Squandering time playing electronic...

Egypt's Dar Al-Ifta

Squandering time playing electronic games

Question

What is the ruling on squandering time playing electronic games? Some families have recently complained that their children spend most of their time playing electronic games, to the detriment of their studies. What is the ruling on this?

Answer

The ruling adopted for fatwa is that playing electronic games is permissible, provided they are beneficial, contribute to expanding faculties and mental capacities, are free from religious and moral prohibitions, do not cause any negative psychological or ethical effects, do not take up all of one’s time, and are not unlawful under the law of the country. Moreover, such games should be age-appropriate for children and subject to parental supervision. It is established in Islamic law that the basic principle regarding amusement, play, and recreation is permissibility, provided nothing prohibited under Islamic law is involved; otherwise, they are forbidden. Allah Almighty says, “Send him with us tomorrow to enjoy himself and play, and we shall take every care of him” (Quran, 12: 12).[1]

 

‘Aisha, the Mother of the Believers (may Allah be pleased with her), narrated, “The Abyssinians were performing with their spears. [Since I wanted to watch], the Prophet (peace and blessings be upon him) stood in front of me, [shielding me from the crowd], while I watched. I continued watching until I was satisfied” (Bukhari and Muslim; the wording is that of Bukhari). [2]

 

Squandering time playing electronic games

Playing electronic games become impermissible when ir become addictive to the extent that it consumes all of the child’s time, preventing them from studying, doing schoolwork, or communicating with others. Such addiction wastes time, harms physical and psychological health, causes mental exhaustion, and distracts from tasks, responsibilities, and beneficial activities, such as studying and other productive pursuits.[3]

Islamic law seeks to secure benefit and ward off harm.[4] A Muslim’s proper use of his time by investing it in beneficial pursuits is a way of expressing gratitude to Allah Almighty for this great blessing. Allah Almighty says, “And He subjected for you the sun and the moon, continuous [in orbit], and subjected for you the night and the day. And He gave you from all you asked of Him. And if you should count the favor of Allah, you could not enumerate them. Indeed, mankind is [generally] most unjust and ungrateful” (Quran, 14: 33-34). Therefore, no Muslim should neglect making proper use of his time, as doing so benefits both himself and the Muslim Ummah, and reflects gratitude to Allah for this blessing, for which he will be held accountable. The Prophet (peace and blessings be upon him) said, “Take advantage of five before five: youth before old age, health before illness, prosperity before poverty, free time before preoccupation, and life before death” (recorded by al-Hakem in Al-Mustadrak).[5]

 

The ruling

It is permissible under Islamic law for children to play electronic games, provided that such games are beneficial, help develop their skills and mental abilities, contain nothing that is prohibited by Islamic law, do not have any negative psychological or moral effects, do not take up all of their time, are not prohibited by the law of the country, and are subject to parental supervision. However, if playing these games leads to addiction, causing children to neglect their essential duties, adversely affecting their psychological or moral well-being, or violating the laws of the country, they should then be prevented from playing them in order to secure their benefit and prevent harm.

And Allah Almighty knows best.

 

 


[1] Al-Tabari, Jami’ al-Bayan, vol. 15, pp. 570-571; Ibn ‘Ashur, Al-Tahrir wal Tanwir, vol, 12, p. 229;

[2] Abu Abdallah al-Halimy, Al-Manhaj fi Shu’ab al-Iman, vol. 3, pp. 97-98; Al-Ghazali, Ihya’ ‘Ulum al-Deen, vol. 2, p. 287.

[3] Al-Qalyubi, Hashiyat al-Qalyubi ‘ala Sharh al-Mahalli ‘ala Minhaj al-Talibin, vol. 4, p. 321; Al-Hajjawi, Al-Iqna’ fi Fiqh al-Imam Ahmad ibn Hanbal, vol. 2, p. 321.

[4] ‘Izz Abdulsalam, Qawa’id al-Ahkam fi Masaleh al-Anam, vol. 1, p. 11.

[5] Al-Badr al-Fayumi, Fath al-Qareeb al-Mujeeb, vol. 13, p. 230.

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