Alhassanain(p) Network for Heritage and Islamic Thought

Q 66: HOW TO ORGANIZE A JAMA'A T WITHOUT A QUALIFIED IMAM?

We are a group of a former American Sunni Muslims who have recently converted to Shia Ithna-'ashen faith What are we to ob concerning electing a leader and establishing an organized Ummah, when we are told by Shias that only the 12th Imam, or a Multahid or one with proper written Islamic credentials can lead a community and act as Imam of all congregational prayers?

We have read all the Qur'anic verses and sayings of our Holy Prophet commanding us to follow the leadership of Ahlul-Bait (12 Imams)for proper spiritual guidance and success, but none of the Imams (Ahlul-Bait) are here to give us guidance, to lead us, to direct us, because they have all died except Imam Mahdi. And even Imam Mahdi (a.s.) can't give us guidance because we cannot see, hear or bodily feel him since he is in seclusion. Furthermore, we don't have access to the traditions of the 12 Imams So when it is said that the correct interpretation of the Holy Qur'an can be had only through the Ahlul-Bait, "one of the 2 weighty things", "the ark of salvation", what meaning or relevance does this saying have to us in the US, A.? There are no Mujtahids in this country. There is no one who has credentials to he Imam in any respect according to the belief of Shias. So. please kindly tell me what the 6 non-Arabic speaking recent converts are supposed to do as an 'ummah' to maintain a Muslim Jama"at and establish a mosque under the aforementioned difficulties. Should we just give 4o the hope of starting an 'Ummah' ourselves for religious matter? And, lastly should we discontinue our congregational prayers even when the Holy Prophet has emphasized the importance of and greater blessings to be received !turn/ prayers in Jama'at and making regular Jum'ah prayers on Fiday?

A. The position of our newly-converted Shi'a brethren in U.S.A. is like that of those Muslims of Mecca who, after the Hijra of our beloved Prophet (s.a.w.) and before the conquest of Mecca, had to suffer the atrocities of the pagans of Mecca and could not get any help from the Prophet (s.a.w.). The community will have to remain steadfast in the way of Allah and pray to him to give them "Tawfeeq" (help) and strength to succeed in this test with full honour.

Organizing the community for social, religious and educational purposes should be started at once and one of you may be elected the leader of the community to keep them together and to help them solve their social and other problems. So far as the question of an "Imam" of 'Jama'at' prayers is concerned, you must follow the tenets of the Sheri'ah. There is no need for any credential from a Mujtahid. If someone fulfils all the necessary conditions, he is entitled to lead the Prayers. These conditions and qualifications are given below and you will see that they are not so very difficult to fulfill: He must be (1) Baligh (adult), (2) Sane (3) Shi'a Ithna'ashari, (4) Legitimately born, (5) Knowing necessary Rulings of Sheri'ah. (6) 'Adil', (7) Man, if those who are praying behind are males, (8) Not praying in sitting position (because of sickness etc.), if those who are praying behind are doing so in standing position. 'Adil means a person who does not commit major sin seven. unintentionally; and if he, inadvertently, commits a minor sin, he repents at once and does not repeat it.Now, I do not know whether you know Arabic. If You know the language, I will send some relevant books which will help you to understand the necessary Rules and Laws of Sheriah, (prayers Fast, Zakah, Khumus, Marriage, Divorce, Inheritance etc.). If you do not know the language Then I will send you Some books in English, but they do not contain minor details. From the contents of letter, I have a feeling that you earnestly wish to lead your life according to commandments of Allah and His Representatives. In this situation It will not be very difficult for you to abstain from all “Kaba’ir(Major Sins). When you acquire the Power (which in Islam is called ‘Adalah’) then you may lawfully lead your fellow Shi'as in prayers and other religious affairs. And until that stage is reached, you may make temporary arrangements in this way. All of you should gather at prayer time at an appointed place. One of you may stand slightly forward, and all of you pray together without the Niyyah (intention) of jama’at prayer. Everyone will say his own prayer but it will look like a congregational prayer. It will provide a chance to interested persons to deliver religious sermons and lectures, to discuss matters of common welfare and communal interest; and, in short, almost all the benefits of congregational prayer will be achieved. When Allah gives you more success and a sufficient number have accepted our faith, then, perhaps, you may even enlist the services of someone from Iran as your Imam, or send someone from your group to Iran to acquire the necessary knowledge.

Q 67. CAN PRAYER BE LED BY TAPERECORDER?

Can Jamaat prayer be led by a tape-recorded Prayer?

A. No, Please.

Q 68: MINIMUM NUMBER FOR JUM’A PRAYER

Is it necessary to have certain number of people to conduct Jum’a Prayers?

if so, how many people should be there? Here, in certain mosques, they conduct the

Zuhr prayer if the attendance for Jum’a prayer is less than 40.

A. According to our Shia Shari'ah, there must at least be 5 persons.

Q 69: ARE WOMEN EXEMPTED FROM JUMA PRAYER?

Why women do not attend the Jum'a prayer? Are they exempted?

A. Yes. They are exempted.

Q 70: WHY PRAY ONE SALAH SOON AFTER THE OTHER?

The Muslims have to pray Five times a day. But it has been conventional in the Shia world to pray 3 times a day, i.e., in the morning, afternoon (Zuhr + Asr) and at night (Magrib & Isha). Why is this so?

A. It is better (and it earns more thawab) to say the five prayers separately; but it is also allowed to pray 'Asr soon after Zuhr and 'Isha soon after Maghrib. The Shi'as generally take advantage of this permission.

Q 71. PRAYER OF A MAN WHO ATE “NAJIS” FOOD

Eating Najis food has a penalty of 40 days prayers, isn’t it? For a man who is to live in boarding house where their is a common mess, what will happen? Is it that he will be penalized 3 (least number of meals a day) x 40 penalties (for each food) X 2 (No. of years he is supposed to be there) X 365 (no. of days in a year). i.e 3 X 40 X 365 X 2 days penalty (One of the traditions says “Go even upto China in search of Knowledge).

A. For your information, this tradition is about the knowledge to religion only. So far as the eating a Najis food is concerned, it has its own penalty. But it does not mean that you should neglect your prayer for so many days. It is one thing to say, “Your prayers will not be rewarded”; and quite another to say, “you did not pray” Because if you did not pray then you would be liable to punishment, for “not praying”, which is one of the most serious sins in Islam. On the other hand, if you prayed but your prayers were “not accepted” (i.e. not rewarded) at least you would be immune from the punishment of “not” having said your prayers.

Q 72 ; HOW TO THANK ALLAH?

Please show me some ways of expressing thanks to Allah. That is if there is any particular way of prayer or reading a Du’a for Shukr (Thanking Allah)?

A. The easiest way of Thanking Allah is to say “ALHAMDOLILLAH”. Also, you may do Sajdah of “Sukr” or recite 2 Reak’ah prayer of “Shukr”. If Allah has given you something, then the best way of thanking Him is to share it with His servants with open heart i.e. not foe making a show but only foe the Love of Allah.

Q 73: MEANING OF SOME ARABIC PHRASES

What is the meaning of the following words and phrases which are commonly used by the Muslims?

Phrase Meaning

Astaghfirullah I seek Pardon from Allah

Barakallah May Allah Bless (You)

Fi Sabilillah In the way of Allah

Tawakkaltu Alallah On Allah I rely

Bismillah In the Name of Allah

Subhanallah Glory be to Allah

Li Hubbillah For the love of Allah

Insha-Allah - If Allah wills; God Willing

Fi Amanillah - In the protection of Allah

Mashy-Allah - As Allah wishes

AI-Hamdu Lillah - Praise be to Allah

Inna Lillahi Wainna - To Allah we belong and unto

Ilayhi Raji'un Him do we return.

Yarhamukallah - Allah's mercy be on you

La-Ilaha Illallah - There is no God but Allah

'Amantu Billah - I believe in Allah

Wallahi /Billahi /Tallahi - (I swear) by Allah

Ya Allah - 0 Allah

'Amin - May it be so

Jazakallah - May Allah reward you

Q 74: COLOUR OF SHROUD (KAFAN)

If white colour cotton is not available, can we use any other colour in cotton, like cream or can we use any other material in white.

A. You may use any material (except silk) for Kafan, and it is mustahab (but it is not necessary) that it should be of white colour.

Q 75: KAFAN IMPORTED FROM KARBALA

It is said that we should not use Karbala's Kafan, because there is a possibility of its becoming Najis after some days in the grave, and there are so many ' Ayats" written on the "Kafan". Is this correct?

A Yes, you should not use that cloth as Kafan, because of the difficulty mentioned in your question. But you may put that "Kafan" on the chest of "Mayyit" above the usual Kafan.

Q 76: ONE KAFAN AND TWO MAYYITS

l have one person's kafan, end there are two deaths in house, mother's and wife's. Now to whom should I give kafan first, and why?

A. Kafan of a wife is wajib (obligatory) on the husband. Other people's Kafan is wajib from the inheritance left by them Therefore, in the situation mentioned in the question, that Kafan would be given to the wife. So far as the mother is concerned, if she has left money or a thing sufficient for the Kafan, then the Kafan would be provided from it. Otherwise, the same clothes she had at the time of death should be used as Kafan for her.

Of course, it is an act of highest thawab to give Kafan to a believer. That is doubly emphasized in the case of relatives. Therefore, you should obtain her Kafan even if you have to take loan. Otherwise, other believers should give her Kafan.

Q 77: WHY POUR WATER ON GRAVE?

What does it mean to pour water, or to plant flowers or p/ants, on the graves?

A. To pour water on the grave after burial is Sunnah. According to some Ahadith, it is Sunnah to do so upto 40 days. It has one pragmatic and one spiritual significance. Water strengthens the grave; and also it is a symbol of the Mercy of Allah.

Planting flowers or plants has no basis in Shari'ah. It is an innovation which should be avoided.

Q 78: CEMENTED GRAVE

Why ob we build graves with cement etc.? Is it not a loss of cement and bricks which we can use for building say, a school?

A. In Islam to build graves In such a way is frowned upon (Makruh). Of course the earth should be filled in the grave firmly, so that there is no danger of incursion from animals etc.; but building it with bricks, cement etc. is disliked. When a grave begins to cave in it is 'Makruh' to repair it. Nature should be left to take its course. (Of course, if any part of the dead body is still intact, then the grave should be refilled with earth). The graves of the prophets, Imams, martyrs etc. do not come under this rule. They should be repaired.

Q 79: IS FATEHA KHWANI AN ISLAMIC CUSTOM?

Is 'Fetaha K.hani" an Islamic custom? A poor man has to arrange a decent tea for all those who come to condole on the sad demise of his relative. Is this fair? Further, can we celebrate the 20th, 30th or 40th of the death anniversary of a person or even of an Imam?

A. Fateha Khwani means reciting Sura-e-Fatiha (and the Holy Qur'an) for the thawab of the deceased It is not only allowed but also is very highly recommended. And it can be performed or, any day. If someone offers tea etc., to the participants, it is his own generosity. If he does not have money to offer any refreshment, he should not take loan and should not burden himself in any Nay.

Q 80: BRUSHING THE TEETH IN SAUM

Is it allowed in Saum to brush teeth with any toothpaste, if it does not reach the throat?

A. Yes, it is allowed.

Q 81: SUNNAH FAST AND INVITATION OF A MU’MIN

I have read that if a person is fasting a Sunnah fast and he goes to a Mu'min, and is offered some food he should break his fast; in this there is greater reward. Now should we break Sunnah Fast:

(i) if there is Nayaz (feast) in Husainiyah, Imambara or Mehfil?

(ii) If we are imvited to attend a party by a Mu’min?

(a) if we knew about the Niyaz or Party the previous day? or

(b) If we learnt about the Niyaz or Party after commencing the fast?

And what will be the reward?

A. The main purpose of this rule is two-fold: First, pleasing a Mu'min brother and making him happy by accepting his invitation without giving any excuse is more important than a Sunnah Fast. Secondly, the Sheri'ah does not like that we should broadcast that we have kept a Sunnah Fast It has been greatly emphasized that we should try our best to maintain our Sunnah actions a secret. It

will protect us from pride and self-aggrandizement. Keeping these basic factors in view, you should be able to answer your questions yourself. There is no difficulty if you did not know of the party beforehand. If you are invited during your fast, you should accept the invitation; and you will still get the thawab of that Sunnah Fast. But if you were already invited before starting your fast and you intended to attend that party then how could you make the Niyyat of Fast (which means fast upto sunset')?

Q 82: FUTURE OF FASTING

Many years back President Bour'ghiba of Tunisia made a speech in the holy month of Ramadhan in front of thousands of people. He drank juice in front of them all and said that country could develop only if we discontinued fasting business. What do you think about fasting? Will it last in future?

A. Even one East African leader had this very idea. But our religion, Islam, is an optimistic religion. We believe that the future is ours. Imam Mahdi (a.s.) is awaiting the Command of Allah-to reappear and spread true Islam everywhere. Therefore, you should not worry about the future of prayer or fasting. You should really worry about the future of those who do not pray or do not fast.

Q 83: DOE'S INECTION BREAK FAST?

how is it that an injection breaks the fast?

A. An injection does not invalidate the fast. But any injection which is used in place of food should be avoided.

Q 84: ABOUT ZAKAH

Will you please elaborate how zakah is to be paid and how much? Since I get paid from my job every 2weeks may I pay this percentage out of each paycheck rather than once a year? Is it a percentage of my net or gross income?

A. I am sending you the August 73 issue of the Light, from which you will understand that in Shi'a Sheri'ah currency notes or cheques etc., are not liable to Zakah. Zakah is wajib and is levied on cow, buffalo, camel, goat sheep, wheat, barley, date, grape, gold and silver.

In gold and silver, it is necessary that they should be coins. reach the minimum weight (72 gram gold or 405 gram silver) and remain with you for one year without being changed with other coins. As these conditions are not fulfilled in the case mentioned in your question, you are not liable to pay Zakah. Anyhow, if you want to help a poor Mu'min or spend money in the way of Allah, you may do so as "Sadaqa" without the Niyyat of Zakah.

Q 85: ZAKAH IN AGRICULTURAL PRODUCE

How much should a farmer give as zakah?

A. Zakah on agricultural produce is Wajib on the following item:

(1) Grape, (2) Date, (3) Wheat and (4) Barley; and it is Mustahab on paddy.

If the produce is 847 kg, then zakah is Wajib. If the produce was irrigated by rain or canal, then Zakah is 10% if it was irrigated by well or machines, then its rate is 5%; If both methods were used then the rate is 7 ½%.

Q 86: ZAKAH ON TRADE GOODS

I have a business into which I invest all my profits Nothing is saved and kept apart. I pay Khumas regularly. I also give money to various charities. Please tell me if I have to pay Zakah, and how?

A Here Zakah is not wajib. But it is Mustahab to give Zakah on trade goods. There are some conditions for it, important among them are the following:-

1. That the total value of the goods is not less than the value of 405 gram silver or 72 gram gold at any time during the year.

2. That the capital does not decrease during the year. If these two conditions are fulfilled then it is Sunnah to pay zakah on the whole trade goods at the rate of ¼. It will be due at the expiry of one year from the date the business was started.

Q 87: HALAL ANF HARAM EARNINGS MIXED

If a person has earned his capital by Halal and Haram means together, can that capital be pure if Khums is paid from it?

A. If Halal and Haram earnings are mixed in such a way that they cannot be separated, and you do not know the real owner of the money which you got by Haram means , and you do not know whether that Haram money is less than one-fifth of the total or more than one-fifth, then you must take out khumus from it and the remaining four-fifths will be Halal for you.

Q 88: WHAT IS THE MINIMUM AMOUNT OF MAHR?

What is the minimum amount of “Mahr” that is lawful in Islam? Please state the amount of money in U.S. dollars.

A. "Mahr" can be anything, which has some value in the eyes of common people. And there is no limit as to the minimum or maximum amount. Any amount agreed upon by the would-be husband and wife is legal - even one dollar is perfectly legal, if it is so agreed upon.

A harem (prohibited in Shariah) thing (like liquor or pork) cannot be given as Mahr

Q 89: CAN A MUSLIM MARRY A NON-MUSLIM?

(a) Suppose a Muslim girl marries a non-Muslim, say a Hindu or so, can she still be called a Muslim?

A. If she still believes in the tenets of Islam, she will be called a Muslim, though one committing a capital sin

(b) Is it a sin if she does so? Why?

A. Yes. It is a capital sin. Marriage of a Muslim girl with a non-Muslim boy is not valid; it is no marriage at all. And every time they sleep together, they will be committing the sin of 'Zina' (fornication). God says in the Qur'an:

"and marry not your women to idolator men until they believe; a believer slave is better than an idolater (free) man even though he may allure you." (Qur'an 2221). And He

says:

"The fomicatress and fornicator, you scourge each of them with a hundred stripes, and let not pity for them keep you away from enforcing the sentence of God."

(Qur'an, 24:2)

(c) Is going against parents for this reason a sin or only a misbehavior?

A. Yes. It is another capital sin.

(d) Can this thing be possible. Or is it a sin which is unforgivable?

A. So long as one persists in any sin, that sin is unforgivable.

(e) What if pure love exists between such two people, should they ignore it and ruin their life?

A. Well, if it is a "pure" love, then why not remain separate and follow the commandments of Allah? 'Pure love' does not demand sexual intercourse.

And it is better to "ruin" your life in this world, rather than ruining it in the hereafter.

Q 90: MUSLIM HUSBAND, CHRISTIAN WIFE

What is the proper way to divorce a wife who is a Christian? The marriage was performed according to Christian rites when both husband and wife were Christian. Now the husband has become Muslim but the wife does not want to follow him into the fold of Islam.

(Asked by an American Shia)

A. According to Shi'a Shari'ah if a Jew or Christian is married to a wife of the same faith, and the husband becomes a Muslim but the wife does not convert to his religion and retains her religion, then the marriage continues, there is no need for divorce. Of course, he should bring up the children in Islamic faith and should not leave them to become Jew or Christian. Also, he should make the wife abstain from liquor and pork. I hope this explanation solves your problem.

Of course, in the opposite case when the wife becomes Muslim and the husband remains Christian or Jew, the wife will separate from the husband at once, and start an 'Iddah of 3 months. If within this period the husband becomes converted to Islam, the couple may rejoin and the previous marriage remains valid. If he does not become a Muslim in this period then the wife, at the expiry of these 3 months, may marry another men.

Q 91: ON BIRTH CONTROL

According to 'fatwa" of our late Mujtahid, Mohsin Al-Hakim contraception (birth control) is allowed on three conditions, viz. If both partners agree, if it does no harm to either and if it does not affect the child (if it is born). Recently, Rabetat al-Alam al-Islami (Muslim World League), put out a 'fatwa" that birth control is forbidden in Islam. This view is also held by

Abul A'la Maududi: the Muslim scholar of Pakistan (see his book 'Birth Control' published by Islamic Publication Ltd. Lahore); also S. V Meer Ahmed Ali in the translation of the Holy Qur'an states that birth control is forbidden in Islam. I should be grateful if you could please provide me from Ahadith and Qur'an, to support the view that birth control is allowed in Islam.

A. Birth Control, as a principle, is well-accepted in Islamic jurisprudence since the very beginning. Arabs used to prevent unwanted pregnancies by withdrawing the organ at the time of ejaculation. It is called 'Azi in Arabic, which in medical paralence is termed Citus interruptes and it is allowed in Islam. There are traditions, narrated by at least 10 companions that the Holy Prophet (s.a.w) allowed it or did not object to it. These traditions are in Sunni books. Of course, there are some traditions (also in Sunni books) which show that it was "not liked" by some companions of the Holy Prophet. Also, there is a tradition which shows displeasure of the Holy Prophet (s.a.w). But that tradition has a weak "Rawi" (narrator) in it and as mentioned above there are at least 10 traditions against it. So far as the Sunnis are concerned, they are not clear on this subject. Some years ago a large body of world Sunni scholars. gathered at Jakarta, decided this question in almost the same way as Agha-e-Hakim had done. And that was considered a verdict based on consensus. Our Sunni brethren some times fail to distinguish between "undesirable" and "unlawful". Also, they some times fail to differentiate between legal and ethical concepts. And that is the root-cause of this controversy in Sunni circles. Agha-e-Khoui has given his ruling in a mopre clear term. He has written:-

“Mas’ala 1378: The women may use what prevents pregnancy if there is not much harm in it, even if husband does not agree with it.

“Mas’ala 1379: Abortion (even when it is in stage of “Nutfa” only) is forbidden,….”

I think it clarifies your question that you “Know of no contraceptive which does no harm.”

Q 92: A CHILD BORN OF ARTIFICIAL INSEMINATION

In Bombay they have started a new scheme. If a couple cannot produce, and after medical checkup it is found that the fault is with the man, then they insert the sperm into the woman by instrument. The couple is not told whose sperm is that. Is the child born Haram or Halal.? Is this type of production allowed? The sperms are inserted only after the husband himself consents. It is the husband's wish He is ready for that.

A It is Haram; and the child will not be affiliated to the husband of its mother although it will be affiliated to the mother only. Of course, if the semen is that of the husband himself, then it is all right..

Q 93: IS BREAST-FEEDING WAJIB

Is it wajib for a mother to feed her infant child from her breast?

If the answer is 'Yes', then, if the mother gets trouble health wise etc what should she do?

If the answer is No', then I came across a book which says that if a mother doesn't feed her child with her breast then on the Day of Judgement the child would refuse to recognise its

mother, saying that the mother never fed him from her breast.

A. The mother is not obliged to breast-feed her child. In fact, she may demand remuneration from her husband for breast-feeding his of -spring. Of course, as now everybody knows, breast-feeding is very beneficial both to the mother and the child. It helps in bringing the uterus to its normal size and acts as a sort of natural birth-control. And the love and sense of protection which is thus generated and transmitted from the mother to the child can never be obtained by any other means. This is quite apart from the fact that the mother's milk is the best food for the child Even medicated cows' milk can not reach the standard of perfect harmony with the child's body system.

It is for these reasons that Islam puts great emphasis on breast feeding. But if the woman is not able for any reason to do so, there is no sin at all. I have not yet come across any hadith saying that a child would refuse to recognise its mother on the Day of Judgement if she did not give it her milk from her breast. Even supposing that there is any hadith to that effect, it would be treated as a mere exhortation and not as a law

Q 94: HOW CAN A WOMAN GET HER MARRIAGE DISSOLVED?

If a husband refuses to give talaq to his wife, what course is open to the woman, under Islam. And on what grounds can she get her nikah nullified?

A (a) She can ask the husband to give her Khula' in lieu of some payment (which is usually the amount of the Mahr).

(b) If the husband has disappeared without leaving any trace or is neglecting to maintain her, or is cruel to her then she can refer her case to the Mujtahid, who has authority to give her Talaq.

(C) In case of insanity of the husband (whether it was from before marriage or occurring after marriage) she has the right to break of the marriage without any need to refer the case to the Mujtahid.

(d) If the husband was impotent from before the marriage, then she will refer the case to the Mujtahid The Mujtahid will give the husband a grace period of one year for treatment If at the expiry of that time, he still remains impotent, the wife may nullify the marriage herself

Q 95. ADULTERM OF EYES?

Islam says that 'a person has already committed adultery if he looks at a girl with lustful eyes' Then what Is wrong in committing adultery physically?

A Islam also says: "nor backbite each other Would any of you like to eat the flesh of his dead brother; ye lothe it" (Qur'an 49:12)

Well, if you have already indulged in backbiting against someone, then what is wrong if you eat his flesh after he is dead and buried? And for your information, the full "hadith" is as follows:

"The Prophet (s.a w) said: Every organ of a human being has a share in fornication: the fornication of eye is 'looking at', and fornication of tongue is 'talk', and fornication of ears is 'listening' and fornication of hands is 'assault', and fornication of feet is 'going to', and it is the genital which either confirms all the above or cancels it.”

I think there is no need to explain further the above hadith.

Q 96: USING HAIR-DYE

I have heard that there is great thawab (reward) in dyeing the hair,- and that it is beneficial to eyesight and gums There are many hair-dyes in market nowadays, but many of which cause more harm than benefit to the hair and the gums. So, how is that?

A Using the hair-dye (Khidab) is Sunnah. Its actual benefit is to improve the appearance of man; he looks younger because his hair becomes black. And this benefit is obtained from any dye or colour. Other benefits depend upon the

ingredient used in that dye In old times, henna was mostly used for colouring the hair; also some black dye was used, but it was made of herbs and non-poisonous ingredients.

Nowadays, the dyes are made of powerful chemicals, and if it is poisonous then those additional benefits will not necessarily be found in them.

Q 97: LIMIT OF THE BEARD

Is it sufficient to have the beard on the chin only, instead of keeping the full beard from ears to the chin?

A. Yes; it is sufficient.

Q 98: IS INTEREST A COMPENSATION OF INFLATION

It is said that receiving interest is haram. If it is so, in these days of inflation one loses the value of his money as the inflation increases. Then doesn't interest compensate it (though not fully)? Does it seem logical to say that Islam does not approve interest?

A. I am enclosing two past issues of "Light", in which you will find an article "Why Interest Is Forbidden?"

If you ask some really knowledgeable economist, he will tell you that it is the banking system which is to be blamed to a great extent for the recurring cycles of depression and inflation. So, what you consider as the remedy is actually the disease.

Q 99: INTEREST AND NON-MUSLIMS

Is interest allowed from a non-Muslim institution?

A. There are two categories of 'Kafirs': Dhimmi and Harbi. Dhimmi means those Jews and Christians who are under the protection of an Islamic state All others are called Harbi. According to Agha-a-Khui, a Muslim cannot take interest from a Dhimmi kafir; and it is Ahwat-e-Wujubi not to take it even from a Harbi. But in both cases, if there has been an agreement that the kafir will give the interest, then the amount may be accepted not as interest butother intentions: in the case of Dhimmi, because he has made himself liable to it and is giving it with his own free will; and in the case of Harbi, because his property is not under the protection of Islam.

Q 100.' BORROWING FROM BANK

Most people who have accepted Islam in America are Afro Americans. I myself am one. The majority of us are marginal people, i e., we are employees who live from pay-cheque to pay cheques, earning barely enough to care for our needs We are mechanics, firemen, window-glazers, and other such professions. We would like to advance ourselves to make a better income. We also know that money to be made is in business and in such professions as medicine, law and engineering. But all these occupations require capital, either to buy goods to sell or to acquire the necessary training What do we ob in a situation like this? Can we borrow the money from some banks, when we know that they would demand and take interest on that loan?

A The money given by the Muslim banks comes under the item "Mal Majhul-ulMalik" - a thing whose exact owner is not known. In Shia Shari'at, such things belong to the Imam. And in these days when our Imam is in occulation, the Mujtahid has the authority about them. The Mujtahids have allowed the Shi’a Ithna-‘asharis to take possession of such money from the banks - with the intention that one is rescuing the money of Imam (a.s.) from such banks If you take money with this intention it will be Halal (lawful) to you. So far as the banks belonging to non-Muslims are concerned (whether private or of the Govt.) there is no obstacle in receiving money from them without need of permission of the Mujtahid. You may take it with the intention of tstungadh (rescuing the money) but not with the intention of borrowing.But the banks whether Muslim or non-Muslim, will demand the money back together with interest, and they have legal protection for its recovery. You should pay them what they demand if and when you have no alternative.

Q 101: UNFORGIVABLE SIN

Is there any sin which God never forgives? If so, what is it? A. Yes, first that of ascribing any partner or colleague to Allah. Allah says:

"Verily Allah forgives not that anything be associated with Him." (Qur'an 4:48)

Also, He will never forgive a sin, however small or minor, when the sinner does not leave that sin and goes on committing it. Allah says:

"And repentance is not profitable for those who do evil until death comes to one of them, then he says 'Now surely I repent." (Qur'an, 4:18)

Q 102: DESIRABILITY OF AN ARABIC MUSLIM NAME

is it necessary and/or desirable to take on and use an Arabic Muslim name?

A. The Holy Prophet (s.a.w.) used to change the names of newly-converted Muslims if their previous names were not good. He guided the Muslims thus: "Select good names for yourself, because you will be called by those names on the Day of Resurrection - Get up O So and so son of so and so." And in other traditions it is explained that good names are those of prophets and Imams and those names which indicate that one is a servant of Allah. For example, 'Abdullah (Slave of Allah.) This much about desirability of changing the previous names. Coming to the practical side, many names used by the Europeans and Americans are not good at all. People use those names without knowing their meaning. Take, for example, your own previous name "Everett". Look for its meaning in a dictionary of names and you will find that it means 'strong as a wild boar'. Such a name will not be liked in a Muslim society.

Q 103. READING NOVEL S

What does our Sheriat say concerning reading of novels?

They may be either fictitious or true. But 90% of today's novels have vulgar language or wicked paragraphs. This goes especially with the fictitious novels What does our Sheriah say on reading these books?

A Reading story-books (novels included) is allowed, if it teaches some moral lessons. But if it excites sexual or unethical feelings, then it is not allowed.

Q 104: REFERENCES OF A QADIANI BELIEF

In "Muhammad (s. a. w) is The Last Prophet" you have Quoted Dr.Iqbal who says that Mirza Ghulam Ahmad Qadiani had claimed that the spirituality of the Holy Prophet of Islam must be regarded as imperfect if it is not creative of another Prophet. I would like you to give me the reference of the book in which Mirza Qadiani has written this claim.

A. It is the confirmed belief of all the Qadianis. Not only Mirza Ghulam Ahmad Qadiani but even his successors have repeatedly asserted this claim. First, read the following account given by Mirza Ghulam Ahmad Qadiani:

"(It is the meaning of that only) that prophet hood will carry on which will have his (Muhammad's) stamp on it. If we think that the door of prophethood is completely closed, then, God forbid, it means that the bounty (of Allah) has been cut off; and it is but a curse; and it is degrading the Prophet. It means that when Allah told his Ummat (you are best ummat) it was a lie. God for bid, if we interpret it that in future the door of prophethood is closed in every way, then this Ummat would be the worst ummat, instead of being the best ummat. It would mean that, God forbid. the Holy Prophet's (Muhammad's) spiritual power was nothing, and that he was below Hadrat Musa in his grade, because after him (Musa), hundreds of prophets came in his Ummat. But God so hates his (Muhammad’s) Umnat that He talked with not a single person." (Wordings of Mirza Ghulam Ahmad Qadiani, in reply to a question published in Akhbar Al-Hakam, Qadian, 17/4/1903; as copied in the booklet “Khatm-e-Nubuwwat” (p.6) by Fakhruddin Multani Qadiani).

Again he writes:

How vain and wrong is this belief that after the Prophet of Islam (s.a.w.) the door of divine revelation was closed for ever; and there is no hope of revelation in future up to Qiyamat.

I swear by God that nobody, in this time, would be hating such religion more than me. I name such religion the religion of Shaitan' not the religion of Rahman'!!. (Zamima of Barahin-e-Ahmadiya, Volume 5, p. 183, by Mirza Ghulam Ahmad Qadiani).

Again, commenting on the belief of the Muslims that the Prophet of Islam is the Last Prophet, he says: "In this situation not only that the Ummat of Muhammad would remain incomplete and imperfect, but also there would be another defect that the power of bounty of the Prophet of Islam would be marred and his spiritual power would be imperfect (defective)".

(Al-Wasiyyat, p.9, by Mirza Ghulam Ahmad Qadiani)

Their 2nd Khalifa writes about the Muslims' belief of "Khatme-Nubuwwat":

"It means that his (i.e., Muhammad's) bounty is defective and his teaching weak, so that by following it man cannot attain the maximum of highest rewards The belief that no prophet would be sent after the Prophet of Islam .(s.a. w.) means that the Prophet of Islam (s.a.w,) prevented the world from a blessing of prophethood; and that after his coming, Allah closed this reward. Now tell me, does this belief prove that the Prophet of Islam (s.a.w.) was (Mercy for all the worlds) or opposite to

it (God forbid)? If this belief is accepted then it means that he (i.e. Muhammad (s.a.w.) came (God forbid) like a punishment for the world. And the man who thinks like it is accursed. (Haqiqatun Nubbuwat, P. 186, by Mirza Mahmud Ahmad, son and 2nd Khalifa of Mirza Ghulam Ahmad Qadiani). There are other similar references but I think this much will be enough for the present.