Qur'an, Hadith and Scholars:Forbidden Things: Difference between revisions

And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss.

Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which hath been invoked the name of other than Allah; that which hath been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death; that which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due form); that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrows: that is impiety. This day have those who reject faith given up all hope of your religion: yet fear them not but fear Me. This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion. But if any is forced by hunger, with no inclination to transgression, Allah is indeed Oft-forgiving, Most Merciful.

Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,- of Satan's handwork: eschew such (abomination), that ye may prosper.

And whoever desires a religion other than Islam, it shall not be accepted from him, and in the hereafter he shall be one of the losers.

Narrated Abu Umama al-Bahili: I saw some agricultural equipments and said: "I heard the Prophet saying: "There is no house in which these equipment enters except that Allah will cause humiliation to enter it."

Narrated Zayd ibn Thabit: Ibn Umar said: I bought olive oil in the market. When I became its owner, a man met me and offered good profit for it. I intended to settle the bargain with him, but a man caught hold of my hand from behind. When I turned I found that he was Zayd ibn Thabit. He said: Do not sell it onthe spot where you have bought it until you take it to your house, for the Apostle of Allah forbade to sell the goods where they are bought until the tradesmen take them to their houses.

Narrated Sahl bin Sad As-Sa'idi :The news about the differences amongst the people of Bani'Amr bin 'Auf reached Allah's Apostle and so he went to them along with some of his companions to affect a reconciliation between them. Allah's Apostle was delayed there, and the time of the prayer was due. Bilal went to Abu Bakr and said to him, "Allah's Apostle has been delayed (there) and the time of prayer is due. So will you lead the people in prayer?" Abu Bakr said, "Yes, if you wish." Bilal pronounced the Iqama and Abu Bakr, went forward and said Takbir for the people. In the mean-time Allah's Apostle came crossing the rows (of the praying people) and stood in the (first) row and the people started clapping. Abu Bakr, would never glance side-ways in his prayer but when the people clapped much he looked back and (saw) Allah's Apostle. Allah's Apostle beckoned him to carry on the prayer. Abu Bakr raised his hands and thanked Allah, and retreated till he reached the (first) row. Allah's Apostle went forward and led the people in the prayer. When he completed the prayer he faced the people and said, "O people! Why did you start clapping when something unusual happened to you in the prayer? Clapping is only for women. So whoever amongst you comes across something in the prayer should say, 'Subhan-Allah' for there is none who will not turn round on hearing him saying Subhan-Allah. O Ab-u Bakr! What prevented you from leading the people in the prayer when I beckoned you to do so?" Abu Bakr replied, "How dare the son of Abu Quhafa lead the prayer in the presence of Allah's Apostle ?"

Narrated 'Aishah: It was narrated from 'Aishah that the Messenger of Allah forbade celibacy.

A'isha reported: Umm Habiba and Umm Salama made a mention before the Messenger of Allah of a church which they had seen in Abyssinia and which had pictures in it. The Messenger of Allah said: When a pious person amongst them (among the religious groups) dies they build a place of worship on his grave, and then decorate it with such pictures. They would be the worst of creatures on the Day of judgment in the sight of Allah.

Narrated Abu Said Al-Khudri: Allah's Apostle forbade the bending of the mouths of water skins for the sake of drinking from them.

Narrated Ibn 'Abbas:The Prophet said, "Healing is in three things: cupping, a gulp of honey or cauterization, (branding with fire) but I forbid my followers to use cauterization (branding with fire)."

Narrated 'Asim al-Ahwal: I saw the drinking bowl of the Prophet with Anas bin Malik, and it had been broken, and he had mended it with silver plates. That drinking bowl was quite wide and made of Nadar wood, Anas said, "I gave water to the Prophet in that bowl more than so-and-so (for a long period)." Ibn Sirin said: Around that bowl there was an iron ring, and Anas wanted to replace it with a silver or gold ring, but Abu Talha said to him, "Do not change a thing that Allah's Apostle has made." So Anas left it as it was.

Narrated A Man from the Companions: Humayd al−Himyari said: I met a man (Companion of the Prophet) who remained in the company of the Prophet just as AbuHurayrah remained in his company. He then added: The Apostle of Allah forbade that anyone amongst us should comb (his hair) every day or urinate in the place where he takes a bath.

Abu Huraira reported: The Messenger of Allah said: If anyone bears a man crying out in the mosque about something lie has lost, he should say: May Allah not restore it to you, for the mosques were not built for this.

Narrated Abu Qatada: The Prophet forbade the mixing of ripe and unripe dates and also the mixing of dates and raisins (for preparing a syrup) but the syrup of each kind of fruit should be prepared separately. ( One may have such drinks as long as it is fresh )

Yahya related to me from Malik from Musa ibn Maysara from Said ibn Abi Hind from Abu Musa al-Ashari that the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever plays games of dice has disobeyed Allah and His Messenger. " Yahya related to me from Malik from Alqama from his mother that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, heard that the people who lived in a room in her house had some dice. She sent a message to them, "If you do not remove them, I will remove you from my house," and she reproached them for it.

Narrated Mu'awiyah: The Holy Prophet forbade the discussion of thorny questions.

Jabir b. 'Abdullah reported Allah's Messenger as saying in the Year of Victory while he was in Mecca: Verily Allah and His Messenger have forbidden the sale of wine, carcass, swine and idols, It was said: Allah's Messenger, you see that the fat of the carcass is used for coating the boats and varnishing the hides and people use it for lighting purposes, whereupon he said: No, it is forbidden, Then Allah's Messenger said: May Allah the Exalted and Majestic destroy the Jews; when Allah forbade the use of fat of the carcass for them, they melted it, and then sold it and made use of its price (received from it).

It was narrated that 'Abdullah bin 'Umar said: "When 'Abdullah bin Ubayy died, his son came to the Prophet and said: 'Give me your shirt so that I may shroud him in it, and (some and) offer the (funeral) prayer for him, and pray for forgiveness for him'. So he gave him his shirt then he said: 'When you have finished, inform me and I will offer the (funeral) prayer for him.' But 'Umar stopped him and said: 'Hasn't Allah forbidden you to offer the (funeral) prayer for the hypocrites?' He said: 'I have two options. Whether you ask forgiveness for them (hypocrites) or ask no forgiveness for them." So he offered the (funeral) prayer for him. Then Allah, Most High, revealed: 'And never pray (funeral prayer) for any of them (hypocrites) who dies, nor stand at his grave.' So he stopped offering the (funeral) prayer for them."

It was narrated from Sa'eed bin Al-Musayyab that his father said: "When Abu Talib was dying, the Prophet came to him and found Abu Jahl and 'Abdullah bin Abi Umayyah with him. He said: 'O uncle, say La ilaha illallah(there is none worthy of worship except Allah), a word with which I will defend you before Allah.' Abu Jahl and 'Abdullah bin Abi Umayyah said: 'O Abu Talib, are you turning away from the religion of 'Abdul-Muttalib.' Then the Prophet said: 'I will keep on asking for Allah's forgiveness for you unless I am forbidden to do so.' Then the following was revealed: It is not (proper) for the Prophet and those who believe to ask Allah's forgiveness for the idolaters. And the following was revealed: Verily, you (O Muhammad) guide not whom you like."

Narrated Jarhad: The Apostle of Allah sat with us and my thigh was uncovered. He said: Do you not know that thigh is a private part.

Narrated Ali ibn Abu Talib: The Prophet said: Do not uncover you thigh, and do not look at the thigh of the living and the dead.

Narrated 'Abdul 'Aziz: A man asked Anas, "What did you hear from the Prophet about garlic?" He said, "The Prophet said, 'Whoever has eaten this plant should neither come near us nor pray with us."

Narrated Aisha, Ummul Mu'minin: The Apostle of Allah forbade to enter the hot baths. He then permitted men to enter them in lower garments.

Narrated Ibn 'Umar:that he entered upon Yahya bin Said while one of Yahya's sons was aiming at a hen after tying it. Ibn 'Umar walked to it and untied it. Then he brought it and the boy and said. "Prevent your boys from tying the birds for the sake of killing them, as I have heard the Prophet forbidding the killing of an animal or other living thing after tying them."

Narrated 'Abdullah bin Zam'a: The Prophet forbade laughing at a person who passes wind, and said, "How does anyone of you beat his wife as he beats the stallion camel and then he may embrace (sleep with) her?" And Hisham said, "As he beats his slave"

Narrated Anas bin Malik: Someone came to Allah's Apostle and said, "The donkeys have been (slaughtered and) eaten. Another man came and said, "The donkeys have been destroyed." On that the Prophet ordered a caller to announce to the people: Allah and His Apostle forbid you to eat the meat of donkeys, for it is impure.' Thus the pots were turned upside down while the (donkeys') meat was boiling in them.

Narrated Abu Tha'laba:Allah's Apostle forbade the eating of the meat of beasts having fangs.

Narrated Abdullah ibn Abbas: The Prophet prohibited to drink the milk of the animal which feeds on filth.

Narrated Abdullah ibn Umar: The Apostle of Allah forbade riding the camel which feeds on filth and drinking its milk.

Narrated Humayd al−Himyari: Humayd al−Himyari reported: I met a person (among the Companion of Prophet) who remained in the company of the Prophet for four years as AbuHurayrah remained in his company. He reported: The Apostle of Allah forbade that the female should wash with the water left over by the male, and that the male should wash with the left−over of the female. The version of Musaddad adds: "That they both take the handful of water together."

Jabir reported: The Messenger of Allah (may peace be upon him) forbade eating of onions and leek. When we were overpowered by a desire (to eat) we ate them. Upon this he (the Holy Prophet) said: He who eats of this offensive plant must not approach our mosque, for the angels are harmed by the same things as men.

Ibn 'Umar reported that Allah's Messenger forbade the sale of fruits until they were clearly in good condition, he forbade it both to the seller and to the buyer.

Narrated Ali ibn Abu Talib: AbuSalih al−Ghifari reported: Ali (once) passed by Babylon during his travels. The mu'adhdhin (the person who calls for prayer) came to him to call for the afternoon prayer. When he passed by that place, he commanded to announce for the prayer. After finishing the prayer he said: My affectionate friend (i.e. the Prophet) prohibited me to say prayer in the graveyard. He also forbade me to offer prayer in Babylon because it is accursed.

It was narrated that Jabir said: "The Messenger of Allah forbade building over graves, making them larger or plastering over them." (One of two narrators) Sulaiman bin Musa added: "Or writing on them."

Narrated AbuHurayrah: The Apostle of Allah forbade to sell spoils of war till they are appointed, and to sell palm trees till they are safe from every blight, and a man praying without tying belt.

Rafi b. Khadij reported: We used to give on rent land during the lifetime of Allah's Messenger. We rented it on the share of one-third or one-fourth of the (produce) along with a definite quantity of corn. One day a person from among my uncles came to us and said: Allah's Messenger forbade us this act which was a source of benefit to us, but the obedience to Allah and to His Messenger is more beneficial to us. He forbade us that we should rent land with one-third or one-fourth of (the produce) and the corn of a measure, and he commanded the owner of land that he should cultivate it or let it be cultivated by other (persons) but he showed disapproval of renting it or anything besides it.

Yahya related to me from Malik from Ibr. Shihab from al-Araj that Abu Hurayra said, "The worst food is the food of a wedding feast to which the rich are invited and the poor are left out. If anyone rejects an invitation, he has rebelled against Allah and His Messenger."

Narrated Mu'awiyah ibn Abu Sufyan: The Apostle of Allah forbade to ride on panther skins and to wear gold except a little.

Narrated Ibn 'Umar: The Prophet forbade Muhrims to wear clothes dyed with Wars or saffron.

Jabir b. 'Abdullah reported that Allah's Messenger forbade the sale of excess water.

Narrated Hudhaifa: The Prophet said, "Do not drink in gold or silver utensils, and do not wear clothes of silk or Dibaj, for these things are for them (unbelievers) in this world and for you in the Hereafter."

Narrated Abu Miljaz: that a man sat in the middle of a circle so Hudhaifah said: "Cursed upon the tongue of Muhammad - or - Cursed, by Allah upon the tongue of Muhammad, is he who sits in the middle of a the circle."

Narrated 'Abdullah: Nafi narrated to me that 'Abdullah said that Allah's Apostle forbade the Shighar. I asked Nafi', "What is the Shighar?" He said, "It is to marry the daughter of a man and marry one's daughter to that man (at the same time) without Mahr (in both cases); or to marry the sister of a man and marry one's own sister to that man without Mahr." Some people said, "If one, by a trick, marries on the basis of Shighar, the marriage is valid but its condition is illegal." The same scholar said regarding Al-Mut'a, "The marriage is invalid and its condition is illegal." Some others said, "The Mut'a and the Shighar are permissible but the condition is illegal."

Yahya related to me from Malik from Nafi that Abdullah ibn Umar said that the Messenger of Allah, may Allah bless him and grant him peace, forbade travelling with a Qur'an in the land of the enemy. Malik commented, "That is out of fear that the enemy will get hold of it."

Narrated (Abdullah) bin 'Umar : Allah's Apostle forbade Al-Qaza' (leaving a tuft of hair here and there after shaving one's head.)

Jabir reported: The Messenger of Allah forbade to urinate in stagnant water.

Narrated Warrad: (The clerk of Al-Mughira) Muawiya wrote to Al-Mughira 'Write to me what you have heard from Allah's Apostle.' So he (Al-Mughira) wrote to him: Allah's Prophet used to say at the end of each prayer: "La ilaha illalla-h wahdahu la sharika lahu, lahul Mulku, wa lahul Hamdu wa hula ala kulli shai'in qadir. 'Allahumma la mani' a lima a'taita, wala mu'tiya lima mana'ta, wala yanfa'u dhuljadd minkal-jadd." He also wrote to him that the Prophet used to forbid (1) Qil and Qal (idle useless talk or that you talk too much about others), (2) Asking too many questions (in disputed Religious matters); (3) And wasting one's wealth by extravagance; (4) and to be undutiful to one's mother (5) and to bury the daughters alive (6) and to prevent your favors (benevolence to others (i.e. not to pay the rights of others (7) And asking others for something (except when it is unavoidable).

Narrated Ibn 'Abbas: The delegation of 'Abdul Qais came to the Prophet and said, "O Allah's Apostle We belong to the tribe of Rabia. The infidels of Mudar tribe intervened between us and you so that we cannot come to you except in the Sacred Months, so please order us some things we may act on and invite those left behind to act on. The Prophet said, "I order you to observe four things and forbid you from four things: (I order you) to believe in Allah, i.e. to testify that None has the right to be worshipped except Allah." The Prophet pointed with finger indicating one and added, "To offer prayers perfectly: to give Zakat, and to give one-fifth of the booty you win (for Allah's Sake). I forbid you to use Ad-Dubba', An-Naquir, Al-Hantam and Al-Muzaffat, (Utensils used for preparing alcoholic liquors and drinks.)

Narrated Abu Huraira: The Prophet had forbidden: (A) the Mulamasa and Munabadha (bargains), (B) the offering of two prayers, one after the morning compulsory prayer till the sun rises, and the others, after the 'Asr prayer till the sun sets (C) He also forbade that one should sit wearing one garment, nothing of which covers his private parts (D) and prevent them from exposure to the sky; (E) he also forbade Ishtimal-as-Samma'.

A'isha reported: When the concluding verses of Sura Baqara were revealed, Allah's Messenger went out and read them out to the people and then forbade them to trade in wine.

Umm 'Atiyya reported: We were forbidden to follow the bier, but it was not made absolute on us.

Narrated AbuHurayrah: A man asked the Prophet whether one who was fasting could embrace (his wife) and he gave him permission; but when another man came to him, and asked him, he forbade him. The one to whom he gave permission was an old man and the one whom he forbade was a youth.

What is the ruling on voice-acting on the radio?

Praise be to Allah. There are previous answers dealing with acting and what is connected to it. Please see the answers to questions no. 10836 and 22442.

In the answer to question no. 14488 there is a fatwa of the Standing Committee which states that it is haraam to act the part of any of the Companions of the Prophet in movies, plays and so on.

In those answers it also says:

1.There is no difference between voice acting and acting that is seen.

2.There is no difference of opinion among the scholars that acting which involves indecency, free mixing or any haraam content or actions is haraam.

3.None of the scholars permit acting in general terms; rather they have stipulated conditions and guidelines.

4.It is not appropriate to do a great deal of permissible acting -- according to those who say that it is permissible -- even if that is for the sake of calling people to Allah.

After searching a great deal, we did not find any fatwa by any of our senior scholars that speaks specifically of voice acting. What seems to be the case is that there is no difference between voice acting on the radio and acting that is seen, as it is all acting, whether the view is that it is permissible or that it is forbidden. But there is no doubt that acting that is seen is more serious in terms of fitnah and causes more corruption, because temptation caused by a living, visible image is not the same as temptation caused by a voice that is merely heard. But we are speaking of acting in and of itself, regardless of what other things may accompany it. And Allah knows best.

We play pool billiards sometimes for fun, and play loser pays, meaning whomever loses has to pay the fee for the table rental? Is this halal?.

... Playing pool billiards in clubs is not permissible, not because the game itself is haraam, rather because these clubs involve many haraam things such as swearing, neglecting prayer and gambling, and playing in them involves keeping quiet about evil with no need to stay in these places.

As for playing this game in places where no evil things are present, there is nothing wrong with that, but that is subject to conditions, for example:

1. There should be no betting.

2. There should be no swearing, name-calling, mockery or hatred.

3. It should not lead to missing obligatory duties such as prayer, seeking knowledge, and looking after one’s family, teaching them and disciplining them.

We have mentioned above that most of the fuqaha’, including Shaykh al-Islam Ibn Taymiyah, regarded chess as haraam, and that those who allowed it did so only if these conditions are met. When we think about youth and the way they play, we will see that these conditions are hardly ever met.

Shaykh al-Islam Ibn Taymiyah said concerning chess – and his words may be applied to pool billiards and other games that young people play today –:

… What is meant is that when chess distracts people from their duties, whether inwardly or outwardly, then it is haraam according to scholarly consensus. The fact that it distracts people from fulfilling their duties properly is so obvious as to need no explanation. The same applies if it distracts people from duties other than prayer, such as taking care of oneself or one’s family, or enjoining that which is good and forbidding that which is evil, or upholding the ties of kinship, or honouring one’s parents, or fulfilling one’s duties with regard to public office, etc.

It rarely happens that a person involves himself with these games and they do not distract him from some duty. It should be noted that there is scholarly consensus on the prohibition in such cases. Similarly if the game involves something that is haraam or leads to something haraam, then it is haraam according to scholarly consensus, such as if it involves lying, false oaths, cheating, or wrongdoing or helping in wrongdoing. That is haraam according to the consensus of the Muslims, even if it is in a race or contest, so how about if it is chess or dice and the like?

The same applies if it involves some other kind of evil, such as getting involved in something that may lead to immorality, or cooperating in aggression etc, or if the game attracts too many people which leads to neglecting an obligatory duty or doing something haraam. This kind of game and others like it are things that the Muslims are agreed are haraam.

Majmoo’ al-Fataawa, 32/218

Secondly:

With regard to the loser being the one who has to pay the table rent, this is a kind of gambling, which is haraam because Allaah says (interpretation of the meaning):

“O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansaab, and Al-Azlaam (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 As-Salaah (the prayer). So, will you not then abstain?”

[al-Maa’idah 5:90-91]

The basic principle is that the rental of this game – if it is free of haraam elements – should be paid by all the players. But the players agree that the loser will pay for himself and others, and the winners will not have to pay anything, this is what is called sabaq (prize money, winnings) and it is like betting on the game. This is not permissible according to sharee’ah, except where that has been narrated in a text in cases having to do with developing skills that are useful for jihad, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no sabaq except in archery, horse-racing and camel-racing.” Narrated by al-Tirmidhi, 1700; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

That applies only to archery competitions and horse and camel racing, and the scholars drew analogies to other skills that are useful in jihad. Some also allowed competitions having to do with Islamic knowledge, because that is supporting Islam, like jihad with the sword, if not more so.

The scholars of the Standing Committee were asked about playing Foosball (table soccer) and the ruling on the loser paying for the game. They said:

If the game mentioned involves images or figures for playing with and the loser pays the cost of using the game, then this is haraam for a number of reasons:

1 – This game is a kind of idle entertainment that causes the player to waste his free time and to miss neglect many of his worldly and religious interests. Playing this game may become a habit and a means that leads to worse things than that, such as forms of gambling. Everything that is like that is falsehood and is haraam according to sharee’ah.

2 – Making and keeping images and figures is a major sin, because of the saheeh ahaadeeth in which Allaah and His Messenger (peace and blessings of Allaah be upon him) warn those who do that of Hell and a painful torment.

3 – It is haraam for the loser to pay the cost of using the game, because this is extravagance and a waste of money by spending it on idle entertainment. Rental of the game is an invalid transaction and the owner’s earnings in this case are haraam and earning money by invalid means. So this is a major sin and a form of gambling, which is haraam.

Fataawa Islamiyyah, 4/439

And Allaah knows best.

Q:What is the ruling on playing or allowing one’s children to play the many electronic games that are widely available, such as those produced by companies like Sony and Nintendo, etc.?

A:The one who looks at these games will see that they are based on mental skills and individual reactions or decisions. These games are of various types, with many aspects. Some of them take the form of illusionary battles which train a person in what to do in similar circumstances [in real life]; some are based on being alert so as to save oneself from danger; fighting enemies and destroying targets; planning; having adventures; finding the way out of a labyrinth; escaping from wild beasts; racing cars, planes, etc.; overcoming obstacles; searching for treasure. Some games increase knowledge and enhance one’s interests, such as games that involve taking things apart and putting them back together, jigsaw puzzles, building things, colouring, and shading and lighting.

The shar'i ruling: Islam does not forbid leisure or having fun in permissible ways. The basic rule concerning these games is that they are permissible so long as they do not get in the way of obligatory duties such as establishing prayer [i.e., praying properly and on time] and honouring one’s parents, and so long as they do not include anything that is haraam. There are, however, many haraam elements in these games, such as the following:

Games which depict wars between the people of this world (“good guys”) and people from the sky (“bad guys”), with all its implications of accusations against Allaah, may He be glorified, or the noble angels.

Games which involve sanctifying the cross or passing over or by it to gain strength, to bring one back to life or the give the player extra “lives” and so on. Also, games which are used for designing birthday cards as in Christian culture are also forbidden.

Games which approve of witchcraft/magic, and which glorify witches/magicians/sorcerers, etc.

Games which are based on hatred of Islam and Muslims, like the game in which a player gets 100 points if he hits Makkah, 50 points if he hits Baghdaad, and so on.

Games that glorify the kuffaar and show pride in belonging to them, like games in which if a player chooses an army belonging to a kaafir state he becomes strong, and if he chooses an army belonging to an Arab state he becomes weak. Also, games which teach a child to admire kaafir sports clubs and the names of kaafir players.

Games that include depictions of nudity, and some games that allow the winner to see a pornographic picture; games that corrupt morals, such as games where the idea is to run away with a girlfriend from the bad guys or a dragon.

Games based on ideas of gambling.

Music and other things that are known to be forbidden in Islam.

Physical harm, such as damage to the eyes and nervous system; harmful effects of game sounds on the ears. Modern studies have shown that these games may be addictive and harmful to the nervous system, as well as causing stress and nervous tension in children.

Making children get used to violence and criminality, and teaching them to take killing and murder lightly, as in the famous “Doom” game.

Corrupting children’s sense of reality by teaching them about a world of illusions and impossible things, such as coming back from the dead, supernatural powers that do not really exist, images of space aliens, and so on.

We have gone into details about some of the ideological dangers and things that are prohibited by Islam because many fathers and mothers do not pay attention to these things, and they bring these games for their children and let them play with them.

We should also point out that it is not permissible to compete for prizes in playing these electronic games, even if the game itself is permissible, because they are not a means of jihaad, and they do not help you develop strength for jihaad.

Q: I dont celebrate Christmas in any way but my 11 year old daughter loves the beauty of a christmas tree when decorated. Is it permissable for me to have one in my house throughout the year?

A: Praise be to Allaah.

The Christmas tree is one of the symbols of the Christian festival and celebration; this is why it is named for Christmas. It is said that it was first officially used as a symbol in this manner in the sixteenth century in Germany, in the Cathedral of Strasbourg in 1539 CE.

It is not permissible to imitate the kuffaar in any of their acts of worship, rituals or symbols, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever imitates a people is one of them.” Narrated by Abu Dawood, 4031; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 5/109

So it is not permissible to put up this tree in a Muslim house even if you do not celebrate Christmas, because putting up this tree comes under the heading of imitating others that is haraam, or venerating and showing respect to a religious symbol of the kuffaar. What the parents must do is protect their children and keep them away from what is haraam, and protect them from the Fire as Allah, may He be exalted, says (interpretation of the meaning)”

“O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allaah, but do that which they are commanded”

[al-Tahreem 66:6]

It was narrated from Ibn ‘Umar (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Each of you is a shepherd and each of you is responsible for his flock. The ruler of the people is a shepherd and is responsible for his flock. A man is the shepherd of his household and is responsible for his flock. A woman is the shepherd of her husband’s house and children and is responsible for her flock. The slave is the shepherd of his master’s wealth and is responsible for it. Each of you is a shepherd and each of you is responsible for his flock.”

Al-Bukhaari, 7138; Muslim, 1829.

Al-Bukhaari (7151) and Muslim (142) also narrated that Ma ‘qil ibn Yasaar al-Muzani (may Allah be pleased with him) said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “There is no person whom Allaah puts in charge of others, and when he dies he is insincere to his subjects, but Allaah will forbid Paradise to him.”

You should explain to your daughter that it is haraam to imitate the disbelievers and that it is obligatory to differ from those who are doomed to Hell and to dislike what they venerate of clothing, symbols or rituals, so as to develop respect for her own religion and adhere to it, practising the principle of loyalty and friendship as opposed to disavowal and enmity (al-wala’ wa’l-bara’) which is one of the cornerstones of Tawheed and one of the basic principles of faith.

And Allah knows best.

1. Question: I live in the US and last week I discovered that gelatine was made out of pork as well as beef by-products. It is used in several food items such as: medicines, yoghurt, candy, jelly, desserts, and cereal. What is your opinion on its lawfulness? I have heard from other Muslims here that it is allowed, but I am not sure of where they obtained their information.
Answer: According to the Fatwa of Ayatollah al-Udhma Imam Muhammad Shirazi, the gelatine is Haraam if it is made from Haraam animal by-products. Therefore the gelatine that is made from pork, or from animals that have not been slaughtered according to Islamic Shari'ah, is Haraam and therefore not allowed. [Needless to say, the gelatine that is made in Islamic countries, or if it has been made from animal by-products that have been slaughtered according to Islamic Shari'ah is Halaal and therefore allowed to be consumed by Muslims.]

3. Question: Is it permissible to eat at Muslim restaurants whose cooks are non-Muslims, other than ahl al-kitab (People of the Book)? Answer: It is not permissible if they handle the food with any of their limbs.