Alhassanain(p) Network for Heritage and Islamic Thought

Q. 58: WHY DO YOU FORBID GOOD THINGS OF LIFE

I am an American Shia Muslim. Prior to embracing Islam I was an avid lover of music. After entering the fold of Islam, I retained -although to a lesser degree - my love for that art. From some Muslims I have heard that all forms of music is haram; others told me that only some forms of it under certain circumstances and conditions are haram.

I have been struggling vainly for the past 4 years to learn of the Islamic position regarding music. Aren't musical talents of musicians a gift from Allah to an artist? And didn't Allah say "do not forbid the beautiful things of this life'?" Will you, please, clarify this matter and quote sources from the Qur'an, Sunnah of the Prophet and Ahlul-Bait - permitting or forbidding music.

A. I am sending (by air mail) a book "Music And Its Affects" and the April, 1974, issue of the Light, from which you will know the view of the Shia Sheriat.

Now coming to the second part of your question: You know very well that a greater part of art consists of statues and paintings. But in Islam painting the likeness of a living thing and/or making its statue is Haram. And there is no difference of opinion on this subject among the various sects of Islam. Therefore, your "argument" by quoting the talents of the artists, I am afraid, has no basis at all.

Allah has not said "do not forbid the beautiful things of this life." Perhaps you wanted to quote Ayat 87 of Sura Al-Maidah. Its translation:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّـهُ لَكُمْ وَلَا تَعْتَدُواۚ إِنَّ اللَّـهَ لَا يُحِبُّ الْمُعْتَدِينَ

"O ye who believe! Forbid not (to yourselves) the good things which Allah has made lawful for you; and do not transgress the limits. Verily, Allah loves not the transgressors".

And the meaning of the word good things) is explained in this very Ayat by the words طَيِّبَاتِ "which Allah has made lawful for you".

So the question of allowing "the beautiful things of this life" does not arise at all. What has been allowed by Allah is good; what has been forbidden by Him is bad. And we have been warned not to transgress the limits imposed by the sheriat of Allah, because Allah does not love the transgressors.

Q. 59: GOING TO CINEMA

It is known that it is 'haram' to see Films,Why?

A. The Films is general have following features, any one of which is enough to make it a "Gunah-e-Kabira": (1) Vocal Music; (2) Instrumental Music; (3) Obscene Songs; (4) Obscene Scenes; and (5) Dance. Also, as is now accepted by many social workers, it teaches hooliganism and is a major factor in the ever-increasing rate of juvenile delinquency.

Q. 60: What About Silent Movies?

I have come to understand that it is because of the music accompanying them that films are forbidden in our Sheriat. Is it true? If so why is it haram to see silent movies?

A. As explained above, it is not only because of Music. There are other factors involved. If there is a "silent" film which is free from obscenity, dance and "crime-training" then it is not 'Haram'.

By the way, I have been told that even in educational films, there is always music in the background.

Q. 61: THE FILM "PILGRIMAGE TO MECCA"

Are we (i.e. Ithnasheris) allowed to see the film Pilgrimage to Mecca'?

A. The films in general have some features, anyone of which is enough to make it a 'Gunah-e-Kabira'. (See for detail. Question No. 59).

Then there is a principle of sheriat that a man should not go to a place which is generally used for Haram deeds even if he goes there for a perfectly Halal purpose. Because, first, the passer-by would not know his real intention and would think that he is going there for committing that sin.

Secondly, he will become used to go to such places which is dangerous in itself. Thirdly, others by seeing him going there will be encouraged to follow his example.

Now, even if a perfectly safe film is being shown in a cinema, it is not good to go there. Apart from the above-mentioned three reasons, your children will think that there is nothing wrong in going to cinema; and thus you will be responsible to create in them a sinful habit.

Q. 62: CAN WE WATCH TELEVISION?

Can we watch the television?

A. The instrument, i.e. television is not haram, if you use it to see or hear things which shariat has allowed; but if you use it to hear music, songs, dances and obscene films, then it is haram.

Q. 63: WASTING OF TIME

Is wasting of time forbidden (Haram)? If not, then why many people say that we are not allowed to play those games; such as cards (without money), draughts etc. The reason, they say, is wasting of time?

A. Only such games and plays are allowed in Islam which builds or increases the strength of your body - like outdoor games.

So far as playing of cards is concerned, if a game is generally played for gambling purpose, then that game is 'Haram' even if you play it without gambling; because it will create a familiarity with such games and may even lead to the gambling stage.

Q. 64: IS ISLAM A BARBARIC RELIGION?

There is another question which arouses doubt in me, and I hope that you will clarify it. The question is: "Why is playing cards and chess Haram (forbidden)?" I have also heard that playing game in which one side is the victor and the other side the vanquished is also haram.

Is this true? I don't know why our Sheriat forbids those things which we know are necessities in this modem World. Without observing these things, we would be considered barbarians.

A. I am sending you two books 'Alcohol' and 'Gambling' which will provide the answer to your questions. So far as being considered barbarian is concerned, why are you so overcome by inferiority complex?

Who is barbarian? Do you think those people are advanced and civilized who swap their wives, whose church marries two males, who kill hundreds of thousands of people on the pretext of establishing peace, whose women became naked in the packed halls in the name of art?

Q. 65: INTEREST?

I lend a sum, say Rs. 100/-, to a man and he, out of his own free will, promises to give me a gift of Rs. 101- in addition to the amount due. Is this haram?

A. It is haram, if it was spoken or understood before you gave him the loan. On the other hand, if nothing like this was spoken at that time, and at the time of repayment he gave you more of his own free will without your asking him in any way to do so, then it is allowed.

Q. 66: LIFE INSURANCE?

Is Life Insurance allowed?

A. Yes.

Q. 67: TAKING PHOTO OF GHAIRMAHRAM

My hobby is photography and I undertake part-time work in photography, at wedding functions. Taking on a wedding photographic job means that I do have to take photographs of the ceremonies performed by the ladies which means that many times I, as a photographer, am the only male, person apart from a few others, amongst so many ladies. Now I would like the following clarifications:

1. Is it allowed to take such photographs in the above circumstances?

2. Is it allowed if there are both males and females gathered together at a function and my prime purpose is just to take photographs?

3. Is it allowed to involve in such photography when one earns his living from it? And in case one does involve himself in this only for the purpose of earning his living, is his earning Halal?

A. You may know the answers to all your questions from the following "Mas'ala of Ayatullah Al-Khui, printed in Tawdihul-Masail':

"Mas'ala 2448: "Man should not take photo of a 'Na-Mahram' woman, (i.e. a woman not within prohibited degree)."And if he recognizes a 'Na-Mahram' woman, then, according to 'Ihtiyat' he should not even look at her photograph".

There are hundreds of lawful ways of earning livelihood. Why should anyone select an unlawful way?

Q. 68: AMPUTATION OF A THIEF'S HAND

What are the conditions necessary for amputation of hand for theft in Islamic Sheriat? If cutting off the hand (wrist) is the punishment, why most of the countries (Egypt, Pakistan) relaxed that law? Is it correct?

The thief must be adult, sane, and a free man;

he should not have taken it thinking that it is his own thing;

the alleged thief is not a joint owner of that thing;

the stolen thing was kept in a safe place (for example, under lock) and the thief did break into it either alone or with the help of others (if someone else broke the lock, and afterwards the thief entered into the place and took something from there, his hand will not be amputated);

5. the thing stolen is not the property of his son (if the father has stolen from his son, he will not be given that punishment of cutting the hand);

6. he takes it stealthily, not openly;

7. the value of the stolen thing reaches one-fourth Dinar of gold. According to the Qur'an, the hand must be cut off. (In Shia Shariat, 'hand' here means 4 fingers of right hand).

It is really shameful and tragic for the Muslims not to follow the legal code of Islam. The harm of this negligence of Islamic law comes upon the Muslim. Allah and His Prophet are not harmed by our rebellion. Allah has said: "And whosoever rejects faith then Allah is independent of the Universe." (Qur'an 3: 97).

Q. 69: POLITICAL PRISONERS

Is there any such thing as political prisoner' in Islamic State? What I mean is, are we, under Islamic Law, allowed to put people into prison because of different political views?

A. No; though we Shias have a long history of spending our lives in prisons and torture- chambers because of our belief.

Q. 70: Is Magic Allowed?

Is it allowed in Islam to practice magic, witchcraft or astrology?

A. There are scores of Ahadith condemning these practices and likening such persons to a Kafir.

Q. 71: FOLLOWING MAGICIAN'S ADVICE

I have read in Kitabu cha Saumu that Uchawi (witchcraft) is Gunahe Kabira. Some time back a magician published the following for persons with certain stars or names starting with letter 'M' or names with certain number of letters; He says that for such a person for good luck,

(a) he recommends Olive-oil or palmoil;

(b) he recommends Rose or Jasmine perfume;

(c) he recommends Yellow or Near Yellow clothes.

Further, in times of trouble or illness or when meeting "big persons" one should keep in pocket in cotton wool a garlic boiled in coconut oil and should sleep with it under pillow and he should keep head tilted towards east and when sleeping also.

Furthermore he recommends travelling to west and north and avoiding east and south as far as possible.

I have tried these and they seem to work. To my knowledge none of the proposals constitute any 'Haram' thing. Is this "Uchawi' and thus haram? Should I stop this practice?

To my knowledge our religion actually encourages white and yellow clothes and also perfumes. I pray daily and take deep interest in Islam.

A. Now coming to your question about 'MAGIC', you better stop following such things. Of course, it is Sunnat to use perfume. But it will bring 'thawab' (Reward) only if it is used because the Prophet or Imam told you to do so. If you use it because a magician told you to do so, then it bring you no 'thawab' and you will be guilty of following a 'Magician'.

It is not possible to write more details on this subject at present. Suffice it to quote Hadhrat Ali (a.s.): "Anybody who listens to a man, is worshipping him. Now, if that speaker tells the words of God then this listener is worshipping God; and if the speaker is telling the words of Satan, then the listener is worshipping Satan."

Q. 72: WHAT ABOUT PALMISTRY, ISTIKHARAH, "SAAD" AND "NAHAS" DATES AND QAMAR-DAR-AQRAB?

What have you to say about Palmistry, Istikharah and Qur'anic Consultation in the light of Sheriat? Some Shias check up the dates and the year from calenders for "Saad", "Nahas" and "Qamar-Dar-Aqrab". "Navroz" comes on 'hare'. Have all these things any religious significance?

A. Palmistry is not recognized by the Sheriat. Some forms of Istikharah with Qur'an or prayers are prescribed by our Imams.

Nawroz: It has one special "Aamaal" after Zohr prayer. This date had coincided with 18th Zilhijja when the Prophet (s.a.w.) declared the Khilafat of Hazrat Ali (a.s.) in Khum. But unfortunately, the Irani Shias imported the Parsee rites and views which have no basis in Sheriat, and are, in fact, against Islamic character.

Dates: "Sa'd" and 'Nahs' are sometimes "Qamar dar Aqrab". Many stars usually cluster together in such a way that they appear to form outlines of some pictures. There is 'Great Bear', 'Small Bear' etc. etc. Likewise, there is a group which form the picture of a scorpion ('Aqrab).

The moon (Qamar). while rotating around the earth passes from that group in 2½ days, that period is called "Qamar dar 'Aqrab" (Moon in the Scorpion). According to traditions of our Imams, it is 'Makruh' (Not desirable) to recite Nikah or start journey in that period.

Dates: "Sa'd" and "Nahs' are sometimes based on some Ahadith; sometimes on historical events. The dates in which some good event took place for any Ma'sum is called "Sa'd" (auspicious). The dates in which some tragedy befell on them is called "Nahs" (inauspicious).

But they all are governed by the general principle, mentioned in Ahadith, that if you want to do any work on a date or day which has been declared as 'Nahas', you should give some "Sadaqa" and then go ahead. In short, it is not meant to hinder your progress.

Q. 73: TAKING OUT BLOOD

I have also read that there are days (i.e. dates 14, 16, 30) when taking out the blood is beneficial to body, mind, etc. On other Islamic dates this is harmful. Now if we donate blood on "bad days', will it not be harmful?

A. These things are meant as a general guidance. They should not be taken as hard and fast rule. Every person has to decide for himself. Also, it will be a good thing to consult an experienced doctor and to give some "Sadaqa" before donating the blood on such days.

Q. 74: IS 'EUTHANASIA- ALLOWED?

Does Islam allow euthanasia (i.e. making it easy for a sick person to die).

A. It is not allowed. If the patient commits it himself it is suicide; if some one else does so to him, it is murder.

Q. 75: MERCY KILLING?

If someone suffers from an incurable disease and he prefers to die rather than continue living a painful life; such a patient requests a doctor or physician to give him a medicine to end his life. Can the said doctor or physician acceed to such request?

A. No. If he accedes to such request and administers the medicine by his own hand, he will be guilty of murder If he gives the patient the medicine and the patient takes the medicine by his own hands, it will be suicide; and the doctor will be guilty of helping in the suicide.

Q. 76: DEFORMED BABIES

A few years ago, as a result of some medicines which women were taking to prevent pregnancy, many children were born with some of their limbs missing. Was it allowed to give such children some medicine to terminate their lives, so that they would not suffer as a result of their freak creation?

A. The reply of Question 75 applies here also.

Q. 77: A PATIENT KEPT ALIVE BY ARTIFICIAL EQUIPMENTS

If a patient is kept alive only with the help of some medical equipment like artificial kidney; and if the doctor is sure that the patient can never be cured, is it allowed for him to remove that equipment from the patient so that he may die and be saved from pain?

A. The detailed answer may be understood from the answer to the previous two questions.

Q. 78: CANNIBALISM IN SOUTH AMERICA

I have sent you cuttings from 'Times' Newspaper on cannibalism that took place in South America after an aircrash. Are we allowed, according to Islamic Sheriat, to eat human flesh (dead or alive) when we are starving (to death) as that happened with the Christians who were involved in that crash?

A Muslim here in UK told me that we can even kill a weak person amongst us and eat his flesh if we are stranded (as in the above case). Please, comment on this.

A. In the situation under reference it is allowed to eat the dead body, because saving human life is more important than saving a dead body. But by the same reason, nobody is allowed to kill another person to eat his flesh to save himself from starvation, because it will mean taking away a life.

Q. 79: ANIMAL SLAUGHTERED BY A JEW

Is it halal or haram for Muslims to purchase, and eat meat of any kind from a Jewish kosher market? Give me, please, Qur'anic verse about it. When are we allowed to eat the meat of an animal killed by a non-Muslim?

A. The conditions, by which the meat of a slaughtered animal becomes halal, are as follows: -

1) The person who slaughters the animal must be a Muslim. There is no exception to this rule.

2) It must be slaughtered by an instrument made of iron. In emergencies, sharp glass or other metals may be used.

3) At the time of slaughter, the face, stomach and legs of the animal must be facing towards Qibla, i.e., Kaaba or Mecca. Also, the person who is slaughtering should face towards Qibla. This rule may be relaxed when one does not know the direction of Qibla or it is difficult to make the animal face the Qibla.

4) At the time of slaughter, the name of "Allah" (e.g. the words "Bismillah") must be recited.

5) The animal, after the slaughter, must move its limbs; e.g. Moves its feet or tail a little.'lt will prove that the animal died as a result of the slaughter, not before, it. 6) Blood should come out In usual quantity after the slaughter.

Now, in "Kosher" meats, conditions Nos. 1, 3 and 4 are not fulfilled. And the first condition has no escaping clause.

As for ayat read the following "forbidden to you are dead meat, blood, the flesh of swine, and that over which has been invoked the name of other than Allah, and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death, and that which has been partly eaten by a wild animal! (unless you are able to slaughter it in due form), and that which has been sacrificed on stone (altars); Forbidden also is the division of meat by raffling with arrows; that is impiety". (Qur'an, 5:4).

The only time when you may be allowed to eat the meat Slaughtered by a non-Muslim, is when you are on verge of death because of starvation. and there is absolutely no other thing to eat and save your life. (So far. as fish is concerned, the only things necessary and that it must have "scales' and must die out of water. If these two conditions are fulfilled, you may eat it.)

Q. 80: If Meat Becons Najis?

It is very difficult for us to know whether the meat or poultry we buy these days from butchery and other shops is 'Halal' or 'Haram' because (a) we don't know if the cattle or poultry is slaughtered according to the Islamic Principle, (b) we know that the scales are used for weighing pork also.

We know for certain that cattle and poultry is kept in cold storage together with the meat of other haram animals. Now in such situation, how can we continue to eat meat and poultry and at the same time ensure that it is halal. How about imported meat?

How can we be sure that these imported meat (fresh and tinned) are also halal? Please, we need a clear guidance on this: especially for our people who are now in Canada, where it is very difficult to know these things, in this connection, please enlighten us on the tinned fruits, breads, cakes, vegetables and other Chinese cooked food, fresh and tinned. How far can we use these?

A. I have been informed that in Tanzania, they follow the Islamic rules of slaughter. If, after proper slaughter, the meat becomes Najis by coming into contact with Najis meat or scales, it may be made 'Tahir' (clean) by water in normal way. If meat is imported from a Muslim country, you may use without any doubt.

The meat imported from non-Muslim countries is Najis and Haram (unless you know that this particular meat which you are buying was "slaughtered according to Islamic rules.)

The only way for a Shia Ithnasheris in Canada etc. is to purchase goat, for example, in shares, and slaughter it properly.

The imported food, in which meat or animal fat is not used, may be used (unless you know that this particular food which you are buying is Najis.)

Q. 81: BAKE-N-TAKE SHOPS

We have so many bake-n-take shops here in U.K., and i have noticed so many of our brothers buying such items from there and they eat it. The shop is owned by Christians, and you know that fish, chicken and other meat which they use there is not halal. Can we buy potatoes, bean-crisps from that shop and eat it which is also cooked there?

A. The meat of an animal killed by a non-Muslim is Najis. If that meat is cooked in pot, that pot also becomes Najis because of the Najasat of the meat. If the potatoes and beans are cooked in that very pot, then they will be Najis. But, if they are cooked in another pot, then you may use them according to the Fatwa of Agha-e-Hakeem (r.a.).

Q. 82: WHICH FISH ARE HALAL?

What sort of fish is allowed to be eaten according to our Sheriat?

A. Only the fish having scales is Halal in Shia Sheriat

Q. 83: FISH BOUGHT FROM A NON-MUSLIM

Can we eat fish bought from a Christian?

A. The only condition for a fish (which has scales) to be edible is that it should die out of water. If it dies in water, it becomes Haram.

Now, if you, or any other Muslim has seen it dying out of water it is Halal for you. But if you find it dead, in possession of a non-Muslim then it is Haram, even if he says that it had died out of water.

Q. 84: TINNED MEAT:

Whether tinned meat of 'Halal' animals and chicken (but not slaughtered in accordance with our sheriat not halal) is permissible to eat? Does the rule change if you are not aware whether it was slaughtered in our way or not?

A. Tinned meat of halal animals and chicken which were not slaughtered in accordance with our sheriat, is not halal and not permissible to eat. You must be sure that it was slaughtered in Islamic way.

Q. 85: FAT OF SHEEP AND OXEN

Please explain to me this verse:-

"And unto those who were Jews forbade we every animal having undivided hoof, and of oxen and sheep forbide We unto them fat of both save what is upon their backs or the entrails or what is mixed with bones; this We recompensed them for their rebellion, and verily We are truthful". (Al-Anaam 1:47).

Does this mean that the above is not to be owed any more, i.e. It was only for the Jews at the time?

A. Prophet Yakub (a.s.) had abstained from eating camel meat; and this continued in his clan. When Torah was given to Prophet Musa (as,), it confirmed this system for Bani Israel: They were allowed to eat "Whatsoever parteth the hoof, and is cloven-footed, and cheweth the cud among the beasts"

By this definition; camel, ostrich etc. were forbidden to them as the do not have divided hoof. But in Islam, this restriction was lifted. This ayat refers to it is you have rightly understood.

Q. 86: WHICH BIRDS ARE HALAL?

What about a feathery hen or bird?

A. The birds having following characteristics are Haram:

a) Birds of prey, like hawk;

b) Birds which keep their wings straight longer than they beat them like Kits;

c) Birds which do have neither maw nor craw;

d) Birds whose egg is equal in circumference on both side (i.e- no like hen's egg).

The birds other than mentioned above are halal.

Q. 87: WORKING FOR A BREWERY

Is it not allowed in our religion of Islam to work as a clerk or driver in EA. Breweries. If no, give reasons from the Qur'an so as to convince me?

A. Yes, it is strictly forbidden in Islam to work in a brewery in any capacity. The reason is that all firms, companies and shops depend for their success on their employees. If they do not get employees, their business will collapse. So everyone working with a firm which does a 'Haram' business, helps, strengthens and sustains that business.

It is to save Muslims from helping 'Haram' business to flourish that the Holy Prophet (s.a.w.) strictly forbade working in any capacity in such concerns; and he more specifically mentioned the business of liquor. He said:

"Allah has done 'Laanat' on liquor, and the man who sows the seed of grape or grain for this purpose, and the man who makes liquor, and the man who drinks it, and the man who serves it, 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".

To give you an example from recent history, Mahatma Gandhi, the Indian leader, launched a "non-co-operation movement" in 1920's in India. He called on the Indians not to co- operate or participate in anything connected with British Government, The students left the Government Schools, the teachers and civil servants resigned; the lawyers left the courts, and the traders boycotted the English goods. This movement continued for a long time.

Of course, it did not at once topple the British rule in India. But in the long run it helped in getting the British out of India, firstly, by cultivating a feeling of 'national cause' in Indians, and secondly by showing the world how much the Indian public was against the British Rule.

We, the Muslims, are likewise in constant struggle against evil and Haram things; and, therefore, we are not allowed to help the evil in any way.

Q. 88: Making labels for breweries I intend to start a cottage industry producing labels for the Tanzania Market.

Q. 88: Making labels for breweries I intend to start a cottage industry producing labels for the Tanzania Market. In the process of running this industry, there is likelihood of order coming from Tanzania Breweries Ltd. for making their labels. As you already know Tanzania Breweries dealings are mainly liquor the orders will be for making labels for their liquor cartons, liquor bottles, etc. ? Can you please advise me whether such business would be in order without contradicting our Sheriat?

The question of not accepting orders from them is out of question because once it is a registered industry and the only such industry in Tanzania, orders will have to be accepted or there will arise chaos,

A. It is my advice that you should not start this industry if you cannot refuse such orders.

Q. 89: MAKING TRAYS FOR BARMAN

If a barman wants a tray for use in sales of liquor, how can you refuse to sell when the article is displayed and price labelled?

A. It is 'haram' to sell anything to a person who, you know, wants to purchase it for Haram purpose. You may tell the barman frankly that you are not allowed by your religion to sell anything for the purpose of liquor.

Q. 90: Is Marungi Haram?

Is Kat or Marungi Najis or Haram to eat or to sell? And what if someone eats Marungi for the purpose of making Ibadat whole night? Or if someone is in a journey and eats it to remain awake to protect himself from the robbers?

A. I have been told that Marungi, which is also called Miraa, creates intoxication. If it is so, then it is Haram to use. But as it is originally non-liquid, it will not be Najis. Selling a Haram thing (for a purpose which is Haram) is also Haram.

A Haram thing cannot be used on the pre-text that it would help in Ibadat. Remaining awake whole night for Ibadat is not Wajib. How can you commit a sin for the sake of a Sunnat Ibadat?

Q. 91: NARCOTIC DRUGS

When Islam forbade the use of narcotics (i.e. morphine, hashish), the Holy Qur'an used the word Khamr'. "Some say this means any intoxicant; others say it means only alcohol, I need historical reference (i.e. if there was a law as such which forbade the use of narcotics as there is for alcohol); also; please, find out for me if any of the ahadith' mention narcotics.

A. Opium, Hashish and other such narcotics are not included in "Khamr". The word "Khamr" is used for liquid intoxicant.

But there is no doubt whatsover that all narcotic drugs are Haram and unlawful. There are many Ahadith which clearly say that "Every intoxicant is Haram". These Ahadith are fomous and there is no need to give the references. You will find them in Wasael-us-Shia. Bihar-ul-Anwar and other books of Ahadith.

The second reason of their being Haram is that they harm the health of the user, and in Islam all such food and drink which are injurious to health are Haram.

Q. 92: IS YEAST HALAL?

I would really like to know if we Shias are allowed to eat yeast, because everything that is baked over here contains yeast; and I really don't know what that is. They use it in bread to make it rise.

A. There is no harm in using yeast.

Q. 93: PICKLES MADE BY NON-MUSLIMS

(a) Is it true that we cannot take a cup of tea prepared by a Sikh, but we can take or eat pickles (Achar) prepared by Hindus?

(b) We get some pickles over here which is made by James Smith who I believe is a Christian, and is imported from India. Do you think it would be O.K. to eat these pickles?

A.

(a) No. Both are Najis.

(b) So long as you do not know that the contents of that particular bottle have been touched by a non-Muslim, you may use it

Q. 94: IS CHEESE HARAM?

Is cheese halal or haram? Because cheese is made from bacon. On the paper or box they don't write whose fats they have used. It can be a haram or halal, we don't know.

A. Cheese is made from milk and is halal. It is not made of bacon or fat

Q. 95: DONATING BLOOD

Is it lawful to donate blood? Can blood be given to anybody?

A. According to the Fatwa of our Mujtahids, it is allowed to donate blood, provided there is no danger to the donor himself. But it must be with his own free consent. It is not allowed to take blood from the body of a dead Muslim. If the life of a Muslim depends on the donation of the blood, and if the donor has no danger to his own health, then as a matter of 'Ihtiyat' he must donate his blood.

Q. 96: HOW TO SECURE HAPPINESS?

How do we secure happiness of mind in Islamic concept?

A. Well, first you have to understand that material well-being does not bring happiness. If you have materialistic out-look, the more money or power you get the more your greed increases. So the materialistic outlook can never help you.

On the other hand, if you have faith in Allah, and believe that there is a Day of Reckoning, then you will strive hard, not for this transitory life, but for the life-hereafter, which is everlasting. Your actions, behaviour, character and dealings with the people will all be governed by this thought and belief.

In this way, even if you are put to some troubles in this life, you will not be depressed by it. Because your eyes are onto a better and lasting reward in the life-hereafter.

Thus, when your out-look and character is conditioned by Islamic spirit, you will feel the Love of Allah in your every breath. And that is the Source of True Happiness.

Q. 97: "QITMEER"

Some times I see that on the letters (after the sender's name and address) the word "Qitmeer" is written. It is an Arabic word, and I don't know what it means. I asked someone and he said that it is the name of the dog of As-habul-Kahf. So, please, will you explain to me whether it is true or not and why they are writing, and also who are the people of As- habul-Kahf?

A. According to a hadith of Ameerul-Mumeneen (as.) it was the name of the dog of As-hab- ul-Kahf. You may read their story in the translation of the Qur'an (Sura Al-Kahf.) I have heard people saying that they write this name on a letter to ensure its safety; but I have not seen any hadith which mentions this.