Translated by Abd-Allāh Chapter 2: Repentance وعن أبي موسَى عبدِ اللهِ بنِ قَيسٍ الأشْعريِّ عن النَّبيّ ، قَالَ : « إنَّ الله تَعَالَى يَبْسُطُ يَدَهُ بالليلِ لِيَتُوبَ مُسِيءُ النَّهَارِ
The topic I have chosen to discuss today is the issues related to entertainment in Islam. This topic is one that comes up with many of the young Muslims. They seem to have this understanding that having fun is not permitted for the believer, and this understanding is something which drives them away from practicing Islam as they begin to find Islam constraining and difficult upon themselves.
What we will be looking at in this short video is some of the proofs as to what is the Islamic position towards entertainment which is ḥalāl, which is ḥarām, and what is recommended.
In our previous parts, we discussed the travel distance required to be considered a traveler. In the final installment of this series, we shall discuss the time duration that one remains a traveler.
So what exactly does a ‘day’s journey’ mean? Not surprisingly, there is no easy method of converting classical measurements into modern ones. It appears that many researchers (classical and modern) did not pay due attention to scientifically converting such measurements into modern ones. What follows is my brief attempt to illustrate the hurdles that one faces.
The question that arises, however, is: when does one legally become a ‘traveler’? And for how long may one continue to shorten the prayer?
To answer this question, we will divide this article into two sections. Firstly, we shall discuss the opinions of scholars regarding the distance that constitutes ‘travel’. This will also require us to go into a tangent and convert the distances narrated in the classical and medieval textbooks into modern measurements. Secondly, we shall discuss the opinions of the scholars regarding the time-duration that is required for the status of a traveler to change into a resident once he arrives at some destination.
A short talk by Yaser Birjas about injustice and its consequences in light of the unfolding situation in Libya.
It was then that I realized the goodness of this effort and that the people had continued to remain close to Allah in these difficult days. I then decided to write this article to demonstrate the expansiveness of Islam on the issues relevant to these events because I noticed that the people had turned away from Islam and from the scholars.
It is through a proper understanding of the Sunni principles when it comes to aqidah, as opposed to a mere list of examples of how they were applied to resolve controversial issues of the past, that we can begin to address those issues that are relevant today. It is through understanding that our job is to defend the concept of fitrah and wahy (left to speak for itself) against the claim that we must accept the rules and premises of the naturalistic philosophers that we can develop the right way to respond to today’s pressing intellectual challenges without compromising the correct understanding of the texts of Qur’an and Sunnah.
Oh, you young people, do not be deceived by the heroes of the Internet, the leaders of the microphones, who are launching statements inciting the youth while living under the protection of intelligence services, or of a tribe, or in a distant cave or under political asylum in an infidel country. They have thrown many others before you into the infernos, graves, and prisons.
In this targeted audio, I wish to address those young Muslims out there who are either sympathizers or supporters of radical extremist Muslims.