ALCOHOL IN SOFT DRINKS Q)I attached copies of two letters from the manufacturersof Coca-Cola and Pespsi-Cola which clearly indicate that alcohol is a partfo the basic formula of both of thess drinks. in the light of this information,is it permisssilbe for  Muslims to consume these drinks?   A)Thank you for attaching copies of these two letters. I will begin by quoting the relevant parts. The manufacturers of Coca-Cola in Britain say in their letter: "Some of the flavors in our products are produced by an alcohol extraction of natural substances. However, the extremely small amount of alcohol involved in the process becomes insignificant in the beverage."  Schweppes International which produces Pepsi-Cola says: "Pepsi-Cola contains only a small amount of alcohol, which is present in order to dissolve the flavoring. The composition of the natural flavoring is confidential and it is only known to a few individuals of the Pepsi Headquarters in U.S.A."Both letters indicate clearly that alcohol is used in the preparation of these beverages. Hence, it is right to ask whether they remain permissible or not. In order to answer this question clearly, it is important to remind ourselves that what Allah has forbidden is what intoxicates, not a substance. No Qur'anic verse or Hadith refers to alcohol as forbidden, but we have several Hadiths, in addition to the Qur'anic orders, which make it clear that any drink that intoxicates is forbidden. The Prophet explains that when intoxication is produced by taking only a very large amount of a particular drink, then it is forbidden even to have a sip of it. The important thing is, then, to know whether a drink intoxicates or not.Human experience shows that no one begins to feel any intoxication after drinking any amount of Coca-Cola or Pepsi-Cola. Besides, there is no indication whatsoever that any cola drink is habit-forming, or that the continuous consumption of that drink leads to dependence on it. If there was a sign of any of these or other aspects of intoxication, then we would have attributed that effect to the alcohol used in these beverages, and we would have concluded that they become forbidden as a result.What is clear, therefore, is that the alcohol dissolves during the chemical interaction which results in the production of a new substance. We have then to apply the Islamic rule which states that a change of substance may lead to changing its position with regard to permissibility or otherwise. This rule applies to all substances and it is universally agreed by all Muslim scholars. In this connection, I may mention that when any intoxicant drink is turned into vinegar as a result of a chemical process, it becomes permissible to use by Muslims. What we are using here is vinegar, not an intoxicant drink. If this applies to wine and other intoxicants which people may use in order to get drunk, then it certainly applies to other liquids and beverages. The thing in which we are interested here is the end product which human beings use. We do not start by classifying the ingredients or go further to identify the elements that are part of the makeup of every ingredient, because that would lead to the prohibition of numerous things that are perfectly permissible. In this regard, I may give the example of milk. If we were to consider the place at which it originates, we would have concluded that milk is forbidden to drink. There is no Muslim scholar who suggests that because there is a clear indication in the Qur'an that it is perfectly permissible and there are numerous reports that Prophet always enjoyed a drink of milk. Verse 66 surah 16, entitled The Bee, may be translated as follows: "In cattle too you have a lesson. We give you drink of that which is in their bellies between the bowels and the blood streams: pure milk, pleasant for those who drink it."  You note how Allah refers to the place at which the milk originates and the substance in-between where is produced, what is in the bowels and the blood streams. Such stuff is forbidden to consume, but the milk that results from their interaction, possibly with other ingredients, is perfectly permissible.  In the light of the fact that no amount of a pure cola drink produces any sign of intoxication, we conclude that such beverages as Coca-Cola and Pepsi-Cola are permissible.       BOY MEETS(OR GOES OUT)WITH A WOMAN     Q)I have tried to find a ruling in the Qur'an or the Hadiths on a man going out with a woman, but I could find none. Since it is only natural to be attracted to the opposite sex, it seems to me that such a meeting, or going out, is permissible. If you disagree, how could you justify your ruling, when it is Allah who has made this mutual attraction part of our nature?   A) It is true that Allah has placed this attraction in our nature. Otherwise, humankind would not have been preserved. Allah, however, wants us to satisfy our natural desire in a clean, legitimate way. Therefore, He regulated the relationship between the two sexes on the basis of marriage.  This applies to every natural desire common to all mankind. We need to eat in order to live and there is a natural desire to eat which is common to all people. Unlike animals, which satisfy their hunger in a mechanical, instinctive way, man has refined his approach to food so as to make it part of human civilization. It is natural for men to enjoy tasty food. If you are walking along a country road and you see a fruit tree, heavy with ripe, tasty fruit, you are not allowed to pick one and eat it without the permission of the owner. Yet, if you do, you are only satisfying a natural desire which is closely related to your existence. As you know, without food we cannot live more than a few days. All human beings agree that only goods obtained in a legitimate manner are permissible to eat. You cannot just take what does not belong to you. You have to buy it or be given it as a present. Otherwise, you commit a sin if you take it away. The same applies to the satisfaction of natural tendencies of establishing a relationship which must be legitimate and the only legitimate relationship in this connection is that of marriage. The fact that the attraction is natural does not mean that we can seek its satisfaction in an unruly or undisciplined manner. Its satisfaction is regulated within the marriage institution. This distinguishes Islamic society by its clean, healthy relationship.  It is forbidden in Islam for a man to be alone with a woman who is not his wife, or a very close relative (i.e. one whom he cannot marry), in a room where they cannot be seen. This is not due to any lack of trust in either the man or the woman. It is only meant to strengthen them against any temptation. Abdullah ibn Abbas quotes the Prophet as saying: "Let no one of you be alone with a woman except in the presence of a relative whom she may not marry." (Related by Al-Bukhari and Muslim) Ahmad also relates a Hadith in which the Prophet is quoted to have said: "He who believes in Allah and the Last Day must not be alone with a woman without the presence of a close relative of hers which she may not marry. Otherwise, Satan would be the third one with them." This applies even to a relative whom the woman may marry such as her cousin. She must never allow herself to be alone with him where they cannot be seen.         ADOBTION: PROHIBITED IN ISLAM   Q) Adoption is forbidden in Islam. But according to authen-tic Hadiths related by Al-Bukhari, the Prophet adopted a son named Zaid. Please comment.    A) Both statements of the prohibition of adoption in Islam and the Prophet's adoption of Zaid are correct. The explanation of these two apparently contradictory facts lies in their chronological order.  Zaid ibn Haritha was a young child when he was kidnapped by fighters who raided the living quarters of his tribe when their men were out on their business. Zaid was sold as a slave and he ended up in Makkah when he was given as a gift by her uncle to Khadeejah, who later was married to Muhammad, her third husband. At that time, he was 25 years of age. Lady Khadeejah was a rich woman who married Muhammad, having learned much about his character which filled her with admiration. At that time, Muhammad was being carefully prepared by Allah for his forthcoming mission as the last prophet to be sent to mankind. Needless to say, neither he nor Khadeejah knew anything at that time. Prophet-hood came 15 years after his marriage.  Khadeejah made a gift of Zaid to her husband so that he would have a good servant.   Zaid's father was full of grief when he learned of what had hap-pened to his son. He tried hard to find out where he was car-ried to. Perhaps, it was a few years before he learned that Zaid was in Makkah, a slave in one of its most distinguished households. He, therefore, traveled with his brother hoping to buy his son's freedom. When they spoke to Muhammad about Zaid, they requested him to agree to sell Zaid back to them and to accept a reasonable price for him. He made them a different offer saying: "I will charge you nothing. If he prefers to stay with me, I will not part with anyone who prefers my company." They said: "This is indeed a very reasonable offer." When Zaid was called in, Muhammad asked him whether he recognized the two men. On receiving an affirmative answer, Muhammad offered him the choice of going back or staying with him. Unhesitatingly, Zaid chose to stay with Muhammad saying to his father and his uncle, "I have seen things of this man which make me keen never to part with him." When Zaid made his choice, Muhammad took him by the hand and went to the Ka'aba where he addressed the people present saying to them: "Bear witness that I have adopted Zaid as a son who will inherit me and I will inherit him." Zaid's father was gratified and he went back home with his brother.  This is how the adoption of Zaid by the Prophet came to pass, long before he became a prophet. Ever since that day, Zaid was called in Makkah and everywhere else as "Zaid ibn Muhammad." This continued to be the case throughout the 13 years during which the Prophet preached his message in Makkah and in the early years of his stay in Madinah. It was later that the verses of the Qur'an which speak of adoption were revealed. These make it clear that adoption is prohibited and that every adopted son or daughter must be called after his or her real father. This automatically abrogated the adoption of Zaid who reverted to his original name, Zaid ibn Haritha, in compliance with Allah's orders.  The Prophet was very kind to Zaid through their association. He arranged Zaid's marriage to his own wet nurse Umm Ayman who gave birth to Zaid's son Ussamah, whom the Prophet loved very dearly. Later on, the Prophet married Zaid to his own cousin, Lady Zainab, who only accepted the marriage to please the Prophet. The marriage was an unhappy one and Zaid reluctantly divorced Zainab. The seal on the prohibition was placed by Allah Himself when He instructed the Prophet to marry Zainab. Thus, the Prophet demon-strated practically the nullification of all adoption. Had adop-tion been of any significance, it would not have been possible that the Prophet marries a former wife of his former adopted son. The fact that the marriage took place and was specifically ordered by Allah left no doubt whatsoever that adoption is totally forbid-den in Islam      DANCING: IS IT PERMISSIBLE?     Q) Is dancing permissible. If not, why? A)There is no rigid ruling concerning dancing, just like many other activities. Decent dancing which does not aim at arousing unacceptable emotions, and does not make of the women's body an object of exciting desires, and does not involve holding or pulling close to oneself a member of the opposite sex, is permissible. Many communities have folk dancing which is acceptable from the Islamic point of view. The dancers would be respectably dressed and the dance may involve elaborate movements, but it remains decent. It involves no exciting of desire to do anything forbidden. When such dances are performed by men, or when they are performed by women in presence of women audience only, these are permissible.  When the delegation from Abyssinia visited the Prophet, they performed some of their folk dancing in the mosque. The Prophet watched them and he also lowered his shoulders so that Lady Aisha, his wife, could watch. Had every type of dancing been forbidden, the Prophet would not have done so. He would have made the ruling clear to all present.