Q. 56: Explain why Ismailism is a complete way of life?

Miss Minaz S. Hassan, Kampala, (Uganda).

A. It would have been better if you had put this question to the Ismaili hierarchy. This question presupposes that Ismailism is a complete way of life and you just want to know howis that so.

Now, as it happens, wecannot, in good conscience, concur with you in that supposition. We know that Islam established the dignityof mankind by rejecting all the ideas of human worship, nature worship or idol worship.(You better read 'Islam' pp. 3-5). So if any group, calling itself a sect of Islam, cultivates the idea that God was incarnated in a certain person, and thus demands the prerogatives of God for that human being, that group brings the human dignity down to the stage of sub-humanity. Such a faith cannot be termed as a complete way of life.

I am afraid I may have offended your feelings. In fact, the main cause of delay in replying to your question was thatI did not like to give you a shock, but on the other hand, I felt obliged to give the reply as you have sought our help in this matter of religion.

I would not go into the details of my reply at this stage, but if you want some details and quotations, please write to me again and I will supply the required information.

Q. 57: What is the difference between Shia and Sunni sects of Islam?

A. You may refer to a cyclostyled article 'Sects of Islam' published by thisMission which will give you a fairly comprehensive idea of all the differences. If there isanything more which you want to be explained fully, please write to me without hesitation. (now that article is published as an Appendix of 'Your Questions Answered', Vol. 2, available from this Mission).

Q. 58: What is the difference between Shia and Ithna-Asheri?

A. The word 'Shia' is from Arabic word.'At - Tashayyo which means to follow. This wordhas been used for the followers of the Prophets of Allah in the Holy Qur'an.

"And verily among his (Noah's) Shias (followers) is Ibrahim" (Qur'an 37: 83).

Weare called Shia because we follow the Holy Prophet according to the way shown by Hazrat Ali (A.S.) and other sinless members of the family of the Holy Prophet.

In fact,it was the Holy Prophet himself who named followers of Hazrat Ali (A.S.) as Shia. The famous Sunni Scholars, Allamah Ibn Hajar (in his book "As-Sawaiqul-Muhriqua") and Allamah Ibn Athir (in his book 'Nihaya') recorded that the Prophet said: "O Ali, verily thou wilt come in the presence of Allah,thou and thy Shias happily and Allah will be pleased with you".

'Ithna-Asher' is the Arabic for 'twelve'. As we believe in 12 Imams after the Holy Prophet, hence this name.

Q. 59: The following letterwas written in reply to some questions sent by Sheikh Omar Schubert Al-Muhtadi, Vice-President of Islamic Community in Hamburg, (West) Germany.

RULES OF SHIA SHERIAT CONCERNING PERSONAL HYGIENE

(a) AFTER URINATING:

1. It is wajib to wash the organ TWO times, with pure and Tahir Water.

The organ cannot be Tahir except by water.

2. ISTIBRA: It is a device to make sure that no drops of urine have remained in the male organ. It is not wajib; but still is very much necessary. The standard method is to:

(a) Press a finger near the beginning of the urine-passage at the bottom and rub it upward three times upto the testicles.

(b) Likewise, put finger at the root of penis and rub the urine-passage from the root upto the tip three times;

(c) Then, shake the penis three times to make sure that all urine has gone out,

(d) Also at the time of shaking it, put pressure on it by coughing gently.

After the Istibra, the penisshould be washed as mentioned in No. 1. Women have no need of Istibra.

3. The benefit of Istibra is that if after Istibra and washing, you suspect that some wet material has come out of penis and you are in doubt whether it is urine or not, you have no need of washing again. You will say to yourself thatI have done Istibra and taken out all urine, so it is not urine.But , if you are sure that it is urine, or if you have not done Istibra and you are doubting whether it is urine or not, in both these conditions, you will have to wash again.

(b) AFTER THE ACTION OF BOWELS (LAVATORY)

4. If the stool (excreta) is somewhat dry so that it has not dirtied more than the normal exit of the stool, itcan be cleaned by:

(a)stone ;

(b ) or clay;

(c ) or cloth;

(d)or paper:

(e ) or other such things which may rub out the stool (excrata). All such things must be Tahir before starting the rubbing.Also , it is necessary that the rubbing should be done at least 3 times. If you feel that there is still some stool, you should go on rubbing (even after3 times) until the paper (or other material which is used for cleaning) comes clean.

The third necessity is that for every rubbing a fresh paper (or cloth etc.) should be used. One papercannot be used twice. It is necessary to mention here that use of the water for cleaning is preferable in every case.

5. If the stool is not dry and has dirtied more than normal portion of the body, it can be cleaned by Water only. Nothing else can clean it.

5(a)In cleaning by water, you must clean so much that you are sure that the stool has been washed completely.

6. It is necessary to wash hand, after cleaning stool or urine, two times.

(C) OTHER RULES REGARDING URINATING OR BOWELING:

7. It is Wajib to sit in a place where nobody can see your genital parts.

This rule does not apply in case of husband and wife. It is not necessary to hide from either of them.

8. It is Haram (Unlawful) to sit facing Quibla, or with back towards Quibla.

9. It is haram to rub the stool (as mentioned in No. 4) with sacred things like a paper of Qur'an or clay of the graves of Imams (A.S.).Also it is Haram to rub it with any bone or any other stool of animal like cow-dung, etc.

(D) OTHER THINGS:

10. It is highly stressed that the superfluous hair on the genital partsshould be removed regularly. Women are encouraged to remove it at least twice a month, while men should remove it once a month at least. Muslims, generally, do not wait so long. Many people shave it twice weekly.Hair removing lotion or soap may be used by women .

Indeed, it is preferred in the Shariat. They are not encouraged to use razor.But I have seen in many books that man should not use these lotions etc., because they harm his masculinity. He should shave it with razor. The superfluous hair in thearm-pits also should be removed.

11. Nailsshould be cut at least once a week. If there is more than normal dirt in the nails, Wuzu or Ghusl may become difficult.Therefore attention is drawn to it.

12.Nail polish is a nuisance, because Wuzu cannot be done with nail polish on. It is necessary that water should reach the nails without any cover.

(E) CONCESSIONS FOR A NURSING MOTHER:

13.A woman (not man) who is rearing a boy infant (not girl), who has got no other cloth to wear, and her only cloth becomes Najis by the urine of the boy (not by any other Najasat) is permitted to pray in the same cloth. There is only one condition. She must wash and clean that cloth once in 24 hours. Afterthat she may pray without any anxiety though the child may urinate on her. This rule is for the cloth only, not for parts of body.

Q. 60: Can a woman recite Qur'an or Dua during her monthly period?

A. Qur'an:

1. It is Haram to recite from those4 Suras which have ayats of Wajib Sajda. These are Alif Lam Meem Sajda; Ha Meem Sajda; Najm and Iqra. Even reciting Bismillahir- Rahmanir-Rahim with intention of any of these Suras is Haram.

2. It is Haram to touch writing of the Qur'an in that condition.

3. Itis allowed (but strongly disliked) to carry Qur'an or touch it (even without touching the writing) in that condition.

4. It is allowed to recite Qur'an (other than the4 above mentioned Suras) by memory but it is strongly disliked to recite more than 7 ayats.

Dua:

1. It is not allowed to touch the writing of those parts of Dua (in any script) which contain the ayats of Qur'an or names of Allah, Prophets,Imams or Masumeen. As almost all Duas contain these things, one MUST avoid touching any part of the writings of Dua.

2. Reciting Dua by looking into it (without touching the writing) or by memory is allowed during the monthly period.

Q. 61: What are the rules concerning white secretion from woman if itis not connected with sexual act or thought?

A. If it has not come outas a result of sexual act or thought then it is not Najis.But she should see her Doctor to make sure that her health is all right.

Q. 62: The sweat produced on human body after masturbation but before "Ghusl" is najis.Is the sweat produced after night ejaculations during dream (wetbed) najis also?

A. No - And, according to the Fatwa of Agha-e-Khoui, even the sweat produced during or after unlawful Janabat is not Najis.But if that sweat is on the body or cloth, Namaz will not be valid.

Q. 63: Why do Muslims pray five times a day?

A.The Holy Prophet once asked his companions that if a man had his house on a river-bank and bathed properly in that river 5 times a day, would there remain any dirt on his body? The companionsreplied: "No, O Prophet of Allah, he would remain absolutely clean. There would be no dirt on his body". The Holy Prophet said: "The daily prayers of 5 times are like that river and if a Muslim properly prays 5 times a day there would remain no dirt of sin or immorality on him".

The same thing has been accepted by many Christian writers like Rev. James Muller and Mr .

C. M. King. The latter writes that by nature, when a man is engaged in worldly affairs or entertainments, he pays no attention to his moral development; and some entertainments by their nature make the man forget God. When I think how Islam has made its followers obliged to pray 5 times in a day and night and has ordered them to discharge this duty in all conditions, I have to admit that the Muslim's prayer certainly is the best way of guidance, as it removes unhealthy thoughts from minds after short intervals.When the time comes to pray and the Muslims gather Into the Mosque to pray, they become bound by sincerity, love and unity, and prayer creates in them the humility and modesty. When rich and poor stand together to pray, it demonstrates the equality of Islam.

Q. 64:I always pray with sincere intention and wish but I cannot concentrate while praying. So, aremy prayers accepted and valid? WillI ever be able to concentrate? I try very hard but invain?

A. Your prayer isalright . Try to think about the meanings of the words you recite. I think inthis way you may be able to concentrate more and more on the prayers.

Q. 65:I find it impossible to repay my KAZA fasts and prayers due to lack of time and some personal reasons. Any other ways to repay themback?

A. No personal reason can ever justify neglecting the Qaza of prayers; and no so-called "lack of time" can save you from the Qaza of fasts. If you have time to sleep and eat you have enough time to pray your Namaz; and if you have time to rest even one or two days in a month you have enough time to fast the Qaza.

Such lame excuses will serve no purpose on the Day of Judgement.

Q. 66: What happens when you combine all the prayers of the week and you pray them all on one day?

A. It is the greatest sin not to pray in time. According to the Hadith of the HolyProphet the prayer is the boundry line between Islam and Kufr. If someone leaves one of his prayers, he commits one of the greatest sins. Then what will be his position if he leaves the prayers of one complete day?And I do not find words to express the horror of leaving the prayers of whole week.

Of course, if someone has committed this sin, then he MUST pray those prayers in Qadha, as soon as possible.

Q. 67: Maghrib prayer time ends at midnight. How can we know the exact midnight?

A. The time of Maghrib begins after sunset when the reddish colour at East vanishes; and ends when only four Rik'ats' time remains to exact midnight, because the four Rik'ats' time just before exact mid-night is Isha's reserved time, and if someone has not prayed Maghrib by then, it becomes Qaza; he should pray Isha in that 4 Rik'ats' time.

If any person did not pray Maghrib and Isha in time, owing to some justifiable reason, he should pray both prayers before Subh-e-Sadique without niyyat of 'Ada' or 'Qaza'.

Now coming to your question about mid-night. Mid-night is the exact half between sunset and sunrise, according to the Fatwa of Agha-e-Khoui.

Q. 68: Ghusl of Mass-e-Mayyit becomes wajib after touching a dead body. Now ifsome-one is a doctor or nurse, and he/she has to touch dead-bodies every now and then, should he/she do Ghusl after every contact?

Roshanali M. M. Dewji, Essex (U.K.)

A. Ghusl of Mass-e-Mayyit becomes wajib, if one touches the dead body of a human being after it has become cold (and, in case of a Muslim's dead body, after being cold and before completion of Ghusl-e-Meyyit).

If a Doctor or Nurse touches a dead body (as mentioned above),he/ she may do one Ghusl-e- Masse-Mayyit, in the afternoon to enable him to pray Zuhr and Asr, and shortly afterwards, Maghrib and Isha.

If he/she touches it in night, Ghusl-e-Masse-Mayyit should be done beforemorning prayer . If because of unbearable cold, one is unable to do this Ghusl, Tayammumshould be done in its place.

Q. 69: Can Friday and Idd prayersbe prayed individually?

A. Idd prayer, yes, Friday prayer, No. Moreover, Friday prayer is not even necessary in the "Ghaibat of Imam (A.S.)".

Q. 70: What are the qualifications of a peshnamaz?

A. He must be (a) Ithna-Asheri, (b) Sane, (c) Legitimatelyborn, (d) He must be 'Adil'. It means that he does not commit big sins even unintentionally; and if he commits any small sin (notintentionally) he repents at once and does not repeat it.

(e) He must have correct pronunciation of Arabic words.

(f) He must be a man (if he is leading in a prayer attended by men), and (g) He must not be praying sitting (if the people behind him are praying standing); also (h) he must know the necessary 'Masail' of Taharat and prayers

Q. 71: Can an Ithna-Asheri pray in a Sunni mosque (a) individually (b) with Jamaat led by a Sunni?

A. (a) Yes.

(b) The Sunni shariat is not strict about the qualifications of a 'Peshnamaz'. Therefore, they often pray behind a Peshnamaz who is not 'Adil'. Therefore, you should avoid praying with them.

If, however, you have to join their Jamaat prayer, join but pray your whole Namaz with 'Furada'

Niyyet. Thus you will sit and stand with the Jamaat, but pray your own Namaz.

Q. 72: If there is no Ithna-Asheri mosque in a town can the Friday prayerbe prayed in a Jamaat led by a Sunni?

A. Already explained in the Answer of Question 71.

Q. 73: In July,my cousin and I went to the gathering of 'Federation of Students' Islamic Society of England and Ireland (FOSIS). We prayed Jamaat namaaz. Now, the Imam was a Sunni (asmajority were sunn is); We prayed behind him.My cousin and I had already prayed (Namaz) in our rooms and then we went and prayed the Jamat Namaz. Was italright what we did? Do we have to have a special Niyyat if we pray Sunni Jamaat Namaaz?

A. Of course, if you had to pray in the Jamaat to avoid social Embarrassment it was all right; but that Namaaz of yours behind a non-lthna-Asheri Peshnamaz was not a Namaaz at all. It was good that you had already prayed in your room.

Q. 74: If, in a prayer, wedon't keep 'mohr' (although we have it, without any fear), is our prayer void? If Idon't have 'mohr' on what can I prostrate?

A. The thing upon which you can do Sajdah is either earth or anything growing from earth, provided it is from thosethings which are not eaten or worn.

Therefore, Sajdah is not allowed on cloth or fruits or edible vegetables, or on such a thing which does not come under the term 'Earth' viz, diamond or gold etc; or does not come under the term Vegetation viz., ash or coal.

Also , Sajdah is not correct on hide or skin, because it does not grow from the earth; nor is it allowed on carpets made of wool, cotton, jute or silk, because wool and silk do not grow from earth and cotton and jute are used in clothes.

Sometimes itis seen that people do Sajdah upon their hands or nails, even while praying in the Masjid. Their Namaz is Batil, without any doubt. Remember that the mats are made from a fibre which is neither eaten nor worn and it is quite in order to do Sajdah on them, especially if your forehead rests upon an uncoloured portion. Likewise, you may do Sajdah on real (but not on artificial) marble. Cement and lime are made from burnt stones;therefore a cemented floor or floor covered with lime cannot be used for Sajdah. Likewise, Sajdahis not allowed on earthenware, after it has been treated by fire.

Q. 75: During our Prayers when we have said "ADDUA U BAINASSAJDATAIN" we prostrate as before for the second time. There isbook which I have read and reads 'After that say Atlah-O-Akbar and stand up again for second rakaat and do as you did before.After the Sura-tul-Fatiha and another Sura or a portion of the Holy Qur'an. When you have done two prostrations, sit down and read Tashah-hud! Please would you explainme what this means so that I can start praying. Please, could you explain all the 5 hours ofpraying. Is there anybook which I can buy which tells all about Islam translated in English. Please answerme these questions.

A. The question about 2nd Rik'at: Every prayeris divided in Rik'ats. A Rik'at ends after the2nd Sajdah and when you stand up, the next Rik'at begins.

Your quotation just says that at the end of the first Rik'at i.e., after the2nd Sajdah of first Rik'at, you should sit down, say Allah-o-Akbar and then stand up for the second Rik'at, which is to be performed exactly like the first Rik'at.But when you have finished the second Sajdah of 2nd Rik'at you have to sit down and recite Tashahhud (which is called 'At-Tahayyat' in Sunni terminology).

You can refer to "Elements of Islamic Studies" which will tell you all the necessary things about cleanliness,prayers and fasting.

Q. 76: Can you translate 'Tahiyatu' in English forme ?

Mohamed N. Muakasa, Entebbe, (Uganda).

A. The following is the translation of 'Attahiyyatu' in English.

“Salutations, prayers and goodness are meant for Allah.Peace upon you O Prophet! And mercy, blessing of Allah may be upon you Peace be upon the righteous servants of Allah and I witness that Muhammad (S.A.W.W.) is His servant and His messenger.

OAllah ! Send thy blessings upon Muhammad and his progeny. Peacebe upon you and the Mercy and Blessings of Allah upon you.”

Q. 77: IHTIYAT PRAYERS - How and which time is it prayed?

A. IHTIYAT PRAYERS: When some doubt occurs about the number of the Rik'ats of Prayer (the rules of whichare described in the books of Fiqah), one has to pray one and/or two Rik'ats Prayer of Ihtiyat. HereI am explaining how to pray that prayer. Soon after finishing the Prayer (in which the doubt had occured and which requires Prayer of Ihtiyat for its completion and validation) without looking away from Quibla or doinganything which makes a Prayer Batil, you are to stand up and make the Niyyat. (If the prayer of Ihtiyat is tobe performed sitting, then remain sitting after the first Prayer and make Niyyat): "I pray the prayer of Ihtiyat one (or two) Rik'at(s) Wajib Qurbatan llallah." Then say Takbeerat-ul-lhram, recite Sura Al- Hamd in whisper. Go to Rukuu then do Sajda; recite Tashahhud and Salaam. Your Prayer of Ihtiyat is finished.

If you have to recitetwo Rik'ats of Prayer of Ihtiyat, then you should stand up for the second Rik'at just after the second Sajda of the first Rik'at in the usual way. Recite the second Rik'at also with just Sura Al-Hamd, without even Qunut; and then finish the Prayer in usual way."

Q. 78: Will you please explain the necessary rules and method of 'Swalatul- Meyyit'.

A. SWALATUL MEYYIT (PRAYER OF MEYYIT).

Prayer of Meyyit is Wajib-e-Kifai, i.e. it is obligatory on every Muslim but as soon asit is performed correctly by one of them , it remains no more obligatory on others; but if no one offers the prayer everyone is sinner.

If the deceased was six-year old, Prayer-of Meyyit is wajib. In offering this prayer, Taharat of the body or dress is not necessary; also in Shia Fiqah, Ghusl,Wudhu or Tayammum is not wajib.But the intention of Prayer (Niyyat) and facing Quibla is essential. The dead-body should be placed in such a way that the head of the meyyit remains on the right of those who offer the prayer. In the case of the dead-body of a male, the Imam should stand near its waist; and in the case of a female, near the chest.

Prayer of Meyyit according to Shia Fiqah, has5 Takbirs (including Takbi-ratul-lhram): After first Takbir, (i.e. Takbiratul-lhram) Kalema-e-Shahada-tain is recited; After 2nd Takbir, Salawat is recited. After3rd Takbir, prayer is offered for all the Believers and Muslims; After 4th Takbir, prayer is offered especially for the deceased one; The 5th Takbir is said and the prayer comes to an end.

The shortest method of offering this prayer is as follows: Niyyat:I pray Namaz-e-Meyyit of this corpse Wajib, Kurbatan-ilallah. Allah-o-Akbar;

Ashhado Al-La liana Illallaho Wahdahuu La Sharika Lah; Wa Ashhado Anna Muhammadan Abduhuuwa Rasuluh;

Allah-o-Akbar;

Allahumma Salle Ala Muhammadinwa Aale Muhammad;

Allah-o-Akbar;

Allahummaghfir Ml Mumeneena wal Mumenaat;

Allah-o-Akbar;

Allahummaghfir Le Haazal Meyyit (In case the deceased is a female, say Allahummaghfir Le Haazehil Meyyit);

Allah-o-Akbar;

After the completion of theprayer recite "Rabbana Aatena Fid-Dunya Hasanatanw wa Fil- Aakherate Hasanatanw Waquina Azaban-Naar."

It is necessary to mention that even ifthis prayer is offered by Jamaat , everyone has to recite the whole prayer. It is not correct just to say 'Allah-o-Akbar' and remain silent between the Takbirs. Such a prayer is Batil.

Q. 79: What are the differences between the methods of prayer of different Muslim sects?

A. The difference in the prayers of different sects of Islam are not very many; though it is sad to admit the existence of even a few differences, because the Holy Prophet did lead the Muslims in prayers for 23 years, and they must have become quite familiar with his way of prayers.

There are historical reasons behind these differences and this short letter is not the place to expound on that subject.

Q. 80: Is it correct to pray Dhuhuri at 1.30 after Juma?

Mohammed N. Muakasa, Entebbe (Uganda).

A. There is a difference of opinion about the prayer of "Dhuhuri" on Fridays. Such differences are tobe found in hundreds of rules.But it is sad to see that in Uganda and some places of Tanzania these differences have been blown out of proportion and have caused split among the followers of the same madh-hab.

The Ibadhis believe that'Juma' prayer can be conducted only by the rightful Imam . As aresult they do not pray Juma in East Africa.

The Shia Ithna-Asheris, in these days of seclusion of their 12th Imam, follow in the matter of religion a living Mujtahid (who must be the most learned religious scholar of the time).

A group of the Shia Mujtahids holds that an Ithna-Asheri in these days of seclusion of the Imam has a choice to pray either Juma or Dhuhuri; though it is better to pray Dhuhuri also (without Jamaat and without niyyat of Wajib) after Juma. Other group holds that Juma prayer is not Wajib nowadays though itmay be prayed , just to get 'thawab'.

So , inspite of this difference in theory, both groups are united in practice.

Because both pray Juma first, and then pray Dhuhri. And there is no trouble.

Among Sunnis of Uganda, there are3 groups: Some pray Juma; others Dhuhuri; and a third group prays Juma and Dhuhuri both.

HereI should point out an important doctrine of the Shia Ithna-Asheri sect, which if followed by others would eliminate all troubles and bickerings. The Ithna-Asheris say that everyone, if he is not a Mujtahid himself, must follow the ruling of the most learned living Mujtahid.But no Mujtahid or his follower can condemn the ruling of another Mujtahid, and if there are two Mujtahids praying side by side each should follow his own ruling.

This rule takes out the element of personal grudge or hatred from the rules of Sheriat and everyone follows the dictates of his Mujtahid quite freely without any attack from any side.

If the Sunnis of Uganda and the coast of Tanzania adopt this attitude, there will be no room for those who want to exploit the mass hysteria for their own purpose.

Q. 81: Giveme full particulars if someone finds that they have prayed Eight Rakats in Taraweeh. How he should recover them?

A.The Muslims are divided about "Taraweeh". All of them agree that Sunnat or Nafl prayarcannot be prayed with Jamaat (except Salatul-Istisqua).But the Sunnis pray Taraweeh with Jamaat. This system began in the 14th year of Hijra during the reign of the2nd Caliph Hadhrat Umar bin Khattab.The incident is narrated in hundreds of books, but I am quoting from 'Sahih' of Imam Bukhari (Kitabu-ut-Taraweeh): - Abdur Rehman bin Abdul Qari said: I went with Umar to the Mosque in a Ramadhan night and (saw that) the people were praying separately So Umar said, "I think it would be nice if I make them pray with Jamaat behind one Imam." So he decided and gathered them under Ubai bin Kaab. (Abdur-Rehman said) ThenI went there with him another night and the people were praying with Jamaat; Umar said, "Good Bid-at is this..."

Allama Qastalani says in his "Irshadus-Sari" (the Commentary of Sahih-Bukhari): "Umar named it 'Bid-at' because the Holy Prophet did not introduce the system of Jamaat prayer for Taraweeh, nor was it done in the time of (1st Caliph, Abu Bakr) Siddique (r.a.) nor was there any fixed time for it nor any fixed number of Rik'ats." All these innovations were done by the2nd Caliph and so he himself named it a 'Bid-at'.

The Shias, on the other hand, say that the Sheriat was made complete during the life-time of the Holy Prophet as Allah said in the Qur'an: "Today have I perfected your religion for you and completed my Blessings upon you and have chosen for you Islam as your religion." (Sura 5, Ayat 4); and after the Holy Prophet nobody has any right to add or substract from tha rules of Sheriat.So , 2nd Caliph had no power to exempt Taraweeh from the rule mentioned above.

Anyhow, for those who pray Taraweeh by Jamaat, if they make any mistake, there is no qadha and no "recovering". You should be careful nextnight, that is all.

Q. 82: Christians allow anybody or any religion to worship in their Churches.

Now do Muslims allow non-Muslims to enter their Mosque in worshipping terms?

A. The 'Mosque' in Islam is a very sacred place where even Muslims cannot enter without ritually cleansing themselves. As non-Muslims do not observe these rules, theyare not allowed inside.

Q. 83: Why the Muslim womenare not allowed to get in Mosque and yet when the time comes for fasting they are fasting like men.

A. It is not correct that Muslim womenare not allowed to get in the mosque.As a matter of fact Muslim women may pray in the congregation.But you will see in the article "Woman in Islam"

that Islam is not in favour of mingling of men and women.

Therefore, in the congregational prayers, there should be either a curtain or wall between the men and women or women should stand after the last line of the men if there is no cover.

On the other hand, it is ordained that if a woman prays in her house, she gets the same grace of Allah which men get from praying in the mosque. We may sum it up in the following sentence:

A woman is allowed to pray in the mosque if she observes the ruleslaid down; she is encouraged to pray in her house because Islam does not like the two sexes to mingle together.

Q. 84: Is Ramadhan a special word to express the Ramazan in English like Minaret for Minar?

A.The Arabic letter "ض " js the most difficult one in the Arabic alphabets to pronounce. In India andPakistan people generally pronounce it as English "Z", and that is why they write "Ramzan".But the Western Scholars write it as "Ramadhan". Though "dh" is not its correct pronunciation, it is still better than Z. The inadequacy of this attempt can be seen from the fact that ض and ظ and ذ have completely separate pronunciations in Arabic, but in European languages all are represented by "dh".

Q. 85: What are the actual sources that makewe Moslems all over the world fast during the month of Ramadhan, why, who introduced and when?

A. The fast during the month of Ramadhan has been ordained by Allah in the Holy Qur'an .

The translation of the Ayat is as follows: - "O ye who believe - Fasting is prescribed to you as it was prescribed to those before you, that ye may guard yourself (against evil); for a fixed number of days; The month of Ramadhan, that in which was sent down the Qur'an So whosever of you witnesses the month he shall therein......." ( Qur'an; Sura 2, Ayats 183 - 185).

This ayatwas revealed in the month of Shabaan in the 2nd year of Hijra and the fast was observed in the month of Ramadhan that very year.

It was introduced by Allah through His last Prophet Muhammad Mustafa (S.A.W.W.)

As to "why" please read the article "Spirit of Fasting" published in The Light Vol. Ill No.5.

(Now, read 'Fast' published by this Mission.)

Q. 86 : When are we expected to fast according to your calculations?

A. Fast of Ramadhan begins with the month of Ramadhan and ends with the end of that month. There is no calculation like English months. Islamic months may be ascertained by any of these methods: -1 .If the previous month has completed its 30th day.

2. If2 religiously trustworthy men attest that they have seen the new moon.

3. If a great number of people attest that they have seen the new moon.

Q. 87: If a Muslim resides in a place where days and nights are of more than 24

hours duration, like in Arctic Zone, how will he pray and fast?

A. There is a difference of opinion about the duty of a Muslim residing in Arctic Zone. Some Ulema have written that he should follow the time of any town of his choice between Arctic and Antarctic circles. Others say that he should follow the time of the nearest town outside Arcticcircle . Still others say that he should follow the timing of Mecca.

Agha-e-Khoui gives no clear Fatwa on this matter, though he is inclined to say that a Muslim should not go to such a place

Q. 88: Being the Headmaster of a Secondary School attended by a few Pakistani pupils observing the Moslem ReligionI should be glad to receive your opinion on the following points:

● Most of these pupils wear beards at certain times of theyear which all the other pupils are not allowed to do. Being aminority I should like them to submit to the common rule of the School.

●I have noticed that at the same times of the year (Ramadhan and the feast of Martyr Hussein...) they all were quite exhausted by their fast and other practices of their religion. Considering these pupils' interest, the damage they suffer in their studies, the fact that religion is essentially a disposition of one's mind and soul and that the part played by the body though necessary is not essential, I should like them to be more moderate as regards the corporal part they take in their religious rites.

Le Proviseur due Lycee de Morandava, Malagasy Republic.

A. Thank you for your letter which by oversight is undated and which reached me onthe first of February , 1966. I regret the delay inreplying which was due to the unusual pressure of work in the last month.

I am very grateful to you for referring the matters raised in your letter to me, instead of making an arbitrary decision on them. This reflects very favourably upon your goodself. You will appreciate that the questions you have posed are of considerable importance andI hope you will forgive me for dealing with them at some length.

I should make it clear from the start that it is not competent for any Moslem to alter or vary the code of Islam. The Law of God is beyond the jurisdiction of anyhuman-being .

Islam does not confine itself to an attitude of mind only. Man consists of body,mind and spirit; and Islam puts equal emphasis on all three parts of human life, developing an individual as a whole, not in parts.

As you may be aware, Ramadhan is a period when a Moslemis subjected to a supreme test.

After one month training, hebecomes habituated to obey the commands of God with the same unwavering loyalty during the whole year. Surely, the trainingis not expected to be easy or comforting. The essence of this training lies in its hardship, so that those who fastshould become fortified to face and bear any kind of difficulty in obedience to the commands of God, in their life.

Commemoration of the tragedy of Karbala is not only the commemoration of a historical episode. It affords an opportunity of appreciating the true values of human moral life. You are no doubt aware of the history of martyrdom of Imam Husain and can judge for yourself of the values it can inspire. HereI would like to point to only one of the good effects of the tragedy of Karbala. Not long ago, His Excellency Habib Bourguiba, President of Tunisia, declared that factory labourersare exempted from fasting. He might have succeeded in incorporating his decree in religion had it not been for Husain.It was Husain who saved Islam from the whims of political powers-to-be. We see a vast difference of attitude before Karbala and after it.

Before Karbala, the Muslim Kingwas considered the final authority on religion. After Karbala, heis reduced to the position of a king without any right to interfere in religion. Before Karbala, people used to interpret or modify the teachings of Qur'an to accommodate the actions of the rulers.After Karbala, Qur'an and the traditions of the Prophet became the real standard of religion in practice also as they had been in theory from the beginning. Now the actions and decrees of the rulersare put to the test of Qur'an and traditions, and then accepted or rejected accordingly .No wonder that the President of Tunisia failed in his endeavours.

There are millions of Ithna-Asheris in the world who most fastidiously practise the precepts of their religion including fasting and the observance of the Moharram ceremonies, without any adverse effect on their health or academic career. In fact,I am proud to say that our small Community has among its fold more distinguished scholars than its number and size may suggest. Moslems have been fasting generation after generation for about 14 centuries; and they have not suffered any setback in their health nor have they acquired any special health problem of their own. Therefore, you may rest assured that no damage to body or study will befall them owing to fasting or Moharram ceremonies.

Every Moslemis enjoined to grow a beard.Unfortunately this command is not strictly adhered to owing to the influence of Western culture. From the religious point of view, therefore,I am not in a position (nor for that matter is anybody else) to advise the Moslem students of your School to shave their beards, when in compliance with the rules of their religion they elect to grow them.

In yourcountry my co-religionists are privileged to be members of a society which grants every individual freedom of religion. I can well appreciate that strict adherence to the Islamic code may well occasionally conflict with the rules laid down by an institution, as it does in your case with the beard. But, I feel that institutions, like democratic governments,should keep an open mind about an individual's freedom to follow the precepts of his faith.

I trust, Sir, that the explanations I have given will satisfy you to the extent of allowing the Moslem students in your School to freely practice the tenets of their religion.

I , once again, thank you for communicating with me on these matters. Your concern for your pupils is indeed most commendable; and as you must also wish them to grow up to be good citizens, you will, no doubt, encourage them in their adherence to the code ofIslam which by the very strictness of its tenets infuses in every Moslem piety, will-power, tolerance, justice and charity.

And , so far as their academic career is concerned, I may add here that in this country it happens very often that the months of fasting coincide with the examinations and yet I am proud of the very high percentage of the successful candidates from our community.

Q. 89: Can a woman fast when pregnant? And is it a MUST in Ramadhan?

A. If the pregnant woman is afraid that the fast would harm her own health, sheis exempted from fasting at that time; but she should fast its QAZA afterwards.

If, she is afraid not about her own health, but about the health of the unborn child, she again is exempted from fasting at that time, but she will have to pay Kaffara @ 3/4 kilogram wheat, rice or any such staple food per day to a poor Mumin.And she should fast its QAZA afterwards.

Q. 90: What sort of sacrifice should a person perform after having sexual intercourse during the month of Ramadhan before breaking the fast? Well, he did not intend to make love with his wife since it is forbidden during theday time . It was sort of strong temptation of the wife. She just went to her husband's bedroom while he was resting and she stripped from head to toe and forced him to make love - the couple were newly weds.

A. If the wife forced the husband to have sexual intercourse during daytime in the month of Ramadhan, she would have to fast 60 days as retribution. (At least 31 days should be continuous; after that she may fast with gaps.), or feed sixty poor Muslims (feeding one person sixty days is not enough); and, in addition to that fast or feeding, she would be punished for that behaviour (if she is in a country where Islamic Sheriat is followed in the Courts).