Entertainment and Sports in Light of the Prophetic Tradition

By Mufti Muhammad Taqi Usmani(d.b)


Zuhayr ibn Harb narrated to me: ‘Abd al-Rahman ibn Mahdi narrated to us: from Sufyan: from ‘Alqamah ibn Marthad: from Sulayman ibn Buraydah: from his father: that the Prophet (Allah bless him and grant him peace) said:
“He who played backgammon is like one who dyed his hand with the flesh and blood of swine.” (Sahih Muslim)
His statement “dyed his hand with the flesh and blood of swine”: Al-Qurtubi said, “This is an allusion to sacrificing and slaughtering it while [it is know that] its slaughter is prohibited (haram).” Al-Nawawi said, “It is an allusion to eating it because the one who consumes swine his hand is polluted by the flesh of swine and if he slaughters it his hand is polluted by its blood.”
Whatever [the case], the hadith proves the impermissibility of playing backgammon, and the ‘ulama have agreed on this with the exception of what was narrated from Ibn al-Mughaffal, Ibn al-Musayyab and Abu Ishaq al-Marwazi as [mentioned] in Nayl al-Awtar (8:85).
The majority have analogised it to chess, thus taking the view of its impermissibility also. Al-Haskafi said in al-Durr al-Mukhtar:
Playing backgammon is prohibitively disliked, and likewise chess … al-Shafi’i permitted it as did Abu Yusuf according to one narration, and the commentator of al-Wahbaniyyah versified this and said:
There is no harm in chess, which is one narration transmitted
From the great scholar, the Qadi of the East and the West (i.e. Abu Yusuf)
This is when there is no gambling, and no persistence, and one does not forsake an obligation, for otherwise it is prohibited by consensus. (See Radd al-Muhtar 6:394)
Moreover, although al-Shafi’i (may Allah have mercy on him) did not take the view of the prohibition of chess, it is however disliked (makruh) even according to him, as was explicated by al-Nawawi, although its reprehensibility is less than the reprehensibility of backgammon.
It was narrated from Ibn ‘Abbas, Ibn Umar, Abu Musa al-Ash’ari, Abu Sa’id and ‘A’ishah (Allah be pleased with them) that they disliked chess. It was related in Daw’ al-Nahar from Ibn ‘Abbas, Abu Hurayra, Ibn Sirin, Hisham Ibn ‘Urwah, Ibn al-Musayyab and Ibn Jubayr (Allah be pleased with them) that they deemed it permissible. This was [mentioned] in Nayl al-Awtar (8:95), but I did not find the transmission from them in the books of hadith.
The Ruling of Entertainment (malahi) and Sports (al’ab) in the Shari’ah
As regards to the ruling of entertainment and sports in general, my teacher and my father ‘Allamah Mufti Muhammad Shafi’ (may Allah have mercy on him) compiled an independent treatise on it, published in his book Ahkam al-Qur’an. I will summarise in what follows the conclusions that he reached after enumerating the texts narrated on the subject, by quoting certain of his different statements:
Know that the pure and magnanimous Shari’ah of the Chosen One does not prohibit gains and benefits which the human nature is disposed to, and it does not approve of monasticism (rahbaniyyah) and absolute asceticism (tabattul), rather it demands civilisation and proper social intercourse. Yes, it prohibits extremism in entertainment and total immersion in it whereby one is distracted from the necessities of religion and livelihood. From what is acknowledged is that one of the needs man is disposed to is [the need to] exercise the body and relax the heart and give it enjoyment from hour to hour. Hereof, he (upon him be blessing and peace) said, “relax the hearts from hour to hour.” Abu Dawud transmitted it in his Marasil from Ibn Shihab in mursal form, and Abu Bakr al-Muqri’ in his Fawa’id and al-Quda’i from him from Anas (al-Jami’ al-Saghir). And hereof the practice of joking occurred in his (Allah bless him and grant him peace) sayings and actions.
It was narrated from the Prophet (Allah bless him and grant him peace) that he said “entertain [yourselves] and play, for indeed I dislike to see harshness in your religion.” Al-Bayhaqi narrated it. And it was narrated from ‘A’ishah (Allah be pleased with her) that the Prophet (Allah bless him and grant him peace) said, “Do you have with you any amusement (lahw), for indeed the Ansar love amusement?” Al-Hakim narrated it. Hereof, it was transmitted from ‘Ali and ‘Abdullah Ibn Mas’ud (Allah be pleased with them): “the heart becomes bored just as the body becomes bored, so search for it paths of wisdom.” And it was narrated from Ibn ‘Abbas (Allah be pleased him) that when talk about the Qur’an and traditions became excessive he would say to one near him “entertain us” i.e. immerse [yourself] in poetry and stories. And [others] besides him said “relax the hearts along with [doing] dhikr“. This is [mentioned] in Kaff al-Ru’a’ on the margins of al-Zawajir (1:164)
… The upshot of the discourse is that relaxing and giving enjoyment to the heart and likewise exercising the body are from the permissible benefits and human interests which the magnanimous Shari’ah has not prohibited completely. Yes, it prohibits extremism and total immersion in it whereby it harms the worldly life or the afterlife. This is the underlying reason in the permissibility of some [forms of] entertainment in some situations, since this [type of] amusement (lahw) with this intention and purpose is no longer futile (lahw), rather it pertains to an interest and benefit, as has preceded in the hadiths cited on the permissibility of swimming, archery and competition with the crossbow, and racing with camels and beasts and riding horses and playing with the family, for although these are in the form of futile entertainment, because engaging in them is with the correct purpose and [contains] benefits for this life and the afterlife, it is excluded from true futility (lahwiyyah), and is thus made permissible, and at times is recommended. Yes, one who did these with the intention of amusement (talahhi) and play (tala’ub) it would indeed be prohibited and disliked. The fuqaha (jurists) have clarified this.
Just as amusement (lahw) occasionally becomes a benefit with the [right] intention and is excluded from futility (lahwiyyah), similarly good deeds occasionally become futile by a corrupt intention, or because of its prevention from the remembrance of Allah it relates to [mere] play and disobedience. He (upon him be blessings and peace) said, “All things not from the remembrance of Allah are futile (lahw) and play (la’b).” Al-Suyuti mentioned this in al-Jami’ al-Saghir with the abbreviation [indicating it was transmitted] by al-Nasa’i and he placed by it the sign for “sound” (hasan).”
… Once you understand that amusement sometimes becomes a benefit by the right intention and an anticipated benefit and benefits become futile by a corrupt intention or total immersion in it whereby it distracts from the remembrance of Allah, then it should be clear to you why the fuqaha differed about a certain [form of] entertainment, since one permitted it [when it is done] for a good purpose and with a good intention … and the one who prohibited it prohibited it because of his lack of confidence in that good intention and acceptable objective in respect to the corrupt practices that will result and because of what he discovered by experience that its harm is greater than its benefit.

(thanks to ilmgate website)

A good advise by Shaikh Ali Miya Nadwi RA to Daiees

Assalaamalaikum,
A good advise by Shaykh Ali Miyan Nadwi RA to Daiees (Taken from Ilmgate website)

An Important Principle for Saving Islamic Activists from Exaggeration and Clashes
By Shaykh ‘Abul Hasan ‘Ali Nadwi RA


The body of Din which has reached us can be divided into two kinds. One kind is that which has reached us in a particular state and form; it is called mansus bi’l wada‘ (laid down in writing by the Lawgiver), and is desired and required in the same state and form. In other words, these are the affairs of al-Din, which have reached us through authentic historical records in a particular state and form, such as the pillars of Din and many obligatory duties which the Prophet Muhammad (may Allah bless him and grant him peace) not only examined verbally but also demonstrated in their physical forms by his own practice, i.e., prayer, fasting, pilgrimage, ablution, etc.

The other kind of Din is that in which the spirit (essence) of the thing is desired and required. In view of the multifarious exigencies, benefits and interests arising out of the changing environments and needs of people, the Lawgiver did not fix any particular forms and ways of these things. The thing desired was mentioned without any definite form of it being laid down. Though the thing itself is mansus and so obligatory, its form or method, is left open. For instance, jihad fi sabil Allah (struggle in the Cause of Allah), and da‘wah ’ila Allah, to carry on the work of Din and to transmit the knowledge of it and its Commands to the people — all these are required from the Millat-i-Islamia, and if the Ummah neglects it and completely forsakes its duty, it will be regarded as sinful.

All these things are desired but no form or method is fixed; it is left to the judgment of the Ummah to adopt any form or way of fulfilling these duties according to their convenience and the requirements of time and place.

A clear example of these duties (ghair mansus bi’l wada‘) is the matter of dress. There are laid down special instructions about the dress required for men and women. It should cover their private parts and men’s clothes should not be made of silk, which is lawful only for women. It should not be conspicuous. Thus dress is necessary (mansus) and its condition are also necessary but a particular form, color, design etc., are not necessary (i.e., ghair mansus). All these things are left to the wisdom and intellect of the Ummah and the convenience of the people according to the requirements of their environment. Another example is mosques, which are required, and also their cleanliness. It is also desired that people should engage in the remembrance of Allah in them. But no special form of architecture is required or desired. The form of the mosques is left to the intellect and convenience of the people.

Only a building is required for praying and remembering Allah and the Muslims are free to build these mosques (places of worship) in any manner they choose for their convenience, provided they fulfill their functional requirements. Likewise, calling to Allah (da‘wah ’ila Allah) is obligatory whether individually or collectively, by speech or writing, openly or secretly; but no form is prescribed. The Quran has clearly stated through the tongue of the Prophet Nuh (peace be upon him) that it can have many forms and ways: “O My Lord! I have called to my people night and day” (70:5). “I have called to them aloud” (70:8). “I have spoken to them in public and in private” (70:9).

Thus every individual and party engaged on the work of calling people to Allah is free to adopt any method to convey the message of Islam which he regards as suitable and effective in any situation. They have full liberty to use any manner or style in their efforts to do this work of da‘wah which they think effective and beneficial to their work. In this respect no one has the right to call any of these ways of da‘wah lawful or unlawful, so long as no unlawful element which is against Shari‘ah or the object of Din is included in them.

But many of the people have now mixed up both these aspects of Din and given mansus (prescribed by the Lawgiver) the status of ghair mansus (not obligatory) and ghair mansus the status of mansus. This can create many difficulties and different forms of disputes and wrongdoings between different parties and groups. If the difference between these two aspects of Din is properly understood, many of the difficulties and disputes can easily be solved. When the real nature of things is understood and the standard of judging the place and status of each element of Din is fully grasped, then there is no room left for dispute between sincere people and organizations which are working for the cause of Allah. If there is any difference left in between them, it is only the difference of their experiences and the conditions in which they are working. Obviously, each party or each person is the best judge as to what form and method of da‘wah is most effective in achieving the best results in their own circumstances.

In the same way, effectiveness and benefit of a particular form and method in a particular situation can be explained to people. But no one can be compelled to follow any particular experience or method, as is the case with the obligatory Commandments in the Quranic texts (mansus Quran). Any party engaged in the work of da‘wah is fully justified in adopting any method (provided it is not opposed to the principles of Din or the established way and thinking of the salaf salihin).

If we consider our particular method of work better and more beneficial in enlivening and revitalizing the Din, it is perfectly proper to present this way of Din to others; in fact we may present it in even more attractive and better ways. But because of differences of work and methods, we consider others wrong and negate the usefulness of the approach which they have adopted on the basis of their experience and study, then this is a mistake. We can request them to reconsider their approach and compare the results of the two methods, but it would be absolutely wrong to debase them, contradict them wrong and in error. This attitude would only confine and limit the bounds of the work of da‘wah within narrow boundaries and would be equivalent to severing the relation between Din and environment of time.

In fact, there are some things in the work of da‘wah and the method of Din on which the Shari‘ah has laid special emphasis. And there are administrative methods that can be deduced from the Quran and the Sunnah and which can be found in principle in the lives of the Companions of the Prophet, but which are not explicitly described.

All those matters are subject to independent judgment (ijtihad) and individual experience; it is therefore not right to insist on particular forms in every situation or for every individual as in the case of mansus (prescribed by the text) Commands.

Moderation is the most difficult thing of all. The Prophets (peace be upon them) have perfect moderation but after them people gradually leave the path of moderation and go to extremes, this way or that way. Thereafter, some righteous individuals make a few adjustments in the work of da‘wah or the work of Din according to the changed circumstances of their time and place and find them useful and effective, but sometimes others oppose them and organize resistance to their work on the grounds that it is against the way of their ancestors. This attitude is not tenable and insistence on it is sheer prejudice. It is because some people think that whatever way they have inherited from their forefathers is the only Right Way and all other ways are wrong. So long as people do not follow their way, they consider their efforts a sheer waste.

This attitude and way of thinking is far from the moderate way of the Prophets. It is this way of thinking which has created different sects and groups in the Ummah. The only reality is that deliberations, reflection and experience has shown such-and-such to be useful and beneficial in practice. As long as it is beneficial, we should continue to use it, but when the benefit no longer results, we should look for better more effective ways to carry on our work of Din and da‘wah. But if people follow any particular way, come what way, even when it has lost all its benefits, than that way becomes a mere custom. Then it is the duty of the righteous and the virtuous to work and destroy such customs. Many practices are adopted in the beginning with pious intentions and good objects but later on take wrong forms. Then it becomes difficult to distinguish between reality and custom, Sunnah and innovation, obligation and option.

If kufr, ilhad, and sin are external enemies of the Prophet’s da‘wah and training, then formalism (with any real spirit) is its internal sickness, which drains the life-blood of the Ummah and renders its life ineffective. Its beliefs become ineffective and its deeds and ‘Ibadah without any essence (or spirit) so that it does not reflect any Light (of Revelation). All obligations are fulfilled like empty ceremonies and rites, without any purpose. These have no real power to help to withstand the temptations of the self or the attractions of the environment or to safeguard them against the attacks of the Devil. They lose all their revolutionary spirit and intellectual appeal or become so weak as to have absolutely no effect. Usually this situation is the result of the absence of da‘wah and training, or deprivation of effective, reformatory, and educative personalities.

Centuries may past without any movement for the revitalization of Din Allah which might enliven the dead souls with the Light of Faith and create a spirit of sacrifice in the Cause of Allah. The evil consequences of this on the Ummah are devastating: division and disputes on petty things become common. People confuse ‘obligatory’ with ‘permissible’, so that what is permissible becomes obligatory and what is obligatory becomes permissible. They lose sight of the true essence and spirit of Din and its obligatory duties and concentrate on the formal rites, without realizing the original purpose or object of the Commandments.

The result is that rites and ceremonies (forms) of Din become the be-all and end-all of their activities and the spirit of Din is completely lost. The body of the Ummah is rendered lifeless and all its revolutionary spirit from the original inspiring Message is sacrificed on the altar of formalism and rites.

(“An Important Principle to Save Distortion of Din and the Workers of Din from Exaggeration and Clashes”, in Al-Furqan, Lucknow, July, 1981

AMBIYA WALA KAAM - PART 2(DARSE HADIS)

Bayan Title: AMBIYA WALA KAAM - PART 2(DARSE HADIS)

Speaker: Shaikhul Hadis Hazrat Maulana hanif Sahab Luharvi Damatbarakatuhum

Some Points of Darse:
- The wisdom of Mawlana Muhammad Ilyas sahib
- Abu Jaha - the Fir'aun of this Ummah
- Was the testimony (kalimah) of Fir'aun at his last breath accepted?
- An astounding exegesis (Tafsir) of "speak to him [Fir'aun] with gentle speech" (قَوْلًا لَّيِّنًا)
- When should enjoining good and forbidding evil
   (amr bi'l ma'ruf wa nahi 'ani'l munkar) be done openly, and when in secret?
- Does a person have to be practicing an action in order to convey it?
- fazail of dawat-tablig

Date: 28-12-2010

Venue:CHUDGAR MASJID,SODAGARWAR,SURAT

(for download right click on bayan title and save target as)

important notice

assalamu alaikum

if you are suffering any problem in www.attablig.co.cc domain,plz open our site with this domain
https://sites.google.com/site/juned4uorg/

hazrat Mufti Farook Saheb in u.k

NEW UPDATES

assalamu alaikum
plz see our website
www.attablig.com or
www.attablig.co.cc for
new updates of

Mufti Mahmud Bardoli(d.b)	Jumma bayan, Jama Masjid-surat 24-12-2010
Qari Ahmed Ali falahi(d.b)	Rander 20-12-2010
Qari Rashid Ajmeri(d.b)	Dadhal 21-12-2010
Shaikh Hanif Luharvi(d.b)	Ambiya wala kaam (darse Hadis) - 21-12-2010
Mufti Mahmud Bardoli(d.b)	Jumma Bayan on aashura,Chudgar masjid-Surat 17-12-2010
Mufti Mahmud Bardoli(d.b)	Shohada e karbala - Bardoli 18-12-2010
Mufti Mahmud Bardoli(d.b)	Khilafat ki haqiqat,Tarikh e ahle bait,Bardoli 18-12-2010

ambiya wala kaam (work of ambiya) by shaikh hanif sb luharvi(d.b)

our beloved shaikhul hadis haz.mo.hanif sb(d.b) delivered amazing dase about work of dawat-work of ambiya and fazail of ummat e muhammadiya saw.must listen

Bayan Title: AMBIYA WALA KAAM (DARSE HADIS)

Speaker: Shaikhul Hadis Hazrat Maulana hanif Sahab Luharvi Damatbarakatuhum

Some Points of Darse:
*maqam of allama siyuti(r.a)
*only praised of nabi saw is not enough when our life is not on his sunnat
*hikmat of why allah gave aap saw short life and gave other ambiya long life?
*maqm of ummat e muahammadia saw
*fazail of dawat-tablig

Date: 21-12-2010

Venue:CHUDGAR MASJID,SODAGARWAR,SURAT

(for download right click on bayan title and save target as)