Chapter 6

Transactions

Business and Finance: Investment

39903: Is income from an internet café halaal or haraam?

Question:

I am wondering whether income from an internet café is halaal or haraam, noting that this café is the only source of income for a Muslim family.

Answer:

Praise be to Allaah.

The internet may be used for both halaal and haraam purposes, for both good and evil. If you can control the place and prevent people from using the internet in haraam ways, then the income that comes from this café is halaal.

But if the owner of the café is careless about denouncing evil actions of his customers and he does not prevent them from doing haraam things, then he is a sinner, because he does not denounce evil and he cooperates with them in sin. In that case his income is evil and is haraam.

See also question no. 34672

And Allaah knows best.

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39505: Interest based loans

Question:

The state has allocated special funds for business start-up for unemployed youth who have graduated from university. This fund is divided into two sections:
1 _ 30% of the costs of start-up are paid by this fund. This money is to be paid back over 5 years, without interest.

2 _ 70% of the costs are paid by the national bank. This money is to be paid back over 5 years with interest at a rate of 4%.

What is the Islamic ruling on this scheme?.

Answer:

Praise be to Allaah.

There is no problem with the first kind of funding, because it is a kind of goodly loan (al-qard al-hasan).

But the second kind is a riba-based loan which is haraam, no matter what the rate of interest. Imam Ibn Qudaamah (may Allaah have mercy on him) said: "Every loan in which it is stipulated that something extra must be paid back is haraam, with no difference of scholarly opinion. Ibn al-Mundhir said: [the scholars] are unanimously agreed that if the lender stipulates that the borrower must pay extra or give him a gift, and he lends him money on that basis, then accepting the extra payment is riba. It was narrated from Ubayy ibn Ka'b, Ibn `Abbaas and Ibn Mas'ood that they forbade every loan that brings benefits, because loans should be given as an act of kindness and an act of worship aimed at bringing one closer to Allaah. So if there is a stipulation of extra payment, this diverts the loan from its purpose."

Al-Mughni, 6/436.

If you can apply for the first kind of funding, there is no sin on you, because it is permissible, as we have mentioned.

But if that is subject to the condition that you also apply for the second kind, then it is haraam to do that.

And Allaah knows best.

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22933: Ruling on shares in a car insurance company

Question:

What is the ruling on shares in a car insurance company? Are the profits that I make halaal or haraam?.

Answer:

Praise be to Allaah.

All forms of commercial insurance that are dealt with nowadays are haraam because they involve riba (usury) and ambiguity.

See questions no. 8889 and 10805.

Shaykh Ibn Jibreen was asked about the ruling on car insurance; he replied:

In my opinion insurance is a kind of ambiguity, because the company may take money from some of its clients each year and those clients do not make any claims for repairs etc. And they may take a little from some other clients and lose a great deal. There are some people who deal with cars who have little faith and do not fear Allaah, and when their cars are insured they do not care what happens, so they expose themselves to danger and drive recklessly, so they may cause accidents and kill believing souls and destroy wealth that is protected in sharee'ah, and they do not care about that because they know that the insurance company will bear the resulting costs. I say that this insurance is not permissible because of these reasons and others, whether that is car insurance, life insurance, property insurance etc.

Fataawa Islamiyyah, 3/5

If this is the ruling on insurance, then buying shares in these companies is haraam.

Hence the scholars of the Standing Committee said:

It is not permissible to buy shares in commercial insurance companies, because insurance policies include ambiguity and riba, which are forbidden in Islamic sharee'ah.

Fataawa Islamiyyah. 2/43

Based on this, the profits earned through shares in insurance companies are also haraam. The Muslim who has indulged in any of these things and taken any of these profits should get rid of them and spend them in charitable ways.

The Muslim has to seek to earn a halaal income, because every body that is nourished on haraam things, the Fire is more suited for it.

We ask Allaah to set the Muslims' affairs straight. And Allaah knows best. Islam Q&A (www.islam-qa.com)

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34512: Shares in telecommunications and service companies

Question:

What is the ruling on buying shares in telecommunications companies, knowing that these companies provide services for businesses that deal in haraam things such as riba-based banks etc, and by means of which other haraam services are also offered, such as telephone gambling, 700 numbers for listening to music and songs, etc., as well as many permissible services as is well known?.

Answer:

Praise be to Allaah.

The Muslims should keep away from doubtful matters and avoid getting involved in mixed earnings. Whoever insists on buying shares in them has to get rid of the haraam part of his earnings by studying the matter, asking questions and trying his best to find out, and then taking action based on what he thinks is most likely.

We ask Allaah to make us content with that which He has permitted so that we will have no need of that which He has forbidden, and to make us independent of means by His bounty so that we will have no need of anything else.

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30842: Saving system in Aramco and attitude towards the various fatwas concerning it

Question:

We are a group of Saudi Aramco employees, and we are worried, like any other Muslim, about the legitimacy of the wealth we acquire. Recently we have become very confused, to an extent which only Allaah knows. Perhaps you know something about the savings system in Saudi Aramco. (The company is encouraging me to save with them by giving me a bonus when I am laid off or when I leave the company.

The bonus is a percentage of my contribution based on how long I have been with the company, for example:
If my total contribution is 100,000 riyals, and I have been with the company for 10 years, my remuneration from the company will be 100,000 riyals.

If the length of time I have been with the company is 7 years, then my remuneration will be only 70% of 100,000, which is 70,000 riyals).

What we knew previously was that this system is haraam according to sharee'ah, based on the ruling of the Standing Committee for Issuing Fatwas, but now we have heard a fatwa from Shaykh `Abd-Allaah ibn Munayyi' (may Allaah preserve him), stating that this savings scheme is permissible. This has made us confused, and we do not know whether to follow the Committee or Shaykh al-Munayyi', because he is specialized in the field of economics.

Answer:

Praise be to Allaah.

Firstly:

The savings scheme used in the Aramco company is a haraam system. It is blatant riba (usury, interest) because it is a loan that brings a benefit. If a person pays in 100,000 riyals, to take it back after a period of ten years, or seven, or whatever, with an added payment of 100,000 riyals, or 70,000, or even one riyal, then he has engaged in blatant riba, which is haraam according to scholarly consensus.

Imam Ibn Qudaamah (may Allaah have mercy on him) said: "Every loan which is given subject to the condition than an increased amount be paid back is haraam, with no difference of opinion (among the scholars). Ibn al-Mundhir said: There is consensus that if the lender stipulates that the borrower must pay extra or give him a gift, and the money is lent on that basis, then his taking the extra amount is riba. It was narrated that Ubayy ibn Ka'b, Ibn `Abbaas and Ibn Mas'ood forbade loans that bring benefit.

Al-Mughni, 6/436.

It does not matter that the company calls this transaction a savings plan or investment scheme or mudaarabah (silent partnership), because every investment that guarantees one's capital is a loan, even if people call it something else. What counts is what a thing actually is, not what it is called.

With regard to the kinds of investments or savings that are acceptable in Islam, they are based on certain conditions, the most important of which are as follows:

1 _ The money should come from you, and the labour or work should come from the other party; there is nothing wrong with the other party putting in money as well as work.

2 _ The area of investment should be clearly defined, since most of these companies invest the money by putting it in riba-based banks, or in projects that are not permissible.

3 _ Both parties should agree on the percentage of profits allocated to each, which should not come from the capital, so you get 50% or 10% of the profits, for example.

4 _ The person who is doing business on your behalf should not guarantee your capital. In the event of loss _ so long as it is not caused by negligence _ you will lose your capital and he will lose his labour.

If the capital is guaranteed, then this transaction is a loan which must be paid off with no extra amount added. If an extra amount is stipulated, then this is riba.
We ask Allaah to keep us safe from riba and its evil and dangers, and to make us independent by means of that which He has permitted so that we will feel no need of that which He has forbidden.

The point is that the Aramco savings scheme is haraam, because it guarantees the capital and because the profit is a set percentage of the capital. So it is a loan with interest, as well as the fact that the investor does not know where his money will be invested.

The Standing Committee pointed out that the claim that what is given to the employee is a reward or bonus from the company is false, because it is only given to those who save with this plan. If it was really a reward or bonus it would be given to all employees.

As the questioner mentioned, the Standing Committee for Issuing Fatwas _ under the leadership of Shaykh `Abd al-`Azeez ibn Baaz (may Allaah have mercy on him), with whom were Shaykh `Abd al-Razzaaq `Afeefi, Shaykh `Abd-Allaah ibn Ghadyaan and Shaykh `Abd-Allaah ibn Qa'ood, who are all leading scholars _ was asked about the savings plan in the Aramco company. They replied as follows: "Participating in the Aramco savings plan is haraam, because it involves two types of riba (riba al-fadl and riba al-nasa'); it defines the rate of interest, which may be anything between five and one hundred percent of the money that is saved by the Saudi employee, in addition to the rewards that are given to the employee, to the exclusion of other employees who do not invest, as is stated in the savings plan.

Fataawa al-Lajnah al-Daa'imah, 13/510-515

Similarly Shaykh Muhammad ibn Saalih al-`Uthaymeen and other scholars also issued fatwas stating that the Aramco savings plan is haraam.

Secondly:

If the scholars differ with regard to a shar'i ruling, the person who is seeking the fatwa should try to find out which is correct by examining the evidence quoted by both parties and following that which he thinks is more correct. This applies if the person seeking the fatwa is a seeker of knowledge (taalib `ilm) who is able to determine which is more correct.

If he is not able to determine which is more correct, because he has no specialized knowledge of sharee'ah, then he must follow the view of the one whom he thinks is more knowledgeable and more trustworthy; he does not have the right to choose whichever opinion he wants.

With regard to the issue at hand, the major scholars have clearly stated that it is haraam, and they are more knowledgeable and more trustworthy than those who gave a different opinion _ which is not intended to belittle the other party _ so you have to avoid this savings plan, for the reasons stated above.

Shaykh Muhammad ibn `Uthaymeen (may Allaah have mercy on him) was asked what the Muslim's attitude towards scholarly differences should be, He replied: "If the Muslim has enough knowledge to enable him to compare the scholarly opinions and their evidence, and to decide which is more correct, then he must do that, because Allaah has commanded us to refer disputed matters to the Qur'aan [Qur'an, Quran] and Sunnah, as He says (interpretation of the meaning):

`(And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day'

[al-Nisa' 4:59]

So he should refer the disputed matter to the Qur'aan [Qur'an, Quran] and Sunnah, and whatever seems to him to be more correct based on the evidence, he should follow it, because what is necessary is to follow the evidence and the opinions of the scholars may be used to help one understand the evidence.

But if the Muslim does not have enough knowledge to be able to decide which scholarly view is more correct, then he must ask the scholars whose knowledge and religious commitment he trusts, and follow the fatwas that they issue to him. Allaah says (interpretation of the meaning):

"So ask the people of the Reminder if you do not know"

[al-Anbiya' 21:43]

The scholars have stated that the madhhab of the ordinary Muslim is the madhhab of his mufti (the scholar whom he asks for a fatwa).

If the scholars' opinions vary, then he must follow the one who is most trustworthy and most knowledgeable. This is like when a person falls sick and he looks for the most trustworthy and knowledgeable doctor because he is more likely than others to get it right. It is more important to be on the safe side in matters of religion than in worldly matters.

It is not permissible for a Muslim to select the scholarly opinion that is in accordance with his own whims and desires, if that goes against the evidence, or to seek rulings from those whom he thinks will be lenient in issuing fatwas.

Rather he must try to be on the safe side with regard to his religion, and ask scholars who are more knowledgeable and who fear Allaah more.

From Ikhtilaaf al-`Ulama' Asbaabuhu wa Mawqifuna minhu, p. 23. See also question no. 22652.

The Muslim must beware of seeking fatwas from those who are known to be too lenient and to go against trustworthy scholars who are more knowledgeable. The Muslim should beware of following his whims and desires and only following those fatwas which are in accordance with his own wishes and desires, for the Muslim is required to go against the desires and whims of his own self. Allaah says (interpretation of the meaning):

"But as for him who feared standing before his Lord, and restrained himself from impure evil desires and lusts.

Verily, Paradise will be his abode"

[al-Naazi'aat 79:40]

And Allaah knows best.

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4714: Dealing in shares

Question:

What is the attitude of Islam towards buying and selling shares as a profession? May Allaah reward you with good.

Answer:

Praise be to Allaah.

1 _ Definition of shares.

A share is a defined portion of the total capital of a company.

A share is defined as being the share that the shareholder has in a company, or a portion of the total capital of a company, written on a certificate that has a nominal value, so that the shares in totality represent the capital of the company, and are all of equal value.

Based on that, the share is an independent document, given to the shareholder, that contains information specific to the company, such as the company name, the amount of its capital, its nationality, the location of its headquarters, the number and value of the share and the name of its holder if it is a nominal share, or the statement that the share belongs to the bearer.

2 _ Ruling on shares

In principle there is nothing wrong with buying or selling shares, but there are some things that should be avoided, such as:

Buying and selling shares in companies in which it is haraam to hold shares because they sell things that are not permissible, or they help in spreading corruption and falsehood.

Buying and selling shares in riba-based banks.

Putting share money in riba-based banks, because that leads to the profits being mixed with riba money.

A _ The Standing Committee was asked about holding shares in private companies that deal in charity work, agriculture, banks, insurance and petroleum. They replied:

It is permissible for a person to hold shares in these companies if they do not deal with riba. If they deal with riba then it is not permissible. That is because it is proven from the Qur'aan [Qur'an, Quran], Sunnah and scholarly consensus that dealing with riba is haraam.

Similarly it is not permissible for a person to hold shares in commercial insurance companies, because the insurance policies involve ambiguity, uncertainty and riba, which are all haraam according to Islamic sharee'ah.

Fataawa Islamiyyah, 2/43

B _ There follows the text of a question and answer from the Fatwa Committee of the Kuwaiti Finance House (Bayt al-Tamweel al-Kuwaiti) concerning the third point.

Question:

Is it permissible to buy and sell shares in foreign companies such as General Motors, Phillips and Mercedes, knowing that these are industrial companies, but they do not refrain from lending and borrowing with interest?

Answer:

In principle, there is nothing wrong, from the point of view of sharee'ah, with holding shares in industrial, commercial or agricultural companies, because they are subject to profits and losses. It is akin to the kind of investment approved of in sharee'ah, subject to the condition that these companies keep away from riba-based transactions, whether they are paying or taking interest. From your question it is obvious that these companies deal in riba, paying or taking it, so on that basis holding shares in them is to be regarded as holding shares in a riba-based operation, which is what is forbidden in sharee'ah. And Allaah knows best.

Al-Fataawa al-Shar'iyyah fi'l-Masaa'il al-Iqtisaadiyyah al-Ajzaa' Bayt al-Tamweel al-Kuwaiti, Fatwa no. 532.

And Allaah knows best.

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21127: Ruling on buying shares in a foreign company

Question:

What is the shar'i ruling on buying shares in a foreign company?

Answer:

Praise be to Allaah.

1 _ Definition of "shares"

A share is a specific part of the total capital of a company.

A share is defined as being the share that the shareholder has in a financial company, or the portion of the company's capital that is assigned to him as confirmed in a legal document that has a nominal value, where the sum of all the shares represents the capital of the company and each share is of equal value.

Based on this, a share is an independent document that is given to the shareholder and contains information that has to do with the company, such as the company name, the amount of its capital, its nationality, the location of its headquarters, the serial number of the share, its value and the name of the shareholder, if he is to be mentioned by name, or the comment that the share belongs to the bearer.

2 _ Ruling on shares:

There is nothing basically wrong with buying and selling shares, but there are a number of things to be avoided, as follows:

(i) Buying and selling shares in companies in which it is haraam to have shares, because they sell things that are not halaal, or they help in spreading corruption and falsehood.

(ii) Buying and selling shares in banks that deal in riba (usury or interest).

(iii) Depositing shares in riba-based banks, because that will lead to the profits being mixed with riba.

The Standing Committee was asked about buying shares in private companies that deal only in charitable work, agriculture, banks, insurance companies and petroleum companies. They replied:

It is permissible for a person to buy shares in these companies so long as they do not deal with riba; if they deal with riba then it is not permitted, because it is proven in the Qur'aan [Qur'an, Quran] and Sunnah, and by scholarly consensus, that dealing in riba is haraam.

Similarly it is not permissible for a person to buy shares in commercial insurance companies, because insurance policies involve ambiguity and buying something unknown, and they involve riba, so they are forbidden according to Islamic sharee'ah.

Fataawa Islamiyyah, 2/43

The following is the text of a question and answer from the Fatwa Council of the Kuwaiti Finance House:

Question:

Is it permissible to buy and sell shares in foreign companies such as General Motors, Phillips and Mercedes, knowing that these are manufacturing companies, but they do not hesitate to lend and borrow money with interest?

Answer:

The principle of buying shares in manufacturing, commercial and agricultural companies is allowed according to sharee'ah, because they are subject to either profit or loss, and this is akin to mudaarabah or limited partnerships which the Lawgiver allows, subject to the condition that this partnership avoid engaging in riba transactions, whether that involves taking or paying interest. It may be understood from your question that you are aware that these companies deal with riba, taking and paying interest.

On this basis, buying shares in them is to be regarded as buying shares in a riba-based operation, which is forbidden in sharee'ah.

And Allaah knows best.

Kitaab al-Fataawa al-Shar'iyyah fi'l-Masaa'il al-Iqtisaadiyyaah, al-Ajzaa' Bayt al-Tamweel al-Kuwaiti, Fatwa No. 532.

And Allaah knows best.

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21087: Participating in a savings scheme with a petroleum company

Question:

1. What is the ruling on saving with the Aramco company, whether as an investor or otherwise?

2. What is taqiyah according to the Sunnis and the Shi'ah?

3. Is it permissible to call Shaykh Ibn Baaz "Imaam"? and who are the Imaams according to the Sunnis?

Answer:

Praise be to Allaah.

1. It seems that you should not save with the Aramco company, whether as an investor or otherwise, because you would be giving less money and taking more than the money given, which is the essence of riba, because when investing one is not subject to the risk of increase or loss, rather the profit is guaranteed, so it seems that this is not allowed.

2. According to the Sunnis, taqiyyah (dissimulation) means being sociable or affable without any hypocrisy or sycophancy, when it is necessary to be affable and say things that one does not believe, in cases where the Muslim fears for his life, but his heart is at peace and believes.

But for the Shi'ah, taqiyyah means outwardly appearing to agree with one's opponent, even if he is right, whilst inwardly opposing him and persisting in their false beliefs. This is the essence of hypocrisy which means making an outward display of being Muslim whilst inwardly concealing kufr.

3. Shaykh Ibn Baaz is one of the imams (leaders) of guidance, and one of the most prominent scholars of sharee'ah which he supported and paid attention to, so he deserves to be regarded as a leader in Islam.

Shaykh `Abd al-Kareem al-Khudayr. (www.islam-qa.com)

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1210: Buying shares in computer companies

Question:

Is buying Computer and Technology companies' stocks Halal or Haram? AND WHY? And if Halal, is giving money to mutual fund company that buy these stock (only Technology stocks) Halal or Hram? and Why?

Answer:

Praise be to Allaah.

It is permissible for a person to buy shares in these companies if they do not deal in riba [usury/interest] (and they do not sell anything haraam and they do not do business in a manner that is not Islamic). But if they deal in riba then it is not permitted, because it is clearly established in the Qur'aan [Qur'an, Quran] and Sunnah, and by scholarly consensus, that dealing in riba is haraam.

See Fataawa Islamiyyah, 2/392; see also Question no. 8590.

Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

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8590: Dealing in shares

Question:

Many Muslims invest in stocks (stock market). The argument is that, since there are risks where one can lose or gain, that it constitutes doing business so long as one does not buy stocks on the margin or be involved in direct interest bearing investments. Please explain the limits of investing in the stock market or if it is forbidden and why?

Answer:

Praise be to Allaah.

There is nothing wrong with selling or buying shares if they are shares in permissible companies. If it is an agricultural company, for example, which produces permissible agricultural products, then it is permissible to buy and sell shares in it; the same applies to companies which deal in real estate, manufacturing, etc.

It is permissible to buy the shares of other people and pay them the price immediately, so that one will not be selling a loan for a loan.

Excluded from this are companies which deal in haraam things, such as selling alcohol, tobacco and music tapes. It is not permitted to have shares in these companies, or to buy these shares. If the company openly deals in ribaa (usury, interest), then it is not permissible to deal with it. but if a manufacturing, agricultural or business company is compelled to deposit its money with the bank in order to protect it from being lost or stolen, then it is permissible because of that necessity for the owners of the company to get rid of the interest which the bank gives them on their deposits. Companies should also avoid using riba-based loans in order to set up production lines and factories; that should be achieved by using cash and the money of the shareholders.

And Allaah is the source of strength.

Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

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12047: Investing in football clubs

Question:

What is the ruling on investing in football clubs in Europe?

Answer:

Praise be to Allaah.

We put this question to Shaykh Muhammad ibn Saalih al-`Uthaymeen, may Allaah preserve him, who answered as follows:

There are many wrong things involved in football, such as showing the `awrah (parts of the body that should be covered) and swearing, etc. Taking part in these things is haraam. So let them look for something else, and Allaah will provide for them.

Shaykh Muhammad ibn Saalih al-`Uthaymeen

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10064: Draws of investment bonds ("premium bonds")

Question:

Here in Egypt we have something called investment bonds which are sold in the banks. They are known as "Group C" bonds, and they carry no profit, i.e., if you buy a certificate, then you want to return it, even ten years later, or more, or less, you will get back the same amount as you paid for it. Then the computer selects a number of one of the certificates that have been sold, and this wins first prize; there also second, third prizes and so on, as many as 400 prizes. The first prize is twenty thousand (Egyptian) pounds. What I want to know is, if I buy one of these bonds then I am one of the prize-winners, is it permissible for me to take this money or not? Will I be committing a sin?

Answer:

Praise be to Allaah.

What you have described in your question is a kind of gambling (lottery), and it is haraam. In fact it is a major sin, according to the Qur'aan [Qur'an, Quran], Sunnah and scholarly consensus.

And Allaah is the source of strength. May Allaah bless our Prophet Muhammad and his family and companions, and grant them peace.

Standing Committee on Academic Research and Issuing Fatwas, 13/305 (www.islam-qa.com)

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8886: Large amount for holder of investment bonds

Question:

is issuing investment bonds (Group C) which is a kind of certificate that you purchase from the bank, and there is a draw based on these certificates every month. The winning certificate gets a large amount of money. At the same time, holders of these certificates still keeps the value of the certificates and can withdraw their money at any time.

What is the Islamic ruling on this amount of money that is won by the holder of the winning certificate?

Answer:

Praise be to Allaah.

If the matter is as you describe, this transaction is a kind of gambling and is a major sin, because Allaah says (interpretation of the meaning):

"O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and AlAnsaab (animals that are slaughtered on stone altars for idols), and AlAzlaam (arrows for seeking luck or decision) are an abomination of Shaytaan's (Satan's) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful. Shaytaan (Satan) wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allaah and from AsSalaah (the prayer). So, will you not then abstain?" [al-Maa'idah 5:90-91]

The person who deals in these things must repent to Allaah, seek His forgiveness and avoid dealing in these things; he must get rid of any money that he has earned in this manner, so that Allaah will accept his repentance.

And Allaah is the source of strength. May Allaah bless our Prophet Muhammad and his family and companions, and grant them peace.

Standing Committee on Academic Research and Issuing Fatwas, 13/301 (www.islam-qa.com)

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2467: Investing in Internet services

Question:

i am a new muslim and god have show the way to his paradise i would like to know what islam says about internet i would like to invest in Microsoft, but he's providing internet, and it's op to the surfer or the user to decide which or where he would like to surf this time, is it to see bad pictures of naked women or is it useful information, In the U.S 60 % of the users off internet are surfing in bad web sites

Answer:

Praise be to Allaah.

Since you have some doubts about the matter, and since you say that this kind of investment includes making it possible for users to access both useful and harmful information, and that more than half of users are accessing bad websites, then you should pay heed to the hadeeth of the Prophet (peace and blessings of Allaah be upon him): "Leave that which makes you doubt for that which does not make you doubt."

(Reported by al-Tirmidhi, 2442; he said that this is a saheeh hasan hadeeth). So forget about this field and look for another kind of investment which will be halaal. May Allaah help you and us to earn from good and pure sources.

Islam Q&A

Sheikh Muhammed Salih Al-Munajjid

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