The Sanatan Faith — Page 11
NIYOG II feel immense embarrassment. One commits the sin and the other feels guilt. It has been repeatedly stated that if a person, after entering into a nikāḥ [marriage], divorces his wife at any point—or sets a predetermined time for divorce-meaning that after a certain period of time I will divorce [her], the name of which some Shia consider to be mutah—this [type of] nikāḥ bears no semblance with your custom. In our religion, a nikāḥ [of this type] where the time of divorce is fixed is prohibited. This is categorically for- bidden by the Holy Quran. In pre-Islamic Arabia such marriages were practiced but were prohibited in the Holy Quran and have become unlawful after the revelation of the Holy Quran. Today, only a few Shia sects follow it, but they are caught in a custom of ignorance. It is not justified for a learned person to point out the faults of someone else in order to cover up his own faults. Can one criminal be exonerated by referring to the crime of someone else? There is clear guidance about marriage in the Book of God. There is no mention of a marriage where the time for divorce is prede- termined. Besides, in this situation the objection is principally against divorce, whereas there is no faith group in the world that is against divorce, for there may arise circumstances where divorce becomes unavoidable. So whenever Āryas are advised to eschew this shameful action, their only reply is that Muslims also have the tradition of divorce. Dear ones! Which religion does not allow this tradition? When acrimony increases between a husband and wife, then sep- aration is the only recourse. It would be better for you to stop such