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Details of FatwaTitle of Fatwa Can a Muslim Pray in a Church?Date of Reply 20/Jan/2003Topic Of Fatwa Places of Prayer (Mosques)Country Applied PanamaQuestion of Fatwa As-Salamu Àlaykum. I am currently living in a non-Muslim

country. I wonder whether it is allowed for a Muslim to perform prayer in a Church or not? I have heard that Muslims are not allowed to perform prayer in Churches and other people’s places of worship. To what extent such saying is true? Please furnish me with a comprehensive Fatwa in this regard.

Name of Mufti Group of MuftisContent of Reply

Waàlaykum As-Salaamu Warahmatullahi Wabarakatuh.

In The Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear brother in Islam, thank you very much for having confidence in us, and we hope our efforts, which are purely for Allah’s Sake, meet your expectations.

Islam, indeed, is the religion of easiness. A Muslim is allowed to perform prayer in a Church if he is forced to pray there. If a Muslim prays in a Church without necessity his prayer is valid but still it is reprehensible or Makrooh. Whenever the necessity warrants a Muslim to perform prayer in a Church, he should obtain the prior permission of the Church authorities as Islam respects other people’s places of worship.

Tackling the issue from a broader perspective, the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, states the following:

“The Prophet, peace and blessings be upon him, is reported to have said: “I have been given five things that no one has been given before me. (Among them is that) the earth has been made for me as a Mosque and a source of purification. So if any man from my nation realizes that he has to pray, then he may pray.”

It is clear form the aforementioned Prophetic Hadith that the whole earth is considered as a Mosque for Muslims and a place for performing Salah and prostration.

However, it is better for one to stay away from those places (such as a Church or a Synagogue) out of fear of doubtful matters. If one finds it extremely difficult to find a place to perform prayer except for a Church or a Synagogue, and he performs Salah in them then one’s prayer is valid as the whole earth is for Allah and all of it is considered a Mosque (i.e. meaning a place to perform prayer and to prostrate) for all Muslims. It is reported that Ùmar Ibn Al-Khattab, may Allah be pleased with him, refused to pray inside the Church and he prayed outside it in order to ward off any false notions that may occur to the minds of ordinary Muslims who may be enticed to pray at the exact place where Ùmar performed prayer (i.e. inside the Church)”

Tackling the issue from another perspective, Dr. Àbdul-Fattah Idrees, professor

http://www.islamonline.net/servlet/Satellite?cid=1119503614927&pagename=IslamOnline-English-Ask_Scholar%2FFatwaCounselorE%2FFatwaCounselorE

of Comparative Jurisprudence at Al-Azhar University adds:

“A travelling Muslim may be allowed to perform prayer in a Church if he failed to recognize a nearby Mosque on his way. It is not necessary that a Muslim who does not know the Mosque to perform prayer in a Church as there are many other places to perform prayer.

The reason why it is not recommended for a Muslim to pray in a Church is that a Muslim praying there may be distracted during performing prayer by the crosses, statues as well other Christian symbols drawn on the wall of the Church.”

Dr. Muzzamil Siddiqi, former president of the Islamic Soceity of North America (ISNA), concludes:

“It is permissible to pray in any place, as long the place is clean (tahir). However, praying in a Church, temple or any other religious place without any necessity is Makrooh.

It is possible that some people of those religions may not like to see us praying in their places of worship and we should not hurt other people’s feelings. If we have to pray in those places then we should take proper permission from the authorities that govern those sanctuaries.” [Excerpted, with slight modifications, from www. Pakistanlink.com]

Still, if you have any further comments, please don’t hesitate to write back!

May Allah guide you to the straight path, and guide you to that which pleases Him, Amen.

Allah Almighty knows best.

Details of FatwaTitle of Fatwa Anesthetizing Animals before SlaughteringDate of Reply 11/Jan/2003Topic Of Fatwa SlaughterCountry Applied AustriaQuestion of Fatwa Dear Sheikh Yusuf al-Qaradawi, As-Salamu àlaykum. Many

Europeans view that the method of slaughtering animals according to Shariàh causes severe pain to animals. Many political parties object to using this method, and many animal rights groups call for giving up this method as well. There is a view that animals should be injected with a narcotic before slaughtering so that they will not feel the pain during the slaughtering process. What is the Islamic view on injecting animals before slaughtering with a small dose of a narcotic whose effect will not remain after slaughtering and which not affect people who eat the meat? Jazakum Allah khayran.

Name of Mufti Yusuf Al-QaradawiContent of Reply

Wa àlaykum As-Salamu wa Rahmatullahi wa Barakatuh.


In the Name of Allah, Most Gracious, Most Merciful.


Dear brother in Islam, we would like to thank you for your important question, which give us a chance to deal with some of the misconceptions about Islam and its teachings. May Allah enlighten our hearts with the light of Islam!

It is noteworthy that Islam has enjoined kindness and mercy to animals even when slaughtering them. Islam made it clear that the animal should be made comfortable and slaughtered in the least painful way. All measures should be taken so that one be kind to the unfortunate animal and spare it unnecessary suffering insofar as possible. Therefore, if we find any new method which achieves the purpose of Shari`ah in making the slaughtering process painless to the animal, then we can resort to it provided that it does not involve any harm to the animal or the people who will eat the meat.

In his response to the question, the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi states:

"The Islamic way of slaughtering animals to make their meat lawful was chosen because it was the quickest and least painful way to take the animal's life. Islam equally prohibited harshness and mercilessness towards humans and animals, and ordered Muslims to be merciful towards both. The Prophet (peace and blessings be upon him) states, “The merciful are shown mercy by the All-Merciful. Show mercy to those on earth, and He Who is in heaven will show mercy unto you.” and "Those who are merciless (towards others) will be deprived (Allah's) mercy."

Just as Islam has ordained its adherents to show mercy, it has ordained them to do all their actions in the most perfect, kind, and excellent way. The Prophet (peace and blessings be upon him) said: "Allah has ordained kindness (or excellence) in everything. If killing is to be done, do it in the best manner, and when you slaughter, do it in the best manner by first sharpening the knife and putting the animal at ease." (Reported by Muslim)

In line with this teaching, Islam demands that an animal be slaughtered by cutting its throat (to cause its death). It is forbidden to smash the animal's head, or strangle it with a rope, or kill it by beating it to death or by letting it fall from a height, etc. All animals killed in this way are regarded as dead, and it is strictly prohibited to eat them according to the Qur'anic text which states: "Forbidden unto you (for food) are carrion and blood and swine flesh, and that which hath been dedicated unto any other than Allah, and the strangled, and the dead through beating, and the dead through falling from a height, and that which hath been killed by (the goring of) horns, and the devoured of wild beasts, saving that which ye make lawful (by the death stroke), and that which hath been immolated unto idols…" (Al-Ma'idah: 3)

Therefore, it is out of the obligatory kindness to animals that the knife is to be sharpened and the animal is to be put at ease (as stated in the above mentioned Hadith). Also, the Islamic manners of slaughtering include that the knife is not to be

sharpened in front of the animal, and one animal should not be slaughtered in front of another.

It is to be noted that Islam chooses to end the animal's life by cutting the throat and the two jugular veins, as this is the quickest and least painful way. Islam requires the use of a sharp instrument and forbids to rend the throat by using teeth or nails and all other painful means. That is why we Muslims do not accept the accusation that we are harsh towards animals. However, if there is a new method that lessens the pain of slaughtering and comforts the animal, then it goes along with the objectives of Shariàh in showing mercy and kindness towards animals.

Islam welcomes any addition in the method of slaughtering that aims at increasing the animal's comfort and decreasing its feeling of pain, such as injecting the animal with a small dose of a narcotic, provided that the drug used does not accelerate the animal's death and cause it before slaughtering (cutting the throat), or harm the animal or the people who will eat the meat. Such addition conforms with the objective of the Islamic legislation in showing kindness and mercy towards animals, and there is no objection against it from a Shariàh or juristic point of view unless it is proven to be harmful to animal or humans, as the rule is that “no harm shall be inflicted or reciprocated.”

Therefore, I see that there is nothing wrong with this practice, as it falls within the required kindness to animals that Allah has ordained and demanded, and there is no negative or harmful effect in it. It is similar to anesthetizing a human before he undergoes a surgical operation.

It is reported in an authentic Hadith that the Prophet (peace and blessings be upon him) related to his Companions the story of a man who found a dog panting with thirst. The man went down into a well, filled his shoes with water, and offered it to the dog to quench its thirst. The Prophet (peace and blessings be upon him) said: “Then Allah was grateful to him and forgave him his sins.” The Companions asked, “O Messenger of Allah! Is there a reward for us with relation to animals?” He replied “There is a reward with (relation to) every living creature.”

The Prophet (peace and blessings be upon him) also informed us that a prostitute offered water to a dog and then Allah was grateful to her and forgave her sins. He also said, "Fear Allah when you deal with these beasts of burden. They must be healthy for riding and eating." (Reported by Abu Dawud, Ahmad, and Ibn Hibban)"

Details of FatwaTitle of Fatwa The Relationship between the Engaged CoupleDate of Reply 08/Jan/2003Topic Of Fatwa EngagementCountry Applied United StatesQuestion of Fatwa Dear scholars, As-Salamu àlaykum. What are the limits of

the relationship between the engaged couple?Name of Mufti Yusuf Al-Qaradawi

Content of ReplyWa àlaykum As-Salamu wa Rahmatullahi wa Barakatuh.




Dear brother in Islam, thank you very much for raising this good question that reflects a good understanding and truthful desire to have a clearer view of the teachings of Islam. May Allah crown this truthful desire with His satisfaction and reward!

In his response to the question in point, the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, states:

“Betrothal, literally, customarily and legally, is different from marriage. It is an introduction and a promise to marry. Books of language draw a difference between betrothal and marriage. Likewise, in custom there is a distinction between a fiancé and a married man. Similarly, in Islamic law (Shariàh) there is a big difference between the two terms; so betrothal is no more than a declaration to marry a certain woman, but marriage is a complete relationship based on a sound contract and a solemn covenant that entails specific requirements, rights and consequences. The Glorious Qur’an refers to both betrothal and marriage in the course of its reference to the case of widows: “There is no sin for you in that which ye proclaim or hide in your minds concerning your troth with women. Allah knoweth that ye will remember them. But plight not your troth with women except by uttering a recognized form of words. And do not consummate the marriage until (the term) prescribed is run.” (Al-Baqarah: 235)

Betrothal, whatever the punctilious signs it may put on, constitutes no more than a promise of marriage. Betrothal, therefore, does not entitle a fiancé to any right other than keeping the fiancée for his sake, in such a way that no one else can propose to her. In a Hadith, it is stated: “It is unlawful for a man to make an offer of betrothal to a woman who is already betrothed to another man.”

The most important thing I would like to emphasize on in this regard is that a woman is considered to be foreign to her fiancé until they are married. She can be regarded as a wife only through a sound, legal marriage contract; the main pillar in the marriage contract is offer and acceptance, which has a well-known formula in custom and Shariàh.

As long as the marriage contract has not been concluded, marriage, according to custom and Shariàh, is not fulfilled, the fiancée is still regarded as foreign to her fiancé; so, he is not allowed to be alone with her nor to accompany her in any travel without the presence of any of her unmarriageable kin like her father or brother.

According to the law of Islam, whenever one wants to divorce one’s wife after concluding the contract of marriage and before consummation, one should give her half of the dower; Allah, the Almighty, says: “If ye divorce them before ye have touched them and ye have appointed unto them a portion, then (pay the) half of that which ye appointed, unless they (the women) agree to forgo it, or he agreeth to forgo it in whose hand is the marriage tie.” (Al-Baqarah: 237)

But if the fiancé deserts his fiancée, he will not be required to pay his fiancée any thing; of course he may only face some reproach or embarrassment, then how can a

fiancée be given the same privileges as a married man before consummating marriage?”

Do keep in touch. If you have any other question, don't hesitate to write to us.

Details of FatwaTitle of Fatwa Zakah on a Land Purchased for TradeDate of Reply 07/Mar/2003Topic Of Fatwa Zakah on Real Estate, Zakah on Trade GoodsCountry Applied EgyptQuestion of Fatwa Respected scholars of Islam, as-Salamu `alaykum! I have

more than one piece of property that I had purchased some time ago. I would like to know the ruling of Zakah on them. If there is Zakah due on them, then should I give it based on the purchase price or should it be appraised annually, knowing that there is a difficulty in having an annual appraisal?





Dear questioner, we are very pleased for the great confidence you repose in us and we really commend your apparent interest in having a better understanding of the teachings of Islam and the rulings of this great religion in all matters. In fact, Islam is a religion that encompasses all aspects of life and secures guidance and light for all mankind.

In response to your question, the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, states:

"The purchased land can be categorized as one of two types. The first type is purchased for resale after a period for profit. This type of purchase is a trade transaction and the land in this case is considered a commercial commodity. The land should be appraised annually to determine its value and then Zakah is paid at a rate of 2.5% of that value. This is the opinion of the majority of scholars. Only the followers of Imam Malik have a different opinion. They hold that the land is not subject to Zakah unless it is actually sold. The Zakah is 2.5% of the amount a person receives when the property is sold. The majority of scholars, however, consider this land as wealth and it is then subject to Zakah. This opinion is the most appropriate.

It is noteworthy that we can agree with the Maliki opinion in some circumstances, such as at times of economic depression or market stagnation. One may purchase a piece of land and then the price goes down to a point that very little would be paid for it. In this case, we may consider the Maaliki opinion.


The second type is a land that is purchased to build on and not for resale. In this case, it is not subject to Zakah unless the owner has actually built on the land and rents out the property. Then, he should pay Zakah on the revenue derived from the rent."

Details of FatwaTitle of Fatwa Significance of Worship in IslamDate of Reply 23/Feb/2003Topic Of Fatwa Concept of WorshipCountry Applied IndiaQuestion of Fatwa Dear Sheikh, As-Salamu àlaykum wa Rahamtu Allah wa

Barakatuh. Recently, I read a book by a scholar in our country. The basics of Islam are explained in it. Under the topic of Salah, Zakah and Siyam, etc., it is said that these types of activities are aimed at softening the heart of man to surrender completely to the Will of Allah. In other words, these acts of worship are not meant for themselves; rather they constitute the way to salvation. After reading that, a question came to my mind: we perform prayers for seeking Allah's pleasure, and to gain salvation in Hereafter. But, as it is mentioned in the book, are we performing prayers as training only for the real submission to Allah. Can you please clear all these doubts? Jazakum Allah khayran.


Waàlaykumu As-Salamu Warahmatullahi Wabarakatuh.



Brother, first of all, we’d like to say that we are impressed by your question, which emanates from a thoughtful heart. May Allah Almighty help us all adhere to the principles of this true religion, Islam, and enable us to be among the dwellers of Paradise in the Hereafter, Ameen.

Answering your question, the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, states:

“There is a lot of malice and envy widely spread by some atheists and enemies of Islam who try to disseminate their false ideas and force people to adopt their worn-out beliefs. They claim that the core essence of all religions is, by and large, to purge man's souls, to awaken his conscience, and to rectify his moral decay. They continue to say that if we reach this satisfactory result through other means, such as modern moral discipline, then we are in no need of worship including prayer, fasting, obligatory charity, and other ritual acts. They claim that such ìbadat (acts of worship) are mere means to achieve a certain purpose, and whenever the purpose is achieved, then there is no need of the means. In other words, those people follow the trend that claims that the end justifies the means.


This stance, as far as Islam is concerned, is categorically rejected. Ìbadat are meant for themselves as the Qur'an explains. Allah Almighty says, "I created the jinn and humankind only that they Worship Me." (Az-Zariyat: 51)

The first aim of worship is to demonstrate how far a Muslim abides by Allah's Commands and shuns what He Almighty forbids. This is the main aim of all forms of worship including prayer, fasting, obligatory charity, reciting the Qur'an, and following Allah's Commands regarding what is permitted and what is prohibited.

As for moral discipline and other results that may be gained from performing Ìbadat regularly, they cannot be considered to be mere results irrespective of how satisfactorily their fruits are. Allah Almighty says: "O ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that ye may ward off evil." (Al-Baqarah: 183)

If a person prays five times a day or fasts in Ramadan and only means to train himself and elevate his character without bearing in mind the right he owes to Allah, and the observation of his servitude to his Master, then his prayer and fasting will only be a habit which will not be accepted by Allah or rewarded when he is held accountable before Allah.

Worship, as Imam Ash-Shatibi states, is a fundamental aim in itself, and has secondary objectives.

One of the secondary objectives of worship is that it reforms the soul and helps one to obtain virtue. For example, prayer is originally meant for worshipping Allah, resorting to Him in sincerity, feeling humble before Him, and reminding one of the Remembrance of Allah, as Allah says: "And establish worship for My Remembrance." (Taha: 14) He also says: "Recite that which hath been inspired in thee of the Scripture, and establish worship. Lo! Worship preserveth from lewdness and iniquity, but verily Remembrance of Allah is more important. And Allah knoweth what ye do.” (Al-Ànkabut: 45)

In addition to this, prayer aims to enjoin good and forbid evil, and provide a safe shore from the burdens of life. The Prophet (peace and blessings be upon him) says, "... And my peace of mind is found in prayer."

Moreover, prayers helps one fulfill his needs, since there is a prayer for seeking Allah’s Guidance and another for fulfillment of a need. Through prayer one seeks Allah’s Pleasure and Salvation in the Hereafter. Like other acts of worship, prayer has worldly and heavenly benefits; the latter are general and the former are secondary and based on the fundamental benefits, which is the worship of Allah and submission to His Will.”

If you are still in need of more information, don't hesitate to contact us. Do keep in touch. May Allah guide us all to the straight path!


Details of FatwaTitle of Fatwa Why Can’t I Marry My Wife’s Sister?

Date of Reply 18/Feb/2003Topic Of Fatwa Marriage, Ties of kinshipCountry Applied CanadaQuestion of Fatwa Dear scholars, As-Salamu `alaykum. I would like to ask

what is the point behind not marrying my wife’s sister. I know that there is a reason for everything Allah prohibits (like pork because it’s harmful). I’m asking the above question because my wife’s sister is getting old and no one is asking her for marriage. She is really a nice, good woman, and my wife always asks me why I can’t marry her. Actually, I would love to do so, but I don’t want to do anything that is not right. If the answer is no to marrying her, please give me a valid reason. I mean, what harm could be done if I marry her? Otherwise, please give me a fatwa to tell me what to do. Your help is highly appreciated on this issue.




Dear questioner! Thanks for your question and the great confidence you place in us, and we hope our humble efforts meet your great expectations.

First of all, we’d like to make it clear that every committed Muslim should accept Allah’s Commands willingly, even without realizing the wisdom behind the Divine rule in question. If man manages to realize the wisdom behind certain prohibited things, it is well and good. If his mind fails to comprehend that Divine Wisdom, then he should accept the truth as it is, keeping in mind that Allah Almighty is the All-Knowing of what is beneficial to His Creatures.

When Allah Almighty prohibits something for His servants, He does so certainly out of His overflowing mercy on them, to save them from all that may harm them. He is indeed Ever-Kind and Most Glorious!

Your concern for your sister-in-law is commendable, but you are prohibited from marrying her while you are still married to her sister. You could make more efforts to find a suitable husband for her, even someone who is already married or has been previously married.

In his well-known book, The Lawful and the Prohibited in Islam, the prominent Muslim scholar, Sheik Yusuf Al-Qaradawi, states:

“As opposed to the practice of the period of jahiliyyah (pre-Islamic era), Islam forbade taking two sisters as co-wives at the same time because the feeling of love and sisterliness which Islam wants to maintain between sisters would be destroyed if one sister became the co-wife of the same husband. While the Qur'an mentioned the two sisters, the Prophet (peace and blessings be on him) added, ‘A man may not be married to a woman and her paternal aunt (at the same time), nor to a woman and her maternal aunt.’ (Reported by al-Bukhari and Muslim) And he

said, ‘If you do this, you will sever your ties of kinship.’ (Reported by Ibn Hibban) Then, how could Islam permit the breaking of such kinship ties when it places so much importance on them?”

If you are still in need of more information, don't hesitate to contact us. Do keep in touch. May Allah guide us all to the straight path!


Details of FatwaTitle of Fatwa Making Dhikr in a Group: Bidàh?Date of Reply 16/Feb/2003Topic Of Fatwa Dhikr InnovationsCountry Applied AfghanistanQuestion of Fatwa Dear sheikh, As-Salamu àlaykum. Is making dhikr (Allah’s

Remembrance) in a group bidàh (innovation in religion) or did the Prophet (peace and blessings be upon him) do so?

Name of Mufti European Council for Fatwa and ResearchContent of Reply




Dear brother in Islam, thanks a lot for your question which reflects your care to have a clear view of the teachings of Islam. Allah commands Muslims to refer to people of knowledge to get themselves well-acquainted with the teachings of Islam as well as all aspects of life.

First of all, it should be clear that after reading the Glorious Qur’an, there is no act of worship better than dhikr and duà’. The merits of dhikr are highlighted in the following Qur’anic verses:

“Then do ye remember Me; I will remember you. Be grateful to Me, and reject not Faith.” (Al-Baqarah: 152)

“… and for men and women who engage much in Allah's praise, for them has Allah prepared forgiveness and great reward.” (Al-Ahzab: 35)

Also, the Prophet (peace and blessings be upon him) said:

“Surely, Allah, Glorified and Exalted be He, says, ‘I will be with My servant as long as he makes mention of Me and moves his lips in making mention of Me.’” (Reported by Al-Bukhari)

“No people assemble to remember Allah but angels surround them, mercy covers them, sakinah (calmness) descends upon them, and Allah mentions them in His assembly.” (Reported by Muslim)


As for the question of making dhikr in a group, following is the Fatwa of the European Council for Fatwa and Research, headed by the prominent Muslim scholar Sheikh Yusuf Al-Qaradawi:

“Making dhikr in a group is allowed as long as the following conditions are met:

1- The dhikr is free from munkar or acts that violate the decorum of a Muslim, such as shouting and the singing of love songs.

2- The dhikr must not be done except with the known words mentioned in Shariàh, and not unintelligible words or sounds.”

May Allah guide us to the straight path and direct us to that which pleases Him, Amen.


Details of FatwaTitle of Fatwa Performing Friday Prayer Before Its Due TimeDate of Reply 10/Feb/2003Topic Of Fatwa Friday PrayerCountry Applied EgyptQuestion of Fatwa What is the Islamic ruling on performing Friday Prayer

before the time of Zuhr (Noon Prayer) or afternoon if the period from Zuhr to Àsr in some countries is not enough for giving Friday khutbah sermon and performing Friday Prayer, especially in winter, or if most people cannot attend Friday Prayer because it is performed while they are busy at school or at work, so that they cannot perform it unless they do it earlier than its time or little bit later?



All praise and thanks are due to Allah, and peace and blessings be upon His Messenger

Dear brother, we commend your eagerness to become well acquainted with Islam and its teachings, which is the way Allah has chosen for the welfare of His servants.

As for the issue you raised in your question, the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, states:

"The majority of Muslim jurists agree that the time of Friday Prayer is the same time of Zuhr Prayer, i.e., after the sun's zenith for that day, and ends when an object's shadow, minus the length of its shadow at the time of the sun's zenith, equals the object's height. Friday Prayer can be performed neither before nor after that specific period.

However, the Hanbali scholars maintain that it is permissible to perform Friday Prayer before its due time. Some of them say the Friday Prayer can be performed at the same time we perform Èid Prayer, ten or fifteen minutes after sunrise and


extends up till the end of Zuhr. Others say that the time of Friday Prayer starts from the hour that precedes sun’s zenith. So, if Zuhr starts at 12 a.m., then the time mentioned above will be at 11 a.m. The view of the Hanbalites is supported by Prophetic Hadiths and by what is reported about the Prophet’s Companions in performing Friday Prayer.

In his book “Al-Mubdì”, the author says that the due time of Friday Prayer is the same like that of Èid Prayer. This is approved by Ahmad, Al-Qadi and his companions; Àbdullah ibn Saydan also narrated that he had been once led by Abu Bakr in Friday Prayer, and he noticed that Abu Bakr gave Friday sermon and performed Friday Prayer before mid-day. Then that man was later on led by Ùmar in Friday Prayer, and Ùmar finished the sermon and the prayer after mid-day; he noticed the same thing when he performed Friday Prayer behind Ùthman. None refuted the behavior of any of the three Rightly-Guided Caliphs. This incident was reported by Ad-Daraqutni and Ahmad, who took it as evidence backing his view.

In his book “Al-Mughni”, Ibn Qudamah explains Al-Kharqi’s view saying that there is no wrong in performing Friday Prayer at the time mentioned above, i.e. before sun’s zenith. Al-Kharqi’s view implies that it is impermissible to perform Friday Prayer before that time, and it was reported that Ibn Masùd, Jabir, Sahid and Muàwiah performed Friday Prayer at that time.

In short, Friday is a feast for Muslims, so it is treated exactly like the two Èids, as the Prophet (peace and blessings be upon him) said: “Allah has made this day (Friday) a feast for Muslims.” When the Èid happened to be on Friday, the Prophet (peace and blessings be upon him) also said: “Today, there are two feasts for you (Muslims).” ”

Shedding more light on this issue, Prof. Khaled Muhammad Abdul-Kader, Professor of Shariàh, Faculty of Imam Al-Awzaìy, Beirut adds:

“Most Muslim scholars maintain that performing the Friday Prayer is obligatory (Fard), and missing it is undoubtedly considered to be a sin.

Most of the Muslim scholars maintain that it is to be performed at noon and not before. Yet Ahmad, Ibn R’huya and Àta' maintain that it is permissible to perform it before noon as well.

In my opinion, there are many Hadiths that show that it's permissible to perform Friday Prayer before and at noon; yet in Al-Mughni, Ibn Qudamah says it’s recommended to perform the Friday Prayer at noon, to avoid any argument.

I believe that Muslims living abroad and facing situations that may force them to advance the time of Friday Prayer a bit before noon are allowed to do so following the opinion of Ahmad and his followers, but Ibn Àbbas and Ash-Shawkani say that Friday Prayer should not be hastened too much before noon, for all the Hadiths and incidents cited by Ahmad to back his view show that the Prayer was performed after sermon, exactly at noon.

However, if there are no extraordinary circumstances, Friday Prayer must be performed at its exact time recommended by early righteous Muslims (Salaf). Imam Malik maintains that Friday sermon, not the Prayer itself, can be delivered before noon.

In conclusion, it is better for Muslims to observe Friday Prayer at its agreed upon

time, i.e., after sun’s zenith until the time of Àsr Prayer. This is the most reliable view. Thus, Muslim scholars should try their best to follow the agreed-upon opinion rather than the controversial one.

However, if Muslims find it difficult to perform Friday Prayer at its due time for some urgent reasons, they can perform it before noon, according to the Hanbali school of jurisprudence, or even the time of Èid Prayer. This is due to necessity, and as we know, necessity knows no law.”

Allah Almighty knows best


Details of FatwaTitle of Fatwa Transfer of Zakah from a Country to AnotherDate of Reply 07/Feb/2003Topic Of Fatwa Recipients of ZakahCountry Applied CanadaQuestion of Fatwa As-Salamu àlaykum! Is it permissible to transfer Zakah

outside the country where I reside?Name of Mufti Yusuf Al-Qaradawi




Dear brother, we commend your eagerness to become well acquainted with Islam and its teachings, which is the way Allah has chosen for the welfare of His servants.

In response to your question, the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, states:

"The basic rule for zakatul-fitr (Zakah for breaking the fast) is that it is to be paid in the place of residence. As for zakatul-mal (Zakah on wealth), the basic rule is that it is to be paid where the wealth is.

However, it is permissible to do other than the above rule for a valid reason. For example, if a Palestinian brother works outside Palestine and he has relatives in refugee camps who are in need of Zakah. It is more appropriate, in this case, to send Zakah from his wealth to them. It is also permissible to designate another person to pay the Zakah on his behalf to those who deserve it."

Details of FatwaTitle of Fatwa Can a Muslim Join the Israeli Parliament?Date of Reply 06/Feb/2003Topic Of Fatwa Relations during WarCountry Applied Egypt


Question of Fatwa Are the Arab members of the Israeli parliament doing the right thing? Is it permissible in Shariàh for them to join the Israeli parliament? May Allah reward you all.



All praise is due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, thank you very much for having confidence in us, and we hope our efforts, which are purely for Allah's Sake, meet your expectations.

It goes without saying that the Israeli occupation and atrocities should be resisted with every possible means, and to liberate the land from the usurpers, it's the duty of Muslims to lay down an effective plan for this in light with the noble principles set by Islam.

As to the participation of Muslims in the Israeli parliament, Muslim scholars differ on the issue. Some of them prohibit doing so, such as the prominent Muslim scholar Sheikh Yusuf Al-Qaradawi; Sheikh Ra’id Salah from Palestine; and Dr. Muhammad Saìd Hawwa, Professor of Shariàh at Jordanian Universities. Those who maintain that participation in the Israeli Parliament is prohibited base their view on the fact that it is obligatory to totally boycott and sever ties with the enemy, and Muslims’ participation in the Israeli Parliament presupposes admission of the Zionist State.

On the other hand, some Muslim scholars state that there is nothing wrong with such participation so as not to render those Muslims living within the occupied territories an isolated entity. The proponents of this opinion state that such participation is a form of jihad, and when Muslims participate they do ascertain their rights in the Palestinian land. According to the proponents of this opinion, participation is not a concession of Israel, as all the Israeli institutions within Palestine are forms of the Israeli entity in Palestine. Among the proponents of this latter view are Sheikh Faysal Mawlawi, deputy chairman of the European Council for Fatwa and Research; and Sheikh Ibrahim Sarsour, leader of the Islamic movement in South Palestine since 1948.

To mention the detailed opinions of the first group, we would like to cite for you the following fatwas as follows:

The prominent Muslim scholar Sheikh Yusuf Al-Qaradawi, states:

"From the Islamic perspective, Israel is no more than an alien entity to the Arab world. This entity imposed itself by forcing people to leave their homeland through terrorism and blood shed. That is why Israel is considered an enemy to both the Arab and the Muslim nations. It is not an organ of the Arab body and it never will be.

It is worth stressing here that Israel is imposed on the Muslim Ummah in general and the Palestinians in particular. So facing Israel is a collective obligation upon all Muslims and an individual obligation upon all the Palestinians. In facing the Israeli occupation, the Palestinians should spare no effort. They should strive hard to face the Israeli occupation with their souls and property. They must strive hard to expel the enemy and restore their usurped lands. Referring to this, Allah Almighty says: "Relent not in pursuit of the enemy. If ye are suffering, lo! they suffer even as ye suffer and ye hope from Allah that for which they cannot hope." (An-Nisa’ 104)


He Almighty also says: "And with how many a prophet have there been a number of devoted men who fought (beside him). They quailed not for aught that befell them in the way of Allah, nor did they weaken, nor were they brought low. Allah loveth the steadfast." (Al `Imran 146)

Indeed, Muslims have faced lots of enemies since the advent of Islam. But they never faced plans and strategies as hostile as those of the Zionists. All the previous enemies who challenged Islam, such as the polytheists and the Crusaders, aimed at occupying the lands without expelling their inhabitants. Previous enemies tried to overrule the lands of Muslims and dominate their resources. But the Israelis strive to drive the Palestinians away from their own land in order to inhabit the land and establish their unjust Zionist state. Actually, this is the policy they adopt. In their policies and vicious schemes, they exceed the French occupation of Algeria, as the latter did not drive people from their homeland.

The Israelis use the vilest ways to fulfill their hostile plans in Palestine. They undertake great Zionistic massacres in Palestinian villages and they slaughter guiltless villagers, as they did in the Massacre of Deir Yasin and many others.

Therefore, the Shari`ah attitude that must be taken is the complete rejection of Zionism and fighting it with every means until the last drop of our blood so as to overthrow its dominance. Allah Almighty says: "That He might cause the Truth to triumph and bring vanity to naught, however much the guilty might oppose." (Al-Anfal 8)

He Almighty also says: "Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not, aggressors. And slay them wherever ye find them, and drive them out of the places whence they drove you out." (Al-Baqarah 190-91)

This entails the following:

1-All acts that legalize the Israeli entity or allow it to stay in the Palestinian land and rule over it are unlawful acts, and hence all their outcomes are unlawful. That is to avoid many dangers. For example, people may be influenced by the enemies' thoughts and follow them, and rulers may affiliate with the polytheists and fight against Islam and Muslims.

2- There should not be any peace treaties with the Zionists who usurp the Palestinian land and drive the Palestinians out of their homeland, slaughtering and humiliating them. Actually, signing peace accords with the Zionists is no more than submissiveness and humiliation. The Qur’an says: "So do not falter and cry out for peace when ye (will be) the uppermost, and Allah is with you, and He will not grudge (the reward of) your actions." (Muhammad 35)

In the light of the above, let us reflect on the question that was raised in 1948 by some Palestinians in the occupied territories. They asked whether it is Islamically lawful for them to join the Jewish Parliament (Knesset). They saw that it was beneficial for them and that it would make them stronger in facing occupation, et cetera. Pondering over the issue, I first considered the matter of gaining certain benefits by membership in the Israeli Parliament. That is what made me explicitly answer the brothers who asked about the matter.

In this issue, one must weigh the benefits and the harms that happen due to joining

the Israeli Parliament. If the benefits outweigh the harms, then there is nothing wrong in it, and if the harms outweigh the benefits, then it is prohibited.

Afterwards, when I had studied the issue well from different sides, researched it and considered all aspects, I discovered that the correct Islamic attitude is to refuse to join the Israeli Parliament because joining it includes an implicit admission of the Israeli right to occupy the land and appropriate it, whereas the original inhabitants of the occupied land should always oppose them and refute their claims.

Hence, it is wrong for the owners of the land to submit to the usurpers or verify their false claims, either explicitly or implicitly, no matter for how many years they have occupied the land. Even if a long time elapsed, this would never turn false claims into truth, nor true claims into false. Joining the Israeli Parliament is rejected for the same reasons that holding peace treaties is refused.

However, if we consider this issue carefully in an attempt to see the benefits, we find that the long-term benefit and welfare of the Palestinian people require complete rejection and boycott of Israel. They must be treated as usurpers, thieves and invaders. It is necessary to go on fighting against them and spreading Islam on the other hand.

No doubt that doing so would make the enemy of no account in the eyes of the Palestinian people. It would be a great loss for the enemy to lose morale and feel that no one believes them and that all their thoughts and strategies lack legitimacy. This would be a loss for the enemy and a great victory for the Muslim Ummah. It would be added to the history of the Arab and Muslim Ummah.

When weighing benefits and harms, there is a principle in Islamic Jurisprudence that avoiding harms takes precedence over incurring benefits. Also, there is another principle that collective benefits take precedence over individual benefits. In addition, long-term benefits are better than short-term ones. Therefore, joining the enemy parliament is prohibited by all means except for an urgent necessity that knows no law. Such necessity is measured by its urgency. We cannot judge slight needs as necessary, so that exception should not be taken as a fixed rule.

So the Palestinians must not falter in claiming their right; they must strive hard to restore it with all steadfastness and persistence. The Qur’an says: “O ye who believe! Endure, outdo all others in endurance, be ready, and observe your duty to Allah, in order that ye may succeed.” (Al Ìmran 200)

The Palestinians should keep on reiterating the duà’ (supplication) of Talut’s people, who used to say: “Our Lord! Bestow on us endurance, make our foothold sure, and give us help against the disbelieving folk.” (Al-Baqarah 250)"

Maintaining the same opinion, Dr. Muhammad Saìd Hawwa, Professor at Jordanian universities, states: "It is unlawful to participate in the Israeli Parliament as a sign of denial of its existence. There is nothing wrong in participating in any parliaments except that of the claimed Zionist state, because we do not even confess to its right to exist. Having said this, I would like to stress that Muslims should participate in the political life of other existing countries."

In addition, Sheikh Ra’id Salah, the Head of Islamic Movement in Palestine in 1948 prohibited participation in the Israeli parliament saying: "The idea we have about the Israelis must remain as it has always been in the past. We know that the Israeli Knesset is a baseless organization. So the Arabs have no place in it. Also, we see that

those who participate in the Israeli Parliament have nothing to do but to declare their rejection through the mass media. But the power to make decisions is still restricted to the non-Arab members, whereas the Arab members have no effective role in the parliament."

On the other hand, Sheikh Faysal Mawlawi, Deputy Chairman of the European Council for Fatwa and Research, states that such political participation is lawful only for urgent need; otherwise it is prohibited. He states:

"Joining the Israeli Parliament is a political activity that is subject to the living conditions in the occupied lands of Palestine. As we see, the Zionist reign has prevailed, driven people away from their homes and usurped their lands. So those who refuse to leave their land and insist on staying have every right to do so, and it is even an obligation on them to resist.

Then the way they must deal with such occupation depends on their conditions and potentialities

Really, I prefer that none of the Palestinians in the region that has been occupied since 1948 join the Israeli government or Parliament so that their refusal to participate would always recall to the minds of people all over the world the racial discrimination which Israel practices. But if our brothers in Palestine see that participation in the Israeli government may lift some harm from them or bring them some benefits, then it is up to them. They are to measure the urgency of the necessity, and if there are good intentions, commitment to the teachings of Islam, and care for Muslims’ welfare, then there is nothing wrong in it. This situation is made lawful only because of urgent necessity. However, I see that there is no goodness whatsoever in joining the Israeli government; I think it neither lifts harm nor incurs significant benefit."

If you have any further questions, please don't hesitate to write back!


Details of FatwaTitle of Fatwa When Does Great Hardship Entail Greater Reward?Date of Reply 03/Feb/2003Topic Of Fatwa Misconceptions, Concepts & TermQuestion of Fatwa Dear scholars, As-Salamu `alaykum. I want know which is

better in reward: to travel for Hajj by plane, car, et cetera, or on foot? Some people went from Pakistan for Hajj on foot claiming that they will get a greater reward. Is this true? Jazakum Allah khayran.




Dear brother in Islam, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.

First and foremost, we’d like to make it clear that the religion of Islam seeks not to cause any hardship to its adherents or burden them beyond their capabilities. Easiness and facilitation are among the main characteristics of Islam. Almighty Allah says: “Allah would not place a burden on you, but He would purify you and would perfect His grace upon you, that ye may give thanks.” (Al-Ma’idah 6)

The Prophet (peace and blessings be upon him) said, "Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way.”

However, if one happens to endure a certain hardship that gets in his way in fulfilling an act of worship while he does not impose it on himself, he will get abundant reward from Allah for his endurance of such hardship. Yet, it is not sanctioned that a Muslim cause himself certain hardship that he can escape.

In his response to the question you raised, the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, states:

"Getting a greater reward for performing acts of worship is not dependent only on the hardship one faces. There are other considerations and several conditions for getting an abundant reward. The most important factors are sincerity and devotion to Allah as well as offering the act of worship in the most perfect way. The more the act is sincerely devoted to Allah and strictly done in accordance to the Sunnah, the more abundant reward it will yield. Moreover, the hardship one faces is taken into account provided that one does not impose it on himself. A person who naturally exerts much effort in his act of worship will be compensated for his efforts as long as he himself does not opt to impose hardship on himself.

For instance, suppose that a person lives near the mosque. Should he go around it to increase the distance and the steps he takes to the mosque, thinking that he may get a greater reward? This is not acceptable from a Shari`ah point of view. However, if it naturally happens that one's house is far from the mosque, then he will get a reward for every step he walks towards the mosque. Therefore, when Banu Salamah wanted to come to live near the Prophet's Mosque and abandon their homes that were located in the outskirts of Madinah, the Prophet (peace and blessing be upon him) did not allow them to do so. He, however, gave them the glad tidings that they will add to their credit of good deeds with Allah, one good deed or hasanah for every step they take to the mosque. This does not mean that one should take a long way or move to a farther place in order to get more hasanat or rewards.

Likewise, if one does not possess the fees to travel by plane and hence he uses a ship with cheap fees, rides a mount or even travels on foot, he will undoubtedly get a greater reward than one who takes the same distance in two hours or less without feeling any hardship. The most important thing is that one does not intentionally impose the hardship on himself while being able to get rid of it, such as one who goes to Hajj on foot while he can find a mount to ride, or one who travels on a mount while being able to travel by a car. The hardship that yields reward is not that which

one imposes on himself but that which one cannot escape, as he has no other way."


Details of FatwaTitle of Fatwa Selling Food to the US Troops Fighting in IraqDate of Reply 31/Mar/2003Topic Of Fatwa Relations during WarQuestion of Fatwa Dear Sheikh, As-Salamu `alaykum. I am an employee in

one of the hotels that serve food to the American troops. Is it lawful to sell food to the Americans? In other words, would I go on in my work or leave it? May Allah reward you.

Content of Reply





First of all, it is to be stated that the relationship between Muslims and non-Muslims is to be based on kindness and good treatment. But if the non-Muslims fight against Muslims anywhere, it is incumbent upon Muslims not to help them in any way or provide them with food. He who does so is sinful.

In response to the question you posed, Dr. Yusuf Qasim, Professor of Islamic Shari’ah at the Faculty of Law, Cairo University, states:

"It is a general ruling that it is forbidden to provide the enemy with anything, even food, as this is a form of assisting the enemy, which is forbidden. There are many sources of religious evidence for this. It is sufficient in this regard to cite Allah’s saying: "Allah forbiddeth you not those who warred not against you on account of religion and drove you not out from your homes, that ye should show them kindness and deal justly with them. Lo! Allah loveth the just dealers. Allah forbiddeth you only those who warred against you on account of religion and have driven you out from your homes and helped to drive you out, that ye make friends of them. Whosoever makes friends of them (All) such are wrong doers." (Al-Mumtahanah: 8-9)

According to the first verse, Allah makes it lawful that we treat non-Muslims kindly and justly as long as they are at peace with Muslims. However, when they are at war with Muslims, attacking Muslim lands and homes, it is forbidden for any Muslim to support them in any way. The second verse applies to what our enemies do now. Hence, I have no alternative but to say to the questioner that it is completely

forbidden to help the Americans at any rate.

The Prophet (peace and blessings be upon him) launched an economic war against the polytheists of Makkah, and during the Battle of Badr he stopped up all the wells in the place so that the enemy would have nothing to drink. This example shows us that preventing provisions from reaching the enemy is lawful; and he who provides them with anything would be sinful.

It has become definitely clear that the US has launched war against Iraq with the purpose of dominating the whole region and its resources. It is also obvious that this war is not legitimate; and hence, it is a sin to help the Americans in any way during that war.

As for selling to and buying from the Americans, generally, this is lawful in itself; but in the current circumstances, it must be prevented. This is because it is a kind of providing the enemy with help; and hence, I say that this is forbidden.

As for one who works in a restaurant, company, or a hotel that serves food to the aggressors and he has no option because he needs that work and cannot find another job, he is like the person who does something under force. So, he can only continue his work provided that he does his best to find another job, and at the same time keeps drawing the attention of the owner of the place he works in to the unlawfulness of providing the enemy with such services. In this case, the sin will be upon the owner if he does not respond.

Concerning the international agreements (held between some Arab countries and the US) to the effect that the former provide the American troops with food and assistance, laws give the parties to such agreements the right to cancel them if said agreements would lead to helping these troops commit aggression. Such countries’ continuing to abide by the terms of these agreements is a grave sin that Allah will punish them for."

Moreover, Dr. Anwar Dabbour, Professor of Shari`ah, Faculty of Law at Cairo University, adds:

"It is a general ruling that anything that may help the American troops remain in Muslim territories is forbidden. This includes providing them with food, medicine, and all other logistic needs. Whoever provides them with any of these needs is committing a sin. Such troops are there to fight against the Muslims, destroy their lands, and annihilate them. How would a Muslim provide them with help after all this? As for the one who works in a restaurant or hotel that provides them services, he is committing a sin and should give up that work and search for another job.

Regarding the international agreements (that require some Arab states to help the American troops), they are no longer binding upon such Arab states, for the presence of such troops has become illegitimate and turned into an aggressive attack against the Muslims. Hence, these Arab states can declare cancellation of these agreements."

Finally, the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, states:

"There is no doubt that Muslims are required to defend their religion and countries

with all possible means of jihad, whether by fighting against the enemy with arms, expressing hatred and opposition to them by tongue or heart, or by boycotting them. This is to say, Muslims should do whatever they can in order to weaken their enemy. It is not lawful for any Muslim at any rate to support or protect the enemies of his religion or country, be those enemies Jews, pagans, et cetera.

Muslims must not be loyal to disbelievers, as the righteous do not show loyalty to the evil-doers; doing so would be a sign of one’s weak faith, or, Allah forbid it, a sign of apostasy. If a Muslim cannot fight against the enemies in the battlefield, the least he can do is to boycott them and not to benefit them economically, for every penny the enemies profit from us helps them have weapons to use in fighting against the Muslims. That is why the Jews used to collect donations in America and European countries saying, “Pay a penny to kill an Arab.” Hence, when a Muslim helps in increasing the profits of the polytheists or disbelievers in any way, he would be helping them kill other Muslims, which is a grave sin. Allah says: "Whoso slayeth a believer of set purpose, his reward is Hell for ever. Allah is wroth against him and He hath cursed him and prepared for him an awful doom"(An-Nisa': 93); and "…whosoever killeth a human being for other than manslaughter or corruption in the earth, it shall be as if be had killed all mankind…" (Al-Ma'idah: 32)

Hence, it is incumbent upon Muslims not to help the enemies of Islam at any rate. Whatever good will those enemies may show, they are liars. Allah says: "He among you who will turn to them for patronage is one of them” (Al-Ma'idah :51); "Thou wilt find the most vehement of mankind in hostility to those who believe, (to be) the Jews and the idolaters…"(Al-Ma'dah :82); and "…the wrong doers, some of them are friends of others…" (Al-Jathiyah: 19)

We should take into account what these verses tell us. Muslims should express their loyalty to their nation and religion; this is the least thing they can do. Besides, fighting is not only by using arms against the enemies; it may also be by boycotting them. [This is for Muslims outside the offending countries.] For example, the boycott the polytheists of Makkah imposed on the Prophet and his clan was a kind of economic war. They boycotted the Prophet’s whole clan, as well as the Muslims who believed in him. They made a covenant to the effect that it was forbidden for anyone of them to hold any contact with that clan, sell to them, buy from them, or even enter into marriage relations with them.

Hence, it is necessary to launch an economic war against the enemies of Islam; Muslims are to boycott them; and whoever does not do so would betray Allah, His Messenger, and all Muslims."


Details of FatwaTitle of Fatwa Seeking Martyrdom by Attacking US Military Bases

in the GulfDate of Reply 24/Mar/2003Topic Of Fatwa Relations during WarCountry Applied Saudi ArabiaQuestion of Fatwa What is the Islamic ruling on attacking American military

bases in the Arab and Muslim countries in spite of the opposition of the ruling regimes of those countries? Are those who die while attacking the American military bases martyrs?




Dear questioner, thanks very much for sending this question and we earnestly implore Allah to guide us to the best.

Before answering your question, we want to highlight the following main points:

1-The presence of many American troops in the region is something that is categorically rejected by the people, who consider the American presence as an aggression against the land and its people.

2-The main aim behind the American aggression is to take hold of the nation’s resources, especially the oil.

3-It is obligatory upon the Arab countries to defend themselves against American imperialism.

4- If there was an acceptable cause to seek help from the American forces in the past, now this cause vanishes and hence their presence is no more than an invasion that must be faced tooth and nail.

5-Any Muslim killed while resisting aggression will be in the highest degree of martyrdom.

6-The attacks against the occupying forces should be directed against the aggressive soldiers. Tourists, workers, ambassadors and the like are not the target, and hence it is not allowed to attack them as they have the pledge of security.

First: The Grand Sheikh of Al-Azhar Sheikh Muhammad Sayed Tantawi told Ar-ra’ Al`am Newspaper based in Kuwait on Sunday 29 September 2002 the following:

"It is obligatory upon Muslims to support the Iraqi people against any aggression, as facing the aggression against any Muslim country is a religious obligation and a Jihad at the same time. It is not permissible to help those aggressive troops in their schemes and actions.

I am totally against any actions that are capable of causing any harm to the Iraqi people, who are part and parcel of the Arab and Muslim Ummah. I earnestly implore Allah to help the Iraqi people and to grant them victory over their enemies.

We are totally in support of the Iraqi people, and we are against any aggression launched against Iraq. We totally reject injustice, aggression against any Arab or Muslim country."

Second: Dr. Ibrahim Zayd Al-Kilani, former Jordanian minister of Al-Awqaf (Public Endowments), states:


"It is well known that when the enemy invades the land of Islam, Jihad become fard àyn (an individual duty). Referring to this, Allah Almighty says: “And slay them wherever ye find them, and drive them out of the places whence they drove you out …” (Al-Baqarah: 191)

In addition, Allah Almighty commands us to breach the conditions of the peaceful treaties signed with non-Muslims when we fear that they will breach them from their side. Referring to this, Allah Almighty says, “Lo! The worst of beasts in Allah's sight are the ungrateful who will not believe. Those of them with whom thou madest a treaty, and, then at every opportunity they break their treaty, and they keep not duty (to Allah). If thou comest on them in the war, deal with them so as to strike fear in those who are behind them, that haply they may remember. And if thou fearest treachery from any folk, then throw back to them (their treaty) fairly. Lo! Allah loveth not the treacherous.” (Al-Anfal: 55-58)

Thus, attacking American soldiers who came to launch war against Muslims is an obligation and Jihad, as they are true invaders.

Hence, killing any transgressing American soldier is an obligation and a kind of Jihad since those occupying troops came to invade Muslim lands."

Third: The prominent Iraqi religious scholar based in the city of An-Najaf Al-Ashraf, Sheikh Àli Husayn As-Sistiyani, adds:

"Supporting the enemy of Muslims with any form of support is one of the major sins that entails humiliation in this world and severe punishment in the Hereafter. All Muslims should know that if, Allah forbid, the enemies’ aims in Iraq are achieved, they will lead to a total disaster that will endanger the entire Muslim world.

In this critical stage that Muslims are passing through, Muslims have to unify their stance and try their best to defend their Iraqi brothers and sisters against the greedy enemies and their plots and schemes."

Fourth: Dr Yunus Al-Astal, Assistant Professor of Islamic Shariàh in Palestine, states:

"Those who launch fierce fighting against the American existence in the Gulf are the best fighters in these days. They are the ones who are truly sticking to the teachings of Islam, and their martyrdom is classed in the highest degree of martyrdom, as they combat the current criminal and aggressive war on the Muslim world."

Fifth: Dr. Ahmad Ar-Raysuni, Professor of Shariàh in Morocco, adds:

"The American presence in the Gulf region is considered an illegitimate presence, as it is not acceptable from the Shariàh point of view and because the masses of the Arab region categorically reject such presence.

If the pretext of the American presence was to liberate Kuwait and protect the Kuwaiti regime against an Iraqi invasion, then such pretext is no longer in effect.

Great numbers of American and British soldiers invaded the Gulf region to launch attacks against Iraq, occupy its lands, violate its sanctity, and swallow up its wealth.

Thus, the aim of the aggressive American-led war on Iraq is crystal clear. Based on the above, I conclude that resisting such American invasion is a legitimate act, and the one who is killed while facing such invasion is a martyr.

Having stated the above, I add that combating such invasion will not lead to chaos or sedition, as the real sedition is to turn one’s back to the American and British invasion, succumb to their demands, and to show total silence to what they are committing.

For sure, fighting the aggressive troops should not lead to clash among Muslims whether such clash is among Islamic groups themselves or among Islamic groups and the ruling regimes. Real combat and fighting should be directed against the invaders."

Sixth: Sheikh Faysal Mawlawi, Deputy Chairman of the European Council for Fatwa and Research, states:

"In the current crisis, our Ummah is facing a ferocious battle against the American aggression, and we need under these circumstances to unify efforts in fending off this aggression and invasion. What is important nowadays is to establish a historic reconciliation between the Muslim peoples and the ruling regimes, irrespective of all the justifications of clash with these regimes.

Although we clearly demand all Muslim rulers to refuse the existence of the foreign military bases on their lands and to take action to expel them as soon as possible as a commitment to the well known Sharì ruling that prohibits the existence of foreign troops on our Arab and Muslim land, I do not encourage attacking these military bases if these attacks will lead to the breakout of internal struggle between the rulers and their peoples because this struggle may serve the interests of the aggressive and invading troops more than the existence of their military bases on our Arab and Muslim lands.

But if attacking these bases will not lead to internal strife, then the basic Islamic ruling is that they are aggressive troops and launching Jihad against them is fard àyn (an individual obligation) upon every Muslim who is able to do so. It is worth stressing that in individual obligation, a Muslim does not need to seek the permission of the imam or the Muslim ruler."

Seventh: Dr. Àrafat Al-Minyawi, Professor of Islamic Shariàh in Palestine, adds:

"Before clarifying the Islamic ruling concerning the presence of American troops in the Gulf region, let us ask ourselves the following question: why did those troops come to such countries? The answer is that those troops came to usurp the legal rights of the peoples of those countries and to swallow their properties, one country after the other. That is why they are considered aggressors. Allah Almighty ordered us to protect our property and honor, as well as our Ummah in general. Referring to this, Allah Almighty says, “…And one who attacketh you, attack him like manner as he attacked you….” (Al-Baqarah: 149)

Hence, it is obligatory upon every Muslim to halt their attempts to launch war against Muslims, as they primarily came to launch their aggressive war.

Having clarified the above, I add that if those people came to the Gulf countries as guests, tourists or ambassadors (i.e. they did not come to launch war), then it is not permissible to attack them or launch war against

them.

Actually, the presence of the American troops in the Gulf is not for peaceful aims, but rather to launch the war. Those troops care for nothing but their interests, and those who fight them are MARTYRS who die in Allah’s Cause. Referring to this, Allah Almighty says: “Lo! Allah hath bought from the believers their lives and their wealth because the Garden will be theirs. They shall fight in the way of Allah and shall slay and be slain. It is a promise which is binding on Him in the Torah and the Gospel and the Qur’an. Who fulfilleth His covenant better than Allah? Rejoice then in your bargain that ye have made, for that is the supreme triumph.” (At-Tawbah: 111)"

Eighth: Dr. Salim Salamah Professor of Shariàh in Palestine, adds:

"I cannot hesitate to say that the Jihad against the aggressive American troops is fard àyn (an individual duty). Those troops with all their war planes, tanks and rockets are no more than imperiaist troops whose aim is to occupy our lands, and hence Jihad against them is an individual duty.

It is categorically unacceptable from the Arab governments to bring their enemies to occupy their lands, enslave their peoples, liquidate their resources. No doubt that the oil of the Gulf region is the main aim of those troops.

Having said this, I conclude that those who launch attacks against such troops and die as a result are martyrs. Not only that, but the one who dies in this case will receive a double reward of a martyr. It is reported that the Prophet (peace and blessings be upon him) told the woman whose son was killed in Allah’s Cause saying: “Your son will have a double reward of a martyr.” The woman said, “Why?” The Prophet replied, “Because your son was killed by the People of the Book.” (Reported by Abu Dawud)"

Finally, the prominent Muslim scholar, Sheikh Yusuf Al-Qaradawi, concludes:

"The American presence in the region is not at all accepted from all the Arab peoples, and for sure clashes will occur, and the one who dies while attacking the American bases is a true martyr if he dies while having the intention to do that for Allah’s Cause, as actions are judged by the intentions behind them.

The American aggression on the whole region wants to impose the total American hegemony on us, and such a procedure cannot be accepted at all. The one who launches attacks against the American presence is really carrying the spirit of true defenders. When one dies while carrying out such attacks, then he is a martyr, in sha’ Allah if his intention was to do the act for Allah’s Cause, even though some people consider him committing a wrong."

Details of FatwaTitle of Fatwa Fatwa on Intellectual ApostasyDate of Reply 24/Mar/2003Topic Of Fatwa ApostasyCountry Applied AustraliaQuestion of Fatwa Dear scholars, As-Salamu àlaykum. Kindly enlighten me

on the so-called Intellectual Apostasy, widely spread among Muslims nowadays.





Dear questioner, we are really pleased to have your question and to have the chance to convey some of the teachings of our religion to our Muslim brothers and sisters. In fact, it adds to our happiness to find guidance being disseminated and the word of truth being highly elevated.

As regard the question you posed, we would like to cite for you the fatwa issued by the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi in this concern:

“Intellectual apostasy is the kind of apostasy whose owners do not swagger as much as those who declare their explicit disbelief and openly wage war against everything that is religious. Actually intellectual apostates are far smarter than that. They wrap their apostasy in various coverings, sneaking in a very cunning manner into the mind the way that malignant tumors sneak into the body. These people are not noticed when they invade or begin to disseminate their falsehood, but they are mostly felt when they affect the minds. They do not use guns in their attacks, however, their attacks are fierce and cunning. Erudite scholars and well versed jurists well apprehend this type of apostates, but they can not take an action in face of such professional criminals who have firmly established themselves and have not left a chance for law to be enforced on them. They are the hypocrites whose abode will be in the lowest level of the Hell-Fire.

The traces of intellectual apostasy are noticed everyday in circulated newspapers and books, in Radio and TV programs and in laws legislated to govern people’s affairs. This kind of apostasy is – in my point of view – more dangerous than openly announced apostasy, for the former works continuously on a wide scale, at the same time it can not be easily resisted in the same manner as the latter which always makes much fuss, attract the attention of the people and stirs up public opinion.

Hypocrisy is more dangerous than open disbelief. This fact will be clearly discerned when one reflects back to the great danger which the leader of Madinah’s hypocrites, `Abdullah ibn Ubayy, posed to Islam. The Madinah’s hypocrites were more threatening to Islam than Abu Jahl and the pagans of Makkah. It is for this that the Qur’an specified only two verses for dispraising the disbelievers at the beginning of surat al-Baqarah, while hypocrites were given a share of thirteen verses in the same surat.

Intellectual apostasy is always propagated night and day. We feel its relentless and ruthless effects on our society. It needs a wide scale attack at the same level of strength and thinking. The positive religious obligation here is for Muslims to launch war against such a hidden enemy, to fight it with same weapon it uses in waging attack against the society. Here comes the role of erudite scholars who are well versed in Islamic Jurisprudence.

It is true that the pioneers of this new form of apostasy are well supported on the media level, but the power of truth, the faith reposed in the hearts of believers and


Allah’s support are more than enough to vanquish this falsehood and pierce the hearts of those who spread with their own daggers. Here, we will feel joyful with this Divine victory and will really understand the verse: “Nay, We hurl the Truth against falsehood, and it knocks out its brain, and behold, falsehood doth perish! Ah! woe be to you for the (false) things ye ascribe (to Us).” (Al-Anbiya’: 18)

In conclusion, we have nothing to say but to recite the verse that reads: “Thus doth Allah (by parables) show forth Truth and Vanity. For the scum disappears like forth cast out; while that which is for the good of mankind remains on the earth. Thus doth Allah set forth parables.” (Ar-Ra`d: 17)”


Details of FatwaTitle of Fatwa Obtaining Nationality of a Non-Islamic CountryDate of Reply 23/Mar/2003Topic Of Fatwa Private International LawCountry Applied YemenQuestion of Fatwa What is the Islamic legal ruling concerning the act of

obtaining a nationality of a non-Islamic country?Name of Mufti Yusuf Al-Qaradawi

Content of ReplyIn the Name of Allah, Most Gracious, Most Merciful.


Dear questioner, we are greatly pleased to receive your question which shows the confidence you place in us. May Allah reward you abundantly for your interest in knowing the teachings of Islam.

Brother, to furnish you with a thorough conception of the important issue raised, we'd cite the following relevant Fatwa issued by the well-known Muslim scholar, Sheikh Yusuf Al-Qaradawi, in which he states the following:

"Obtaining the nationality of a non-Muslim country is sometimes regarded as a perfidious act in Islam (act of betrayal of Allah, His Messenger, as well as Muslims), if there is a state of war between Muslims and such a country. For this reason, Tunisian scholars, during the French occupation, gave a Fatwa stating that anyone who obtained French nationality, during that period of time, would be regarded as a renegade and apostate (forsaking Islam), because this was a means of resisting occupation and a excellent weapon of Jihad.

However, in peaceful times, obtaining nationality from non-Muslim countries may provide protection and power for some Muslims who need to travel to these countries. By virtue of nationality, authorities of such countries have no right to expel Muslims. Moreover, Muslims then have the right to vote, and this gives them power of influence, as the candidates try to appeal to them to win their votes.

Thus, obtaining nationality is not, per se, good or bad in and of itself, rather it is


considered to be this or that according to the benefit it may realize or the harm it may inflict upon Muslims. For example, Palestinians obtaining Israeli nationality is an implicit recognition of the state of Israel; however to get nationality from some Western country, with a goal to enhance the position of Muslims there, is not forbidden at all."



Details of FatwaTitle of Fatwa Chain Letter about the Watchman of the Prophet’s

GraveDate of Reply 17/Mar/2003Topic Of Fatwa Creedal InnovationsCountry Applied United KingdomQuestion of Fatwa As-salamu `alaykum. I would like to ask about a chain

letter that is currently circulating among Muslims by e-mail. The letter says that the watchman of the grave of Prophet Muhammad (peace and blessings be upon him) had a dream in which the Prophet told him to convey a message to the Muslim community. It includes a threat that something terrible will happen to anyone who receives that letter and does not send it to at least 20 Muslims. Should this letter be taken seriously?




Dear questioner, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.

In fact, the letter you ask about and similar ones that circulate are no more than trivial things that distract Muslims from their reality as well as their future. Distributing such a letter, for sure, makes a Muslim lose his efforts, money, and time, and this surely harms a Muslim and does not benefit him.

Thus, it is not permissible to print such a letter, which is no more than an obvious lie, to protect Muslims’ money and save their precious time.

In his response to the question, Dr. Muzammil Siddiqi, former President of the Islamic Society of North America, states the following:

"The letter referred to in the question has been in circulation for the past 30 or 40

years. It probably started somewhere in India or Pakistan and every now and then someone circulates it to confuse the Muslim community. A few years ago, someone translated the same letter into Arabic and began distributing it in Makkah and Madinah, but the Mufti of Saudi Arabia, Sheikh Ibn Baz, called the letter a lie against the Noble Prophet (peace and blessings be upon him) and asked Muslims to disregard it.

In fact, this letter makes fun of Islam and Muslims. It tells Muslims that they must distribute 20 copies of it or else they will lose their jobs or families, or even die. It says that someone who distributed 20 copies became very rich, and someone else did not believe in the letter and ignored it and thereby suffered a big loss. These promises and threats have nothing to do with Islam in reality. In Islam, no one has authority to give any promise or threat or make anything fard (obligatory) or haram (forbidden) on the basis of a dream only, whatever that dream may be.

The Qur’an and the Sunnah are the final authorities for Muslims. Whatever Allah Almighty and His Messenger (peace and blessings be upon him) have made obligatory is obligatory and whatever they have forbidden is forbidden for Muslims. The author of this letter wants Muslims to believe that his letter is more important than the Qur'an and Hadith, which is sheer blasphemy.

In conclusion, I would like to stress that Muslim brothers and sisters who have this letter are requested to discard it and not to pass it on to anyone. It is sinful to distribute falsehood in the name of Allah and His Messenger (peace and blessings be upon him). If Muslims are interested in passing on something to receive the blessings of Allah, then they should distribute the copies of the Qur'an, the authentic books of Hadith or some other good Islamic literature."

Excerpted with slight modifications from www.pakistanlink.net

Moreover, the prominent Muslim scholar Sheikh Yusuf Al-Qaradawi, adds:

"Many people have asked me about this fake letter of that imaginary character, Sheikh Ahmad. I have asked people in Madinah and Hijaz about that man, but no one knows him. Unfortunately, this groundless letter is widely circulated in the Muslim world.

This fake letter has no value. Some parts of it say that the Hour is near, a fact which we are in no need of a dream to prove, for it is proven in the Qur'an and in the Sunnah. Whoever doubts that Islam, which Allah has perfected, is in need of a groundless will to perfect it, is really in doubt regarding the perfection of our religion, Islam. Allah Almighty, says, "This day have I perfected your religion for you and completed My favor unto you, and have chosen for you as religion Al- Islam." (Al-Ma’idah: 3)

The fake letter referred to in the question contains the proof of its myth. It says that whoever does not publish it will be overwhelmed by troubles. A true committed Muslim cannot believe such allegations, for no one is liable to these troubles even he doesn't publish the Qur'an itself, let alone a groundless letter.

This letter in question tries to misguide people and divert them from the right way, so it is the duty of Muslims to discard such lies and stick to the pure teachings of Islam."



Details of FatwaTitle of Fatwa Observing Moderation in WorshipDate of Reply 13/Mar/2003Topic Of Fatwa Morals & ValuesCountry Applied IndiaQuestion of Fatwa As-Salamu `alaykum. I perform all my obligatory prayers

on time, alhamdulullah. In addition to that, I also perform various optional prayers like Salatul-Tasabeeh and Salatul Hajah daily after Maghrib, Salatul-Istighfaar daily after Zuhr, and many other good deeds. Could you kindly advise me whether it is permissible to pray all these optional prayers on a regular basis, as we are not allowed to follow Islam extremely? Please support your answers with reasons and Hadiths. Thank you.


Wa`alykum As-Salaamu Warahmatullahi Wabarakaatuh.



Brother, first of all, we’d like to say that we are impressed by your question, which emanates from a thoughtful heart. May Allah Almighty help us all adhere to the principles of this true religion, Islam, and enable us to be among the dwellers of Paradise in the Hereafter, Ameen.

In his book, Islamic Awakening between Rejection and Extremism, the prominent Muslim scholar, Sheik Yusuf Al-Qaradawi, states:

“A Muslim should observe moderation in worship. The Prophet (peace and blessings be upon him) is reported to have said: "Do not overburden yourselves, lest you perish. People [before you] overburdened themselves and perished. Their remains are found in hermitages and monasteries."

Islam considers the whole earth a field for religious practice or the very business of religion. Islam also considers work a form of worship and a kind of striving in Allah's Cause, if one's intention is genuinely committed to the service of Allah, Exalted be He. As a result, Islam neither approves of the pursuit of spirituality at the expense of materialism nor of the tendency to "purify the soul" by neglecting and punishing the body, which other religions and philosophies prescribe and advocate. This is made very clear in the Qur'an: "Our Lord! Give us good in this world and good in the hereafter", as well as in the following Hadith: "O, Allah, set right for me my religion which is the safeguard of my affairs; and set right for me the affairs of my [life in this] world wherein is my living; and set right for me my hereafter on which depends my afterlife; and make life for me [a


source] of abundance for every good and make my death a source of comfort for me protecting me against every evil;" and: "Your body has a right over you."

This is also manifest in the well-known Hadith that states: "Religion (Islam) is based on simplicity; and if a person wants to go to extremes in religion, he will find it difficult to do so."

Anas Ibn Malik (may Allah be pleased with him) narrated: "A group of men came to the houses of the wives of the Prophet (peace and blessings be upon him) asking about his worship. When they were informed about that, they considered their worship insufficient. One of them said, 'I will offer Salah (prayer) throughout the night forever.' The other said, 'I will observe Siyam (fasting) throughout the year and will not break my Siyam.' Allah's Messenger came to them and said, 'By Allah, I am more submissive to Allah and more afraid of Him than you; yet I observe Siyam and I break my Siyam, I sleep and offer night Salah, and I also marry women. So he who does not follow my Sunnah is not with me [i.e., not one of my followers].'

The Prophet's Sunnah signifies his understanding of the faith and its application; i.e., his duty towards his Lord, himself, his family, and his followers - giving each the due right in a balanced and moderate way.”

Based on the forgoing proofs mentioned by Sheikh Al-Qaradawi, you should strike a balance between your worldly affairs and religious ones: don't spend all your time in observing supererogatory acts of worship and try to carry out the obligatory ones in a perfect way; this would be better for you and your religion. When you observe a supererogatory act of worship, do not go to extremes and try not to do too many things. It is better if you do one thing and observe it regularly. But if the observation of a supererogatory act of worship contradicts an obligatory act, the latter is given priority over the former.


Details of FatwaTitle of Fatwa Offering Prayer for Peace in IraqDate of Reply 11/Mar/2003Topic Of Fatwa Supplications, Supererogatory PrayersCountry Applied CanadaQuestion of Fatwa Dear scholars, As-Salamu `alaykum. It was published in

newspapers that thousands of Indonesians gathered to pray that Almighty Allah relieves the grieves and distress of the Iraqi and Palestinian peoples as well as those of all other oppressed nations. I would like to know if this prayer is approved (legal) in Islam? Jazakum Allah khayran.




Dear brother in Islam, thank you very much for having confidence in us, and we implore Allah to guide the baffled Muslim Ummah to the Right Path, and to redress the balance of power and restore sovereignty to Muslims in the near future, in sha’ Allah.

It is well known that after storm comes sunshine. This very fact is confirmed by Allah’s saying in the Qur’an: “ But lo! with hardship goeth ease. Lo! with hardship goeth ease.” (Ash-Sharh: 5-6)

Prayer is one of the matters to which a Muslim resorts in times of distress. So, if a Muslim was afflicted with a misfortune, he hastens to prayer asking the help of Allah. It is related that when the Prophet (peace and blessings be upon him) was stricken by any grievous matter, he hastened to prayer. He (peace and blessings be upon him) used to say to Bilal: “Relieve us with it (prayer), O Bilal.”

Thus, offering prayer for spreading peace on the oppressed, helpless and persecuted and warding off aggression and the oppression of war is legalized on the basis of the following evidence:

1- Prayer is resorting to Allah seeking His protection to remove oppression and aggression against those who are oppressed.

2- It is a symbol of submission to Allah the All-Mighty, Who can change matters to the best of conditions.

3- Muslims are ordained to offer Salat al-Hajah (two voluntary rakàhs) for fulfilling any kind of need. So, if offering prayer for a personal need that belongs to one person is legitimate, then with greater reason people can gather to offer Salat al-Hajah for a matter that belongs to the whole Ummah. It is reported on the authority of Abu ad-Darda’ that the Prophet (peace and blessings be upon him) said: “If any one of you performs the ritual ablution and offers two voluntary rakàhs consciously, then Almighty Allah will fulfill his/her need either instantly or later.” (Reported by Ahmad)

After offering two rakàhs, one should praise Allah, invoke His blessings on the Prophet (peace and blessings be upon him) and say the following duà’:

“There is no god but Allah, the Ever-Clement, the Most Generous. I celebrate the Glory of Allah, the Lord of the Magnificent Throne. All praise and thanks are due to Allah, Lord of the Worlds. I beseech You seeking that which will draw me closer to Your mercy, and that which will make certain for me Your Forgiveness. O Allah, grant me protection against any sin, and a share of every virtue. Do not leave me a sin without forgiving it, a worry without relieving me of it, or a need that meets with Your pleasure without providing for it, O Most Merciful Lord.”

4- Public duà’ is legalized in times of trials and calamities so that Allah may remove the calamity from the Muslims.

Focusing more on the question in point, the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, states:

“Duà’ is legalized for trials and misfortunes afflicted on the Ummah. So Muslims are allowed to invoke Allah to remove their calamities and to grant them victory over their enemies. We have Salat al-Hajah that is legalized in such cases and conditions,

so people are allowed to gather and to offer prayer and make duà’ in critical situations. Almighty Allah says: “Seek help in patience and prayer…” (Al-Baqarah: 44)

However, Muslims are ordained not to be only satisfied with duà’. They are required to deny aggression and to declare their stance against the US and Britain. Furthermore, they should not spare any efforts in warding off the aggression. It stands to reason that making duà’ and offering prayer along with taking the necessary measures for achieving this goal is a duty upon the Ummah.”

Dr. Sano Koutoub Moustapha, professor of Fiqh and Its Principles, International Islamic University, Malaysia, states:

“What is called Salat al-Hajah is a controversial issue among Muslim scholars. The majority of verifiers of Hadith classify hadiths related in this regard as daìf (weak). Nevertheless, I see that there is nothing wrong in such prayers and other devotional acts that draw us near to Allah in times of need and crises. In such times, we can implore Allah earnestly to remove the trial and to hasten victory of the Ummah and to protect it against all plots, destruction, occupation and aggression. In this way, we follow the sound opinion of Imam Ahmad (may Allah have mercy on him), who views the permissibility of acting according to daìf hadiths in virtuous matters. Also, it is known that the Prophet (peace and blessings be upon him) used to resort to prayer whenever he was afflicted by any worry or trial or when the Ummah faced any misfortune. Based on this, I opine that there is nothing wrong in people gathering to establish such prayers in these days and to increase our qunut (duà’) in all prescribed prayers so that Allah may remove misfortunes and protect the Ummah against trials and challenges that threaten its existence. It is clear for all nowadays that the Muslim Ummah is passing by the gravest and the most effective misfortune in its present and future phase and that no one but Allah will grant it victory over the enemies. Thus, increasing qunut in prayers, duà’, invocation and supplication to Allah in the present time is a religious obligation upon every Muslim.”

Moreover, Sheikh Muhammad Husain Fadl Allah, the well-known Shiìte Jurist, Lebanon, states:

“It is clear that Islam and the Muslim world are passing through a critical phase in all levels. This phase compels us Muslims to mobilize all our capabilities that may motivate feelings, open minds, and contribute to the planning for backing the causes of the Ummah and mobilizing all energies in this regard.

In light of this, the spiritual part represented in prayer, fasting, asking Allah for forgiveness, and duà’ may arouse feelings in a spiritual atmosphere to implore Allah to make our feet firm and to grant us plans that contribute to our victory over the disbelievers.

Thus, we prefer every spiritual initiative on condition that it integrates with the other initiatives on which Muslims meet in order to mobilize all energies for backing jihad of our Palestinian brothers to restore their usurped rights.”

Do keep in touch. If you have any other question, don't hesitate to write to us.

Allah Almighty knows best

Details of FatwaTitle of Fatwa Muslim Soldiers’ Participation in War on IraqDate of Reply 08/Mar/2003Topic Of Fatwa Jihad: Rulings & RegulationsQuestion of Fatwa Dear scholars, As-Salamu `alaykum. We are soldiers in a

Gulf country and we are commanded to go to Kuwait during the prospective war on Iraq without any explanation of the nature of our participation. Is it permissible to do this task and what is the ruling on a Muslim's participation in the American campaign? What is the ruling if we are required to protect public institutions and establishments and deal with the prospective overflow of Iraqi refugees? Please explain these issues in your answer. Jazakum Allah khayran.






It goes without saying that Islam abhors violence and terrorism in all forms. Being a universal message, Islam calls for peace, cooperation, and maintaining justice, and provides for the happiness and welfare of humanity as a whole. This fact is declared in the Qur'an when Allah says: "Allah commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that ye may receive admonition." (An-Nahl 90)

Consequently, Muslims are commanded to support and cooperate with others in establishing peace and justice and fighting against oppression, irrespective of where or against whom it is done. In a world where there are many instances of injustice and oppression against the weak and helpless masses, Muslims should have a role and mission. It is their Divinely entrusted obligation to stand by the oppressed regardless of their race, color, religion or affiliation and say NO to the oppressor, deprive him from any aid or support, and ask him to respond to the voice of reason and justice by all possible and legitimate means.

In his response to the question in point, the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, states:

"It is not permissible to use the Arab and Islamic lands, harbors, and airports to assist in attacking Iraq. It becomes an individual obligation (fard `ayn) upon all Muslims, men and women, to confront and resist the invaders if they attack their land. In other words, if the enemy invades a Muslim land, then it is obligatory upon its inhabitants to stand against the enemy until they dismiss them from their land. If the inhabitants of that country are capable of warding off the attack, then this is sufficient, but if


they are unable to do so, then the obligation of warding off the attack extends to neighboring Muslim countries and so on.

As for participating in the forces consisting of units from Gulf countries, these forces are allowed to defend Kuwait if it is attacked, yet participating in any military operation against Iraq is undoubtedly forbidden. Any country that assists in attacking a Muslim country is sinful on the basis of the hadith reported by Ibn Majah in his Sunan on the authority of Abu Hurayrah (may Allah be pleased with him) that Allah's Messenger (peace and blessings be upon him) said: "Whoever assists in killing a believer (even) by half a word, will meet Allah (on the Day of Judgment) with ‘no hope in Allah’s mercy’ written on his face."

It is crystal clear that what the US seeks from this war is to seize the Iraqi oil and to terminate the military and human power of this country by destroying its arms and by depriving it from its scientists' contribution, in addition to assisting the Zionist state by sweeping all Arab powers and weakening any power that can possible be used against Israel."

Regarding the ruling on Muslim soldiers’ participation in this war, the eminent Muslim scholar, Dr. Àli Jumàh, Professor of the Principles of Islamic Jurisprudence at Al-Azhar Univ., states:

"It is not permissible for a Muslim soldier to participate in the prospective American war on Iraq.

Almighty Allah says: “Whoso slayeth a believer of set purpose, his reward is Hell for ever. Allah is wroth against him and He hath cursed him and prepared for him an awful doom.” (An-Nisa': 93)

If a Muslim is compelled and forced to go there he must not participate in fighting even if he is killed for this."

Dealing with the question in much more detail, the prominent Saudi scholar, Sheikh Salman ibn Fahd al-Ùdah, adds:

"It is a well-established, undisputable rule in Islamic Shariàh that Muslims must support and cooperate with one another and that they are forbidden to transgress against one another's self, honor or property, as their blood, property and honor are sacred. In the Farewell Pilgrimage the Prophet (peace and blessings be upon him) declared, “A Muslim is a brother of a Muslim. He must not wrong him, nor fail him, nor hand him over (to enemies), nor mock at him.”

Killing a Muslim under any pretext is such a grave sin and serious crime that it comes only second to shirk in respect to the seriousness of warning against it in the Qur'an. Almighty Allah says: “Whoso slayeth a believer of set purpose, his reward is Hell for ever. Allah is wroth against him and He hath cursed him and prepared for him an awful doom.” (An-Nisa': 93)

Imam al-Bukhari reported on the authority of Abu Bakrah that the Prophet (peace and blessings be upon him) said: "If two Muslims meet each other with their swords then (both) the killer and the killed one are in the (Hell) Fire."

Both al-Bukhari and Muslim reported on the authority of Jarir: "Do not revert to disbelief after me by striking (cutting) the necks of one another."

Al-Bukhari also reported on the authority of Ibn ` Umar: "A faithful believer remains at liberty regarding his religion unless he kills somebody unlawfully."

Abu Dawud reported on the authority of Abu Ad-Darda': I heard Allah's Messenger (peace and blessings be upon him) as saying: "Every sin is likely to be forgiven by Allah save for a person who dies as a disbeliever (associating partners with Allah) or a believer killing a believer on purpose."

Therefore, a Muslim is not permitted under any pretext to participate in killing or harming his fellow Muslim or in destroying a Muslim country, its institutions or establishments, whether they are military or civil. Moreover, this is unlawful even if it leads to endangering one's own life or personal interest, for a Muslim should not sacrifice his fellow Muslim and kill him to protect himself or for fear that he may be killed if he did not do so; and with greater reason, any danger lesser than being killed makes it unlawful as well.

Based upon this, it is not lawful for an individual, group or country to assist in attacking Iraq, destroying it, and killing its people by any act, word, sign, or any form of logistic support. On the contrary, it is obligatory to work to prevent this attack by all effective means. If this is not possible, then there is nothing less than avoiding participation in all its forms. This what loyalty to Muslims and disloyalty to oppressive non-believers dictates, which is part of our belief in Allah and His Messengers. Almighty Allah says: “O you who believe! Do not take Jews and Christians as your patrons. They are patrons of their own people. He among you who will turn to them for patronage is one of them. Verily Allah guides not a people unjust.” (Al-Ma'dah :51)

It is a shame to assist and support the occupying and colonial powers for the sake of attaining quick worldly gains such as participating in authority. Yet, this is, in fact, a mere cause of humiliation in this world and the Hereafter for him who does not repent to Allah and give up supporting the disbelievers among the American hawks. They are seeking to set a new unveiled colonial era, stress that America is the only power controlling the world, preserve the security of Israel in the Muslim region, threaten the neighboring countries, establish an ideal regime in Iraq – from the American perspective – that will achieve [they claim] material welfare, freedom, democracy and act as a model to be followed by its neighbors and a place for spying and upcoming wars in addition to seizing the oil, gas, and wealth of the region.

As for the participation of soldiers in protecting public institutions and establishments which serve people's interests, preserving their security, arranging the affairs, caring for the prospective refugees coming from Iraq, and in other acts which are in the public interest of Muslims in every country and which contribute to their stability and the lifting or alleviating the hardship from them -- these are required matters which must be achieved and the participation itself is a form of cooperation in what is good and beneficial (which is recommended in Islam). May Allah protect the people of Iraq and preserve its security and unity."


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