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Q1: What is your verdict about music? Is music totally forbidden?
A1: Generally speaking, forbidden music is the music that is suitable for entertainment and amusement gatherings. The crucial line is in it [music] being appripriate with the gatherings of entertainment and moral depravity.
Q2: Some family members are not pious; they listen to haram music and songs ignoring other family members' concern for piety. There is no way to stop it and it is not possible to leave the house also. What should he/she do in this case?
A2: If he or she can, he/she must enjoin good and forbid from bad (do amr bil ma'ruf wa nahy anil munkar) in case there is any effect in it. If it is not going to be of any effect, he/she must not listen to the music or song intentionally.
Q3: What is your ruling on learning the art of music (the theoretical aspect)?
A3: Learning Lahvi music is not permissibled. As stated above, music which is suitable for entertainment and amusement gatherings is described as Lahvi.
Q4: Carrying the previous question a step further, in order to learn the theory, one needs to hear and experience the practical aspect, thus, is this permissible?
A4: If it is Lahvi, it is not allowed.
Q5: On the same thread, with the influx of Muslim made movies (Imam Ali, Hasan, Husayn, Rida, etc made in Iran) and other such productions, they call for a Musical score as background, can your follower be involved in such work?
A5: If music is not suitable for entertainment and amusement gatherings, it is permissible to learn, play and listen to them.
Q6: I want to know where in the Holy Quran or Hadith it is said taht listening to music isprohibited?
A6: The Holy Quran says, And of men is he who takes instead frivolous discourse to lead astray from Allahs path without knowledge, and to take it for mockery; these shall have an abasing chastisement. Surah Luqman 31: 6
It is clear that songs and music which are exciting and stimulating and suitable for gatherings of vain entertainment take one away from the remembrance of Allah, the Glorious and lead one astray. Many traditions (Ahadiths) have been related on this. You can refer to Hadith books, like Wasaail al-Shia.

Musical Instrument

Q1: I would like to know which musical instruments is permitted for playing or listening in Islam.
A1: The musical instruments which are specifically for Haram usage, meaning which are only for usage in/ for immoral and vain gatherings are Haram, and if it is not such, it is permissible.
Q2: Are there certain musical instruments, which you do not permit your followers to use? Please explain which are permissible and which are not.
A2: Read the previous answer.


Q1: Why do Shiites beat their chests during Muharram? What is the reason?

A1: Beating chest is one of the important expressions of lamentation and a means of showing disgust and hatred to the oppressors. Not only it is not a mistake but it also plays an important role in reviving and continuing the goals of the Imam (a.s.).

Q2: It so happens that people beat their chests and their backs with chains and their bodies turn red and even start bleeding. Is it permissible?
A2: It is permissible and even preferable provided that it does not cause significant harm to the body.
Q3: Some men take off their clothes and become partially naked while beating theirs chests in front of women. Is it permissible?
A3: It is necessary for women to avoid looking. Of course, if men know that women would look at their bodies, it is not permissible for them (men) to take off their clothes.
Q4: Are beating chest and Zanjir Zani out of Riya (insincerity) permissible?
A4: They should avoid insincerity while performing rituals.
Q5: Some people are seen half-naked during Muharram while flagellating themselves in an extreme manner in front of non-Mahram individuals? Is this act permissible?
A5: Chest beating tradition in its customary and normal form does not have to be opposed, however, in the said situation women should avoid looking.
Q6:  What is the fatwa about Harvalah (jumping up and down while moving forward) in the mourning ceremonies held on the occasion of the martyrdom of the Infallibles?
A6: Harvalah has been recommended as a Mustahab act for male pilgrims after staying at Mash'arul Haraam and while doing Sa'iy between Safaa and Marvah and passing Mohassar valley.  Harvalah is not legal as a Mustahab act in places other than this.
Q7:I have a question about blood matam or what is known as Qama zani or Tatbir? What is your ruling about using blades, knives, swords and spilling blood during mourning rituals? Is it permissible?
A7: The philosophy of mourning during 'Ashura, is to respect the symbols of Religion and remember the suffering of Imam Hussain (a),  his companions, and his uprising to defend Islam and prevent the destruction of the religion by Bani Umayyad dynasty.  These rites must be done in such a way that in addition to serving that purpose, it draws the attention of others to these lofty goals. Obviously, Qama Zani does not have such a role and the enemies of Ahlalbayt misuse it. So those actions which are not understandable for the enemies of Islam and causes misunderstanding and contempt for the religion must be avoided.
Q8: Is it legally preferable to wear black clothes when mourning for Imam Husain and other Infallible Imams (a.s.)?

A8: Since it is considered respecting the signs (of Allah), it has legal preference. Moreover, prominent scholars such as late Ayatollah al-Uzma Broujardi used to wear black Qabaa (a long robe worn under Aba) during Ashura.
Q9: Is wearing black clothes makrooh (undesirable) when lamenting and mourning over the martyrdom of the Infallibles?
A9: Since wearing black clothes is a sign of expressing grief and lamentation, which is highly desirable, therefore praying in a black cloth is not makrooh.
Q10: What is the fatwa about the flags which are used during Azadari (lamentation) ceremonies? Some of these flags have lines and drawings on them.
A10: It is permissible to use them in Azadari. Q11: Is beating drum allowed during Azadari?
A11: If drum is beaten in such a manner that it is suitable for gatherings of amusement and entertainment or is considered contempt and disrespect to the Infallible Imams, it is haram, or else, there would be no objection in it.
Q12: What is your ruling on a group of mourners using musical instruments in a competing manner against another group?
A 12: The ruling about using musical instruments was explained above. Rivalry or competition however does not change the answer. Rather, if a competition is out of Reya (insincerity) and there is no intention of seeking nearness to God, and it causes unrest for others, it is not permissible.
Q13: What is the philosophy behind the mourning for Imam Hussain (as)?
A 13: The philosophy of lamentation for Imam Hussain (as) is to revere the divine observances and to commemorate the Imams innocence and self-sacrifice as well as that of his companions, in their defence of Islam. If there had not been such an uprising, the Umayyad dynasty would have completely annihilated Islam. It is for this reason that to remember the tragedy of Ashura is cited in numerous narrations.
Q 14. Which Imam (as) or his companion was the first to practise any form of masochism such as hitting oneself with metal chains (zanjeer), or make a flag -referring to Al-Abbas flag- (alam) as a sign of the events of Karbala, or to produce and carry the coffin (taboot) among the believers during the commemoration in order to pay respect for Imam Hussain (as)?
A 14: These are all symbolic styles of mourning, and it is not necessary to have a certain decree issued by our Imams (as) for the way in which we mourn. However these ceremonies should be undertaken in a way whereby they keep alive the memory of Ashura, attract the attention of others and incorporate all the ritualistic aspects. They should not be conducted in such a way as to cause misunderstanding or blasphemy against Islam, the holy dignity of Imam Hussain (as) or his companions. We should avoid deeds, which are not understandable to the enemies of Islam. Commemorating ceremonies do not necessarily need to be ordered by the Immaculate Imams (as), as they are held today. The important message of practising (zanjeer) is that we are all Shiite, and are ready to devote ourselves in the path of Allah (swt) and for Imam Hussains (as) purpose.


Q1: There is a person who is a teenager. He cannot control his sexual desires at unavoidable circumstances. He cannot also have a temporary marriage. It is obvious that he cannot go out with prostitutes nor can he commit adultery. So is he allowed to perform masturbation??
A1: Masturbation is prohibited. In order to reduce the lust, it is better to fast, study, exercise, and have other healthy diversions.


Q1: In the West there are women who have converted to Islam, whilst being married to their non-Muslim husbands. Are they required to leave their husbands immediately?
A1: A women who converts to Islam must immediately separate from her non-Muslim husband. If her husband converts to Islam before the end of the prescribed waiting period (iddah), then the marriage is still valid.
Q2. Is it permissible to marry a girl without her parents permission?
A2. Ayatullah Lankarani says that according to precaution it is necessary for the daughter to have her fathers permission, unless the boy and girl are both religiously, socially and morally equal.
Q3: Is it possible for a male, who is Shiah and a descendent of the Prophet, to marry without his mother's consent?
A3: In this case, there is no need for the mother's acceptance and consent. But, I recommend that you: Do not do something which would lead to your mother's suffering! And it is better to make her content through any ways you can. At the same time, consult men of experience. If the decision you have made is for your well-being, then go ahead and do it.
Q3: Is marriage predestined or not?
A3: Allah (swt) gave human beings free will. We choose our own destiny, and with marriage the same applies.
Q4: I am a Shiah Muslim from Iran, and I recently married my husband who is a Sunni. Although he has never forced me to change he wants me to practice as a Sunni Muslim and he becomes offended when I talk about Shiism. My husband is a good man and I do not want to upset him, but I also do not want to do anything, which is against my beliefs as a Shiah. I already pray according to the Sunni prayer times and as I live in London I do not know which Marja to follow. I know all this is wrong, but please advise me as to what I should do?
A4: It is not necessary for you to pray right at the beginning of the time for prayer, you should try to postpone your prayer for a few minutes so that your prayer falls within the correct timing according to Shiah law. Do your best to perform your religious obligations and by referring to a risaleh (book of law by a marja) or to a marjas website, find out the answers to questions everyday life presents you with.
Q5: Is it permissible for stepchildren to marry each other?
A5: Stepchildren are not considered as our own children; therefore, their marriage is acceptable.
Q6: I am a 21-year-old lady. I have a question regarding marriage. A friend of mine is in love with a man. This man treats my friend as his wife, and has two witnesses that he has said that she is his wife. Can this be considered as nikah? She says that when she performs the prayer of Istikhara, she has a feeling that he is her husband and that they will never be separated. Is this relationship halal?
A6: According to the Islamic law, marriage is a blessed step and if taken, lays the cornerstone for a family. To fall in love, is not sufficient for considering a relationship as a marriage. The correct marriage formula must be executed. An engagement or marriage contract can never be realised through a feeling after performing Istikhara, it has to be carried out according to the rules of Islamic Law.
Q7: I would like this question answered. I was a Sunni but now I am following the Shia way of life. I have fallen in love with a Shia girl who too has very strong feelings for me. We have not had a physical relationship, we mainly talk on the telephone about certain topics from the Quran. I want to marry her but his parents have some observations. What is your fatwa on this issue?
A7: According to Ayatollah Al-- Uzma Fazil Lankarani, based on precaution, the permission of the father in the marriage of the girl is necessary. However there is one exception; that is, in the case that the man and women are suitable for one another from every point of view both from the religious point of view as well as morally and socially, they can marry each other.
Q8: There has been a problem that has been around for a while. Lately it has caused myself and a lot of other peoples much trouble and grief. People from cultures other than our own do not allow their daughters to marry those who come from a different ethnic and cultural background even though both are Muslims. What is the ruling regarding such a practice? For example, the Arab parents of their daughter will not allow her to marry another Muslim because he is not an Arab.Is not such a practice wrong according to our Shariah? We were of the view that Islam did not permit such discrimination between Muslims regardless of their ethnicity and culture.
A8: Every one, who is familiar with the pure Islamic culture, knows that in Islam there is no difference between Arabs and non Arabs. A Muslim man has the right to marry any Muslim woman (he wishes) be she Arab or non Arab, white or black.
Q9: Is it lawful for a man to have two wives in one bed? If so what is lawful for them and what is forbidden?
A9: It is strongly abominable, however it is haram for one wife to look at the vagina of the other.
Q10: I am in desperate need of advice. I need to know whether it is possible for a Sayed Shia male, to marry without his mother's consent, as I have heard that a person who goes against his mother's wishes will not enter heaven. Is this true? Also, is a mother right to force her son to marry someone knowing full well that he is unhappy, in love with someone else, and has only given in due to respect and love for her?
What advice can you offer someone who is about to sacrifice his happiness for his mother's love, but is adamant that he will not fulfill his duties as a husband and will continue to see his true love regardless of this marriage?
A10: The consent of the mother is not necessary for marriage. However since you asked for advice, we say it is necessary that you not do something which will cause your mother to feel pain. Through whatever means possible, using logic and sweet words make her content. At the same time, consult people of experience, and if the decision you have come to is in your own interests, then do it.
Q11: Is it permissible for a man to drink his wife's milk?
Q11: There is no problem in it.
Q12: Recently a question came up in regards to stepchildren being able to marry each other. I haven't read where it's permissable or haram. So my question is whether it's permissable or not?
Q12: A step child does not become ones child, therefore their marriage to one another has no objection.

Matrimonial Obligations

Q1: If a wife and husband are both working, and the husband incurs some debts, is it obligatory for the wife to help the husband in paying his debt or she can use her money as she wishes.
A1: 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.
Q2: My husband suffers from AIDS, and we have been separated for six years, because the doctors have recommended me to do so. Now I want a divorce but my husband refuses, even though I am willing to give up my dowry (mahr). Please tell me what I should do under such circumstances?
A2: To prevent yourself from becoming infected with AIDS, you have the right not to obey him in anything that could jeopardise your health and safety. However if you wish to divorce him, you should try to make him content by way of giving up or desisting your dowry. To obtain a divorce by hakim-e shar', it has to be proved that your husband will not grant you divorce on any condition and that your situation (trials and hardships etc) is proved to be true.
Q3: I would like to have more information regarding the depth and extent of a husband's obligations for maintenance and expenses of the wife. Is it true that the husband should provide the same level of life (luxuries, maids, education) as the wife had before marriage? Does the answer differ from one scholar to another? Are there any hadith and/or rulings in this regard?
A3: 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.
Q4: What is the quantity of the maintenance which a husband should provide his wife with? Moreover, can a man force his wife out of his home during Iddah (waiting period)?
A4: 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.


Q1: Can I make a fixed-time marriage (mut'a) with a prostitute, only for the satisfaction of my sexual needs? Is this fornication (zina) or a sin?
A1: It is permissible to marry either a Christian or Jewish women in fixed-time marriage. She needs to understand that mutah is a form of marriage, and she should obtain a proxy (wekalat) in order to execute the marriage formula. Temporary marriage with a prostitute as an obligatory precaution is not permissible.
Q2: What are the requirements for making fixed-time marriage (mutah) with a non-Muslim woman in Europe, who is from the people of the Book (Christian or Jew)?
A2: There is no problem in conducting a fixed-time marriage with a woman who is either a Christian or a Jew, but the following conditions should be observed:
1. She should understand that fixed-time marriage is still a form of marriage.
2. The dowry and the time duration of the marriage must be stipulated.
3. You must have her proxy recite the specified marriage formula.
4. If the woman is a virgin, her fathers permission is obligatory. However if it is the custom in such countries that the fathers do not interfere in such affairs, then the fathers permission is not required.
5. She must not be in the waiting period (iddah) of another person.
She also has the right to stipulate that there will be no sexual intercourse.
Regarding the waiting period, it is not necessary to ask her the last time she had intercourse. But if you are aware that she is in the waiting period, you must wait until it is over before contracting marriage with her. In the case that she committed fornication, she must pass one menstrual period as a precaution.

Q3: If we are residing in a country where it is difficult to find a Muslim spouse, can we take a Christian spouse?
A3: They are ritually clean and you can consummate temporary marriage contract with them.
Q4: Can I make a fixed-time marriage (mutah) with a prostitute, only for the satisfaction of my sexual needs? Is this fornication (zina) or a sin?
A4: It is permissible to marry either a Christian or Jewish women in fixed-time marriage. She needs to understand that mutah is a form of marriage, and she should obtain a proxy (wekalat) in order to execute the marriage formula. Temporary marriage with a prostitute as an obligatory precaution is not permissible.
Q5: Does a husband need his wife's permission or consent, if he wants to marry another woman?
A5: Her permission is not necessary.


Q1: I had anal and vaginal sex with my wife when she was in her menses? I have just learnt that it is haram having intercourse during menstrual period? What should I do? Do I have to pay Kaffara (penalty) for the haram act I have done?
A1: There is no Kaffara (penalty) for anal intercourse but if man has vaginal intercourse when she is in her menses, he must pay Kaffara as a measure of obligatory precaution. The amount of Kaffara is explained as under: If the number of Hayz days of a woman is divided into three parts, and in case a man has intercourse with his wife in the first part, in front, then as an obligatory precaution, he must pay 18 Nokhod (3.457 gr) of gold as ransom (Kaffara) to the poor, and if it has occurred in the second part, 9 Nokhod (1.729 gr) and in the third part, 4.5 Nokhod (0.865 gr). For example, if a womans Hayz lasts for 6 days and her husband has intercourse with her during the first and second day or night, he should pay 18 Nokhod (3.457 gr) of gold and during the third and fourth day or night, he should pay gold weighing 9 Nokhod (1.729 gr) and for fifth and sixth day and night, he should pay gold weighing 4.5 Nokhod (0.865 gr)
Q2: Is it necessary for a woman to compensate the prayers and fasts which she missed during menses?
A2: A woman must perform the Qaza of the FASTS which she has missed during her menstrual period. However, Qaza of prayers is not obligatory on her.

Moon Sighting

Q1: What is the rulings of His Eminence Grand Ayatullah Fazel Lankarani (May Allah protect him) on sighting of the new moon crescent and determining the 1st day of the month?
Previously I believed that if there are two locations and the crescent is sighted in one of them, the sighting of the crescent is valid only for the location which is united in horizon with or is close to the location where the crescent has been sighted.  But after reviewing the issue and considering carefully its various aspects, I have come to believe that if the crescent is sighted in any place, it is valid for another place or other locations if they share, even for a little part, the same night with the place where the crescent has been sighted.
In sighting crescent it does not make a difference whether the crescent is sighted with naked or equipped eyes. Therefore, sighting the crescent with a telescope would be sufficient as it is (sufficient) with eye-glasses, binoculars and their likes.

Q2: If according to astronomical calculations sighting of the crescent is not possible in Stockholm on the completion of 29th Ramadhan but  the crescent for Eid-ul-Fitr has been ascertained by being sighted at a location in Russia that shares the same latitude as of Stockholm, is it permissible to break the fast and observe Eid-ul-Fitr
A2: Scientific and astrological calculations are not sufficient except for when one who gains certainty through it.  {Read the answer to the first question.}


Q1: Is it permissible to watch porn movies?
A1: No, it is not permissible.
Q2: Can I watch English or Bollywood movies?
A2: There is no objection to watching such movies if they are not morally offensive.

Medical Issues

Q1: What is your ruling on genetic engineering?
A1: Regarding its legality and permissibility, there is no problem in it.
Q2: What is your ruling on an autopsy of a deceased Muslim?
A2: It is not permissible except for any judicial cases or when medical education depends exclusively on it. That is to say, if a non-Muslim's body is available, autopsy of a deceased Muslim is not permissible. In case autopsy of deceased Muslim is done, diyah (compensation money) must be paid so that it should be spent for any charitable causes on behalf of the the deceased person.
Q3: What is the Islamic ruling on an organ transplant from an animal pig, monkey, etc into a human being? Is this permissible? Is it obligatory if it would save the life of a Muslim? Can a Muslim agree to not have this operation and thus either go through a period of chance that he may live or die?
A3: There is no problem or objection in transplantation in the said case.
Q4: What is the Islamic ruling on an organ transplant from another human being into a human being? Is this permissible? Is it obligatory if it would save the life of a Muslim? Can a Muslim agree to not have this operation and thus either go through a period of chance that he may live or die?
A4: If there is no non-Muslim to donate his ogran and an ogran transplant is required for saving the life a Muslim, there would be no problem in doing so.
Q5: Can a Muslim write in his will that he will donate his organs to be used in a transplant if it is confirmed to go to another Muslim?? Can the guardians of the deceased decide this after his death if he did not will it?
A5: He can write such a will but acting upon it is permissible only when it is required for saving the life of a Muslim. If so, it is permissible in both cases according to Grand Ayatollah al-Uzma Fazel Lankarani but diyah (compensation money) must be paid so that it should be spent for any charitable causes on behalf of the the deceased person.
Q6: Can a Muslim write in his will that he will donate his organs to be used in a transplant if it is confirmed to go to a non-Muslim?? Can the guardians of the deceased decide this after his death if he did not will it?
A6: It is not permissible in both cases.
Q7: Can a Muslim donate an organ of his while he is alive to another Muslim?
A7: If donating of an organ does not cause him serious harm while his organ is needed urgently for saving the life of a Muslim, there is no problem.
Q8: Can a Muslim donate an organ of his while he is alive to a non-Muslim?
A8: No, he cannot.
Q9: What is the ruling on donating an organ from a Muslim (alive or dead) to an unknown person as in the West we can not choose who our organs go to whoever is on the list and is a match candidate gets first priority.
A9: It is not permissible in the said supposition.
Q10: In the case where a Muslim is terminally ill with NO chance of recovery, what is your ruling on what is called Mercy Killing in the West by which either the life support machines are unplugged or the person is given drugs to kill himself?
A10: It is not permissible and if a person does so, his act would be considered as "intentional murder".
Q11: What is the Islamic verdict on birth control in all of its forms for both men and women? This is for methods, which are temporary and reversible? A11: There is no problem but if it is irreversible, it is not allowed.
Q12: What is the Islamic verdict on birth control in all of its forms for both men and women? This is for methods, which are permanent and not reversible?
A12: It is not permissible.
Q13: What is your ruling on aborting an unwanted pregnancy before 4 months into the pregnancy?
A13: It is forbidden and blood money (diyah) becomes mandatory.
Q14: If an innocent girl is raped against her wish, and consequently becomes pregnant, does Islamic law permit her to have an abortion so that she may safeguard her honour and future?
A14: In Islamic law abortion is not permissible, unless the survival of the foetus would seriously threaten the mothers life. Only when the life of the mother is in danger is abortion permissible.
Q15: A very hot topic today in the Western World is that of surrogate mothers in which since the husband and wife can not have children, the husbands sperm is fertilized with another womans egg and then implanted either into the husbands wife or in most cases into the other woman (who is a non-Mahram of the man). What is the ruling on this?
A15: If husband's sperm is fertilized with his wife's eggs and then placed in her womb, there is no problem.

Mixed Gathering

Q1: What is the Islamic opinion to swimming in unisex environments such as the beach, swimming pools, and other areas?
A1: It is not permissible.
Q2: What is the fatwa about co-education? Is co-education permissible?
A2: If there is an evil in co-education, it is not allowed and Islam does not permit it. Normally, co-education is coupled with sins.

Mercy Killing

Q1: In the case where a Muslim is terminally ill with NO chance of recovery, what is your ruling on what is called Mercy Killing in the West by which either the life support machines are unplugged or the person is given drugs to kill himself?
A1: It is not permissible and if a person does so, his act would be considered as "intentional murder".


Q1: Is it allowed to slaughter a halal animal with a machine, when a Muslim starts the machine and all other conditions are observed such as the recitation of Allah's name, and facing the qibla? Is this meat permissible for consumption?
A1: According to the conditions mentioned, it is acceptable, and therefore eating such meat is allowed.
Q2: Is it allowed to eat at table where there is haraam meat?
A2: It is better to be avoided.
Q3: What is your ruling on food prepared by the Ahlul Kitab? Can we eat it, and should we (from an Akhlaaqi point of view) eat their cooking as long as nothing forbidden is in it?
A3: If their food does not contain any haram ingredients like haram meat, fat and intoxicating liquid, it is permissible to eat it.
Q4: Many grocery stores in North America and Europe which are run and owned by non-Muslims sell forbidden products and also are now carrying halal meat both slaughtered by Muslims who are known to be Muslims and to be slaughtered according to Islam and also others which only bear a label of halal however we do not know its actual source. What is the rule on buying this meat?
A4: They can use the meat only when they are certain that the meat is halal.
Q5: What is your opinion on Muslims eating in non-Muslim or even Muslim owned and operated restaurants which serve halal food however also serve alcoholic drinks? If the alcohol is not being consumed at our table, does this change the ruling?
A5: If there is no alcoholic drink on your table, there is no problem in eating in these restaurants. Yes, if going to restaurants where alcoholic liquids are served is degrading for a Muslim, it is not permissible to eat in there.
Q6: Gelatine in the West comes from unknown sources, however sometimes we are told it is from a beef source (not pig). In this case, since we know that it is not from an animal slaughtered according to Islamic rites, is it permissible to eat such products? Does the gelatine go through a chemical process of change that we would be permitted to eat products made with it?
A6: If it contains haram ingredients or haram meat extracts, it is not not permissible.


Q1: Can I offer my prayer while performing prayer?
A1: There is no Ishkaal (problem) in wearing make-ups and if one wears make-up and it has mass, it should be removed for wudhu and ghusl.
Q2: Can I wear make-up and go out into the streets?
A2: There is no objection in wearing make-up but you must conceal your ornaments when you are in front of people who are not mahram to you.


Q1: What is the age of maturity for Muslim girls?
A1: A girl becomes mature at the completion of nine lunar years.
Q2: If a girl is mature at the age of 9 and it is difficult for her to fast the entire Month, can she be excused due to weakness, etc.. and make them up later with no penalty?
A2: If her weakness continues to exist with her until the next Ramadhan, it is not necessary for her to fast but she must make up the missed days of fasting later.
Q3: When does a boy reach the age of obligation?
A3: A boy reaches the age of bolugh (adulthood) and obligation at the completion of 15 lunar years unless one of the signs of bolugh appears before that age. Those signs are, ejaculation of sperm and growth of coarse hair below the belly.


Q1: Is there Khums on mortgage loan?
A1: There is no khums on mortgage loan?
Q2: Can I buy a house on mortgage?
A2: If there is no other way to buy a house, there is no objection to it.
Q3: Is it permissible to get mortgage from Azerbaijan banks to buy a house?
A3: If a Muslim is in a difficult circumstance and he urgently needs to get a loan from such banks, it is necessary that he should do so with the intention that he will not pay interest, 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 interest.

Mass Prayers

Q1: I have a few friends who perform Namaz. Is it permissible for us to perform congregational prayer with one of us as Imam, if there is no confidence that he surpasses the others in personal qualities? What is the conditions which a prayer leader must bear?
A1: It is Mustahab to perform congregational prayers and you can perform prayers behind one of your friends who is Adil (just) and whose Qiraat (recitation) is correct.
Q2: I know that a person should pronounce Takbir,  Zikr and Dua (in prayers) in such a manner that he should at least hear the whisper.  Is it necessary  congregational prayers? Some brothers say that Ma'moom (follower) shouldn't pronounce Tasbihat Arba'ah and Zikrs in such a way that other followers hear him. Are they right?
A2: There is no objection, if one recites it more quietly. It is however abominable (Makruh) for the follower (Ma'moom) to recite the zikrs so loudly that the prayer leader hears him.
Q3: I am 19 years old and a convert to Islam of five months.  My question is, being a practitioner of Twelver Jaf'ari Islam is it permissible for me to pray behind a Sunni Imam for Salaatul-Jummah and for regular congregational prayers, and is it required to prostrate on Turbah inside a mosque?
A3: 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 a stone or anything 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. But if you are not offering with them out of Taqiyah it is not necessary to attend their congregational prayers and you must offer your prayers separately.
Q4: Is it permissible to perform prayers behind a Sunni Muslim at any time, or is it permissible only when there is the necessity to show the solidarity of Muslims before the representatives of other faiths?
A4: It is only permissible to pray behind a Sunni Muslim, to show the solidarity of Muslims on when a person is under Taqiyah (dissimulation).
Q5: If a person joins the Imam when he is in the state of qiyam of third or fourth Rak'at, he should recite Surah al-- Hamd and the other Surah. Should he recite it loudly or silently(depending on which Namaz it is)?
A5: The namaz should be recited quietly even if it is one of those [prayers] which must be recited loudly.
Q6: Is it permissible to follow a prayer leader who is illegtimate by birth?
A6: No, it is not permissible.


Q1: Is it undesirable (makrooh) to wear black shoes?
A1: No, wearing black shoes is not undesirable.
Q2: In recent days a young Palestinian man blew himself up in an Israeli shopping mall. My question is:
Is it permitted under the rules of Jihad to knowingly kill women and children?
A2: If a thief violates the sanctity of some ones house, the owner resists him even if he (the thief) has come along with his wife and children. In this case, the Zionist occupiers are the ones who martyr Palestinian children in the embrace of their fathers and mothers, and destroy their homes with them inside, and these are Palestinian kids who under the domination of the occupiers are spending their days in refugee camps outside Palestine while their rights are trampled.
In any case, what you assumed to be authentic news has not yet been heard from any media. Islamically, it is necessary for the Palestinian Mujahideen to fight and wage jihad against the Israeli military forces and or the civilians who are providing support and backing the Zionists.

Q3: Is it possible to get a copy of your Risalah? I live in Melbourne Australia -- is there a contact I can get it from here? I am not yet a Shi'a Muslim but I have decided to follow one madhab and so I am searching. I have always leaned towards Shi'a but still I must be careful in making a decision -- and a further decision as to whose Taqlid I will be following. Allahu Alim it could be a matter of great importance in the akhira.
A3: We are very glad to hear about your decision. We hope Allah, the Exalted help you and guide you to the right path which is the path of the prophet Muhammad's progeny.
Contact this site and send your complete address and an English copy of the Resalah will be sent to you.

Q4: What is Islam's official position regarding the Internet?
A4: The Internet like other means of mass communication can be either good or bad depending on how it is used.
Q5: What do you think of the proliferation of religious sites?
A5:The quality of these sites is more important than the quantity of them, and religion, free of improper additions and mistakes must be propagated on them.
Q6: What do you think should be censured on the Internet? Why?
A6: Things which are offensive and harmful to morality, the religion of the individual and society.
Q7: Which books would you recommend for a Sunni to read and to know the truth about Shiism?
A7: Please, refer to al-Murajaat (The Right Path) written by Sayyid Sharaffuddeen, "Then I Was Guided" by Tijani Samawi.
Q8: I have a very weak memory and I would like to know if there is any dua or supplication for strenthening it.
A8: Recite the following Dua (supplication) which the Holy Prophet (pbuh) taught the Commander of Faithful, Ali (a.s.) for memory increase:
This supplication is available in the t'aqibat mushtaraka section of Mafaatihul Jenan, page 15.