A1: Abortion is not permissible. If a woman is has abortion without a legal excuse, diyah (blood money) becomes obligatory on her.
Q2: If a Muslim woman is raped (out of marriage by a stranger), is she permitted to have an abortion?
A2: No, she is not permitted except for when it may cause her an insufferable problem. For instance, in the case that she might be killed if her relatives come to know about her pregnancy, she is allowed to have abortion.
Q3: What is your ruling on aborting a pregnancy before 4 months into the pregnancy due to major abnormalities or deformities in the child as seen in the medical tests?
A3: It is not permissible.
Q4: What is your ruling on aborting an “unwanted pregnancy” before 4 months into the pregnancy?
A4: It is not permissible.
Q5: My wife seems to be one or two weeks pregnant and we already have four children. We don't want any more children. Under what circumstances is an abortion allowed?
A5: Having abortion after the embryo gains life is not permissible under any circumstances. Abortion before the embryo gains life is not permissible except for when mother’s health is at risk or when it leads to an insufferable sickness for her; if so, there would be no objection in having abortion.
Q6: If an innocent girl is raped against her wish, and consequently becomes pregnant, does Islamic law permit her to have an abortion so that she may safeguard her honour and future?
A6: In Islamic law abortion is not permissible, unless the survival of the foetus would seriously threaten the mother’s life. Only when the life of the mother is in danger is abortion permissible.
Q7: If a woman is raped and becomes pregnant, is she allowed to have abortion in order to save her honor?
A7: No, even in the situation mentioned above, abortion is not allowed unless for some reason the remaining of the fetus will cause the death of the mother or something like death. In this case, mother is allowed to have an abortion in order to protect her life.
A1: Adoption in the sense of attributing the child to yourself and getting an ID card for him or her in your name is not permissible. However, there is no Ishkaal (objection) in taking care of a child, raising him or her and showing love and care which is rather good but the child's lineage has to be preserved. In addition, developing a bond does not cause Mahramiyat.
A1: Based on the widely held opinion of Shiite scholars this act (anal sex) is strongly Makrooh (undesirable, what is not Haram to do, but it is better to avoid). There is no objection to the couple getting pleasure from the entire body of one another. But it should be taken into consideration that some actions are beneath human dignity.
Q2: When a woman is in her period, can she have anal intercourse?
A2: If wife is consenting to it, it is permissible but it would be extremely undesirable.
Q3: Is it permissible to have anal sex with our wife? And how about oral sex?
A3: Regarding the first act it is severely abominable, but other kinds of sexual gratification are permissible as long as it does not cause harm to either partner.
A1: It is clean.
Q2: What is your opinion on Muslims eating in non-Muslim or even Muslim owned and operated restaurants which serve halal food however also serve alcoholic drinks? If the alcohol is not being consumed at our table, does this change the ruling?
A2: If alcohol is not consumed at your table, there would be no objection in it and you can eat halal food in that restaurant. Yes, if going to such a restaurant is considered bad for the reputation of Muslims, it is not permissible to eat in there.
Q3: What is the ruling on a Muslim working in a restaurant in which he must serve alcohol to patrons of the restaurant?
A3: It is not permissible.
Q4: What is the ruling concerning the alcohol found in some dental products like mouthwash and others?
A4: It is clean.
A1: Hajj is obligatory on a person once in his lifetime, provided that he fulfils the following conditions:
I. Being Baligh (adult).
II. Being sane and free.
III. Because of proceeding to Mecca for Hajj, should not be obliged to commit a Haram act, avoidance of which is more important than Hajj, nor should he be compelled to forsake an obligatory work which is more important than Hajj.
He should be capable of performing Hajj, and this depends upon a number of factors:
(a) He should possess provisions as described in relevant books and means for transportation, if need be, or he should have enough money to buy them, or get tickets.
(b) He should be healthy and strong enough to go to Mecca and perform Hajj.
(c) There should be no obstacle on the way. If the way is closed, or if a person fears that he will lose his life, or honor, while on his way to Mecca, or he will be robbed of his property, it is not obligatory on him to perform Hajj. But if he can reach Mecca by another route, he should go to perform Hajj, even if the other route is a longer one. But that route should not be unusually longer.
(d) He should have enough time to perform all the acts of worship in Hajj.
(e) He should possess sufficient money to meet the expenses of his dependents whose maintenance is obligatory on him, like, his wife and children, as well as the expenses of those who have to be paid.
(f) On return from Hajj, he should have some means of livelihood, like, income from the property, farming, business, employment etc. so that he may not lead a life of hardship.
A1: Why is Husain (A) regarded as the "leader of the martyrs" ? It is because he was not just the victim of an ambitious ruler. There is no doubt that the tragedy of Kerbala, when ascribed to the killers, is a criminal and terrible act. However when ascribed to Husain (A) himself, it represents a conscious confrontation and a courageous resistance for a sacred cause. The whole nation had failed to stand up to Yazid. They had succumbed to his will, and deviation and regression towards the pre-Islamic ways were increasing.
Passiveness by Husain (A) in this situation would have meant the end of Islam as we know it. Thus Husain (A) took upon himself the responsibility of the whole nation. The greatest tragedy was that one who stood up for the noblest of causes, the defense of Islam, was cut down in so cruel a manner.
It is for this reason that the sacrifice of Husain (A) is commemorated annually throughout the Muslim world. Our sorrow never abates as we relive the tragedy.
The commemoration of Ashura on the 10th of Muharram every year serves to remind us of the sacrifices of the family of the Prophet (S). It also makes us aware of the people, then and now, who tried to destroy Islam and the family of the Prophet (S) and all that they stood for - as well as those who watched, listened and did nothing.
Q2: I have a question about matam (Azadari) and the manner our people are holding Muharram rituals. What is your ruling about using blades, knives, swords and spilling blood during mourning rituals? Is it permissible?
A2: The philosophy of mourning during 'Ashura, is to respect the symbols of Religion and remember the suffering of Imam Hussain (a), his companions, and his uprising to defend Islam and prevent the destruction of the religion by Bani Umayyad dynasty. These rites must be done in such a way that in addition to serving that purpose, it draws the attention of others to these lofty goals. Also its ritual aspect should be preserved. So those actions which are not understandable for the enemies of Islam and causes misunderstanding and contempt for the religion must be avoided.
A1: It is not permissible except for when it is required for a judicial case or when medical training depends on it. That is in case there is no body of a non-Muslim for such a purpose. However, diyah has to be paid for the ripped or cut organ of the body so that it may be used for a charitable purpose for the deceased.
A1: There is no problem in it, unless the food served has been made using meat that has not been Islamically slaughtered, in which case the food becomes prohibited.
Q2: Are the present Jews and Christians considered as people of the Book (ahl-e kitab)? If yes, why? Isn't it clear that the books they follow (Torah and Bible) aren't the real holy books? So how can we consider them as people of the Book when their religious texts are neither authentic nor divine manuscripts?
A2: Yes, the present Jews and Christians are considered as people of the Book. Although their books have been distorted, the principal theme of their books such as worship of God, theism and the like, have not been changed. As a result, they are people of the Book because they believe in One God, the Resurrection, and the prophethood of one of the Arch-Prophets of Allah (swt).
Q3: Are Zoroastrains clean? Can I eat their food?
A3: Zoroastrians are Ahl-e Kitab and they are ritually pure, if they are not Mushkrik (polytheists). You can eat their foods and if their food contains meat of sheep or other halal animals, you can eat it provided that the animals should have been slaughtered by a Muslim according to Islamic laws. There is no objection to eating their food which do not contain meat.
Age of Maturity
A1: A girl becomes mature at the completion of nine lunar years.
Q2: If a girl is mature at the age of 9 and it is difficult for her to fast the entire Month, can she be excused due to weakness, etc.. and make them up later with no penalty?
A2: If her weakness continues to exist with her until the next Ramadhan, it is not necessary for her to fast but she must make up the missed days of fasting later.
Q3: When does a boy reach the age of obligation?
A3: A boy reaches the age of bolugh (adulthood) and obligation at the completion of 15 lunar years unless one of the signs of bolugh appears before that age. Those signs are, ejaculation of sperm and growth of coarse hair below the belly.
A1: If husband's sperm is fertilized with his wife's eggs and then placed in her womb, there is no problem.
A1: Zina occurs when penis penetrates to the point of cricumcision (gland) or even less than that.
Q2: Does the above ruling apply to anal penetration also?
A2: Yes, it does.