ESSENTIAL INFORMATION (I)

It is written as follows in the fifth volume of Fatâwâ-i-Hindiyya: Teghannî, i.e. a woman’s and/or a man’s singing to the accompaniment of musical instruments, is harâm, both for the performer and for the listener. A person who hears it all of a sudden and runs from the place immediately will not become sinful. It is permissible to listen to voices that are not so to the accompaniment of instruments that are not harâm. It is permissible to write and/or recite poetry that teaches science or ethics. An oral or written statement telling about a certain living woman is makrûh. Any activity that is mubâh (permitted) in principle turns into an act of makrûh when it occupies so much time as it prevents from reading (or reciting) the Qur’ân al-kerîm or from performing a namâz. Activities in takkas such as dancing, frolicking and whirling to the accompaniment of musical eulogies are harâm. It is equally harâm to attend such places or to sit there. Recently iniquitous and religiously unlearned people have been practising such rites of Tasawwuf. It is permissible for a woman to play the tambourine at a wedding party or for the purpose of entertaining a small child. It is not permissible for her, however, to play it to the accompaniment of halâl songs or musical instruments. The same rule applies to men’s playing tambourines or drums during special festivities called ’Iyd days. Jocular and humorous talks are permissible when they do not involve sinful motives and when they are not intended to make others laugh. Wrestling for deleloping one’s strength is permissible. It is makrûh when it is intended for leisurely pastime or entertainment. Games such as backgammon, chess, cards, bridge, billiards, bezique (pinochle), football and volleyball are harâm since they are (senseless pastimes called) mâ-lâ-ya’nî, even if they do not involve gambling. Chess is harâm if it involves gambling and makrûh if otherwise. It is harâm to tell a lie. It is permissible only if it is intended to dupe the enemy in warfare or to reconcile two Muslims cross with each other or to rescue an oppressed person from their oppressor. It is not sinful to think of committing a sin or to intend or decide to do so; what is sinful is to put it into practice. 

A sinner should be advised against their sinful behaviour by means of a graceful language, i.e. by way of a dissuation called Emr-i-ma’rûf. If they should not listen, the policy to be pursued is taciturnity lest fitna will arise. Authority invoked on the adviser’s part, however, licenses the use of an imperative language. The Emr-i-ma’rûf should not be done by way of invectives or coarse words. The Emr-i-ma’rûf and the nahy-i-munker should not be squandered on people who are prone to retort. However, advisers who are patient enough to endure a possible retort had better go ahead with their advice. Authorities perform the emr-i-ma’rûf physically, scholars with their tongues, and the unlearned with their hearts.