A1: It is not permissible to take part in a lottery program.
Q2: Is it it permissible to buy lottery tickets?
A2: No, it is not permissible.
A1: If there is a probability that you will marry her, you can look at her only once.
Q2: Is looking at one's mother's face Ebadah (a kind of worhsip)?
A2: Yes, as stated in a tradition, if you look at her face out of kindness and respect when she is old and emaciated, it is a kind of worship.
A1: It is permissible in the said supposition.
Q2: Can I lie to my future husband about my past?
A2: It is not permissible to tell him what is not true and do not expose your secrets to anyone.
A1: If the leather is artificial, there would be no Ishkaal (objection) in it. However, if you know for sure that the leather is natural and comes from an animal, which has not been slaughtered according to Islamic rites, it would be Najis. But if you are in doubt and you do not know whether or not the animal, whose hide has been turned into leather, has been slaughtered according to Islamic rites or there is a possibility (chance) that it might, in this case the leather is clean but prayer is not Saheh (valid) with it.
Q2: What is the ruling on small items made of leather such as a belt, cap or a patch on one’s pants?
A2: If it is smaller than the size of a satir (something by which genitals could be covered), there would be no objection in it.
Q3: What is your ruling on products made of leather made in non-Muslim countries – things like shoes, wallets, purses, etc..
A3: Same as the first answer (A1).
Q4: A lot of the cars made in North America and Europe now boast leather interiors however there is no mention of where the leather comes from or from what source. What is the ruling on this?
A4: Same as the first answer (A1).
A1: The property should be known and specific. It should be possible to utilize the property for the purpose for which it is given on lease. Hence, it is not correct to give a piece of land on lease for farming, when it does not get sufficient rain water, and is also not irrigated by canal water.
Q2: Is leasing out a car permissible?
A2: It is permissible.
Q1: Why do Shiites beat their chests during Muharram? What is the reason?
A1: Beating chest is one of the important expressions of lamentation and a means of showing disgust and hatred to the oppressors. Not only it is not a mistake but it also plays an important role in reviving and continuing the goals of the Imam (a.s.).
Q2: It so happens that people beat their chests and their backs with chains and their bodies turn red and even start bleeding. Is it permissible?
A2: It is permissible and even preferable provided that it does not cause significant harm to the body.
Q3: Some men take off their clothes and become partially naked while beating theirs chests in front of women. Is it permissible?
A3: It is necessary for women to avoid looking. Of course, if men know that women would look at their bodies, it is not permissible for them (men) to take off their clothes.
Q4: Are beating chest and Zanjir Zani out of Riya (insincerity) permissible?
A4: They should avoid insincerity while performing rituals.
Q5: Some people are seen half-naked during Muharram while flagellating themselves in an extreme manner in front of non-Mahram individuals? Is this act permissible?
A5: Chest beating tradition in its customary and normal form does not have to be opposed, however, in the said situation women should avoid looking.
Q6: What is the fatwa about Harvalah (jumping up and down while moving forward) in the mourning ceremonies held on the occasion of the martyrdom of the Infallibles?
A6: Harvalah has been recommended as a Mustahab act for male pilgrims after staying at Mash'arul Haraam and while doing Sa'iy between Safaa and Marvah and passing Mohassar valley. Harvalah is not legal as a Mustahab act in places other than this.
Q7:I have a question about blood matam or what is known as Qama zani or Tatbir? What is your ruling about using blades, knives, swords and spilling blood during mourning rituals? Is it permissible?
A7: 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. Obviously, Qama Zani does not have such a role and the enemies of Ahlalbayt misuse it. So those actions which are not understandable for the enemies of Islam and causes misunderstanding and contempt for the religion must be avoided.
Q8: Is it legally preferable to wear black clothes when mourning for Imam Husain and other Infallible Imams (a.s.)?
A8: Since it is considered respecting the signs (of Allah), it has legal preference. Moreover, prominent scholars such as late Ayatollah al-Uzma Broujardi used to wear black Qabaa (a long robe worn under Aba) during Ashura.
Q9: Is wearing black clothes makrooh (undesirable) when lamenting and mourning over the martyrdom of the Infallibles?
A9: Since wearing black clothes is a sign of expressing grief and lamentation, which is highly desirable, therefore praying in a black cloth is not makrooh.
Q10: What is the fatwa about the flags which are used during Azadari (lamentation) ceremonies? Some of these flags have lines and drawings on them.
A10: It is permissible to use them in Azadari.
Q11: Is beating drum allowed during Azadari?
A11: If drum is beaten in such a manner that it is suitable for gatherings of amusement and entertainment or is considered contempt and disrespect to the Infallible Imams, it is haram, or else, there would be no objection in it.
Q12: What is your ruling on a group of mourners using musical instruments in a competing manner against another group?
A 12: The ruling about using musical instruments was explained above. Rivalry or competition however does not change the answer. Rather, if a competition is out of Reya (insincerity) and there is no intention of seeking nearness to God, and it causes unrest for others, it is not permissible.
Laws and Rules in Non-Muslim Countries
A1: Copying is not allowed in anyone of the above cases?
Q2: What is your opinion on Muslims involving themselves in the political process in non-Muslim countries including voting in elections, running for office, etc.
A2: If it is in the interest of Muslims, and it does not lead to injustice and sin, there is no problem, or else, it is not allowed.
A1: Taking an interest based loan is not permissible except for when it is very urgent; it is necessary that he should do so with the intention that it is a transaction without return, even if he knows that he will end up paying the capital as well as the interest. And he should not do so with the intention of getting the loan with the condition of paying interest.
Q1: In an age in which more and more people are accepting Islam leaving behind them non-Muslim relatives (mother, father, husband/wife, children), what is the ruling on inheritance? Do these people inherit from a deceased Muslim and does a Muslim inherit from his deceased family members?
Q2: Does a non-Muslim father inherit his son?
A2: No, he does not.
Q3: What are those things which only the eldest son inherits?
A3: The Holy Qur’an, a ring, and a sword of the deceased and the dress or the clothes that he/she has got for wearing, if not worn, belong to the eldest son. And if of the 4 things, the deceased has left more than one, for example if he has left two copies of the Qur’an, or two rings, if they are used or ready for use, they belong to the eldest son.
Q4: I know a person who has killed a relative in an unclear circumstance, does he inherit him?
A4: If a person kills one of his relatives intentionally and unjustly, he does not inherit from him. But, if it was due to some error, for example, if he threw a stone in the air and by chance, it hit one of his relatives and killed him, he inherits from him. Nevertheless, he does not inherit from the Diyah (blood money) for the killing.
Q5: A Shia man got married to a Shia woman. He has some children from her. Later, he got freindly with a non-Muslim (Hindu) woman, got her converted to Shia and performed Mut'a with her for 25 years. He perfromed Nikah with her. Now , he wants to divide his property among his children and both his wives. Are both his wives entitled to equal share of his property? Are the children of both the wives too entitled to equal share of the property, since the second wive's children are born out of mut'a marriage? Looking forward for your valuable response. May Almighty Allah protect you from the eneimes of Islam for the sake of the Muslimeeen worldwide.
A5: Given the details provided in your message, both wives inherit the man, so do the children of the first and the second wife. The children inherit their father irrespective of whether they are from permanent marriage or temporary marriage.