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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 a woman to sit with her brothers-in-law?

It is impermissible for a woman to sit with her brothers-in-law, and it is also impermissible for a person to have a Khulwa (seclusion) with his sister-in-law.

Is a woman sinful if she fasts out of shyness from her family while menstruating or in postnatal bleeding?

It is forbidden for a woman who is menstruating or in postnatal bleeding to abstain from food and drink with the intention of fasting. If she fasts out of shyness, she is sinful, as her fast is not valid.
However, if she refrains from eating and drinking without intending to fast, it is not forbidden, but she unnecessarily burdens herself without need.

What is the ruling on offering a sheep as a sacrifice (Udhiyah) if its fat-tail is sound, except that when it was young, the tip of its fat-tail was cut so that it would grow larger? And what is the ruling in case of doubt regarding the amount that was cut?

 
In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
Cutting a minor, insignificant portion from the tip of an animal's fat-tail (al-alyah) to encourage it to grow larger is not considered a defect, and it does not prevent the animal from being valid for sacrifice (Udhiyah).
 
It is stated in Tuhfat al-Muhtaj (Vol.9/P.352): "There is some scholarly deliberation regarding the common practice of cutting the tip of the fat-tail so that it grows larger. It could potentially be likened to a partial cut of the ear—supported by the jurists' general rule: 'even if it is a small amount.' On the other hand, if it is an exceptionally minor cut, it might have no effect on validity. This is explicitly clarified by the juristic exception to the general rule, which states that cutting a tiny piece from a large limb causes no harm. This latter view is more well-founded.
 
Furthermore, I found that some scholars investigated this matter and concluded: 'It should not affect validity if a custom-sanctioned portion of its fat-tail is removed during its youth to make it grow larger and look better, just as castrating a male animal causes no harm.' However, applying this unconditionally contradicts the established texts of the jurists, as understood from what I have laid out; thus, the restriction I specified is what must be relied upon."
 
Similarly, it is mentioned in Nihayat al-Muhtaj (8/135): "If a small piece is cut from the fat-tail to help it grow larger, the most well-founded view is that the sacrifice remains valid, as was given in a formal legal verdict (Fatwa) by my father [Shihab al-Din al-Ramli], may Allah be pleased with him. This is proven by the jurists' maxim: 'The loss of a tiny piece from a large limb causes no harm.'"
 
In cases where there is doubt as to whether the portion cut was large or small, the animal is still deemed valid for sacrifice. It is noted in Hashiyat al-Shubramallisi ‘ala Nihayat al-Muhtaj (Vol.8/P.135):
 
"This matter requires careful consideration, but the closer and more correct view is that it is valid. This is because soundness is the default state for the animal from which the piece was cut, and it aligns with what usually occurs—namely, that the part removed to help the fat-tail grow larger is naturally very small." And Allah the Almighty Knows Best.

I`m in love with a certain man, and want to marry him in particular, but my family refused that, what should I do?

The father should know what is in the best interest of his daughter and consider her situation. On her part, the daughter should trust her father`s view point as far as suitors are concerned. Moreover, it is prohibited for any woman, or girl to get involved in a relation with a non-Mahram (Marriageable man).

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