Someone deduced that it is permissible to keep a TV because smartphones and computers are not prohibited by the Shariah.

Answer

His deduction is corrupt and baseless. The problem nowadays with these dunderhead characters is that they believe to be qualified to formulate Shar‟i Ahkaam despite lacking in even the rudimentary requisites of Tahaarat, Salaat, etc. His deduction is stupid.

Even if smartphones and computers are assumed to be permissible, these devices do not constitute daleel of the Shariah. For the permissibility of smartphones and computers the need is to structure the permissibility on the basis of Shar‟i daleel. Smartphones and computers are not per se Shar‟i dalaa-il. It is ludicrously stupid to argue that giraffe and zebra meat are halaal because beef is halaal. „Beef‟ is not a daleel of the Shariah. Beef is halaal because there exists a daleel of the Shariah for its permissibility. For the permissibility of giraffe and zebra meat an independent daleel of the Shariah is necessary. Beef does not constitute a maqees alayhi (basis for deduction) for giraffe and zebra.

In the same way, smartphones and computers do not constitute maqees alayh for deducting the ruling pertaining to television. Regardless of the permissibility of computers, the ruling for television requires a valid maqees alayh. The factors which render television haraam have been explained elaborately in several of our publications. Here it will suffice to say that television is haraam, and smartphone/ computers are permissible for some people and haraam for most people, and as far as children are concerned, the hurmat of these devices is of an aggravated nature. It is haraam compounded with haraam.

There is absolutely no leeway for watching television. To stay abreast with news is not a factor which renders a haraam act halaal.

The bare minimum to believe as part of our Aqeedah regarding this issue is as follows:

 Ya‟jooj and Ma‟jooj are two Mufsid (anarchical) nations/tribes who have been imprisoned in a valley/land beyond some  Ya‟jooj mountains which are currently hidden by Allah Ta‟ala from our gaze.

 Zul Qarnain  The steel Barrier will (Rahmatullah alayh) had constructed a solid steel barrier to close the pass between the mountain opening via which these two tribes would emerge to spread their anarchy on people.

and Ma‟jooj will remain imprisoned behind this Barrier until the time of emergence decreed by Allah Ta‟ala. remain intact until the hour of their emergence.  Ya‟jooj and Ma‟jooj will emerge from their mountain prison after the appearance of Imaam Mahdi (Alayhis salaam) and after the descent of Nabi Isaa (Alayhis salaam).

After spreading anarchy and havoc on earth, Allah Ta‟ala will destroy them. Nabi Isaa (Alayhis salaam) will still be alive at that time.

A wealthy mureed asked Hadhrat Abul Abbaas Nahaawandi (Rahmatullah alayh): "For whom should I give my Zakaat?" Hadhrat Abul Abbaas said: "Give it to the one your heart trusts." The mureed went away. Along the way he saw a blind man in a very poor and forlorn condition. He gave the blind man a gold coin.

The next day, coincidentally, the mureed went the same way and saw the same blindman with another blindman. He (the first blindman) was saying to his friend: "Yesterday someone gave me an ashrafi (gold coin). With it I bought some wine and drank it with a prostitute." Hearing this, the mureed was shocked and grieved. He hastened to his Shaikh and explained what had happened.

Hadhrat Abul Abbaas gave him one dirham (a silver coin) and advised him to give it to the first person he meets. The first person the mureed met was a Sayyid. He gave the dirham to him. It transpired that this Sayyid and his family did not have food for seven days.

The mureed went to his Shaikh. Before he could explain, Hadhrat Abul Abbaas said: "There is no need to narrate your experience. But know and understand that because your dealings are with rebellious and oppressive people, it is befitting that a blind man drinks wine with your money, and it is befitting that a Sayyid benefits from that which I have earned in a halaal manner."

Wealth wasted in haraam ventures, functions and activities is a sign of the wealth being either haraam or having been earned in haraam ways. This is the condition of the wealth of most people. While they lack the taufeeq for spending wholeheartedly in the Path of Allah, they derive immense pleasure wasting

and spending in haraam ways.

ZUHD

(ABSTINENCE)

Zuhd or abstinence from the dunya (Tark-e-Dunya) is Waajib (incumbent) for all Muslims. There are three kinds of Zuhd: Fardh, Waajib and Sunnat.

Abstention from haraam is Zuhd which is Fardh on every Muslim. This is the bare minimum degree of Zuhd.

Abstention from Mushtabah (Doubtful things) is Waajib. Indulgence in Mushtabah will ultimately culminate in indulgence in Haraam.

Abstention from Halaal is Zuhd which is Sunnat. This category of Zuhd has numerous degrees. All degrees of Sunnat Zuhd are embedded in the Sunnah of Rasulullah (Sallallahu alayhi wasallam) and the Sahaabah.

Sunnat Zuhd does not mean considering halaal to be haraam. It means reduction in indulgence in halaal. Rasulullah (Sallallahu alayhi wasallam) said: "A Mu‟min will not attain the ranks of the Muttaqeen as long as he does not abstain from permissible things for fear of falling into impermissible things."

The extreme austerity practiced by Rasulullah (Sallallahu alayhi wasallam) and numerous Sahaabah is also the basis for Zuhd of the Sunnat kind. It is necessary to curb the wild desires of the nafs. Reckless indulgence in even halaal debilitates the Rooh. The need is to cultivate roohaaniyat (spirituality), and reduction in halaal is one of the necessary ways for this achievement.

RIDHA (BEING

PLEASED WITH

ALLAH)

Rasulullah (Sallallahu alayhi wasallam) said:

"It is of the good fortune of a person that he is pleased with whatever Allah has decreed for him."

This dunya is the abode of trial and hardships. Calamities of a variety of kinds befall people. The Mu‟min is required to exercise Sabr during hardship, focus on Allah Ta‟ala and understand that the calamity which has settled on him is the decree of Allah Ta‟ala. Whatever Allah Ta‟ala decrees for us is best although we do not understand.