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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

Is it permissible for the young woman to turn the suitor down if she had no feelings for him?

Yes, it is permissible for her to do so.

What are the conditions for a valid Udhiyah?

Praise be to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
First: The age of the animal must meet the Sharia requirements. These requirements vary depending on the type of sacrifice:
 
Camels: Must have completed five years and entered their sixth.
 
Cows: Must have completed two years and entered their third.
 
Goats: Must have completed two years and entered their third. As for Sheep, they must have completed one year and entered their second.
 
Some scholars have permitted goats that have completed one year and entered their second.
 
The Hanafi school, along with an opinion in the Maliki school, permits sacrificing sheep that are at least six months old, provided they are healthy and physically substantial. According to the Shafi’i school, it is permissible if the sheep sheds its front teeth (ajdha') before reaching one year [Al-Iqna’, by Al-Shirbini (Vol.2/P.588)].
 
Second: Soundness and freedom from defects. The animal must be free from any defect that causes a decrease in its meat or market value. This is based on the hadith narrated by Al-Bara' bin 'Azib, that the Prophet (peace be upon him) said:
 
"Four [defects] are not permissible in sacrifices: A one-eyed animal whose blindness is evident, a sick animal whose illness is evident, a lame animal whose lameness is evident, and an emaciated animal that has no marrow in its bones." [Reported by Abu Dawood and Al-Tirmidhi, who graded it as authentic].
 
These defects are detailed as follows:
 
Evident Lameness: It is not permissible to sacrifice a lame animal if the lameness is severe enough to prevent it from walking to the pasture or seeking food, as this leads to a decrease in its meat. However, slight lameness that does not hinder its grazing is overlooked.
 
Evident Blindness (One-eyed): It is not permissible to sacrifice a sheep, cow, or camel that has a white film over its eye blocking light, or one that has lost an eye entirely. Weak vision that does not affect its ability to eat does not prevent the sacrifice from being valid.
 
Evident Illness: An animal with a clear sickness that prevents it from eating or moving is not valid. This includes severe mange (Jarab) that spoils the meat.
 
Extreme Emaciation: An animal so thin that there is no marrow left in its bones is invalid. The standard for emaciation that invalidates the sacrifice is that which spoils the quality of the meat to the point that people would find it undesirable even in times of plenty.
 
Additional Considerations:
These are the defects mentioned in the Prophetic tradition, and any defect that causes emaciation or reduces the meat or value is compared to them by analogy. This includes animals that are mentally unstable (diseased), those with mange, or those with a missing ear. In contrast, a slit or pierced ear does not affect the validity of the sacrifice. And Allah the Almighty knows best.

 I`m keeping a plot of land (10 Dunums) for my children. Is it liable for Zakah?

Praise be to Allah, The Lord of the Worlds.

Land that is purchased with the intention of ownership and personal benefit—meaning to retain it for use and not for trade—is not subject to zakāh, as such property is not considered from trade commodities (ʿurūḍ al-tijārah).
 
It is stated in Al-Ḥāwī al-Kabīr:
“If it is property and one intends it for trade, then zakāh is due upon it; but if he intends it for personal possession, then no zakāh is due upon it.” 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."

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