premature death have these poisons caused. Truly, the Messenger of Allah, peace be upon him, was truthful when he said: "Do not drink alcohol, for it is the key to all evil." [Ibn Majah].

A drug user is corrupting both their religion and body, committing a crime against themselves, their family, and society. They are toying with their dignity and the essence of their humanity. When their mind is absent, they forget their Lord and forget themselves, becoming like animals, if not more misguided. They may kill, steal, or sell themselves, their honor, and their wealth for the sake of a pill or a dose of intoxicants.

Young people in the prime of their lives have been lost, or they remain a burden on their families and communities. They could have been constructive elements contributing to the development of their nations, striving for the happiness of their families, building their countries, and raising the dignity of their relatives. Instead, drugs have turned them into harmful creatures that destroy rather than build, causing harm, showing no regard for morality, religion, or honor.

The horrific crimes that result from drug use send chills down the spine and are beyond imagination; their atrocities are too terrible to describe. They serve as a warning signal that necessitates our awareness and caution regarding these dangers, urging us to protect our children from the threats posed by drugs.

Therefore, my dear youth, take care of yourselves for the sake of Allah. Actually, you are facing dangerous conspiracies, criminal gangs, fierce attacks, and malicious, hostile plans launched by your enemy through all means. They use cunning methods, hidden deadly weapons, and alluring names to deceive you into thinking that these substances bring happiness, excitement, enhance memory, and help with studying. However, in reality, they are poisons aimed at destroying the most precious asset of this nation: its intellect. These poisons pollute minds and corrupt thoughts. They are tools that aim to undermine the morals of this nation, and its beating heart—its men of tomorrow and the builders of its civilization.

Therefore, be aware, O youth of the nation, and beware of bad companions, those weak in character and devoid of dignity. Drugs are not something to be experimented with; for one pill may be your end, one pill may lead you to addiction, one pill may be enough to ruin your life and future, and one pill may drag you into prisons or rehabilitation centers.

Beware of bad company, for the Prophet (PBUH) said: "A person follows the religion of his close friend, so one should consider whom they befriend.” [Ibn Al-Subki in Tabaqat Al-Shafi'iyyah]. Do not let yourselves become slaves to drugs, driven by a fleeting thrill or momentary pleasure, only to become captives in the hands of dealers and corruptors. The pleasures will vanish, but the regrets will remain. The fleeting desires will fade, but the tears will endure.

The dealers of these poisonous substances, the corrupters on earth, care only about making a profit. Their concern is to drive luxurious cars, to build lavish mansions. They do not care who the victim is. They have no regard for young people in the prime of their lives who have destroyed themselves and their futures. They are indifferent to the tears of a grieving mother watching her child fall prey to drugs. They care nothing for religion, morals, honor, or country. These killers, these corrupters on earth, have stripped themselves of their religion and humanity.

It is our duty to stand in their way because the fight against drugs is a collective responsibility. It does not rest solely on the shoulders of security forces, although we pray for their success and guidance in their work. They risk their lives day and night to protect us, our land, and our nation from this scourge. The responsibility also falls on each one of us. You stand on a crucial front for your nation, so do not allow harm to come from your side.

Drug dealers see schools and universities, where young men and women gather, as fertile grounds for spreading their poison and promoting their merchandise. They set their traps to lure their prey toward destruction and loss. So, be vigilant and cautious of this danger.

These poison dealers are tantamount to a malicious hand, which must be severed, reaching out to our children. Moreover, drugs are a chronic disease that must be eradicated, and this can only be achieved through the collective efforts of all—fathers, mothers, schools, universities, the media, institutions, seminars, and lectures. Together, we must fortify our society and families against this dangerous plague and lethal poison. Allah speaks the truth when He Says (What means): "O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones, over which are [appointed] angels, harsh and severe; they do not disobey Allah in what He commands them but do what they are commanded." [At-Tahrim/6].

We ask Allah to protect our nation and leader, King Abdullah II, from all harm.

 

 

The published article reflects the opinion of its author

Article Number [ Previous | Next ]

Read for Author




Comments


Captcha


Warning: this window is not dedicated to receive religious questions, but to comment on topics published for the benefit of the site administrators—and not for publication. We are pleased to receive religious questions in the section "Send Your Question". So we apologize to readers for not answering any questions through this window of "Comments" for the sake of work organization. Thank you.




Summarized Fatawaa

What is the ruling of Islamic Law on selling gold or silver in installments or for a differed price?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
It is prohibited (haram) to sell gold or silver in installments or for a deferred price; rather, immediate hand-to-hand exchange (Taqabud) is mandatory, otherwise, it is considered usury (Riba). The Messenger of Allah ﷺ said: 'Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, and salt for salt—like for like, hand to hand. Whoever increases or asks for an increase has engaged in Riba; the receiver and the giver are the same in this regard.' (Narrated by Muslim). Furthermore, when exchanging new gold for used gold, they must be of equal weight, or it falls into Riba.
 
The permissible solution (al-makhraj) is for the merchant to purchase the used gold for cash first, and then sell the new gold for cash in a separate transaction. However, the price must be paid during the sitting of the contract (Majlis al-Aqd) for both deals. Alternatively, the jeweler may take the used gold with the intent of remodeling or repairing it, and then charge a fee for the craftsmanship or repair work. And Allah the Exalted knows best."

What is the ruling on making up missed prayers during prohibited times?

 

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
It is permissible to make up (qada’) missed prayers at any time, even during the periods when prayer is generally prohibited. The prayers that are forbidden and considered invalid during these times are 'absolute voluntary prayers' (nafl mutlaq)—which have no specific cause—and voluntary prayers whose cause follows the prayer itself, such as the Sunnah of entering Ihram or the Sunnah of the Istikharah prayer. Furthermore, no prayer is considered disliked (makruh) during these prohibited times when performed within the Meccan Sanctuary (Makkah al-Mukarramah).
 
It is stated in Bushra al-Karim (Vol.1/P.181), one of the Shafi’i texts: 'It is not forbidden to perform prayers that have a cause that is not delayed (i.e., the cause is preceding), such as making up a missed prayer (fa’itah)—even if it was a voluntary one—and the funeral prayer (janazah); or a cause that is simultaneous, such as the prayer for rain (istisqa’) or the eclipse prayer (kusuf)... and the Sunnah of wudu, the greeting of the mosque (tahiyyat al-masjid), the Sunnah of circumambulation (tawaf), the Sunnah of arrival, and the prostrations of recitation (tilawah) or thankfulness (shukr). These mentioned prayers and their like are not forbidden provided that one does not specifically intend (ta'ammud) to perform them during the disliked time because it is a disliked time. If one does so intentionally, it becomes forbidden, even if it is a mandatory makeup prayer that is due immediately; because in that case, one is acting in defiance of the Sharia. This is in contrast to when one does not specifically seek out that time, even if the prayer happens to fall within it, or if one seeks it for another purpose—such as delaying a funeral prayer to that time so that a larger number of people may pray over the deceased; in such cases, it is permissible and valid... And it is forbidden to perform prayers with no cause at all, like absolute nafl, or those with a delayed cause, such as the Istikharah prayer, the prayer for Ihram, the prayer for a need (hajah), the prayer before leaving the house, or the prayer before execution; because their causes occur after the prayer itself.' And Allah the Exalted knows best."

Is it permissible for a sick person to pray while sitting on a chair?

All perfect praise be to Allah, The Lord of the Worlds                                                                                                                                                                        It is permissible for a sick person, who is unable to stand up, to offer prayer while sitting on a chair. If he/she was unable to prostrate while on the chair, the he/she should pray while sitting on the ground, but if he/she was neither able to bow (Roku),nor to prostrate, then he can do them while sitting on the chair. And Allah Knows Best.

Is the Saying "Whatever is Taken by the Sword of Shyness is Forbidden" an Authentic Ḥadīth?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
The saying "Whatever is taken by the sword of shyness is forbidden" is not an authentic ḥadīth, though its underlying meaning is sound. The established sharʿī principle is that a Muslim's wealth is not lawful for anyone to take except with his wholehearted consent, as Allah the Almighty says {what means}: "O you who have believed, do not consume one another's wealth unjustly, but only [in lawful] business by mutual consent." [Al-Nisā/ 29] And the Messenger of Allah ﷺ said: "Listen to me and you will live well: do not wrong others, do not wrong others, do not wrong others. Indeed, a man's wealth is not lawful except with his full, willing consent." (Reported by Aḥmad in his Musnad.) Whatever is taken through the pressure of shyness or social embarrassment runs directly counter to genuine, wholehearted consent.
The jurists have explicitly stated that whatever is taken by means of the "sword of shyness" carries the same ruling as that which is taken by coercion — it must be returned to its rightful owner.
Ibn Ḥajar al-Haytamī, may Allah have mercy upon him, states in al-Fatāwā al-Kubrā (Vol.3/P.30): "Do you not see the reported scholarly consensus that whoever has something taken from him purely out of shyness, without his genuine consent, does not pass ownership of it to the one who took it? They reasoned that this constitutes a form of coercion through the 'sword of shyness,' comparable to coercion at the point of an actual sword. Indeed, many people would rather submit to the literal sword and endure the pain of its wound than submit to this first kind of coercion, out of fear for their dignity and standing — which people of sound judgment hold dear and guard most fiercely." And Allah the Almighty knows best.