Eating and Drinking
A1: If their food does not contain any haram ingredients like haram meat, fat and intoxicating liquid, it is permissible to eat it.
Q2: Many grocery stores in North America and Europe which are run and owned by non-Muslims sell forbidden products and also are now carrying “halal” meat – both slaughtered by Muslims who are known to be Muslims and to be slaughtered according to Islam and also others which only bear a label of “halal” however we do not know its actual source. What is the rule on buying this meat?
A2: They can use the meat only when they are certain that the meat is halal.
Q3: 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?
A3: If there is no alcoholic drink on your table, there is no problem in eating in these restaurants. Yes, if going to restaurants where alcoholic liquids are served is degrading for a Muslim, it is not permissible to eat in there.
Q4: Gelatine in the West comes from unknown sources, however sometimes we are told it is from a beef source (not pig). In this case, since we know that it is not from an animal slaughtered according to Islamic rites, is it permissible to each such products? Does the gelatine go through a chemical process of change that we would be permitted to eat products made with it?
A4: If it contains haram ingredients or haram meat extracts, it is not not permissible.
Q5: Is it allowed to eat at table where there is haraam meat?
A5: It is better to be avoided.
A1: Eid ul Fitr and Eid ul Azha prayer are obligatory during the time of Imam (AS), and it is necessary to offer them in congregation. However, during the present times when the Holy Imam is in occultation, these prayers are Mustahab, and may be offered individually as well as in congregation.
Q2: I do not know how Eid prayer is offered; would you help me understand the procedure?
A1: Eid prayers has two Rak’ats. In the first Rak’at, a person should recite Surah al-Hamd and a Surah and then they say five Takbirs, and after every Takbir he should recite Qunut. After the fifth Qunut, he should say another Takbir and then perform Ruku and two Sajdahs. He should then stand up and say four Takbirs in the second Rak’at, and recite Qunut after everyone of these Takbirs. Thereafter, he should say the fifth Takbir and then perform Ruku and two Sajdah. After the second Sajdah, he should recite Tashahhud, and then complete the prayers with Salam. Any recital or Dua will suffice in Qunut of the Eid prayers.
A1: Endowment (waqf) is when an individual donates a property, having some benefit, to be used for special religious purposes as determined by him/herself. In this case, that property itself cannot be sold or replaced, but it must be kept and its benefits be spent in the donator-specified way. The donated property may not be sold except in special cases as stipulated in specialized books. If it is stated that the benefits are to be given to specified people, then it must be divided between them and the principle property must be kept and the benefits thereof must be used. A trustee is needed to manage the affairs. If it occurs that the donator has not appointed a trustee, then a religious authority must appoint a trustee instead. A trustee who is appointed by a mujtahid must be trustworthy, fulfil the donator’s wishes, not take possession of the property or betray his position in any way.
Q2: What are the rules that govern the endowment for one’s children (waqf-ol aulad), and the administration, which is required of the "trustees” of this endowment (waqf)?
A2: The conditions of endowment for one’s children (waqf-ol aulad) are the same as public endowment (waqf-ol aam), but those who are the objects of that endowment are the children of the donor (waqif). Trustees are required to implement the will of the donor (waqif). In this case, there is no difference to other types of endowment.
A1: The sighting of the crescent is the basis for the beginning of any lunar month. Therefore, on the occasion of Hajj and staying in Mecca, the ruling of ahl-e Sunnah hakim is binding upon all, and according to it you should act too.
Q1: What is the rulings of His Eminence Grand Ayatullah Fazel Lankarani (May Allah protect him) on sighting of the new moon crescent and determining the 1st day of the month?
Previously I believed that if there are two locations and the crescent is sighted in one of them, the sighting of the crescent is valid only for the location which is united in horizon with or is close to the location where the crescent has been sighted. But after reviewing the issue and considering carefully its various aspects, I have come to believe that if the crescent is sighted in any place, it is valid for another place or other locations if they share, even for a little part, the same night with the place where the crescent has been sighted.
In sighting crescent it does not make a difference whether the crescent is sighted with naked or equipped eyes. Therefore, sighting the crescent with a telescope would be sufficient as it is (sufficient) with eye-glasses, binoculars and their likes.
Q2: If according to astronomical calculations sighting of the crescent is not possible in Stockholm on the completion of 29th Ramadhan but the crescent for Eid-ul-Fitr has been ascertained by being sighted at a location in Russia that shares the same latitude as of Stockholm, is it permissible to break the fast and observe Eid-ul-Fitr
A2: Scientific and astrological calculations are not sufficient except for when one who gains certainty through it.
A1: Ghusl becomes obligatory with mere penetration of the sexual organ.
Q2: If I ejaculate at day time while sleeping, does it invalidate my fast?
A2: No, it does not invalidate.
Q3: If I am sexually aroused and see some moisture, does it mean I have to perform ghusl?
A3: The moisture which is discharged by man during wooing and courtship, is ritually clean and so is the liquid which is seen after ejaculation.