Your Questions Answered (volume 1)

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 it MUST be done by a Muslim. Therefore, the answer to your question is 'NO'

Q.115: Is food prepared by (a) Sunni (b) Ismaili (c) Bohora allowed 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-Kitab are 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.).

  1. 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."

  2. 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 is Tahir? We presume it to be Tahir unless it is known to be Najis. But this rule does not apply to a non-Muslim. As the operating phrase in the above- mentioned 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 should not be misused by patronizing the Christian or Jewish restaurants and hotels.

  1. 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 contains 5 kinds of rules:

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

  2. HARAM : Deeds, doing of 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 which are 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 of LIGHT 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 about dogs which please wait. (c) About the other animals: All the animals 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. It must be killed according to the rules. Q. 120: Can indoor games, e.g. ludo, cards, chess, etc. be played (with the intention of time-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, which are 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 the animals 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 in mankind.

If a man shaves his beard 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 look upon.

It is for reason of cleanliness that the Muslims have 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 navel has 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? It could 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, have I 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. It is based on medical findings.

Q 123: What does 786/110 mean?

A.

'786' is the total of the numerical values of the alphabets of and '110' is the total value of the alphabets of Below is the list of the alphabets with their numerical values:

Q124: Can anyone believing in God be affected by witch-craft? Do we have to recite Al-Falaq and An-Nas to be clear from witch-craft?

A: - Only the people with weak psychology are affected by such things. As the belief in Allah assures a man that nothing can harm him without the will of Allah, he is not affected by witchcraft. If anyone is perturbed that someone may try to harm him through magic or witchcraft, the two suras mentioned by should be recited for protection. These suras remind Mumin that Allah is the protector and Guardian against ill-wishers and witches, and thus strengthening his belief in Allah and make him immune from ill-effects of witch-crafts etc. Q125: Is Smoking bad in Islam? Why is it Makruh?

A: - Smoking is neither Haram nor Makruh. But in our society it is considered a sign of disrespect to smoke in the presence of elders; and on the whole is discouraged because of its harming effects on the health.

Q126: Is it allowed for a muslim to smoke in the lavatory of the Mosque?

A: - Smoking is neither Haram nor Makruh and there is no objection in to smoking in the lavatory of the Mosque. But remember that smoking in itself is harmful to health.

Q127: In checking the Holy Qur'anic verses purporting to taking of Liquor to be haram (unauthorized, sinful) is said that 'it (taking of liquor) has more vices than virtue? If yes then why smoking of tobacco, which has all the vices is allowed among the shias?

A: - There is a difference between 'being allowed' and 'not being disallowed' The first is a positive aspect while the second is a negative one. As in Sheriat Wajib and Haram cannot be tampered with, we can not add to this list of Haram things Q128: Do we believe in the Astrologer and the palmistry?

A: - Islam does not allow such practices; and anybody relying on such forecasts is termed as 'non-believer'

Q129: Is there any written proof that animals were created to be eaten? Aren't men animals? They are animals which man is given to them as a name''.

A: - Here is an Ayat of the Qur'an: -

'Lawful unto you for food are all four-footed animals, with the exception named: but nothing of animals are allowed to you while you are in the sacred boundry and of the pilgrim garb……… ………but when you are clear of the sacred boundry and of the pilgrim garb, then you may hunt.

About fish: 'Lawful to you is the pursuit of water animals and use for food''. (Quran, Sura 5,aya 99)

There are many ayats on this subject in the Quran. And such commands may easily be found in the scriptures of Jews, Christians and Hindus.

Q130: How do Muslims count their years? E.g. When Muhammad did migrate to Medina it was 622 A.D.

A: - The Muslim calendar is a lunar one, the months beginning at the sight of the new moon or if not sighted, at the expiry of 30 days of the previous month. Thus the moon are of 29 or 30 days. A year generally consists of about 355 days. It means that the Muslim year is shorter than the present Gregorian calendar (which is erroneously called Christian Era) by about 10 days. The difference amounts to about one year in 34 or 35 years.

The Hijra (Flight to Medina) was in 622 A.D. And that is the beginning point of the Muslim Era. According to the Gregorian calendar 1348 years have passed out but, owing to the difference mentioned above, it is 1389 of Muslim Era.

Q131: Why is it said that a Muslim cannot enslave his brother Muslim in some books; but also in some books we find the Muslims having slaving whom also they pray in Mosque together?

A. Here I should explain to you that Islam launched a three-pronged attack on slavery: - Prior to Islam, slavery was practiced with abandunce. Debtors were made slaves. War captives were either killed or made slaves. In weaker nations, people were hunted like animals, killed or captured and reduced to slavery.

Islam, not in ambiguous terms, forbade its followers to enslave people on any pretext. The only exception was an unbeliever enemy captured in a war which was fought in self-defense or with the permission of the Prophet or Imam. This exception was, in words of Justice Ameer Ali, 'in order to serve as a guarantee for the preservation of the lives of the captives'. Not only that. An alternative was also introduced and enforced: 'To let them go free, either with or without any ransom'.

In the battles forced upon Muslims, the prophet had ordered very humane treatment of the prisoners who fell into the hands of Muslims. And, as mentioned above, they could obtain their freedom on payment of small sums of money, and many of them were let off without any payment. It all depended upon the discretion of the prophet or Imam, keeping in view the safety of the Muslims and the extent of danger from the enemy. The captives of the very first Islamic battle, Badr, were freed on ransom, while those of the tribe of Tai were freed without any ransom.

The Prophet and the 1st Imam Ali (a.s) prescribed severest penalties for anyone who took a freeman into slavery. This was a crime whose penalty was cutting off the hand of the culprit. Justice Ameer Ali writes in Mohammadan Law, (Vol.2, p.31-32 : -)

"The possession of a slave by the Qur'anic Laws was conditional on a bonafide war, waged in self-defense, against idolatrous enemies; and it was permitted in order to serve as a gurantee for the preservation of the lives of the captives………Muhammad found the custom existing among the pagan Arabs; he minimized the evil, at the same time laid down such strict rules that but for the perversity of his followers, slavery as a social institution would have ceased to exist with the discontinuance of the wars in which the Moslem nation were at first involved". As the enslavement was restricted and only captives in a bonafide war against idolatrous enemies could be made slaves, it is quite right to say that Muslims could not enslave Muslims. The second front of the attack against 'SLAVERY' was the active campaign to get freedom for the slaves.

The third front of the attack was the restoration of the dignity of slaves and enhancing their social status. Islam made no distinction between a slave and a freeman and all were treated with equality.

If, a non-muslim slave accepted Islam, the master was strongly exhorted to give him freedom- but it was not compulsory. However, many Muslims used to emancipate such slaves at once; but even if that slave was not emancipated at once, he enjoyed full rights in the household of his master. A book on slavery has been printed just now; and is available from this mission.