NIKE AND THE QUR’AN AYATS ON SPORT AND PLAY

Nike has many adverts like the above. Pushing the love of sports and games. Someone mentioned that they same thing is mentioned in the Qur’an meaning “life is a game, or life is sport” so why do muslims speak out against sport and play when the quran speaks on the same terms. The question was sent to the majlis ulama of south africa and the response is recorded below. this question was asked by in 1998. the advertising words may have changed but the theme is still the same at Nike.

The Qur’aanic aayat: “This worldly life is but play and amusement….” in fact denounces such futility and play. At the end of the aayat, it is said: “And, the Aakhirah is best for those who fear. What have you no sense?” In other words, those who opt for the play and amusement preferring it to the abode of the Aakhirah lack intelligence. The aayat in question as well as many other verses and numerous Aahadith condemn futility and the play and amusement of this world.

The idiomatic expression as appearing in the aayat clearly conveys disgust for the play and amusement of the world. On the contrary the Nike advertisement conveys by its style and tenor encouragement for the futility of this world. those versed in Qur’aanic Arabic will readily understand the meaning the aayat conveys.

Wearing nike clothing

Q: Is it permissible to buy and wear Nike products? I know that Nike once put the name of Allah on a shoe, but it was unintentional and they apologized. Also, although Nike represents a Greek god, people don’t believe in the god and only buy the shoe for the style. Bearing this in mind, what is the ruling on Nike products?

A: Before addressing the issue in question, it is necessary for you to understand the parameters and limits of Shari’ah in regard to the topic of preserving one’s Islamic identity as a believer and refraining from imitating the ways of the kuffaar.  Below we will discuss the details which govern this mas’alah.

In Shari’ah, we are commanded to refrain from imitating the ways of the kuffaar and adopting their lifestyle. Imitating the ways of the kuffaar refers to one abandoning his Islamic identity and adopting the identity which is exclusive to the kuffaar. In other words, all those aspects of life (be it religious or worldly related) through which a believer is identified and clearly distinguished from a disbeliever – for a muslim to abandon that and to adopt the ways of the kuffaar amounts to imitating the ways of the kuffaar. Hazrat Abdullah bin Umar (radhiyallahu anhuma) reports that Nabi (sallallahu alaihi wasallam) said:

عن ابن عمر قال قال رسول الله صلى الله عليه وسلم من تشبه بقوم فهو منهم (سنن أبي داود، الرقم: 4033)

The one who imitates a people will be counted among them (in the court of Allah Ta’ala)

Imitating the kuffaar is of different levels.

1. Imitating the kuffaar in their religious beliefs is haraam and amounts to kufr e.g. for a Muslim to subscribe to the belief that Nabi Isa (alaihi salaam) was crucified on the cross.

2. Imitating those signs or symbols that identify with kufr is haraam and amounts to kufr e.g. wearing a cross.

3. Imitating the kuffaar in their religious ceremonies, celebrations or festivals is haraam e.g. for a Muslim to celebrate Diwali, Christmas, Easter, etc. If one participates in the celebration of the kuffaar out of respect for such days, he will become a kaafir. If one participates in a celebration without respecting and honouring their celebration, he will not become a kaafir. However, this action will be haraam.

4. Imitating the kuffaar in their religious attire which is not a symbol of kufr is makrooh-e-tahreemi e.g. for a Muslim to wear an attire that is exclusive to a religious cult (e.g. wearing a saari in our country).

5. Imitating the kuffaar in their culture and lifestyle is also impermissible e.g. imitating them in their tight-fitting and revealing clothing, women wearing men’s clothing and vice versa, men wearing ear-rings, celebrating birthdays, tattooing, women and men freely intermingling, etc.

Wearing such clothes that are not exclusive to the kuffaar, but are instead used by all and sundry e.g. wearing jackets, socks, men wearing formal clothes and women wearing unrevealing dresses is permissible and does not amount to imitating the kuffaar.

Similarly, carrying out those actions or using those items which are not exclusive to the kuffaar but are instead commonly used by all e.g. driving cars, eating and drinking in cups and plates, etc. does not amount to imitating the kuffaar. However, one should refrain from drinking in wine tumblers as this resembles people who drink wine (fujjaar and fussaaq).

As for the clothing that a Muslim should wear, it is preferable that he wear such clothing which has some type of Islamic connotation or is known to be clothing exclusive to Muslims i.e. the clothing of the pious and respectable Muslims.

As far as the issue of Nike is concerned, you should ask yourself whether any Muslim will wear a garment which has the cross emblazoned on it. Obviously, a Muslim will never wear a garment which has a cross on it, whether the cross is on his clothing or on his shoes. The reason why a Muslim will not wear a cross is that he understands that the cross is a sign of kufr and is exclusive to a particular creed (i.e. Christianity). The cross identifies the one who wears it as being part of the same creed.

While the cross is a very obvious sign, there are many other signs which though less obvious are also signs of kufr and identify the one who wears it as being part of the same creed. These symbols have significance for its followers and they are respected and honoured just as the cross is honoured by the Christians.

Among these religious symbols is the symbol of Nike. Encyclopedia Britannica describes Nike in the following words: “Nike, in Greek religion, is the goddess of victory.” It also states that in Rome “she was worshipped from the earliest times. She came to be regarded as the protecting goddess of the state.” The Nike symbol, the swoosh, embodies the spirit of the winged goddess who inspired the most courageous of warriors.

Not long ago, Nike Incorporated apologised in the face of severe protest for putting the name of Allah on sports shoes. First they put the name of Allah on a shoe so that it will be trampled and soiled. Imagine the name of Allah Ta’ala being trampled and kicked around (May Allah Ta’ala save us). Even before the shoe affair, Nike had once erected a billboard which depicted a basketball player. The picture was headlined with the words “They called him Allah.” It is naive to think that these occurrences are mere coincidences. Yet Muslims still feel proud to be associated with Nike and its products.

Why is a basketball player headlined “ALLAH”? Why the name of Allah on shoes? Is it a deliberate attempt to sacrilege and desecrate the name of Allah Ta’ala? The name of Allah Ta’ala on a shoe will surely be trampled, kicked, become soiled with mud or even filth. Allah Forbid! The Qur’an has long ago declared: “…The enmity has become apparent from their mouths, and what their hearts conceal is worse” (3: 118). Often the hatred of the Kuffaar for the Believers becomes manifest from their words and actions. However, we should consider to what extent we support the very people who openly desecrate the name of Allah Ta’ala. If our parents were greatly insulted by any person, will we still support him and add to his coffers? Then what about the name of Allah Ta’ala ? Would we give publicity to those who desecrate our name? Then what about the name of Allah Ta’ala?

And Allah Ta’ala (الله تعالى) knows best.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِّن دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًا وَدُّوا مَا عَنِتُّمْ قَدْ بَدَتِ الْبَغْضَاءُ مِنْ أَفْوَاهِهِمْ وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ  (آل عمران: ١١٨)

وَلَا تَرۡکَنُوۡۤا اِلَی الَّذِیۡنَ ظَلَمُوۡا فَتَمَسَّکُمُ النَّارُ ۙ وَمَا لَکُمۡ مِّنۡ دُوۡنِ اللّٰهِ مِنۡ اَوۡلِیَآءَ ثُمَّ لَاتُنۡصَرُوۡنَ  (سورة هود: 113)

عن ابن عمر قال قال رسول الله صلى الله عليه وسلم من تشبه بقوم فهو منهم.  (سنن أبي داود، الرقم: 4033)

أي من شبه نفسه بالكفار مثلا في اللباس وغيره أو بالفساق أو الفجار أو بأهل التصوف والصلحاء الأبرار فهو منهم أي في الإثم والخير قال الطيبي هذا عام في الخلق والخلق والشعار ولما كان الشعار أظهر في الشبه ذكر في هذا الباب (مرقاة شرح مشكاة 8/ 155)

عن عمرو بن الحارث ، أن رجلا دعا عبد الله بن مسعود إلى وليمة ، فلما جاء ليدخل سمع لهوا ، فلم يدخل ، فقال : ما لك رجعت ؟ قال : إني سمعت رسول الله صلى الله عليه وسلم يقول : من كثر سواد قوم فهو منهم ، ومن رضي عمل قوم كان شريكا في عملهم. (إتحاف الخيرة المهرة، الرقم: 3297)

يكفر بوضع قلنسوة المجوس على رأسه على الصحيح إلا لضرورة دفع الحر والبرد وبشد الزنار في وسطه إلا إذا فعل ذلك خديعة في الحرب وطليعة للمسلمين وبقوله المجوس خير مما أنا فيه يعني فعله … وبخروجه إلى نيروز المجوس لموافقته معهم فيما يفعلون في ذلك اليوم وبشرائه يوم النيروز شيئا لم يكن يشتريه قبل ذلك تعظيما للنيروز لا للأكل والشرب وبإهدائه ذلك اليوم للمشركين ولو بيضة تعظيما لذلك لا بإجابة دعوة مجوسي حلق رأس ولده وبتحسين أمر الكفار اتفاقا حتى قالوا لو قال ترك الكلام عند أكل الطعام حسن من المجوس أو ترك المضاجعة حالة الحيض منهم حسن فهو كافر كذا في البحر الرائق. (الفتاوى الهندية 2/ 276)

كما أن الإتيان بخاصية الكفر يدل على الكفر فإن من سجد لصنم أو تزيى بزنار أو لبس قلنسوة المجوس يحكم بكفره (الاختيار لتعليل المختار 4/150)

ومن تشبه بالكفار عمدا أو باللعب أو تزيى بزي النصارى أو تزنر بزنار النصارى أو تقلنس بقلنسوة المجوسي أو دخل بيعة أو كنيسة لزيارتها والتبرك بها أو يتبرك ببعض كبار الكفار لتنسكه بزيادات عبادتهم أو بشيء من خواص دينهم يكفر ومن قطع لأئمة الهدى بالجنة كأبي حنيفة ومالك والشافعي فقد أخطأ وكذا الجنيد وأبو يزيد الشبلي ونحوهم من الصالحين (معين المفتي على جواب المستفتي للتمرتاشي 1/219)

وبيع المكعب المفضض للرجل إن ليلبسه يكره لأنه إعانة على لبس الحرام وإن كان إسكافا أمره إنسان أن يتخذ له خفا على زي المجوس أو الفسقة أو خياطا أمره أن يتخذ له ثوبا على زي الفساق يكره له أن يفعل لأنه سبب التشبه بالمجوس والفسقة اهـ (رد المحتار 6/392)

Answered by:

Mufti Zakaria Makada

Checked & Approved:

Mufti Ebrahim Salejee (Isipingo Beach)

This Eid And Beyond Boycott Goods Made With Enslaved Labor Of Uyghurs Even If It Is Your Favorite Brand

Bidding farewell to Ramadan, celebrating Eid?

Well, the Muslims of East Turkistan under Chinese occupation had neither Ramadan nor will they have Eid…

Not only that, the Chinese Communist Party (CCP) run government has transferred Uyghurs and other ethnic minority1 citizens from East Turkestan to factories across the country. Under conditions that strongly suggest forced labour, Uyghurs are working in factories that are in the supply chains of at least 83 well-known global brands in the technology, clothing and automotive sectors, including Nike, Gap, Adidas, Ralph Lauren, Carters and others. Read Uyghurs for Sale for more information

 

Here is what you can do to help them:

Action Items

  1. Keep making dua for the oppressed of East Turkistan and the world.
  2. Boycott Chinese products! Do not be complicit in slave labour. Start with focusing on the companies in the graphic. Share it with #SewnWithtTears, #StopChina, #BoycottChina. Write to them and demand that they do better.
  3. Raise awareness on the plight of Uyghurs and the East Turkistani cause. Learn more at SaveUighur.org
  4. Work towards reducing your country’s economic dependence on China.
  5. Build alliances with all people of conscience to demand a cessation of China’s oppression of all faith groups, be it Muslim Uyghur, Hui; Chinese Christian; or Tibetan Buddhist.
  6. Encourage and promote fairer trade and commerce with Muslims and others rather than China.
  7. Inquire about Uyghur diaspora members in your area. Organize to help out orphans, widows, and students.
  8. Pressure governments to provide legal protection to Uyghur refugees-exiles by granting either citizenship or refugee/asylee status. Stop the “extradition/repatriation” of Uyghurs to China!
  9. Get your universities/endowments to divest from China. Raise awareness about Chinese espionage and hired guns in academia. Demand academic and financial support for Uyghur scholars and students. Request more academic attention and funds for Central Asian, Uyghur, Turkistani studies.

Read a greater discussion of action items in A Response to Habib Ali Al-Jifri’s Comments on the Uyghurs, which also contains a greater discussion on East Turkistan’s history and its current situation. A condensed Arabic version of the article can be found here.