question| Is it permissible to have the verses of the Qur’an or the names of the Holy Infallibles printed on articles of clothing, which is an especially common practice with regard to black clothes, in view of the fact that people might touch them without having ritual purity? Can we wear such clothes?
question| Is it a meritorious deed to wear black clothes as a sign of mourning in commemorating the death of the members of the Holy Household of the Prophet?
Our ḥusaynīyyah[1] broadcasts Qur’anic recitation and the mourning ceremonies of Imām Ḥusayn on external loudspeakers with such high volume that it can be heard from outside town. This is greatly distressful to those living in the vicinity of the ḥusaynīyyah, but the people in charge and the speakers are unyielding in their insistence that this manner of broadcasting must be continued. Is their approach right?
What is the rule as regards taking advantage of the facilities of the Islamic government for personal use, such as using the electricity at a government office to charge one’s cell phone?
Is a man intending to marry a woman allowed to see the woman he wishes to marry without her usual cover (ḥijāb)—which she is otherwise supposed to wear in the presence of non-maḥram men—in order to verify her physical features?
How can a worshipper who has a valid and canonically recognized reason to perform his canonic prayers while sitting on a chair carry out his prostrations? Should he raise the turbah and place his forehead on it?
Is it permissible to use financial aids granted by banks in the Islamic Republic of Iran to individuals and entities for purposes other than those specified in the agreement?
Is there anything wrong with a woman’s dying her hair during her menstrual period? Does it make a difference if the dye she employs is natural or chemical?
Do such common cosmetic procedures as fixing, dying, and microblading the eyebrows constitute beautification (zīnah) and therefore obligate women to cover their faces in the presence of non-maḥram men?
Is it obligatory to observe the rules of correct Qur’anic recitation (tajwīd)—such as madd lāzim (required prolongation) and idghām (contraction)—in performing the canonic prayers?
In the past I have hacked into other people’s Wi-Fi using my smart phone and have made use of their internet connection without their permission. What is my duty now? Unfortunately, I do not know some of the individuals whose internet I hacked into and am therefore unable to compensate them.
If a man and a woman intend to marry, is it permissible for them to chat over the phone or text each other or meet up at public places such as parks in order to become better acquainted?
To marry (whether permanently or temporarily) a virgin woman who is rashīdah (i.e., intellectually mature) and is thus able to correctly identify and pursue that which is in her interests, is it necessary to secure her father’s consent?