Having the major themes that were mentioned in the previous article in mind, while going out for fun in Islam, we can realize if the sort of entertainment that we are up to, is lawful or not. Now, let’s have a look at a few lawful (Halal) fun activities:
In Islam having a good relationship with relatives is an obligation even if that relative is not Muslim . Therefore having gatherings with friends, family and relatives is not even lawful (Halal) but also recommended, keeping in mind that in all sorts of gatherings we must avoid gossiping, backbiting, humiliating others, and using bad words, as they have prohibited in Islam [i].
In chapter (Surah) Mu’minoun when Allah is describing the features of a real believer, he says: “And those who avoid vain talk” (23: 3)
Although we have many verses with the content mentioned above, it does not mean that Muslims should be charmless and moody. Therefore we have to find out what vain talk really means. The vain talk could be a sort of talk that can annoy other people [ii]. However, telling jokes that have no bad content or have a sort of humorous attitude that can make the listener laugh and make him/her happy and energetic, is recommended in Islam. It is narrated from Imam Sadiq (AS) that “among the most precious actions in the eyes of God is to bring joy and happiness to the heart of a believer.” 
Having fun in Islam with the non-Mahram opposite sex is forbidden. Instead, getting married and enjoying a relationship with the spouse is highly recommended. It is narrated from Imam Baqir (AS) that, “the fun of a believer is in three things: enjoying his/her spouse, joking with friends, and the night prayer.” 
Prophet Muhammad (PBUH&HP) says: “Travel so that you stay fine and healthy.” 
Going out to nature, being only a few hours in a park or camping in the woods overnight, or traveling to other cities or countries is not only a change of mood, but there are also lessons and edification in it for a believer [iii].
Prophet Muhammad (PBUH&HP) used to encourage people to necessarily learn sports such as horse riding, swimming, and archery. There are many narrations concerning these three specific sports as well as other sorts of fun in Islam that our prophet (PBUH&HP) used to get involved in at his time. For example, it is narrated that he used to take part in camel riding races and he was really good at it.
However it does not mean that in our time we should stick to archery, horse riding, or camel riding, rather we should find the types of sports that suit our time and are also required in life. We can say that these days driving replaces horse riding. Or even cycling, karate and running or walking are easy and useful sports.
World championship sports these days mostly serve international political reasons rather than health and joy.
These kinds of activities are fun and exciting. Some people enjoy these activities alongside activities such as bungee jumping. Some people have adventurous personalities and need a kind of entertainment like this, so they can gain energy and stability to go back to work on a Monday morning. Therefore there is no problem to enjoy them.
Reading is a calming and relaxing activity. Sitting by the fire on a winter’s day and drinking a cup of tea while reading, or on a summer’s day doing the same thing on the balcony would be so joyful. Most of our jurists recommend inserting reading into our daily lives. But we have to be careful about what we read. Reading all types of books is, not lawful (Halal) for a Muslim. A Muslim should be cautious about the contents of the books she/ he chooses to read. The book should help elevate the life and soul of the reader and not engage his/ her mind with useless information.
Playing computer games as long as there is no unethical content in the game is not forbidden. If people play computer games to rest, or change their moods, it would be fine. But we have all seen how some people are addicted to digital games that have no use for them and only waste their energy as well as physically hurting them. However, spending too much time on a computer game that may have no use for the growth of one’s soul is detestable (Makruh). The same rule applies to movies. When choosing a movie to watch, it is important to make sure that the content of that movie does not harm our souls.
Playing cards, especially when a group of friends comes together can be fun. However, any sort of card games that are known to be used for gambling, even if we do not bet on them, is forbidden. Imam Reza (AS) said: “God has prohibited His servants from all sorts of gambling (games with winners and losers), and commands them to avoid these games…” , as they are “abominations of Satan’s doing” [iv].
In conclusion, by keeping in mind that the entertainment of a believer should do no harm to him/her or others, but should also have some benefits for him/her, we can understand why Imam Ali (AS) says: “working is the greatest fun of a believer”. 
[i] “O you who have faith! Let not any people ridicule other people: it may be that they are better than they are, nor let women [ridicule] women: it may be that they are better than they are. And do not defame one another, nor insult one another by [calling] nicknames. How evil are profane names subsequent to faith! As for those who are not penitent [of their past conduct]—such are the wrongdoers. O you who have faith! Avoid much suspicion; indeed some suspicions are sins. And do not spy on one another or backbite. Will any of you love to eat the flesh of his dead brother? You would hate it. Be wary of Allah; indeed Allah is All-clement, all-merciful.” (49:11- 12)
[ii]“Woe to every scandal-monger and slanderer” (104:1)
[iii]“Have they not traveled in the land and seen how was the fate of those who were before them? They were more powerful than them, and they plowed the earth and developed it more than they have developed it. Their apostles brought them manifest proofs. So it was not Allah who wronged them, but it was they who used to wrong themselves.” (30: 9)
[iv]“O you who have faith! Indeed wine, gambling, idols, and the divining arrows are abominations of Satan’s doing, so avoid them, so that you may be felicitous.” (5: 90)
- Mafatih al-hayat, p. 211
- Al-kafi, vol. 2. P. 188
- Mafatih al-hayat, p. 205
- Al-hadith, vol. 2, p. 145
- Mafatih al-hayat, p. 205
- Nahjulbalaghah, Hekmah no. 39
Ramadan is the ninth month of the Islamic calendar, observed by Muslims worldwide as a month of fasting, prayer, reflection and community. In this holy month Muslims fast from the food, drink, smoking, and sexual activity, and other specific activities drawn by Islam between dawn to nightfall until when the evening adhan is sounded in order to practice abstaining. There is definitely a higher purpose beyond not eating or drinking behind fasting. Fasting is one of the Principles of Islam, a religious duty commanded by Allah. Muslims who obey such commands or duties are said to receive thawab* each time for each good deed and receive redemption in the afterlife. Today we are going to discuss the real philosophy behind this Principles but at first, let us see some of the Quran verses pointing to fasting and its place in Islam.
O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous –
(The Holy Quran 2:183)
The month of Ramadhan [is that] in which was revealed the Qur'an, a guidance for the people and clear proofs of guidance and criterion
(The Holy Quran 2:185)
This principle is often emphasized in the principles of Islamic jurisprudence “The basis for the formation of all religious and divine rules is the interests and corruptions that philosophy is its cause”.
The second surah of The Quran (Al-Baqarah) clearly telling us the purpose of the act of fasting, talks about Divine bowing (verse 185), thanksgiving (verse 185), Benefiting from divine help (verses 45 and 153), benefiting from Allah (verse 184), attaining piety (Verse 183) and victory and success in deeds (verses 45 and 153) are among the wisdom and goals of fasting. We will discuss them deeply now:
Fasting has other benefits and effects, the most important one is identifying the sincere; Because fasting means abstaining from drinking and eating and sexual pleasures as well as other prohibitions, it is very difficult for many people who cannot wash their hearts of material pleasures and are only humble and submissive who give up by divine command. Therefore, it can be said that fasting is one of the most important divine tests through which sincerity can be recognized. Imam Ali (AS) says about this function of fasting: Allah made fasting obligatory in order to test the sincerity of the people. (1) Also, Lady Fatemeh (AS) says about the role of fasting insincerity: Allah has made fasting obligatory in order to establish sincerity. (2)
Other functions of fasting include the element of empathy; Because the fasting person understands the difficult conditions of others by fasting, and because of the suffering he suffers during the fast, he feels the suffering of the poor deeply now. Creating similar conditions and assimilating the living space with the lives of the poor, in the most important dimension, namely the lack of food and drink and other pleasures, causes a feeling of sympathy and provides the ground for financial benevolence and charity. Some rich people, for various reasons, including illness or intentionally not fasting, have to pay atonement, so one of the purposes of fasting is to reach a part of the wealth and property of the rich to the poor so that at least the life of the poor is provided and the level of class distance becomes slightly lower.
we can also refer to this wisdom that Imam Sadigh (AS) has stated about the obligation of fasting: Allah has made fasting obligatory so that the rich and the poor become equal (3) Imam Reza (AS) also says about this matter: People are commanded to fast in order to understand the pain of hunger and thirst, and through it to find the poverty and misery of the Hereafter. (4)
Another wisdom mentioned in the narrations for fasting is zakat of the body. In the sense that zakat is for everything; That is, just as it is zakat for property, which by paying for it provides the ground for proper growth and development of the body. Prophet Mohammad (PBUH&HP) said: Zakat is for everything and zakat on the bodies is fasting. (5) Also, our dear Prophet (PBUH&HP) said: Fast to stay healthy (6)
Medical research has proven today that fasting has a very effective role in eliminating diseases, especially cancer; this is because the lack of nutrients in the body has the first effect on cancer cells and dries out their roots. Therefore, in order to have a healthy body and all the organs of the body to work properly, we must accept fasting as a treatment and use it for the proper development of our body.
In the teachings of Islam, Jihad, especially its military one, has been set as a standard for other tasks due to its difficulty to achieve. Therefore, matters such as gaining halal, marrying well, and the like are considered and measured as jihad. Fasting is a difficult and arduous task because it is even permissible to step on carnal pleasures. Fighting against carnal desires and confronting erotic issues is one of the most important jihads known as the Great Jihad; and it is more difficult to fast in the heat of summer and under the sun and with work and labor. Such a fast is one of the best examples of deeds from the ideals of Prophet (PBUH&HP) that he said: Fasting in the heat is jihad. (7)
Imam Sadegh (AS) also says about fasting in extreme heat: Whoever fasts for Allah on a very hot day and becomes thirsty, Allah will appoint a thousand angels to touch his face and give him the good news until he breaks his fast. (8)
Achieving true fasting means that not just a person's body and tongue fasting, but also his heart and mind are fasting. Imam Ali (AS) says in expressing the best types of fasts: The fast of the heart is better than the fast of the tongue, and the fast of the tongue is better than the fast of the belly (9). So, in the real fast, all the organs of a person must be fasting from sin and mistakes. It is also narrated from Lady Fatima (PBUH) that: What is the use of fasting for a fasting person who has not preserved his tongue, ears, eyes, and joints? ** (10)
There is no point in Islam that hasn’t been checked by wisdom higher than human ones. If there are acts in Islam that are hard or pointless in our sight, that means we can’t see their higher purpose. Islam is always fresh and never gets old like other religions and it seeks human redemption so follow its orders to find yourself in the righteous path
- Nahj al-Balagha (verse 252)
- Bihar al-Anwar (96th volume – page 368)
- Man La Yahduruhu al-Faqih (second volume – page 43)
- Wasa'il al-Shia (4th volume – page 4)
- Al-Kafi (4th volume – page 62)
- Bihar al-Anwar (96th volume – page 255)
- Bihar al-Anwar (96th volume – page 257)
- Al-Kafi (4th volume – page 64)
- Exalted Aphorisms and Pearls of Speech (first volume – page 417)
- Bihar al-Anwar (93th volume – page 295)
* Thawab means punishment and has been used in both good and evil deeds of the human, and of course it is often used in good deeds.
**Lady Fatima (AS) has made a Denial interrogation in this narration of hers that it makes it more understandable
The concept of the last savior and his advent exist in many religions, although with some fundamental differences. Here we review what expecting the last savior in Islam means, what are its requirements and how it improves the quality of one’s life.
Awaiting, in general, represents a situation where someone is hoping or watching for something to happen, especially for a long time. Awaiting the last savior means hoping for the last divine messenger who will reveal the truth and spread justice and peace in the whole universe. In Surah Qasas, it is stated that: “We wanted to confer a favor upon those who were oppressed in the land and make them leaders and make them inheritors” (28:5). This is a promising divine concept which enlightens the hearts, prepares human beings for receiving who they are waiting for, and brings hope to them .
We are surely living in an era that is filled with injustice; some people are at war, and many of them face discrimination and hypocrisy. From an Islamic point of view, even the physical presence of the last savior brings mercy over human beings, and all these shortcomings are due to his absence. Hence, a conscious human being, a creature that is a perfectionist in nature, does not tolerate these shortcomings and defects and tries to remove the barriers against the presence of the last savior.
Being a perfectionist and trying to achieve a better condition is an inherent quality of the human beings that regulates almost all activities of every human being towards perfection. Hence, a conscious human being is naturally inclined toward accelerating the coming of the last savior.
4. Making Efforts to Pass the Current Unfavorable Condition and to Reach a Desirable Situation
Hoping for a better future that the presence of the last savior will bring about is not sufficient. One should also make efforts and participate in the process of preparing the requirements of the advent of the savior.
Sometimes something is missed in our life, but we are not even aware of that. The very first step in the process of awaiting the last savior is to know that there is divine mercy that is absent.
One might be aware of the absence of the last savior but does not believe that human beings require his presence and guidance. Hence, waiting for the last savior requires one to contemplate and know what his presence will bring about for human society. In fact, this situation is like a divine test to see whether one will rely on his\her abilities and will to improve the current condition.
Those who do not believe in the advent of the last savior will undoubtedly not await for him. Prophet Muhammad (PBUH&HP) and Imams (AS) have always tried to reinforce the belief in the advent of the last savior and to prevent any despair among human beings. In this regard is a narration (hadith) from Prophet Muhammad (PBUH&HP), which describes that The Judgment Day will not arrive until one of his descendants rises with the truth and makes his advent whenever Allah permits . One who believes in the advent of the savior in Islam should also wish that it happens, otherwise, he\she is not really awaiting his advent. This requires having a clear vision of the things that will happen if the last savior emerges. If one is afraid of that time, he\she will surely not await for him to come.
Although the items above make one await for the savior, believing that this might happen very soon will cause one to get ready to help the last savior in Islam in his peace plan.
- M. Musavi Isfahani,"Mikyal al Makarim", vol. 2, p. 235.
- Wasa’il ash-Shi’a, vol. 7, p. 325.