Zainab is a 28-year-old dental student in Toronto. She has always loved attending community events, especially those that honor the Prophet Muhammad and his family (pbut). This year, a large Mawlid (birth celebration of the Prophet) is being hosted by a local community group at a banquet hall. It promises beautiful Quran recitation, poetry, speeches, and food.

When Zainab arrives, she’s warmly welcomed. The room is filled with families, and the energy is festive. As she takes her seat and the program begins, she notices that background music is playing softly over the speakers — melodic, but clearly instrumental.

Later, during intermissions between speeches and nasheeds, recorded songs with instrumental accompaniment are played, and some people clap along. Zainab feels uneasy. She’s heard different opinions about music in Islam and wonders: Is it permissible to stay? Should she leave? What’s the right thing to do?

Background

Islamic scholars, including Sayyid Ali al-Sistani, distinguish between permissible and impermissible music. The ruling generally depends on the type of music and the setting.

According to Sayyid Sistani, music that is of the kind commonly used for entertainment gatherings and amusement (lahw) is haram (forbidden).

Attending gatherings where haram music is played can also become problematic, especially if:

• One knowingly participates or supports the haram element
• The environment encourages sin, heedlessness, or disrespect of Islamic boundaries

However, if a person attends for a good purpose (like honoring the Prophet), and does not support or approve of the haram aspect, and the gathering as a whole is not promoting sinful behavior, then it may be permissible to stay, especially if leaving would cause unnecessary social disruption or division.

Ruling

Listening to haram music is not permitted, even if the overall gathering is religious in nature. A believer should try to avoid remaining in environments where haram elements dominate.

If the situation arises unexpectedly, one should politely excuse themselves rather than sit through it, especially if their presence might be seen as approval. However, if leaving immediately would cause undue embarrassment or misunderstanding, they can disengage inwardly and seek a respectful way to step out soon after.

Action

When the musical intermission begins again, Zainab decides to quietly excuse herself. She steps out to make wudu and returns once the recitation resumes. Her intention remains to honor the Prophet and participate in what is spiritually beneficial.

After the event, she shares her reflections with a close friend who was also there, mentioning how including music might make some attendees uncomfortable. Later, when speaking with one of the organizers she knows personally, she gently raises the point:

“The program was so beautiful, mashAllah. I just wondered if in the future, maybe we could avoid instrumental tracks — I think more people would feel comfortable that way.”

Her sincerity and respectful tone make her feedback both heard and appreciated.

The post What Should I Do? Music at a Religious Gathering? appeared first on IMAM-US.org.

1. Details about the situation

Ali, 34 years old, is a fitness enthusiast and health-conscious Muslim living in Chicago.

Lately, Ali has been trying to cut down on sugary drinks. During lunch at work, his colleague hands him a cold bottle and says, “You have to try this. It’s Kombucha! It’s healthy, probiotic, and great for your gut.”

Ali has seen Kombucha bottles at grocery stores before, labeled “fermented tea,” but he’s never tried it. Now, the word fermented immediately catches his attention.

He pauses, remembering that fermentation often involves alcohol. Curious and slightly uneasy, he decides to look it up before taking a sip.

2. Background

Kombucha is made by fermenting tea and sugar with a culture of bacteria and yeast. This process naturally produces trace amounts of alcohol, leading many Muslims to ask: Is it halal or haram to drink?

Islam isn’t about restriction– it’s about discernment. Living in an age of new food trends means Muslims must stay informed, not just about ingredients, but about how things are prepared. 

3. Ruling

According to Sayyid Sistani, it is permissible to consume if:

• The alcohol in Kombucha is not derived from wine or beer, so it is not najis (impure).
• The alcohol is in very small, dissolved amounts, what scholars call mustahlak [something close to 3%]

It is haram if:

• The drink can intoxicate the consumer. 
• It is made in a way that resembles or functions like beer (fuq‘a), then it becomes najis.

*Because Kombucha varies by brand and method, it’s best to check the alcohol content or avoid doubtful cases altogether. Scholars advise believers to be cautious unless you’re sure of the alcohol level.

In short: Kombucha is halal only if its alcohol level is a dissolved portion [mustahlak] and it is not prepared like beer. Otherwise, it should be avoided

4. Action

Ali flips the bottle around and reads the fine print: “Contains less than 0.5% alcohol.” 

Relieved, but still cautious, he quickly searches online for the specific brand’s production process. After confirming that the alcohol is naturally occurring and minimal, not like beer or wine, he decides it’s permissible to drink according to Sayyid Sistani’s rulings.

Still, Ali makes a note to himself to be mindful of where the Kombucha he consumes comes from.

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1. Details about the Situation

Ali is a 22-year-old university student grinding through classes and juggling a part-time job in Chicago. His days are packed, his energy low, and his social battery often drained. One night, he looks down at his phone: three missed calls from his uncle — someone he hasn’t spoken to in months.

The truth? They’re not close. Their last conversation ended in tension, and honestly, Ali finds his uncle difficult, sometimes even hurtful. He stares at the screen and thinks, Do I really need this right now?

He tells himself he’s too busy, that a call would turn into an awkward, dragged-out conversation. Maybe it’s better to let it go. Maybe his uncle won’t even notice.

But something won’t let the thought go. A quiet question starts to press on his conscience:
“If I ignore this… am I breaking ties Allah told me to keep?”
“Is my silence more than just avoidance? Could it be a sin?”

2. Background

Maintaining silat al-rahm, the bonds of kinship, is one of the most vital obligations in Islam, deeply rooted in both our material and spiritual well-being. It is not merely a cultural tradition or an occasional gesture, but a powerful form of worship with wide-reaching effects in both this life and the Hereafter. God said, “And those who join that which God has ordered to be joined and fear their Lord… for them is the best abode” (Quran, 13:21).

The Quran warns us of the opposite, breaking familial ties, [qat‘ al-rahm], which is considered a grave sin, “Then, is it to be expected of you, if you turn away, that you will spread corruption on earth and sever your ties of kinship?” (Quran, 47:22)

At its most visible level, silat al-rahm is about physical connection—helping relatives in need, offering financial support to the poor among them, visiting them, and being present in their lives. This tangible support reinforces family ties and uplifts those who may be vulnerable, fulfilling a collective responsibility toward social justice within the family unit.

Yet the teachings of our religious tradition go further. Even when material help is not possible, the connection must be maintained spiritually and emotionally. This shows that even the smallest act of kindness, like offering Salam, a text message, a call, or even a smile—can be an act of silat al-rahm, if it stems from sincerity and love.

Our Imams (pbut) deeply emphasized the immense spiritual, ethical, and material benefits that come from maintaining family ties. Imam Muhammad al-Baqir (p) said, “Silat al-Rahm purifies deeds, increases wealth, repels afflictions, eases the reckoning (on the Day of Judgment), and prolongs life” (Bihar al-Anwar, vol. 71, page 111).

Imam Jafar al-Sadiq (p) similarly stated, “Silaturrahim improves character, softens the hand (i.e., increases generosity), purifies the soul, increases sustenance, and extends life” (al-Kāfī, vol. 2, Page 151).

Maintaining family ties leads to healthier relationships, emotional support systems, and community strength—all of which contribute to a longer and more fulfilling life. In fact, Imam al-Sadiq (p) even gave a vivid example:

“We know of nothing that prolongs life more than silat al-rahm. A man may be destined to live three years, but if he maintains kinship ties, Allah increases his lifespan by thirty years, making it thirty-three. Conversely, one who is destined to live thirty-three years may sever family ties and thus have his life shortened to three” (al-Kāfī Volume 2, Pages 152–153).

In conclusion, silat al-arhaam is more than a family duty—it is a path to divine blessing, social harmony, and personal growth. Whether through financial assistance or a heartfelt Salam, every effort counts. To maintain these sacred ties is to invest in a better self, a stronger family, and a more compassionate world.

3. Ruling

Silat al-rahm is wajib (obligatory); a person must maintain some form of connection with their close blood relatives. 

The minimum form of silat al-rahm can be fulfilled by an occasional call, check-in, visit, act of kindness, or by keeping the door open for interaction or reconciliation if necessary. 

It is not required to have frequent or deep conversations, especially when certain circumstances, like distance, discomfort, or past tension, make that difficult.

However, this does not mean that one should tolerate harm, abuse, or injustice. A person has the right to limit or redefine the relationship if it causes significant psychological or spiritual damage. 

Complete severance is only allowed if continued contact would result in serious harm or corruption of one’s faith, mental health, or family stability.

By ignoring or refusing contact altogether without a valid reason, you can risk committing qat‘ al-rahm, which is sinful.

4. Action

After sitting with it for a while, Ali comes to a realization: his relationships don’t need to be perfect — just sincere. Islam doesn’t ask for constant closeness, but it does demand effort. A single call, a simple check-in, even a short message, can carry the weight of a powerful divine duty.

So he picks up the phone. Not because it’s easy — but because it’s right. The conversation is brief, maybe a little awkward, but nonetheless, respectful.

 His uncle, caught off guard, softens. He didn’t expect the call — and maybe, neither did Ali.
But something shifts.

Ali listens with patience. He ends the call kindly. He makes a quiet promise to himself: to keep the door open, to check in every now and then — not because they’ve fixed everything, but because he’s choosing faith over ego.

And with that one small action, Ali feels something lift and uncover a sense of peace that comes not from the outcome, but from obeying the One who asked him to try.

The post “Toxic” Family Members…Do I Need to Call them Back? appeared first on IMAM-US.org.

1. Details about the Situation

Mariam Haider is 30 years old and lives in Dearborn, Michigan. Mariam and her husband have been living in a small rental apartment with their two children. After months of searching, they finally found an affordable house in a quiet neighborhood. The purchase closed on the 27th of Dhul Hijjah, just a few days before Muharram began.

Their lease was ending, and the landlord had already found new tenants. The moving truck was booked for the 2nd of Muharram. Mariam felt torn — was it disrespectful to move into a new home during such a sacred time of mourning, especially before Ashura?

She wanted to do the right thing, but she also couldn’t delay the move without incurring penalties or losing her housing opportunity.

2. Background

During times of sorrow of the Ahl al-Bayt, especially during the month of Muharram, we are encouraged to engage in mourning and remembrance. Such practices include engaging in reflection, donning black attire, and dedicating extra time and energy to the worship of God. 

Believers are encouraged to avoid actions that contradict the spirit of grief, such as celebrating and getting dressed up for a happy occasion. In fact, as a guide, a person should consider what behaviors they would avoid if they were grieving the loss of a loved one, and behave accordingly out of love and respect for the Ahl al-Bayt (p). If it is not considered to be necessary, they should choose a time that is far removed from the periods in the Islamic calendar which are designated for mourning the Ahl al-Bayt (p).

3. Ruling

Moving into a new home during Muharram is not haram.

However, believers should avoid conducting the move in a way that conflicts with the atmosphere of mourning — such as holding a housewarming party, decorating festively, or wearing celebratory clothing.

If the move is necessary due to lease deadlines, financial reasons, or family needs, it is permissible, provided it is done with simplicity and dignity.

This scenario demonstrates how believers can respect the sanctity of Muharram while still fulfilling practical needs. Life does not always pause for grief — but actions taken during sacred times should reflect the emotional and spiritual tone of those months.

4. Action

Mariam and her husband decide to proceed with the move as planned. She and her husband move their belongings efficiently and without fanfare. They make a silent intention (niyyah) that the home becomes a place of remembrance for the Ahl al-Bayt (p). They even set the intention to host Quran recitation and small majlis with their close family members during these sacred days and have agreed to contribute some sadaqa to local believers in need. Out of respect, they plan to wait until Rabi‘ al-Awwal to invite friends over for a housewarming meal.

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1. Details about the Situation

Fatima is 27 years old and lives in Houston, Texas.
She and her fiancé Ali had been engaged for over a year. Both families finally found a time when their extended relatives would be in town — the only available window happened to be during the first week of Muharram. The plan was to hold a simple nikāḥ ceremony on the 3rd of Muharram and delay the wedding celebration until later in the year.

Fatima is a practicing Shia Muslim, deeply connected to the memory of Imam Hussain (p) and the tragedy of Karbala. The idea of holding any sort of joyful occasion during a sacred mourning period feels inappropriate to her — but at the same time, she wonders: Is it haram to perform the nikāḥ in Muharram? Or just discouraged?

At the same time, Fatima is mindful of the sanctity of the holy month of Muharram, especially the first ten days which mark the martyrdom of Imam Hussain (p) and the tragedy of Karbala. She feels uneasy about doing something that might seem joyful during this sacred time. What should she do?

2. Background

During times of sorrow for the Prophet and his family (pbut), especially during the month of Muharram, we are encouraged to engage in mourning and remembrance. Such practices include engaging in reflection, donning black attire, and dedicating extra time and energy to the worship of God. 

Believers are encouraged to avoid actions that contradict the spirit of grief, such as celebrating and getting dressed up for a happy occasion. In fact, as a guide, a person should consider what behaviors they would avoid if they were grieving the loss of a loved one, and behave accordingly out of love and respect for the family of the Prophet (pbut). If it is not considered to be necessary, they should choose a time that is far removed from the periods in the Islamic calendar which are designated for mourning the Ahl al-Bayt (pbut).

3. Ruling

According to scholars, it is not haram to get married or conduct a nikāḥ in Muharram or Safar unless it is seen as an act that is disrespectful to the Ahl al-Bayt (pbut). 

That being said, it is highly discouraged to hold celebrations, wear fancy attire or decorate for joyous events — particularly as it may be considered a violation of the sanctity of the Prophet and his family (pbut). 

If certain circumstances require that a nikāḥ ceremony take place, such as travel, visa deadlines, or family availability, it should be conducted in a simple, solemn manner, without outward displays of joy or contradiction to the mourning atmosphere. 

Ideally, non-urgent joyful occasions should be postponed to avoid conflicting with the sacred grief associated with this time.

4. Action

After reflection and discussion with Ali and their families, Fatima decides to go ahead with a private nikkahḥ on the 3rd of Muharram with only her parents and a local scholar present. The event is simple, quiet, and solemn — no announcements are made, no photos are shared, and the families agree to delay the full celebration until after Safar.

Fatima feels spiritually at peace, knowing she honored both her life’s needs and her loyalty to the Ahl al-Bayt (pbut). 

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1. Details about the Situation

Zainab is a 28-year-old teacher living in Toronto. Zainab and her husband have been saving up for a car for over a year. Their current vehicle has become unreliable, often breaking down on the way to work or when running errands. After a lot of searching, they found the right car at a good price, but the seller insisted that the transaction be completed during the first week of Muharram. Delaying it would mean losing the deal, and there are no comparable options in their budget range.

At the same time, Zainab is mindful of the sanctity of the holy month of Muharram, especially the first ten days which mark the martyrdom of Imam Hussain (p) and the tragedy of Karbala. She feels uneasy about doing something that might seem joyful during this sacred time. What should she do?

2. Background

During times of sorrow of the Ahl al-Bayt (p), especially during the month of Muharram, we are encouraged to engage in mourning and remembrance. Such practices include engaging in reflection, donning black attire, and dedicating extra time and energy to the worship of God.

Believers are encouraged to avoid actions that contradict the spirit of grief, such as celebrating and getting dressed up for a happy occasion. In fact, as a guide, a person should consider what behaviors they would avoid if they were grieving the loss of a loved one, and behave accordingly out of love and respect for the Ahl al-Bayt (p).  If it is not considered to be necessary, they should choose a time that is far removed from the periods in the Islamic calendar which are designated for mourning the Ahl al-Bayt (p).

3. Ruling

Engaging in necessary actions, like buying a car, in Zainab’s case, or moving homes during months of mourning is permissible — so long as it is done with respect for the sanctity of the time. 

It is not haram (forbidden) to purchase a car during Muharram, especially when it is out of necessity. What is discouraged is engaging in obvious celebrations — like having a party, wearing bright or fancy clothes, or sharing festive photos on social media — especially on or around the day of Ashura (the 10th day of Muharram), in a way that contradicts the spirit of mourning for the Ahl al-Bayt (p).

Since they are buying a car because it is a need, and not as a means of celebration, it is not a violation of mourning etiquette. However, had it been something less necessary — such as hosting a lavish dinner to show off the car or decorating it in a celebratory manner — that would be inappropriate during Muharram.

4. Action

 Zainab and her husband proceed with the car purchase quietly, with no fanfare. They remain conscious of the sacredness of the days of mourning. They decide to delay any celebratory acknowledgment — such as sharing the news with extended friends or family — until after the month of Safar, out of respect for the Ahl al-Bayt (p).

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Khalil is a devout 19-year-old Muslim-American who was born and raised in a small town in the Midwest, he still lives there with his family. There have always been very few Muslims in his hometown. Thus, while growing up, and even to the present, most of his friends have been non-Muslims. Michael, a young Christian, is one of Khalil’s closest friends, who knows and respects the fact that Khalil is a devout Muslim. Michael always invites Khalil to attend church services and religious events because they have been friends for so long, know each other’s families, and always like to hang out together and share in one another’s happiness. Khalil has always politely declined, but one Christmas, he suddenly begins to wonder whether it would be permissible for him to attend Christmas mass or any other Christian religious gatherings (e.g., funeral) and even give Michael a gift. What should he do?

II. Background

The Holy Quran states, “God does not forbid you to deal kindly and justly with those who have not fought against you about the religion or expelled you from your homes. God does not love the unjust people.”1 Islam teaches us to adopt the highest character and ethics, as well as compassion and warmth towards others, especially when interacting with people of other religions. This includes respecting their beliefs and customs and fulfilling the duties of friendship. At the same time, Muslims must maintain their religious identity and not compromise their own beliefs and practices.

III. Ruling

There is no objection to attend a church service, whether for Christmas or any other commemoration, as long as one’s Islamic identity is maintained, there is no fear of being affected by information that may conflict with Islamic beliefs, a weakening of religious adherence, or adoption or promotion of beliefs and practices that are not a part of Islam. Moreover, there is no problem in giving gifts to non-Muslims, especially if it fulfills a good friendship.

IV. Action
Khalil can attend the church service and other such events if Michael invites him, and he feels confident that it will not affect him as a Muslim. Also, there is no problem if he gives him a suitable gift on various occasions. As such, it is important for Khalil, and Muslims in the West in general, to show compassion to their fellow citizens and share appropriately in their happiness, which may even be encouraged in certain circumstances.

1. The Holy Quran, 60:8.

قال الله تعالى: ((لَّا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَارِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ))

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I. Details about the situation

Maryam is a university student who has decided to pursue a career in journalism because she is interested in various social sciences and feels like she can make a meaningful contribution to the field. She has returned home during the holidays, and upon hearing about her career plans, her parents instead insist that she either study medicine or engineering, without compromise. Her parents cite that while her interest in journalism sounds wonderful and it can undoubtedly be a passion of hers, it is important for her to pursue a career in something more stable, high-earning and “prestigious” (ie: medicine or engineering). Maryam is growing increasingly frustrated trying to navigate this conflict with her parents and is struggling to find the best approach moving forward. Recognizing the complexity and nuance of the issue at hand, Maryam also feels that she has a right to choose her own future goals and aspirations. What is the proper approach in reconciling the different opinions? What should Maryam do?

II. Background

Undoubtedly, Islam emphasizes our role and responsibility in treating our parents with kindness by stressing the importance offilial piety to the greatest extent. In the oft-quoted verse, God commands us by stating, “Your Lord has decreed that you shall not worship anyone except Him, and [He has enjoined] kindness to parents. Should they reach old age at your side —one of them or both— do not say to them, ‘Fie!’ And do not chide them, but speak to them [with] noble words.”Of course, there are many other verses which invoke the significant theme of obedience to one’s parents. At the same time, the role of the parent is to offer guidance to their child, and not force them to perform an act against the child’s respective will. While a baligh person has the right to choose for themselves, the best course of action is to always obey one’s parents in matters that are feasible and fair, while simultaneously not foregoing their own aspirations. This must be achieved by striking a balance in the pursuit of their dreams and remaining sensitive to the parents’ wishes. On both sides,  there is a need to recognize one’s rights over the other, the parents and the children respectively, and find a reasonable compromise with which both parties are comfortable.

III. Ruling

When a child disagrees with their parents on a particular issue, they are ‘… allowed to discuss with the parents in matters that they think are not right; but the child must observe politeness and respect in the discussion; they should not angrily look at them, nor raise their voice over theirs, let alone use harsh words and expressions.’ Muslims scholars have long discussed the difference between being obedient to one’s parents [ta’at al-waladayn] in contrast with honoring one’s parents [al-ihsaan bil walidayn]. It’s important for us to keep in mind this sensitivity in engaging with our parents, particularly in matters where we disagree.

In the case of Maryam, she has the right to choose for herself and is not bound to pursue a career in medicine or engineering if she does not want to. However, if she wants to study journalism then she cannot do so without the consent of her parents if they are the benefactors of her education. If she is independent and paying the cost of her education, then she is free to choose her course of study and future career. However, she must realize that God disapproves of someone displeasing their parents and that the future consequences must be thoughtfully considered before proceeding.

IV. Action 

Unfortunately, as common as situations like these are, it is important for Maryam to discuss the issue with her parents in a calm and collected manner, and at the same time, for her parents to remain objective about the issue and not demand or coerce their daughter into making a career choice that ultimately would make her feel uncomfortable.

If Maryam cannot convince the parents about taking a particular course of action or life decision, then she must give preference to honoring [ihsaan] them in the event the decision is trivial, remembering that the pleasure of God lies in such an act. On the other hand, if the decision is important and potentially life-altering, then she can take multiple different directions including potentially:

Respectful Conversation: state that she is not disregarding her parents’ opinion but rather hopes to prove to them that the pursuit is worthwhile.
Compromise: she can ask them if they can collectively come to some form of a compromise such that they are reassured of her choice and/or they agree to a trial period during which the feasibility of her choice becomes clear (if possible).
Involving others: Maryam can bring experts to talk to her parents to show them the importance of her choice or potentially involve a third party mediator.

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I. Details about the situation

Jawad, a freshman in college, recently met a girl in his class named, Ruqayyah, who has high morals, dignity, and self-respect. He begins to wonder whether she would be a suitable spouse and wants to speak to her to get to know her better. However, he is afraid that their conversation might lead to sin. What should he do?

II. Background

Attraction between males and females is an innate part of our nature. Moreover, it is one of the graces of God upon us so that we can attain proximity to Him if directed by the guidance of Islamic teachings. Thus, the relationship between a man and a woman can be a form of worship if established and engaged in the appropriate way.

III. Ruling

It is permissible for a man and woman to enact a temporary marriage for the purpose of speaking and expressing their emotions freely. However, a girl who is a virgin and dependent on her guardian (i.e., father or paternal grandfather) in her affairs must obtain his permission  before doing so. The reason for this is to ensure the decision is in her best interest. As for a woman who has been married before, she does not require the consent of her guardian.

 IV. Action

If Ruqayyah is agreeable, Jawad should respectfully ask to speak to her father. He should request his permission to initiate a temporary marriage between them only for the sake of speaking freely, and assure him that there will be no physical involvement. If the father consents, then all Ruqayyah needs to say to Jawad after agreeing on the duration and dowry is “I wed myself to you for X amount of time and for a dowry of Y.” Then, Jawad must immediately respond, “I agree to the marriage.” [1] The dowry can be anything like a book, a pen, a flower, or a dinner date, and does not necessarily have to be cash. If Ruqayyah cannot get her father’s consent, Jawad must speak to her like he would speak to any non-mahram woman by observing the Islamic laws of interaction with the opposite gender. In other words, he must not engage in conversation with her that may elicit their sexual desires.

1. Based on obligatory precaution, the formula must be said in Arabic. If the man or woman are unable to say the formula in Arabic they can say it in any other language.

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I. Details about the situation

Suhail and his friends are getting ready to go camping when one of his friends suggests they buy a set of cards to play during their trip. However, Suhail is concerned that playing cards is impermissible and that agreeing to do so, and attending the camping trip, would be a sin. Should Suhail still attend the camping trip?

II. Background

Islam calls for a purposeful life, such that every minute should be spent wisely by not only avoiding what is forbidden, but also staying away from anything that is considered a futile practice and has no benefit to the individual or society. However, Islam does not discourage a person from allocating time for entertainment, provided that it is lawful and does not hinder them from fulfilling and excelling in their lofty endeavors, especially when it concerns their obligations to God. Therefore, one must ascertain that the entertainment does not violate the teachings of Islam before engaging in it. Indeed, there are specific forms of entertainment that are prohibited such as gambling and playing with gambling tools (e.g., cards), even without betting, based on obligatory precaution.

Ruling

Playing cards that are commonly considered among the tools of gambling are impermissible based on obligatory precaution, even if it is without betting. Any other game that is not considered a game of gambling, and no betting is involved, is permissible to play.

 IV. Action

Suhail should kindly advise his friends not to purchase playing cards and explain the ruling to them, and suggest another permissible game that they can purchase and play instead. On the other hand, he can also refer to the next most-learned jurist to determine if he has issued a fatwa or religious ruling allowing the playing of cards. In any case, there is no problem in him attending the camping trip with his friends, as long as he does not engage in prohibited acts whether they do so or not

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