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... Sixth: If resuscitation of the heart and lungs would be ineffective and inappropriate in a specific case, according to the medical opinion of three trustworthy specialist doctors, there is no need to use resuscitation equipment. No attention should be paid to the opinion of the patient's family, as to whether or not resuscitation should be applied, because this is not their specialty.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Chairman: 'Abdul-'Aziz ibn 'Abdullah ibn Baaz
Deputy Chairman: Abdul-Razzaq 'Afify

[The Permanent Committee for Scholarly Research and Ifta': Group 1: Vol. : 25: pp. 78 - 82]

**Fatwa no. 12086

All praise be to Allah, Alone, and peace and blessings be upon the Last of the Prophets.

The Permanent Committee for Scholarly Research and Ifta' has reviewed the request for a Fatwa (legal opinion issued by a qualified Muslim scholar) that was submitted to His Eminence the President from the Director of Religious Affairs of the north western region through Director of the Religious Affairs Department of the Armed Forces and was forwarded to the committee from the Department of Scholarly Research and Ifta', no. 1508, dated 28/3/1409 A.H. The following is the text of the question:

The Officer for Islamic Awareness of the Armed Forces Hospital in the north western region sent us this explanation, dated 13/3/1409 A.H., based on the letter of the Medical Vice-President of the Armed Forces Hospital in the north western region, dated 12/3/1409 A.H. In it he requests a Fatwa on not applying resuscitation to patients under the conditions and circumstances specified in the enclosed manual of work policies and procedures. We hope that Your Eminence will issue a Fatwa regarding the permissibility or impermissibility of not using resuscitation techniques under the following circumstances, so in the light of the given ruling we can act accordingly in the Armed Forces Hospital of the north western region. May Allah protect you and may Allah's Peace and Blessings be upon you!

The conditions listed in the policies and procedures manual are as follows:

First: If the patient is dead on arrival.

Second: If the patient's medical file is stamped: "Do not resuscitate" based on the refusal of the patient or their Wakil (legally accountable person who acts on behalf of another for a specific permissible matter), if the patient's condition is not fit for resuscitation.

Third: If three doctors decide that it is not appropriate to resuscitate a patient, when it is evident that they are suffering from an obstinate, incurable illness and that death is inevitable.

Fourth: If the patient is physically or/and mentally incapacitated, or in a state of mental inactivity due to a chronic illness, such as a stroke, that has led to incapacity, an advanced stage of cancer, a severe chronic heart or lung condition, or wasting diseases with a recurrence of heart and lung failure.

Fifth: If the patient shows evidence of untreatable brain damage after suffering heart or lung failure for the first time.

Sixth: If it would be ineffective or inappropriate to resuscitate the heart and lungs in a specific case in the view of the attending doctor. The patient's view, in such a case, is not significant and doctors are not obliged to resuscitate the heart or lungs. The patient's family does not have the right to request this type of treatment if it would be ineffective.**

After studying the Fatwa request, the committee answered as follows:

First: If the patient is dead on arrival at the hospital, there is no need to use resuscitation equipment.

Second: If the patient's condition is not fit for resuscitation according to the medical report of three trustworthy specialist doctors, there is also no need to use resuscitation equipment.

Third: If the patient is suffering from an obstinate illness that is not responding to treatment and their death is certain, according to the testimony of three trustworthy specialist doctors, there is also no need to use resuscitation equipment.

Fourth: If the patient is incapacitated or in a state of mental inactivity due to a chronic illness, or suffering from an advanced stage of cancer, a chronic heart or lung illness, or the recurrence of heart and lungs failure, and it is the decision of three trustworthy specialist doctors, then there is no need to use resuscitation equipment.

Fifth: If the patient shows evidence of untreatable brain damage according to the medical report of three trustworthy specialist doctors, there is no need to use the resuscitation equipment, as it will be of no benefit...

The second question of Fatwa no. 16484
Q 2: What is the Islamic ruling on cigarette smoking?
A: Smoking is prohibited in Islam because it is a malicious habit which harms one's health and wastes money uselessly. The presence of one of these reasons is sufficient to declare it prohibited.

Prohibition becomes all the more emphatic when all these reasons are present.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Chairman: 'Abdul-'Aziz ibn 'Abdullah ibn Baaz
Member: 'Abdullah ibn Ghudayyan
Member: Salih Al-Fawzan
Member: Bakr Abu Zayd
Member: 'Abdul-'Aziz Al Al-Shaykh

[The Permanent Committee for Scholarly Research and Ifta': Group 1: Vol. : 22: pg. 14]

Purchasing from a Pepsi machine which exists in the street and doing so after the second Adhan for Jumu'ah Prayer -The Permanent Committee for Scholarly Research and Ifta' - https://t.me/MajmooF/5467

Shaykh 'Abdul-'Aziz ibn 'Abdullah ibn Baaz (رحمه الله تعالى) said:
"As for Television, it is a dangerous instrument whose harmful influence..." - https://t.me/MajmooF/5539

Calling someone a tyrant -
[The Permanent Committee for Scholarly Research and Ifta' - https://t.me/MajmooF/5576

**82- Ruling on wiping one's face after Qunut

Q: Is it Sunnah (action following the example of the Prophet) to supplicate to Allah after finishing Salah (Prayer) and wipe the face? I see some people do so. And what is the ruling on doing so after Qunut (supplication recited while standing after bowing in the last unit of Prayer)? May Allah reward you with the best.**

A: The Hadiths reported with regard to wiping the face after supplication are considered Da’if (weak), but a group of scholars rank them as Hasan (good). Of these scholars is Al-Hafizh Ibn Hajar who maintains that such Hadiths have chains of narration that strengthen each other, so they are Hasan. Therefore, there is nothing wrong with wiping one's face after supplication. In the Sahih (authentic) Hadiths, however, there is no mention of wiping one's face. Prophet Muhammad (صلى الله عليه وسلم) delivered the Friday Khutbah (sermon) and offered Salat-ul-Istisqa' (Prayer for rain) [both containing supplication, tr.] and did not wipe his face. He was not reported to have wiped his face after supplication.

Not wiping the face after supplication is preferable; however, if a person does it, there is nothing wrong with it, for - as Ibn Hajar said - the Hadiths [referring to this] are all Hasan.
[Fatawa Noor Ala Al-Darb Ibn Baaz, Vol.: 10; pg. 219 - 220]