THE SIXTH SECTION: THE LAWS OF INTERACTING WITH NON-MUSLIMS

In contemporary times, Muslims, due to various issues such as war, trade, communication, or a desire to have a better life, have migrated to non-Muslim countries and settled in non-Muslim communities. This has created new challenges and questions for Muslims regarding the laws, culture, behavior, social customs, and values governing non-Muslim host societies.

As a result, living in a non-Islamic country requires interacting and socializing with non-Muslims, respecting others’ religious beliefs and practices, and being aware of cultural differences, values, and viewpoints. Therefore, a Muslim must know the rules and etiquette of socializing with non-Muslims.

Due to the wide range of jurisprudential rulings on the association of Muslims with non-Muslims, this section attempts to provide some of the necessary and relevant rulings.

 

Lesson 48: Life and Worship in Non-Islamic Countries

 

Question 1: Can a Muslim journey to non-Muslim countries for tourism, business, permanent residence, and the propagation of Islamic rules, especially among Muslim immigrants, if he, his family, and his children are safe from deviance risk?

Answer 1: As long as such trips do not cause him and his family to abandon Islamic rules, there is no problem, but sometimes, it becomes mandatory (Obligatory on everyone, but not in a certain way or in a certain way).

Question 2: Women, girls, and boys are sure that traveling with their husbands and parents to non-Muslim countries will weaken their faith. Is it permissible?

Answer 2: The trip is not permissible if their faith is weakened.

Question 3: A Muslim has traveled to a non-Muslim country and is sure that staying there will weaken his and his children’s religious beliefs, and returning to his country will also threaten his life. What is his duty?

Answer 3: Based on the question’s assumption, staying there is not a problematic due to urgency.

Question 4: If a Muslim’s life, property, or reputation is in danger, he can only protect it and achieve his rights by seeking refuge in a non-Muslim country. What is his duty now?

Answer 4: If this is necessary and does not have the corrupter more than his life, wealth, or reputation, there is no problem.

Question 5: A Muslim living in a non-Muslim country knows he has moved away from the religious environment, no longer hears the Adhān for prayer or the Qurān, and cannot engage in charity work. Is it permissible for him to live in such an environment?

Answer 5: Living in such an environment is a problem from the perspective of Islam if one’s life, wealth, and honor are not in danger in one’s own country or if it is possible to migrate to another Islamic country.

Question 6: Is it obligatory for a Muslim to preach religious rules if he can invite non-Muslims to Islam or strengthen the belief of Muslims in a non-Islamic country without harming  his life or faith?

Answer 6: A non-Muslim’s invitation to Islam is conditional upon not causing corruption in Islamic society. There is no doubt that preaching Islamic teachings and guiding Muslims is a Vajeb Kefie (obligated on every one but not in certain way).

Question 7: A Muslim traveling to a non-Islamic country has an excellent economic situation but religious problems; if he wants to move to an Islamic country, he will have economic problems. What is his duty?

Answer 7: He should travel to an Islamic country if he does not suffer severe hardship and difficulty.

 

Lesson 49: The Rules of Prayer

 

 

Question 1: The legal horizon differs from country to country; what is the obligation?

Answer 1: If the sunrise and sunset are clear, a Muslim can act accordingly for knowing the times of prayer and fasting, even if the prayers are performed from a close distance due to the shortness of the day or the fast break is very short due to the shortness of the night.

Question 2: Some countries have unconventional horizons; for example, the sun does not rise, set, or rise for several days or months. What are Islamic rules in such situations?

Answer 2: In these countries, Muslims can refer to the legal times of the nearest neighboring country and perform the five prayers every twenty-four hours with the intention of absolute proximity (Qurbat).

Question 3: Is it permissible for Muslims to trust the words of non-Muslim astrologers to know prayer times?

Answer 3: If a person praying has confidence in the work and opinion of astronomers and observatory officials, he can trust their words and perform his prayer according to their opinion in determining the times, even though the officials of those institutions are not Muslims.

Question 4: A person has performed the Ḥajj, prayers, and fasting for a long time with an invalid Ghusl. What is the duty of this person?

Answer 4:

1. When the ignorant person is incapable, and there is a disturbance in the conditions of Ghusl and Ḥajj, his action is correct.
2. If an ignorant person is at fault and fails to learn Islamic rules, his prayers and Ḥajj will be invalid.

Question 5: A person who has performed prayers, fasting, and Ḥajj over several years realizes his Ghusl is invalid; if reminded to perform his actions again, he may disobey and abandon prayers and fasting. Is it necessary to remind this person about his past actions?

Answer 5: If it is feared that such a reminder will lead to rebelling against and abandoning prayer and fasting, it is unnecessary to tell him to perform previous prayers and worship.

Question 6: A person travels from one city to another after hearing Adhān for the noon prayer and arrives at his destination after sunset; what is his duty?

Answer 6: If he knew the prayer was not performed on time, he sinned and must perform the Qaḍā prayer.

Question 7: What is the ruling on praying in an airplane that does not face the Qibla or tranquility (Tūmāninah)?

Answer 7: If impossible, the direction of the Qibla and Tūmāninah will be dropped.

Question 8: How can a person perform the prayer on a train or a car? Is it enough to bow or must prostrate on things?

Answer 8: As much as possible, the prayer should be performed normally; if the Qibla and other conditions cannot be observed in all prayer states, then the conditions should be observed as much as possible.

Question 9: A Muslim works in a non-Muslim factory; he will be fired from the factory if he stops working and prays on time. What is his duty?

Answer 9: If it is necessary to work in that factory, he must pray normally; if this is not possible, he must bow and prostrate with signs, and facing the Qibla is not required in an emergency.

Question 10: Is it permissible to perform ablution and pray with the water of companies’ administrative and labor institutions in non-Muslim countries?

Answer 10: If someone does not know the water has been usurped, Wuḍūʾ and prayer are valid, and there is no need to check.

Question 11: Is it permissible to pray on the skins sewn from animals in non-Muslim countries where the legal slaughter of animals is unknown?

Answer 11: It is forbidden to pray with such skins and clothing.

Question 12: If someone drinks wine without knowing it, does his prayer become invalid?

Answer 12: Drinking wine does not invalidate a prayer unless a prayer person’s clothes or body are contaminated with wine.

Question 13: If a person prays with a belt made from the skin of a dead animal or an animal that has not been slaughtered according to Islamic rules, and it is known during the prayer or afterward, what is the ruling?

Answer 13:

1. His prayer is correct if he realizes it during the prayer and separates it from himself immediately.
2. The prayer is correct if it is understood after the prayer.
3. He must repeat the prayer at its time and perform the Qaḍā prayer outside if the forgetfulness is due to carelessness.

 

Lesson 50: The Rules of Fasting

 

Question 1: When the length of the day and night in a country is six months, how should Muslims fast and pray?

Answer 1: If possible, he should live in a country where he can perform his actions correctly; if not, he should perform them according to the nearest place, which has a balanced day and night.

Question 2: What is the duty of Muslims regarding fasting in a country where the day is twenty-two hours long and the night is two hours long, or vice versa?

Answer 2: The following rules apply:

1. It is obligatory for a person to fast as much as possible.
2. If he cannot fast, he must travel every day; after traveling a distance of 22/5 kilometers, break his fast and return.
3. If traveling is impossible, migrate to countries where the night and day are balanced.
4. If neither is possible, he should break his fast and perform his Qaḍā later.

Question 3: If a Muslim stays in another country for a long time to do something and then returns to his homeland, what is the ruling on his prayers and fasting?

Answer 3: Since he has not left his homeland forever, his homeland’s ruling will apply to him, so he must quickly complete the prayer and fasts.

Question 4: In some countries, the sun does not rise or set for several days; what is a person’s duty to determine the time to fast (Imsak) and break (Ifṭār)?

Answer 4: Fast (Imsak) and break (Ifṭār) should be done according to the sharī‘a times of the nearest country or city, which has balanced day and night in 24 hours.

Question 5: If the crescent moon is seen in one city or country, is it sufficient for other cities or countries?

Answer 5: Seeing the crescent moon in one country is enough for all countries and cities that share time in part of the night.

Question 6: Does the sighting of the crescent moon in eastern countries such as Iran and Afghanistan also suffice for Western countries such as England and France?

Answer 6: Sighting the crescent moon is confirmed for countries that share some of the night with the country where the moon was sighted unless the latitude is very different.

Question 7: In non-Islamic countries, what is the ruling on a Muslim’s feeding food to a non-Muslim during the Holy month of Ramaḍān?

Answer 7: It is helpful to win their hearts.

Question 8: If the crescent moon is confirmed by some Eastern scholars, is it proven for someone who lives in a Western country?

Answer 8: The sighting of a crescent moon by some Eastern scholars is proved for those who live in the West in the following conditions:

1. The sight of the crescent moon is certain.
2. Two just people should testify without opposition.
3. Reach a certain level of fame.

Question 9: How and what is the amount of Zakāt al-Fitr for people living in Greek and German camps with very little food?

Answer 9: When they have the financial ability, they should pay Zakāt al-Fitr at the price of those countries, or their agents should pay Zakāt al-Fitr to the poor in Iran and Afghanistan at those prices. If they are poor, they do not have to pay Zakāt al-Fitr.

 

 

 

 

Lesson 51: The Rules of Eating and Drinking

 

Question 1: How can wine containers and bottles be purified?

Answer 1: An impure dish with wine must be washed three times with Qalil water by hand, and it is recommended to wash it seven times.

Question 2: Is it pure and permissible to eat the foods that are bought from Jews, Christians, and Magi?

Answer 2: Followers of divine religions and the Ahl Al-Kitāb, like Jews and Christians, are all pure. Muslims living among them, if they do not know of things that are unlawful for them, can use their food, except their meat, until its legal slaughter has been confirmed.

Question 3: Is it permissible for a Muslim to eat food prepared by a non-Muslim who is not from the Ahl Al-Kitāb?

Answer 3: Muslims can eat the food under two conditions:

1. It is not known that the wet hand of a non-Muslim may have touched the food.
2. Food must not contain unlawful items such as wine, pork, and non-Islamic slaughtered meat.

Question 4: When a Muslim owns a restaurant in a non-Muslim country, can he sell alcoholic beverages inside his restaurant?

Answer 4: The sale of wine and pork is prohibited even to infidels.

Question 5: Can Muslims eat non-meat preserves and derivatives in non-Islamic countries without researching whether they are Ḥalāl or Ḥarām?

Answer 5: Yes, apart from canned meat foods, Muslims can eat other types of canned food and their derivatives, even if they think they contain something that is forbidden for Muslims to eat or if they believe manufacturers’ and producers’ wet hands touched it. For Muslims, it is not mandatory to investigate and ensure they are not Ḥarām or impurity.

Question 6: Is it permissible for Muslims to go and eat food in restaurants that sell wine with food?

Answer 6: Yes, it is permissible with three conditions:

1. Do not promote the work of these restaurants.
2. Do not eat forbidden foods.
3. As an obligatory precaution, he must not sit at a table where wine is served.

Question 7: What is the ruling on cheese made in non-Muslim countries from the liquid of an animal such as a goat kid whose Ḥalāl is known, but its Islamic slaughter is unknown?

Answer 7: Liquid cheese obtained from an animal whose legal slaughter is unknown should be avoided unless the legal slaughter of the animal is confirmed. When confirmed, there is no problem in eating it.

Question 8: All foods are sold without knowing their contents in non-Muslim countries. Is it permissible for Muslims to eat them without searching for their contents?

Answer 8: When someone knows that food contains meat, he should not eat it. However, suppose they do not know whether it contains meat or substances such as fat and other derivatives. In that case, it is permissible to eat it.

Question 9: Something called gelatin, which is used in many drinks and foods, is imported from non-Islamic countries, but it is not known whether it is extracted from a vegetable, Ḥarām-meat animal, or Ḥalāl-meat animal, whose Islamic slaughter is not known. Is it permissible to consume these drinks and foods?

Answer 9: A person who does not know that it was made from a Ḥalāl meat animal or vegetable, it is Ḥalāl and pure, but if he knows that it was made from a Ḥalāl-meat animal and its slaughter was legal, it is also pure and Ḥalāl.

Question 10: Is animal and non-animal oil that is purchased and sold in non-Muslim countries impure?

Answer 10: It is pure if it is not sure that it is impure.

Question 11: In non-Muslim countries, some people drink wine at parties. Can a Muslim participate in such parties?

Answer 11: Taking part in such parties, eating and drinking, and being present there is Ḥarām, except for forbidding evil. In that case, there is no prohibition.

 

Lesson 52: The Rules of Meat Dishes

 

Question 1: Since the conditions of Tazkiya (Islamic slaughter) differ from religion to religion, can Muslims eat all kinds of meat in Islamic countries?

Answer 1: If the animal was slaughtered according to Islamic schools’ jurisprudence, it is permissible to eat its meat.

Question 2: Some non-Muslim countries offer unhygienic Ḥalāl and healthy Ḥarām meat. Can a Muslim consume this non-Islamic slaughtered meat?

Answer 2: Eating Islamic slaughtered meat does not pose a problem for them if it is necessary to eat meat. However, if it is not necessary, both should be avoided.

Question 3: What is the ruling on meat purchased from a non-Muslim or purchased by a Muslim from a non-Muslim when its Tazkiya is unknown?

Answer 3: It is unlawful to eat that meat, but if a Muslim does not know whether it has Tazkiya or not, it is pure.

Question 4: If a supermarket owner in a non-Muslim country is Muslim and sells wine, can one purchase his meat as Islamic slaughter meat?

Answer 4: Yes, buying meat is permissible, and eating meat is Ḥalāl with the following two conditions:

1. The Muslim seller must be reliable.
2. There must be a possibility that the seller knows of and verifies its Islamic slaughter (Tazkiya).

Question 5: In Islamic countries, meat is produced by non-Muslim companies and marked with the word “Ḥalāl” (Islamic slaughter). Is the meat Ḥalāl? What are the rulings if the customer is from an Islamic country and meat is produced in a non-Muslim country? What are the rulings if both orderers and producers are from non-Muslim countries?

Answer 5: The title, “Ḥalāl,” is not valid, but if the producer is Muslim or the meat is produced in a country where most people are Muslims, it is Ḥalāl. It is permissible to eat meat if it is not known that a producer is non-Muslim.

Question 6: How can one distinguish Ḥalāl fish from Ḥarām fish?

Answer 6: Any fish is Ḥalāl under two conditions:

1. A fish that has scales and is caught by a person.
2. A Muslim should know or make sure that a live fish is taken out of the water.

Question 7: In some non-Muslim countries, Islamic slaughtered meat is twice as expensive as non-Islamic slaughtered meat. This does not meet the needs of refugees with low incomes. Can one use non-Islamic slaughtered meat?

Answer 7: Consuming non-Islamic slaughtered meat is prohibited; it is best to use Ḥalāl foods and Islamic slaughtered meat in small quantities.

Question 8: In a non-Muslim country, fish and pork are both cooked in restaurants; if a non-Muslim cook prepares Ḥalāl food, such as fish, and touches Ḥarām meat with his hands, is the food Ḥarām or Ḥalāl?

Answer 8: If a non-Muslim cook’s touching is unknown, and if it is also unknown that food was made in an impure pot, it is pure.

Question 9: If there is any doubt about what others say about Islamic slaughter, consider that in some non-Muslim countries, chickens are killed by making a hole in their necks. What is the ruling on eating chicken meat whose Islamic slaughter is unknown?

Answer 9: It is unlawful to eat animal meat in non-Muslim countries unless its Islamic slaughter is known.

Question 10: A chicken pizza is prepared in the same oven and dish as a pork pizza is prepared. What is the ruling on chicken pizza?

Answer 10: When food is prepared in the same oven and dish as pork, it becomes impure. Thus, it is not permissible to eat the food.

 

 

 

 Lesson 53: Marriage with a Non-Muslim

 

 

Question 1: Is it permissible for a Muslim to marry a non-Muslim?

Answer 1: The rulings on a Muslim’s marriage with a non-Muslim are the following:

1. It is permissible for a Muslim man to marry a Jewish or Christian woman temporarily.
2. As a Mustaḥabb precaution, the permanent marriage of a Muslim man with a Christian or Jewish woman must be abandoned.
3. As an obligatory precaution, it is not permissible to marry a Muslim man to a Zoroastrian woman.
4. It is not permissible to marry a Muslim man, permanently or temporarily, to a non-Muslim woman who is not from the Ahl Al-Kitāb.
5. It is not permissible to marry a Muslim woman, permanently or temporarily, to a non-Muslim man.

Question 2: Does a Muslim girl need to get the consent of her father or paternal grandfather, mother, brother, or sister before marriage?

Answer 2: As an obligatory precaution, the consent of her father or paternal grandfather is required unless he conditions it on money or something illegal, but the consent and permission of her mother, brother, sister, and other relatives are not required.

Question 3: If the father or grandfather prevents the adult and sensible girl from marrying her equal, is it conditional on obtaining the consent of the father and grandfather still?

Answer 3: The consent of the father and grandfather is not required in the following cases:

1. When the father and grandfather withdraw from the guardianship of a girl’s life.
2. If they prevent her from marrying someone who is her equal.
3. It is impossible to obtain their consent due to their absence.
4. A girl who was legally married and had sexual relations.

Question 4: Can a Muslim man who is married to a Muslim woman remarry an Ahl Al-Kitāb woman?

Answer 4: No, a Muslim man married to a Muslim woman cannot marry an Ahl Al-Kitāb woman without the consent of his Muslim wife. As an obligatory precaution, the man must refrain from marrying her even if his wife permits him. Further, temporary marriage must also be avoided. There is no difference whether he is far away or with his wife.

Question 5: Do non-Muslims who marry according to the rules of their religion have valid marriages?

Answer 5: Yes, their marriages are valid.

Question 6: The non-Muslim woman says Shahādatayn (i.e., belief in Allāh’s Oneness and the Prophet Muhammad’s Prophethood) to marry a Muslim man, but the Muslim man is not sure that Shahādatayn is real. Can he marry that woman?

Answer 6: This Shahādatayn has positive effects, and the man can marry that woman temporarily or permanently.

Question 7: Can a non-Shia act as an agent to say the formula for a marriage contract?

Answer 7: As long as he follows all the terms and conditions according to the Shia rules, there is no problem.

 

 

 Lesson 54: The Rules of Social Relations

 

Question 1: Is there a difference between Muslims and non-Muslims regarding the right of neighborliness?

Answer 1: No, there is no difference between Muslims and non-Muslims in respecting the right of neighborliness.

Question 2: Can a Muslim have friendships and relationships with a non-Muslim, and can they help each other and meet their needs?

Answer 2: A Muslim can have friendships and relationships with a non-Muslim, and they can meet one another’s needs as long as they maintain honesty and goodwill.

Question 3: Is it possible for a non-Muslim to take custody of a Muslim child?

Answer 3: It is not allowed.

Question 4: Is it permissible for a Muslim to greet the People of the Book (the Ahl Al-Kitāb), such as Jews, Christians, and even unbelievers, on holidays, such as New Year’s Day, Christmas, Easter, and Passover?

Answer 4: Yes, there is no problem.

Question 5: Is it permissible to attend a non-Muslim neighbor’s funeral?

Answer 5: Yes, it is permissible.

Question 6: Can the Ahl Al-Kitāb and other non-Muslims enter mosques and other Holy places? In the assumption of permission, should women be required to wear the veil (Hijab)?

Answer 6: As an obligatory precaution, they are not allowed to enter mosques, but there is no problem entering other Holy places. It is required that they wear a veil (Hijab) if a woman’s nakedness is considered disrespectful.

Question 7: Is it permissible for Muslims to give charity to poor people of the Ahl Al-Kitāb and other non-Muslims? and do they receive any reward?

Answer 7: Although poor Muslims are prioritized, anyone who has no enmity toward Islam and Muslims is allowed to receive charity and reward.

Question 8: If someone chooses Christianity with free will, what is the duty of his family and relatives for generally interacting with him?

Answer 8: Such a person is an apostate; thus, the apostasy rules apply to him.

Question 9: In schools of non-Muslim countries, boys and girls are mixed, and friendships between men and women are common. Without choosing a friend of the opposite gender, boys and girls will be humiliated and sentenced to depression and seclusion. If Muslim children do not attend school, they will suffer; what is their duty?

Answer 9: This is not permissible, especially for students who reach the age of maturity.

Question 10: Men and women often swim in mixed pools in non-Muslim countries. Is it permissible for Muslims to swim in them, especially women who lack modesty and refuse to obey any admonitions?

Answer 10: Attending such places is forbidden.

Question 11: Can Muslims who live in non-Muslim countries send their hijab-wearing daughters to mixed schools for compulsory education? Although it is possible to find non-mixed schools, they are typically located in faraway places, are expensive, and have low teaching levels.

Answer 11: If co-educational schools lead to deviance among girls and weaken the religious beliefs of the girls, they should be sent to non-co-educational schools instead.

Question 12: Most non-Muslim countries have scenes of public indecency by the seas and in public parks. Is it permissible for Muslims to visit beaches and parks during sunny days?

Answer 12: It is not permissible if there is the certainty or possibility of falling into Ḥarām.

Question 13: When a Muslim finds a suitcase in a non-Muslim country, what should he do?

Answer 13: If a suitcase is found in a non-Muslim country, the following ruling applies:

1. If he knows it belongs to a Muslim, he must announce it for a whole year; if the owner cannot be found, he must give it as charity.
2. If he knows it belongs to a non-Muslim, he must act according to the non-Muslim country’s legal undertaking.

Question 14: The price of expensive items is sometimes so low and cheap in non-Muslim countries that the buyer almost believes they are stolen items. However, he is unsure whether the owner is Muslim or non-Muslim, so is it permissible to purchase such property?

Answer 14: If one knows or is confident that the property was stolen from an individual whose property is respected, whether it is Muslim or non-Muslim, then it is forbidden to buy, sell, or possess the property.

Question 15: If a Muslim is invited and entertained by a non-Muslim, what is the ruling on his dishes?

Answer 15: In the case of a non-Muslim who is a Jew or a Christian, their food is Ḥalāl, except for meat, whose Islamic slaughter must be known. Their dishes are pure unless they are sure that dishes were previously impure.

 

 Lesson 55: The Rules of Clothing and Household Items

 

Question 1: Is it permissible for Muslims to use leather products made from the skin of snakes and crocodiles purchased and sold in non-Muslim countries?

Answer 1: The items and skin accessories are all pure and can be bought, sold, and used even in places that require purity.

Question 2: Do shoes made of leather from an animal that was not slaughtered according to Islamic rules make feet impure?

Answer 2: They do not make feet impure. However, impurity is transferred to feet when they get wet.

Question 3: In non-Muslim countries, Muslims purchase shoes, belts, and other clothing items made of leather, possibly imported from Muslim countries or Muslim abattoirs. Are they pure?

Answer 3: They are pure if the probability is high and reliable.

Question 4: Is wearing a silk tie permissible for Muslim men?

Answer 4: Wearing a silk tie made of pure silk is not unlawful since it does not apply to that kind of clothing and does not cover private parts unless it promotes a foreign culture.

Question 5: Non-Muslims do not observe impurity and purity, such as cleaning blood using a handkerchief. What is the ruling on non-Muslim clothing and objects in Western countries?

Answer 5: Those objects are pure as long as there is no

certainty about their impurity.

Question 6: In some non-Islamic countries, Muslims and non-Muslims use the same washing machine to wash clothes. What is the ruling on this?

Answer 6: As long as the washing machine is connected to Kurr water, it will be pure.

Question 7: What is the ruling on objects made from the soulless parts of animals that were not slaughtered according to Islamic rules?

Answer 7: Woolen, fluffy, hairy clothes are pure, regardless of whether they are made by a non-Muslim or purchased and sold in non-Muslim markets. Praying is invalid if they are made from Ḥarām-meat animals.

Question 8: A Muslim purchase or rents a house or property from a non-Muslim? Is it impure?

Answer 8: It is pure if there is no knowledge, certainty, or legal proof that it became impure.

Question 9: Medicines, cosmetics, and hygiene products are produced in non-Muslim countries. Are they impure?

Answer 9: They are pure if there is no certainty or legal reason for their impurity.

Question 10: In non-Muslim countries, if transportation, sofas, etc., become wet through wet bodies and clothes, what is the ruling on this?

Answer 10: As long as there is no knowledge or certainty of its impurity, it is pure.

Question 11: If non-Muslims wash and dry their clothes in the sun, are their clothes pure?

Answer 11: If moisture from the hands of the non-Ahl Al-Kitāb reaches them, the clothes become impure.

 

 Lesson 56:  The Rules of Business

 

Question 1: Can a Muslim become an employee and worker for a non-Muslim?

Answer 1: It is permissible for a Muslim to work for a non-Muslim, but it is not permitted to humiliate himself in front of another person, Muslim or non-Muslim.

Question 2: Can a Muslim work in churches and temples of the People of the Book?

Answer 2: As a precaution, he must avoid working in churches and temples if it is not necessary.

Question 3: Is it permissible for Muslims to sell pork and anything forbidden in Islam to those who consider them legal?

Answer 3: It is not permissible for a Muslim to sell pork and wine to anyone, even if he believes it is lawful for them to do so.

Question 4: Can a Muslim be hired to sell and serve wine in restaurants or clean and wash wine glasses and dishes?

Answer 4: A Muslim is prohibited from being hired to sell wine, but cleaning and washing dishes is permissible.

Question 5: Is it permissible for Muslims to get loans with interest from banks in non-Muslim countries?

Answer 5: Muslims can obtain loans from non-Muslim banks without intending to give interest. In fact, Muslims are prohibited from giving interest to non-Muslims, although the original amount and interest are returned to the bank.

Question 6: Is it permissible for Muslims to open accounts in non-Muslim banks, both private and public, and deposit

money?

Answer 6: Muslims can open accounts in non-Muslim banks, whether they are private or government-owned, even if they deposit money to make a profit since it is permissible to charge usury on non-Muslims.

Question 7: Is it permissible for Muslims to deal with non-Muslims (such as Christians and Jews) in various kinds of business and trade that are permitted under Islamic rules?

Answer 7: Yes, it is permissible.

Question 8: Can a Muslim become a judge or lawyer in a non-Muslim country?

Answer 8: If his advocacy and arbitration do not violate other people’s rights, forge documents, or commit other forbidden acts, there is no problem; otherwise, it should be avoided.

Question 9: In some non-Muslim countries, some stores sell home appliances, and the customer has the right to return the item and get his money back within two weeks. Is it permissible for a Muslim customer to purchase, exchange, and return products after use?

Answer 9: Such work poses a problem because, over the long run, when their intentions are revealed, Islam and Muslims will be humiliated. Thus, this must be avoided.

Question 10: Is it permissible for a Muslim to be lazy and underworked in the government administration of a non-Muslim country while receiving a full salary and allowance?

Answer 10: A Muslim should refrain from such work and will not be entitled to more than the amount of his work.

Question 11: According to Islamic rules, what is the ruling on working illegally in European countries?

Answer 11: There is a problem if this disrupts a system.

 

 

Lesson 57: Youth’s Issues

 

 

Question 1: What is the ruling on young people traveling to non-Muslim countries without their parent’s consent?

Answer 1: It is not allowed for a young person to travel if their parents are not satisfied with the trip.

Question 2: A boy and a girl love each other, and they plan to get married, but before the marriage contract, they hug and touch each other. Is such behavior unlawful?

Answer 2: In this question, the man and woman are not intimate (Maḥram). Therefore, hugging and touching are prohibited. They must repent, and the marriage is fine. There is no problem in their marriage.

Question 3: Under Islamic rules, what are the criteria for unlawfully looking at non-Maḥram women?

Answer 3: This looking is unlawful under the following conditions:

1. When men and women are not Maḥram (intimate).
2. When the looking is with the intention of pleasure and lust.
3. When looking at a non-mahram is for doing something unlawful
4. When a woman believes in wearing the veil (Hijab).
5. When men and women are Muslims, there is no problem looking at non-Muslims if they are not used to covering themselves.

Question 4: What is the ruling on looking at pornographic images and videos?

Answer 4: As an obligatory precaution, looking at pornographic photos and videos is unlawful, even if no sexual pleasure or lust is intended.

Question 5: If beard growth causes harm, hardship, or mockery and ridicule of people to an unbearable extent, is it permissible to shave the beard?

Answer 5: In this case, it is permissible for a man to shave his beard.

Question 6: Is it permissible to watch and play TV sports games, such as football, basketball, volleyball, table tennis, ping pong, and the like, at sports venues, clubs, and stadiums?

Answer 6: It is permissible with or without payment if it does not lead to a forbidden act, such as lustfully looking at a non-Maḥram or leaving an obligatory act.

Question 7: Is it permissible to shake hands with non-Maḥram women?

Answer 7: Muslim men are not permitted to shake hands with non-Maḥram women except for the following conditions:

1. When there is an obstacle, such as gloves, that prevents direct contact between hands.
2. When it will cause him considerable harm or unbearable difficulty if he does not shake hands.
3. It is permissible to shake hands only in the case of necessity.

Question 8: In non-Muslim countries, schools offer special classes on sexual education through immoral images. Can a young Muslim student participate in such a class?

Answer 8: Attending such classes under three conditions does not pose a problem:

1. The attendance must not lead to the Ḥarām
2. Images are not looked at lustfully or with the intention of pleasure.
3. Studying that unit does not lead to moral deviation.

Question 9: Is it permissible for a Muslim man to talk to women without lust for marriage in non-Muslim countries?

Answer 9: It is not a problem to talk to women about marriage as much as necessary.

Question 10: TV stations in some non-Muslim countries offer monthly subscriptions for programs that are not immoral, but they broadcast sexually immoral movies after midnight. Is it permissible to subscribe to such a program?

Answer 10: If one is confident of himself and others who would not watch sexual movies, there is no problem; otherwise, they must refrain from them.

Question 11: Can a girl and boy make audio and video communication, shake hands, and go sightseeing together for a short or long time to get married?

Answer 11: Shaking hands is forbidden, but talking and walking together are allowed as long as they do not commit sins.

 

Lesson 58: The Rules of Medical Issues

 

 

Question 1: When is it permissible to dissect a Muslim’s body?

Answer 1: The autopsy of a Muslim’s body is permitted under the following conditions:

1. With the intentions of education and teaching;
2. For identifying the causes of death;
3. When a Muslim’s life depends on it;
4. For taking out usurped property and objects.

Question 2: Is transplanting an organ from an animal into a human is permissible?

Answer 2: It is permissible to transplant an organ from a dog or pig to a human. The transplanted organ will be considered a human organ, and all rules will apply to it, so prayer is permissible.

Question 3: Can a doctor himself, or at the patient’s or his relatives’ request, disconnect the device connected to the patient for continuing life and refuse to continue treatment?

Answer 3: It is not permissible for a doctor to stop medical aid. If he does so and the Muslim patient dies, he will be considered a killer.

Question 4: Can a living person donate or bequeath an organ, such as a kidney, to another person?

Answer 4: Organ donation and bequests have the following rules:

1. A Muslim can donate organs to another Muslim without risking the donor’s life.
2. Donating an organ from a Muslim to a non-Muslim is a problem unless necessary.
3. Donating from a non-Muslim to a Muslim is not prohibited.
4. It is a problem for a Muslim to make a will for a Muslim and non-Muslim, except in cases of necessity.

Question 5: Can a male doctor check a Muslim woman in a non-Muslim country?

Answer 5: A male doctor may treat a woman if the following conditions are met:

1. There is no woman doctor to treat women, or it is costly.
2. If the treatment is abandoned, the patient will suffer losses.
3. The patient is in unbearable pain.
4. A medical examination should be limited to the extent necessary.

Question 6: In non-Muslim countries, underwear is removed during examinations. Is it permissible for a Muslim to work as a doctor?

Answer 6: He must keep himself from looking at or touching others, except when necessary for diagnosing a disease.

 

  Lesson 59: The Rules of Music

 

Question 1: Is it permissible for Muslims to go to public places such as reception halls, passenger halls, etc., in non-Muslim countries where Ḥarām music is played?

Answer 1: Yes, it is permissible to go to public places where music is played, provided that one does not intentionally listen to it, because listening to Ḥarām music is prohibited.

Question 2: What is the ruling on listening to singing (G̲h̲ināʾ) and doing business with it?

Answer 2: Both singing and listening are Ḥarām, as well as earning a living by G̲h̲ināʾ.

Question 3: Are men and women permitted to clap during marriage contracts, religious gatherings, seminars, weddings, and birthdays?

Answer 3: It is permissible for both women and men outside mosques.

Question 4: What are the rules for listening to soothing music?

Answer 4: Listening to music without entertainment and amusement (Lahw and Laʿib) does not pose a problem.

Question 5: Is reciting odes in praise of Imām Maʿṣūm (infallible Imām) in Ḥarām music styles permissible?

Answer 5: As a precaution, this is unlawful.

Question 6: Is it permitted for women to sing on the night of the wedding, with signs suitable for entertainment and amusement (Lahw and Laʿib)?

Answer 6: As an obligatory precaution, such singing must be avoided, even on the wedding night.

Question 7: In non-Muslim countries, Ḥarām musical instruments are manufactured, and playing and dance are taught in schools. Muslim youth are also required to attend the same schools. What is their duty?

Answer 7: It is not allowed unless it is necessary.

 

 

 

 

Lesson 60: The Laws in Non-Muslim Countries

 

 

Question 1: Is blocking passages and posting notices on doors and walls in non-Muslim countries permissible?

Answer 1: It is not permissible for a Muslim to block public roads, pedestrian paths, or post notices and advertisements without the permission and consent of owners.

Question 2: A Muslim who immigrates to a non-Muslim country provides false information to accept residency and receive monthly assistance. What is the ruling on the issues?

Answer 2:  Providing false information and lying are prohibited. There is no right for a Muslim to receive a monthly allowance in a non-Muslim country through illegal means.

Question 3: Can Muslims contract with insurance companies in non-Muslim countries?

Answer 3: A Muslim can sign contracts with all insurance companies.

Question 4: Is it permissible for Muslims living in non-Muslim countries to be members of political parties or hold government offices?

Answer 4: Muslims are permitted to be members of political parties and hold government positions if it is expedient for them.

Question 5: If a Muslim gets money from the bank’s automatic machine (ATM) in a non-Muslim country, but the machine gives more money than the amount asked for, can he takes and spends it?

Answer 5: No, it must be returned to the bank.

Question 6: If a Muslim sells a commodity to a company in a non-Muslim country, and the company’s accountant mistakenly gives him more money, is it permissible to take and spend it?

Answer 6: No, the extra money must be returned to the company.

Question 7: Is it permissible for a Muslim to use a fake or someone else’s passport to travel to Muslim or non-Muslim countries?

Answer 7: There is a problem, and it is not allowed.

Question 8: If a Muslim woman obtains a divorce according to non-Muslim rules, is the divorce valid according to Islamic rules?

Answer 8: A divorce issued according to the laws of non-Muslim countries is void. Thus, divorce must be done according to Islamic rules.

 

 Lesson 61: The Rules of the Deceased

 

Question 1: Is it permissible to bury Muslim dead in a graveyard of non-Muslims?

Answer 1: No, it is not permissible unless a part of it is reserved for Muslims, and non-Muslims cannot bury it in the graveyards of Muslims.

Question 2: If there is no Muslim cemetery in a non-Muslim country, and it is not possible to bury a Muslim there or transfer his body to an Islamic country, can a Muslim be buried in a non-Muslim cemetery?

Answer 2: If it is impossible to bury a Muslim in a Muslim cemetery or transfer his body to a Muslim country, there is no problem with being buried in a non-Muslim graveyard.

Question 3: Is it permissible for a non-Muslim to bathe a Muslim who died?

Answer 3: As an obligatory precaution, the following points must be observed to bathe a dead body:

1. Ghusl of the dead is performed by one of his intimate (Maḥram) relatives.
2. Ghusl of the dead is performed by a Twelver (Ithnā ʿAsharī) Shia of the same gender, male and female.
3. Non-twelver Muslims of the same gender, male and female, perform Ghusl of the dead.
4. Ghusl of the dead is performed by a Jew or a Christian of the same gender, male and female.

Note: Jewish and Christian morticians must bathe themselves first and then wash the Muslim dead.

5. In the absence of any of the above groups, the dead body is buried without a bath.

Question 4: In some non-Muslim countries, the dead are buried in coffins. What is the Muslim’s duty in these countries?

Answer 4: There is no problem if the dead Muslims face the Qibla and are placed on their right side.

Question 5: A Muslim died in a non-Muslim city without a Muslim graveyard, but the cost of transportation and burial in a Muslim country is exorbitant. What is the ruling on the issue?

Answer 5: If the dead left property or inheritance, the ruling is as follows:

1. The cost of transporting and burying a dead body is taken from his estate (before it is distributed among his heirs).
2. His obligatory debts must be paid from his estate.
3. If a living person wills someone to transfer his body to another place after his death, its cost will be separated from one-third of his estate.
4. The rest of his estate is kept for heirs.
5. It is generally obligatory (Wajib al-Kifa’i) for other Muslims to pay the transfer fee if the deceased left no estate.

 

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