Monday, 20 June 2011

The Prophet's bravery and courage:

The Prophet's bravery and courage:

Abu Usamah At-Thahabi

Ali (رضي الله
عنهم ) said: 'When the war become hot and
we met and faced the enemy, we shielded ourselves behind the Messenger
of Allah (صلي الله عليه
و سلم ) and there was no one who was closer
to the enemy than he was'. Ahmed

Al-Baraa ibn Aazib (رضي الله
عنهم ) said: 'Wallahi, if the war become
severe we would shield ourselves from the enemy, by getting behind
the Prophet, and the brave one from amongst us was the one who would
stand next to the Messenger of Allah'. Muslim

Anas ibn Malik (رضي الله
عنهم ) said: 'The Prophet (صلي
الله عليه و
سلم ) was the best of the people, and he was the
most generous of the people, and the bravest of the people'. Bukhari/Muslim

From the clear examples of the Prophet's (صلي
الله عليه و
سلم ) bravery on the battlefield is the fact he
use to ride a mule as opposed to riding a horse or a camel. This
shows he never intended to escape from the heat of the battle, as
the mule is an animal that is not capable of moving very fast.

But instead, he was on the battlefield to either kill the enemy
or to be killed by them, in the cause of Allah and in defending
Islam. An example of this is what has been collected by Imam Muslim
on the authority of Salamah ibn Al-Akwa' (رضي
الله عنهم ). He
narrated that in the battle of Hunain, many of those who accompanied
the Messenger of Allah (صلي الله
عليه و سلم ) , after
being defeated by the Kuffar, they turned away from the battlefield.

Salamah ibn Al-Akwa' (رضي الله
عنهم ) said: 'And I also turned away defeated,
and I was wearing two mantles. One was used to cover my lower extremities
and the other was used to cover my shoulders. And my Izaar became
unfastened so I gathered all of my clothes together. He said, 'I
passed by the Messenger of Allah (صلي الله
عليه و سلم ) while
in this defeated state and he was riding on his white mule. The
Prophet (صلي الله عليه
و سلم ) said to me, "Verily Ibn Al-Akwa'
finds himself as being utterly perplexed"

These are a few of the many examples of his bravery on the battlefield.
But his Sunnah is filled with many other examples of his courage
while he called the people to the Deen.

Anas ibn Malik (رضي الله
عنهم ) said: 'The Messenger of Allah (صلي
الله عليه و
سلم ) was the best of the people, and he was the
most generous of the people, and the bravest of the people. One
night the people of Medinah heard a loud noise and they became overwhelmed
with fear. The men went out to see what the noise was, only to find
the Prophet (صلي الله
عليه و سلم ) riding
his unsaddled horse, and coming from the direction of the noise
with his sword wrapped around his neck. He said to them, "Don't
be afraid, don't be afraid. I found (my horse) very swift".

In this hadith, Anas ibn Malik (رضي الله
عنهم ) described the Prophet (صلي
الله عليه و
سلم ) as being the bravest of the people because,
as we can see, all of the people made preparations to meet the pending
danger (noise) by completely preparing themselves for battle. They
saddled their animals and they gathered their weapons. Whereas the
Messenger of Allah (صلي الله
عليه و سلم ) simply
jumped on his horse, and took the closet weapon he could find and
he went directly towards the danger.

Before his companions reached the outskirts of Medinah, he was
already on his way back to Medinah with the news that there was
nothing to fear or to worry about.

Another example of his courage can be seen in the way he told Quraish
about the religion of Islam. And not being afraid to introduce issues
to them, no matter how strange it would appear to their minds. And
in many instances, he would stand alone in his efforts like in the
case of the Israa and the Mi'raaj.

He could have told his trusted and beloved companion Abu Bakr (رضي
الله عنهم ) about
this incident before he told anyone else, so as to receive support
from Abu Bakr. But instead, we find him telling this miraculous
story to those who he knew would find it hard to comprehend, not
to mention difficult to believe!

When he told them about the incident, he found their response varied.
There were those who began to clap their hands in surprise and utter
amazement. And others disbelieved him and they begin to ridicule
his story. And there were those from the Muslims who apostated and
left Islam upon hearing this news. As for the Messenger of Allah
(صلي الله عليه
و سلم ) , none of that deterred him from
his mission of calling the people to the Deen, and relaying the
message of Islam in a clear and concise way. Which shows his high
level of courage. Many times we as Muslims, are afraid to even allow
people to know about Islam, or to know that we are even Muslims.

There are those of us who change our beautiful Islamic names, to
the names of the Kuffar in an effort to hide our Deen. An example
of that is changing the name Muhammad to Moe, of Daud to David,
or Saami to Sam! The Messenger of Allah (صلي الله
عليه و سلم ) would
never take such a despised and weak position when dealing with the
Kuffar. But instead, he would establish his Deen and his Islamic
identity.

In addition to that, he use to seek refuge in Allah from falling
into such a despicable act. From the authentic supplications that
come to us from his Sunnah is that he use to say, "Oh Allah! I seek
refuge in you from being incapable, and from laziness, and from
being a coward, and from senility". Bukhari/Muslim

The Muslim man and the Muslim woman is need of some level of courage
in order to establish their Deen. The Woman must have courage to
wear the Hijab, and to practice the dictates of the religion inspite
of the censorship of the Kuffar. And likewise, this is the case
for the Muslim man. He is in more need of courage then the woman
is, as the Deen and the Dawah will not prosper and flourish at the
hands of cowards.

This is what we find the Prophet (صلي الله
عليه و سلم ) and
his Companions (رضي الله
عنهم ) upon when we read their history,
and this is what we should strive to be upon. And verily Imam Malik
(may Allah have mercy upon him) spoke the truth when he said: 'The
last of this Ummah, will not be rectified, except by that which
rectified the beginning of this Ummah'.

And our Tawfeeq is only with Allah the Most High and the Most Mighty,
who said in His Book: "Oh you who believe, whoever of you should
revert from his religion, Allah will bring forth (in place of them)
a people He will love, and they will love Him. (Who are) humble
towards the believers, powerful against the disbelievers; they strive
in the cause of Allah and don't fear the blame of the critic…".
Maidah Ayat 54

And Allah is the best of those who dispose of our affairs.

 

The True Teachings of Islam

 

In the Name of God, The Most
Gracious, The Most Merciful

The True Teachings of Islam

The Holy Qur'an is the highest authority in Islam. It contains
the exact words of God as revealed to Prophet Muhammad (P) and recorded
by his companions. In applying the Qur'anic teachings to everyday
life, Muslims rely upon the sunnah (sayings and actions) of the
Prophet (P). This sunnah is a concrete implementation, a tangible
form, and the actual embodiment of the will of God in the form of
Muhammad's deeds. They were recorded in what are called ahadith
(pieces of news, stories, or reports). This pamphlet conveys to
you just a portion of the many interesting and enlightening ahadith.
Numbers 1-20 have been extrapolated from "Riyadh-Us-Saleheen"
Volumes 1 and 2. Numbers 21-25 have been extrapolated from "An-Nawawi's
Forty Hadith". Both works were compiled by Imam Abu Zakariya
Yahya Bin Sharaf An-Nawawi (R). Each hadith quoted in this pamphlet
is followed by an individual reference which indicates the original
source of ahadith collection: Imam Bukhari, Imam Muslim, Imam Abu
Daud, or Imam Tirmidhi (R).

KEY

"Hazrat" - An honorable title sometimes given to the companions
of Muhammad (P).

(P) - Peace be upon him.

(R) - May God be pleased with him or her.

1) Hazrat Abu Hurairah (R) relates that the Holy Prophet (P) said:
"The strong one is not he who knocks out his adversary; the
strong one is he who keeps control over his temper." (Bukhari
and Muslim)

2) Hazrat Abu Hurairah (R) relates that the Holy Prophet (P) said:
"It does not befit a Siddiq (a true man) that he should opt
to cursing." (Muslim)

3) Hazrat Jarir Ibn Abdullah (R) relates that the Holy Prophet
(P) said: "God the Dignified has no mercy for one who has no
mercy for others." (Bukhari and Muslim)

4) Hazrat Anas Bin Malik (R) relates that the Holy Prophet (P)
said: "None of you is a perfect Muslim until he desires for
his brother Muslim that which he desires for himself." (Bukhari
and Muslim)

5) Hazrat Anas Bin Malik (R) relates that the Holy Prophet (P)
said: "Help your brother whether he is an oppressor or an oppressed
person. A companion asked: 'Messenger of God (it is true) I will
help him if he is an oppressed person, but please tell me how I
am to help him if he happens to be an oppressor.' The Holy Prophet
(P) answered: check him from doing injustice. Because preventing
him from committing aggression is a help to him." (Bukhari)

6) Hazrat Abu Hurairah (R) relates that the Holy Prophet (P) said:
"Look at the person who is inferior to you; and do not look
at one who is superior to you. Thereby you would be able to appreciate
better the benevolences of God bestowed upon you." (Muslim)

7) Hazrat Abdullah bin 'Amr bin Al-'Aas (R) says that by nature
the Holy Prophet (P) neither talked indecently nor did he listen
to indecent talk. He used to say: "The best of you are those
who have the best manners." (Bukhari and Muslim)

8) Hazrat Sahl bin Sa'd (R) says that the Holy Prophet (P) has
said: "A person who gives surety to (safeguard) the thing between
the jaws (tongue) and the thing between his two legs (private organs),
I guarantee his entrance into Paradise." (Bukhari and Muslim)

9) Hazrat Abu Hurairah (R) relates that the Holy Prophet (P) said:
"Among the Muslims most perfect, as regards his faith, is one
whose character is excellent, and the best among you are those who
treat their wives well." (Tirmidhi)

10) Hazrat Abu Zarr relates that the Holy Prophet (P) said: "Do
not consider even the smallest good deed as insignificant; even
meeting your brother with a cheerful face (is a good deed)."
(Muslim)

11) Hazrat Anas Bin Malik (R) relates that the Holy Prophet (P)
said: "Make things easy and convenient and don't make them
harsh and difficult. Give cheers and glad tidings and do not create
hatred." (Muslim)

12) Hazrat Ayaz bin Himar (R) relates that the Holy Prophet (P)
said: "God, the Most Exalted, has revealed to me that you should
show courtesy and be cordial with each other, so that nobody should
consider himself superior to another nor harm him." (Muslim)

13) Hazrat Ayesha (R) relates that the Holy Prophet (P) said: "Do
not reproach or abuse dead persons for they are facing the consequences
of what they had done in this world." (Bukhari)

14) Hazrat Abu Hurairah (R) relates that the Holy Prophet (P) said:
"Avoid jealously for this destroys good deeds as fire destroys
wood." (Abu Daud)

15) Wasila bin Al-As-qa'a (R) relates that the Holy Prophet (P)
said: "Do not rejoice over the troubles of your brother lest
God the Most High might have mercy on him and involve you in this
trouble." (Tirmidhi)

16) Hazrat Ibn Mas'ud (R) relates that the Holy Prophet (P) once
asked: "Who is that person among you who loves the property
of his successor more than his own property? The Companions submitted:
'O Messenger of God (P) there is none among us who loves his successor's
property more than his own.' He said: Then his property is which
he has sent ahead; and that which he retains belongs to his successor."
(Bukhari)

17) Hazrat Ayaz bin Himar (R) relates that the Holy Prophet (P)
said: "God the Most High has revealed to me that you should
adopt humility, so that nobody oppresses another, nor one should
hold himself above another." (Muslim)

18) Hazrat Abdullah bin Mas'ud (R) relates that the Holy Prophet
(P) said: "A Muslim never taunts or curses or abuses nor resorts
to vulgar talking." (Tirmidhi)

19) Hazrat Abu Hurairah (R) relates that the Holy Prophet (P) said:
"Let no Muslim male entertain any malice against a Muslim female.
He may dislike one habit in her, but may find another in her which
is pleasing." (Muslim)

20) Hazrat Abu Hurairah (R) relates that the Holy Prophet (P) said:
"Plenty of provision or abundance do not make a person rich
and wealthy; real richness is the benevolence of heart." (Bukhari
and Muslim)

21) On the authority of Abu Huraira (R) who said: the Messenger
of God (P) said: "Part of someone's being a good Muslim is
his leaving alone that which does not concern him." (Tirmidhi)

22) On the authority of Abu Huraira (R), that the Messenger of
God (P) said: "Let him who believes in God and the Last Day
either speak good or keep silent, and let him who believes in God
and the Last Day be generous to his neighbour, and let him who believes
in God and the Last Day be generous to his guest" (Bukhari
& Muslim)

23) On the authority of Abu Malik al-Harith ibn Asim al-Ash'ari
(R), who said: The Messenger of God (P) said: "...Prayer is
light; charity is a proof; patience is illumination; and the Qur'an
is an argument for or against you. Everyone starts his day and is
a vendor of his soul, either freeing it or bringing about its ruin."
(Muslim)

24) On the authority of Abu Huraira (R), who said: The Messenger
of God (P) said: "Each person's every joint must perform a
charity every day the sun comes up: to act justly between two people
is a charity; to help a man with his mount, lifting him onto it
or hoisting up his belongings onto it is a charity; every step you
take to prayers is a charity; and removing a harmful thing from
the road is a charity." (Bukhari & Muslim)

25) On the authority of an-Nawwas ibn Sam'an (R) that the Prophet
(P) said: "Righteousness is good morality, and wrongdoing is
that which wavers in your soul and which you dislike people finding
out about." (Muslim)

 

Concept of Adultery in Islam

Concept of Adultery in Islam

"Do not go near to adultery. Surely it is a shameful deed
and evil, opening roads (to other evils)" (Quran 17:32).

"Say, 'Verily, my Lord has prohibited the shameful deeds,
be it open or secret, sins and trespasses against the truth and
reason"' ( Quran 7:33).

"Women impure are for men impure, and men impure are for women
impure and women of purity are for men of purity, and men of purity
are for women of purity." (Quran 24:26)

Prophet Muhammad (PBUH) has said in many places that adultery
is one of the three major sins. However, the most interesting story
is that of a young man who went to the Prophet. This man asked for
permission to fornicate because he could not control himself. The
Prophet dealt with him with reasoning and asked him if he would
approve of someone else having illegal sex with his mother, sister,
daughter, or wife. Each time the man said 'no'. Then the Prophet
replied that the woman with whom you plan to have sex is also somebody's
mother, sister, daughter, or wife. The man understood and repented.
The Prophet prayed for his forgiveness.

Adultery is a crime not against one person but against the whole
of society. It is a violation of a marital contract. 50% of all
first time marriages in the USA result in divorce within two years
and the main reason for divorce are the adultery of one of the partners.
Adultery, which includes both pre-marital and extra marital sex,
is an epidemic in this society. Nobody seems to listen to the Bible,
which says frequently, "Thou shall not commit adultery."
The Quranic approach is, "Do not approach adultery."

Does it mean that not only is illegal sex prohibited, but also
anything that leads to illegal sex is also illegal? These things
include: dating, free mixing of the sexes, provocative dress, nudity,
obscenity, and pornography. The dress code both for men and women
is to protect them from temptation and desires by on lookers who
may lose self-control and fall into sin. "Say to the believing
men that they should lower their gaze and guard their modesty; that
will make for greater purity, and God is well acquainted with all
they do. And say to the believing woman that they should lower their
gaze, and guard their modesty."(Quran 24:30-3 1)

 

The Concept of Islam and Our Understanding of It

The Concept of Islam and Our Understanding of It

How is it that the understanding of Islam has changed so completely
in the mind of the average person from an all-embracing life system
to merely a few acts of worship - often done half-heartedly in an
automatic way or not even done at all? Today we find Muslims, most
in fact, who consider that being a Muslim involves praying and fasting,
but that otherwise they are free to live their lives according to
any social, political or economical system they please. We also
find those that claim to love Allah but profess that good feelings
and intentions are sufficient as proof of Islam.

How was such an idea ever adopted - the notion that one’s
loyalty to Islam is unrelated to his behavior? How did a Muslim
come to imagine that he could oppose the teachings of his Lord and
betray His trust; that he could lie, cheat and deceive; that he
could refuse what is lawful, preferring what is unlawful; that he
could accept humility and humiliation in order to preserve his status
in a society based on immorality and oppression… and still
claim allegiance to Islam? How could a Muslimah come to imagine
that she could oppose the teachings of her Lord and betray His trust;
that she could lie, cheat, deceive, covet and backbite; that she
could go out, exposing herself to every eye; that she could willingly
raise her children as contended members of an un-Islamic society...
yet still imagine that the "good intention" in her heart
would cancel all of that before Allah(S.W.T.)?

From the very outset of Prophet Muhammad’s call to the worship
of Allah alone and in the days when Islam was a vital movement attracting
most of those who came in contact with it (which was a long period
in history), the average Muslim was quite a different example than
what we have today. When he said, "La ilaha ill Allah"
and "Muhammadun Rasulullah," he did not consider those
words as something to be pronounced and repeated without leaving
any effect upon his thinking and behavior.

He understood them to mean that Allah, the Creator, is the rightful
governor of this universe. He understood that from the time Adam
was set upon the earth, Allah had sent an eternal message to mankind,
stating that whoever follows His guidance will be guided for his
own benefit, but those who turn away in rejection will harm their
own souls; and every soul will bear the consequences of its choice.
He understood that Allah, God of the universe, is alone worthy to
be worshipped and obeyed and that He alone has the right to direct
one’s life. No other man or government has that right, and
rulers are to be obeyed only as long as they uphold the laws of
Allah. He understood that Muhammad is the messenger of Allah, chosen
by Him to relay the guidance that was meant to reach mankind, and
that he was a living example of this guidance - a teacher to be
followed and obeyed.

No one ever imagined that sincerity was enough. How could it be
when the Prophet(S) had made clear that faith is neither by desire
nor by adornment, but it is what has settled in the heart and is
proven by deeds.

One might imagine while seated comfortably in his chair that he
could move the universe. But when he reaches out to move a nearby
table, he finds that the effort needed to do so may require that
he arise from his seat; and if the table is large, it may require
even greater exertion on his part. Thus, the belief that sincerity
alone suffices is deception. No doubt, there can be no deliberate
or fruitful action without prior intention. But what good is sincerity
or intention in practical terms? Unless it is translated into effective
behavior, what is gained? There will be no reform, no progress,
no accomplishment - no change at all.

And so Allah(S.W.T.) repeats over and over in the Qur’an
that His reward will be for those who believe and do righteousness.
He never said that faith alone or intention is sufficient. Faith
must become a motive to positive action - to doing as one is directed.
That means putting the word of Allah above all else - above customs
and traditions, above the opinions of man, above one’s own
desires, laziness or reluctance.

All of this was apparent and self-evident to early Muslims. It
was not their idealism alone which changed the course of history
- it was action. They knew the laws of Allah had been sent down
to be followed, and that that was the true meaning of worship.

Among the contemporaries of the Prophet(S) were those who erred
and those who sinned. They were never free of human feelings or
human weaknesses. They knew fear and anger and worldly temptation.
The material of their creation was no different from our own. But
the ever-present consciousness of Allah and the firm relationship
with Him prevented them from decline, protected them from despair
and continually renewed their hope. The first Muslims became unique
examples of human excellence while never losing their human nature.
Their society was one in which human potential was utilized to the
utmost as simply a reflection of their understanding of Islam.

 


 

 

 

What is a Madhhab? Why is it necessary to follow one?

What is
a Madhhab? Why is it necessary to follow one?

©Nuh
Ha Mim Keller 2000


The word madhhab is derived from an Arabic word meaning "to
go" or "to take as a way", and refers to a mujtahid's
choice in regard to a number of interpretive possibilities in deriving
the rule of Allah from the primary texts of the Qur'an and hadith
on a particular question. In a larger sense, a madhhab represents
the entire school of thought of a particular mujtahid Imam, such
as Abu Hanifa, Malik, Shafi'i, or Ahmad--together with many first-rank
scholars that came after each of these in their respective schools,
who checked their evidences and refined and upgraded their work.
The mujtahid Imams were thus explainers, who operationalized the
Qur'an and sunna in the specific shari'a rulings in our lives that
are collectively known as fiqh or "jurisprudence". In
relation to our din or "religion", this fiqh is only part
of it, for the religious knowledge each of us possesses is of three
types. The first type is the general knowledge of tenets of Islamic
belief in the oneness of Allah, in His angels, Books, messengers,
the prophethood of Muhammad (Allah bless him and give him peace),
and so on. All of us may derive this knowledge directly from the
Qur'an and hadith, as is also the case with a second type of knowledge,
that of general Islamic ethical principles to do good, avoid evil,
cooperate with others in good works, and so forth. Every Muslim
can take these general principles, which form the largest and most
important part of his religion, from the Qur'an and hadith.


The third type of knowledge is that of the specific understanding
of particular divine commands and prohibitions that make up the
shari'a. Here, because of both the nature and the sheer number of
the Qur'an and hadith texts involved, people differ in the scholarly
capacity to understand and deduce rulings from them. But all of
us have been commanded to live them in our lives, in obedience to
Allah, and so Muslims are of two types, those who can do this by
themselves, and they are the mujtahid Imams; and those who must
do so by means of another, that is, by following a mujtahid Imam,
in accordance with Allah's word in Surat al-Nahl,

" Ask those who recall, if you know not " (Qur'an 16:43),
and in Surat al-Nisa, " If they had referred it to the Messenger
and to those of authority among them, then those of them whose task
it is to find it out would have known the matter " (Qur'an
4:83), in which the phrase those of them whose task it is to find
it out, expresses the words "alladhina yastanbitunahu minhum",
referring to those possessing the capacity to draw inferences directly
from the evidence, which is called in Arabic istinbat.

These and other verses and hadiths oblige the believer who is
not at the level of istinbat or directly deriving rulings from the
Qur'an and hadith to ask and follow someone in such rulings who
is at this level. It is not difficult to see why Allah has obliged
us to ask experts, for if each of us were personally responsible
for evaluating all the primary texts relating to each question,
a lifetime of study would hardly be enough for it, and one would
either have to give up earning a living or give up ones din, which
is why Allah says in surat al-Tawba, in the context of jihad:

" Not all of the believers should go to fight. Of every section
of them, why does not one part alone go forth, that the rest may
gain knowledge of the religion and admonish their people when they
return, that perhaps they may take warning " (Qur'an 9:122).

The slogans we hear today about "following the Qur'an and
sunna instead of following the madhhabs" are wide of the mark,
for everyone agrees that we must follow the Qur'an and the sunna
of the Prophet (Allah bless him and give him peace). The point is
that the Prophet (Allah bless him and give him peace) is no longer
alive to personally teach us, and everything we have from him, whether
the hadith or the Qur'an, has been conveyed to us through Islamic
scholars. So it is not a question of whether or not to take our
din from scholars, but rather, from which scholars. And this is
the reason we have madhhabs in Islam: because the excellence and
superiority of the scholarship of the mujtahid Imams--together with
the traditional scholars who followed in each of their schools and
evaluated and upgraded their work after them--have met the test
of scholarly investigation and won the confidence of thinking and
practicing Muslims for all the centuries of Islamic greatness. The
reason why madhhabs exist, the benefit of them, past, present, and
future, is that they furnish thousands of sound, knowledge-based
answers to Muslims questions on how to obey Allah. Muslims have
realized that to follow a madhhab means to follow a super scholar
who not only had a comprehensive knowledge of the Qur'an and hadith
texts relating to each issue he gave judgements on, but also lived
in an age a millennium closer to the Prophet (Allah bless him and
give him peace) and his Companions, when taqwa or "godfearingness"
was the norm--both of which conditions are in striking contrast
to the scholarship available today.

While the call for a return to the Qur'an and sunna is an attractive
slogan, in reality it is a great leap backward, a call to abandon
centuries of detailed, case-by-case Islamic scholarship in finding
and spelling out the commands of the Qur'an and sunna, a highly
sophisticated, interdisciplinary effort by mujtahids, hadith specialists,
Qur'anic exegetes, lexicographers, and other masters of the Islamic
legal sciences. To abandon the fruits of this research, the Islamic
shari'a, for the following of contemporary sheikhs who, despite
the claims, are not at the level of their predecessors, is a replacement
of something tried and proven for something at best tentative.

The rhetoric of following the shari'a without following a particular
madhhab is like a person going down to a car dealer to buy a car,
but insisting it not be any known make--neither a Volkswagen nor
Rolls-Royce nor Chevrolet--but rather "a car, pure and simple".
Such a person does not really know what he wants; the cars on the
lot do not come like that, but only in kinds. The salesman may be
forgiven a slight smile, and can only point out that sophisticated
products come from sophisticated means of production, from factories
with a division of labor among those who test, produce, and assemble
the many parts of the finished product. It is the nature of such
collective human efforts to produce something far better than any
of us alone could produce from scratch, even if given a forge and
tools, and fifty years, or even a thousand. And so it is with the
shari'a, which is more complex than any car because it deals with
the universe of human actions and a wide interpretative range of
sacred texts. This is why discarding the monumental scholarship
of the madhhabs in operationalizing the Qur'an and sunna in order
to adopt the understanding of a contemporary sheikh is not just
a mistaken opinion. It is scrapping a Mercedes for a go-cart.

 

 

Is smoking haram?

Smoking:
A Social Poison

Muhammad al-Jibaly

 

  1. Introduction

    1. Discovery of Tobacco

    2. Smoking
      among Muslims

  2. Definintion

  3. Evidence
    for the Prohibition of Smoking

    1. Harm
      to the Deen

    2. Harm
      to the Human Body

    3. Harm
      to the Mind and Will Power

    4. Harm
      to the Environment

    5. Harm
      to the Property

    6. Moral
      Decadence

    7. Evil
      Substance

    8. Resembling the People of the Fire

    9. Bad
      Example

    10. Hostility Toward the Good People

    11. Low
      Self-esteem

    12. Scholars' Verdict

  4. Warnings

  5. Treating
    the Disease of Smoking

  6. References

  7. Footnotes

 

 

 


 

Introduction

 

 

Discovery
Of Tobacco

 

Tobacco was
discovered by the Spanish sailors on the American shores at about
1500 CE (900 AH). Since its discovery, the epidemic of smoking has
continued to spread all over the world. In our times, one seldom
finds a house not afflicted by it.

As early as
the Seventeenth Century, the European countries realized the dangers
of smoking and fought against it Laws were ordained in England,
Russia, Denmark, Sweden, Austria, and other countries, prohibiting
smoking and punishing violators.

Nowadays, the
Western countries continue their attempts to protect their peoples
from the harms of smoking. They employ media means, ordain laws
and regulations, and apply other methods to discourage people from
smoking. Because of that, the rate of smokers has declined to a
certain degree in those countries.

 


Smoking
Among Muslims

Smoking was
introduced to the Muslim countries by the Europeans around 1000
AH. Its spread among the Muslims was similar to that in the West.
The unfortunate fact, however, is that in the Muslim countries,
no similar measures were exerted to protect the people from it.
To the contrary, the media continues to adom smoking and encourage
people to do it. This caused the epidemic of smoking to continue
to spread in those countries to such an extent that it has become
hard to control.

Smoking has
become the rule, and abstaining from it the exception. Often, people
look with astonishment and disdain at a person who when a cigarette
is offered to him, declines to smoke explaining that he does not
smoke.

Offering cigaretles
to the guests has become among the first rules of hospitality. Anyone
who does not offer them to his guests or insist on them to smoke
would be violating the ethics of hospitality and generosity!

Furthermore,
some of those who pretend to represent the Deen are among the worst
addicts to smoking. When they are reproached or reminded of their
vice, they respond by providing weak excuses to justify it in the
name of Islaam. They slyly remark that there is no clear text prohibiting
smoking. Therefore, they conclude, smoking is not prohibited, but
is only makruh (disliked). By this, they provide a poor excuse for
the ignorant, and establish a very bad example for others.

Many Muslims
have been influenced by such statements, falling into the snares
of addiction to smoking. This is observed all over the world. A
striking example is that all American airlines now prohibit smoking,
even on most international flights; on the other hand, for Muslim
airlines, one travels in a near-suffocation state, even on short
trips, because of the high number of smokers.

Thus, it becomes
incumbent to write an article which provides evidence concerning
the ruling of smoking in Islam. We hope that this will benefit our
Muslim brothers and sisters; and we ask Allah (T) to accept it from
us as a sincere deed for His pleasure.

 


 



Definition

 

 

Smoking refers
to the action of lighting a cigarette, a pipe, a cigar, a water
pipe, or any other object made from tobacco or materials of similar
effects. The object is then sucked on with the lips to extract smoke.
This smoke is inhaled into the chest and then exhaled from the nose
and mouth as a thick white smoke. "Smoking" is now used to refer
to the action of producing this smoke in English, Arabic, and other
languages.

 


 



Evidence for the Prohibition of Smoking

 

 

There are many
reasons, any one of which aufficient to rule smoking prohibited.
Most importantly, it is harmful in numerous ways. It is harmful
to the Deen, health, environment, family, brotherhood and social
relations, property, etc. The following sections will briefly outline
some of its harms and evils.

 


Haram
To The Deen

Smoking spoils
a person's acts of worship and reduces their rewards. For instance,
it spoils the prayer, which is the pillar of Deen. Allah's Messenger

said: Whoever eats garlic or onion, let him avoid us and our
masjid, and stay in his home. The angels are surely hurt by things
that hurt the human beings
(1)

Those with clean
and undefiled fitrah (nature) have no doubt that the smell emanating
from the mouth of a smoker is worse and more foul than that from
the mouth of one who ate garlic or onion. Thus, a smoker is in between
two options, either to harm the praying people and the angels with
his foul smell, or miss the prayer in jama'ah.

Smoking also
spoils fasting. Fasting is very hard for the smoker. As soon as
the day is over, he hastens to break his fast on an evil cigarette
instead of sweet dates or pure water. Even if he fasts through the
month Ramadan, a smoker is reluctant to fast on other days. Thus
he loses the great reward of those who fast even one day in Allah's
way.

 


Harm
To The Human Body

No one can deny
the harm of smoking to the human body. The medical evidence for
this is well established and overwhelming. Because of this, the
law in the United States and many other countries requires including
a warning on any smoking advertisement.

Smoking contains
poisonous materials, such as nicotine, tar, carbon monoxide, arsenic,
benzopyrene, etc., that the smoker swallows in small proportions.
Their harm accumulates with time to result in a gradual killing
of the human organs and tissues.

The hazards
of smoking to the health are hard to enumerate. Cancer, tuberculosis,
heart attacks, asthma, coughing, premature birth, infertility, infections
in the digestive system, high blood pressure, nervousness, mouth
and teeth diseases, etc., are among the many health hazards that
have been strongly linked to smoking.

These diseases
may not appear all at once, however a smoker is most likely to suffer
from some of them, and his suffering increases as he grows older.
Furthermore, statistics have established that smokers' age is, on
the average, ten years less than other people's.

This is aufficient
to prohibit smoking. Islam prohibits any action that causes harm
to oneself or to other people. Allah (T) says (what means):



<<Do not kill yourselves, Allah is indeed
merciful to you.>>
(2)

<<Do
not cast yourselves, with your own hands, into destruction.>>
(3)

 

And the Messenger

says: No harm may be inflicted on oneself or others.(4)

The feet
of a human being will not depart, on the day of Judgement, from
his standing before his Lord, until he is questioned about five
things: his lifetime - how did he pass it, his youth - how did he
used it, his wealth - where did he earn it and how did he spend
it, and how did he follow what he knew.
(5)

Whoever consumes
poison, killing himself with it, then he will he consuming his poison
in the hellfire, and he will abide in it permanently and eternally.
(6)

 


Harm
To The Mind and Will Power

Smoking is harmful
to the human mind and reason. An obvious demonstration of this is
that one who is addicted to it passes through periods of severe
craving, making it hard for him to think, concentrate, solve a problem,
or do any important matter, until he smokes.

When one smokes,
his muscles slacken, and he passes through a brief period of delirium
that curtains the thought. His digestive system is also affected,
causing him frequent nervousness and trembling of the hands. He
passes through periods of excitability, in itation, and insomnia.

Thus, instead
of being Allah's slave, a smoker becomes slave to his cigarette.
He develops a weaker control of his sense and reason. The faculty
of reason, clear and unobstructed, is one of Allah's great bounties
on people. He (T) praised it in numerous places of the Qur'an; and
He called on people to use it to see the truth and obey Him in a
better way. Allah wants of the believer to be strong and capable
of controlling the reigns of his desires. He (T) said (what means):




<<Allah (T) wants to let you into His mercy,
whereas those who follow the desires want you to drift far away
(from the right path).>>
(7)

 

 


Harm
To The Environment

A smoker emits
his poisons in the faces of his companions, wife, children, and
the environment. It is well established that second-hand smoke is
almost as dangerous as first-hand. Thus, whether they like it or
not, a smoker's associates are forced to inhale the smoke and be
themselves smokers as well.

In addition
to the poisons normally carried in the smoke, if a smoker has an
contagious disease, such as tuberculosis or influenza, his exhaled
smoke and coughing carry the disease to those around him.

Furthermore,
a smoker irritates people by the foul smell and poisonous nature
of his smoking. If they suffer from asthma or allergies, they are
forced to move away from his vicinity. The Prophet () said: Anyone who believes in Allah and the Last
Day should not hurt his neighbor.
(8)

Thus, smoking
constitutes a definite harm to other people; this is prohibited,
as was indicated in the hadith cited earlier.

Also, a smoker
is certainly a bad companion to sit with, as is depicted in the
following hadith:

Verily, the
example of a good companion and a bad one is like that of a perfume
merchant and a blacksmith: As for the perfume merchant, he would
either grant you (some perfume), or you would buy (some perfume)
from him, or (in the least) you would get a good smell from him.
And as for the blower of the bellows (ironsmith), you would either
get a foul odor from him, or he would burn your clothes.
(9)

 


Harm
To The Property

A smoker wastes
his wealth on that which harms and has no benefit; he will be asked
about his wealth and how he spent it, as has been cited in the hadith
earlier. His wealth belongs to Allah, so how would he dare to waste
it in disobedience to Him? Allah (T) says (what means):

 




<<And do not entrust to the imprudent ones the possessions
that Allah has placed in your charge.. >>
(10)

 



<<And do not waste (your resources) extravagantly. Indeed
the squanderers are the brethren of the devils>>
(11)

 

And the Prophet
()
said: Allah hates for you three things: gossiping, begging, and
wasting money.
(12)

Furthermore,
there are numerous cases of burnt carpets, furniture, and even complete
houses and establishments that have resulted from this disastrous
vice.

 


Moral
Decadence

Smoking is a
form of moral decadence. It is most spread among the low-class immoral
people. It reflects blind imitation of the non-Muslims. It is mostly
consumed in bars, discos, casinos, and other: places of sin. A smoker
may beg or steal if he does not have the money to buy cigarettes.
He is ill-mannered with his friends and family, especially when
he misses taking his necessary "dose" at the usual time.

 


Evil
Substance

Smoking involves
the consumption of an evil substance (khabeeth). It has a foul smell,
foul taste, and is harmful to the body. This is aufficient to: prohibit
it, because Allah (T) says (what means):



<<(The Prophet) who will enjoin upon them the doing of
what is right, forbid them the doing of what is wrong, make lawful
to them the good things of life, prohibit for them the evil things,
and lift from them their burdens and the shackles that were (previously)
upon them.>>
(13)

 

 


Resembling
The People Of The Fire

A smoker inhales
the smoke that does not give him any nourishment. This is similar
to the action of the people of the Hell fire who eat harmful thorny
plants:



<<No food will be there for them but a poisonous thorny
plant, which will neither nourish them nor still their hunger.>>
(14)

 

 


Bad
Example

A smoker, whether
he likes it or not, makes of himself an example for his children
and others to follow. He leads them to commit this evil. Actions
sometimes have a stronger effect than words. Thus, even if he advises
them or forbids them from smoking, his partaking of it provides
them with a strong excuse to do it.

The problem
is worse when the smoker is of known piety or knowledge. In such
case, his harm becomes more emphasized, because more people take
him as guide and example, and are thus lead astray by him. This
multiplies his sins and increases his burden.

 


Hostility
Toward The Good People

The majority
of good people avoid smoking and stay away from smokers. Therefore,
a smoker would be forced to stay away from them - at least while
he smokes. He puts himself in a selective exile, creating a spiritual
distance and hostility between him and the good people, and a closeness
to the evil people. The effects of this become more apparent and
acute with time. Note that this applies equally to any sin that
a person commits, small or large.

 


Low
Self Esteem.

A smoker despises
himself, because he feels that a little cigarette is controlling
him. Realizing his weakness before desires, this creates in him
a feeling of defeat in the face of hardships.

 


Scholars'
Verdict

Since smoking
became known to Muslims, all of the great scholars who have the
capability of Ijtihad (deriving verdicts in new situations) agree
to its prohibition. Thus, there is no value for baseless opinions,
conflicting with this, provided by self-proclaimed lesser scholars.

 


 



Warnings

 

 

In discussing
the subject of the prohibition of smoking, there are some important
warnings that need to be mentioned:

  1. As indicated
    before, the prohibition of smoking is not restricted to cigarettes,
    but applies as well to other objects that have similar effects
    such as cigars, pipes, water-pipes, chewing tobacco or sniffing
    tobacco, etc.

  2. The reasons
    mentioned above for prohibiting smoking apply as well, and more
    strongly, to various types of drugs and hashish such as marijuana
    and -tat. These materials have additional problems such as causing
    drunkenness, death, madness, etc.

  3. The prohibition
    of smoking is not restricted to consuming it, but applies as
    well to offering it to people, sitting with those who are smoking,
    or selling it. All of this involves helping people commit sins,
    which is prohibited, as Allah (T) says (what means):

     

     



    <<Help one another in righteousness and piety, and
    do not help one another in sinning and transgression. And
    fear and revere Allah; verily, Allah is severe in punishment.>>
    (15)



    Also, Allah's Messenger ()
    said: Indeed when Allah prohibits something, he prohibits
    eating its price.
    (16)

     

 


 


Treating
the Disease of Smoking

 

 

Only few of
those addicted to smoking are able to stop it. The reasons for this
are many, among which are the following:

  1. The addictive
    nature of the poisonous substances contained in it.

  2. The smokers
    are not totally convinced of its prohibition.

  3. They do
    not have a strong determination to refrain from it.

The following
are some suggestions to help a person stop smoking:

  1. Rely on
    Allah sincerely, with full determination not to return to smoking,
    in compliance with Allah's command:

     

     

    <<When
    you decide on a certain course of action, place your trust
    in Allah.>>
    (17)




     

  2. Stop immediately
    instead of claiming it is best to do it gradually. The gradual
    approach is the way of one who does not trust his determination
    and the will power that Allah has granted him. Let the example
    be taken from the Sahabah who, as soon as Allah's command reached
    them regarding alcohols:

     

     



    <<Will you not then desist?>>(18) they immediately poured out all the alcohol
    that they had and said, "We desist our Lord, we desist!" They
    did this despite the fact that alcohol has a greater addictive
    power over those who drink it.



     

  3. Avoid the
    bad company of smokers and smoking environments that are full
    with the smell of smoke.



  4. Change the
    food diet by abstaining from foods and drinks that would entice
    the craving to smoke such as spices, meat, tea, and coffee;
    and eating a lot of vegetables and fruits.



  5. Use medically
    tested and established procedures to help stop smoking, as directed
    by physicians, such as nicotine patches, nicotine gum, etc.



  6. Expel the
    secret whispers of Satan who continuously dictates to the human
    being that he is weak and incapable of refraining from sinning,
    as Allah (T) says (what means)



    <<It is but Satan who instills (into you) fear of his
    allies; so do not fear them, but fear Me if you are (truly)
    believers.. >>
    (19)



    <<Fight then against the allies of Satan; indeed, Satan's
    guile is weak.. >>
    (20)

 


 

References

 

 

"The Ruling
of Smoking" by Muhammad bin Ibraaheem (r)

"The Ruling
of Smoking" by `Abdur-Rahman Bin Naasir as-Sa`di (r).

"The Ruling
of Smoking" by `Abdul-`Aziz Bin 'Abdullaah Bin Baaz.

"The Ruling
of Smoking" by Muhammad Bin Salih al-'Uthaymin.

Hukm ul-lslami
fit-Tadkhin by Muhammad Jamil Zinu.

Hukm ud-Dini
fil-Lihyati wat-Tadkhin by 'Ali Hasan al-Halabi.

"Smoking and
Its Effects on Health" by Dr. Muhammad 'Ali al-Barr.

 

 


 

Footnotes

 

 

(1)
Al-Bukhaari and Muslim from Jabir and other Sahaabah.

(2)
An-Nisa' 4-29.

(3)
Al-Baqarah 2:195.

(4)
Recorded by Ahmad and Ibn Maajah from Ibn `Abbaas and `Ubaadah;
authenticated by al-Albaani and others.

(5)
Recorded by at-Tirmithi and others from Ibn Mas`ud and AbO Barzah,
authenticated by al-Albaani.

(6)
Al-Bukhaari and Muslim from Jaabir

(7)
An-Nisa 4:27.

(8)
Al-Bukhaari.

(9)
Al-Bukhaari and Muslim.

(10)
An-Nisa 4:5.

(11)
Al-lsra' 17:26-27.

(12)
Al-Bukhaari and Muslim.

(I3)
Al-A'raf 7:157.

(14)
Al-Ghaashiyah 88:6-7.

(15)
Al-Maidah 5:2.

(16)
Recorded by Ahmad and Abu Dawud from Ibn `Abbas; authenticated by
al-Albaani.

(I7)
Al-'lmran 3:159

(18)
Al-Maa'idah 5 91

(19)
Al-`Imraan 3:175.

(20)
An-Nisaa' 4:76.

 

Is smoking haram?

Discovery
Of Tobacco

 

Tobacco was
discovered by the Spanish sailors on the American shores at about
1500 CE (900 AH). Since its discovery, the epidemic of smoking has
continued to spread all over the world. In our times, one seldom
finds a house not afflicted by it.

As early as
the Seventeenth Century, the European countries realized the dangers
of smoking and fought against it Laws were ordained in England,
Russia, Denmark, Sweden, Austria, and other countries, prohibiting
smoking and punishing violators.

Nowadays, the
Western countries continue their attempts to protect their peoples
from the harms of smoking. They employ media means, ordain laws
and regulations, and apply other methods to discourage people from
smoking. Because of that, the rate of smokers has declined to a
certain degree in those countries.

 


Smoking
Among Muslims

Smoking was
introduced to the Muslim countries by the Europeans around 1000
AH. Its spread among the Muslims was similar to that in the West.
The unfortunate fact, however, is that in the Muslim countries,
no similar measures were exerted to protect the people from it.
To the contrary, the media continues to adom smoking and encourage
people to do it. This caused the epidemic of smoking to continue
to spread in those countries to such an extent that it has become
hard to control.

Smoking has
become the rule, and abstaining from it the exception. Often, people
look with astonishment and disdain at a person who when a cigarette
is offered to him, declines to smoke explaining that he does not
smoke.

Offering cigaretles
to the guests has become among the first rules of hospitality. Anyone
who does not offer them to his guests or insist on them to smoke
would be violating the ethics of hospitality and generosity!

Furthermore,
some of those who pretend to represent the Deen are among the worst
addicts to smoking. When they are reproached or reminded of their
vice, they respond by providing weak excuses to justify it in the
name of Islaam. They slyly remark that there is no clear text prohibiting
smoking. Therefore, they conclude, smoking is not prohibited, but
is only makruh (disliked). By this, they provide a poor excuse for
the ignorant, and establish a very bad example for others.

Many Muslims
have been influenced by such statements, falling into the snares
of addiction to smoking. This is observed all over the world. A
striking example is that all American airlines now prohibit smoking,
even on most international flights; on the other hand, for Muslim
airlines, one travels in a near-suffocation state, even on short
trips, because of the high number of smokers.

Thus, it becomes
incumbent to write an article which provides evidence concerning
the ruling of smoking in Islam. We hope that this will benefit our
Muslim brothers and sisters; and we ask Allah (T) to accept it from
us as a sincere deed for His pleasure.

 


 



Definition

 

 

Smoking refers
to the action of lighting a cigarette, a pipe, a cigar, a water
pipe, or any other object made from tobacco or materials of similar
effects. The object is then sucked on with the lips to extract smoke.
This smoke is inhaled into the chest and then exhaled from the nose
and mouth as a thick white smoke. "Smoking" is now used to refer
to the action of producing this smoke in English, Arabic, and other
languages.

 


 



Evidence for the Prohibition of Smoking

 

 

There are many
reasons, any one of which aufficient to rule smoking prohibited.
Most importantly, it is harmful in numerous ways. It is harmful
to the Deen, health, environment, family, brotherhood and social
relations, property, etc. The following sections will briefly outline
some of its harms and evils.

 


Haram
To The Deen

Smoking spoils
a person's acts of worship and reduces their rewards. For instance,
it spoils the prayer, which is the pillar of Deen. Allah's Messenger

said: Whoever eats garlic or onion, let him avoid us and our
masjid, and stay in his home. The angels are surely hurt by things
that hurt the human beings
(1)

Those with clean
and undefiled fitrah (nature) have no doubt that the smell emanating
from the mouth of a smoker is worse and more foul than that from
the mouth of one who ate garlic or onion. Thus, a smoker is in between
two options, either to harm the praying people and the angels with
his foul smell, or miss the prayer in jama'ah.

Smoking also
spoils fasting. Fasting is very hard for the smoker. As soon as
the day is over, he hastens to break his fast on an evil cigarette
instead of sweet dates or pure water. Even if he fasts through the
month Ramadan, a smoker is reluctant to fast on other days. Thus
he loses the great reward of those who fast even one day in Allah's
way.

 


Harm
To The Human Body

No one can deny
the harm of smoking to the human body. The medical evidence for
this is well established and overwhelming. Because of this, the
law in the United States and many other countries requires including
a warning on any smoking advertisement.

Smoking contains
poisonous materials, such as nicotine, tar, carbon monoxide, arsenic,
benzopyrene, etc., that the smoker swallows in small proportions.
Their harm accumulates with time to result in a gradual killing
of the human organs and tissues.

The hazards
of smoking to the health are hard to enumerate. Cancer, tuberculosis,
heart attacks, asthma, coughing, premature birth, infertility, infections
in the digestive system, high blood pressure, nervousness, mouth
and teeth diseases, etc., are among the many health hazards that
have been strongly linked to smoking.

These diseases
may not appear all at once, however a smoker is most likely to suffer
from some of them, and his suffering increases as he grows older.
Furthermore, statistics have established that smokers' age is, on
the average, ten years less than other people's.

This is aufficient
to prohibit smoking. Islam prohibits any action that causes harm
to oneself or to other people. Allah (T) says (what means):



<<Do not kill yourselves, Allah is indeed
merciful to you.>>
(2)

<<Do
not cast yourselves, with your own hands, into destruction.>>
(3)

 

And the Messenger

says: No harm may be inflicted on oneself or others.(4)

The feet
of a human being will not depart, on the day of Judgement, from
his standing before his Lord, until he is questioned about five
things: his lifetime - how did he pass it, his youth - how did he
used it, his wealth - where did he earn it and how did he spend
it, and how did he follow what he knew.
(5)

Whoever consumes
poison, killing himself with it, then he will he consuming his poison
in the hellfire, and he will abide in it permanently and eternally.
(6)

 


Harm
To The Mind and Will Power

Smoking is harmful
to the human mind and reason. An obvious demonstration of this is
that one who is addicted to it passes through periods of severe
craving, making it hard for him to think, concentrate, solve a problem,
or do any important matter, until he smokes.

When one smokes,
his muscles slacken, and he passes through a brief period of delirium
that curtains the thought. His digestive system is also affected,
causing him frequent nervousness and trembling of the hands. He
passes through periods of excitability, in itation, and insomnia.

Thus, instead
of being Allah's slave, a smoker becomes slave to his cigarette.
He develops a weaker control of his sense and reason. The faculty
of reason, clear and unobstructed, is one of Allah's great bounties
on people. He (T) praised it in numerous places of the Qur'an; and
He called on people to use it to see the truth and obey Him in a
better way. Allah wants of the believer to be strong and capable
of controlling the reigns of his desires. He (T) said (what means):




<<Allah (T) wants to let you into His mercy,
whereas those who follow the desires want you to drift far away
(from the right path).>>
(7)

 

 


Harm
To The Environment

A smoker emits
his poisons in the faces of his companions, wife, children, and
the environment. It is well established that second-hand smoke is
almost as dangerous as first-hand. Thus, whether they like it or
not, a smoker's associates are forced to inhale the smoke and be
themselves smokers as well.

In addition
to the poisons normally carried in the smoke, if a smoker has an
contagious disease, such as tuberculosis or influenza, his exhaled
smoke and coughing carry the disease to those around him.

Furthermore,
a smoker irritates people by the foul smell and poisonous nature
of his smoking. If they suffer from asthma or allergies, they are
forced to move away from his vicinity. The Prophet () said: Anyone who believes in Allah and the Last
Day should not hurt his neighbor.
(8)

Thus, smoking
constitutes a definite harm to other people; this is prohibited,
as was indicated in the hadith cited earlier.

Also, a smoker
is certainly a bad companion to sit with, as is depicted in the
following hadith:

Verily, the
example of a good companion and a bad one is like that of a perfume
merchant and a blacksmith: As for the perfume merchant, he would
either grant you (some perfume), or you would buy (some perfume)
from him, or (in the least) you would get a good smell from him.
And as for the blower of the bellows (ironsmith), you would either
get a foul odor from him, or he would burn your clothes.
(9)

 


Harm
To The Property

A smoker wastes
his wealth on that which harms and has no benefit; he will be asked
about his wealth and how he spent it, as has been cited in the hadith
earlier. His wealth belongs to Allah, so how would he dare to waste
it in disobedience to Him? Allah (T) says (what means):

 




<<And do not entrust to the imprudent ones the possessions
that Allah has placed in your charge.. >>
(10)

 



<<And do not waste (your resources) extravagantly. Indeed
the squanderers are the brethren of the devils>>
(11)

 

And the Prophet
()
said: Allah hates for you three things: gossiping, begging, and
wasting money.
(12)

Furthermore,
there are numerous cases of burnt carpets, furniture, and even complete
houses and establishments that have resulted from this disastrous
vice.

 


Moral
Decadence

Smoking is a
form of moral decadence. It is most spread among the low-class immoral
people. It reflects blind imitation of the non-Muslims. It is mostly
consumed in bars, discos, casinos, and other: places of sin. A smoker
may beg or steal if he does not have the money to buy cigarettes.
He is ill-mannered with his friends and family, especially when
he misses taking his necessary "dose" at the usual time.

 


Evil
Substance

Smoking involves
the consumption of an evil substance (khabeeth). It has a foul smell,
foul taste, and is harmful to the body. This is aufficient to: prohibit
it, because Allah (T) says (what means):



<<(The Prophet) who will enjoin upon them the doing of
what is right, forbid them the doing of what is wrong, make lawful
to them the good things of life, prohibit for them the evil things,
and lift from them their burdens and the shackles that were (previously)
upon them.>>
(13)

 

 


Resembling
The People Of The Fire

A smoker inhales
the smoke that does not give him any nourishment. This is similar
to the action of the people of the Hell fire who eat harmful thorny
plants:



<<No food will be there for them but a poisonous thorny
plant, which will neither nourish them nor still their hunger.>>
(14)

 

 


Bad
Example

A smoker, whether
he likes it or not, makes of himself an example for his children
and others to follow. He leads them to commit this evil. Actions
sometimes have a stronger effect than words. Thus, even if he advises
them or forbids them from smoking, his partaking of it provides
them with a strong excuse to do it.

The problem
is worse when the smoker is of known piety or knowledge. In such
case, his harm becomes more emphasized, because more people take
him as guide and example, and are thus lead astray by him. This
multiplies his sins and increases his burden.

 


Hostility
Toward The Good People

The majority
of good people avoid smoking and stay away from smokers. Therefore,
a smoker would be forced to stay away from them - at least while
he smokes. He puts himself in a selective exile, creating a spiritual
distance and hostility between him and the good people, and a closeness
to the evil people. The effects of this become more apparent and
acute with time. Note that this applies equally to any sin that
a person commits, small or large.

 


Low
Self Esteem.

A smoker despises
himself, because he feels that a little cigarette is controlling
him. Realizing his weakness before desires, this creates in him
a feeling of defeat in the face of hardships.

 


Scholars'
Verdict

Since smoking
became known to Muslims, all of the great scholars who have the
capability of Ijtihad (deriving verdicts in new situations) agree
to its prohibition. Thus, there is no value for baseless opinions,
conflicting with this, provided by self-proclaimed lesser scholars.

 


 



Warnings

 

 

In discussing
the subject of the prohibition of smoking, there are some important
warnings that need to be mentioned:

  1. As indicated
    before, the prohibition of smoking is not restricted to cigarettes,
    but applies as well to other objects that have similar effects
    such as cigars, pipes, water-pipes, chewing tobacco or sniffing
    tobacco, etc.

  2. The reasons
    mentioned above for prohibiting smoking apply as well, and more
    strongly, to various types of drugs and hashish such as marijuana
    and -tat. These materials have additional problems such as causing
    drunkenness, death, madness, etc.

  3. The prohibition
    of smoking is not restricted to consuming it, but applies as
    well to offering it to people, sitting with those who are smoking,
    or selling it. All of this involves helping people commit sins,
    which is prohibited, as Allah (T) says (what means):

     

     



    <<Help one another in righteousness and piety, and
    do not help one another in sinning and transgression. And
    fear and revere Allah; verily, Allah is severe in punishment.>>
    (15)



    Also, Allah's Messenger ()
    said: Indeed when Allah prohibits something, he prohibits
    eating its price.
    (16)

     

 


 


Treating
the Disease of Smoking

 

 

Only few of
those addicted to smoking are able to stop it. The reasons for this
are many, among which are the following:

  1. The addictive
    nature of the poisonous substances contained in it.

  2. The smokers
    are not totally convinced of its prohibition.

  3. They do
    not have a strong determination to refrain from it.

The following
are some suggestions to help a person stop smoking:

  1. Rely on
    Allah sincerely, with full determination not to return to smoking,
    in compliance with Allah's command:

     

     

    <<When
    you decide on a certain course of action, place your trust
    in Allah.>>
    (17)




     

  2. Stop immediately
    instead of claiming it is best to do it gradually. The gradual
    approach is the way of one who does not trust his determination
    and the will power that Allah has granted him. Let the example
    be taken from the Sahabah who, as soon as Allah's command reached
    them regarding alcohols:

     

     



    <<Will you not then desist?>>(18) they immediately poured out all the alcohol
    that they had and said, "We desist our Lord, we desist!" They
    did this despite the fact that alcohol has a greater addictive
    power over those who drink it.



     

  3. Avoid the
    bad company of smokers and smoking environments that are full
    with the smell of smoke.



  4. Change the
    food diet by abstaining from foods and drinks that would entice
    the craving to smoke such as spices, meat, tea, and coffee;
    and eating a lot of vegetables and fruits.



  5. Use medically
    tested and established procedures to help stop smoking, as directed
    by physicians, such as nicotine patches, nicotine gum, etc.



  6. Expel the
    secret whispers of Satan who continuously dictates to the human
    being that he is weak and incapable of refraining from sinning,
    as Allah (T) says (what means)



    <<It is but Satan who instills (into you) fear of his
    allies; so do not fear them, but fear Me if you are (truly)
    believers.. >>
    (19)



    <<Fight then against the allies of Satan; indeed, Satan's
    guile is weak.. >>
    (20)

 


 

References

 

 

"The Ruling
of Smoking" by Muhammad bin Ibraaheem (r)

"The Ruling
of Smoking" by `Abdur-Rahman Bin Naasir as-Sa`di (r).

"The Ruling
of Smoking" by `Abdul-`Aziz Bin 'Abdullaah Bin Baaz.

"The Ruling
of Smoking" by Muhammad Bin Salih al-'Uthaymin.

Hukm ul-lslami
fit-Tadkhin by Muhammad Jamil Zinu.

Hukm ud-Dini
fil-Lihyati wat-Tadkhin by 'Ali Hasan al-Halabi.

"Smoking and
Its Effects on Health" by Dr. Muhammad 'Ali al-Barr.

 

 


 

Footnotes

 

 

(1)
Al-Bukhaari and Muslim from Jabir and other Sahaabah.

(2)
An-Nisa' 4-29.

(3)
Al-Baqarah 2:195.

(4)
Recorded by Ahmad and Ibn Maajah from Ibn `Abbaas and `Ubaadah;
authenticated by al-Albaani and others.

(5)
Recorded by at-Tirmithi and others from Ibn Mas`ud and AbO Barzah,
authenticated by al-Albaani.

(6)
Al-Bukhaari and Muslim from Jaabir

(7)
An-Nisa 4:27.

(8)
Al-Bukhaari.

(9)
Al-Bukhaari and Muslim.

(10)
An-Nisa 4:5.

(11)
Al-lsra' 17:26-27.

(12)
Al-Bukhaari and Muslim.

(I3)
Al-A'raf 7:157.

(14)
Al-Ghaashiyah 88:6-7.

(15)
Al-Maidah 5:2.

(16)
Recorded by Ahmad and Abu Dawud from Ibn `Abbas; authenticated by
al-Albaani.

(I7)
Al-'lmran 3:159

(18)
Al-Maa'idah 5 91

(19)
Al-`Imraan 3:175.

(20)
An-Nisaa' 4:76.