Wearing Black Clothes
A1: 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.
Q2: Is wearing black clothes makrooh (undesirable) when lamenting and mourning over the martyrdom of the Infallibles?
A2: 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.
If the above method is not acceptable, then would tahir clothes that are washed in the machine as well now become najis?
A1: If washing machine is connected to Kurr water when it is turned on, then after taking the clothes out you do not need to wash them again. If the machine is not connected to Kurr water, the clothes must be washed once as a measure of precaution.
Q2: In our home najis clothes are washed in a washing machine and they are not washed properly. when they dry they have many dried(dry) soap particles which fall off from them and float in the air and settle on my skin and on the surface of other things. These particles are najis and visible in the ray of sunlight. I wash my clothes myself, I want to ask If the najis dust or dry soap particles are very very small that they are not visible when settle on the human skin or clothes, would the skin or clothes having such invisible dust particles become najis when it comes in contact with moisture? These dust particles are visible when they are tried to be seen carefully.
A2: If clothes are rinsed in the washing machine while water is connected to it and there are no najis (dirty) objects left, then in such case the clothes are clean and there would be no need to wash them out of the machine.
Q3: When we use laundry mechines to wash our cloths, do we need to make it clean (Taher) separately? Suppose that the clothes are ritually impure (Najis) before washing.
A3: The best way of using a washing machine is to wash Najis (ritually impure) clothes separately. According to Grand Ayatollah Fazel Lankarani, najis clothes become clean once it is washed in a washing machine provided that the machine to the city pipeline.
A1: It may be that the longer prescribed period of waiting for the widow is out of respect for her husband, aside from the side matters of his departure. However it must be noted that the essential point in observing the iddah, is religious obedience.
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.
Q3: I am searching for information regarding the governing of Waqf and the terms by which such property under the Waqf can be distributed and whether there has to be a trustee for a Waqf property. I have read the information provided by your site and while this is most helpful, I should be grateful for any further information you may be able to provide me.
A3: Waqf or Endowment means that an individual sets aside a property in order that its benefits be used in a certain way which he or she has specified. In this case, the property itself can not be sold or be replaced , rather it must be maintained and its benefits must be disposed of in the way the donor specified. Therefore, the endowed property cannot be sold except in special cases which have been explained in detailed books and the benefits of that also can only be spent as he specified. If the waqf was for particular individuals, it must be divided among those same people. Since the original property must be kept and its benefits be used, naturally a person is needed to manage its affairs. Such a person is called a “Mutawalli” (trustee). If a trustee has not been appointed, the Hakim-e- Shari ( a Just Mujtahid) will appoint someone to manage its affairs. Naturally, the property must be placed in the hands of a trustworthy person who we are certain will act according to donator’s wishes and will not take possession of that property or betray the trust he was given.
A1: Once the waiting period (iddah) has terminated, the wife is responsible for her own expenses. Her divorced husband is under no obligation to pay for her. But if the divorce is revocable then the husband should pay her expenses for the duration of the waiting period. Maintenance, including clothes, housing, and food, must be according to the wife's dignity. The husband should not expel the wife from the house during the waiting period.
A1: You can make taqlid from another marja’ who declares that wiping the feet is acceptable, if so, you do not have to perform qadha for your prayers. However according to Ayatollah Lankarani wiping the feet to the joint of leg and foot is a necessary precaution, and if you have prayed with such an ablution, then qadha is necessary.
Q2: If one has to perform prayers five times a day, does it mean that he needs to perform Wudhu five times a day also?
A2: If a person does not have wudhu, he must perform wudhu for each prayer. In other words, if his wudhu does not break, he can offer his next prayer with the same wudhu. And if it breaks, he should renew it for the next prayer.
A1: It is befitting that on the first night after the burial of a dead person, two Rak’ats of Wahshat prayers be offered for it. The method of offering this prayers is as follows: In the first Rak’at, after reciting Surah al-Hamd, Ayatul Kursi should be recited once and in the second Rak’at, Surah al-Qadr should be recited 10 times after Surah al-Hamd; and after saying the Salam the following supplication should be recited: “Alla humma salli ‘ala muhammadin wa Ali Muhammad wab’ath thawabaha ila qabri (here the name of the dead person and his father’s name should be mentioned).
Wahshat prayers can be offered in the night following the burial of the dead body at any time, but it is better to offer it in the early hours of the night after Isha prayers.
Q2: Can I offer Wahshat Prayer, if the dead body's burial is delayed?
A2: If its burial is delayed owing to some reason, the Wahshat prayers should be deferred till the first night of its burial.
A1: Generally speaking, it is not necessary for a woman to cover her feet during prayer, if there is no na-mahram man to see her.
Q2: Does a woman have to wear socks when she goes out for shopping?
A2: She must cover her feet from strangers whether she is in her home or in the streets.
Work and Investment
A1: It is not permissible.
Q2: What is the ruling on a Muslim working in a restaurant in which he must cook and prepare food with meat not slaughtered according to Islamic rites?
A2: It is not permissible.
Q3: What is the ruling on a Muslim working in a restaurant in which he must serve food with forbidden meat (pork, etc…)?
A3: It is not permissible.
Q4: What is the ruling on a Muslim working in a restaurant in which he serves food with meat not slaughtered according to Islamic rites?
A4: It is not permissible.
Q5: What is the ruling on a Muslim working in a restaurant in which he must serve alcohol to patrons of the restaurant?
A5: It is not permissible.
Q6: What is your ruling on a Muslim entering into business in a partnership with non-Muslim (in a business, which is permissible by the terms of Islam)?
A6: There is no Ishkaal (problem) in it.
Q7: What is your definition of Interest or as the Qur`an calls it, Riba? Does this term apply to all forms of profit, which are given/taken including banks and other institutions, or is there merely given as a “cost of living increase” and “inflation”? Can the Qur`anic definition of Riba be applied today to the Western banking structure?
A7:All of the said cases are considered "Riba" but taking interest from non-Muslim banks is permissible.
Q8: What is the ruling on depositing money in non-Muslim banks and taking the return (what some term Interest) from them?
A8: There is no Ishkaal (problem) in it.
Q9: Is it permissible to “shop around” for the bank or account, which offers us the best return rate on our money (Interest)?
A9: It is permissible to "shop around" for non-Muslim banks.
Q10: What is your opinion on taking interest from banks and financial institutions and also paying them interest where necessary (when we need to take a loan for a house, car or another necessity)?
A10: Taking interest from non-Muslim banks is allowed. If a Muslim intends to get a loan from such banks, 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.
Q11: People who purchase things which they DO NOT need but want or who purchase things to show off to others but do not have the money to pay for these things usually either take a loan from the bank or charge it on their credit card and are forced to pay large amounts of interest – anywhere form 9% to 29% of their total bill! Is this form of interest permissible?
A11: Although it is not haram (forbidden) it is not good morally.
Q12: What is your opinion on business and dealings with individuals or even companies, which are hostile to Islam and the Muslim nation? Can we purchase their products if we know that they are supporting – either directly or indirectly – the oppression of Muslims?
A12: It is not permissible in the said supposition.
Q13: What is your ruling on purchasing and playing lottery tickets and other such games of chance?
A13: It is not permissible.
Q14: Some Islamic centres set up competitions where you are encouraged to “donate” for the building of a Masjid, however at the same time they give you a pen as gift for the donation and a piece of a paper with some “numbers” on it. At the end of the donation program, they then draw tickets to see who the winner is. Thus, people may donate for the building of the Masjid but they are also doing so since they may win a prize (car, computer, trip to Umrah, Hajj or Ziyarat, etc…). What is the Islamic stance on this?
A14: If they pay their money in order to take part in a charitable project and not for winning a prize, there would be no objection to doing so provided that the prize is not given from the same collected money. If the prize is given from the same money, it is forbidden and it is considered gambling.
Q15: What is the ruling on a person leasing out property which he owns to a company which he knows will use the land/building for haram purposes such as a night-club, liquor store, etc..?
A15: It is not permissible.
Q16: In the above example, if he does not know who will lease the property and then later finds out but cannot break the contract due to legal ramifications, what can be done about the money he takes in?
A16: There is no problem and if he can, he should break the contract as soon as he can.
A1: Woman should conceal her body and hair from a man who is non-Mahram, and as an obligatory precaution, she should conceal herself even from a Na-baligh boy who is able to discern between good and evil, and could probably be sexually excited. But she can leave her face and hands upto wrists uncovered in the presence of Na-Mahram, as long as it does not lead him to casting a sinful, evil glance or her to doing something forbidden; for in both these cases, she must cover them.
Q2: What is the Islamic approach to women lecturing to a mixed audience of men and women while she is observing her complete and proper Islamic Hijab?
A2: There is no problem in it.
Q3: What is the Islamic approach to women lecturing to a mixed audience of men and women while she is NOT observing her complete and proper Islamic Hijb as she does not practice this aspect of Islam?
A3: There is no objection to lecturing but she must observe Hijab (Islamic dress code).
Q4: What is the Islamic approach to women reciting supplications and Qur`an to a mixed audience of men and women while she is observing her complete and proper Islamic Hijb? Is her voice part of the ‘aurat’ that must be shielded?
A4: There is no problem and her voice is not part of her 'aurat'.
Q5: Can a woman spend her money or properties without her husband's consent or permission? Does she need her husband's permission, if she wants to make a nazr (religous vow) using her own money?
A5: She can spend her income as she likes, and her husband’s permission is not necessary. Others including her husband, have no right in her property. However, if she wants to make a religious vow (Nazr) even from her own money, it must be with her husband’s permission.
Q6: Is it necessary for a woman to cover her feet in front of a stranger?
A6: Yes, it is necessary.
Q1: My Questions are that, what is Wilayat - E - Faqih? Do a Wali-e Faqih's Fatwas override the Fatawas of other merja's? If they do, what is the need for other meraja-e Taqlid? If I am living in a foreign country other than the one under the rule of Wali-e Faqih, what are his rights on me and what are my rights on him? Should different countries have different walis (guardians)?
A1: If there is wine on the table, it is not permissible to sit at it even if the food is served by another person but if you do not know, there is no problem.
Q2: Is it permissible to sell wine to non-Muslims?
A2: Selling wine is absolutely forbidden.
A1: No, it is not permissible.
Q2: Can I watch English or Bollywood movies?
A2: There is no objection to watching such movies if they are not morally and religiously offensive.