Q. 91: Reference your latest issue of "THE LIGHT" Magazine, page 10, on the subject "ABOUT ZAKAT", one person has commented as under:

"To me the question was beautifully put up and the answer poor.

There are no orders in the Holy Qur'an to murder and massacre anybody although the Muslims are ordered to wage a war against those who first begin hostilities and who persecute the Muslims, and that, too, with strict limitations. Only thosewars which are fought in self-defence and for the protection of Islamic religious principles and for the rights of the weak and the oppressed fall under jihad.

Leaving apart the extremist interpretation of jihad it means a fight between good and evil, virtue and vice. The great Prophet said, "The greatest Jihad is against a man's own lust." The term Jihad is also applicable to the effort of the faulty towards perfection and to patience under persecution. The daily prayers which train a Muslim to rush forth at the call of the Muezzin setting aside all worldly engagements, the yearly fasting in the month of Ramadhan make him capable of withstanding hunger and thirst, ZAKAAT influences and invigorates in him a sacrificing spirit. All these sacrificial rites are forms of Jihad andtransforms a Muslim into a perfect 'Mujahid'. In short, Jihad is striving in the way of Allah. We can express it correctly by saying to do or to die in the way of Allah is a Muslim's foremost duty and a Muslim's whole life comprises of a series of Jihads against his own lusts".

The above extractis just sent for your information. Should you wish to send your commentary,I shall be glad to transmit it to the party concerned. For your information he believes that Zakaat is payable and falls due on any form of currency. His main argumentis: Paper Money can buy the items listed in which Zakat was prescribed.

A Your correspondent seems to try to confuse the issue. He has left all the main reasons given about Zakaat not being payable in currency notes and has written about 'Jihad' which was not the subject issue of the article referred to.

Even there he seems not to comprehendmy point.I had written:

"If an order is repeatedly given in the Qur'an, it does not follow that it is meant for one and all without any regard to its necessary conditions".

And then I gave examples of Hajj and Jihad. It was the reply to that part of the question which had said, "Qur'an repeatedly says, 'and establish the prayer and give Zakat”, but we ignore the order Your correspondent mentions the conditions of Jihad and tries of justify "not raising sword in Jihad" by saying that the conditions of fighting in Jihad are not fulfilled nowadays. He forgets conveniently that by the same reasoning Zakat in currency notesis not given because conditions of Zakaat are not fulfilled there.

He should once again read the said article and ponder upon the following points explained therein: - (a) Wealth is not confined in the9 items listed for Zakaat; still the Holy Prophet did not prescribe Zakaat in other things.

(b) Not even all gold and silver was taxable.

(c) Currency note is not real money. There are great differences between coins and notes.

(d) Before extending the Zakaat to currency notes, one would have to extend it to house, land, garden, jewelleries etc.

(e) Quiyas is not in our Madh-hab.

Here itshould be remembered that there is no mention in the Qur'an on which items Zakat is wajib.It was explained by the Holy Prophet . There were and are other properties, including land, jewels, etc.But the Holy Prophet did not include them in Zakat.And it is explained by the Imams in clear words that "the Holy Prophet exempted all other things"

Now the Shia sheriat cannot add to that list in defiance to the Holy Prophet.

To say that "the Zakat should be payable on currency notes because it can buy the items in which Zakat was prescribed", shows the immaturity of mind. Law (whether secular or religious) does not concern itself with what "can be"; it is concerned with what "is". If Qadhi or the Police were to follow the argument to its logical end, how would he like to be punished for hoarding wine and keeping a stolen car in his possession because the money in his possession can buy these items aswell.

It is fortunate for him that the sheriat does not think so. It does not allow a person to give money in place of food, etc., in any kind of Kaffarah; it does not allow a pilgrim to pay the poor the money of Qurbani; it exempts a person from paying the kaffarah if the prescribed thing or things are not available. If a man has to give all three kaffarahs of fast, i.e., emancipating a slave, fasting 60 days and feeding 60 poor momineen, he cannot emancipate any slave in these days.So , he will be exempted from that particular kaffarah and is never required to give its price in money or other property.

In Fitrah it has been prescribedthat it has an alternative, i.e., the price, and that the price is preferred to the original thing.So we do accordingly.But it must be remembered that it is an exception (which proves the rule) and that here we act on the explicit command of sheriat (which has given us the choice) and not on our own whim.

I will not comment here on other irrelevant points in that letter because I do not want to beside-tracked from the main subject.

Q. 92:I shall be highly obliged if you will kindly enlighten me regarding Khums.

As for the word "Ghanimtum" of the verse (8:41) of the Holy Qur'an, many critics have misinterpreted as 'Spoils of War' instead of Year's Savings as mentioned in your book, ELEMENTS OF ISLAMIC STUDIES. Hence,I now look forward to receiving a convincing explanation of Khums and the word Ghanimat.

A. I know there are some misguided people who misinterpret the word 'Ghanimat' as you have reported. These people know neither the Arabic language nor the history of Khums; they do not know the common Muslim (not only Shia) sheriat about khums; and they are ignorant of Tafseer and Hadith.

(1) Arabic Language: The famous Arabic dictionary "Al-Munjid" (by Father Louis Maaluf of Beirut)say :

"Al ghanim and Al-ghanimat''

(a) What is taken from the fighting enemies byforce.

(b) All earnings generally........ And the saying "Al-ghunm for Al-ghurm" means that the "profit" stands against expenses, i.e., as the owner is the sole proprietor of "the profit""

and nobody shares it with him, so he only bears all the expenses and risk".

So as you see, in Arabic language "الغنيمة" has two meanings, one the spoils of war and the other "profit". The above quoted proverb also proves that the "profit" isnot uncommon meaning.

When a word in the Qur'ancan be interpreted in more than one way, it is incumbent upon the Muslims to seek guidance from Ahlul-bait. Otherwise, they would be guilty of "تفسير بالراي" "Tafseer Bir-Rai" (Interpreting the "Qur'an" according to one's own wishes and views); and this is a sin which automatically pushes the sinner into Jahannam.

(2) History of Khums: Khums is one of thosethings which were introduced by Hadhrat Abdul- Muttalib, (the grand father of our Holy Prophet) and continued in Islam.

When Hadhrat Abdul-Muttalib, acting upon a command of God given him in dream, rediscovered the well of Zamzam, he found in it many valuablethings which were buried in it in very remote past by Ismailites when they had feared that their enemies would usurp them.

(It is a very long story andI do not think that its details are necessary for the subject of this letter).

When Hadhrat Abdul-Muttalib found that buried treasure, he took out its one-fifth in the way of God, and kept 4/5 to himself.

Then it became a custom in his family,- and after the 'Hijrat' of our Holy Prophet, this same system was incorporated in Islam.

Thus, the first khums given was not from the "spoils of war", but from buried treasure (which is one of the seven items in which Khums is wajib).

(3) Muslim's Sheriat: Not a single sect of Islam confines the meaning of "Ghanimat" to the "Spoils of War". In addition to the "Spoil ofWar" the following items are subject to Khums: - (a) Minerals: Khums is wajib in Hanafi and Shia sects.

(b) Buried Treasure: Khums is wajib in ALL Muslim sects, i.e., Shia, Hanafi, Maliki,Hambali and Shafii.

In addition to above, in Shia Ithna-Asheri sect, khums is wajib in thethings which are taken out from sea by diving (like pearl and coral, etc); in a land purchased by a Dhimmi from a Muslim; in the year's earning and in a lawful property mixed with unlawful property.

There are detailed rules and conditions in all the above things, but hereI am not writing a book of Fiqah.I just wanted to show you that not a single sect of Islam thinks that "ghanimat" means spoil of war only. Therefore, anybody who wants to interpret that ayat in his own way, should start a new sect in Islam, because his views cannot be reconciled with any of the existinggroups !

(4) Tafseer and Hadith of Ahlul-bait: AsI have mentioned in the beginning, interpretation of the Qur'an must be based on the teachings of Ahlul-bait. The word ghanimat" in the Ayat 8: 41 has clearly been interpreted as الفا ئدة المکتسبة (the earned profit) by our Holy Imams, who explained it hasI have mentioned earlier. Therefore, an Ithna-Asheri has no choice but to follow that interpretation.

So, it is crystal clear that the word "ghanimat" was never treated as being confined to "the spoils of war" by any sect of Islam, SINCE FROM THE VERY BEGINNING, and so far as our Imams are concerned, it meant many things other than the spoil of war right from the days of Hadhrat Ali (A.S.), as authentic traditions show.

Q. 93: I am working and earning only £15;have I got to give Zakat to the poor during the month of Ramadhan since I got my parent to support - my father died twelve years ago.And if so how much should I give the poor people?

ShouldI also pay the same amount for my mother, sisters and brothers?

A. Zakat is not wajib on you.

But if you are 'rich' in the term of the sheriat (i.e. if you can meet your own expenses and the expenses of all your dependants without any undue difficulty), then you will have to pay "Zakat-ul-Fitra" on the eve of Idul-Fitr for yourself and for all your dependants at the rate of 3Kgs. of any staple food per person.

Q. 94: Is ita Must that every Muslim must go to Mecca, if so what of those who don't go there?

A. Not every Muslim. Only those whose health and wealth allows it and who fulfill all other necessary conditions.

Q. 95: Is there any limitation to age of going to Mecca? If so, what is the minimum?I am aged 23 years and I would like to go next year.

A. If a Muslim is adult and sane, has means to go to Mecca in the month of Hajj andhis/her health is good enough to make the journey, he/she is obliged to go for Hajj.

A boy is deemedto be adult when:

(a)he is 15 years old, or (b) rough hair grows below his navel, or (c) if he discharges semen.

A girl is deemedto be adult when:

(a)a) she is 9 years old, or (b) rough hair grows below her navel.

  

In your case, you are adult and sane and if other conditions of Hajj (concerning health and wealth)are fulfilled , Hajj is wajib (obligatory) upon you. When you go to Hajj, please rememberme in your prayers.

May Allah reward your Hajj with acceptance! Amen.'

Q. 96: What is the most liked house to God?

A. "Kaaba in Mecca is the most liked house of God in this world, but even more liked than that is the heart of the Mumin (faithful) which is said to be the 'choicest house of Allah".

Q. 97: What is Jihad-e-Akbar and what steps would you take to fight Jihade-Akbar?

A. Jihad-e-Akbar: Fighting the enemies of Islam on command of Prophet or Imamis called Jihad-e-Asghar (small battle). Subduing your own desires and ambitions putting your whole self under the command of Allahis called Jihad-e-Akbar (Great Battle). It means that you should willingly sacrifice all that you have if obedience to Allah depends upon it.Neither family ties, society's relations, nor financial holdings should keep you away from right path if you happen to find it. If you succeed in this test, you have won in the Jihad-e-Akbar.

Q. 98:I understand that Jihad is a holy war. Is it true that if someone dies in the battle, he goes straight to Paradise? Ifso why is that?

A. Jihad: Please refer to the booklet "Islam" (P.24-26) for this subject. Remember that a martyr fighting in the cause of Allah (in its true sense) sacrifices his whole being for the Divine cause, and that Allah, in His infinite Grace and Mercy, has promised to give reward of a virtue at the ratio of at least 10 to 1.Therefore Allah rewards a martyr (who sacrificed his mortal life) with an immortal and ever-lasting life under His Mercy. That is why the martyrsare assured of Paradise.

By the way, if a martyr has some obligations towards othermen which he had not fulfilled, Allah will arrange to repay those persons on the Day of judgement.

Q. 99: What is the purpose of marriage?

A. Purpose of Marriage: The institution of marriage has3 aims, which taken together constitute the purpose of marriage:

(a) Satisfying the natural urge of physical love and sex.

(b) Procreation which ensures the continuity ofmankind.

(c) Establishment of a family unit which ensures that the children bornas a result of (a) and (b) above receive the love, protection and care which is essential to make them useful and normal human beings.

Sexual desire can be satisfied without marriage, but it lacks the other two (and especially the 3rd) benefits.

It should be observed in passing that thosereligions which try to curb this natural urge are trying to say (by deeds, not by words) that the Creator made a mistake in creating this natural desire. They fail to realize that if all human beings responded to their call of celibacy humanity will be extinct within a short period. Such teaching cannot take humanity forward because of the simple reason that they tend to be against the continuity of humanity.

Q. 100: The Islamic religion allows polygamy and not polyandry. Explainbriefly why a man is allowed polygamy and a woman forbidden polyandry instead of both of them forbidden.

A. 'Light1 Vol. Ill, No. 6 will show the wisdom of permission of polygamy. As for polyandry, here is anepisode which answers your question fully: - Once some women came to Hadhrat Ali (A.S.) with the same question. Hadhrat Ali (A.S.) told them to bring water in cups. When they came back with the cups full of water, he ordered them to put the water in a basin.

Then he told them to take out their water, but each one should take out the samewater which she had put in. They protested that it wasimpossible as the water had been mixed.

Hadhrat Ali (A.S.) said that it was for the same reason that a woman was not allowed to marry more than one husband at a time, because there would be no way to know who her child belonged to, and who was to be responsible for that child's upbringing.

Q. 101: Can a Muslim man be a husband of many wives - and if so how many at least?

A. This question is on the subject of "Polygamy". A Muslim is allowed, with certain conditions, to marry upto4 wives at a time. What those conditions are, you will find them in an article published in our magazine "LIGHT". (Now see "Why Polygamy Is AllowedIn Islam" available from this Mission) BeforeIslam there was no limit to the number of wives a man could marry.

In every country from India to Rome and from Russia toAfrica a man could marry as many wives as he pleased. (Perhaps you may have heard of some living Chiefs in Kenya having more than 50 wives).

Islam restricted the number to four. It is the maximum; and it has been fixed keeping in view the average ability of a man to satisfy all necessary conditions conducive to a happy household; physical, emotional, financial, etc., all taken together.

The 'essentiality' of polygamy in certain circumstancescannot be denied ; and once you allow polygamy, you have to stop somewhere to prevent its misuse. Thus, a number had tobe fixed and Islam, after keeping in view the above-mentioned requirements, has fixed it at four.

Q. 102: Can a wife divorce her husband if he marries another woman and does not care about her?

A. She cannot divorce him at all. She may demand divorce if the husband neglects to maintain her.And marrying a second, third or fourth wife is no ground for demanding a divorce.

Q. 103: Can a Muslim woman be married to a man who is not a Muslim or viceversa?

A. No - Nor will it be allowed by Christianity.

Q. 104: Is civil marriage unlawful in our religion?Why?

A. Civil marriageis performed when the parties belong to two different religions. Amuslim girl cannot marry a non-Muslim boy; and a Muslim boy cannot marry a non-Muslim girl (except marrying a Christian or a Jewish girl in temporary marriage).

Thus you will see that majority of the civil marriages is unlawful because it is against this basic rule.

The remaining cases for civil marriages become generally unlawful because they do not observe many of the conditions laid down by Islam.

Q. 105: Does Islam religion agree with family planning?

A. Yes.But with certain conditions. Abortionis not allowed on any pretext.

Q. 106: The thing is thatI have been brought up in a very bad environment.

Mummy and Daddy are always quaretling, not sparing any thought for children's feelings, and they never pray.I started praying because my aunty explained its importance to me. This has been going on sincemy childhood. I love my aunty more thananybody else. She also lovesme . Now please tellme if I am a sinner because I love my aunty more than my mummy?

A. It is indeed very regrettable that your parents behave in the way described by you. They are ruining their own happiness in this life, are contriving to be deprived of the Grace of Allah in the life hereafter; and, what is even more tragic, they are ruining the lives of their children by putting such emotional strains upon them. Children brought up in such an atmosphere have to be extra alert to protect themselves from psychological effects of this negative influence. It is for this reason that the Holy Prophet (S.A.W.W.) said: "May Allah curse the parents who (by their misconduct) instigate their children to disobey them."

This much about your parents. Now about your duty towards them. It is incumbent upon you to behave respectfully towards them, inspite of all their shortcomings. Islam has emphasized the cardinal virtue of the obedience towards parents even if the parents are 'Kafir'.

It is ordained in the Quran:

"AndWe enjoined on man (to be good) to his parents: Show gratitude to Me and to thy parents. ToMe is your return. And if they strive to make you join in worship with Me things of which you have no knowledge,obey them not; yet bear them company in this life with fairness and consideration." (31: 14-15).

Imam Sadiq (a.s .) said: "There are three things about which one has no option, (one has to fulfil them without any condition attached):

To return to the owner the thing entrusted to one's care, whether the owner be pious or debauchee; and to fulfil the promise whether it was (made) to a pious or a debauchee; and to do good to the parents whether they be pious or sinners".

So far as loving your aunt more than your parents is concerned, I think in the circumstances mentioned by you, it is understandable; and personally I see no harm in it, provided your dealing with your parents is based on respect and good manner.

Q. 107: Is homosexuality of any kind Haram?

A. Yes.So far as Islam is concerned, it is not only a capital sin but crime also. Its punishment, according to Islamic Sheriat, is to kill him by sword,or to stone him to death, or to burn him, or to throw him from a high place, or to demolish a wall upon him.

Thepeople to whom Prophet Loot (A.S.) was sent, were indulging in this crime.And lastly they were destroyed because of it.

If two women indulge in this heinous crime, theywould be punished by 100 strokes of whip. If they persist init the punishment will remain the same upto the third conviction. Fourth time theywould be killed .

The people of Rass were destroyed by Allah because this crime was prevalent among them.

Q. 108:Is masturbation allowed ?

A. No - It is strictly prohibited andabsolutely unlawful and Haram.

Q. 109: Adulteryis forbidden , would you mind to write me a verse from the Quran forbidding adultery?

A. "Adultery" and "fornication" are differently used in the English Language; but the Arabic word for both is the same,i.e . (Zina). Two of the Ayats of the Qur'an on this subjectare: -

1. "Nor come near the unlawful sexual relation (Zina) for it is a shameful deed and evil, opening the road (to other evils)." (Qur'an, Sura 17,aya 32).

2. "The woman and man guilty of adultery or fornication, flog each of them with hundred strips; let no compassion move you in their case, in a matter prescribed by Allah, if you believe in Allah and the Last Day: and let a party of the Believers witness their punishment." (24:2).

Q. 110: Is it unlawful to read a novel on sexual treatise such as the Famous PERFUMED GARDEN written by Sheikh Nafzaoun translated by Sir Richard Burton?

A. Such books are extremely harmful to a man's physical,psychological and moral health.

Remember, your lifeis moulded according to your thoughts. If you indulge in suchso called "books" you will go on thinking like that long after you have finished with that book. Thus, your outlook on lifewill be governed only by sexual desires; you will look at every passing girl with lustful eyes; and in the words of Nabi Issa (A. S.) "Whosoever looks on a woman with lust has committed adultery with her already in his heart." In this way, the foundation of your moralitywill be destroyed .

And such thinking creates great tension in your nerves and leads to many infirmities. In short, if you go on thinking like that, your power of manhood will suffer because of the tension; and, as a result, you will find yourself at a loss at the time of marriage.

Q. 111: I have been employed a shop where I have to accept orders of delivering wines, write invoices, collect amount due for payment and do correspondence for wines in addition to other commodities for which the Company associates.

I would therefore beg for gratuitous information whether to continue the service with a firm dealing with alcoholic commodities as well.I mean to state that the Company deals with many other business commodities including wine (beer) business.Further can I do at least correspondence relating to wine in addition to other work?

A. About your employment: There is no harm in serving a non-Muslim firm.But it is another matter when that service includes transaction of Liquor.Our Holy Prophet has said, "Allah has cursed (Laanat) liquor, and the man who sows the seeds of grapes or grain for that purpose, and the man who stands guard to that farm; and the man who makes liquor, and the man who drinks it, and the man who serves it to others, and the man who sells it, and the man who buys it, and the man who transports it and the man to whom it is transported, and the man who eats from its price". I hope this Hadith answers your questions.

Q. 112: There are only a few of us Ithna-asheris in Mozambique. All of us are engaged in trade and commerce. Some of us have ration shops.But the difficulty here is that the population drinks liquor very much; and beer and wine is considered a part of grocery. As we, the Ithna-asheris,are not allowed by our religion to sell or keep liquor, we do not get as much business as we could if we kept the liquor. The Ismaitis keep liquor, in their shops, and as a result, their businesses prosper, while ours remain small.

Therefore,I request you to request our Mujtahid to allow us to keep and sell liquor in our shops, so that we may easily compete with other traders.

Recently,I was informed of a very good example of farsightedness of our Mujtahids.I was informed that Agha Seyyid Mohsin al-Hakim had prohibited cow-slaughter in India, to save the lives of the Muslims in that country.

Likewise, we know that giving or taking interest is Haram.But the owners of the Habib Bank spend hundreds of thousands rupees in charity and good deeds, and no Mujtahid has ever condemned that money.

Therefore,I am sure that if you put our case properly before our Mujtahid, he will grant our request about liquor business.

A. Your letter dated19th July, 1971 addressed to the President of the Federation refers. It appears that you have some grave misunderstandings about the role of our Holy Mujtahids.

Therefore,I would like to remove those misunderstandings before replying to your main questions.

First of all , the Sheriat of Islam is the most comprehensive sheriat of the world, and it has rules for every conceivable condition, whether we like it or not.

Secondly, in Islamic Sheriat, protecting a Muslim's life is wajib; and, if, for any reason, his life is in danger because of some of the religious practices, the sheriat says that he MUST protect his life and SHOULD forget that religious practice so long as that danger remains. Itis called "Taquaiyya" (Protection).

Thirdly, this Taquaiyyais allowed only to protect from danger, not to obtain something or increase the income.

Take for example, the sacrifice of cows inIndia which you have referred to.First of all , the sacrifice itself is not wajib, it is Sunnat-e-Muwakkada. Secondly, it is not necessary to sacrifice the cow. A goat or sheepcan easily be sacrificed instead of cow. Thirdly, the Hindus revere and worship the cow and they are the rulers of the country.

Itis generally known that, because of the sacrifice of the cow, Muslims' lives are always in danger in India.According to the rule of sheriat (not by new ruling or opinion of the Mujtahid) that sacrifice would have become Haram (even if it had been Wajib originally).

So , you see, Agha Mohsin Al-Hakeem did not turn a Halal into Haram. He simply explained whatwas already the rule of the sheriat .

Now, we come to your second example. Taking or giving interest from or to a Muslim is Haram. Here,I will not go into technical detail of what is "Riba" in Shia sheriat.But I should mention here only one thing. Banking is not just taking or giving the interest. There are many aspects of banking which areperfectly lawful . For example, if you obtain a Letter of Credit from your Bank to purchasea merchandise in Japan, your Bank will pay on your behalf the money in Japan and will get your consignment to Mozambique. Now suppose that the goods were of Shs. 10,000/- and the Bank charged you Shs. 10,500/-. That extra charge of Shs. 500/- isperfectly lawful according to the sheriat, because the Bank conveyed the money on your behalf to Japan and if they charge extra for this service it is alright. They may term it as 'interest' but in sheriat it will not be an interest; it will be a charge in lieu of service.

Another thing to remember is that if a Muslim has two types of income, one lawful and another unlawful, nobody is required to ask whether themoney which he has used in purchasing a shirt was from lawful income or the Haram one. It will be supposed to be from Halal income unless itis known to be from 'Haram' income.

A third thing: It is not the duty or function of a Mujtahid or Alim to go and see how a man is behaving or how he is earning his money. His function is to tell that taking 'interest' from Muslims is Haram. It is not his duty to investigate who is taking interest and who is not.

I think now you will understand why the money spent by Habib family on religious matters is not denounced by the Mujtahids. It is because1 . Banking business is not 100% Haram,2 . The particular money spent on a religious purpose is not 'known ' to come from Haram income; and3 .last but not the least, it is not the duty or function of a Mujtahid to speak about individuals.

I think now you will understand why your question can never be replied in your favour.

Drinking liquor, or selling it or purchasing it or transporting it or keeping its account, everything is absolutely haram.

Whatever you have said is not like the sacrifice of the cow in India. Taquiayya means seeking protection from a danger. It is notfor the purpose of increasing the benefit.

I hope this will remove all your doubts.

Q. 113: Is it possible, in any way, for a Muslim to open a Super market (which will have wines, spirits, etc.)?

A. No.

Q. 114: Is goat's meat slaughtered by a Jew 'Halal' ?I heard that they recite some words before slaughtering it.

A. It is one of the conditions of the validity for Zabiha that itMUST be done by a Muslim.

Therefore, the answer to your question is 'NO'

Q. 115: Is food prepared by (a) Sunni (b) Ismaili (c) Bohoraallowed to be eaten ?

A. Yes. (In case of Ismaili, if he believes that Agha Khan is god, then you should not eat the food prepared by him).

Q. 116:I heard from one of my friends that we are allowed to take food prepared by Christian; is this true?and if this is true, I shall try to make you remember the answer you gave in LIGHT Magazine (Vol. III. No. 1) of Q.1., that we are permitted to take food prepared by any sect of Islam, conditionally that it is not prepared by someone who associates God with human beings? Do Christians not believe Christ as son of God?

A. So far as the Ahlul-Kitabare concerned, there is a difference of opinion about their Taharat or Najasat. Among our Ulamas, since the beginning, many think that they are Najis like Mushrikeen; others say that originally they are Tahir. Both sides have their proof from the Qur'an and Hadith.

Agha Seyyid Mohsin Hakeem since last 3 or 4 years holds the later view The details of his Fatwa with my comments are given here for your guidance: -

Following is the translation of the Fatwa of Agha Mohsin Hakim and explanatory notes: -

1. "Tenth (Najasat): Kafir.And Kafir means a person who either believes in a religion other than Islam or professes to believe in Islam but rejects any of the things which are known to be a part of the religion of Islam.

"And there is no difference (for this rule of Najasat) between an apostate and born kafir, or between a Harbi and Dhimmi, or between a Kharijite or Ghali or Nasibi.

"The above rules are for the kafirs other than "Ahlul-kitab". So far as a "Kitabi" is concerned, he is Tahir (clean) in his person, originally; and he becomes Najis because of the "Najasats" which he contacts. Therefore, if he makes his body "tahir" (cleanses it according to the rules of Islamic Sheriat) then the things touched by him are Tahir, and also (in that case) it is allowed to eat from the food prepared by him". (Minhaj-us-Saleheen, Part 1, ed. 1388 A. H.).

2. In a reply to another 'Mas-ala' Agha Saheb wrote that: "But the animal slaughtered by them is not Tahir, and thus cannot be eaten."

3. In a reply to a third Mas-ala he wrote that: - "Kitabi" or "Ahlul-Kitab" in this ruling includes the present day's Jews and Christians."

NOTES:

1. According to the above-mentioned Fatwa, if a Jew or Christian makes himself Tahir, according to Islamic Sheriat, a Shia Ithna-Asheri can eat the things touched by him after that Taharat.Also , the clothes washed by him (in that condition) will become pak if he has been taught the rules of Taharat of clothes.

2. According to a basic rule of Islamic Sheriat, "the action of a Muslim is presumed to be correct and conforming to Sheriat, "unless proved otherwise".

Owing to this rule, we are not supposed to ask a Muslim trader whether the Ghee or Oil sold by him isTahir? We presume it to be Tahir unless itis known to be Najis.

But this rule does not apply to a non-Muslim. As the operating phrase in the abovementioned Fatwa is "if he (the Christian or the Jew) makes his body Tahir", we MUST make sure that he really had made himself Tahir, before touching the food, etc.

3. Coming to the practical side, we can compel a domestic Christian servant to make his body and clothes Tahir before starting the work of the day, and then he may wash our clothes and help in domestic works without any difficulty.

But , we cannot tell a Christian waiter or a cook in a restaurant to cleanse himself according to our sheriat and also utensils and pots before preparing or serving the food. Therefore, this Fatwa shouldnot be misused by patronizing the Christian or Jewish restaurants and hotels.

4. According to Islamic Sheriat, meat,fat and hide and skin are presumed to be Najis and taken from a dead animal unless known to be taken from an animal slaughtered by a Muslim according to the sheriat.

Agha Saheb has clearly written that the Zabiha of Christian or Jew is Najis and not allowed; a Shia Ithna-Asheri cannot use any of the food prepared by the Christians or Jews if that food contains meat or animal rat.

Also, everything made by them from leather (like belts, shoes, straps, purses, hat linings, etc., etc.) are Najis and will be treated as made from the hide of a dead animal."

Q. 117: Do the Muslims modify such rules like eating meat that a non-moslem has slaughtered?

A. There is no question of modifying the rule concerning the meat of the animal slaughtered by a non-Muslim.

For your information, Muslim Sheriat contains5 kinds of rules:

1. WAJIB: The religious duties performance of whichis rewarded and neglect of which is punishable are classified as WAJIB.

2. HARAM: Deeds, doingof which is sinful and punishable and abstinence from them rewardable, are termed as HARAM.

3. MUSTAHAB OR SUNNAT: Such of the rites performance of which is rewardable but their ommission is not punishable are termed as SUNNAT.

4. MAKROOH; Those deeds, abstinence from which is rewarded, but committing them is not sinful are termed as MAKROOH.

5. MUBAH: Those deeds whichare allowed by the Sheriat , but there is neither reward nor punishment for doing or neglecting them, are called MUBAH.

A Muslim is at liberty to ignore the rule (3) and (4) even without any excuse.But he cannot tamper with a Wajib or Haram. The rule forbidding the meat of an animal slaughtered by a non-Muslim is within this latter category. Therefore, there is no choice for any Muslim in this respect.

Q. 118: Why don't you like to touch dogs;And eat the meat of pigs and some other animals?

A.

(a) About the meat of pigs, please see the article "Dangers of eating Pork" in the issue ofLIGHT which is being sent to you (Now see the book "Pork" available from the Mission free of charge).

(b) After that, we will publish another article aboutdogs which please wait.

(c) About the other animals: All theanimals which are forbidden in Islam are of such nature that they inflict harm to the eater; that harm may be either physical or spiritual or both.For example, we are not allowed to eat meat of beasts of prey (like eagle, kite, etc.) because they create brutality in the nature of the eater (spiritual harm) or the carcass of even lawful animals if they are not slaughtered according to the Islamic Law, because the blood which invariably congeals in the dead-body of such animals is harmful to the health (physical harm).

Q. 119: Can a Muslim eat a hen or poultry?

A. Yes,A Muslim is allowed to eat hen or poultry. Itmust be killed according to the rules.

Q. 120: Can indoor games, e.g. ludo, cards, chess, etc. be played (with the intention oftime-passing ) without introducing money?

A. Such games which are usually played for gambling (example of which are contained in your question) cannot be played even without introducing the element of money. Other games, whichare not played for gambling, and outdoor games (without any condition that the loser would pay some thing to the winner) are allowed.But it has been highly emphasized that only such games should be played which help in maintaining the health of the body. Thus, it is advisable that you should refrain from all indoor games.

There is no harm if a third party gives reward or prize to the winner in outdoor games.

Q. 121: For a man to keep Beard is wajib according to our sheriet. What benefit one derives by keeping Beard and when it grows after a certain length, it is not advisable, why?

A. Beard: Beard has been made wajib for a Muslim because: -

(a) It is a grace and beauty for males. If you look even at theanimals you will find cocks having some beautiful feathers on neck and head which are missing in the hens. Look at the peacocks, pigeons, lions and other animals and you will find that males are more beautiful than females, thanks to the extra feather or mane resembling the beard inmankind.

If a man shaves hisbeard he in fact deprives himself of the real and natural beauty.

(b) There is a close connection between cheeks,teeth and eyes. Any strain on the cheeks affects the optic nerves. Thus, shaving the beard puts strain on eye nerves, and the eyes gradually lose their power.

The increasing number of teenagers who are obliged to wear spectacles is enough to show the relation.

Length of Beard: Jews used to keep long beards like Sikhs. Parsees used to shave their beards. Therefore, the Holy Prophet ordained that the Muslims should not shave their beards, otherwise they would be mistaken for Parsees, nor should they leave it to grow untrimmed thus resembling the Jews. Moreover trimming the beard keeps the appearance clean and nice to lookupon .

It is for reason of cleanliness that the Muslimshave been ordered to trim their moustache, otherwise, the hair would touch the water and food and would be quite unhygienic and sometimes revolting to look at.

Hair growing in other places like armpits and below navelhas been ordained to be shaved quite regularly for the same purpose. It is strange to see that the Christians and many Westernised people shave their beard and grow the hair of armpit and below navel. Is it not unhygienic,disgusting and revolting?

Q. 122:I refer to your reply in latest "LIGHT" why Beard? Itcould be assumed by your reply that all those who shave may have weak eyes and those who do not shave may have bright eyes - then why Dear Mr. Rizvi you having never shaved in your life have to wear spectacles?

A. Well,first of all , am I a "teenager"? Secondly, haveI said that shaving is the only cause of weak eyesight? Read the answer again before jumping to the conclusions.

And just for your information, the observation that "any strain on the cheeks affects the optic nerves" is not a rhetoric. Itis based on medical findings.