Fatawa Archives



Fatwa No: 119150
عرفت من خلال الفتوى بالهاتف بأن المختار في مذهب المالكية في المسألة الآتية كالتالي: من صام 30 يوما في بلد ما ، ثم سافر الى بلد آخر يصوم فيه الناس فليس عليه أن يصوم اليوم الحادي والثلاثين بل يفطر، فأرجوكم أن تأكدوا بأن فهمي صحيح وأن تفيدوني بمرجع ما لهذا الرأي من كتب الأئمة المالكية.
فبارك الله فيك ووفقك: إذا ثبتت الرؤية في بلد كالشام مثلا لزم الصوم جميع البلدان، على مشهور مذهب المالكية إلا إذا تباعدت البلدان جدا، قال العلامة العدوي رحمه الله في حاشيته على الخرشي (وعم الحكم بوجوب الصوم كل منقول إليه أي: من سائر البلاد قريبا، أو بعيدا ولا يراعى في ذلك اتفاق المطالع ولا عدمه ولا مسافة القصر). وفي مواهب الجليل للحطاب، عن ابن عبدالبر: (وأجمعوا على عدم لحوق حكم رؤية ما بعد كالأندلس من خراسان).  والقول بعموم الرؤية ليس مذهب المالكية وحدهم بل هو مذهب أكثر الفقهاء، ولا فرق في ذلك بين أول الشهر وآخره.  وبناء عليه: فمتى ثبتت الرؤية في بلد وصام فيه شخص ثلاثين يوما ثم انتقل إلى بلد آخر وأُعلن ثبوت رؤية الهلال في البلد الذي سافر منه فإنه يفطر معهم وذلك أخذا بعموم الرؤية فلا يلزمه حكم البلد الذي انتقل إليه. لكن المعمول به في هذا العصر هو المذهب القائل باختلاف المطالع المعتمد على ما رواه مسلم في صحيحه، عن كريب، قال (استهلّ عليّ رمضانُ وأنا بالشام، فرأيت الهلال ليلة الجمعة، ثم قدمت المدينة في آخر الشهر، فسألني عبد الله بن عباس رضي الله عنهما، ثم ذكر الهلال فقال: متى رأيتم الهلال؟ فقلت: رأيناه ليلة الجمعة فقال: أنت رأيته؟ فقلت: نعم، ورآه الناس، وصاموا وصام معاوية، فقال: "لكنا رأيناه ليلة السبت، فلا نزال نصوم حتى نكمل ثلاثين، أو نراه، فقلت: أَوَلَا تكتفي برؤية معاوية وصيامه؟ فقال: لا، هكذا أمرنا رسول الله صلى الله عليه وسلم). ولذلك فإن على الشخص المذكور - وأمثاله - أن لا يخالف ما جرى به العمل، وأَخَذَ به ولاة الأمر في البلد الذي هو فيه، بل عليه أن يتبع رؤية البلد الذي هو فيه في ابتداء الصوم أو انتهائه حتى لو صام هذا المنتقل: 31 يوما، أو صام 28 يوما، إلا أنه في حالة ما إذا صام 28 يوما فإن عليه قضاء يوم بعد العيد. والله تعالى أعلم.
Fatwa No: 118138
During last Ashra of Ramadan Itekaf is done in Mosques, as per current situation Mosques are closed, men can do Itekaf at home if yes it will be Nafil Itekaf or Sunnah? السؤال: في العشرة الأخيرة من رمضان يكون الاعتكاف في المساجد. وفي الوقت الحاضر المساجد مغلقة، فهل يجوز للرجال الاعتكاف في البيت، وإذا كان الجواب بنعم، فهل هو اعتكاف نفل أو مسنون؟ الجواب:  الاعتكاف بالنسبة للرجال لا يكون إلا في المساجد العامة وهذا بإجماع العلماء وأما المرأة فينظر: إن كان في البيت مسجد معد للصلاة فأكثر الفقهاء لا يرون صحة اعتكافها فيه ، وصحح الإمام أبو حنيفة وهو قول الشافعي القديم اعتكافها  فيه  واتخاذ مسجد في البيت سنة فقد حث الشرع على ذلك ، وتصلي فيه المرأة الفرائض والنوافل وأما الرجل فيصلي فيه النوافل، وقد قال الإمام البخاري في صحيحه ( باب: المساجد في البيوت). وروى الترمذي وأبوداود وغيرهما عن عائشة رضي الله عنها قالت: (أمر رسول الله - صلى الله عليه وسلم - ببناء المساجد في الدور وأن تنظف وتطيب) وبناء على الرأي القائل بجواز اعتكاف المرأة في مسجد بيتها فإنه لا حرج عليها من الاعتكاف فيه مع الالتزام بضوابط الاعتكاف كالبعد عن المباشرة مع زوجها وما إلى ذلك ما دامت تنوي الاعتكاف. وأما الرجال فلا يصح اعتكافهم في مساجد البيوت، وإنما يصح في المساجد العامة فقط ، قال العلامة الحافظ ابن عبد البر رحمه الله تعالى في الاستذكار: [وأجمعوا أنَّ الاعتكافَ لا يكون إلا في مسجدٍ]، وأكَّد العلامة المفسر القرطبي رحمه الله تعالى هذا الإجماع في الجامع لأحكام القرآن حيث قال: [ أجمع العلماء على أن الاعتكاف لا يكون إلا في المسجد ، لقول الله تعالى : في المساجد]، مشيرًا إلى قوله تعالى: {وَلَا تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ} [سورة البقرة: 187]. لكن بسبب الوضع الحالي فإنه لا يمكن الاعتكاف في المساجد، لكن المؤمن لا يحرم ثوابه وأجره لقوله صلى الله عليه وسلم: {إنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى ...}، فمن كانت عادته وقصده الاعتكاف في المسجد ولكنه لا يمكنه ذلك بسبب الوضع الحالي يؤجر على نيته لذلك، كما يؤجر أيضًا على امتثال الأوامر الرسمية والتوجيهات الطبية بهذا الخصوص لتفادي انتشار الأمراض والأسقام والأضرار عملًا بقول رسول الله صلى الله عليه وسلم: (لا ضرر ولا ضرار). وعلى الرغم من أنه لا يمكنه الاعتكاف من حيث الصورة لكنه يمكنه أن يحيي روح الاعتكاف وهو عكوف القلب على الله تعالى ، ويحقق مقصده الأسمى مع من يسكن معه من أفراد عائلته من عمارة الوقت بالطاعات والعبادات من قيام الليل وتلاوة القرآن والإكثار من الذكر والدعاء والاستغفار واغتنام الفرص المواتية لفعل الخير وللتقرب من الله تعالى والتعرض لنفحاته فقد قال النبي صلى الله عليه وسلم: {إِنَّ لِرَبِّكُمْ عزَّ وجلَّ فِي أَيَّامِ دَهْرِكُمْ نَفَحَاتٍ، فَتَعَرَّضُوا لَهَا، لَعَلَّ أَحَدَكُمْ أَنْ تُصِيبَهُ مِنْهَا نَفْحَةٌ لا يَشْقَى بَعْدَهَا أبدًا} [رواه الطبراني في الكبير]، وكل ذلك يمكن القيام به في البيت ولا يختص بالمساجد ولا سيما في هذه الأيام، وأكبر هذه الفرص قدرًا ورتبة ليلة القدر: قال الله سبحانه وتعالى: {لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ} (سورة القدر: 3) وقال النبي صلى الله عليه وسلم: { مَنْ صَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ، وَمَنْ قَامَ لَيْلَةَ الْقَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ } [متفق عليه]، أسأل الله العظيم أن يتقبل منا منك ومن جميع المسلمين صالح الأعمال من قيام الليل وصيام النهار إيمانًا واحتسابًا لوجه الله الكريم، والله أعلم.
Thank you for your question. I‘tikaf (spiritual retreat) can only be performed in a mosque according the general consensus of all the Muslim scholars. The learned scholar al-Hafiz Ibn Abd al-Barr (may Allah have mercy on his soul) says in his al-Isitdhkar: [They all agree unanimously that i‘tikaf only takes place in a mosque]. The learned scholar and Qur’anic commentator, al-Qurtubi (may Allah have mercy on his soul) repeats this general scholarly consensus in his al-Jami‘ li-Ahkam al-Qur’an: [the twenty-eighth issue: the scholars all agree unanimously that i‘tikaf only takes place in a mosque, due to the Statement of Allah Most High: “inside the mosques”] referring to where Allah Most High says in the Holy Qur’an: {But do not approach them (i.e. your wives) while you are in spiritual retreat (i‘tikaf) inside the mosques.} (Qur’an 2:187). However, because of the current situation spiritual retreat (i‘tikaf) inside the mosques is not possible. However, the Muslim believer is not deprived of its reward for the Prophet (peace and blessings be upon him says: {Actions are (judged) by motives (niyyah), so each man will have what he intended.} (Narrated by al-Bukhari and Muslim). So anyone whose habit and intention was to do i‘tikaf in the mosque but is unable to do so because of the current state of affairs will be rewarded for his intention. Likewise, he will also be rewarded for complying with the official orders and medical directives in this regard in order to avoid the spread of diseases, sicknesses and harm as a way of putting into practice the statement of the Messenger of Allah (peace and blessings be upon him): (Let there be no and no reciprocating of harm). Despite not being able to perform i‘tikaf in form, he should nevertheless try to revive its spirit and realize its noble purpose together with those he lives with such as his family members in terms of occupying one’s time with righteous and devotional works such as spending the night praying, reciting the Holy Qur’an, making lots of dhikr and du‘a’ and seeking abundant forgiveness, taking advantage of the ample opportunities to do goo and acquire nearness and proximity to Allah and exposing oneself to the cool breezes (spiritual gifts) coming from Allah, for the Prophet of Allah (peace and blessings be upon him) said: {Indeed, to your Lord belong spiritual gifts that blow like cool breezes in the days throughout your lives, so expose yourselves to them, because perhaps one of these spiritual breezes (gifts) will descend upon on one of you, and he will never experience misery thereafter}. [Narrated by al-Tabarani in al-Mu‘jam al-Kabir). All of these things can be done at home, and are not specific to mosques particularly these days, and the greatest of these opportunities both in value and in rank is Laylat al-Qadr. Allah Most High says: {Laylat al-Qadr is better than a thousand months} (Qur’an 97:3). The Prophet (peace and blessings be upon him) says in a hadith: {Whoever fasted the month of Ramadan out of sincere Faith (i.e. belief) and hoping for a reward from Allah, then all his past sins will be forgiven, and whoever stood for the prayers in the night of Laylat al-Qadr out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven.} (Narrated by al-Bukhari and Muslim). I ask Allah Almighty to accept from us and you and all the Muslims their good and righteous deeds, our fasting during the day and our prayers during the night out of sincere Faith and hoping for a reward from Allah Most High, and Allah knows best.
Fatwa No: 118099
هل يفطر الصوم بفحص كوفيد 19
فبارك الله فيك ووفقك: الفحص من مرض كورونا - كوفيد 19- لا يفسد الصوم؛ لأن آلة الفحص جافة لا تصل للحلق، ولو فرضنا أنها تصل للحلق لكنها لا تتجاوزه بل تُخرج فإنها في هذه الحالة لا تفسد الصوم كذلك، قال الشيخ العدوي في حاشيته على شرح الخرشي لمختصر خليل: (ما وصل للحلق ورجع لا يوجب القضاء إلا إن كان مائعا لا جامدا ورُدّ بعد وصوله لحلقه فلا شيء فيه). والله تعالى أعلم.
Fatwa No: 117353
السلام وعليکم ورحمتہ اللہ وبرکاتہ My brother is a person of determination (blind), but he has a considerable amount of money in his bank account , All his needs are fullfil by my father, Can i give my ZAKAT to my brother. السؤال: أخي هو من أصحاب الهمم (هو أعمى) ، ولكن لديه مبلغ كبير من المال في حسابه المصرفي، وكما يلبي والدي جميع احتياجاته كاملة، فهل يجوز إعطاء زكاة مالي لأخي. الجواب: السلام عليكم ورحمة الله وبركاته، وشكرًا على سؤالك. واعلم أخي الكريم أن الشخص الأعمى لا يستحق الزكاة إلا إذا كان من الأصناف الثمانية المذكورة في هذه الآية الكريمة: {إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ} (سورة التوبة :60)، ولا يجوز صرفها في غير الثمانية المذكورة، قال العلامة ابن جزي المالكي رحمه الله تعالى في تفسيره: ("إنما" هنا تقتضي حصر الصدقات وهي الزكاة في هذه الأصناف الثمانية، فلا يجوز أن يعطى منها غيرهم). فما دام أخوك لديه مبلغ كبير من المال في حسابه المصرفي وهو أيضًا تحت رعاية والده المعتني به، فلا يجوز إعطاؤه من الزكاة. وبإمكانك أن تعطيه هدية من مالك الآخر غير الزكاة من باب العطف عليه والمحبة وصلة الرحم. قال رسول الله عليه وسلم: {... وَتَهَادَوْا تَحَابُّوا ...} (رواه مالك في الموطأ والبخاري في الأدب المفرد وأبو يعلى في المسند بإسناد حسن)، والله أعلم.
Assalamu ‘alaykum warahmatullahi wabarakatuh, and thank you for your question. Know, my dear and honourable brother, that a blind person is not entitled to Zakat except if he falls into one of the eight categories of people mentioned in the following Qur’an verse: {Zakah expenditures are only (innama) for the poor and for the needy and for those employed to collect [zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler - an obligation [imposed] by Allah. And Allah is Knowing and Wise} (Qur’an 9:60). It is not permissible to give Zakat to anyone outside these eight categories. The learned Maliki scholar, Ibn Juzayy (may Allah have mercy on him) says in his commentary of this verse: [The word “innama” (إِنَّمَا) in this verse necessitates the limitation and confinement of Sadaqat which are Zakat to these eight categories, so it is not permissible to other than them from it]. Since your brother has a considerable amount of money in his bank account and he is also under his father’s care who looks after him and sees to his needs, it is not permissible to give him Zakat. However, you can give him a present from your other money (non-Zakat money) as a way of showing your care and love for him and keeping family relations. The Prophet (peace and blessings be upon him) says: "Give gifts to one another and you will love one another." (Narrated by Malik in the al-Muwatta’, al-Bukhari in al-Adab al-Mufrad and Abu Ya ‘la in his al-Musnad with a good chain of hadith transmitters), and Allah knows best.
Fatwa No: 117013
Assalamu Alaikum, Is it accepeted to pray thahajjud without sleeping السؤال: هل يجوز أن يصلي التهجد دون نوم ؟ الجواب: فنسأل الله العلي القدير أن يحفظكم ويبارك فيكم، ونشكرك على تواصلك معنا: اختلف العلماء في صلاة التهجد هل يكون بعد النوم  أم لا؟ فيرى كثير من العلماء أن صلاة التهجد هي الصلاة النافلة في الليل بعد الاستيقاظ من النوم. وهذا لأن التهجد من الهجود ، وهو من الأضداد ؛ يقال : هجد : نام ؛ وهجد : سهر ؛ على الضد. فالتهجد القيام إلى الصلاة من النوم . ومع ذلك ، يستخدم العديد من العلماء كلمة التهجد بمعني العام أي الصلاة في الليل ، أي بعد النوم أو قبله. قال الشيخ الدردير في الشرح الكبير على مختصر خليل: ("التهجد" صلاة الليل بعد النوم، وقيل: يسمى تهجدا مطلقا). والله تعالى أعلم.  
In the name of Allah, the All-Merciful, the One Who gives Mercy. Peace and blessings be upon the Messenger of Allah Dear questioner, Assalamu 'alaykum warahmatullahi wabarakatuh. May Allah give you every good. We ask Allah to bless you and to protect you. Thank you for your question, and may He make you from those pray tahajjud and ask His forgiveness in hours before dawn. There is a difference of opinion as to whether praying Tahajjud needs one to sleep. Amongst them are many scholars who hold that the tahajjud prayer is an optional/supererogatory prayer performed during the night after waking up from sleep, because the meaning of tahajjud is to give up hujud which means sleep, that is, to give up or leave off sleep. However, many of the Muslim jurists use tahajjud to mean prayer performed during the night in the general sense, that is, after or before sleeping. The learned Maliki scholar al-Dardir says in his commentary on the Khalil's Abridged Maliki Fiqh Manual: "(al-Tahajjud) - the prayer performed at night after sleeping, and it is (also) said, it is called tahajudd in the general sense [i.e. after or before sleeping]". And Allah knows best.
Fatwa No: 116190
My Daughter is Masha Allah 2 years old. She is on breastfeeding. She also has food like bread, rice, and fruits. But in the night before sleeping, she is having breast milk (from Mother) only once. My question is that is it ok to breastfeed her after 2 years or any limitation like 2.5 years or 3 years...? Is it Haraam or not permissible in Islam to breastfeed after 2 years ?
All Praise belongs to Allah, the Lord of all the Worlds and may His peace and blessings be upon our Prophet Muhammad and all his Family and Companions. Dear Questioner, May Allah bless you. In a general sense, it is permissible to continue to provide breastfeeding after two years as there is no specific categorical evidence prohibiting a mother from nursing her child for more than two years if that is what she determines to be in the child's best interests. Accordingly, the ruling of this situation thus returns back to the need, custom and benefit or detriment to the child and the mothers well-being based on established medical opinion. It is also recommended that the child be is weaned gradually so that it is not surprised by the sudden halt of being breastfed. And Allah knows best. Thank you.
Fatwa No: 116069
?Is there any special prayers or fasting on Shaaban 15
Assalamu 'alaykum warahmatullahi wabarakatuh, and thank you for your question, and may Allah bless you and grant you success. The majority of Muslim jurists recommend fasting on the fifteenth (15th) of Sha'ban and keeping the night of the fifteenth alive by performing salah and making du'a (supplication) without singling out any particular du'a for that night, due the hadith reported by Ibn Majah on the authority of 'Ali ibn Abi Talib (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: ‘When it is the night of the middle of Sha’ban, spend its night in prayer and observe a fast on that day. For Allah descends at sunset on that night to the lowest heaven and says: ‘Is there no one who will ask Me for forgiveness, that I may forgive him? Is there no one who will ask Me for provision, that I may provide for him? Is there no one who is afflicted by trouble, that I may relieve him?’ And so on, until dawn comes.’” The scholars disagree concerning the authenticity and veracity of this and other hadiths on the topic of fasting on the fifteen of Sha'ban. Some scholars grade these hadiths as weak and others as sound and authentic as mentioned by the famous Hanbali scholar, Ibn Rajab, in his Lata'if al-Ma'arif (a Book on Islamic Occasions and Special Events). Al-Imam al-Nawawi further states in his Kitab al-Adhkar (a Book on Invocations) that it is recommended to act in accordance with a weak hadith in the realm of virtuous deeds, encouraging (people to do good) and discouraging (them from doing evil) as long as such a hadith is not graded as fabricated and made up (mawdu'). Hence, fasting on the fifteenth of Sha'ban is recommended according to the majority of Muslim jurists, as well as keeping the night of the fifteenth alive by performing salah and making du'a (supplication) without singling out any particular du'a for that night, and Allah knows best.
Fatwa No: 116012
I would to ask, Is it prohibited in Islam for playing LUDO Games & Carroms Games Waiting for your reply. thanks
Assalamu 'alaykum warahmatullahi wabarakatuh, and thank you for your question. It's a known fact that recreational games have multiplied in this day and age much more than before and with many different names and ways of playing them, and as such contemporary Muslim scholars have differed and disagreed on many of the rulings pertaining to these games. Due to the increased proliferation and excessive variation of modern games, it has become difficult to discuss each and every game individually and in isolation. To this end, we will suffice by providing certain rules and parameters through which to determine the Islamic legal ruling with respect to playing any of these games along the following lines: (a) any game that comprises gambling is haram (prohibited) according to unanimous scholarly consensus (ijma'), (b) if a game does comprise gambling, then it is divided into two categories: The First Category: games for which there exists no Islamic text (Qur'an or Sunnah) prohibiting them; playing these games is not unlawful (haram) on condition that playing them is free from the properties on the basis of which Allah made al-maysir (gambling) unlawful, namely: 1- that these games be free from gambling, 2- that playing them does not lead to neglecting and forfeiting a right of Allah such has performing salah (ritual prayer) nor a right of one of His creatures such as parents and family, 3- that they not have a negative impact on a person carrying out his/her occupational duties, and serving his/her religion and country, nor  infringe on his/her work from which he/she earns a livelihood, 4- that playing them does not cause enmity, hostility and hatred between the players, 5- that the playing of these games not be accompanied by behavior that compromises one's honour and integrity such as being offensive and insulting, being abusive, yelling, using inappropriate language, 6- that playing them does not lead one to become addicted to them such that they take up all one's free and spare time. All of this is referred to in following words of Allah Most High: [O you who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,- of Satan’s handwork: Leave aside such (abomination), that you may prosper. Satan’s plan is (only) to cast enmity and hatred between you, with intoxicants and gambling, and hinder you from the remembrance of Allah, and from prayer: will ye not then abstain? (Q5:90-91)] The Second Category: games for which there exists an authentic Islamic text prohibiting them such as Nard (backgammon/dice), which is a type of game more akin to backgammon. For Nard there exists clear prohibition in the hadith of Abu Musa al-Ash'ari (may Allah be pleased with him) who reported the Prophet (peace and blessings be upon him) as saying: “Whoever plays with Nard (backgammon/dice) has disobeyed Allah and His Messenger.” (narrated by Malik in the al-Muwatta', Ahmad in the al-Musnad, Ibn Majah in the al-Sunan and al-Hakim in the al-Mustadrak, and the latter renders this hadith authentic according to the conditions and requirements stipulated by al-Bukhari and Muslim, and al-Dhabi agrees with al-Hakim). This game (nard) and other games like it, if they entail gambling then they are all prohibited according to unanimous scholarly agreement (ijma'). If, on the other hand, they are free from gambling, there is disagreement among the scholars concerning the ruling on playing them, amounting to two positions: The first position is that it is not permissible to play them (i.e. nard and other similar games) which is the position of the majority of scholars based on the general scope of the prohibition stated in the previously mentioned hadith. The second position is that they are not prohibited if they are free from gambling, which is the position of a group of scholars from among the Prophet's companions, their successors and those who came after them who interpreted the prohibition concerning these games stated in the previous hadith as meaning these games are deemed unlawful if they are based gambling. Ibn 'Abd al-Barr states in the al-Tamhid and al-Istidhkar the upshot of which is that the detestability of playing Nard (backgammon) has be reported from 'Uthman ibn 'Affan, ibn Mas'ud, Ibn 'Umar, 'A'ishah, Abu Musa, Sa'id ibn al-Musayyab, al-Qasim ibn Muhammad and another group of Muslim scholars all of whom detested playing Nard (backgammon) (to the degree of unlawfulness) from the angle of gambling. Shu'bah reports on the authority of 'Abd Rabbihi who said, I heard Sa'id ibn al-Musayyab say when asked about Nard: "if it is not gambling then there is no problem with it". It has been reported from 'Abdullah ibn Mughaffil, al-Sha'bi' and Ikrimah that they used to play with Nard (backgammon/ dice). This cannot possibly be ascribed to them except if it is construed as not involving gambling. In issuing a fatwa on this matter we have chosen the view of the proponents of the second position which is that any game of entertainment is not prohibited if it is free from gambling and the rest of the unlawful properties that we have mentioned previously. Finally, we recommend and advise people to choose games that develop the mind and improve the intellect and to keep away from games which lack in (educational) benefit and value and which rely on mere chance and fortune. In the end, the person endowed with tawfiq (success) and sound judgment in this regard is the one who is able to combine between lawful entertainment and (educational) benefit, and Allah knows best.

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