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

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Summarized Fatawaa

What is the recommended supplication (Du'a) upon breaking the fast, and is it recited before or after breaking it?

 
All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
It is recommended (Mustahabb) for a fasting person to recite upon breaking the fast—that is, immediately after eating or drinking—the supplication: "Allahumma laka sumtu wa 'ala rizqika aftartu" (O Allah, for You I have fasted, and with Your provision I have broken my fast).
 
This is because our master, the Prophet (peace and blessings be upon him), used to say this. The narration was recorded by Abu Dawud with a good (Hasan) chain of transmission, albeit in a Mursal form (a narration where a Successor reports directly from the Prophet). Shaykh al-Islam Imam Ibn Hajar al-Haytami (may Allah have mercy upon him) stated: "Its Mursal status is inconsequential, as it pertains to virtuous deeds (Fada'il); furthermore, it was connected (Mawsul) through another chain of transmission." [Tuhfat al-Muhtaj, Vol.3/P.425]
 
It is also recommended to recite: "Dhahaba al-dhama'u wa ibtallat al-'uruqu wa thabata al-ajru in sha' Allah" (The thirst has gone, the veins are moistened, and the reward is confirmed, if Allah wills).
 
This was recorded by Abu Dawud with a good (Hasan) chain. Our leading jurists (Imams) have explicitly stated that it is recommended for the fasting person to combine both supplications.
 
Imam al-Bajuri (may Allah have mercy upon him) stated:
 
 
"And his saying following his breaking of the fast—that is, it is recommended to say: 'O Allah, for You I have fasted, upon Your provision I have broken my fast, in You I have believed, to You I have submitted, and upon You I have relied. The thirst has gone, the veins are moistened, and the reward is confirmed, if Allah wills. O You of vast bounty, forgive me. Praise be to Allah Who aided me so that I fasted, and provided for me so that I broke my fast. O Allah, grant us success in fasting, enable us to stand in night prayer during it, and aid us in it while people sleep, and admit us to Paradise in peace.'" [Hashiyat al-Bajuri, Vol.1/P.562]
 
Furthermore, the fasting person may supplicate with whatever good he or she wishes, for the supplication of a fasting person is answered. Al-Bayhaqi recorded on the authority of Anas ibn Malik that the Messenger of Allah (peace and blessings be upon him) said: "Three supplications are not rejected: the supplication of a parent for his child, the supplication of a fasting person, and the supplication of a traveler." And Allah Almighty 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."

What is the ruling on one who vows to fast a specific or non-specific year? Are the two Eids, the days of Tashreeq, Ramadan, and the days of menstruation and postnatal bleeding included in them? And do these days break the consecutiveness if it was intended?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
If someone makes a vow (Nadr) to fast a specific, designated year, this vow does not include the days of Eid, the days of Tashreeq (the three days following Eid al-Adha), Ramadan, or the days of menstruation (Hayd) and postnatal bleeding (Nifas). Furthermore, there is no requirement to make up (Qada) these specific days.
 
However, if someone vows to fast a year that is not specifically designated (i.e., any twelve-month period) and stipulates that the fasting must be consecutive, they are bound by that condition. They must not fast on the days of Eid, during Ramadan, or during menstruation, but they are required to make up these days afterward—with the exception of the days of menstruation and postnatal bleeding, which do not need to be made up.
 
It is stated in Hashiyat al-Bajuri ‘ala Sharh Ibn Qasim ({Vol.2/P.606): 'If one vows to fast a specific year, the Eid, Tashreeq, Ramadan, and days of menstruation or postnatal bleeding are not included. This is because Ramadan does not accept any fast other than its own, and the others do not accept fasting at all. Therefore, they do not enter into the vow, and no makeup is required for them because they are legally excluded—contrary to Al-Rafi’i regarding menstruation and postnatal bleeding.
 
If one vows to fast a non-designated year: if they stipulated consecutiveness (Tatuabu’) in their vow, they must fulfill it; otherwise, they are not bound to it. Consecutiveness is not broken by the days that do not enter into the specific year vow (Eid, Tashreeq, Ramadan, menstruation, and postnatal bleeding). However, one must make up the days missed—excluding the time of menstruation and postnatal bleeding—immediately following the end of the year. As for the time of menstruation and postnatal bleeding, it is not made up, contrary to Ibn al-Rif’ah, who argued that it must be made up just like Ramadan.' And Allah the Exalted knows best.

What is the correct point at which to raise the hands when standing up for the third rak‘ah (after the middle tashahhud)?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Raising the hands while saying the takbīr [when rising for the third rak‘ah] is a recommended sunnah, and omitting it does not affect the validity of the prayer. The proper time for this is after rising from the middle tashahhud, once one has fully stood up.
It is stated in I‘ānat aṭ-Ṭālibīn (Vol.1/P.158): "His statement, 'and rising from the first tashahhud' — meaning, this manner [of raising the hands] is also a sunnah when he rises from the first tashahhud, that is, when he stands upright from it.
Consider [the question]: when precisely does the raising of the hands begin? Is it at the very start of rising from the first tashahhud, or after he has reached the minimum position of rukū‘ [i.e., once fully upright]? The apparent, [correct] view is the latter — even though the outward wording [of the text] might suggest the former — because at the very start of his rising, he is still relying on both hands [to push himself up, and therefore cannot yet raise them]."
It is stated in ‘Umdat as-Sālik (p. 53): "If his prayer extends beyond two rak‘ahs, he sits after them in the iftirāsh position, recites the tashahhud, and sends blessings upon the Prophet ﷺ alone, without [mentioning] his family [at this point]. He then stands while saying the takbīr, supporting himself with his hands; and once he has stood upright, he raises them level with his shoulders." And Allah, the Exalted, knows best.