I,m intrested in the martial arts and a friend recomended in starting off with Tai Chi to help with speed, strength and controlling the mind (Mind Over Matter). I was doing some research when i came upon this intresting article where a young brother was practising "Chi" and some how possesd by the jinn.
I am going to be taking Tai Chi and Chi Kung when I grow older. Yes, I think it is, if your doing the American version. Which basically cuts out 90% of Tai Chi, and puts in all physical moves. That is really useless seeing as how Tai Chi and Chi Kung are both meant to be spiritual, physical, and emotional. It helps the whole body, not just muscles and joints.
I,m intrested in the martial arts and a friend recomended in starting off with Tai Chi to help with speed, strength and controlling the mind (Mind Over Matter). I was doing some research when i came upon this intresting article where a young brother was practising "Chi" and some how possesd by the jinn.
So i was wondering if thi chi was allowed in islam? Any help would be appreciated.
my brother and nephew both take martial art classes by a Muslim instructor.. I can't pretend to know anything about any form of martial art, but my nephew shows me a new belt on occasion denoting he's in a higher level or something?
as far as I know there is nothing haram about it..
and Allah swt knows best
Text without context is pretext If your opponent is of choleric temperament, seek to irritate him
my brother and nephew both take martial art classes by a Muslim instructor.. I can't pretend to know anything about any form of martial art, but my nephew shows me a new belt on occasion denoting he's in a higher level or something?
as far as I know there is nothing haram about it..
and Allah swt knows best
Belts are usually used to show how far they are becoming adept in skill of arts. That is usually Karate, so far as Tai Chi and Qikong or ChiKung, as I call it, don't do that, that I know of, of course if they are the kinds here, they do, but its cause they don't realize the actual Tai Chi that was taught long ago, and probably learned all that from a teacher like them. That is why I would never take it here, and put serious effort into it.
As for Haram/Halal no clue friend, think about it before you do it, all I can say.
Why not.
I am living in a Muslim country where Chinese culture is familiar. And I never heard someone say Tai Chi and other 'Chinese Art of Breathing' or Chinese martial art is haram.
Although those were came from non-muslim land. Those are not part of any non-islam religion and in original versions those are not related to mysticism.
However, I notice, some people in my country mix breathing system of Tai Chi and mysticism and use this combination in traditional martial art, 'Pencak Silat'. Of course, people who practising this combination can possesed by jinn. That is not because Tai Chi but because the mystic. That's why if you watch a 'Pencak Silat' competition you can see some stewards with special duty, find and disqualify a participant who use mystic.
Back to Tai Chi. The secret behind amazing of Tai Chi is hard and long training. You cannot be a Tai Chi master in few days.
Dear brothers and sisters, we have to be very cautious in passing a ruling as to whether something is Halal or Haram. Speaking without knowledge regarding the deen of Allaah (swt) is a very serious thing and should not be taken lightly. The following was posted elsewhere on the forum and I feel it is relevant here:
This post is intended for naseeha purposes only, and is not intended to be offensive inshaAllah.
Well, firstly, MashaAllah to how all the brothers and sisters here go out there way to advise eachother. May Allah reward you all for that.
But, many-a-times have I noticed a situation in which someone asks for advice concerning an Islamic issue and someone replies to it, giving their opinion with no back-up or evidence!!
This is a serious issues Yaa Ikhwaan. If you do not know the answer and you insist on replying then say: Allaahu a'alam. Ibn `Abbas said, “When a knowledgeable person says on being asked, ‘I do not know (the answer),’ his statement is right and indicates to the questioner a sign to refer the matter to another person.”
The 'ulaamah, companions all saw/see this as a huge responsibility and would not hasten to spit it out. Yet we do so in a fraction of a second? Allaahul Musta'aan.
I shall not make this long, you all get the gist. I pray that we all safeguard our tongues from saying something, which would hold as acountable for on Yawmul Qiyaamah.
I now leave you with a few saying on this from the Sahaabahs and Tab'i'eyyeen:
`Ata’ ibn As-Sa’ib said, “I knew knowledgeable persons who would experience extreme fear on answering a question posed to them lest it would be wrong.”
`Umar ibn Al-Khattab would also say to his Companions, “The readier one of you is to answer any question posed to him, the readier he is to enter the Hellfire.’’
Ibn Mas`ud also said, “I strongly believe that he who gives his opinion on every matter people ask him about is really unwise.”
Whenever the most knowledgeable person among the righteous Successors Sa`id ibn Al-Musayyab came to giving a legal opinion on a certain matter, he would say, “O Allah save me from giving a wrong opinion and spare others the wrongness of my opinion.”
Many times Abu Hanifah was reported to have said ‘‘I do not know the answer” although he was brilliant in answering (difficult) juristic questions and showed great ability in deducing and generating juristic rulings.
Al-Khatib Al-Baghdadi quoted Abu Yusuf as saying, “I heard Abu Hanifah saying, ‘But for fear of Almighty Allah’s wrath that I had not made use of my knowledge, I would not have given fatwas at all to whoever asks me. The person who asks me gets the benefit of knowing the answer anyway, while I bear the responsibility (before Almighty Allah) if it has been wrong!’”
Abu Hanifah also said, “One who gives fatwas and imparts religious knowledge freely without thinking that Allah would bring him to account by asking him, How come you give fatwas without possessing the required knowledge to give them? Such a person is putting himself and his religious commitment at stake.
Imam Malik showed far greater cautiousness in this regard. For example, he said, “When a scholar is asked a question, he should first consider to where he will be admitted in the Hereafter, the Paradise or the Hellfire, and reflect upon how he will save himself from punishment on that Day, and then he can answer the question.”
Ibn Al-Qasim reported, “I heard Malik saying ‘I am reflecting on a juristic question for more than ten years now and I have not reached an answer yet.’”
Ibn Mahdi also quoted Malik as saying “I may spend a whole night meditating upon one juristic question.”
Mus`ab as well reported, ‘‘My father asked me to take a person who has a problem to Malik to ask him about a solution to it. When I did, Malik said ‘I do not have a solution to it. Ask the knowledgeable people about it.’”
Ibn Abu Hassan said about Malik, “Once, Malik was asked twenty-two juristic questions, yet he did not answer more than two questions of them, saying every now and then ‘There is neither might nor power except with Allah.’”
Sometimes Malik would say on being asked a juristic question, “(Religious) knowledge is far wider than this.”
Once upon his saying statements of this kind, some people said to him, “If you [with all that knowledge] say you do not know, who else would?” He replied, “What are you saying? You do not know me well! I am nobody! What is it that distinguishes me from you so that I know what you do not know?” He then quoted Ibn `Umar as saying “I am not as knowledgeable as you think me to be; I am nobody! It is self-conceitedness and seeking prominence in society that bring about ruin to people, and thus few are the people who have true knowledge.”
Mus`ab also related, “Once, Malik was asked about something and he said, ‘I do not know the answer.’ The questioner, who was an influential person, said, ‘It is an easy question and I just want to inform the prince about an answer to it.’ Malik replied, ‘An easy question! There is nothing easy in (religious) knowledge. Have you not heard Almighty Allah’s words (Soon shall We send down to thee a weighty Message) (Al-Muzammil 73:5)? Knowledge of this message is thus not as easy as you say, especially when it comes to asking about fatwas derived from it!’”
Malik was also reported to have said every now and then on giving fatwas, ‘‘There is neither might nor power except with Allah’’ and(We deem it naught but a conjecture, and we are by no means convinced) (Al-Jathiya 45:32).
Abu Dawud reported that once Imam Ahmad was asked to give his personal juristic opinion on a question, but he said, “Let us not tackle such innovated matters.”
Abu Dawud also said, “Many times I heard Imam Ahmad saying (when asked to give his opinion) on controversial scholarly issues ‘I do not know.’”
Once, a man came to Imam Ahmad and asked him to give his personal opinion on a certain matter, but he said, “I have no answer to it.” Then he cited the statement of `Abdullah ibn Mas`ud referred to above.
Wallaahu 'alaa maa aquulu Wakeel
Let us please take heed of this advice Insha'Allaah and remember that this forum is not run by scholars, hence we are not capable of answering questions requiring a fatwa.
We can learn Tai Chi without learn other religion.
Brother ardianto can you explain what you mean by mysticism?
[/QUOTE]
I didn't say Tai Chi is related to mysticism.
Tai Chi gives you a better mind control, and sharp feeling.
I see some people adopted Tai Chi breathing system and moves, for increase their sixth sense in mysticism. Usually they do Tai Chi while say some words or mix Tai Chi with some ritual.
i think she is christian. i believe her when she says she had studied this topic very much in depth. so i think she knows what she is talking about. (or he?)
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Is Practicing Tai Chi allowed in islam?
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