Is Pressing a Button to Make a Game Character Pray at a Shrine Shirk?

Answered by Shaykh Faraz Rabbani

Question

In a game set in Japan, my character restores health at a Shinto shrine, and the game prompts me to press a button that makes her pray.

It was required to advance. I have no belief in or reverence for the deity and was interacting mechanically. Is this shirk? I stopped playing.

Answer

In the Name of Allah, the Merciful and Compassionate

You have not committed shirk, nor have you left Islam. There is no need to fear: You were right to stop playing, but for a different reason than you thought. It is important to separate these two issues.

Why This Is Not Shirk

It is important to distinguish between what a person actually does and what a character in a game does when you press a button.

The rulings of our religion apply to the actions of the person, not to the actions of a fictional figure on a screen.

When the Hanafis treat acts that constitute disbelief by their outward form—prostrating to an idol, girding the belt of the non-Muslims (zunnar), putting a copy of the Quran (mushaf) in filth—they are speaking throughout of what the person himself does with his own body.

Ibn Abidin’s discussion is of one who prostrates to an idol; Ibn Nujaym’s is of one who girds himself with that belt. [Ibn Abidin, Radd al-Muhtar; Ibn Nujaym, al-Ashbah wa’l-Nazaʾir]

You did not bow. You did not enter a shrine. You pressed a button, and a figure that does not exist performed an animation.

Notice too that even for real bodily acts, our scholars do not read the outward shape on its own. The same lowering of the body is disbelief when it is worship of an idol and not disbelief when it is a prostration of greeting to a person. [Fatawa Hindiyya]

Putting one’s foot on a copy of the Quran is disbelief in contempt of it—otherwise not. [Ibn Nujaym, al-Ashbah wa’l-Nazaʾir]

The Hindiyya’s list of acts that constitute disbelief carries a qualifier at nearly every item: the Zoroastrian cap, unless for protection from heat and cold, the belt, unless as a stratagem in war, buying on the Persian New Year (Nayruz) in veneration of it, and not for eating and drinking.

The question is always what the act means and is for, never its bare physical shape.

And there is a governing principle at our school that settles a case like yours before the analysis is even finished. Ibn Nujaym: “If a question admits several construals requiring a judgment of disbelief and one that prevents it, the mufti must incline to the one that prevents it, thinking well of the Muslim.”

And: one is not declared a disbeliever on a merely possible construction, because disbelief is the extremity of punishment and so demands an extremity of offense. [Ibn Abidin, Radd al-Muhtar, quoting al-Bahr al-Raʾiq]

Ibn Nujaym concludes by binding himself not to issue a ruling of disbelief in any of the listed cases. That is the temper in which your question is answered.

Why Jest Is No Shelter, and Why It Does Not Touch You

I want to present the other side because you should know it, and because it is why people fear this question.

Jest is not a defense for an act or word of disbelief that a person actually performs. Ibn Abidin: “Whoever jests with a word of disbelief apostatizes, even though he does not believe it, because of the contempt involved.”

The Fatawa Hindiyya: “The jester or the mocker, when he speaks disbelief out of levity, mockery, or joking, it is disbelief by all accounts, even if his belief is otherwise.” [Ibn Abidin, Radd al-Muhtar; Fatawa Hindiyya]

Allah Most High settled the matter of those who pleaded that they were only talking idly and playing. [Quran 9:65–66]

Saying ‘it was only a game’ would not excuse a real act of disbelief. In your case, it applies because you did not actually perform the act.

The key difference is between what you do yourself and what you see a fictional character do. It is not about whether it was serious or playful.

I will not pretend the tradition hands you a text on avatars; there is none, and anyone who tells you otherwise is stretching something.

What we do have is Imam Jassas on a nearby principle: those who spoke the words of disbelief incurred it because they said them, affirming them as their religion—“for had they said it by way of reporting it from others while rejecting it, they would not have become disbelievers.” [Jassas, Ahkam al-Quran]

Reporting is not professing. Rendering is further from professing still.

Why You Were Right to Stop

What applies here is that a game which requires you to advance by acts of worship at a shrine, or by devotion to a false deity, is not something you should continue to play.

This does not make you a disbeliever, but it is unnecessary exposure to actions that resemble veneration of anything other than Allah.

Repeating such actions can affect the heart over time. Our scholars have advised against games that center on false gods for this reason, regardless of the player’s intention.

Your instinct was correct. Respect it, but do not let it become a source of anxiety about your faith. Intentions judge actions. [Bukhari 1; Muslim 1907]

Mulla Ali al-Qari explains that while intention does not always change the legal ruling of certain words or acts, it is decisive for reward and for your standing before Allah. [Mulla Ali al-Qari, Mirqat al-Mafatih]

Your intention was always clear and sound.

Remove the game, let go of any worry about it, and there is no need to renew your faith or your marriage. You have not done anything wrong.

And Allah knows best.

[Shaykh] Faraz Rabbani

Related SeekersGuidance Answers

• Can I Play Games Involving False Gods? — Shaykh Irshaad Sedick — on games whose mechanics involve bowing to idols and totems.
• Is It Shirk to Watch Superhero Movies or Play Games That Involve Magic? — Ustadha Shazia Ahmad — consuming fiction depicting other religions is not shirk absent actual belief.
• Why Does Mocking Religion and Prostrating Idols Constitute Disbelief? — Shaykh Yusuf Weltch — why voluntary outward acts are read as representations of belief.
• What Is the Ruling of Video Games that Include False Gods and Magic? — Shaykh Farid Dingle — needless exposure to disbelief in games featuring claimed divinity.
• Is It Permissible to Play Games Like God of War? — Shaykh Faraz Rabbani — the general conditions for permissible gaming.

Related SeekersGuidance courses

• Introduction to Beliefs: Sanusi’s Umm al-Barahin — Shaykh Abdul-Rahim Reasat on the classical creedal primer — worth studying if these questions trouble you.

Shaykh Faraz Rabbani is a recognized specialist scholar in the Islamic sciences, having studied under leading scholars from around the world. He is the Founder and Executive Director of SeekersGuidance.

Shaykh Faraz stands as a distinguished figure in Islamic scholarship. His journey in seeking knowledge is marked by dedication and depth. He spent ten years studying under some of the most revered scholars of our times. His initial studies took place in Damascus. He then continued in Amman, Jordan.

In Damascus, he was privileged to learn from the late Shaykh Adib al-Kallas. Shaykh Adib al-Kallas was renowned as the foremost theologian of his time. Shaykh Faraz also studied under Shaykh Hassan al-Hindi in Damascus. Shaykh Hassan is recognized as one of the leading Hanafi jurists of our era.

Upon completing his studies, Shaykh Faraz returned to Canada in 2007. His return marked a new chapter in his service to the community. He founded SeekersGuidance. The organization reflects his commitment to spreading Islamic knowledge. It aims to be reliable, relevant, inspiring, and accessible. This mission addresses both online and on-the-ground needs.

Shaykh Faraz is also an accomplished author. His notable work includes “Absolute Essentials of Islam: Faith, Prayer, and the Path of Salvation According to the Hanafi School.” This book, published by White Thread Press in 2004, is a significant contribution to Islamic literature.

His influence extends beyond his immediate community. Since 2011, Shaykh Faraz has been recognized as one of the 500 most influential Muslims. This recognition comes from the Royal Islamic Strategic Studies Center. It underscores his impact on the global Islamic discourse.

Shaykh Faraz Rabbani’s life and work embody a profound commitment to Islamic scholarship. His teachings continue to enlighten and guide seekers of knowledge worldwide.

«النصوص» · Source-Texts

[التوبة: ٦٥–٦٦] ﴿وَلَئِن سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ ۚ قُلْ أَبِٱللَّهِ وَءَايَـٰتِهِۦ وَرَسُولِهِۦ كُنتُمْ تَسْتَهْزِءُونَ ۝ لَا تَعْتَذِرُوا۟ قَدْ كَفَرْتُم بَعْدَ إِيمَـٰنِكُمْ﴾

[ابن عابدين، رد المحتار ٤‏/٢٢٢، كتاب الجهاد، باب المرتد] «وَفِي الْفَتْحِ: مَنْ هَزَلَ بِلَفْظِ كُفْرٍ ارْتَدَّ وَإِنْ لَمْ يَعْتَقِدْهُ لِلِاسْتِخْفَافِ … وَكَمَا لَوْ سَجَدَ لِصَنَمٍ أَوْ وَضَعَ مُصْحَفًا فِي قَاذُورَةٍ فَإِنَّهُ يَكْفُرُ وَإِنْ كَانَ مُصَدِّقًا»

[ابن عابدين، رد المحتار ٤‏/٢٢٤ — عن البحر والخلاصة] «إِذَا كَانَ فِي الْمَسْأَلَةِ وُجُوهٌ تُوجِبُ التَّكْفِيرَ وَوَجْهٌ وَاحِدٌ يَمْنَعُهُ فَعَلَى الْمُفْتِي أَنْ يَمِيلَ إِلَى الْوَجْهِ الَّذِي يَمْنَعُ التَّكْفِيرَ تَحْسِينًا لِلظَّنِّ بِالْمُسْلِمِ … وَفِي التَّتَارْخَانِيَّةِ: لَا يَكْفُرُ بِالْمُحْتَمَلِ، لِأَنَّ الْكُفْرَ نِهَايَةٌ فِي الْعُقُوبَةِ فَيَسْتَدْعِي نِهَايَةً فِي الْجِنَايَةِ، وَمَعَ الِاحْتِمَالِ لَا نِهَايَةَ»

[الفتاوى الهندية ٢‏/٢٧٦، كتاب السير، باب أحكام المرتدين] «الْهَازِلُ أَوِ الْمُسْتَهْزِئُ إِذَا تَكَلَّمَ بِكُفْرٍ اسْتِخْفَافًا وَاسْتِهْزَاءً وَمِزَاحًا يَكُونُ كُفْرًا عِنْدَ الْكُلِّ، وَإِنْ كَانَ اعْتِقَادُهُ خِلَافَ ذَلِكَ»

[ابن نجيم، الأشباه والنظائر ١‏/١٦٠] «وَيَكْفُرُ بِوَضْعِ رِجْلِهِ عَلَى الْمُصْحَفِ مُسْتَخِفًّا بِهِ وَإِلَّا فَلَا … وَكَذَا لَوْ تَزَنَّرَ بِزُنَّارِ الْيَهُودِ وَالنَّصَارَى … وَلَوْ قَالَ كُنْتُ أَسْتَهْزِئُ بِهِمْ وَلَا أَعْتَقِدُ دِينَهُمْ صُدِّقَ دِيَانَةً»

[الفتاوى الهندية ٢‏/٢٧٩] «إِذَا سَجَدَ لِإِنْسَانٍ سَجْدَةَ تَحِيَّةٍ لَا يَكْفُرُ، كَذَا فِي السِّرَاجِيَّةِ»

[الجصاص، أحكام القرآن ٤‏/٤٢] «إِنَّمَا لَحِقَتْهُمْ سِمَةُ الْكُفْرِ لِأَنَّهُمْ قَالُوا ذَلِكَ عَلَى جِهَةِ التَّدَيُّنِ بِهِ وَاعْتِقَادِهِمْ إِيَّاهُ وَالْإِقْرَارِ بِصِحَّتِهِ، لِأَنَّهُمْ لَوْ قَالُوا عَلَى جِهَةِ الْحِكَايَةِ عَنْ غَيْرِهِمْ مُنْكِرِينَ لَهُ لَمَا كَفَرُوا»

[صحيح البخاري ١، كتاب بدء الوحي] «إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى» — عن عمر بن الخطاب. s ؛ وعند [مسلم ١٩٠٧] «إِنَّمَا الْأَعْمَالُ بِالنِّيَّةِ».

[الملا علي القاري، مرقاة المفاتيح ١‏/٤٥] «وَلَا يَخْفَى أَنَّ هَذَا إِنَّمَا هُوَ بِالنِّسْبَةِ إِلَى الصِّحَّةِ وَالْجَوَازِ، وَأَمَّا بِالنِّسْبَةِ إِلَى الثَّوَابِ فَلَا بُدَّ مِنْ تَصْحِيحِ النِّيَّةِ» —