Answer: No, goat's meat (or any meat) slaughtered by a Jew is not considered Halal in Islam. Here's a detailed explanation of why this is the case:

1. Conditions for Halal Slaughter (Zabiha) in Islam: For meat to be considered Halal (permissible) for consumption, the following conditions must be met:

1. The Slaughterer Must Be Muslim:
   • One of the essential conditions for Zabiha is that the individual performing the slaughter must be a Muslim who believes in Allah and follows Islamic teachings.
   • This is based on the Qur'an: 

"So eat of that [meat] upon which the name of Allah has been mentioned, if you are believers in His verses."
(Surah Al-An’am, 6:118)

1. Invocation of Allah's Name:
   • Before slaughtering, the name of Allah (Bismillah Allahu Akbar) must be pronounced. This invocation is a declaration of intent and ensures that the act is performed in obedience to Allah.
   • If this is not done, the meat is not Halal, as stated in the Qur'an: 

"And do not eat of that upon which the name of Allah has not been mentioned, for indeed it is grave disobedience."
(Surah Al-An’am, 6:121)

1. Proper Method of Slaughter:
   • The animal’s throat must be cut, severing the trachea, esophagus, and major blood vessels to ensure quick and humane death while draining most of the blood.

• If these conditions are not fulfilled, the meat is not Halal, even if it is slaughtered by a Muslim, Jew or Christian.

Answer: The Quran itself asserts its protection from distortion. For example, Surah Hijr, verse 9 states, "Indeed, it is We who sent down the Quran and indeed, We will be its guardian." Another example is in Surah Fussilat, verses 40-41, which emphasize that falsehood cannot approach the Quran from before or behind it, asserting its incorruptibility.

Answer: Islam strictly forbids gambling in all its forms, as it is considered a grave sin that leads to moral and societal harm. This prohibition extends to any activity that involves betting or wagering money on games of chance. Here's a detailed explanation:

1. Prohibition of Gambling: Gambling is explicitly forbidden in the Qur'an:

"O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful."
(Surah Al-Ma'idah, 5:90)

• Gambling is considered a tool of Satan that leads to enmity, hatred, and neglect of one's responsibilities to Allah.
• It involves earning money through unfair and unethical means, creating unjust outcomes.

2. Playing Games without Gambling: Indoor Games (e.g., Ludo, Cards, Chess, etc.):

• If a game is commonly associated with gambling, such as cards or chess, Islamic teachings prohibit playing it, even if no money is involved.
• This prohibition is based on the principle of avoiding activities that could lead to sinful behaviour or desensitize individuals to haram practices.

Outdoor Games and Non-Gambling Games:

• Games that are not associated with gambling and are played purely for recreation or physical fitness are permissible.
• Outdoor games, such as football, cricket, or running, are encouraged if they promote physical health and do not involve any gambling-like conditions.

3. Emphasis on Beneficial Activities: Islam highly encourages Muslims to engage in activities that:

• Improve physical and mental health.
• Enhance social interaction without compromising moral and ethical principles.
• Avoid idle time and frivolous pursuits that do not contribute positively to one’s personal or spiritual growth.

For this reason, it is advised to prioritize outdoor and physically engaging activities over time-wasting indoor games.

4. Rewards or Prizes in Games

• If a third party (e.g., an organization or sponsor) provides a reward or prize for the winner of a game, it is permissible, as it does not involve direct wagering between participants.
• However, conditions must not involve any unfair advantage or gambling elements.

5. Summary of Rulings

• Gambling (betting or wagering money): Prohibited under all circumstances.
• Games commonly associated with gambling (e.g., cards, chess): Prohibited even without money involved.
• Games not associated with gambling (e.g., board games or sports): Permissible, provided they do not involve money or lead to neglect of religious duties.
• Outdoor physical activities: Strongly encouraged as they promote health and well-being.

Answer: In Islam, reliance on astrologers, palmistry, or any form of fortune-telling is strictly prohibited, as it contradicts the principles of Tawhid (belief in the oneness of Allah) and reliance on Allah alone. Here's a detailed explanation:

1. Prohibition in Islam: Islam forbids believing in or practicing astrology, palmistry, or any form of divination. This prohibition is rooted in the Qur'an and Hadith:

• Qur'anic Guidance:

"Say, 'None in the heavens and earth knows the unseen except Allah...'"
(Surah An-Naml, 27:65)

This verse establishes that knowledge of the unseen (Al-Ghaib) is reserved for Allah alone, and no human can predict the future or hidden matters.

• Hadith on Fortune-Tellers: The Prophet Muhammad (peace be upon him & his progeny) said:

"Whoever goes to a fortune-teller and believes what he says has disbelieved in what was revealed to Muhammad."
(Sunan Abu Dawood, Hadith 3904)

This shows the severity of seeking guidance or placing belief in such practices, equating it with disbelief (kufr).

Answer: Yes, Islamic teachings, as well as references in other major religious scriptures, affirm that animals were created for human consumption under certain conditions. Here’s a detailed explanation with evidence from the Qur'an and other religious perspectives:

1. Evidence from the Qur'an: The Qur'an explicitly mentions that animals are lawful for consumption:

"Lawful for you are the animals of grazing livestock except for that which is recited to you [i.e., explicitly prohibited]—hunting not being permitted while you are in the state of ihram. Indeed, Allah ordains what He intends."
(Surah Al-Ma'idah, 5:1)

This verse makes it clear that grazing livestock (such as cattle, sheep, and goats) are lawful for food, with certain exceptions (e.g., carrion, blood, and pork).

The Qur'an also permits the consumption of aquatic creatures:

"Lawful to you is the pursuit of water animals and their use for food, for the benefit of yourselves and those who travel..."
(Surah Al-Ma'idah, 5:96)

This verse establishes the permissibility of eating fish and other sea creatures, making aquatic animals a source of sustenance.

2. Purpose of Animals According to Islam: Islam teaches that animals were created to serve humanity, not only as food but also for other purposes such as transportation, clothing, and agriculture. Allah states:

"And He created the grazing livestock for you; you derive from them warmth and numerous benefits, and from them, you eat."
(Surah An-Nahl, 16:5)

This verse highlights the multifaceted role of animals in human life, emphasizing their usefulness as a divine blessing.

3. Rules and Ethics of Animal Consumption: While animals are lawful for food, Islam places strict guidelines on their consumption:

• Humane Treatment: Animals must be treated with kindness and not subjected to unnecessary suffering.
• Halal Slaughtering (Zabiha): The name of Allah must be mentioned at the time of slaughter, and the process must be quick and humane.
• Prohibition of Waste: Islam prohibits killing animals for sport or wasteful purposes.

4. Are Humans Considered Animals?:While humans and animals share biological similarities, Islam differentiates humans from animals by their unique spiritual and intellectual qualities:

• Humans as Stewards:

"Indeed, We have honoured the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference."
(Surah Al-Isra, 17:70)

This verse highlights the special status of humans as stewards of the earth, with the responsibility to manage its resources, including animals, wisely and ethically.

• Free Will and Accountability: Unlike animals, humans are endowed with free will and held accountable for their actions.

5. Evidence from Other Religions:

• Judaism and Christianity:
  The Bible also permits the consumption of animals:

"Every moving thing that lives shall be food for you. And as I gave you the green plants, I give you everything."
(Genesis 9:3)

• Hinduism:
  While some Hindus advocate vegetarianism, ancient texts like the Vedas mention the consumption of meat, particularly during rituals.

Conclusion: The Qur'an provides clear guidance that animals were created for human benefit, including lawful consumption. While humans are biologically animals, they hold a unique position as stewards of the earth, tasked with managing its resources responsibly. This divine provision is balanced with ethical guidelines to ensure humane treatment and sustainable use of animals.

Answer: Shia Muslims believe that Imam Ali (AS) was divinely appointed as the first rightful successor to the Prophet Muhammad (Peace be upon him & his progeny) due to clear evidence from the Qur'an, the Sunnah, and the Prophet's explicit declarations. The basis for this belief is rooted in the concept of Imamat and its criteria, as well as significant events during the Prophet's lifetime, particularly the declaration at Ghadir Khumm.

1. Imamat in Shia Islam: Imamat refers to the spiritual and temporal leadership of the Muslim community. The Imam serves as the divinely appointed successor to the Prophet and possesses qualities that make him uniquely qualified for this role.

Key Conditions of Imamat:

1. Ismat (Infallibility):
   • The Imam must be Masum, meaning free from sin and error, just like the Prophets. This ensures that their actions and decisions are divinely guided.
   • The reasoning for infallibility in Prophets also applies to Imams.
2. Divine Appointment:
   • Leadership of the Muslim community is not left to public election. History and scripture show that even great Prophets like Musa (AS) did not appoint their successors themselves but relied on Allah's command.
   • Allah states in the Qur'an:

"Your Lord creates and chooses whatever He wills; they have no choice."
(Surah Al-Qasas, 28:68)

• This implies that only Allah has the authority to appoint the successor of the Prophet.

1. Superiority in Virtue:
   • The Imam must surpass the community in knowledge, piety, bravery, patience, justice, and other virtues.
   • Imam Ali (AS) was unparalleled in these qualities, as acknowledged by both Shia and Sunni scholars.

2. The Declaration at Ghadir Khumm

The most significant evidence of Imam Ali's (AS) divine appointment comes from the event of Ghadir Khumm, where the Prophet publicly declared Ali as his successor.

• The Declaration:
  After delivering a sermon, the Prophet said:

"For whomever I am his Mawla (Master), Ali is his Mawla."

• Context:
  This event is documented in numerous Sunni sources, including Mishkat al-Masabih, Kanz al-Ummal, and Khasais al-Kubra by Imam Nasai.
  • The Prophet also said: 

"I am leaving behind two precious things: the Book of Allah and my Ahlul Bayt. If you hold onto both, you will never go astray."

Meaning of "Mawla":

• The word Mawla in Arabic has multiple meanings, including master, guardian, and friend.
• Shia Muslims interpret Mawla here as "master" or "leader," as it aligns with the context of the Prophet's announcement. Just as Allah and the Prophet are the masters of believers, Ali was declared the master of the Muslim community.

3. Responses to Common Sunni Arguments

Some Sunni scholars interpret the declaration at Ghadir Khumm as a call for love and respect for Ali, not leadership. Shia Muslims refute this with the following points:

1. The Prophet's Authority:
   • The Qur'an states that the Prophet never speaks on his own: 

"Nor does he speak from [his own] desire. It is nothing but a revelation revealed."
(Surah An-Najm, 53:3-4)

• If the declaration was the Prophet’s "wish," it must be considered a divine command.

1. No Choice for Believers:
   • Allah declares in the Qur'an: 

"It is not for a believing man or woman, when Allah and His Messenger have decided a matter, to have any choice about their affair."
(Surah Al-Ahzab, 33:36)

1. Fallibility of the Companions:
   • While the companions of the Prophet were respected, they were not infallible. Their decisions cannot override the command of the Prophet, who was divinely guided.
2. Incident of Saqifah:
   • The selection of Abu Bakr at Saqifah was a political decision, not a divinely sanctioned one. Some Sunni scholars argue that it was the will of the people, but this contradicts the Shia view that leadership in Islam is based on divine appointment, not public consensus.
3. Opposition from Fatimah (AS):
   • Lady Fatimah (AS), the daughter of the Prophet, did not accept the caliphate of Abu Bakr. Her rejection further validates the Shia stance that the decision at Saqifah was not divinely guided.

4. The Shia Position on the First Caliph

Based on the above evidence:

• Imam Ali (AS) was explicitly appointed by the Prophet as his successor.
• The leadership of the Muslim community was not meant to be determined by election or political manoeuvring but by Allah’s command as conveyed by the Prophet.

Conclusion

Shia Muslims believe that Imam Ali (AS) should have been the first caliph based on divine appointment, the declaration at Ghadir Khumm, and his unmatched virtues. The Shia perspective emphasizes that leadership in Islam is a sacred trust, guided by Allah and conveyed through the Prophet, leaving no room for human intervention or political considerations.

In Shia Islam, mourning for a deceased person involves spiritual practices, acts of charity, and communal prayers aimed at benefiting the soul of the departed. The process is carried out with dignity, restraint, and adherence to Islamic principles. Below is a detailed explanation of the mourning rituals from the time of death until the end of the mourning period.

1. Mourning and Grief in Islam

• Mourning in Islam has two aspects:
  • Natural Grief: Expressing sadness and showing emotional grief for the deceased is permissible.
  • Complaining Against Allah: Uttering words that question Allah's will or express anger towards His decree is strictly prohibited (Haram).
• While natural grief is allowed, Shia teachings encourage restraint, except when mourning for the Holy Prophet (PBUH) or his family members.

2. Procedures after Death

a. Recitation of the Qur'an

• Immediately after a person's death, the Holy Qur'an is recited by family and friends for the benefit (Thawab) of the deceased.

b. Ghusl (Washing of the Body)

The deceased's body is washed as follows:

1. First Wash: With water mixed with the extract of lote-tree leaves.
2. Second Wash: With water mixed with a small amount of camphor.
3. Third Wash: With pure water.

c. Kafan (Shrouding)

• After the washing, the body is wrapped in a clean white shroud (Kafan) in accordance with Islamic guidelines.

d. Funeral Procession

• The body is taken to the graveyard, and during the procession, participants often recite the Kalima or other Qur'anic verses.

e. Salat al-Mayyit (Funeral Prayer)

• At the graveyard or mosque, the Salat al-Mayyit (prayer for the deceased) is performed.
• A short Majlis (gathering) is sometimes held after the prayer, where the sufferings of the Holy Prophet (PBUH) and his family (Ahlul Bayt) are recounted to provide spiritual lessons and solace.

f. Burial

• The deceased is buried, following Islamic burial rites, with the face turned towards the Qibla (direction of the Kaaba in Mecca).

3. Post-Burial Mourning Practices

a. Ziyarat (Visitation)

• On the second or third day after burial, family and friends gather for Ziyarat, where the Qur'an is recited for the Thawab of the deceased.
• A short Majlis is held at the end, and people may offer charitable donations on behalf of the deceased.

b. Charity

• Family members and attendees often give to charity, with the reward intended for the deceased's soul. This is a key practice in Shia mourning, as acts of charity benefit the deceased in the afterlife.

c. Arbaeen (40-Day Commemoration)

• Approximately 40 days after the death, Arbaeen is observed.
• During this event, a Majlis is held, and the Qur'an is recited, with a focus on prayers and charity for the deceased.

d. Haul (One-Year Commemoration)

• One year after the death, the Haul is held, similar to the Arbain. It includes recitation of the Qur'an, Majlis, and acts of charity.

Significance of the Practices

• These mourning rituals serve multiple purposes: 
  • Spiritual Benefit for the Deceased: Acts of worship and charity help the deceased in the afterlife.
  • Comfort for the Living: Providing solace to the grieving family through prayer and remembrance.
  • Strengthening Community Bonds: Bringing people together in acts of worship and charity fosters unity and compassion.

Conclusion

Shia mourning rituals are deeply spiritual and emphasize prayers, charity, and remembrance to benefit the soul of the deceased. These practices, rooted in Islamic teachings, reflect the community's solidarity, the importance of honouring the deceased, and trust in Allah's mercy and justice.

Answer: Shia Muslims send reward (Fateha) to their deceased through various acts of worship and remembrance, aiming to benefit the departed soul in the afterlife. Here is a detailed explanation:

1. How Reward (Fateha) is sent to the Deceased

Shia Muslims send rewards to their deceased through the following actions:

a. Recitation of the Qur'an

• Surah Al-Fatiha and other chapters of the Qur'an, such as Surah Yasin, Surah Ikhlas, and Surah Al-Mulk, are recited with the intention of dedicating the reward (Thawab) to the deceased.
• This practice reflects the belief that the blessings from reciting the Qur'an can alleviate the deceased’s hardships in the afterlife.

b. Offering Prayers (Dua)

• Special supplications (Dua) are made for the forgiveness and elevation of the deceased's soul.

c. Acts of Charity

• Charitable acts, such as feeding the poor or donating to worthy causes, are performed on behalf of the deceased.
• The reward of these good deeds is intended for the deceased, as acts of charity are believed to continue benefiting them.

d. Ziyarat (Grave Visitation)

• Visiting the graves of deceased relatives and reciting Surah Al-Fatiha or other prayers is a common practice.
• This is done out of respect and love, and as a way to maintain a spiritual connection with the deceased.

2. When Fateha is Sent

There is no fixed time for sending rewards (Fateha) to the deceased in Shia Islam. However, there are specific occasions and recommended times:

a. Regular Days

• Shia Muslims often visit graveyards, especially on Thursdays, to recite Surah Al-Fatiha and other prayers for their deceased relatives. Thursday is considered a spiritually significant day, as it precedes Friday, the most sacred day of the week in Islam.

b. Specific Occasions

• Second or Third Day After Death: Ziyarat gatherings are held where the Qur'an is recited, and the reward is dedicated to the deceased.
• 40th Day (Arbain): The 40th day after death is a significant occasion for offering prayers, recitations, and charity for the deceased.
• One-Year Commemoration (Haul): A gathering is held to remember the deceased, with Qur'an recitation and acts of charity.

3. The Importance of Fateha

The practices of Fateha and acts of worship for the deceased emphasize key Islamic values:

• Compassion and Connection: Maintaining a bond with deceased family members through prayers and remembrance.
• Continuing Rewards (Sadaqah Jariyah): Sending ongoing benefits to the deceased through good deeds and acts of charity.
• Forgiveness and Mercy: Asking Allah for forgiveness and elevation of the deceased’s rank in the hereafter.

Conclusion

Shia Muslims send reward (Fateha) to their deceased by reciting the Qur'an, offering prayers, performing acts of charity, and visiting graves, especially on spiritually significant days like Thursdays. There is no fixed time for this practice, and it can be done at any time to benefit the soul of the departed. These acts reflect love, respect, and the hope of Allah’s mercy for the deceased.

Answer: From an Islamic perspective, the Christian theory of salvation through the crucifixion of Jesus (PBUH) is not accepted. Islam emphasizes personal responsibility for one’s actions and rejects the idea that one person can bear the sins of another. The Qur'an states:

"And no bearer of burdens will bear the burden of another."
(Surah Al-An’am, 6:164)

The idea of someone being killed for the salvation of others contradicts the Islamic principles of justice and divine mercy. Justice, in Islam, means that every individual is accountable for their deeds, and no innocent person should suffer for the sins of others.

Answer: Islam does not support the Christian view that death or human suffering is a result of the disobedience of Adam and Eve. In Islam, their act of disobedience was a mistake for which they sought forgiveness, and Allah pardoned them:

"Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of Repentance, the Merciful."
(Surah Al-Baqarah, 2:37)

Death is a natural part of life created by Allah, as a test for humanity:

"He who created death and life to test you [as to] which of you is best in deed."
(Surah Al-Mulk, 67:2)

The idea that all of humanity bears the consequence of Adam and Eve's actions contradicts Islamic teachings on personal accountability and Allah's mercy.