FAQ in the category of Entertainment - Games

Music (sama, ghina) includes all branches of the known art performed by a woman or a man with voice and instruments. There is a difference between these branches and forms in terms of the Islamic decree. In addition, the place and purpose of the music has an effect on the decree.

Before moving on to the evidence that determines the decree on music, let us summarize the views of the fiqh madhhabs:

1) According to the Hanafi madhhab, performing and listening to music is haram. This decree includes even striking a stick in a harmonious way and regards it as haram.(1)

There are some exceptions to the decree: Kos (big drum) played in the war and def (tambourine) played in weddings.

According to Imam Sarakhsi, if the music is made not to make others listen to it, but to relax oneself and to ward off loneliness, it is permissible; according to Marghinani, it is haram too.(2)

They asked Imam Abu Yusuf: What is your view on playing the tambourine outside of the wedding, for example, a woman and a child in their own house? He replied: It is not makruh. If there is excessive play and taghanni, I regard it as makruh. (3)

The view of Hanbali madhhab is like Hanafi madhhab - in general terms - in this regard.

2) Two views were reported from Imam Shafii and Imam Malik.

According to one of them, those two imams regarded music as makruh, while according to the other, they regarded it as permissible unless a haram was committed or it was used as means leading to haram.

The views of Ghazali from Shafii madhhab sect and Kattani from Maliki madhhab will be given later.

3) Zahiriya madhhab and Sufi orders generally defend the view of permissibility of music in all its forms. (4)

Although the fiqh scholars who expressed their opinions for and against music used some verses (see Luqman, 31/6; az-Zumar, 36/18) as evidence, it is not certain that they are related to music.

As for the hadiths, it is based on sound narrations that the Messenger of Allah (pbuh) approved of the music performed on occasions such as weddings, eid days and greetings, and that he encouraged it at weddings.

In addition, it is said that there is no sound hadith stating that music - only instrumental and vocal music without being used as a means leading to haram - is prohibited. (5)

Moroccan Abdulhay al-Kattani, allocated 25 pages to music in his two-volume work (at-Taratibul-Idariyya), which mentions the culture and civilization of the era of the Prophet (pbuh); he brought evidence showing that it is permissible in all its forms and gave the names of 20 works written on the issue.(6)

According to the determination of this author, it is narrated that the Companions such as Umar, Uthman, Abdurrahman b. Awf, Ubayda b. Jarrah, Sad b. Abi-Waqqas, Abu Masud, Bilal, Abdullah b. Zubayr, Hassan, Ibn Amr and al-Mughira b. Shuba listened to music.

Imam Ghazali allocated 35 pages of his book Ihya to the issue, analyzed all that was said, compared the evidence and reached the following conclusion:

Music, whether with voice or instrument, does not depend on a single decree: It can be haram, makruh, permissible and mustahab.

1) It is haram for young people who are filled with worldly desires and lust if the music they listen to provokes only those feelings.

2) It is makruh for a person who spends most of his time on it and makes it a habit.

3) Music is permissible and licit for anyone who gets no feeling other than enjoying a beautiful voice.

4) It is mustahab for a person who is overwhelmed with the love of Allah and in whom music provokes only good attributes. (7)

While continuing his analysis, Ghazali states the following:  Music is either permissible or mandub depending on the situation, and that what makes it haram is not music itself but five external causes:

1) If the singer is a woman and if the listener is afraid that the woman’s voice will provoke his lust, it is haram for him to listen. The decree of haram is based on the voice of the woman, not the music. In fact, a woman’s voice is not haram; however, if it provokes lust, it will be haram to listen even to the recitation of the Quran from her.(8)

2) If the musical instrument is one of the symbols of the drinking meetings, it is haram to use it; other instruments are permissible.

3) If the lyrics of a song are corrupt and contrary to Islamic belief and ethics, it is haram to sing or listen to it with or without music.

4) If a person, who is a prisoner of sensual feelings due to being young, falls into music excessively and if music provokes only his sexual desire, he must stay away from music.

5) If music does not provoke an ordinary person’s lust or divine love but if it takes all of his time and prevents him from other works, it is still haram.(9)

References:

1) al-Marghinani, al-Hidaya (Karahiya issue).
2) Ibn al-Humam, Fathul-Qadir, 6/36.
3) al-Ayni, Umdatul-Qari, 3/359.
4For a good summary, see Süleyman Uludağ, İslâm açısından Mûsikî ve Semâ, İstanbul. 1976, pp. 168-187.
5) Shawkani, Naylul-Awtar, 8/107.
6) Kattani, at-Taratib, 2/120-145.
7) Ghazali, Ihya, 2/302.
8) Hanafi scholar Ayni, who wrote explanations for Bukhari, reached the same conclusion acting upon the fact that “the Prophet (pbuh) and Abu Bakr listened to the song sung by two female singers on an eid day. Umdatul-Qari, 3/360.
9) Ghazali, Ihya, 2/279-281. (summarized)

This issue has a few aspects.

1. First of all, the music played in the concert must not be among the ones that are religiously regarded as haram. Otherwise, it is not permissible to go to such a concert. Besides, it is not permissible for a man to listen to a woman singer.

2. The woman must wear clothes in compliance with tasattur/hijab.

3. A non-mahram woman and a non-mahram man must not sit so close to each other as to touch each other.

In fact, it is necessary to avoid doubtful things. It is necessary to be careful in this age, when mischief is widespread. We think it will be useful to prefer harmless ways. When the concerts of today are considered, it is clearly not possible to say, "There is no drawback to going to concerts."

Let us have a look at the state of musical instruments in general first:

The soundest hadith showing that musical instruments are haram is the following hadith included in Bukhari: This issue exists in our website but it will be better to deal with it again:

According to what is reported from Abu Malik al-Ash'ari, the Prophet (pbuh) said,

"From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments as halal and lawful…” (Bukhari, Ashriba, 6)

The word “al-Ma’azif” mentioned in the hadith and translated as “musical instruments” is the plural form of the word “Mizafa”. Scholars define this word in various meanings that are close to one another as “musical instruments, music, songs for entertainment and tambourines”. (see Ibn Hajar,10/55)

- Some scholars like Ibn Hazm states that none of the narrations related to musical instruments including the Bukhari hadith above is sound but this view is rejected by other scholars. (see Ibn Hajar, Fathul-Bari, 10/52-53)

- Some Sufis say it is permissible to play the tambourine and ney (a kind of reed flute) but others say it is not permissible. (see Ghazali, Ihya, 2/271-277, W. Zuhayli, al-Fiqhul-Islami, 3/573-575)

- Hanafi scholars say, “All musical instruments are haram.” (see Ibn Abidin, 6/348)

- Imam Ghazali holds the view that some musical instruments like tambourine are permissible except for those clearly forbidden in shari’ah. (see Ihya, ibid)

- According to a number of fatwas issued by a committee of scholars of Saudis, all of the musical instruments and types of music you mention in the question are haram. (see Fatawal-Lajnatid-Daima; Majmuu Fatawi Ibn Baz)

- Imam Shafii uses the word “makruh” for music. Acting upon this, some Shafii scholars say mubah (permissible) for music while others say it is haram. (see Majmuu Fatawi Ibn Baz,3/418)

Badiuzzaman Said Nursi, who is a Shafii follower, states the following in an explanation in which he distinguishes between the sounds that do not remind man of Allah, lead him to ownerless thoughts and produce the sorrow of the orphan and the sounds that produce sorrow due to temporary separation:

“...It is for this reason that the Shari‘a deems lawful such sounds as excite an elevated love and the sorrow of love, and it declares unlawful any that inflame the carnal appetites and produce the sorrow of the orphan. Any the Shari‘a does not specify for you, judge for yourself according to the effect they have on your spirit and conscience.” (İşarat-ül İ'caz,70)

- The hadith narration meaning “It is haram to listen to musical instruments; it is fisq (sin) to sit in a place where they are played; it is kufr (unbelief), that is, ingratitude for bounties, to take pleasure from it" was reported from Bazzaziya. (see Ibn Abidin, 6/349- for this hadith, see also al-Ikhtiyar,4/165-166; al-Bahrur-Raiq, 8/215)

The decree of fiqh scholars about the issue is clear.  

- The concept “kufr” mentioned in the hadith is explained as “ingratitude for bounties” in the hadith itself “because it is evaluated as follows: when man does not use his organs for the purposes they were created, his attitude for that bounty will be ingratitude, not gratitude.”

- The principle accepted unanimously by Ahl as-Sunnah scholars regarding the issue is as follows:

“No sin, whether it is minor or major, leads man to unbelief. A person who commits a sin does not become an unbeliever.”  

- Finally, we state that we have not been able to find – despite our research –  the resource of this hadith, which exists in some Hanafi fiqh books.

We have seen in a fatwa issued in an Arabic website that it is emphasized that “the original form of this hadith has not been found”. (see www.islamweb.net/Raqamu Fatwa:214891)

1) Women’s Voice:

According to the majority of scholars, a woman’s voice is not regarded as awrah. If a man listens to it, it becomes haram because of the bad feelings he may have in himself. If he does not have such bad thoughts, it is not objectionable. The conversation of the Companions with women is this kind of listening. (see al-Mawsuatul-Fiqhiyya, 4/90)

Its evidence:

a) “O Consorts of the Prophet! Ye are not like any of the (other) women: if ye do fear (Allah), be not too complacent of speech, lest one in whose heart is a disease should be moved with desire: but speak ye a speech (that is) just.” (al-Ahzab, 33/32) It is also possible to understand from the verse above that a woman’s voice is not forbidden.

b) The situation of the woman who came to the Prophet (pbuh) complaining about her husband and talking to him is expressed as follows in the Quran:

“Allah has indeed heard (and accepted) the statement of the woman who pleads with thee concerning her husband and carries her complaint (in prayer) to Allah. and Allah (always) hears the arguments between both sides among you: for Allah hears and sees (all things).” (al-Mujadala, 58/1)

c) The View of Madhhabs Regarding the Issue:

- According to the preferred view of Hanafi madhhab, a woman’s voice is not regarded as awrah, and it is not haram for her to speak to men (by observing hijab rules and being careful about the way she speaks). (see Ibn Abidin, 1/406) According to another view of Hanafis, a woman’s voice is regarded as awrah. However, the fact that it is regarded as awrah does not mean that she must not speak to men. Rather, it means that she must not raise her voice in a way that causes fitnah (mischief). (see al-Bahrur-Raiq, 1/205; Ibn Abidin, ibid)

- According to the soundest view in Shafii madhhab a woman’s voice is not regarded as awrah. (see Nawawi, Majmu’, 3/390; Zakariyya al-Ansari, Asnal-Matalib, 1/176)

According to Shafii madhhab, a woman’s voice is not regarded as awrah and there is no harm in listening to it when no fitnah is in question. (see Shirbini, Mughnil-Muhtaj, 4/210)

- Imam Ghazali states that a woman’s voice is not haram - except when it causes fitnah. (see Ihya, 2/278)

In conclusion, according to the majority of scholars, a woman’s voice is not regarded as awrah and is not haram. (W. Zuhayli, al-Fiqhul-Islami, 1/665)

2) Women’s Melodious Voice:

a) According to what is narrated from Aisha (r.a.), two girls from Ansar were singing in her presence some of the elegies that Ansar sang on the day of Buath. Abu Bakr, who came there at that time, said, “The devil’s whistles in the house of the Prophet?” That day was the day of Eid. The Prophet (pbuh) said: “O Abu Bakr! Every nation has an eid. This day is our Eid.” (Bukhari, Eidayn, 2, 3; Muslim, Eidayn, 16)

It is understood from this hadith that the Prophet (pbuh) did not object to the two girls singing elegies on the day of Eid, which is a season of joy; on the contrary, he pointed out that it was a good custom.

b) Acting upon the hadith above about “the singing of two female slaves...” and similar hadiths, the great majority of Islamic scholars stated that a woman’s voice, even if it was melodious, was not haram as long as it did not cause fitnah (see Ibn Hajar, Fathul-Bari, 2/443; Tuhfatul-Ahwazi, 10/122, W. Zuhayli, al-Fiqhul-Islami, 2/116)

- According to the information given in fiqh books, it is not haram for a non-mahram man to listen to a woman’s voice if he does not get a pleasure that arouses his lustful feelings and does not have a fear of fitnah. (see al-Mawsuatul-Fiqhiyyah, 4/90)

If there is a fear of fitnah, it is haram to listen to a woman’s melodious voice in all cases, including the recitation of the Quran. (see W. Zuhayli, al-Fiqhul-Islami, 1/665)

3) Women’s Calling Adhan and Reciting the Quran:

It is not permissible for a woman to call adhan because it is not legitimate for a woman to call adhan, and it is haram for her to call adhan because of the possibility of her melodious voice causing fitnah. (see W. Zuhayli, ibid, 1/615)

According to Hanafi madhhab, since a woman is forbidden from raising her voice, it is makruh (tahrimi) for her to call adhan. (al-Bahrur-Raiq, 1/277)

It is because a woman’s voice is regarded as awrah. If a woman lowers her voice when she calls adhan, it is against the announcement of adhan; if she raises it, she will have committed haram. (Shurunbulali, Maraqil-Falah, 1/80)

According to Malikis, one of the conditions for the caller of adhan is to be a man. Therefore, it is not appropriate for a woman to call adhan. (see Fiqhul-Ibadat Alal-Madhhabil-Maliki, 1/126; Hashiyatus-Sawi, 1/252)

According to Shafii madhhab, it is not permissible for a woman to lead prayers as an imam for men, nor is it permissible for her to call adhan for men. Since adhan involves the raising of the voice, it is haram or makruh for a woman to call adhan, as it may be a cause of fitnah for men. (see ash-Shirazi, al-Madhhab fi Fiqhil-Imam ash-Shafii, 1/111; Nawawi, Majmu’, 3/100)

According to Hanbalis, it is not permissible for a woman to call adhan because of the possibility of causing fitnah. That is also the reason why it is not permissible for a woman to warn the imam with her voice in prayer like a man, but it is permissible for her to warn him with tasfiq (clapping her hands). (Ibn Qudamah, al-Mughni, 3/305; ash-Sharhul-Kabir, 1/414)

4) Women’s Singing Hymns:

In general, scholars have different interpretations about whether a woman’s voice is regarded as awrah or not. According to some scholars, a woman’s voice is not regarded as awrah (though it is more likely to be related to speaking).

According to the scholars who say that a woman’s voice is regarded as awrah, it is haram for her to sing in a loud voice, even if it is a hymn, in such a way to make non-mahram men hear it. If there are obscene things in the lyrics, the state of being haram and sinfulness increases. (al-Jazari, al-Fiqhu Alal-Madhahibil-Arba’a, 5/53-54)

According to Hanafis, it is haram for a woman to sing a tune in such a way to make non-mahram men hear it, whether it is accompanied by musical instruments or not. If those songs include illegitimate things, such as praising alcohol or depicting women, it becomes even more haram. (see Jazari, ibid)

According to Malikis, it is forbidden for women to utter any melodious words, and it is forbidden for men to listen to them. (see ibid)

According to Shafiis, it is forbidden for men and women to sing melodies accompanied with musical instruments. (ibid)

According to Hanbalis, it is forbidden for both men and women to sing melodies that will arouse the sensual feelings of those who listen to them. The decree on the listeners may vary according to their imagination. For example, if the listener thinks about the drinking tables and women, it is haram for him to listen to it. (see ibid)

5) Women’s Singing – Men’s Listening:

It will be useful to draw a general framework first regarding the issue.

The majority of scholars unanimously agrees that it is haram to listen to songs, whether they are sung by a man or a woman, in the following cases:

a) If they are accompanied by illegitimate things,

b) If they arouse bad feelings that may cause fitnah in the listener,

c) If they distract a person from his religious (such as abandoning the daily prayer) or worldly (such as doing his job) duties. (al-Mawsuatul-Fiqhiyyah, 4/90) Women’s singing of songs, folk songs or hymns can also be evaluated according to those criteria.

A woman’s singing songs or hymns can be evaluated based on the criteria above.

“O Consorts of the Prophet! Ye are not like any of the (other) women: if ye do fear (Allah), be not too complacent of speech, lest one in whose heart is a disease should be moved with desire: but speak ye a speech (that is) just.” (al-Ahzab, 33/32)

It is possible to understand the following from the verse above:

If it is inappropriate for a woman to speak in an attractive manner in normal conversation, it is even more inappropriate for her to sing songs, or hymns.

- As for the songs that do not have those drawbacks;

a) According to some of the scholars, including Hanafis, it is still haram because all songs are regarded as entertainment.

b) According to Shafiis, Malikis and some Hanbalis, it is makruh, not haram, to sing or listen to songs that do not have those drawbacks. Listening to them from a non-mahram woman is more makruh.

c) According to some other scholars, including Imam Ghazali of Shafiis and Abu Bakr al-Khallal of Hanbalis, it is permissible to sing and listen to songs that do not have those drawbacks. (see al-Mawsuatul-Fiqhiyyah, 4/90-91)

d) Imam Ghazali allocated 35 pages of his book named Ihya to this issue, analyzing all that has been said, comparing the evidence, and reached the following conclusion:

Music, whether vocal or instrumental, is not subject to a single decree: It can be haram, makruh, mubah and mustahab.

1) For young people who are filled with worldly desires and lustful feelings, music that arouses only those feelings is haram.

2) It is makruh for the one who spends most of his time on music and makes it a habit.

3) Music is mubah/permissible for the person who does not feel anything other than taking pleasure from the nice sound.

4) It is mustahab for the person who is overwhelmed with the love of Allah and in whom the nice sound arouses only good attributes. (see Ihya, II/302)

Ghazali continues his analysis by stating that music is either permissible or mandub depending on the situation, and that what makes it haram is not the music itself, but five external causes:

1) If the singer is a woman and the listener fears that her voice will arouse his lust, it is haram for him to listen to it. The decree of haram does not come from the music, but from the woman’s voice in this case. In fact, a woman’s voice is not haram, but if it arouses lust, it is haram to listen to her even while reciting the Quran.

2) If the musical instrument is one of the symbols of drinking parties, it is haram to use it; the others are permissible.

3) If the lyrics of a song are corrupt and contrary to Islamic faith and ethics, it is haram to sing or listen to it with or without music.

4) If a person who is a prisoner of sensual feelings due to his youth is excessively interested in music, and music only arouses his sexual desire, he must stay away music.

5) If music does not arouse a person’s either lust or divine love, but takes up all his time and distracts him from other activities, it is also haram. (see II, pp. 279-281, summarized)

Chess is a kind of board game which has become so common and popular in the world that it has been even encouraged at schools. There are courses and competitions that are held, and special sections and parts are allocated in magazines and newspapers to this game; and there are programs made about this game on television. In summary, this game is being played in public especially by young people at different times and places.

In this case, as in every game, there are some criteria that Islam imposed about chess. There are different viewpoints and perspectives as regards to its permissibility or prohibition. For this reason, no matter how common and popular it becomes, it does not stand as a credit for neither being religiously permissible nor being forbidden.

As is known, chess originated in Iran and it spread to other countries from there. It had not been known among Arabs before. However, when Iran was conquered and relations began with Iranians, their customs began to appear little by little among Muslims. Islam principally tolerates customs and habits that are peculiar to a nation and which fit its essence or which do not contradict it. Nevertheless, it forbids behaviors, attitudes and customs which might be harmful and it orders people to quit them.

Even though it is not included in hadith books, chess is named as “the owner of the queen” in some narrations and playing it is not regarded permissible. Ali (R.A.) does not tolerate chess and says,

“Chess is the gamble of the Persians”,

Abu Musa al-Ashari from the Honored Companions says,

“Only those who do not avoid committing sins play chess.”

Ibrahim an-Nahai, a great scholar of Islamic Jurisprudence, defined chess as “cursed” when he was asked about it. In the same way, Abdullah Ibn Umar holds the following view

“Chess is worse than other sorts of gambling”

and Imam Malik regards chess as backgammon and regards it forbidden as well.1

According to the majority of scholars of Islamic Jurisprudence who adopt these reports and viewpoints, playing chess is not religiously permissible but forbidden. The preferred opinion of the Hanafi school is the same.

On the other hand, some scholars do not categorize chess the same as other games and think that it might be permissible to play chess under certain circumstances. Imam Nawawi, one of the great scholars of the Shafii school, states the following regarding this issue:

“Chess is forbidden according to the most of the scholars. If a person misses the time of a prayer due to this game or plays it for a reward, we regard it not to be permissible.”

Ibn Abidin, one of the scholars of Hanafi school, states the following about chess “It is forbidden and it is a great sin in our school.” and he also notes that Imam Shafii, and according to a report, Imam Abu Yusuf regard chess to be acceptable. Wahbaniyyah indicates that Sharih’s statement “Chess is no harm” is “a narration.”2

As Imam Nawawi stated, there are four circumstances that should be available for chess to be religiously permissible:

1. Chess players must not be late for the prayer with the excuse of losing themselves in the game.

2. Chess must not be played for financial or similar benefits that will lead to gambling, in other words, it must be played under the circumstance that neither the winner nor the loser takes anything at the end as a reward.

3. Players should abstain from using a coarse language such as swearing words, lies, gossip during the game.

4. Those who have made playing chess a habit should not make it an addiction that cannot be given up.

In this case, according to this view, under the conditions of knowing the bounds, not preventing prayers and not causing sins, chess is regarded permissible.

Ibn Hajar al-Makki, one of the scholars of Shafii school who examined the permissibility of chess by the particular way of the game, explains the difference between backgammon and chess as follows:

“In the game of backgammon, the game depends on dice. However, chess depends on thinking and mental abilities. In this sense, this game can be utilized on planning war strategies.”

In his book titled “Az-Zawajir”, where he deals this issue broadly, Ibn Hajar reaches the following conclusion:

“There is no point in talking long about different viewpoints on this issue. Once the rule is clear, it becomes easy to make a decree based on it. Here is the rule:

“If such games depend on thinking and calculation, we should accept them as legitimate. Chess is like that. Yet, if it depends on dice and prediction, we have no choice but to call it forbidden. Backgammon is like that.”3

In conclusion, by complying with the conditions of Imam Shafii and Abu Yusuf, and considering Ibn Hajar’s explanation and preferring the permissible side, chess players may be relieved of the responsibility.

Footnotes:

1. Az-Zawajir, 2:200.
2. Raddul Muhtar, 5:523.
3. Az-Zawajir, 2:201-202.

It is not permissible to eat after you are full just for the sake of overdeveloping muscles and the like and showing off. Besides, bodybuilding (body changing) in that sense is not permissible.

People who are engaged in hard work, or who are engaged in legitimate sports, or who participate in legitimate sports competitions, or who want to build up a legitimate defense force, or who want to be strong against the enemy can take enough food to achieve this goal, and there is nothing wrong with that.

Love poems are written for human love and divine love.

The ones written for human love are not often written for one’s spouse.

A love poem is read because of its literary value. When it is in question to read or send it to a certain person, that person must be your spouse or there must not be any probability of sexual interest.

For example, you can send or read a beautiful love poem to your spouse or to a friend of the same gender with literary taste.

It is possible to consider game sites in three categories:

1. There are game sites on the Internet that deal with things that are strictly forbidden by Islam, such as gambling, prostitution, alcohol, terrorism, interest, and swearing and aim to earn and earn money with methods suitable for these purposes.

Some of those who set up such sites directly declare their intentions without hiding them. Others claim that it offers a legitimate field of activity, but when its content and contract are examined, it is seen that it does not provide a legitimate service.

In that case, making transactions through such sites, making money and preparing the ground for such sites is not permissible.

2. Some games may be of the type of unnecessary things that waste effort, kill time, are useless and are even psychologically disturbing.

Engaging in such games is at least makruh (abominable). In addition to games that lead to violence and selfishness, known games such as backgammon and rummikub are of this type.

There are plenty of games like this, which are difficult to say to be useful in terms of content, and that even pave way for many bad habits.

3. Some games, on the other hand, may be in a style that provides strategy, design, knowledge, attention, intelligence and technical ability.

When it is thought that developing packages through such games helps to gain a profession and future talent, it can be concluded that it is permissible as long as it does not contain content that is not halal, such as gambling and that will cause unfair earnings.

For example, mobile applications have been developed in many fields such as language, history, geography, art, culture, mathematics, biology, physics, astronomy and music with educational content and in the form of courses.

In addition, there are also games with useful content in many areas such as city, village, etc. design, inventing, preschool activities, animal kingdom, puzzle, intelligence development, film directing, screenwriting etc.

Games based on luck factor are regarded as gambling. Gambling is not permissible; it is forbidden by religion.

The principles of our supreme religion are clear; the principles sought in the real environment are also sought for the virtual environment, namely the internet and game environment.

In order for a gain to be halal, the goods or services that are the subject of the transaction must be religiously legitimate; the transaction must be carried out in accordance with Islamic ethical values; the parties must not deceive each other in this transaction and it must be done with mutual consent.

In this respect, the purpose of the game, the conditions and the way it is played affect whether the profits coming from the game are halal or haram.

On the other hand, it should not be forgotten that the most precious capital of human beings is time.

It is not appropriate to waste time in front of a screen / mobile phone with the thought of making a little money, and to waste time by being busy with unnecessary and useless things.

We should state firstly that there is a lot of place for joking in the life of the Prophet (pbuh). Hz. Anas states the following regarding the issue:

“The Messenger of Allah was the one that made jokes with children the most."

When Hz. Prophet (pbuh) made jokes, he paid attention to certain criteria:

a. He always told the truth even when he joked.

b. He did not argue with anyone unnecessarily even if it was a joke.

c. He did not frighten people.

d. He did not joke by mocking people.

Like Hz. Prophet (pbuh), the Companions also made jokes probably due to his vast tolerance.

All words and deeds that harm human personality and honor mean to violate others’ rights. The order in community is ensured by showing respect to others’ rights, getting to know one another and talking to one another. A person who does not want his rights to be violated will definitely show respect to others’ rights. In order to ensure showing respect to law, Allah rendered it haram to transgress others’ wealth and all kinds of mocking, backbiting, lying, slandering, gossiping and similar verbal assaults that harm human honor. Similar practical and verbal jokes that will generally humiliate others were forbidden by the hadith of the Prophet (pbuh):

"Do not struggle with your brother and do not make jokes with him." (Tirmidhi, Birr, 58)

A Quranic decree (al-Hadid, 57/16) was sent down about some Companions who made a lot of jokes. Jokes that include lies are haram because they are lies. However, jokes are permissible if they are not derogatory in the form of lies, mocking and slandering.

Hz. Prophet and his Companions were seen to make jokes with their friends. Abu Hurayra narrates:

The Companions said to the Messenger of Allah:

"O Messenger of Allah! You also make jokes with us." The Messenger of Allah said,

"I only tell the truth; I never tell anything except the truth." (Tirmidhi, Birr, 57)

Ibn Abbas narrates:

A man asked,

"Did the Messenger of Allah make jokes?" I said,

"Yes, he did." He asked,

"How did the Messenger of Allah make jokes?" I said, "Once, Hz. Prophet (pbuh) gave a large and long dress to one of his wives and said to her, 'Put on this dress; Thank Allah and sweep the floor with it like a bride.'"

Hz. Anas narrates:

The Messenger of Allah was the man who had the highest ethics among the people. I had a brother called Umayr. When the Messenger of Allah saw my brother, he said,

"Abu Umayr! What is the bird doing?" My brother used to play with his bird.

At some prayer times, the Messenger of Allah was in our house; he asked a prayer rug to be put on the ground; he would sweep the rug, sprinkle some water on it and then perform prayers. We would stand behind him and perform prayers with him. The prayer rug was made of date-palm fibers.

Anas b. Malik narrates:

A man came to the Prophet and wanted him to mount on his camel. The Messenger of Allah said,

"I will make you mount a baby of a she-camel." The man said,

"O Messenger of Allah! How can I ride a baby camel?" The Messenger of Allah said,

"Are all camels not born of she-camels?"

Hz. Anas narrates:

A Bedouin called Zahir brought some gifts from the desert to the Messenger of Allah. When he wanted to return, the Messenger of Allah also gave him some gifts and said,

"Zahir represents those of us living in the desert; we represent those of them living in the city." He was an ugly person but the Messenger of Allah loved him a lot. When he was shopping, the Messenger of Allah (pbuh) hugged him from the back without showing him his face and asked him,

"Who am I?" When he returned, he recognized the Messenger of Allah and did not separate his back from his chest. The Messenger of Allah asked,

"Who will buy this slave?" He said,

"O Messenger of Allah! You find me worthless." The Messenger of Allah (pbuh) said,

"You are not worthless in the eye of Allah; your value is high in the eye of Allah."

Anas said, "When the Messenger of Allah was together with his wives, he was the nicest person and the one who made the most jokes." The Prophet liked smiling and making jokes kindly.

Hz. Aisha narrates:

"Once, the Messenger of Allah ran a race with me and I ran faster than him. Afterwards, I got fatter and he ran a race with me again. This time he ran faster than me."

Once, Hz. Aisha, Hz Sawda and the Prophet (pbuh) were eating porridge together. Hz Sawda said, "I do not like this dish." Hz. Aisha said, "I will spread it on your face if you do not eat it." While they were talking, Hz. Aisha spread some porridge on Hz. Sawda’s face with her finger and then Hz Sawda spread some porridge on Hz. Sawda’s face with her finger; thus, the made jokes with each other. Hz Prophet (pbuh) watched them by smiling.  

Hz. Suhayb narrates:

I was eating dates though my eye ached. When Hz. Prophet saw this, he said,

"Are you eating dates though your eye aches?" I said,

"O Messenger of Allah! I eat dates with the side that does not ache." The Messenger of Allah smiled so much that I saw his molar teeth.

Nuayman al-Ansari, one of the Companions, liked making jokes a lot. Once, when fresh fruits and milk came to Madinah, he got some and took them to the Messenger of Allah. He said,

"O Messenger of Allah! I bought them for you and brought them to you as a gift." A few days later, the owner of the goods came and asked Nuayman to pay for them. He took the man to the Messenger of Allah and said,

"O Messenger of Allah! Will you pay this man for the food?" the Messenger of Allah said,

"O Nuayman! Did you not give them to me as a gift?" He said,

"O Messenger of Allah! When I bought them, I did not have any money with me. I wanted you to eat and drink them. Therefore, I brought them to you." The Messenger of Allah smiled and paid for them.

They are nice jokes. It is mustahab to make jokes like that from time to time without transgressing the limits and hurting others. The Prophet (pbuh) approved nice and occasional jokes. However, it is necessary to avoid making jokes all the time. There are some mubah (permissible) deeds that can be transformed into sins if they are done all the time. It is forbidden to make jokes that harm, trouble and disturb people.

The jokes that Hz. Prophet (pbuh) and his Companions did were not offending and did not include lies. Such jokes increase the love between people. However, it is necessary not to exceed the limits in joking and in everything.

Practical jokes and jokes made with objects that can kill and wound are forbidden.

"If a person points an iron at his brother – he can even be his biological brother – in order to frighten him, angels will damn that person until he puts it down."

"Never point a weapon at your brother. For, Satan can make the person who points it throw (shoot) it and kills him. Then, he falls into a hole in Hell.” (Riyadus-Salihin, III/293)

It is approved and even encouraged to make jokes and play with his wife since it will increase the love between them. (Abu Dawud, Adab, 84, 85,149; Ibn Majah, Jihad, 40; Ahmed b. Hanbal, II/352, 364, 3/67, 5/32)

However, it is not appropriate to talk by making fun of a person even if allegorically. It means to violate people’s rights and Allah’s rights; for instance, to say "How nice!"  sarcastically despite knowing that it is bad. It is necessary to avoid sarcastic attitudes and words. 

We have not been able to find any information about a wedding of someone from Sons of Israel. However, there are some hadiths about games and entertainment. One of them is as follows: 

Hz. Aisha narrates:

"Some Abyssinians were playing in the mosque. (According to a narration, they were playing with their spears.) The Prophet (pbuh) had covered me with his garment and I was watching them. Hz. Umar started to scold them. The Prophet (pbuh) said to them, "O Sons of Arfida (Abyssinians)! Go on playing." (see Bukhari, Salah, 69, Idayn, 25; Jihad, 79; Muslim, Idayn, 17-21; Nasai; Idayn, 35).

In some narrations, when the Prophet (pbuh) saw that Hz. Umar started to scold them, he said, "O Umar! Let them play. They are Sons of Arfida (Abyssinians)." (Muslim; Nasai, ibid)

According to the narration by Sarraj, the Prophet (pbuh) added the following:

"Let the Jews see this and realize that our religion is a religion of tolerance and that I have been sent with such a tolerant religion of oneness." (see Ibn Hajar, Fathul-Bari, II/444)

The issue related to Sons of Israel in the question might have originated from the last version of the narration. However, the phrase musical instruments is not included in the hadith.