skills/sistani-guidance/references/books/west/pages-109-120.md

# A Code of Practice for Muslims in the West

PDF pages 109 to 120. Physical PDF numbering, not inferred printed labels.

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Previous block: [pages 97 to 108](pages-097-108.md).

Next block: [pages 121 to 132](pages-121-132.md).

## PDF PAGE 109

```text
..……………………………………………… ٩٠١A Code of Practice For Muslims in the West
Answer:
As for the gelatin derived from animal source, if the impurity
of the origin is not established (for example, if there is a
probability that the animal was slaughtered according to
Islamic laws), it will be considered pure; however, it should
not be added to the food, except in such amounts that it would
be completely absorbed. [That is, it is pure (tahir) but should
be used in food items in very minute quantities only.]
This [latter caution] is for a case where it is neither established
that the animal was slaughtered according to Islamic rules, nor
had istihala taken place. [If any of these two issues were
established, then there would be no restriction in using gelatin
in food items.]
The above ruling does not differ whether the gelatin was
derived from parts of the animal that has feeling (like cartilage,
gristle) or has no feeling (like bones). This ruling about parts
with no feeling is based on obligatory precaution. However, if
its impurity was established (for example, it is known that it
comes from an essentially impure animal or from the cartilage
of an animal not slaughtered according to Islamic rules, or
from its bones without purifying them, in which case it would
be considered mutanajjis by coming into wet contact with an
impure item), then considering it pure and permissible for use
in food items depends on establishing istihala. And in this
matter [whether istihala took place or not], one should refer to
the common perception of the people. We have explained its
criterion earlier.
```

## PDF PAGE 110

```text
..……………………………………………… ٠١١A Code of Practice For Muslims in the West
[Istishab is a principle that says that in case of doubt one
should extend the previous knowledge about that particular
issue until proven otherwise.] The principle of istishab is
neither applicable in cases of doubt concerning the concept [of
the law], nor in cases of the law themselves—as has been
proven in its appropriate place in the Science of ‘Usûl.
However, since the issue of impurity (najasat) is related to the
generic concept in a common man’s perspective and extension
of judgement about najasat depends, in the eyes of sensible
people, on continued existence of its elements — this makes
the doubt about occurrence of istihala (whether its application
is limited or broad) into a doubt about continued existence of
impure elements [in the gelatin]. And this is a matter of
application of the law. There is therefore no problem in
applying the principle of istishab in this case. Allah knows the
best.
Question: We are unaware of the ingredients of food sold in
shops in Western countries: it might be free from those
ingredients that are forbidden to us or it might contain them.
Are we allowed to eat such items without looking into their
ingredients, or inquiring about them? Or is that not allowed to
us?
Answer: It is permissible [to eat such food] as long as it is not
known that it contains meat, fat, and their derivatives that are
forbidden to us.
```

## PDF PAGE 111

```text
..……………………………………………… ١١١A Code of Practice For Muslims in the West
Question: Is it permissible to use, in our foods, oils derived
from fish that are forbidden to us? What about using such oils
for other matters?
Answer: It is not permissible to eat such oils but their other
usage is permissible. Allah knows the best.
Question: Is it permissible for a Muslim to attend a gathering
where intoxicant drinks are being served?
Answer: Eating and drinking in those gatherings is forbidden.
However, the prohibition in attending such gatherings is based
on compulsory precaution. But there is no problem in attending
such gatherings for the purpose of forbidding the evil (nahi
‘anil munkar), if one is capable of doing that.
Question: Is it permissible to eat lobster, crayfish, and snails?
Answer: Is it not permissible to eat from marine animals
anything except fish that has scale; shrimp is considered from
that category [of permissible sea animals]. But other than fish,
like lobster, and similarly the fish that does not have scale is
forbidden. Allah knows the best.
```

## PDF PAGE 112

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Introduction
Wearing clothes made of natural leather is a real problem for
Muslims living in non-Muslim countries. Muslims are used to
buying leather products in their own countries without any
problem at all because they know that they are made from
leather that comes from animals that are slaughtered
according to Islamic laws. So they wear them, pray in them,
and touch them with their wet hands without any problem or
hesitation.But in non-Muslim countries, the reality is
completely different.
```

## PDF PAGE 113

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..……………………………………………… ٣١١A Code of Practice For Muslims in the West
General Rules
Leather products are impure (najis) and salat in  them is not
permissible, if we know that they have been made from the
hide of an animal not slaughtered according to Islamic laws.
Such products are considered pure and salat in them is
permissible, if there is a probability that they were made from
skin of an animal that is essentially halal and was slaughtered
according to Islamic laws.
Salat is not permissible in leather products made from skin of
predatory animals like lion, leopard, tiger, fox, and jackal.
Similarly, based on obligatory precaution, salat is not
permissible in leather products made from non-predatory
animals whose meat is forbidden to us like monkeys and
elephants even though their hide could be considered tahir if
they certainly were (or there is a probability that they were)
killed according to Islamic laws.
In all these cases of probability, wearing a belt and things like
that made from leather is allowed [in salat], provided that they
are not big enough as to conceal the private parts. If there
exists no probability that it was slaughtered according to
Islamic laws, and, on the contrary, we are sure that it comes
from skin of an animal that was not slaughtered according to
Islamic laws, then it is najis and salat in it is not permissible.
[With no such probability,] even the use of belt and other
things (that cannot conceal the sexual organs in salat) is not
permissible on the basis of obligatory precaution. It would be
```

## PDF PAGE 114

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..……………………………………………… ٤١١A Code of Practice For Muslims in the West
the same law if the probability was very low that sensible
people ignore it (for example, ٢٪).
The permissibility of the leather of these animals can be
achieved by two methods: The first method is that they be
slaughtered just as a sheep is slaughtered with all conditions
observed. The second method is that they are hunted by using a
gun. In the latter case, the hunter must be a Muslim; he must
invoke Allah’s name while pulling the trigger; he must shoot
with the purpose of hunting, and get to the place where the
animal fell after it has died or when there was not enough time
to slaughter it.
Leather products made in non-Muslim countries from hides of
snakes and crocodiles and displayed in non-Muslims markets
are considered pure (tahir); and it is permissible to buy, sell,
and use them in things that require purity.
Leather products made in Muslim countries and displayed in
non-Muslim markets are considered pure (tahir) and it is
permissible to use them in salat.
Leather products made in non-Muslim countries whose nature
and ritual puritycannot be determined, uncertain whether they
are from natural or are permissible to use in salat.
Shoes made from leather of an animal not slaughtered
according to Islamic laws do not make the feet najis except
through wetness that transfers the impurity. So, if the foot
sweats and the socks become soaked with the sweat, yet the
```

## PDF PAGE 115

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..……………………………………………… ٥١١A Code of Practice For Muslims in the West
latter does not reach the impure leather, it will not make the
feet or the socks impure.
It is permissible to say salat with a leather cap or a leather belt
manufactured in non-Muslim countries and bought in non-
Muslim markets if there is a probability that these leather
products were made from hide of animals that are essentially
halal and were slaughtered according to Islamic laws. This has
been mentioned in the third rule of this section. (See the
question-answer section below.)
Men are not allowed to wear gold regardless of whether it is a
[normal] ring, a wedding ring, a wristwatch, or other things in
salat as well as outside it. It is permissible for them to wear
gold-plated items, provided that gold is only considered as a
coating and nothing more.
It is not permissible for men to wear what is known as white
gold.
Women are allowed to wear gold at all times, even in salat.
Men are not allowed to wear pure and natural silk, neither in
salat nor outside salat, except in special circumstances that
have been explained in the books of Islamic jurisprudence.
Women are allowed to wear silk at all times even in salat.
Men are allowed to wear ‘doubtful’ silk fabrics and clothes
whose origin doubtful, i.e. whether they are made from natural
```

## PDF PAGE 116

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..……………………………………………… ٦١١A Code of Practice For Muslims in the West
silk or synthetic one. In this case, even salat in them is
permissible. (See the question-answer section below.)
Similarly, it is permissible for them to wear natural silk that
has been blended with other material like cotton, wool, nylon,
etc. to the extent that the blended fabric is no longer considered
pure silk. This law also applies, if there is uncertainty about the
extent of blending [of pure silk and other material]. In such
cases, it is also permissible to say salat in it.
Based on obligatory precaution, men are not allowed to dress
up in women’s clothes.
Based on obligatory precaution, Muslims are not allowed to
dress up in clothes that are specifically known as the dress of
non-Muslims.
```

## PDF PAGE 117

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..……………………………………………… ٧١١A Code of Practice For Muslims in the West
Question and Answers
Question: We Muslims in Europe buy shoes, belts and other
clothing items made of leather which may come from animals
killed in non-Islamic way. At times such items are imported
from Muslim countries or obtained from Muslim abattoirs here
(since there are a few Muslim abattoirs in the U.K. for
example).
Can we consider such leather to be pure (tahir) in the
probability that it might have been imported from Muslim
countries or obtained from abattoirs adopting Islamic way of
slaughtering, even if such a probability is very weak?
Answer: If the probability is so weak that the opposite is more
likely (for example, ٢٪), it should not even be considered.
Otherwise [if the probability is high], there is no problem in
considering it to be pure (tahir). Allah knows the best.
Question:Jurists have decreed that it is forbidden [for men] to
wear pure and natural silk. Is it permissible for a man to wear
silk that is mixed with other material if that clothing item is a
necktie [or the normal tie]? And is it forbidden for man to
wear the necktie, if it is made of natural and pure silk?
Answer: It is not forbidden to wear a tie, even if it is from pure
silk because it is not [big enough material] to cover the private
parts that must be covered [in prayer]. As for the item that is
mixed with other material to the extent that it cannot be
described as “pure silk,” it is permissible to wear, even if it [is
```

## PDF PAGE 118

```text
..……………………………………………… ٨١١A Code of Practice For Muslims in the West
big enough so that it] can cover the private parts that must be
covered [in prayer].
Question: Even though some manufacturers write on their
products that they have been made of natural silk, we doubt
such a claim because of the goods very low price. Is it
permissible for us to wear such an item and say salat in it?
Answer: With doubt [whether the silk is pure], it is permissible
to wear and say salat in it.
Question: Is it permissible to wear clothes that have pictures
of intoxicanting drinks as a promotion for drinking them? Is it
permissible to sell such items?
Answer: It is forbidden to wear and sell them.
Question: Is it permissible for a man to wear a watch that
contains parts made from gold or a watch whose strap is made
of gold? Is it permissible to say salat with it?
Answer: It is permissible to wear the first item and pray in it
but not the second.
```

## PDF PAGE 119

```text
..……………………………………………… ٩١١A Code of Practice For Muslims in the West
Introduction
Various governments lay down laws to govern the conduct of
the lives of their citizens, at times they would order people to
do something and at times prohibit them from doing some
other things; they would limit and restrict certain activities, etc.
Among those laws are the laws concerning public utilities
related to the daily lives of the people in a given geographical
area; and violating or disobeying these laws could led to
disarray and chaos.
```

## PDF PAGE 120

```text
..……………………………………………… ٠٢١A Code of Practice For Muslims in the West
General Rules
It is not permissible for anyone to leave something on the
public road that could cause harm to the pedestrians and
others anywhere in Muslim and non-Muslim countries.
It is not permissible for a Muslim to post bills or write or
engage in other similar activities on the outer walls or
billboards that are owned by others except after obtaining the
permission of the owner.
It is forbidden for a Muslim to betray the trust of someone
who has entrusted him with an item or a deed, even if that
person happens to be a non-Muslim.
It is similarly obligatory upon a Muslim to safeguard the
deposit that has been given to him and give it back in full.
Therefore, one who works as a cashier or accountant is not
allowed to betray the employer and steal something that is
under his control ( )١(١See the question-answer section below.)
It is neither permissible to steal from the private as well as the
public property of non-Muslims, nor vandalize it, even if that
stealing or vandalizing does not tarnish the image of Islam and
Muslims. Such an act is counted as perfidy and violation of the
guarantee given to non-Muslims indirectly when one asked
permission to enter or reside in that country. And it is
forbidden to breach the trust and violate the guarantee in regard
 ١Dalilu 'l-Muslim fi Biladi 'l-Ghurba, p. ٩٨- .٠٩
```