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It is discouraged to wear Ihram in black cloths; as a matter of precaution, this color must be avoided and it is preferred that the Ihram be of white cloths.

here is no problem in it, and it is not abominable (Makrooh )

There is no problem in it.

It is befitting for shopkeepers to shut down their shops and close their businesses on the occasion of the martyrdom of the Ahlul-Bayt, peace be upon them. In fact, if keeping shops open is considered disrespectful to the Ahlul-Bayt, peace be upon them, it is necessary to avoid doing so.

There is no problem in buying and selling it, however carving and making a statute of a human or animal is not permissible (obligatory precaution).

It is not permissible to sell these things and the income is not halal.

There is no permission as to dealing with Israeli products and products of companies which are known to be supporting Israel in an effective way.

If it has any halal benefit, there is no problem in selling it.

It is not permissible.

If the loan providing companies first buy the cars from the agencies and then sell them to customers on installments with some increase (interest) as part of the prices of the cars, the transaction is in order. Indeed, if a penalty is imposed due to a customer failing to make payment on time, it is forbidden (harām).
And if it means that the companies or agencies themselves sell the cars to customers, and in return the loan providing company gives the price of the cars to their manufacturers or agencies, and receives more money on installments from the customer, it is forbidden.

It suffices to call Adhan for both prayers if he/she combines between the prayers.

Ash hadu anna Amiral Mu'minina 'Aliyyan Waliyyullah ( I testify that the Commander of the faithful, Imam Ali (AS) is the vicegerent of Allah) is not a part of Adhan and Iqamah, but it is good to say it after reciting Ash hadu anna Muhammadan Rasulul lah with the intention (Niyyat) of Qurbat (seeking nearness to Allah).

Adhan and Iqama for the daily obligatory prayers (i.e Fajr, Dhuhr, Asr, Maghreb and Isha), is recommended (Mustahab), however for the other obligatory and recommended prayers it is not been sanctioned in Islamic Law (they are not Mashru').

If there is a few cat hairs (one to three) on a person's body or cloth, his prayer is in order but if there are more than that, his prayer becomes void, as an obligatory precaution.

It is better not to, and its preferable to choose another animal as a pet, as a dog is ritually impure (Najis) according to Islamic law, and thus it would cause one to live with considerable difficulty. It's also been mentioned that prayers in a place with a dog around is abominable (Makrooh).

It is sufficient to wash it once. However, if the water is little, it is necessary to rid it of the water by wringing.

There is no problem in it,Note: The body and the salive of the cat, rabbit, and hamster is ritually pure (Tahir), yet its urine, feaces, and blood are Najis

Yes, they are allowed, after their repentance.

The married woman becomes permanently forbidden for him (obligatory precaution).

It means that such a woman is known among the people for committing adultery in which case, it is not permissible to marry her as an obligatory precaution, unless she seeks repentance.

It means that she is allowed to marry after having committed adultery without observing the ‘idda; and, if she is married, then it is permissible for her husband to have sexual relations with her without observing the ‘idda, she would need to seek repentance and forgiveness.

In [an Islamic] marriage, the spousal relationship is established by the verbal expression of the proposition and the acceptance (Nikah 'aqd). More over no action or deed that reflects the intention of marriage can be a substitute for the spoken words. Consequently, the marriage mentioned in the question is not valid except after the pronouncement of the religious marriage formula that does not have any retroactive effect.As for the children, they will be considered legitimate if the parents did not know the law [requiring the ‘aqd] because their relationship will be classified as “wat’i bis-shubha”. But if both were aware of the law, their relationship is considered adulterous. Consequently the children will be deemed illegitimate. However, if only one knew about the law without the other, the children will be deemed legitimate in relation to the ignorant parent only.

If the sperm and egg belong to the husband and wife and the inseminated egg is then implanted in another woman's womb, there is no problem. It is permissible per se. However, since implanting involves touching and seeing the private part, insemination would be allowed only when the parties to the marriage may face difficulty in their life which is not normally bearable. If this is the case, looking and touching would be allowed to the necessary extent.However, when it comes to who the child belongs to, the owner of the egg or the owner of the womb, that is a problematic issue. In any case, precaution has to be observed in inheritance. As for mahramiyah, the owner of sperm is the legal father and the owner of the egg is mahram (related) to the child because she is her father's wife and the owner of the womb is mahram to him because she is like his mother.

There is no problem in it per se, however, since the process may involve masturbation, and implanting involves touching and seeing the private part, insemination would only be allowed when the parties involved may face difficulty in their life which is not normally bearable.
Also, regards to the matters of inheritance and Mahramiyat the parties involved need to refer to the specific Islamic Law rulings.

She is considered adult at the completion of nine lunar years (equal to about eight years and eight months and twenty days of the solar calendar).
She should begin performing her religious duties when she attains the age of nine lunar years, the age of puberty.

Puberty in males could be confirmed if one of the four signs was present:
1. First: Completion of fifteen lunar calendar years of age (equal to about 14 years and seven months and fifteen days of the solar calendar).
2. Second: Ejaculation through sexual intercourse, or seminal discharge while awake or asleep.
3.Third: The presence of pubic hair, of the rough type.
4. Fourth: The presence of hair on the face and above the lips.
Note: The presence of under arm and chest hair and the deepening of the voice are not the signs of puberty in Islamic law.
He should begin performing his religious duties when he attains the age of puberty.

No heir of a deceased Muslim is allowed to give consent for autopsy to be carried out on the body of the deceased for the purpose mentioned above and other similar purposes; and it is necessary for him to prevent the autopsy if possible. Of course, if another important factor at play that of equal or more importance than this basic rule such as securing the life of an innocent individual Muslim, it is permissible .

It is not permissible to perform autopsy on the body of a dead Muslim for the sake of education and other purposes. It is only permissible, if the life of another Muslim depends on it—even if it is sometime in the future.

There is no problem in it.

There is no objection in it.

It is good to wear black and it being abominable (Makrooh) is not proved.

There is no problem in it.

There is no problem in it per se .

The main purpose of mourning during 'Ashura, is to respect and revive the symbols of religion and remember the suffering of Imam Hussain (a.s.), 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.

Yes, it is recommended and God will reward those who sincerely revive their memories and commemorate their martyrdom.

There is no problem in it .

It is not permissible to drink, if “beer” means the drink made from barley that causes mild drunkenness. But if it means a drink made from barley that does not cause mild drunkenness, there is no problem in it. The drink that is made from barley and called "Fuqa' in Arabic is definitely forbidden and ritually impure as an obligatory precaution. This drink is not intoxicant normally but it makes one feel tipsy; that is a state of slight drunkenness caused apparently by low percentage of alcohol in the liquid. Therefore, if a drink is produced alcohol free in the first place and it is not called "Fuqa" (beer), there is no problem, or else, it is forbidden even if alcohol is separated from it.

It is not permissible to do anything in connection with alcoholic beverages.

If alcohol is not consumed at your table, there would be no objection and you can eat in that restaurant. Yes, if going to such a restaurant is considered bad for the reputation of a Muslim, it is not permissible to eat in there.

It is Tahir (ritually clean), and permissible to use.

There is no problem in it.

It is permissible to consume if the amount is very minute, e.g. 2%
If the amount of alcohol is more than 2%, then one may dilute the medication with water, so that the amount of alcohol becomes very minute, e.g. 2% or less and then consume it.

There is no problem in it.

It is not permissible to buy and sell alcohol.

If it is not intoxicating, there is no objection in it; you can buy, sell and eat it.

The drink that is made from barley and called "Fuqa' in Arabic is definitely forbidden and Najis (ritually impure) as an obligatory precaution. This drink is not intoxicant normally but it makes one feel tipsy; that is a state of slight drunkenness caused apparently by low percentage of alcohol in the liquid.
Therefore, if a drink is produced alcohol free in the first place and it is not called "Fuqa" (beer), there is no problem, or else, it is forbidden even if alcohol is separated from it.

There is no problem in it.

All kinds of alcohol (whether extracted from wood or other sources) are Tahir (ritually pure), and are not permissible to drink, except for wine which is also Najis, and Beer (Maa al-Sha'eir) which is also Najis (ritually impure) as an obligatory precaution..
So, the medicines and the perfumes containing alcohol are pure and can be used.
It is also permissible to eat such food if the amount of alcohol is very minute, e.g., 2%, except for wine.

All forms of intoxicants are Haram (forbidden), whether they are Tahir (ritually pure ) or Najis.

They are not from them.

They are not counted among the People of the (Revealed) Books (the Ahlul Kitab).

All kinds of food with the exception of meat, fat, and their extracts are permissible for a Muslim, even if he doubts that it might contain something which is forbidden for him.

The Ahlul Kitab (that is, the Christians, the Jews and the Zoroastrians) are ritually pure (Tahir) as long as you do not know that they have become ritually impure (najis) by coming into contact with an impure object.

A Muslim is allowed to eat the food prepared by someone who is not from Ahlul Kitãb [for example, a Hindu or a Buddhist], provided that he does not know or is not sure that the non-Ahlulkitab touched the food with wetness; and provided that he does not know or is not sure that the food consists of what is forbidden to him like for example, Haram meat, fat and their extracts.

Since the followers of the past revealed religions (that is, the Jews, the Christians and the Zoroastrians) are ritually pure, many of the problems concerning the status and permissibility of the food are resolved when we live with them. It becomes permissible for us as Muslims to eat from their food no matter whether they touched it with their wet hands or not, as long as we do not know or are not sure that it consists of what is forbidden to us, like Haram meat.

It is permissible for a person to adopt a child and taking care of a deserving child on its own earns is a rewarding deed, but the child legally (Islamic Shariah) is not considered his son or daughter; i.e. the child remains non-mahram to him or his wife and he or she does not inherit from the ones who has adopted him or her.
Adoption in the sense to change a child's surname and register him in the official documents as the parents own child is not permissible.

Adoption in the sense of claiming a child as your own son or daughter and getting official legal documents 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 in itself rewarding but the child's lineage has to be preserved.
In addition, the child would remain non-Mahram once reached the age of Buloogh (puberty).
At the appropriate moment, the child should be informed about it (being adopted0 and if one cannot inform the child, he should record it somewhere or ask someone to bear witness that he/she is not his child.

It is not permissible, only if continuation of the pregnancy poses a considerable harm to the health mother, it is permissible for her to abort it before the entering of the soul in the feotus, but not after it.

Abortion is not allowed after the implantation of the [fertilized] ovum [on the lining of the womb], except if the mother’s life is in danger, and in this case, it would be permissible to abort the foetus as long as the soul has not entered into it (i.e. before the end of 4 months); after the entering of the soul, it is not permissible, as an obligatory precaution.

In case the mother aborts the child, she must give the indemnity (blood money) to the father or other heirs. And if the father carries out the abortion, the indemnity is obligatory on him and he must give it to the mother. If it is the doctor who carries out the abortion, it is obligatory on him to give the blood money to the mother and father, even if he may abort the fetus on the parents’ request. He must give the blood money except if the heirs (i.e. the mother and father)exempt him.
It would suffice for the blood money of the fetus into which soul has entered to give 5250 mithqals of silver. That is when the fetus is male and if it is female, half of that amount should be paid.
If the fetus is lifeless and it is in the form of a fertilized ovum (zygote), 105 mithqals of silver would suffice for the blood money. In case it is in the form of a leech-like substance, the indemnity is 210 mithqals. If it develops into a chewed-like substance, the indemnity is 315 mithqals. If the fetus has bones, 420 mithqals of silver would suffice. If it has developed into a complete human body with grown up limbs and organs, the indemnity is 525 mithqals of silver. If the fetus is soulless, there is no difference between a male fetus and a female one as an obligatory precaution. The Soul enters the body at the fourth month of pregnancy except for when it is proved otherwise through modern technology.
If the fetus is alive and it is aborted, the indemnity is 5250 mithqal of silver for a male child and 2625 mithqal for a female child.
*Every mithqal of silver is equivalent to 4.64 g of Silver.*

It is not permissible .

Just the fact that the child will be deformed or that it will not live for a long time after his birth does not ever justify the termination of the pregnancy. Therefore, it is not permissible for the mother to consent to the abortion just as it is not permissible for the doctor to go ahead with the procedure. And whoever performs the abortion will become liable for the payment of indemnity.

She is not allowed to do that, except if the continuation of the pregnancy would considerably harm her health or put her in an unbearable difficulty, then it is permissible before the soul enters the feoutus (i.e. the fourth month).

Abortion in this case is not permissible, even though the soul has not entered the foetus, [let alone a foetus with a soul] .

Zakat can be just paid in properties specified by divine law.

There are certain specific things which have obligatory Zakat. As for Mustahab Zakat, it includes everything. Money deposited in bank does not have obligatory zakat. Rather, khums is payable on it, if it is not spent for expenses in a complete lunar year.

Both are obligatory; Khums is on the surplus to annual expenses. If your income exceeds the annual expenses of yourself and your family, Khums (20%) should be paid from the excess. As for Zakat, it is payable on cattle, crops and silver, raisins and dates in accordance to the Islamic rulings.

Both are obligatory, but Khums is on gains after exception of expenses of the year and Zakat is on cattle, crops, gold and silver.

It is permissible for a Hashimi to give his sadaqa to another Hashimi or to a non-Hashimi. This includes both Zakat of property and zakat of Fitra. But it is not permissible for a non-Hashimi to give his Sadaqa to a Hashimi. If a Hashimi receives Zakat of property or fitra from a non-Hashimi, it would be forbidden for him to use it, and he who gives it (zakat), his "Zimma" (obligation) would not be discharged. In cases other than those mentioned above it is permissible for a non-Hashimi to give his Sadaqa, atonement, or Fidya of fast ( kaffara) or any desirable charity to a Hashimi. Yes, if charity given to a Hashimi is too little an amount of property and it is given with the intention of repulsing calamity and evil, there is Ishkaal (objection) in its being permissible.

Zakat is not obligatory in that. Zakat should be given from the following items: Wheat, Barley, Dates, Raisins, Coined Gold & Silver, Camel, Cow, Sheep (including goat)

They are permissible if they do not lead to substantial bodily harm.

Yes, it is obligatory to move away from that table.

If he was ignorant out of innocence, and therefore made mistakes without causing harm (e.g., did not follow the proper sequence in washing the head and the other parts of the body in ghusl; or did the wiping of the head or feet [mash] with a new water), then his wudhu and ghusl will be considered correct; and, consequently, his past prayers and pilgrimage will also be considered correct.
But if he was ignorant out of negligence in learning the Islamic laws or did mistakes which do invalidate the act in general (e.g., leaving out some parts of the body which must be washed in wudhu or ghusl), there is no way to validate his past prayers and pilgrimage.
However, if there is the fear that he would totally rebel when asked to make up all the past prayers and pilgrimage, then it is not appropriate to ask him to do so. Maybe Allah will improve his situation in future.

If it does not form a mass that would prevent water from reaching the skin, the wudhu and ghusl is valid. However, if one has doubt whether it forms a mass or not, it must be removed.

If it does not form a mass that would prevent water from reaching the skin, the wudhu and ghusl is valid. However, if one has doubt whether it forms a mass or not, it must be removed.

If the effect left on the skin after it is applied is nothing but just moisture, and so it does not constitute a barrier to water reaching the skin.

Apparently the effect left on the skin after it is applied is nothing but just moisture, and so it does not constitute a barrier to water reaching the skin .

Wudhu and ghusl with such a cover over the nail is not valid; therefore, it is necessary to remove it for ablutions. And the purpose mentioned above for the cover is not justifiable.

It is necessary to use water after Istibra because ritual purity (taharat) is obtained by use of water only. If a man does not use water, his prayers would be void. For details about Istibra see Islamic Laws please.

As for the first level of the bridge, performing tawaf on it would be valid even in the state of free choice. Of course, when it comes to obligatory tawaf, one must, as a measure of necessary precaution, observe the regular succession (muwalat) between performing the tawaf and its prayer. If it is possible to offer the tawaf prayer on the bridge itself beyond and close to the maqam (station of Ibrahim), there is no problem.
As for the second and upper level of the bridge, if the duty-bound (pilgrim) finds that the bridge is situated lower than the wall of the Ka'abah even to the extent of one span, it is permissible to perform tawaf on it as well. In case, however, it is not possible for the pilgrim to observe regular succession between the obligatory tawaf and its prayer (since it takes long to go down to the courtyard of the Mosque – not ten minutes or less), the tawaf would not be correct on his part, as a necessary precaution. This ruling applies to the able-bodied who may choose to perform tawaf on the upper level of the circular bridge. As for the sick and disabled who use wheelchairs and are not allowed to perform tawaf except on the upper level, it is permissible for them to perform tawaf on the bridge and the tawaf will not be affected, even if the pilgrim fails, owing to being compelled, to observe succession between the tawaf and its prayer.
If the duty-bound has not made sure about the upper level being lower than the wall of the Holy Ka'abah, even to the extent of a span, the tawaf would not be in order. If he is a disabled pilgrim who is using a wheelchair and is not allowed to perform tawaf anywhere other than the upper level of the bridge, he should combine between tawaf from there and choosing a representative who would perform tawaf on the courtyard of the Grand Mosque or on the lower floor and he himself should offer the tawaf prayer.

Since the tattoos are done under the skin, there is no problem. However, if they are considered zinah (adornment) in common view, she must cover them from non-mahram men.

Tattoos are permissible and they do not affect wudhu irrespective of whether they are permanent or temporary.

If you cannot go back to perform Tawaf al-Nisa, you should ask someone in Makkah to perform Tawaf al-Nisa. The tawaf has a prayer which you yourself perform after the Tawaf has been done. Your agent (wakil) should inform you after he completes the Tawaf. The recommended precaution is that the agent also perform the prayer on your behalf.

If you cannot go back to perform Tawaf al-Nisa, you should ask someone in Makkah to perform Tawaf al-Nisa. The tawaf has a prayer which you yourself perform after the Tawaf has been completed. Your agent (wakil) should inform you after he completes the Tawaf so that you can perform the prayer immediately after it. The recommended precaution is that the agent also perform the prayer on your behalf.

If the marriage is temporary, divorce is not required, you can forgo the remaining time and separate from her.

If this means that the father has allowed her to marry whomsoever she wants or that he has withdrawn from interfering in the matter of her marriage, it is permissible for her to do so; otherwise, based on obligatory precaution, it is not permissible.

If she is not independent, it is obligatory on her to seek his consent. Rather, even if she is independent, she must seek his consent, as a matter of compulsory precaution.

For a Muslim man to marry a woman from Ahlul Kitab permanently is against the compulsory precaution in any circumstance. And his temporary marriage to a Jewish or a Christian woman is allowed, only if he is not already married to a Muslim wife. If he has a Muslim wife, temporary marriage with an Ahlul Kitab woman is not permissible without her consent; nay, even with her consent, it is not permissible, based on compulsory precaution.

The temporary marriage mentioned in the question is considered invalid because the wife who is in her waiting period of a revocable divorce is still considered as a wife.
If he has a Muslim wife, temporary marriage with an Ahlul Kitab woman is not permissible without her consent; nay, even with her consent, it is not permissible, based on compulsory precaution.

The temporary marriage mentioned in the question is considered invalid because the wife who is in the waiting period of a revocable divorce is still considered as a wife. It has just been mentioned that to temporary marry an Ahlul Kitab woman while one has a Muslim wife is not permissible [as a matter of compulsary precaution].

It is not obligatory.

It is not permissible to marry her while she is married to a non-Muslim in a marriage which is recognized by them because she is a married woman. It is permissible to marry her temporarily after her divorce and after the completion of the ‘idda from her non-Muslim husband. (The period of her ‘idda is not different from the ‘idda of a Muslim woman.) Therefore, it is not permissible before the completion of the ‘idda.
If she becomes a Muslim after having had sexual relations with her non-Muslim husband and the husband has not embraced Islam, it is precuationarily obligatory for a Muslim not to marry her until after the completion of her ‘idda. But if she became a Muslim without having ever established sexual relations with her non-Muslim husband, then their marriage will be annulled immediately and there is no ‘idda in such a case.

Based on obligatory precaution, one should refrain from marrying such a woman except after her repentance.

All of this is harãm even if there might be difference in the degree of prohibition.

The reply is in different forms:
N* 1- The pilgrim knows that Safa & Marwa mounts do not continue up to the new Masa'a (place for Sai'ee). In this case, to be able to come out from the state of Ihram, the pilgrim should slaughter an animal (Kurbani) in Mecca -in terms of obligatory precaution, that animal should have the same conditions as the sacrifice in Mina- and distribute it among the poor and then cut his hair (Takseer) or shave his head (Halq). This applies to the one who was not aware of this current situation before being clothed in Ihram. Otherwise, if he had known this problem beforehand, according to obligatory precaution, he cannot come out from Ihram and should stay there until the accomplishment of the Sai'ee become possible for him. He may refer in this case to another Marja considering the most knowledgeable (Aalam fal Aalam)
N* 2- The pilgrim is sure that the mounts continue up to the new
Masa'a or this is proven by the Fatwa of some other Maraje that
trustees had witnessed and this witness is not contradicting the view of other trustees. In such case, it is allowed to do the Sai'ee in the new place.
N* 3- If none of the above situations are proven for him, he should do both: Sai'ee in the new way and also slaughtering an animal with the same conditions mentioned above, and then do Halq or Taqseer.
Note:
For those who have already done their Umra with the Sai'ee in the new way should now sacrifice the animal and then do Halq or Taqseer, even if they have already come back to their countries, as they are still considered as Muhrim (being in the state of Ihram).

What is obligatory, that must not be fluted for reasons of ihtiyat, out of the said division is giving the third [of hady] to the poor. As for eating of one’s own share and giving some of it out for present to others, they are not obligatory. Giving the third party by way of sadaqah can cease to be operative, should it become impossible or difficult.

No, it is not permissible.

What is of importance is securing the value after slaughtering.

Fear of consequential harm for breaking the law should lift the obligation of slaughtering at Mina. It must not be understood, though, that slaughtering elsewhere would make up for slaughtering in it. However, what makes slaughtering elsewhere in order is [indeed] Mina’s small capacity to host all pilgrims as discussed in Manisikul Hajj. Apparently, slaughtering was made impossible, for the reasons mentioned in the question, not for the smallness of Mina? Therefor, combining both slaughtering outside Mina and fasting in lieu of hady (sacrificial offering) should be in order, as a matter of ihtiyat luzumi.

You should assume that it was ceremonially slaughtered, unless you have proof to the contrary.

There are certain conditions for the slaughtering of an animal. They are as follows:-
1. A person, a man or a woman, who slaughters an animal must be a Muslim. An animal can also be slaughtered by a Muslim child who is mature enough to distinguish between good and bad, but not by non-Muslims other than Ahle Kitab, or a person belonging to those sects who are classified as Kafir, like, Nawasib - the enemies of Ahlul Bait (A.S.). In fact, even if Ahle Kitab non-Muslim slaughters an animal, as per precaution, it will not be halal, even if he utters 'Bismillah'.
2. The animal should be slaughtered with a weapon made of iron. However, if an implement made of iron is not available, it should be slaughtered with a sharp object like glass or stone, so that the four veins are severed, even if the slaughtering may not be necessary, like when the animal is on the verge of death.
3. When an animal is slaughtered, it should be facing Qibla. If the animal is sitting or standing, then facing Qibla would be like a man standing towards Qibla while praying. And if it is lying on its right or left side, then its neck and stomach should be facing Qibla. It is not necessary that its legs, hands and face be towards Qibla.
If a person who knows the rule, purposely ignores placing the animal towards Qibla, the animal would become haraam; but if he forgets or does not know the rule, or makes a mistake in ascertaining the Qibla, or does not know the direction of Qibla, or is unable to turn the animal towards Qibla, there is no objection. As a recommended precaution, the person slaughtering should also face Qibla.
4. When a person wants to slaughter an animal, just as he makes the Niyyat to slaughter, he should utter the name of Allah, and it suffices if he says 'Bismillah' only, or if he utters 'Allah'. But if he utters the name of Allah without the intention of slaughtering the animal, the slaughtered animal does not become Pak and it is also haraam to eat its meat. And if he did not utter the name of Allah forgetfully, there is no objection.
5. The animal should show some movement after being slaughtered; at least it should move its eyes or tail or strike its foot on the ground.This law applies only when it is doubtful whether or not the animal was alive at the time of being slaughtered, otherwise it is not essential.
6. It is necessary that the blood should flow in normal quantity from the slaughtered animal. If someone blocks the vein, not allowing blood to flow out, or if the bleeding is less than normal, that animal will not be halal. But if the blood which flows is less because the animal bled profusely before the slaughter, there is no objection.
7. The animal should be slaughtered from its proper place of slaughtering; on the basis of recommended precaution, the neck should be cut from its front, and the knife should be used from the back of the neck.

Rules regarding Recommended Animal Sacrifice (Udhiya) on Eid al-Adha
1. Offering an animal sacrifice is an emphasised recommended act for all individuals who can afford it. It is recommended for the one who can afford it but could not find an animal to sacrifice, to give Sadaqa (charity) equal to its value. In cases where prices [of animals] differ, it would suffice to give Sadaqa equal to the lowest value.
2. It is permissible for an individual to sacrifice only one animal for himself and his family. It is also permissible to sacrifice one animal in partnership between two or more people, especially if the sacrificial animal is scarce and expensive.
3. The best time to offer an animal sacrifice (Udhiya) is after sunrise on the day of Eid al-Adha and after a sufficient amount of time for offering the Eid prayer has passed. The desirability of offering a sacrifice lasts for four days for those who are in Mina, and for three days for other people, though the recommended precaution is to offer the sacrifice in the first three days for those who are in Mins and on the day of Eid for those in other countries.
4. The sacrificial animal should be one of the three types of cattle which are camels, cows or sheep (including goats). As an obligatory precaution, it is not sufficient to sacrifice a camel which has not completed 5 years of age, or a cow and a goat which has not completed 2 years of age or a sheep which has not completed 7 months of age.
5. The conditions required for obligatory animal sacrifice (for those who are performing Haj) is not applicable for Udhiya (Eid animal sacrifice). It is permissible to sacrifice an animal which may be one-eyed, lame, whose ears are cut, whose horn is broken, castrated or skinny. Even though it is a recommended precaution for the animal to be fat and have complete body parts. It is discouraged for the animal sacrificed to be the one raised by the individual offering the sacrifice.
6. It is permissible for the one who sacrifices an animal to keep a third of it for himself/herself or to feed his/her family with it. It is also permissible to gift the other third to anyone from the Muslims he wishes to give to. The recommended precaution is to give the remaining one third to poor Muslims.
7. It is recommended to give the hide of the sacrificed animal as Sadaqa (charity). To give it to the butcher as his wage is Makrūh (discouraged). It is permissible to make it a prayer mat or to sell it and buy home goods in exchange for it.
8. Offering a Udhiya (Eid animal sacrifice) suffices instead of Aqīqa (recommended animal sacrifice for the newborn). So if an Udhiya (Eid animal sacrifice) is offered on behalf of someone, it would replace the requirement for his/her Aqiqa.
12. There is no problem in offering a sacrifice on behalf of a deceased person with the intention of Rajā (i.e. hope of attaining a reward). Also there is no objection to sacrificing an animal on behalf of numerous individuals without specifying an upper limit.

As for the qiblah, it is possible to identify its direction by asking the captain or the airhostesses because their answers usually carry validity and are a source of assurance. One should therefore act accordingly.
As for the stability of the floor where salat is to be performed, that condition will be waived when it is not possible to achieve it. However, other conditions of prayers should, wherever possible, be observed. Under no circumstance should the prayer be delayed beyond its appropriate time span.

It is obligatory to say salat in the usual way where possible. So, one should face the qiblah in all stages of the salat; if not, at least while saying the opening takbir. Otherwise the condition of facing the qiblah will be dropped. Similarly, if it is possible to do the bowing (ruku') and prostration (sajdah) normally (e.g., in the aisle of the bus or the train), those parts of salat should be done normally. But if it is not possible, then one should try to bow normally for ruku' and sajdah [for example, from a sitting position on the seat or the berth of the train].For sajdah, one has to put the forehead on an item on which sajdah is valid, even if by lifting that item to the forehead. If bowing normally is not possible, one should just indicate by bending the neck [halfway for ruku and fully for sajdah].

He should pray in the direction of the earth planet .

In the first case, based on obligatory precaution, it is not permissible to use them except after failing to know the direction of the qibla and that it is not possible to wait or that waiting would entail harm and place the person in difficulty.
In the second case, based on obligatory precaution, it is necessary —while using the bathroom— to refrain from facing the qibla or turning one’s back to it. However, in the event of emergency, one should sit with their back towards the qibla. This is based on obligatory precaution.

If a person takes an oath that he will perform an act (e.g. that he will fast) or will refrain from doing an act (e.g. that he will not smoke), but does not intentionally act according to his oath, he should give Kaffarah for it, which means he should set a slave free, or should fully feed ten indigent persons, or should provide them with clothes. And if he is not able to perform these acts, he should fast for three consecutive days.

The conditions for validity of an oath are:
1. A person who takes an oath should be Baligh and sane, and should do so with free will and clear intention. Hence, an oath by a minor, an insane person, an intoxicated person, or by a person who has been coerced to take an oath, will not be in order. Similarly, if he takes an oath involuntarily, or unintentionally, in a state of excitement, the oath will be void.
2. An oath taken for the performance of an act which is haraam or makrooh, is not valid. Similarly, an oath for renouncing an act which is obligatory or Mustahab is also void. And if he takes an oath to perform a normal or usual act, it will be valid, if that act has any preference in the estimation of sensible people.
Similarly, if he takes an oath for renouncing a usually permissible act, it will be valid if it is deemed more preferable than its performance, by the sensible people. In fact, in each case, his own judgement about the preferences will be enough to grant validity to the oath, even if other sensible people may not concur.
3. The oath must be sworn by one of those names of the Almighty Allah which are exclusively used for Him, (e.g. 'Allah'). And even if he swears by a name which is used for other beings also, but is used so extensively for Him, that when any person utters that name one is reminded of Him Alone, for example, if he swears by the name Khaliq (the Creator) and Raziq (the Bestower), the oath will be in order.
In fact, if he uses other names or attributes of Allah, which do not remind of Him, but give that connotation when used during an oath, like Samee' (All Hearing) or Baseer (All Seeing), even then the oath will be valid.
4. The oath should be uttered in words, but a dumb person can take an oath by making a sign. Similarly, if a person is unable to utter the words, he may write down the oath, repeating in his mind the intention for it, that will be a valid oath, though as a precaution, he may confirm the oath in other ways as well.
5. It should be possible for him to act upon his oath. And if he was able to act upon the oath when he took it, but became incapable of acting upon it later, the oath becomes nullified from the time he became incapable of acting upon it, provided that he did not incapacitate himself purposely. And the same rule applies if acting upon one's vow, oath, or covenant, involves unbearable hardship.

he conditions for qasr in travelling have been mentioned in the Manual of Islamic Laws. When a person considers residing in a city for a long time, and in the general perception it is considered as such, he is not considered as a traveller (e.g., if he intends to reside in that city for year and a half, it will be considered as his home-town after one month). But if he intends to stay in that city for a short while only and is considered, in the general sense, as a visitor, he should pray qasr.

If a person goes out for hunting, with the object of sport and pleasure, his prayers during the outward journey will be full, and on return it will be qasr if it does not involve hunting. But if a person goes out for hunting, to earn his livelihood, he should offer shortened prayers. Similarly, if he goes for business and increase in his wealth, he will pray qasr, although in this case, the precaution is that he should offer qasr as well as full prayers.

If a person has journeyed to commit a sin, he should, on his return, shorten his prayers, if the return journey alone covers 8 farsakh. And the recommended precaution is that if he has not done Tawba, he should offer qasr as well as full prayers.

One who travels for ten days in a month and sixty days in six months, he is considered a frequent traveler. Therefore, he should offer complete prayers and observe fast.

If a person did not offer some of his obligatory prayers, and did not care to give Qadha, in spite of being able to do so, after his death, it is not necessary upon the eldest son to perform the Qadha. If he missed prayers and cared about performing Qadha but he failed to do so, the eldest son should perform the Qadha or he may hire someone to perform them. The Qadha prayers of his mother is not obligatory upon him, though it is better if he performs them.

It is not appropriate for a Muslim to delay the saying of salat from its preferred time (i.e., at the beginning of its time span) except for an excuse; what has been mentioned in the question is not an acceptable excuse.

If a fasting person belches and swallows intentionally that which comes in his mouth, his fast becomes void, and he should give its qadha and Kaffarah also. And if the thing which comes to his mouth is haraam to consume, like, blood or some food which no more looks like food, and he swallows it intentionally, he will give the qadha of that fast, and as a recommended precaution, give all the three Kaffarah.

If a person did not offer some of his obligatory prayers, and did not care to give qadha, in spite of being able to do so, after his death, it is upon his eldest son, as an obligatory precaution to perform those qadha, provided that the father did not leave them as a deliberate act of transgression. If the son cannot do so, he may hire someone to perform them. The qadha prayers of his mother is not obligatory upon him, though it is better if he performs them.

In the following situations, both qadha and Kaffarah become obligatory, provided these acts are committed intentionally, voluntarily and without any force or pressure, during the fasts of Ramadhan:
1. Eating
2. Drinking
3. Sexual Intercourse
4. Masturbation
5. Staying in the state of Janabat till the time of Fajr prayers
And as a recommended precaution, invalidating the fast due to reasons other than those mentioned above, should also be recompensed with Kaffarah, besides the obligatory qadha .

It is not permissible to put them in rubbish bins because that involves desecration and disrespect. However there is no problem in erasing the writings on the papers even by using some chemicals, burying them in a clean place, or shredding them

Given the supposition made, if the Quran is not made Najis or disrespected by them, there would be no problem.

Yes, she can read the Quran except for the those verses which include obligatory Sajdah, and also she cannot touch the scripts of the Quran. She can listen to the Quran, including the verses of obligatory Sajdah, and if they listen to the verses of obligatory Sajdah, they must perform Sajdah

Yes, he or she can read it, except for the verses which include the obligatory Sajdah (prostration).

With doubt [whether the silk is pure], it is permissible to wear and say salãt in it.

Yes, they are.

No, it is not permissible.

Since the followers of the past revealed religions (that is, the Jews, the Christians and the Zoroastrians) are ritually pure, many of the problems concerning the status and permissibility of the food are resolved when we live in their midst. It becomes permissible for us as Muslims to eat from their food no matter whether they touched it with their wet hands or not as long as we do not know or are not sure that it consists of what is forbidden to us, like intoxicating drinks. As for meat, fat and their extracts, there are specific rules that will be discussed later on.

A Muslim is allowed to eat the food prepared by a non-Muslim who is not from Ahlul Kitãb [for example, a Hindu or a Buddhist], provided that he does not know or is not sure that the non-Muslim touched the food with wetness; and provided that he does not know or is not sure that the food consists of what is forbidden to him like intoxicating drinks. As for meat, fat and their extracts, there are specific rules that will come later on.

The Ahlul Kitab (that is, the Jews, the Christians and the Zoroastrians) are ritually pure (tahir) as long as you do not know that they have become ritually impure (najis) by coming into contact with an impure object. You can follow this ruling when dealing with them.

They are not counted among the People of the (Revealed) Books (the Ahlul Kitab).

They are not from them.

It is not permissible.

If you not carrying, selling or delivering pork to customers, there would be no objection to your job.

She should not do so.

A person can start offering prayers only when be becomes certain that the time has set in or when two just (Adil) persons inform that the time has set in. In fact, one can rely upon the Adhan, or on advice of a person who knows the timings and is reliable.

It is not permissible to look with lust, rather, based on obligatory precaution, even looking without lust is forbidden.

It is not permissible to watch it with lust, and without lust as an obligatory precaution.

It is not permissible under any circumstances.

It is not allowed.

Your marriage is in order and you should perform Tawbah for the sin you have committed.

There is no objection in it.

It is clean and the Salat is valid.

She ought not do that. It is not permissible if she intend by wearing it to excite non-mahram, it is also not permissibile it tempts a non-mahram man or normally causes him excitement. Other than these situations, then there is no problem in it.

Since the information given by the palmist has no value, it is, therefore, not permissible for him to give information with certainty, just as it is not permissible for the customer to plan according to it, except on legal or reasonable grounds.

There is no problem in temporary marriage with the permission of the girl's father. However, if the two parties want to contract permanent marriage after temporary marriage, the remaining time of the fixed-time marriage should either expire or the husband should forgo it.

It is not permissible.

If her father does not permit, the marriage is not valid. Yes, if her father does not interfere in her affairs and she is independent in her, the marriage would be in order.

For a Muslim man to marry a woman from Ahlul Kitab permanently is against the compulsory precaution in any circumstance. And his temporary marriage to a Jewish or a Christian woman is allowed, only if he is not already married to a Muslim wife. If he has a Muslim wife, temporary marriage with an Ahlul Kitab woman is not permissible without her consent; nay, even with her consent, it is not permissible, based on compulsory precaution.

If the husband has abandoned her, she can take her case to the religious judge who will then force the husband to choose one of two courses: either end the abandonment or release her [by divorce] so that she can marry someone else. If he refuses to do any of the two, and it is not possible to force him to adopt one of the two alternatives, the religious judge has the right to pronounce the divorce at her request.But if the wife is the one who has left her husband without any [valid] justification, there is no way for the religious judge to pronounce her divorced.

It is permissible for her to do that and it would not be regarded as “concealing the physical defects”. Even if it were, it would not be harãm unless she was intent on deceiving the person who wants to marry her.

If she is not independent, it is obligatory on her to seek his consent. Rather, even if she is independent, she must seek his consent, as a matter of compulsory precaution.

If this means that the father has allowed her to marry whomsoever she wants or that he has withdrawn from interfering in the matter of her marriage, it is permissible for her to do so; otherwise, based on obligatory precaution, it is not permissible.

It is not obligatory if it's just a recording repeated on the audio or television, however, if its a live broadcast then it is obligatory to perform the prostration (Sajdah).

Yes, it is alright.

Yes, it is alright.

It is not permissible to do sajdah on paper tissues, only after ascertaining that they have been made from items on which sajdah is allowed; it is permissible to do sajdah on paper if it is made from material on which sajdah is allowed or from cotton or flax.

It is not obligatory.

Sajdah on such items is not sufficient.

It is not permissible to prostrate on carpets,
Sajdah should be performed on earth, and on those things which are not edible nor worn, and on things which grow from earth (e.g. wood and leaves of trees). It is not permissible to perform Sajdah on things which are used as food or dress (e.g. wheat, barley and cotton etc.), or on things which are not considered to be parts of the earth (e.g. gold, silver, etc.). And in the situation of helplessness, asphalt and tar will have preference over other non-allowable things. Sajdah should not be performed on the vine leaves, when they are delicate and hence edible. Otherwise, there is no objection. It is in order to perform Sajdah on things which grow from the earth, and serve as fodder for animals (e.g. grass, hay etc.). It is in order to perform Sajdah on flowers which are not edible, and also on medicinal herbs which grow from the earth.

It is obligatory to say salat in the usual way where possible. So, one should face the qiblah in all stages of the salat; if not, at least while saying the opening takbir. Otherwise the condition of facing the qiblah will be dropped. Similarly, if it is possible to do the bowing (ruku') and prostration (sajdah) normally (e.g., in the aisle of the bus or the train), those parts of salat should be done normally. But if it is not possible, then one should try to bow normally for ruku' and sajdah [for example, from a sitting position on the seat or the berth of the train].
For sajdah, one has to put the forehead on an item on which sajdah is valid, even if by lifting that item to the forehead. If bowing normally is not possible, one should just indicate by bending the neck [halfway for ruku and fully for sajdah].

There is no problem in doing so.

If due deference and respect is observed, and the scene does not contain anything that would detract from their holy pictures in the minds [of the viewers], there is no problem.

The Ahlul Kitab (that is, the Jews, the Christians and the Zoroastrians) are ritually pure (tahir) as long as you do not know that they have become ritually impure (najis) by coming into contact with an impure object. You can follow this ruling when dealing with them.

A well known religious law says: "Everything is ritually pure for you unless you come to know that it is ritually impure." This law declares everything to be pure unless one becomes sure a particular item has become impure. And as long as you are not sure that it has become ritually impure (najis), it is to be considered pure and you can apply all the rules of purity to it without any hesitation or doubt.

The earth cannot purify the tires.

It is sufficient to wash it once. However, if the water is little, it is necessary to rid it of the water by wringing.

It is sufficient to wash it once. However, if the water is little, it is necessary to rid it of the water by wringing.

Yes, he can consider everything in the house ritually pure as long as he does not know that it has become impure. Just conjecture or doubt about impurity is of no value.

Yes, he can consider everything in the house ritually pure as long as he does not know that it has become impure. Just conjecture or doubt about impurity is of no value.

If it is possible to wipe the water off the carpet by using a piece of cloth or a vacuum cleaner, it can be purified with qalil water, provided that the water is wiped off the carpet, in the process. Conversely, it must be purified by kathir water [i.e., by using a hose pipe connected to the tap].

There is no problem in praying in those clothes that were pure before washing them [in such facilities] as long as you are not aware that they have become impure. [In other words, what goes in the public washing machine as pure comes out as pure unless you are sure that it has become impure.]
Similarly, [you can pray in] the impure clothes [that were washed in the public laundry machines] provided that you are reassured:
that the impure element, if any, has been washed away;
that the pure water covered the entire impure area twice (if it had become impure by urine and even if the water was connected to kurr source as an obligatory precaution) or just once (if it had become impure by other elements);
and that the water was removed from the clothes by wringing or other similar method [i.e., spinning of the machine] if it was qalil.
However, if you are not sure and just have conjecture that the garment has been purified as per religious requirement, the previously impure garment will still be considered impure and praying in it would not be valid.

If the probability of the leather originating from a zabiha (an animal slaughtered Islamically) source is so weak that people would not normally give any credence (for example, the probability of 2%), it is to be considered impure and this cannot be used in salat. But if the probability is not so weak, it can be considered pure and using it in salat would be permissible.

It is permissible but it is makrooh (undesirable).

It is permissible and it's better not to put them on the ground.

No, they must not stand next to him or in front of him in prayer, if there is no barrier in between them.

There is no objection in standing in a Sunni congregational prayer. However, the person should recite Hamd and Surah on his own in the first two ‘Rak’ats’ – even if it has to be in low voice though. Also, it is permissible for him to lead them in prayer.

If a man standing in front and a woman behind, the least distance between them is that the place of prostration for woman can be in equal line with knee of the man. There would be no objection in it.

The least distance is an “arm” length. In the said case, a woman can pray behind a man, if she believe the man is 'Adil'.

If he was ignorant out of innocence, and therefore made mistakes without causing harm (e.g., did not follow the proper sequence in washing the head and the other parts of the body in ghusl; or did the wiping of the head or feet [mash] with a new water), then his wudhu and ghusl will be considered correct; and, consequently, his past prayers and pilgrimage will also be considered correct.
But if he was ignorant out of negligence in learning the Islamic laws or did mistakes which do invalidate the act in general (e.g., leaving out some parts of the body which must be washed in wudhu or ghusl), there is no way to validate his past prayers and pilgrimage.
However, if there is the fear that he would totally rebel when asked to make up all the past prayers and pilgrimage, then it is not appropriate to ask him to do so. Maybe Allah will improve his situation in future.

Based on precaution, it is obligatory on them to repeat prayers and pilgrimage, if the particular dress that they used in prayers, in tawaf and in salat of tawaf was from items on which khums had become due.
However, if only the dress they used in salat of tawaf was from items on which khums had become due, and they were ignorant (even out of negligence) of the law or the status of the dress, their pilgrimage is valid, but they have to repeat salat of tawaf if they had no excuse for their ignorance. [In this case,] they have, as a matter of precaution to return to Mecca [to perform the salat of tawaf again], if it does not entail great difficulty; otherwise they can perform that salat wherever they are.
Similarly, they will have to do the pilgrimage again if the animal offered as a sacrifice was bought with money on which khums had become due. However, if they had bought it with money whose unspecific portion was liable for khums -as is the case normally - there is no problem in their pilgrimage, even if they used it from the money on which khums had become liable; of course, they will be responsible for that amount [for payment of khums].
All this is applicable, if they knew about the obligation of khums and the law forbidding them to utilize items on which khums has become wajib or if they were ignorant out of negligence. But, if they were ignorant out of innocence, their prayers and pilgrimage are valid.

If there is one cat hair or there are two or three hairs on a person's body or clothes, his prayer is in order but if there are more than that, his prayer becomes void, as an obligatory precaution. However, if one becomes aware after prayer, his previous prayer(s) are valid.

Yes, it is pure.

Yes, it is permissible.

There is no problem in praying in those places nor in using the water for wudhu as long as it is not known to have been usurped.
If it becomes clear after saying the salat that the property was usurped, the past prayers are valid.

It is obligatory to say salat in the usual way where possible. So, one should face the qiblah in all stages of the salat; if not, at least while saying the opening takbir. Otherwise the condition of facing the qiblah will be dropped. Similarly, if it is possible to do the bowing (ruku') and prostration (sajdah) normally (e.g., in the aisle of the bus or the train), those parts of salat should be done normally. But if it is not possible, then one should try to bow normally for ruku' and sajdah [for example, from a sitting position on the seat or the berth of the train].
For sajdah, one has to put the forehead on an item on which sajdah is valid, even if by lifting that item to the forehead. If bowing normally is not possible, one should just indicate by bending the neck [halfway for ruku and fully for sajdah].

As for the qiblah, it is possible to identify its direction by asking the captain or the airhostesses because their answers usually carry validity and are a source of assurance. One should therefore act accordingly.
As for the stability of the floor where salat is to be performed, that condition will be waived when it is not possible to achieve it. However, other conditions of prayers should, wherever possible, be observed. Under no circumstance should the prayer be delayed beyond its appropriate time span.

The conditions for qasr in travelling have been mentioned in the Manual of Islamic Laws. When a person considers residing in a city for a long time, and in the general perception it is considered as such, he is not considered as a traveller (e.g., if he intends to reside in that city for year and a half, it will be considered as his home-town after one month). But if he intends to stay in that city for a short while only and is considered, in the general sense, as a visitor, he should pray qasr.

The conditions for qasr in travelling have been mentioned in the Manual of Islamic Laws. When a person considers residing in a city for a long time, and in the general perception it is considered as such, he is not considered as a traveller (e.g., if he intends to reside in that city for year and a half,). But if he intends to stay in that city for a short while only and is considered, in the general sense, as a visitor, he should pray Qasr (shortened), unless he intends to stay in a city for more than 10 day consecutively, his prayer would be full in that city.

It is possible for him to ask someone to wake him up for dawn prayer or use an alarm clock, etc, for this purpose. If these means of waking up are not possible, then he is not committing a sin by going to sleep unless it is considered, as is widely believed, an insult to, and neglect of, the salat.

As for the qiblah, it is possible to identify its direction by asking the captain or the airhostesses because their answers usually carry validity and are a source of assurance. One should therefore act accordingly.
As for the stability of the floor where salat is to be performed, that condition will be waived when it is not possible to achieve it. However, other conditions of prayers should, wherever possible, be observed. Under no circumstance should the prayer be delayed beyond its appropriate time span.

A great amount of Thawab (rewards) will be lost for not praying at its preferred time, and it is not appropriate for a Muslim to delay the saying of Salat from its preferred time (i.e., at the beginning of its time span) except for an excuse; as long as he performs his prayer during the time allocated his prayer is not Qadha.

It is better to perform prayers at the preferred prescribed time, and its important to organise the Azadari programmes to not conflict with the prayer times.

The delay in getting to the work place [or university] is not a good enough reason for praying in the car. This is because it involves non fulfillment of some of its conditions while it is possible to get down and pray normally on the earth with all the conditions fulfilled. However, if the delay is going to cause him considerable harm or put him in an untenable situation, it is permissible for him to pray in the car, (without being able to fulfill some of prayer's conditions), and if he prays in this situation he would not need to make up his prayer later on.

Yes, he has committed a sin by neglecting the obligatory prayer in its appropriate time, and he has to make it up as Qasr (shortened) prayers.

If the need to work at that place reaches the level of necessity, then he should pray in time in whatever way possible: even just by indicating [by lowering the neck halfway for ruku' and fully for sajda]. However, such a situation would arise only exceptionally. So he should fear Almighty Allah and not accept a job which leads to neglecting the pillar of faith; thus, he should remember the words of the Almighty: "And whosoever fears Allah, He will make a way out for him [from difficulties] and provide for him from where he does not expect." (65:2)

The prayer with a wallet made from leather of a Mayta is valid just as it is acceptable to pray with a belt made from such a leather, provided that the probability of it being from an animal Islamically slaughtered is not a very low probability that would be ignored by sensible people.
In the second case [of very low probability], if he was ignorant [of this rule] and realized during prayer, he should take it off immediately and his prayer would be valid. The same rule would apply if he forgot [that he had the wallet or the belt on him] and remembered during prayer, provided that his forgetfulness was not a result of carelessness and indifference. In other cases, he will have to repeat prayer within the allocated time period or Qadha as a matter of obligatory precaution.

If a person takes an oath that he will perform an act (e.g. that he will fast) or will refrain from doing an act (e.g. that he will not smoke), but does not intentionally act according to his oath, he should give Kaffarah for it, which means he should should fully feed ten indigent persons, 750 grams of food stuffs (wheat or bread or rice). And if he is not able to perform these acts, he should fast for three consecutive days.

The conditions for validity of an oath are:
1. A person who takes an oath should be Baligh and sane, and should do so with free will and clear intention. Hence, an oath by a minor, an insane person, an intoxicated person, or by a person who has been coerced to take an oath, will not be in order. Similarly, if he takes an oath involuntarily, or unintentionally, in a state of excitement, the oath will be void.
2. An oath taken for the performance of an act which is haraam or makrooh, is not valid. Similarly, an oath for renouncing an act which is obligatory or Mustahab is also void. And if he takes an oath to perform a normal or usual act, it will be valid, if that act has any preference in the estimation of sensible people.
Similarly, if he takes an oath for renouncing a usually permissible act, it will be valid if it is deemed more preferable than its performance, by the sensible people. In fact, in each case, his own judgement about the preferences will be enough to grant validity to the oath, even if other sensible people may not concur.
3. The oath must be sworn by one of those names of the Almighty Allah which are exclusively used for Him, (e.g. 'Allah'). And even if he swears by a name which is used for other beings also, but is used so extensively for Him, that when any person utters that name one is reminded of Him Alone, for example, if he swears by the name Khaliq (the Creator) and Raziq (the Bestower), the oath will be in order.
In fact, if he uses other names or attributes of Allah, which do not remind of Him, but give that connotation when used during an oath, like Samee' (All Hearing) or Baseer (All Seeing), even then the oath will be valid.
4. The oath should be uttered in words, but a dumb person can take an oath by making a sign. Similarly, if a person is unable to utter the words, he may write down the oath, repeating in his mind the intention for it, that will be a valid oath, though as a precaution, he may confirm the oath in other ways as well.
5. It should be possible for him to act upon his oath. And if he was able to act upon the oath when he took it, but became incapable of acting upon it later, the oath becomes nullified from the time he became incapable of acting upon it, provided that he did not incapacitate himself purposely. And the same rule applies if acting upon one's vow, oath, or covenant, involves unbearable hardship.

It is not permissible at all to remove it.

No, mercy killing is not permissible.

An organ or limb extracted from the body is ritually impure (najis) irrespective of whether it came from a Muslim or a non-Muslim. And when it becomes, by rejuvenation, part of a Muslim’s body or of someone who is considered a Muslim, it becomes Tãhir.

He must avoid wearing it as an obligatory precaution.

It is forbidden for man to use gold ornaments (Obligatory Precaution).

It is not permissible .

Although these are among the exceptions and women can wear them in front of non-mahram men, it is necessary that they do not intend to show them to non-mahram and that wearing them does not generally entail any evil and she , at the same time, does not know that she will fall into a sin by wearing them. The precaution is to avoid wearing them in all situations.

His Eminence, Grand Ayatollah Sistani (may Allah grant him long life) does not allow or rectify such transactions.

What has been recorded in this book from words and sayings of the Commander of the Faithful, Ali (A.S) is, without doubt, at the peak and pinnacle of eloquence after the words of Allah, the Exalted, and those of His Prophet (S). That is because the book offers innate (fitri) methods of thinking and reflection on the universe and the realities in it. As well, the book provides an exposition of the tenets of Islam, its teachings, guidelines and traditions which human life is based upon. Also, the ways to self-purification and development of the soul, the purposes of Shari'ah which provide the basis of religious laws have been put forward. Similarly, the etiquettes of statesmanship, its conditions and necessary qualifications, the method of praising and glorifying Allah, invocation and supplication etc. have been explained.
This precious book, on the other hand, is a true mirror showcasing the history of Islam and the events that took place following the demise of the Holy Prophet (S) especially the period of the caliphate of Imam Ali (A.S) encompassing an important part of his normative conduct, moral virtues, knowledge and jurisprudence.
It is befitting for all Muslims to benefit from this book in their religious matters, to learn from it and use it for self-purification. I recommend all – especially the youth – to give special importance to studying this book, reflecting on it and memorizing a part of it. What is expected of those who claim to love the Imam and who wish to have lived in his time so that they could hear his advice and benefit from his guidance and walk in his path, is to fulfill their wish by benefiting from the contents of this book.
The Commander of the Faithful, Ali (A.S) said during the Battle of Jamal: "I am accompanied, in this battle, by those who are still in their fathers' loins and their mothers' uteruses." He referred to those whose true intentions based on their aspirations and desires concerning the presence of the Imam of Time (A.S) and obedience to his commands, God is aware of. These are people who – on the Day of Judgment when every people will be resurrected with their leaders (good or bad) – will be resurrected with divine saints (awlia). That is because they acted upon the teachings of the Commander of the Faithful (A.S) without casting doubt or making an excuse or showing their attachment towards him by expressing their desires only.
It is befitting for Muslim rulers to fulfill the duties which the Imam (A.S) has laid upon people like them; to obey his orders and endeavor to walk in his footsteps in terms of their conducts and deeds. Muslim rulers should consider themselves as though they are governors appointed by the Imam so that the degree of their adherence and abidance to his commands may be made known.
We pray to God, the Exalted, to assist us all and guide us in the right path and protect us from the evils of carnal desires. Indeed, success and victory is granted by the Lord only.

Ahl-e Kitab (Christians, Jews and Zoroastrians) are ritually pure and it is permissible to eat their foods even if we know that they have touched the food with wet hands. Yes, if their food contains meat, it is necessary that the meat should be ritually slaughtered Halal. As for those of non-Muslims who are not from the People of the Book, they are ritually impure (obligatory precaution) and their food is Najis, if it has been touched with a wet hand by them.

It is permissible to offer al-Shaf` and al-Witr only. It would also be sufficient to offer al-Witr alone.

Midnight is halfway between sunset and true dawn. So if the sun sets at 7 p.m. and the true dawn begins at 4 a.m., then midnight will be at 11:30 p.m. The criteria for determining midnight are the timings of sunset and true dawn, which differ according to place and season.

Yes, he can.

Yes, he can.

It is permissible, after the ten days.

from the time when the child birth takes place, the blood seen by the mother is Nifas, provided that it stops before or on completion of the tenth day. While in the condition of Nifas, a woman is called Nafsa.
If Nifas blood is seen by a mother for more than 10 days and she has a fixed habit of Hayz, then her Nifas will be equal to the duration of Hayz and the rest would be Istihaza. And, for example, if she does not have a fixed habit of Hayz, doubting between 6, 7, or 8 days she would take the maximum 8 days as those of Hayz, and treat the rest as Istihaza.

Midnight is halfway between sunset and dawn (Fajr). So if the sun sets at 7 p.m. and the true begins at 4 a.m., then midnight will be at 11:30 p.m. The criteria for determining midnight are the timings of sunset and dawn, which differ according to a place and season.

One must ascertain that water reaches all areas necessary for Wudhu, this may not occur completely if one has the nails covered with nail polish, and with any uncertainty and doubt then one must remove the polish before performing Wudhu.

It is necessary to remove the nail polish, for the performance of Ghusl. As for the performance of Wudhu, nail polish must be removed for the washing of the hands, and removed from at least one toe nail.

If you do not know that the clothes have come into contact with a source of najasah (impurity), you can consider them tahir (pure).

As long as you are not sure that it is ritually impure (najis), it is to be considered pure and you can use it, applying all the rules of purity to it without any hesitation or doubt. However, If it is proven to contain those [impure] elements, it should be considered impure, except if the occurrence of chemical change is proven. Such a change is not proven in manufacturing of soaps.

It is permissible to buy, sell and use it; however, the mouth will become impure by using it; and the mouth will become pure by taking that toothbrush out and getting rid of the remaining toothpaste from the mouth.

The clot of blood inside the egg is pure, but it is haram [for consumption]. Therefore, the egg can be eaten by removing the blood from it, provided it not very minute and been absorbed in it. [In the latter case, is not removable, then the egg becomes haram.]

There is no doubt about the impurity of alcoholic drinks. As far as beer (fuqa') is concerned, it is impure on the basis of precaution; however, there is no doubt in it being haram.

As long as it is not known that the hands of the shopkeeper were Najis, the food is to be considered Tahir, and it is not necessary to investigate further.

Firstly, remove the Najis from the area, and pour little water (Qalil) on that specific area, the wipe the water off the specific area of the carpet by using a piece of cloth or a vacuum cleaner, and it will be purified with Qalil water, provided that the water is possible to be wiped off the carpet, in the process.
Conversely, after removal of the Najis from the area, it will be purified by Kathir water [i.e., by using a hose pipe connected to the tap] instantly on contact.

Yes, he can consider everything in the house ritually pure as long as he does not know that it has become impure. Just conjecture or doubt about impurity is of no value.

The first mutanajjis item would make the item that comes into contact with it impure; similarly, the second mutanajjis would make the item that comes into contact with it impure; but the third mutanajjis can no longer make other items impure, irrespective of whether it is wet or dry.

A well known religious law says: "Everything is ritually pure for you unless you come to know that it is ritually impure." This law declares everything to be pure unless one becomes sure a particular item has become impure. And as long as you are not sure that it has become ritually impure (najis), it is to be considered pure and you can apply all the rules of purity to it without any hesitation or doubt. All kinds of food with the exception of meat, fat, and their extracts are permissible for a Muslim as long as he does not know that they are najis.

The earth cannot purify the tires (obligatory precaution).

Based on obligatory precaution, it is not permissible for them [i.e., non-Muslims] to enter the mosque (masjid). As for their entering the places of worship, etc, there is no problem in it. If their entry [in imambargah or a husayniyya or a center] without hijãb is considered as a sign of disrespect, hijãb should be enforced on the [non-Muslim] women.

If the particular land was considered as Waqf (endowment) before the commencement of the building as a mosque, then all of the building, including the basements, and the levels above, have the rulings of a mosque.
However, if the land was not considered as Waqf (endowment) and after completion of the building, one of the levels was considered as a mosque, then only that level will be considered as a mosque, and the rulings of the mosque will comply.
Thus, those who are in the state of ritual impurity, may make use of the other levels of the building, and not enter the level considered as the mosque.

Sighting of the new moon is ascertained by knowledge of the actual sighting or through solid news of such sighting, or some other means. Certainty can also be achieved through common knowledge. Amongst other sources of ascertaining the sighting of the new moon is the lapse of thirty days on Sha’ban’s crescent for the start of Ramadhan to be confirmed, or thirty days on the crescent of Ramadhan for the new moon of Shawwal to be confirmed [and so on]. Sighting can also be confirmed by the evidence of two witnesses of impeccable character (adl).
However, sighting of the new moon is not recognised by the evidence of women, or by the evidence of one just witness, even with oath, or by the words of astrologers. Neither by its absence after dawn dusk, so that it could be said that it belongs to a previous night, nor by the evidence of two just witnesses, if the evidence is not confined to their own sighting of the newly born moon. Sighting is not recognised too when it is seen before zawaal so that the day of sighting be from the ensuing month. The impression of a ring it may give, proving that it could belong to a previous night, cannot be accepted as well.

Sighting of the new moon is ascertained by knowledge of the actual sighting or through solid news of such sighting, or some other means. Certainty can also be achieved through common knowledge. Amongst other sources of ascertaining the sighting of the new moon is the lapse of thirty days on Sha’ban’s crescent for the start of Ramadhan to be confirmed, or thirty days on the crescent of Ramadhan for the new moon of Shawwal to be confirmed [and so on]. Sighting can also be confirmed by the evidence of two witnesses of impeccable character (adl).
However, sighting of the new moon is not recognised by the evidence of women, or by the evidence of one just witness, even with oath, or by the words of astrologers. Neither by its absence after dawn dusk, so that it could be said that it belongs to a previous night, nor by the evidence of two just witnesses, if the evidence is not confined to their own sighting of the newly born moon. Sighting is not recognised too when it is seen before zawaal so that the day of sighting be from the ensuing month. The impression of a ring it may give, proving that it could belong to a previous night, cannot be accepted as well.

Should the new moon be sighted in a city, it would suffice the sighting in another city, provided the two fall on the same horizon. That is, if the new moon was sighted in the first town, there would bring about a strong confidence of sighting it in the second.

Should the new moon be sighted in a city, it would suffice the sighting in another city, provided the two fall on the same horizon. That is, if the new moon was sighted in the first town, there would be a distinct possibility of sighting it in the second, barring any obstacles, such as clouds and high mountains .

The evidence could be one or more of the following:
1. You have sighted it yourself.
2. The testimony of two men of impeccable character, provided that you do not have any knowledge of instances that they may be wrong, and that you do not dispute their testimony.
3. The lapse of thirty days on the month of Sha’ban, thus reaching certitude that Sha’ban has come to an end and that Ramadhan shall commence.
4. When the news of the birth of the moon of Ramadhan becomes commonplace that you are sure of the sighting.

You should be able to know that by sighting the new moon in your country or nearby countries that share the same horizon; in other words, if the crescent is sighted in one country, it should be seen in the other, were it not for natural barriers, such as clouds, mountainous terrain, and the like.

Make up applied in any quantity is prohibited and it must be covered from the sight of non-Mahram

This is not permissible for her except for collyrium and rings provided that she is safe from falling into forbidden activities and does not intend by it to excite non-mahram men.

It is not permissible to look with lust, rather, based on obligatory precaution, even looking without lust is forbidden

Beating on drums, striking tambourine and playing similar instruments made to be beaten on is not permissible. However beating on other items for example household pans and pots is not prohibited in itself, although it should be avoided based on precautionary ruling.

If the music that is suitable for entertainment and amusement gatherings comes out of it, then it is neither permissible to deal in, nor are adults allowed to use them.

If it is feared that you might fall into a sin, it is not permissible. Since she is not related to you through Nikah as of now, you cannot express love or start joking and becoming intimate with her, and after the Islamic Aqd contract(Nikah) it will be fine.

You can receive the money not with the intention of borrowing it.

It is permissible to take the money from the bank that is financed by non-Muslim government or private funds but not with the intention of loan. The knowledge that the bank will sooner or later force him to pay the capital as well as the interest does not affect [the lawfulness of] his taking the money.

There is no objection in it.

If the partnership with them is like participating in their interest-bearing activities, it is not allowed. However, if Muslims own the company and it receives interest from the banks of non-Muslims, there is no problem [in buying its shares or partnership] from this perspective.

Mudharebah is a kind of contract and agreement between two persons in which one person gives a property to the other to do business with that and the proceeds are divided according to their agreement. The one who gives the capital is owner (Malik) and the other one who does business and trading is called agent or Amil.

It is not permissible since the food, as mentioned in the question, will be considered impure (Najis) because of coming into contact with the wet parts from the steam of the impure meat.

It is permissible to buy it but one cannot eat it unless he makes sure that it is from the category of scale fish.

It is not permissible to eat lobster.

If one is satisfied it is the truth, it is permissible to act upon it.

Yes, it is permissible; and it is Halal to eat.

If he repeats the name of Allah as long as the machine is continuing to slaughter, it is sufficient. In the event of doubt about its being Halal (a doubt which arises concerning the mentioning of the name of Allah), it can be considered pure and be consumed.

The writing [on the package] has no value if it does not lead to certainty [that it is actually Halal].

The writing [on the package] has no value at all. If the producer is a Muslim or it was produced in a place where Muslims are in the majority and it is not known that the producer is a non-Muslim, then it is permissible to eat it.
But if the producer is a non-Muslim or it was produced in a place where Muslims are not in the majority and it is not known that the producer is Muslim, then it is not permissible to eat it.

They are not Halal.

The food containing meat is not permissible, unless you are certain that the food prepared is from Halal meat (ritually slaughtered according to Islamic Law).

It is not Halal.

It is not permissible to eat from marine animals anything except fish that has scale; shrimp is considered from that category [of permissible sea animals]. But other than fish, like lobster, and similarly the fish that does not have scale is forbidden.

It is not necessary for the woman who is working to give her wages to her husband. The husband does not have the right to make her do so, but if the wife helps her husband from her own desire, then she has performed a praiseworthy action.

It is not necessary for the woman who is working to give her wages to her husband. The husband does not have the right to make her do so, but if the wife helps her husband from her own desire, then she has performed a praiseworthy action.

The said woman is not entitled to shari'i maintenance. As for her dowry and her right in nursing her offspring for the hawlayn (the two years), it should not be forfeited by virtue of nushouz (recalcitrance of the woman toward her husband) .

The amount of maintenance, from the point of clothing, food and shelter, must be in accordance with the wife's social status. During the Iddah, husband must not kick his wife out of the house.

The husband is obliged to provide his wife with food, clothing and housing in conformity with her social status and dignity; dignity meaning the same level of life that she had before marriage. In this regard, the scholars share the same view.

It is optional by itself.

If a man wishes to marry a woman of loose character, he should, as a precaution, wait till she becomes Pak from her menses, irrespective of whether he had committed fornication with her, or anyone else had done so.

It is permissible.

It is not permissible, (Obligatory Precaution).

Although providing for the marriage of needy believers is among the avenues covered by the portion of the Imam (a.s.), one is not permitted to utilize it for this or its other purposes without the permission of the marja‘ or his representative.
It is not necessary to use the sahm-e Imam to serve the interests of the most possible number of deserving people; what is important is to prioritize the important causes. This prioritization varies according to circumstances.

It would be sufficient, provided that the person has some understanding, even roughly, of the meaning of the Arabic words.

It is permissible, as long as the marriage contract is recited verbally, over the phone, mobile etc. (not text on its own)

It is permissible to look at the woman’s features like the face, the hair, and the hands but without lustful intention. When a person has come to know about her features by the first look, it is not permissible to look again. The look should be without any lustful intentions, and avoiding involving any prohibited acts.

If this means that the father has allowed her to marry whomsoever she wants or that he has withdrawn from interfering in the matter of her marriage, it is permissible for her to do so; otherwise, it is not permissible.

If she is not independent, it is obligatory on her to seek his consent. Rather, even if she is independent, she must seek his consent, as a matter of compulsory precaution.

It is permissible and there is no objection to it.

Yes, it is necessary.

It is necessary to seek your father or paternal grandfather's permission.

By considering the serious harm of narcotic drugs, it is forbidden to use them due to the great damage they cause. Based on obligatory precaution, it is compulsory to refrain from using them in any way [even if there is no harm], except for medical purposes and the like; in the latter case, it can be used only to the extent of need.

The criterion in applying the term “dead” in so far as the application of religious laws goes is the common perception of people, in the sense that they would call him “dead”. And this is not proven in the situation mentioned in the question.

It is permissible, if one refrains from forbidden looking and touching, except where the check up of the patient requires them.

It is necessary to inform the patient about the situation and seek his consent on using the drug on him, except when he is sure that the drug would not cause side effects and that the doubt is only about its benefit [or otherwise].

No heir of a deceased Muslim is allowed to give consent for autopsy to be carried out on the body of the deceased for the purpose mentioned above and other similar purposes; and it is necessary for him to prevent the autopsy if possible. Of course, if another important factor at play that of equal or more importance than this basic rule, it is permissible.

An organ extracted from the body is ritually impure (najis) irrespective of whether it came from a Muslim or a non-Muslim. And when it becomes, by rejuvenation, part of a Muslim’s body or of someone who is considered a Muslim, it becomes tãhir.

There is no problem in injecting insulin in the muscles, veins or under the skin.

It is permissible to transplant pig’s liver into the body of a human being.

In principle, it is allowed.

In principle, there is no problem in it.

It is not obligatory to implant all the fertilized ova in a test tube into the womb. Therefore, it is permissible to use one ovum and destroy the remaining ones.

It is permissible, provided that one refrains from looking and touching what is harãm to look at or touch.

It is not obligatory on him to isolate himself just as it is not obligatory on others to do so. Indeed, it is not permissible to prevent him from frequenting public places like masjid, etc, as long as there is no danger of infecting the others with the virus. It is, however, obligatory for him as well as others to be careful in situations where there exists certainty or probability of infecting others.

This is not allowed. If it leads —even after the passage of time— to the death of the person who has been infected, then the heirs of the deceased have the right of retribution from the person responsible for causing to demand the infecting, provided that the latter was aware that that infection could lead to death; but if he was ignorant of that effect, or unaware of it, at that time, only indemnity (blood money) and penalty would apply.

Yes; but it is not permissible for him or her to mislead the other party by deliberately presenting himself or herself as free from AIDS at the time of proposing while they are not. Similarly, it is not permissible for him or her to become intimate in a way that would infect the other partner.
However, if there is only a probability of infection and no certainty, then it is not obligatory for him or her to refrain from intimacy, provided that there is agreement on it.

There is no problem in it. However, if sexual relation between them is bound to worsen the disease to a serious level, it is necessary for them to refrain from it.

It is permissible for a non-infected wife not to make herself available to her infected husband for intimacy that could lead to infection by the virus. It is indeed obligatory on her to prevent him from such intimacy.
If it is possible to lessen the chances of infection to a level that is insignificant —for example, 2%— by using condom, etc, it is permissible for her to be intimate with her husband. In such a case, it is, based on precaution, not permissible for her to refuse [intimate relations with her husband].
This clarifies also the case of a husband who is not a carrier of the virus and wife whose: it is not permissible for him to have sexual relations with her in accordance with what sensible people perceive as considerable risk— of being infected by the virus. In such a case, the wife’s right to have sexual relations [at least once] every four months is suspended, except when it becomes possible to adopt methods that would properly prevent infection with the virus.
If it is possible to lessen the chances of infection to a level that is insignificant —for example, 2%— by using condom, etc, it is permissible for her to be intimate with her husband. In such a case, it is, based on precaution, not permissible for her to refuse [intimate relations with her husband].

If deception was involved in the marriage, in the sense that the husband or the wife concealed the fact that they had AIDS at the time of proposing, engagement, so much that the marriage contract (‘aqd) was recited based on that understanding, the deceived party has the right of annulment.
However, if the wife or her representative did not say anything about the issue of the disease and the husband assumed that she is free from it, the silence does not count as deception and, it therefore, does not yield the right of annulment.
If there was no deception or the disease flared up after the marriage, the non-infected husband has the right to divorcing his infected wife. Does the non-infected wife have the right to ask for divorce from her infected husband on the grounds that she is being deprived of her conjugal rights?
There are two views [on this]; precaution should not be ruled out in this case. Of course, if her husband abandons her completely and she becomes like a suspended woman [neither married nor unmarried], it is permissible for her to take her case to the religious judge* to force her husband to choose one of two courses: either end the abandonment or divorce her.

It is not permissible, more so after the soul has entered the feotus. Of course, if continuation of the pregnancy poses a danger to the mother, it is permissible for her to abort it before the entering of the soul in the feotus, but not after it.

She does not lose the right of custody of her baby; but she must adopt sufficient methods to ensure that the virus does not infect the baby. If it is probable —a considerable probability— that the virus may be transmitted through breast-feeding, it is necessary for her to refrain from it.

Since this disease lasts long, what can be classified as terminal is its last stage only which is closer to death that is brought about by the disruption and complete destruction of the immune system or the occurrence of fatal nervous breakdown.

It is permissible to inform them, if the patient or his guardian gives consent. It is obligatory if the survival —for a longer time span— of the patient depends on it. It is similarly obligatory, if he knows that by not informing them, the virus would infect them for not taking necessary precautions.

If he knows that the virus can infect her through sexual relations, it is not permissible for him at all. Similarly [it is obligatory on him to refrain from sex] if there exists a considerable level of likelihood [of infection], except in the case where the wife knows about it and agrees to it.

This is not the loss of faith that would make residing in a non-Muslim country haram for that person. However, staying away from such a religious environment may, with the passage of time, weaken the religious resolve of the immigrant to an extent that he may consider negligence of wajib deeds and committing of sins as insignificant. If a person has this fear that he might lose the faith in this manner, then it is not permissible for him to take residence in that country.

It is not Haram to stay in that country, if it does not create hurdles for him and his family in fulfilling their religious obligations presently as well as in future; otherwise, it would not be permissible even if he is engaged in some kind of propagation activities.

Some jurists have said that during our time, it applies to residing in countries that may cause the loss of faith. It means the migration of a person from a country -where it is possible for him to learn the obligatory religious teachings and laws, and where it is possible for him to fulfill his obligations and refrain from what is forbidden- to a country where this possibility does not exist fully or partially.

It is permissible (Halal)

All songs (al-ghinã’) are harãm. Based on the definition that we accept, al-ghinã’ is the entertaining expression by way of tunes that are common to those who provide entertainment and amusement. In this prohibition, we should include the recitation of the Holy Qur’ãn, supplications (du‘ãs), and songs of praise of Ahlul Bayt (a.s.) uttered to the accompaniment of those tunes [that are used by the entertainers]. The prohibition of reciting other non-entertaining expressions —like songs intended to lift the morale [of fighters]— is based on compulsory precaution. However, the tune that cannot be described as such is not harãm by itself.

Songs (al-ghinã’) are harãm absolutely. However, singing praise [of the Prophet or the Ahlul Bayt] that is sung with a good tune but is not in ghinã’ form is without problem.
As for the music, it would be allowed, if it is not suitable for entertainment and amusement gatherings.

If the music accompanying it is that which is suitable for entertainment and amusement gatherings, it is not permissible to listen to it.

Masturbation is Haram (prohibited), however if there is a medical necessity for a Mukallaf (dutybound Muslim) to perform that and the ejaculation could not be achieved through lawful means then other means are permissible.

It is not permissible, rather one should seek Taqwa (God consciousness), to avoid these sins.

Masturbation is not permissible under any circumstances.

They have committed a forbidden sinful act, and should seek divine forgiveness and repentance. Also, it would be necessary to perform Ghusl of Janabah.

You are not allowed to masturbate yourself with your own hands, but if your wife can help you ejaculate with her hands, then that would be permissible.

If there is a probability that you will marry her, you can look at her only once.

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.

Attending mixed swimming pools is not permissible, and also places that men and women are indecently dressed (semi nude) if it results in a sin (Haram), also in accordance to obligatory precaution they should be avoided even if does not result in a sin (Haram).

If he is authorized by an established company to offer and distribute them (lottery tickets) among non-Muslims, then it is permitted and he should seize the wealth with the justification of rescuing (istinqadh) it and not with the intent of selling (the lottery tickets). Alternatively, the Muslim seller takes it (money) in return for his relinquishment of his right (over the lottery tickets), if he had any special right over them.

Buying and selling lottery tickets are not permissible. Yes, it is permissible to take part in a lottery with the intention to contribute in a charitable project such as building a mosque or a bridge not with the intention of earning a profit or a prize.

It is permissible to take the money from the bank that is financed by non-Muslim government or private funds but not with the intention of loan. The knowledge that the bank will sooner or later force him to pay the capital as well as the interest does not affect [the lawfulness of] his taking the money.

If the partnership with them is like participating in their interest-bearing activities, it is not allowed. However, if Muslims own the company and it receives interest from the banks of non-Muslims, there is no problem [in buying its shares or partnership] from this perspective.

The circumstances are different in this [case], and the criterion is the extreme hardship that is not normally tolerable.

It is not permissible to steal from their private and public property, nor is it permissible to cause any damage to such property, since the said acts could tarnish the reputation of Islam and Muslims in general. Notwithstanding the above, it is not permissible, for it amounts to treachery and breach of implicit trust, when applying for entry visa or residence. Treachery and breach of trust directed against anybody is Haram.

It is not permissible because it is lying.

If the visa was granted against an undertaking that the person should not engage in any sort of employment during the period of his stay in the country, his infringement of the undertaking is Haram. However, this should not deny him the wages for the work; it is permissible that he has the right of disposal over it as he deems fit.

It is not permissible.

It is permissible in the said supposition.

It is not permissible to tell him what is not true, it is not obligatory to inform him about all your past, and one should not expose their sins and secrets to anyone.

It is not permissible.

If the probability is so weak that the opposite is more likely (for example, 2%), it should not even be considered. Otherwise [if the probability is high], there is no problem in considering it to be pure (Tãhir).

Leather products are impure (Najis) and prayer (Salat) in them is not permissible, if we know that they have been made from the hide of an animal not slaughtered according to Islamic laws. Such products are considered pure and prayer with them is permissible, if there is a probability that they were made from skin of an animal that is essentially Halãl and was slaughtered according to Islamic laws.

If you are not certain that the leather is natural, the leather product is treated as pure and it is not necessary to investigate. And if you are certain the leather product is natural and you do not consider it probable that it may have been imported from an Islamic country or made from the hide of an Islamically - slaughtered animal, the leather is treated as impure and prayer in it is not permissible. In cases other than the ones mentioned above, the leather is pure and prayer in it is permissible.

Yes, it is permissible.

The prayer with a wallet made from leather of a Mayta is valid just as it is acceptable to pray with a belt made from such a leather, provided that the probability of it being from an animal Islamically slaughtered is not a very low probability that would be ignored by sensible people.
In the second case [of very low probability], if he was ignorant [of this rule] and realized during prayer, he should take it off immediately and his prayer would be valid. The same rule would apply if he forgot [that he had the wallet or the belt on him] and remembered during prayer, provided that his forgetfulness was not a result of carelessness and indifference. In other cases, he will have to repeat prayer within the allocated time period or Qadha as a matter of obligatory precaution.

If a person does not give the Qadha of his fast until the next Ramadhan, he should give 750 grams of food stuffs (wheat or bread or rice) to the poor for each missed day and must perform the Qadha fast too.

One who has broken his fast intentionally he must, in addition to making up the Qadha of that day, and it is sufficient that he may feed 60 poor believer (Momin - abiding to the Islamic laws) to their fill or he must give 750 grams of food stuffs (wheat or bread or rice) to each one of them, or fast for 60 days. One may authorise an agent, to perform the feedings of the poor on his behalf.

If a person takes an oath that he will perform an act (e.g. that he will fast) or will refrain from doing an act (e.g. that he will not smoke), but does not intentionally act according to his oath, he should give Kaffarah for it, he should fully feed ten indigent persons 750 grams of food stuffs (wheat or bread or rice), or should provide them with clothes.

If they are used within the first year, Khums is not be payable on them.

If a year has passed over it, Khums should be paid from it, when its possible and able to obtain the money.

Khums is not payable, if you paid Khums from your balance last year.

If you have used them within a year after you bought them or received them as gifts, Khums is not payable on them.

It is not permissible as they are your Wajibun-Nafaqa; i.e. it is obligatory for you to provide for their food, clothing and medical expenses, if they do not have a source of income.

Generally, it is permissible to give him Sahm-e Sadat.

You can spend the portion with permission from a Marja’ Taqlid or with permission from his representative (Wakil).

It is not obligatory.

Yes, it is obligatory to pay Khums from it, if a year runs over it.

It is not permissible; and one cannot attain the approval of the Imam (a.s.) by using his portion of the Khums without seeking the permission of the most learned Marja‘ —in that it is possible that the Marja’s permission is part of the approval of the Imam (a.s.).

Khums is not waived from a house just by living in it for a short while without actually being in need of it, as has been presumed in the question.

In using the Sahm-e Imam (a.s.), it is important to consider the principle of priorities. It is a matter of obligatory precaution, the determination of “most important vis-à-vis the more important” should be left to the discretion of the most learned jurist who is well informed about the general situation.

It is not prohibited as as long as the wife's Hijab is kept and maintained, and does not encourage lust to onlookers, and its better to avoid such in public.

There is no objection in it.

You cannot do so without a marriage contract (Nikah).

It is not permissible and friendship with a non-mahram woman or girl is not allowed.

If it is not with lustful intention, there is no objection in it.

You must make sure that he is just, or else, you cannot follow him, also ensure the has he other conditions of leading the prayer for example reciting the prayer correctly.

A person is said to be just when he performs all those acts which are obligatory upon him, and refrains from all those things which are forbidden to him. And the sign of being just is that one is apparently of a good character, so that if inquiries are made about him from the people of his locality, or from his neighbours, or from those persons with whom he lives, they would confirm his good conduct.

The splint with which a wound or a fractured bone is bandaged or held tight and the medication applied to a wound etc. is called Jabira.

Generally speaking, if there is an unbandaged wound, sore, or broken bone in one’s face or hands, and if the use of water is harmful for it, one should wash the parts adjoining the wound. And it is better to pass wet hand on it , if it is not harmful to do so. Therefore, he should place a clean piece of cloth on it, and pass a wet hand over that cloth. But in case this action is also harmful, or the wound is Najis and it cannot be washed, the parts adjoining the wound should be washed from above downwards, and as an obligatory precaution, Tayammum should be done.

A person becomes Junub (Junub is the term used to refer to a person who is in the state of Janābah) in two ways:
1. sexual intercourse;
2. ejaculation of semen, whether he is asleep or awake, and whether it is a little or a lot, with or without lust, voluntarily or involuntarily.

As for the fluid that is discharged from the vagina when a woman engages in foreplay or imagines lustful thoughts and which is not enough to dirty other places [such as her clothing], it is pure and does not require Ghusl to be performed and nor does it invalidate Wuḍū. However, if the discharged fluid is a lot – to the extent that it can be called an ‘ejaculation’ and it dirties clothing – then in case it is discharged when the woman reaches sexual climax and complete sexual satisfaction (orgasm), it is impure and causes Janābah. In fact, even if it is not discharged at that moment, based on obligatory precaution it is impure and causes janābah. And whenever a woman doubts whether or not a discharge of fluid was to this extent, or she doubts whether or not fluid was discharged at all, performing Ghusl is not obligatory on her and nor does it invalidate Wuḍūʾ and Ghusl.

It is Taher (pure), in all cases, whether the sexual intercourse was permissible or forbidden, and the sweat does not invalidate the prayers.

The writing [on the package] has no value at all. If the producer is a Muslim or it was produced in a place where Muslims are in the majority and it is not known that the producer is a non-Muslim, then it is permissible to eat it.
But if the producer is a non-Muslim or it was produced in a place where Muslims are not in the majority and it is not known that the producer is Muslim, then it is not permissible to eat it.

The writing [on the package] has no value if it does not lead to certainty [that it is actually Halãl].

If he repeats the name of Allãh as long as the machine is continuing to slaughter, it is sufficient. In the event of doubt about its being halãl (a doubt which arises concerning the mentioning of the name of Allãh), it can be considered pure and be consumed.

Yes, it is permissible; and it is halãl to eat, even if it previously came from a non-Muslim as long as there is a likelihood that the shopkeeper has ascertained that it was slaughtered according to the shari‘a laws; but not if there is no such likelihood.

There is no objection in it per se,

He has to pay the same amount that he got as loan; and there is no difference whether the creditor was Muslim or non-Muslim.

It is not permissible to participate or deal in the production of intoxicating drinks.

The fluid that sometimes comes out of the penis as a result of sexual arousal, called ‘madhī’, is pure. And the fluid that sometimes comes out after the ejaculation of semen, called ‘wadhī’, is also pure, and does not require ghusl. As for fluid that sometimes comes out after urinating and which is called ‘wadī’, if it has not come into contact with urine, it is pure. Furthermore, in the event that a person performs istibrāʾ after urinating and then fluid comes out and he doubts whether it is urine or one of these three fluids, it is pure. The passing of these liquids are pure and do not invalidate wuḍūʾ either.

If a person doubts whether he has performed istibrāʾ or not and fluid comes out and he does not know whether it is pure or not, it is impure; and in the event that he performed wuḍūʾ, his wuḍūʾ becomes void (bāṭil).
If someone who has not performed Istibrāʾ becomes confident that no urine is left in the urethra due to the passing of time since he urinated, and if he then sees some fluid and doubts whether it is pure or not, that fluid is pure and it does not invalidate wuḍūʾ either.

Istibrāʾ is a recommended (mustaḥabb) act performed by men after urinating in order to be confident that no urine is left in the urethra, and its not compulsory to perform. It is performed by the following way: after urinating, the anus is first purified if it has become impure; then, the middle finger of the left hand is slid three times from the anus up to the scrotum; then, the thumb is placed on the penis and the forefinger is placed under the penis, and the thumb and forefinger are pulled three times along the penis up to the point of circumcision; finally, the end of the penis is pressed three times.

If it puts a person, (who one must not harm), in harm’s way, it is Harãm, and therefore forbidden.

If her statement is deemed to be truthful, they can rely on her statement, and one does not need to investigate further, unless she was considered to be lying.

If the person who receives life insurance pays money and the insuring company is committed to insure him against illness or any incidents, there is no problem. As well, as part of this contract, the insured person can stipulate that at the end of the period of insurance, the company should give him or someone else the equivalent amount or more than what he himself had paid.

Lying for the above mentioned purpose is not permissible, nor is it allowed to claim money in this way; and duplicity in this is helping in committing a sin.

It is not permissible.

It is not permissible for him to destroy and waste the property, nor is it allowed for him to give false information to the insurance company for the purpose mentioned above. The money received [in this process] is not lawful.

Giving interest to a non-Muslim in a deal that is based on interest is impermissible and receiving it (interest) is permissible and there is no objection in it.

It is permissible to deposit money in a bank without prior condition for interest and it is as well permissible to take interest, if the bank in which money is deposited belongs to Muslims. If it belongs to government, it is permissible to take interest provided that half of the interest is given away to poor people (Momineen of them).

Yes, it is permissible, as long as you do not stipulate the conditions of interest.

It is permissible to receive interest from non-Muslims and their banks.

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.

There are three ways of identifying a Mujtahid, and the A'alam (most learned):
*When a person is certain that a particular person is a Mujtahid, or the most learned one. For this, he should be a learned person himself, and should possess the capacity to identify a Mujtahid or an A'alam;
*When two persons, who are learned and just and possess the capacity to identify a Mujtahid or the A'alam, confirm that a person is a Mujtahid or an A'lam, provided that two other learned and just persons do not contradict them. In fact, being a Mujtahid or an A'lam can also be established by a statement of only one trusted and reliable person;
*When a number of learned persons who possess the capacity to identify a Mujtahid or an A'lam, certify that a particular person is a Mujtahid or an A'lam, provided that one is satisfied by their statement.

Taqlid in religious laws means acting according to the verdict of a Mujtahid. It is necessary for the Mujtahid who is followed, to be male, Shi'ah Ithna Ash'ari, adult, sane, of legitimate birth, living and just ('Adil). A person is said to be just when he performs all those acts which are obligatory upon him, and refrains from all those things which are forbidden to him. And the sign of being just is that one is apparently of a good character, so that if enquiries are made about him from the people of his locality, or from his neighbours, or from those persons with whom he lives, they would confirm his good conduct. And if one knows that the verdicts of the Mujtahids differ with regard to the problems which we face in every day life, it is necessary that the Mujtahid who is followed be A'lam (the most learned), who is more capable of understanding the divine laws than any of the contemporary Mujtahids.

If they have children, or any of their parents alive, they inherit the deceased; otherwise she will inherit her brothers and sisters.

The daughter inherits her mother's entire property.

No, she does not, and yes, the child does inherit in the same situation as other children.

No, he does not inherit the person who has adopted him, unless the deceased states in his will specifically that the adopted child shall inherit from the 1/3 estate.

The born child is the offspring of the husband, from whom the sperm was taken. As for the inheritance, the child shall not inherit the father.

The woman and her guardians should give importance to the qualities of the man she chooses to marry. She should not marry except a man who is religious, chaste, of good character, not a drunkard or someone who commits sins and evil deeds. It is better not to reject the proposition of a man who is religious and of good character. The Prophet has said, “When a man whose religion and character pleases you comes to you [with a proposition], then marry him. If you do not do so, there will be chaos and a great corruption in the world.” It is not good to rely on Istikhara when he/she can do research about the character and background of someone who comes with a proposal.

Istikhara is done when you are confused and perplexed. One must first of all consult experts or wise individuals to see if he can reach a decision. If after seeking experts' advice he still remains confused, he can then do Istikhara. You must know that when an act is good in itself, there is no need to make Istikhara for it.The best times to perform Istikhara is after the obligatory or recommended prayers, and also before sunrise on the blessed day of Friday.

One may resort to Istikhara in situations where he is confused and cannot prefer one side [of the issue] to the other, after having pondered over it and having consulted [those who know about it]. It is not Haram to go against the Istikhara, though it may cause one to be regretful. Repeating the Istikhara is not right, unless it is for a different issue, similar to if one pays alms (Sadaqa) and continues with the same situation.

He must keep good relation with his parents, brothers and sisters and behave in such a manner that they are attracted towards the religion of Islam.

If their food is made from the meat, the fat, and their derivatives of an animal which has not been slaughtered according to Islamic rules, it is not permissible; otherwise, there is no problem.

There is no problem in it.

It is permissible per se.

If there is no fear of falling into a sin, there would be no objection to it.

If religious standards are observed and if it entails no evil, there would be no objection in it.

Attending mixed swimming pools is not permissible, and also places that men and women are indecently dressed (semi nude) if it results in a sin (Haram), also in accordance to obligatory precaution they should be avoided even if does not result in a sin (Haram).

You can give them to a recycling company, you can bury them in the ground, or place them in a flowing river.

You can give them to a recycling company, or you can bury them in the ground.

Jeddah is neither a Miqãt nor parallel to any of the Miqãts; therefore, it is not in order to put on the ihrãm from there for ‘Umrah or Hajj. However, if one knows that between Jeddah and the Haram [the holy territory around Mecca], there is a place which is parallel to one of the Miqãts —this is not improbable, if one looks for a parallel of Juhfah— he can put on the Ihrãm from there by offering Nadhr. [Nadhr means making a vow in the name of Allãh that he will put on the Ihram from place x.]

Vaginal sexual intercourse is unlawful for the man and the woman during her state of Haydh (menstruation), and anal sexual intercourse based on obligatory precaution with a woman without her consent is not permitted.

No sin shall be upon her and no Kaffarah is required.

It is Haydh (menstruation).

Except for the four verses of obligatory prostration – Sajdah – which are not permitted to recite during the state of menstruation – Haydh, reciting more than seven verses of the holy Quran is permitted, and according to some jurists it is disapproved – Makrooh – hereby meaning that the reward of its recitation is less.

There is no problem in the recitation or memorisation of the holy Quran in such situations, except for the verses for which prostration (Sajdah) is obligatory.
These verses are found in four chapters of the Quran:
Surat al-Sajdah (Chapter 32) Verse 15
Surah Fussilat (Chapter 41) Verse 37
Surah al-Najm (Chapter 53) Verse 62
Surah al-Alaq (Chapter 96) Verse 19

There is no problem in it.

Sitting in the courtyards and outer parts of the building of the shrine of the infallible Imams which are not designated as a mosque (Masjid) is permissible. However in the building in which the shrine of the infallible Imam (as) is located, based on obligatory precaution, she is not allowed to sit there but she is allowed to enter from a door and exit from another.

Listening is not Haram (not prohibited); however, if they listen to the recitation of the verses of obligatory prostration (Sajdah) they must perform prostration (Sajdah) instantly.

The bleeding that women above the age of sixty lunar years’ experience is not ruled as Haydh (menstruation).
*Sixty lunar years is equivalent to approximately fifty eight solar years and eighty days.

The bleeding that women above the age of sixty (lunar years) experience is not ruled as Haydh, and as obligatory precaution it is considered as Istihadha, and there is no difference in ruling if she was a Sayyidah or not. As for the bleeding between the age of fifty and sixty years (lunar) years it is considered Haydh, if it has the attributes of her menstruation (monthly period), whether she was a Sayyidah or not.
*Sixty lunar years is equivalent to approximately fifty eight solar years and eighty days.
*A Sayyidah is a female descendant of Hashim, the great grandfather of Prophet Mohammed (Peace be upon him).

Three days is considered as 72 hours from the commencement of bleeding, and ten days as 240 hours.
However, if for instance, bleeding commenced at 10:00 pm on Saturday (bleeding starts at night not at day), then one is not required to wait till 10:00 pm on Tuesday, rather on sunset of Tuesday will be the completion of three days, and also the sunset of the following Tuesday will be the completion of 10 days.

If you observe blood for the first three consecutive days and there is no stop in the middle, all what you have observed is treated as Haydh. Whatever blood you observe until ten days comes into the category of Haydh and is treated as Haydh. After ten days, the blood seen is considered as Istihadha.

If the number of days of her being Tahir is ten days or more, the blood that appears before this duration and that which follows it should be treated as two separate Haydh (menstruation).
Should the duration of being Tahir be less than ten days, and the total of the two bloods and the intervening Tahir duration are more than ten days, the blood that coincides with the days of the period, not the other one, is considered Haydh, the other Istihadha (undue menses), as a matter of course, except when that which is in the period is ahead, and the second blood bears the characteristics of Haydh. In this case the part which is not exceeding ten days is allotted to the first haydh, even if it does not coincide with the days of period and the woman not being of an irregular period. If any one of them fulfils the conditions of period, she must consider the one that does as Haydh and the other, that does not, Istihadha. If both are equal, the inclination is to make the first Haydh, irrespective whether or not the two demonstrate the signs of Haydh.

Based on this question, the ruling of Haydh is not applicable to the intermittent blood, as it does not have the characteristics and duration (3 days) of Haydh, so their fast of the month of Ramadhan and Hajj is valid.

They are permitted to use them.

If the number of days of her being tahir is ten days or more, the blood that appears before this duration and that which follows it should be treated as two separate haydh (menstruation). Should the duration of being tahir be less than ten days, and the total of the two bloods and the intervening tahir duration are more than ten days, the blood that coincides with the days of the period, not the other one, is considered haydh, the other istihadha (undue menses), as a matter of course, except when that which is in the period is ahead, and the second blood bears the characteristics of haydh. In this case the part which is not exceeding ten days is allotted to the first haydh, even if it does not coincide with the days of period and the woman not being of an irregular period. If any one of them fulfills the conditions of period, she must consider the one that does as haydh and the other, that does not, istihadha. If both are equal, the inclination is to make the first haydh, irrespective whether or not the two demonstrate the signs of haydh.

As the question goes, Haydh rules do not cover such intermittent blood.

It is permissible.

A woman must perform the Qadha of the fasts which she has missed during her menstrual period. However, Qadha of prayers is not obligatory on her .

No sin shall be upon her and no kaffarah is required .

It is not permissible if it causes sexual arousal, to her or the one viewing.

It is permissible [to eat such food] as long as it is not known that it contains meat, fat, and their derivatives that are forbidden to us.

It is not permissible to use such oils for cooking but using them for any other purposes is permissible.

It is not permissible to use such oils for cooking and eating but using them for any other purposes is permissible, e.g as an emollient for the skin.

Since the followers of the past revealed religions (that is, the Jews, the Christians and the Zoroastrians) are ritually pure, many of the problems concerning the status and permissibility of the food are resolved when we live in their midst. It becomes permissible for us as Muslims to eat from their food no matter whether they touched it with their wet hands or not as long as we do not know or are not sure that it consists of what is forbidden to us, like intoxicating drinks. As for meat, fat and their extracts, they are Haram and cannot be used unless one is sure that they are Halal.

It is permissible to eat the food (non-meat, e.g. pasta, salad, cake) and it is not necessary for the Muslim to question the person who prepared the food about his beliefs or disbeliefs, or whether or not he had touched the food, even if that inquiry is very convenient and natural for one who wants to ask.

A Muslim is allowed to eat any food made by a person whose faith and religion is not known to him, no matter whether that person touched it with wetness or did not touch it, provided that he does not know or is not sure that the food consists of what is forbidden to him.

If it puts a person in harm’s way, it is harãm, and therefore forbidden.

It must be covered

When the woman wears Hijab, usually her head, neck and body is covered, including the chin and some extra area, this part is not compulsory to cover.

Your wife is Mahram to your father and grandfather only and not to your uncle or brother, and must observe Hijab from them (your uncle and brother).

Woman should conceal all her body (including arms and legs) 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.

If there is a real danger threatening you because of your Islamic dress, you can remove it only to the necessary extent, and if one can move to an area where they can wear the Hijab, they should move there.

In the present time, the context of hijab is the modest covering of a Muslim woman. A woman should not show her beauty or adornments except what appears by uncontrolled factors such as the wind blowing her clothes, and the head covers should be drawn so as to cover the hair, the neck and the bosom. If one wears other than the Abaya, then it should cover the mentioned areas, and with that said a Muslim woman should prefer to choose wearing an Abaya (Chador).

It is not permissible as a measure of precaution.

A Muslim man is not allowed to shake hands with a woman without a barrier, such as gloves, unless refraining from shaking hands will put him in a considerable harm or unbearable difficulty. In the latter case, he is allowed to shake hands to the extent of necessity only.

If he is sure that he will be able to perform hajj in the following year, it is permissible for him to postpone it; otherwise, it is not permissible. However, if postponing the exam will cause difficulty to such an extent that it is normally unbearable, it is not obligatory on him to perform hajj that year.

He should perform the hajj and postpone the marriage unless postponing the marriage entails difficulty to the extent that it becomes unbearable.

There is no objection to making the Hajj pilgrimage to Mecca, but due to your debt which has not been paid as yet, your Hajj would not be considered Hajjat al-Islam (obligatory Hajj).

Hajj is obligatory on a person once in his lifetime, provided that he fulfils the following conditions:
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.

Jeddah is neither a miqãt nor parallel to any of the miqãts; therefore, it is not in order to put on the ihrãm from there for ‘umrah or hajj. However, if one knows that between Jeddah and the Haram [the holy territory around Mecca], there is a place which is parallel to one of the miqãts —this is not improbable, if one looks for a parallel of Juhfah— he can put on the ihrãm from there by offering nadhr. [Nadhr means making a vow in the name of Allãh that he will put on the ihram from place x. ]

If the injury or bleeding was not intentional, there is nothing upon him.

In principle, helping those needy Muslims is better than a recommended Hajj or Ziyãrat of the holy shrines. However, at times the Hajj or the Ziyãrat is associated with certain other issues that can elevate them to the same or even higher status of virtue.

If it is within the known boundaries and the signs that are normally known for religious rites from generation to generation, it is not necessary to inquire about it .

It is obligatory to ascertain in order to do the slaughtering inside Mina. If it is not possible because of overcrowding in Mina, it is permissible to do it in the valley of Muhassar. Moreover, the timing of slaughtering is not restricted to the day of Eid; it can be done till the last day of the days of tashríq [i.e., till the 13th of Dhu ’l-Hijja].

It is necessary to fulfill the religious duty by doing the slaughtering in Mina. As for the sin of wasting the meat of the animals slaughtered, if it actually happens, it is not the fault of the pilgrim.

If he is sure that he will be able to perform hajj in the following year, it is permissible for him to postpone it; otherwise, it is not permissible. However, if postponing the exam will cause difficulty to such an extent that it is normally unbearable, it is not obligatory on him to perform Hajj that year.

He should perform the Hajj, as an obligation.

It is permissible but you must recite Surah al-Fatiha (al-Hamd) and the other Surah yourself even though the recitation may be in low voice.

There is no objection (ishkal) in it.

There is no problem in placing the corpse in a coffin when burying him in the ground. However, the religious requirements of burial must be fulfilled; and one of those requirements is that the corpse be placed on its right side with the face towards the qiblah.

This is not a sufficient [reason]. He cannot be buried in a non-Muslim graveyard.

If burying the deceased in an appropriate grave in that same city or other city (excluding non-Muslim graveyards) depends on spending some money, and neither has he left any estate that can pay for it nor are the heirs capable of providing for it—then it is wãjib kifã’i upon the Muslims to provide for it. And it is permissible to count it from the religious or charitable dues applicable to him.

If it is not possible to contact his heir and ask his consent in handling the burial procedures, the requirement of consent is lifted and it becomes obligatory, on basis of wajib kifã’i, on the Muslims to handle the burial.

The expenses of burying a dead body in a place appropriate for it comes from the estate [before its distribution among the heirs] if he did not make a will specifying that it be taken from the one-third. Otherwise [if he made a will regarding the one-third], it should come out of it.

This is not a sufficient [reason]. He must not be buried in a non-Muslim graveyard.

It is not permissible to bury a Muslim in cemeteries of non-Muslims, except if that is the only choice because necessity knows no laws.

Burying a deceased Muslim in a place appropriate to his status (other than non-Muslim graveyards) is an obligation of the heir just like other obligatory deeds connected with the burial procedures. And if the deceased has no heir or the heir is refusing to fulfill his duty or is not capable, it is obligatory, on the basis of kifã’i, upon other Muslims [to bury the deceased in an appropriate place]. And if fulfilling this wãjib kifã’i duty depends on acquiring a piece of land in advance by purchase or other means, it is obligatory to try and acquire it in advance.

There is no problem in playing with those games which are not known for gambling, even with the use of a dice,

It is prohibited to play with all that is considered a gambling instrument even without placing a bet.

It is not permissible, and it is treated the same as normal [non-electronic] gambling instruments, if played without betting (obligatory precaution), and it is not permissible any game that involves betting.

Buying and selling gambling tools and instruments mentioned are forbidden (Haram).

Playing chess and backgammon is absolutely forbidden, (with or without betting).
As for playing other games, then playing them with the condition of betting (gambling) is forbidden (Haram), and one should avoid playing these games (known as games of gambling), dominoes, billiard, and card games even without betting (Obligatory Precaution).
Any other game which is not considered a game of gambling, and no betting is involved, is permissible to play.

Betting is only allowed between those who take part in the horse race, and not for the onlookers and owners of the horses.

If you do not know whether the gelatin in the food comes from an animal or from vegetable, you can eat it.

It is permissible to eat gelatin if one doubts whether it has been extracted from an animal or vegetable. But, if it is known that it was derived from an animal, then it is not permissible to eat without ascertaining that the animal was slaughtered according to sharí‘a. This prohibition applies, as a matter of obligatory precaution, even if it was extracted from animal bones.
Of course, if a chemical change occurs in the original ingredients during the process of manufacturing the gelatin, there is no problem at all in eating it. Similarly, even if one has doubt whether the animal was slaughtered Islamically or not, still there is no problem in adding the gelatin [made from that animal] to the food in such a minute amount that it is completely absorbed in it.

Singing (al-Ghinã’) is harãm: doing it, listening to it. By “singing — al-Ghinã’,” we mean an amusing statement expressed in the tunes that are suitable for those who provide entertainment and amusement.

If the recitation is not in a Lahvi manner, it is not Haram. (Lahvi means something that is provocative and suitable for revelry).

There is no objection in it.

It is not permissible to play it, if it involves betting. It is also not permissible to play it, without betting, if the game is considered in common views as means for gambling.

There is no problem in using it, as long as its not involved in gambling games.

It is permissible to engage in sports games with balls like football (soccer), basketball, volleyball, table tennis, handball, etc. It is also permissible to watch such games at the sports stadiums or on various displays and monitors with payment or without payment as long as that does not entail a Haram act, like looking with lust, or neglecting an obligation like prayer (Salat).

It is permissible to engage in them, without betting as long as it does not lead to serious bodily harm.

Yes, one Ghusl is sufficient. It is permissible to perform one Ghusl with the intention of many obligatory Ghusl's such as Ghusl Haydh, Ghusl Janaba, Ghusl Nifas and Ghusl for touching a dead body. She can also perform the Ghusl Janaba whilst in the state of her monthly period, and then after its completion, she will need to perform the Ghusl of Haydh.

They are pure and washing them is not necessary. Unless they come in contact with blood, all of them are clean and should be treated as such.

Yes, one Ghusl with the various intentions is fine,

If it does not form a mass that would prevent water from reaching the skin, the Wudhu and Ghusl is valid.

Wudhu and ghusl with such a cover over the nail is not valid; therefore, it is necessary to remove it for ablutions. And the purpose mentioned above for the cover is not justifiable.

Yes, the Ghusl is valid, and you can perform prayers with the Ghusl of Janaba,

There is no objection in it.

It is sufficient to intend getting nearness to Allah by getting Taharah. [Meaning, it is not necessary to mention your intention verbally. To pass it through your mind that you perform Ghusl Janaba is sufficient.] You should perform Ghusl with the intention of complying with the order of Allah.

You must perform Ghusl Janaba and fulfill the Qadha of your prayers.

It is not necessary, the flow of water once on the head, neck and body is sufficient.

It is not necessary that the entire body of a person should be clean before Irtimasi and Tartibi Ghusl. So, if the body becomes clean while diving in water or pouring water over one's body with the intention of the Ghusl, the Ghusl will be in order.

In this method of Ghusl, a person should first make a Niyyat (intention) for Ghusl. Thereafter one should first wash one's head and neck, and thereafter the remaining parts of one's body. It is better that one washes the right part of the body first and then the left part. Furthermore, based on obligatory precaution, it is not sufficient to make the intention of Ghusl when moving the head, neck or body while they are already under the flow of water, rather, the part that one wants to perform Ghusl on - in the event that it is already under the flow of water - must be taken out from under the flow of water and then washed with the intention of Ghusl.

Depositing money with the condition of [getting] the gift is haraam. The condition here means you make the [transaction] of depositing contingent on an undertaking given by the bank to give the gift. If it was just for the knowledge that the bank shall give the gift, it is not going to dent the permissibility of depositing and that of receiving the granted gift as halal.

Depositing with the condition of a gift is usury and therefore prohibited. By condition is meant to make the deposit with the requirement that the bank should give the gift. But the mere knowledge that the bank will grant it (gift) does not harm the permissibility of investing and the lawfulness of the granted gift.

The person who recieves the gift is not required to pay anything. Yes, it is obligatory to pay Khums from it, if a year runs over it.

One Dinar is equal to 3.5 grams of 21K (Karat) gold

It is permissible to wear the first item and pray in it but not the second.

It is not permissible for men to wear gold objects, even though the gold may be white in color. Wearing gold plated objects is also not allowed and prayer wearing gold would not be valid for men. However, there is no problem in wearing something made of platinum.

Yes, he can.

It is forbidden for a man to use these mentioned gold ornaments as a form of beautification (obligatory precaution).

It is not necessary to utter the niyah (intention) verbally. To pass it through your mind or to simply have the intention to perform it would suffice.

It is not necessary for a person to pass the niyyah for fasting through his mind or to say that he would be fasting on the following day. In fact, it is sufficient for him to decide that in obedience to the command of Allah he will not perform from the time of Adhan for Fajr prayers up to Maghrib, any act which may invalidate the fast. If a person forgot that it was the month of Ramadhan, and takes notice of this before Zuhr and if he has not performed some act which will invalidates a fast and he makes niyyah, his fast is valid. But if he takes notice of this after Zuhr, he should not perform any act till Maghrib which invalidates a fast and should, as an obligatory precaution, also observe qadha of that fast after Ramadhan.

The obligatory precaution is that as long as the redness in the eastern sky appearing after sunset has not passed overhead, one should not break the fast.

If the spray that comes out of the nozzle enters the respiratory tract and not the passage of food and drink, it does not invalidate fast.

There is no problem in chewing a gum though he might feel the flavor insofar as the gum does not have particles to be swallowed. But if it has particles which spread in the saliva, it is necessary to avoid chewing it or swallowing the saliva which contains the particles. In case there are no particles or substance to be swallowed, there is no problem in chewing it.

It is preferable for the fasting person not to swallow phlegm that has reached the mouth as a measure of recommended precaution, although it is permissible for him to swallow it. Similarly, it is permissible for him to swallow the saliva that has gathered in the mouth, even in large quantities.

It is necessary to observe the Qadha of the previous year's fast before the next Ramadhan but if you have failed to do so, you should observe the Qadha in the following year(s) and you should also give kaffara of 750 grams of food stuffs for each day to the poor. If the Qadha is delayed again in the following years, the kaffara is not repeated.

Washing the teeth with brush and toothpaste does not invalidate the fast as long as the person does not swallow the saliva that has mixed with the toothpaste. However, the lingering flavor or taste of the paste that mixes with the saliva does not affect the fasting.

The penalty of emancipating a slave is waived when it is no more possible. It should, however, be clarified that in our view, it is not obligatory to pay all three kinds of penalty for invalidating a fast during Ramadhan by committing a sin.

By looking at the issue on its own merit, there is no problem in it.

If he was certain that fasting is not obligatory on him, there is no kaffara on him nor is any fidya payable. However, Qadha is obligatory on him but if he was not certain about fasting not being obligatory, he should give both Qadha and kaffara. The kaffara is to feed sixty poor Shia Muslims by one mudd (750 grams) of foodstuffs to each 60 different needy Shia Muslims. Qadha should be performed in the same year and if it is delayed until the next Ramadhan, he should give the Qadha and kaffara of 750 grams of food stuffs for each day to the poor. If the Qadha is delayed again in the following years, the kaffara is not repeated.

Watching the movies mentioned is forbidden if it influences the viewer and causes moral corruption or arousal. Furthermore on a mandatory precaution watching such movies is to avoided entirely if it contains sexually indecent scenes.

It is not permissible to watch such films (or pictures) with pleasure nor is it permissible to watch them without pleasure as an obligatory precaution.

It is Mustahab that when the persons who attended the funeral have departed, the guardian of the dead person or the person whom the guardian grants permission should recite the prescribed supplications for the dead person.It is Mustahab that after the burial, the bereaved family is consoled, praying for their well being. However, if the condolence is given long after the event, and if it serves to refresh the sorrowful memories, then it should be avoided.
It is Mustahab that food be sent to the members of the family of the deceased for 3 days. It is, however, Makrooh to take meal with them in their homes.

No, it is not permissible.

Taqlid means acting according to the opinion of the jurist (mujtahid) who has all the necessary qualification to be emulated. So you do what the mujtahid's expert opinion says you should do, and refrain from what his expert opinion says you should refrain from without any research [in Islamic sources] on your part. It is as though you have placed the responsibility of your deeds squarely on his shoulders.
Among the conditions which must be found in a jurist (mujtahid) who can be followed is that he must be the most learned (al-a'lam) jurist of his time and the most capable in deriving the religious laws from the appropriate sources.

Taqlid in religious laws means acting according to the verdict of a Mujtahid. It is necessary for the Mujtahid who is followed, to be male, Shi'ah Ithna Ash'ari, adult, sane, of legitimate birth, living and just ('Adil). A person is said to be just whe n he performs all those acts which are obligatory upon him, and refrains from all those things which are forbidden to him. And the sign of being just is that one is apparently of a good character, so that if enquiries are made about him from the people of his locality, or from his neighbours, or from those persons with whom he lives, they would confirm his good conduct. And if one knows that the verdicts of the Mujtahids differ with regard to the problems which we face in every day life, it is necessary t hat the Mujtahid who is followed be A'lam (the most learned), who is more capable of understanding the divine laws than any of the contemporary Mujtahids.

There are three ways of identifying a Mujtahid, and the A'alam:
* when a person is certain that a particular person is a Mujtahid, or the most learned one. For this, he should be a learned person himself, and should possess the capacity to identify a Mujtahid or an A'alam;
* when two persons, who are learned and just and possess the capacity to identify a Mujtahid or the A'alam, confirm that a person is a Mujtahid or an A'lam, provided that two other learned and just persons do not contradict them. In fact, being a Mujt ahid or an A'lam can also be established by a statement of only one trusted and reliable person;
* when a number of learned persons who possess the capacity to identify a Mujtahid or an A'lam, certify that a particular person is a Mujtahid or an A'lam, provided that one is satisfied by their statement.

It is necessary for a Muslim to believe in the fundamentals of faith with his own insight and understanding, and he cannot follow anyone in this respect i.e. he cannot accept the word of another who knows, simply because he has said it. However, one who has faith in the true tenets of Islam, and manifests it by his deeds, is a Muslim and Mo'min, even if he is not very profound, and the laws related to a Muslim will hold good for him. In matters of religious laws, apart from the ones clearly defined, or ones which are indisputable, a person must act according to the verdicts (Fatwa) of the most learned Mujtahid.

yes, however, it is not permissible for a pilgrim, in Ihram, to touch his wife with lust.

It is permissible.

There is no objection to scratching and he should not investigate or look for any hair.

If one cannot get out of the shade, there shall be no kaffara. If you were able to get out, and you did not, even for forestalling a harm, Kaffara is obligatory.

It is likely that one kaffarah for each ihram would do.

All kinds of relationship with a girl including joking, expressing love and becoming intimate are forbidden, before consuming the marriage contract (Nikah)

If he does not express hatred towards Islam and Muslims in words or actions, there is no problem in doing what is required in friendship like being good and charitable towards him.

A Muslim is allowed to take non-Muslims for acquaintances and friends, to be sincere towards them and they be sincere towards him, to help one another in fulfilling the needs of this life.

Friendship with a non-Mahram is not allowed.

Friday prayer with all its necessary conditions is preferred and more virtuous.

It is wajib-e takhyeri, meaning it is obligatory but optional at the same time; that is, if a person performs Friday prayer, he does not have to say Dhuhr (noon) prayer.

There are 2 Rak’ats in Friday prayer. Reciting the two Suras that you have mentioned is not necessary in Friday prayer. You can recite Surahs other than them.

Performing Friday prayer in such a way that all appropriate conditions are fulfilled, according to the shari'ah, is superior to performing Dhuhr (prayer). If the Mukallaf (dutybound Muslim) performs it (Friday prayer) as such, then it (Friday prayer) replaces it (Dhuhr).

One is not entitled to do that. As for non-holding of Friday (prayer) by the marjas, who are of the opinion that it (Friday prayer) is superior to Dhuhr (prayer) and the former replacing it (Dhuhr), may be due to personal excuses or the like. This does not prevent others from establishing it (Friday prayer).

No, it is not sufficient.

If the distance between the two mosques is one Farsakh (5.5km approximately) or more, the prayers are in order.

When there is a doubt of the type of fish, then it is not permissible,

You must make sure that it is a fish that has scales, even though its scales may have fallen off due to some incident, and one is confident that the fish was caught alive in the water or that it died in the fishing net in the water, which is the usual case, otherwise you cannot consume it

It is not Halal.

It is Haram to eat fish that has died in water, if the fish died in the fishing net then its permissible to eat.

Fish that have scales are halal, other types of fish are haram.

It is not permissible to eat from marine animals anything except fish that has scale; shrimp is considered from that category [of permissible sea animals]. But other than fish, like lobster, and similarly the fish that does not have scale is forbidden.

If what was left of the mosque’s furniture, equipment, tools and appliances, building material, etc. after its demolition, had originally been confined to its sole use, by way of endowment deed, it is obligatory to make use of them in another mosque. Should this not be possible, the proceeds be spent on other mosques.

The person creating the endowment could appoint a trustee to carry out the affairs of the endowment trust according to the deed of Waqf.

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.

No, suppose a person built a place for public worship, intending it to be a mosque, then it shall be deemed thus.

No, it is pure (Tahir).

It becomes obligatory to perform Ghusl before reciting the prayers.

As you have no certainty that it is semen, without the presence of the conditions required, the said liquid is pure (Tahir).

He should not lead the second prayer (obligatory prayer),

The prayer is in order.

Yes, it is in fine,

The time for Eid prayers is from sunrise till the time of Dhuhr prayers.

There is no problem in it,

There is no problem in drinking them.

Yes, it is halal.

It is permissible to eat the food that is not known to be najis. All kinds of food with the exception of meat, fat, and their extracts are permissible for a Muslim as long as he does not know that they are najis.

If it is not known that the food is Najis and if the food does not contain meat, there would be no problem in eating it. However, if the food has been touched with a wet hand or in the state of wetness, it is not permissible to eat it (obligatory precaution).

As long as it is not known that the hands of the shopkeeper were Najis, the food is to be considered Tahir.

It is permissible to eat if the doubt is whether it has been extracted from an animal or vegetable. But, if it is known that it was derived from an animal, then it is not permissible to eat without ascertaining that the animal was slaughtered according to Sharí‘a. This prohibition applies, as a matter of obligatory precaution, even if it was extracted from animal bones.
Of course, if a chemical change occurs (Istihala) in the original ingredients during the process of manufacturing the gelatin, there is no problem at all in eating it.

If the name “vinegar” can be applied in the view of common people upon that product, as has been assumed in the question, the same rule governing vinegar would apply to it. [That is, it is pure as well as permissible.]

It is permissible [to eat such food] as long as it is not known that it contains meat, fat, and their derivatives that are forbidden to us.

There is no harm in greeting them on their occasions.

There is no harm in initiating the salutation, albeit Makrooh (undesirable act) except out of necessity, under whose remit comes Urf. Responding to their Salam should be by uttering [the word] Alayk (with you).

It is permissible and the interest given by the bank (privately owned or not) is fine, even if one intends with the condition of interest.

This, however, must be done without making a provision for charging interest on the money deposited, meaning not stipulating that the banks should give an undertaking to pay the interest on the loan. The opposite of this is that the depositor reaches a conclusion that if the bank was not going to pay the interest, he would not demand it. The intent to demand the interest does not contradict the non-stipulation. Similarly, the intent not to demand the interest does not contradict stipulation. That is because each of which is alien to the other.
Given that the bank is governmental, if he receives any interest, he should give half of the interest to faithful needy Shia Muslims and use the other half.

Khums is payable on what has surpassed his annual needs, except in the case of a government employee in a Muslim state that deposits his salary into a state or private bank. In the latter case, Khums would not be obligatory on the salary that has been deposited in the bank until he [physically] takes possession of it with the permission of the Mujtahid. Then the salary will be included in his income of that year and Khums will become obligatory on what is in excess to that year’s expenses.

Based on obligatory precaution, it is necessary to refrain from drawing a sculptured (embossed) picture of a living being.

Drawing a non-sculptured figure is allowed. It is allowed to draw a human being or an animal on a piece of paper or something.

You can give religious taxes to anyone who is authorized to collect and who should be holding an authorization document (written permission) from Ayatollah Sistani or his office. Upon giving your religious dues, ask him to give you a receipt of His Eminence’s office of Najaf or Qom. You must receive a sealed receipt, otherwise you are not relieved of the obligation to pay your religious dues.

It is not allowed, as a matter of obligatory precaution.

It is not allowed.

Dancing of women in front of women or dancing of men in front of other men is problematic, as a matter of obligatory precaution, one must refrain from it.

It is allowed as long as dancing is not accompanied with forbidden (Haram) music.

It contravenes the religious upbringing, rather based on obligatory precaution, it is forbidden absolutely, if the student has reached the age of maturity. That is when it is not a mixed gathering. If one has to dance in a mixed gathering, it is not permissible.

He should not pay heed to his doubts and keep on considering it as valid (Saheeh).

Yes, the divorce is valid if it is in accordance to his school of jurisprudence (Madhab).

Issuing a certificate is not a prerequisite or condition for the validity of divorce. {Meaning, a certificate issued cannot be enough proof for the validity of divorce}. There should be two just male witnesses and it should be carried out by the husband himself or his representative (wakil).

Iddah is not necessary, if no sexual intercourse has taken place.

It is not obligatory on him to obey her in this matter, and her statement [about him becoming disobedient] has no effect whatsoever. Of course, as mentioned earlier, it is necessary for him to hold back from any insulting statement or action towards her. He must reconcile with his wife and make sure to do whatever he can to save the marriage.

The presence of two just Mo'men (believer) male witnesses is required; without their presence the divorce would not be in order.

She should seek redress with the Marji' or his deputy. He would advise the husband to choose one of two courses of action: Either pay his wife maintenance money or grant her Islamic divorce, albeit by proxy. Should he choose neither, and that it was not possible to pay maintenance money, the Marji' or his deputy should carry out the divorce .

The said woman is not entitled to shari'i maintenance. As for her dowry and her right in nursing her offspring for the hawlayn (the two years), it should not be forfeited by virtue of nushouz (recalcitrance of the woman toward her husband).

This is not permissible. If she wears makeup or anything which is considered adornment in common view, she must cover it from strangers.

It is not permissible if it tempts a non-Mahram man or normally causes him excitement (arousal), and she ought not do that.

The wife mentioned above does not deserve the spousal maintenance from a shari’a point of view. But her mahr (dowry) and her right of custody of children (under the age of two) should not be suspended because of her disobedience.

The said woman is not entitled to shari'i maintenance. As for her dowry and her right in nursing her offspring for the hawlayn (the two years), it should not be forfeited by virtue of nushouz (recalcitrance of the woman toward her husband).

There is no problem in it.

It is absolutlely not permissible to play both.

Playing it (backgammon / chess) in such circumstance is forbidden (obligatory precaution)

It is absolutely forbidden, even playing it with another person online.

Playing it (backgammon / chess) is absolutely forbidden even without placing a bet.

The evidence could be one or more of the following:
1. You have sighted it yourself.
2. The testimony of two men of impeccable character, provided that you do not have any knowledge of instances that they may be wrong, and that you do not dispute their testimony.
3. The lapse of thirty days on the month of Sha’ban, thus reaching certitude that Sha’ban has come to an end and that the month of Ramadhan shall commence.
4. When the news of the birth of the moon of Ramadhan becomes commonplace that you are sure of the sighting.

You should be able to know that by sighting the new moon in your country or nearby countries that share the same horizon; in other words, if the crescent is sighted in one country, it should be seen in the other, were it not for natural barriers, such as clouds, mountainous terrain, and the like. The beginning of the month cannot be established by sighting the crescent through a telescope or binoculars.

Sighting of the new moon is ascertained by knowledge of the actual sighting or through solid news of such sighting, or some other means. Certainty can also be achieved through common knowledge. Amongst other sources of ascertaining the sighting of the new moon is the lapse of thirty days on Sha’ban’s crescent for the start of Ramadhan to be confirmed, or thirty days on the crescent of Ramadhan for the new moon of Shawwal to be confirmed [and so on]. Sighting can also be confirmed by the evidence of two witnesses of impeccable character ('adil).
However, sighting of the new moon is not recognised by the evidence of women, or by the evidence of one just witness, even with oath, or by the words of astrologers. Neither by its absence after dawn dusk, so that it could be said that it belongs to a previous night, nor by the evidence of two just witnesses, if the evidence is not confined to their own sighting of the newly born moon. Sighting is not recognised too when it is seen before zawaal so that the day of sighting be from the ensuing month. The impression of a ring it may give, proving that it could belong to a previous night, cannot be accepted as well.

Cheating is not allowed, however if he is qualified for the job, his income is Halal.

If it is against the rules of the university, this action and receiving money for it, is problematic.

Cheating is not allowed in any of these places.

It is not permissible if the wife does not approve (obligatory precaution), however, if she consents then it is permissible to use condoms,

It is necessary for a woman to submit herself to her husband and be available for him. However, she can use pills to prevent conception even if her husband does not want her to do so.

It is permissible as long as she faces, in both the pregnancy and the use of alternative contraceptive methods, such hardship and danger that cannot be normally endured. If this requires, in addition to exposing the genital organs, other parts of her body surrounding the genitalia, then she must refer to a female doctor. If this is not possible then she may refer to a male practitioner .

It is permissible for a woman to use contraceptives to prevent pregnancy, provided that it does not harm her health in a serious manner, irrespective of whether or not the husband has agreed to it.

He has no right to do that .

It is allowed, yet its Makrooh (abominable), unless the wife gives permission,

It is permissible for a woman to use Intrauterine Devices (IUD) and other birth control devices provided that they do not pose serious harm to the woman’s health and that the insertion of the device does not involve a harãm act, such as the male touching or looking at the private parts of the woman’s body that are forbidden for him to look at. Similarly, it should not involve the female looking at, and touching without gloves the private parts that are harãm to touch or look at. Moreover, the IUD should not cause the abortion of the fertilized ovum after its implantation [in the womb].

Taking part in Friday and congregational prayers of the Ahl-e Sunnat is permissible in areas where Taqiyah (dissimulation) is required. If you are not going to face a problem, you should, as far as possible, prostrate on something upon which Sajda (prostration) is permissible. Prostration on carpets in the case of Taqiyah or out of necessity is permissible and there would be no objection in it. Also, it is obligatory upon you to recite first chapter al-Hamd and the second chapter yourself – with the recitation in a low voice though.
In any case, Friday prayers performed with them is not sufficient for Dhuhr prayers. Therefore, it is necessary to perform Dhuhr prayers separately.

It is recommended for women to attend congregational prayers as evidenced by an authentic tradition from the Commander of the Faithful, Ali (AS) that women used to attend congregational prayers but they were ordered to linger their sajda (prostration) because some men were wearing tight garments but there is another authentic tradition which says that a woman's prayer at home is more virtuous than her prayer in a mosque. However, the conclusion that can be drawn from both traditions is that a woman's prayer at a place where she is not seen by non-mahram men (strangers) is more virtuous. If she can perform her prayers in a mosque without being seen by strangers, the prayer in a mosque would be more virtuous in that case.

Praying in congregation (Jama'at) with its conditions is preferable to praying individually. Its preference is stronger in the dawn, sunset and night prayers. A noble hadith says: "A salat [in congregation] behind a learned scholar is like [praying] a thousand cycles; and behind a Qurayshi is like [praying] a hundred cycles." As the number of the worshippers increases, the preference [and the reward] also increases.

If there are two or more people, they can conduct a congregational prayer. The important requirement here is that the person who is going to lead the prayer (Imam) must fulfill certain conditions. Those taking part in congregational prayers shall receive added Thawab (reward from God) for performing this recommended act, especially when the Imam is a learned man and there are more people praying in congregation.

it is permissible to offer prayer in their congregational prayers, in areas where Taqiyah (dissimulation) is required. However, it is obligatory upon you to recite al-Hamd and the second chapter yourself – be the recitation in low voice though.

The Imam of the congregational prayers should be adult, sane, ithna Ashari Shia, adil (just), of legitimate birth and with correct recitation. Furthermore, if the follower is a male, the Imam also should be a male.

If there are two or more people, they can conduct a congregational prayer. The important requirement here is that the person who is going to lead the prayer (Imam) must fulfill certain conditions, for example, being just (Adil) and reciting the prayers correctly.

If it is against the law, it is not permissible but you can use them.

If someone else has cracked the app, you can use it.

Copyrights must be respected; it is not permissible, if it is against the law (obligatory precaution).

It is permissible, per se, to make personal use of such copyrighted books and software.

It is not forbidden to wear a tie, even if it is from pure silk because it is not [big enough material] to cover the private parts that must be covered [in prayer]. As for the item that is mixed with other material to the extent that it cannot be described as “pure silk,” it is permissible to wear, even if it [is big enough so that it] can cover the private parts that must be covered [in prayer].

It is forbidden to wear and sell them.

It is not forbidden to wear a tie, and in both examples mentioned above it is permissible.
As for the item that is mixed with other material to the extent that it cannot be described as “pure silk,” it is also permissible to wear.

In the present time, the context of hijab is the modest covering of a Muslim woman. A woman should not show her beauty or adornments except what appears by uncontrolled factors such as the wind blowing her clothes, and the head covers should be drawn so as to cover the hair, the neck and the bosom.

All kinds of relations with a non-mahram including joking, expressing mutual love, talking with the intention of deriving pleasure, looking at the body of a girl (except her face and hands up to the wrists) and at her hair or looking at her face with pleasure are Haram (forbidden). In fact, if it is feared that they might fall into a sin, it is forbidden for them to have any kind of relationship with each other.

If it is feared that they might be drawn towards sin, it is not permissible. Normally chatting ends up in a sin for both sides.

Yes, it is pure (Tahir) and Salat with it is correct.

It is not permissible for a woman to go out wearing perfume if non-mahram men are aroused and attracted to her or if she intends to attract such men.

The clot of blood inside the egg is pure, but it is Haram [Forbidden for consumption]. Therefore, the egg can be eaten by removing the blood from it, provided it not very minute and been absorbed in it.

The blood, which comes from inside the teeth, vanishes as it gets mixed with the saliva, the saliva is Tahir (pure), and it can go down the throat.

On its own terms, it is permissible; but based on the demands of Islamic brotherhood and the rights that Muslims have over one another, it is better to choose Muslims over non-Muslims as long as it does not entail any problem.

None of these [activities] is permissible because they aim at promoting forbidden acts and spreading obscenity.

It is not allowed; and if one does so, he is not entitled to full wages.

If someone's duty is to do a job without getting money but he does not do it without receiving it, giving money to get something done is permissible but it is haram for the recipient to use the money.
Yes, there are cases where bribery is Haram (forbidden), for example, in judiciary cases bribing the judge.

Magic in all its shapes and forms is forbidden [even that which is used to undo magic] unless the matter rests upon a greater benefit such as saving the life of a respected person.

We advise you to read the Holy Quran, particularly the four chapters that begin with "Qul" i.e. "Qul howallahu ahad", "Qul yaa ayyohal kaferoon", "Qul a'uzo berabbil falagh", and "Qul yaa ayyohal kaferoon". At the same time, you should visit a doctor.

It is not permissible.

There is no Ishkaal (objection) in it.

It is permissible to donate blood.

In case the mother aborts the child, she must give the blood money (Diyyah) to the father or other heirs. And if the father carries out the abortion, the blood money (Diyyah) is obligatory on him and he must give it to the mother. If it is the doctor who carries out the abortion, it is obligatory on him to give the blood money although he may abort the child on the parents’ request, (though they would share in the sin). He must give the blood money except for when the heirs exempt him.
It would suffice for the blood money of the fetus into which soul has entered to give 525 mithqals of silver. That is when the fetus is male and if it is female, half of that amount should be paid. As a measure of obligatory precaution, the Diyyah of the fetus which dies in the womb is also the same.
1) If the fetus is lifeless and it is in the form of a fertilized ovum (zygote), 105 mithqals of silver would suffice for the blood money (0-40 days).
2) In case it is in the form of a leech-like substance, the Diyyah is 210 mithqals (40-80 days).
3) If it develops into a chewed-like substance, the Diyyah is 315 mithqals (80-120 days).
4) If the fetus has bones, 420 mithqals of silver would suffice.
5) If it has developed into a complete human body with grown up limbs and organs, the Diyyah is 525 mithqals of silver.
If the fetus is soulless, there is no difference between a male fetus and a female one as an obligatory precaution.
6) If the soul has entered the body, then for a male 5250 mithqals, and for a female 2625 mithqals.
Soul enters the body at the fourth month of pregnancy except for when it is proved otherwise through modern equipment's.
*Every mithqal of silver is equivalent to 4.64 g of Silver.*

If a person hits another person on the face and his skin turns red, the blood money (Diyyah) is 1.5 Dinar and if he beats him on the body and his body turns red the blood money (Diyya) is half of it, i.e. 0.75 Dinar.
If the face turns blue / green, the blood money (Diyyah) is 3 Dinars and on the body, the blood money (Diyyah) is half of it, i.e. 1.5 Dinars.
If the face turns black, the blood money (Diyyah) is 6 Dinars and it is half of it on the body. i.e. 3 Diners.
*One Dinar is equal to 3.5 grams of 21K (Karat) gold*
Anything other than gold would not suffice as an obligatory precaution and it is permissible to compromise on the Diyyah amount.

It is compulsory to refrain from it as a measure of precaution.

It is not permissible for a Muslim to to shave his beard (obligatory precaution), unless if he is fears harm to his life by not shaving or if growing the beard would put him in difficulty (for example, if it becomes a cause of ridicule and humiliation that is not normally tolerable by a Muslim).

French-cut box beard is not sufficient as an obligatory precaution. In this ruling, you may refer to the next learned Mujtahid.

Shaving the beard is Haram based on obligatory precaution, and this includes the hair that grows on the sides of the face. However, there is no problem in shaving the hair that grows on the cheeks and the necks. The minimum requirement of beard should be as much as the custom norm (Urf) state that "this person has a beard", even if is for example trimmed to a beard size 3.

Based on obligatory precaution it is not permissible for a man to shave his beard. Similarly, it is not permissible for him to just leave the hair on his chin and shave the sides. This too is based on obligatory precaution, in this ruling, you may refer to the next learned Mujtahid.

[In regards to compensating or making amends for backbiting which has been done] If there is no harm [any further aggravation of the situation] and even in the case where seeking forgiveness is considered a way to compensate for the disrepute which may have occurred, as an [obligatory] precaution they should seek forgiveness.

In this case it is permissible and not considered Ghibat (backbiting),

To listen to someone who is backbiting is not Haram in it self, however the listener must act in accordance to enjoining the good (Amr bil Marouf) and forbidding the evil (Nahy anil Munkar)., and if it is not effective one must show their dissatisfaction from the person performing the backbiting.

Backbiting means “speaking ill of a believer in their absence of someone with the purpose of disparaging him, no matter whether the alleged shortcoming was related to his body, lineage, behaviour, deeds, statements, religion, or life, and other defects which are [usually] concealed from the people. Similarly, it does not matter whether the description was done by words or by gesture.”
Almighty Allãh condemned backbiting in His noble Book and has described it such that mind and body feel abhorrence towards it. He said, “And some of you should not backbite the others: would anyone of you like to eat the flesh of his dead brother? No, you abhor it.” (49:12)
The Prophet (s.a.w.) said, “Be careful of backbiting because backbiting is worse than adultery, in that a person who commits adultery can repent and ask forgiveness from God, and Allãh can forgive him whereas Allãh will not forgive the backbiter until the person who was at the receiving end forgives him.”

There is no problem in placing the corpse in a coffin when burying him in the ground. However, the religious requirements of burial must be fulfilled; and one of those requirements is that the corpse be placed on its right side with the face towards the Qiblah.

If it is not possible to contact his heir and ask his consent in handling the burial procedures, the requirement of consent is lifted and it becomes obligatory, on basis of wajib kifã’i, on the Muslims to handle the burial.

The expenses of burying a dead body in a place appropriate for it comes from the estate [before its distribution among the heirs] if he did not make a will specifying that it be taken from the one-third. Otherwise [if he made a will regarding the one-third], it should come out of it.

Burying a deceased Muslim in a place appropriate to his status (other than non-Muslim graveyards) is an obligation of the heir just like other obligatory deeds connected with the burial procedures. And if the deceased has no heir or the heir is refusing to fulfill his duty or is not capable, it is obligatory, on the basis of kifã’i, upon other Muslims [to bury the deceased in an appropriate place]. And if fulfilling this wãjib kifã’i duty depends on acquiring a piece of land in advance by purchase or other means, it is obligatory to try and acquire it in advance.

It is preferable to transfer the dead to any holy shrines or other recommended places if there is a donor who can bear the expenses —from the heirs or others— or if the one-third of his estate which he has endowed for religious charity, would suffice for that purpose. If it involves a lot of hardship and is costly, it is not preferred.

It is not permissible to bury a Muslim in cemeteries of non-Muslims, except if that is only out of absolute necessity.

It is not abominable (Makrooh )

There is no problem in it.