Shaking hands with non-mahram women or men is not permissible, and if you explain this to them to make them familiar with the Islamic culture, they will normally understand you. Attending a gathering in which an unlawful act is being committed is not permissible. Working for non-Muslims is not haram on the condition that the job is lawful, decent and allowable, not resulting in Muslims' contempt or humiliation. Watching non-Muslim women with no hijab or watching their picture is permissible only on the condition that there is no intention of seeking pleasure, and the pictures do not show nude or half-naked women. The obligatory precaution demands that disbelievers be prevented from entering the mosques and the holy shrines of the infallible Imams, peace be upon them. Unless they want to do research on Islam, or giving them the permission to do so leads to their optimism about Islam and makes them interested in Islam and Muslims. However, they should take religious observances in to consideration so as to not make the mosque impure.

Socializing and establishing a constructive relationship with others is one of the most important psychological needs of human beings. In fact, living a social life is an inherent part of human nature as it is the society that makes it possible for humans to improve the quality of their lives. In fact, socialization helps one to better understand themselves and to discover their abilities and weaknesses. However, maintaining relationships with one's kin or “Silat al-Rahim” with sinful relatives can be temporarily forsaken whenever it is likely to result in corruption, or if abandoning it results in forbidding the evil (al-Nahy an al-Munkar). Except for these two circumstances, “Silat al-Rahim” must be observed at least to its incumbent level. However, enj o i ning the good and forbidding the evil in a friendly manner must not be forgotten either. There is no problem in socializing with non-Muslims on the condition that they have no animosity against Islam and Muslims. Rather, indeed, it is advisable to treat them kindly. 

In the event that the impurity of food and medical products and such like which come from non-Muslim countries is not ascertained, there is no problem in buying and selling them. Like when it is probable that milk, cheese and oil coming from such countries are processed through mechanized processes. Buying and selling the meat which is imported from non-Muslim countries or which is taken from the hands of disbelievers is invalid. Unless one knows that it is taken from an animal which has been slaughtered in accordance with the Islamic law or under the supervision of Muslims. The halal logo is of value if it makes you certain that it is halal. However, if purchased from the bazaar of Muslims, the meat is deemed halal. It is not permissible to engage in business transactions with companies as long as one is certain that the profits earned by these companies belong to Zionists, Israel or countries that are in war with Muslims. However, it is permissible for those living in those countries to do so. Furthermore, there is no problem in consuming whatever one has previously purchased unknowingly. 

Buying and selling all kinds of in toxicators is unlawful and invalid. Buying and selling haram meat animals or animals with halal meat which have not been Islamically slaughtered is permissible for those who consider their meat to be halal. There is also no problem in buying and selling these animals for decoration. Selling haram meat fish to Muslims is also permissible on the condition that the fish has extensive use including feeding birds etc. Otherwise it would be impermissible. Based on obligatory precaution, selling wine and pig to non-Muslims is not permissible. But there is no problem if they are not sold for human consumption rather for other rational use for example when one sells pork as dog food or wine for the production of industrial alcohol. There is no problem in using the food and medical products of the ahl al-kitāb in their hospitals, but one should abstain from eating the meat served in such hospitals. 

If a man intends to marry a woman who is known to be a Muslim and thus knowing the Islamic laws of marriage he does not need to ask her whether she has completed her term of Iddah However, if she does not know the relevant Islamic laws he needs to ascertain that she has completed her Iddah It also should be kept in mind that whenever the ruling of Iddah is applicable it includes even the women of the ahl al-kitāb A question What is the ruling for marrying a woman during her term of Iddah? This might occur in different ways 1. If either the man or the woman knows that the woman is still in her Iddah and that marrying a woman during her Iddah is forbidden then it will be permanently prohibited for that man to marry that woman 2. If none of them knew that the woman had not completed the Iddah Term or that getting married during the term of Iddah is prohibited their marriage will not be prohibited if they have not yet had sexual intercourse However, if they have already had sexual intercourse it will be prohibited for them to get married It is noteworthy to mention that if their marriage formula has been recited by their representative their marriage will not become permanently prohibited under either of the above mentioned cases They only need to wait until the woman's Iddah is completed and then they can get married

 Precaution demands that a woman must not leave her house or get a job outside the house without her husband's permission Also, she must not refuse to have intercourse with her husband without a religiously warranted reason Of course, she does not need to get her husband's permission to go out of the house to do something that is obligatory on her like going to the mosque to learn Islamic laws or to do some necessary things such as doing the necessary shopping for the house, seeing a doctor, etc. It is an obligatory duty of the husband to provide his wife with food, clothes, a house and the other requirements of life based on what is considered normal and usual He must even pay for the doctor or medicine if she needs them If the husband does not do that, even if he cannot afford them, he is considered to be in her debt according to precaution Two important points First, if the wife has a job and an income of her own, she does not need to get her husband's permission about how to spend her income And second, the exorbitantly high amounts of mahr which are clear to have been set with no intention of ever being paid are invalid Similarly, unusual mahrs like one of the limbs of the husband are also invalid and instead of all of them, Mahr al-Mithl needs to be paid However, in both cases, the marriage is valid 

If a Muslim woman marries a Christian man, their marriage is invalid and they must separate. If they have a child together, in case they knew that their marriage was invalid, their child is considered to be illegitimate and does not inherit from the woman. However, if they did not know that, their child is regarded as legitimate. Another important point is that if a woman converts to Islam, but her husband does not, they must separate, though she cannot get married again until a time period equal to the divorce Iddah is passed. If during this time, her husband converts to Islam, they can remain married. Otherwise, the woman can marry another man. But if the woman has a serious problem, she can stay married to the man for as long as she has to. Finally, if a man converts to Islam, but his wife, who is not of the ahl al-kitāb, does not, precaution demands that the man wait for a period equal to the Iddah of death. If at the end of this time his wife has converted to Islam, they must recite the marriage formula and then they can continue living together. Otherwise, they must separate. And two quick miscellaneous points. Getting sexual pleasure from one's wife without intercourse is permissible during her monthly period. Whipping and physically hurting one's wife for sexual arousal is impermissible. 

 Is it necessary for a girl's father to agree to her marriage? What if her father refuses to permit her to marry a suitor who is suitable in every way without any good reason? What is the ruling for orphaned girls or girls with irresponsible or incapacitated parents? In response to all of these questions, we must say It is impermissible for a virgin girl to get married permanently or temporarily without her legal guardian's consent In the religious context, a girl who has never married before is considered a virgin, whether she is physiologically a virgin or not But if a girl's father refuses to consent to her marriage without any good reason while her suitor has been approved of as suitable by her older relatives, the trusted clerics in the region or by the girl herself, in case she is intellectually mature enough, they can get married without her father's consent It is better though to gain her father's consent if possible If the girl's father is a non-Muslim, it is permissible for her to get married without her father's consent only if she is intellectually and physically mature enough and can recognize what is in her best interest and if this will not stir up any serious trouble.

1 the marriage between a Muslim and a disbeliever is not permitted because everyone is prone to change based on the religion of their spouse. Besides, their children will also be in danger in terms of their religious beliefs. Permanent or temporary marriage of a Muslim man with a Buddhist woman, a follower of deviant schools of thought, and generally women who are not of the ahl al-kitāb is not permitted. Therefore, if they want to marry a woman, they must first make sure whether she is a Muslim or of the ahl al-kitāb and also that she is not already married. It is also impermissible for a Muslim woman to marry a non-Muslim man. There are several reasons for this ruling. One is that the man gains a kind of upper hand or dominance over the woman and this goes against this noble verse of the Quran. And never has Allah granted the disbelievers a way to prevail over the believers. Also, the family, particularly the parents, plays a significant role in the upbringing of the children and their future character. It must be known that marriage with women known for prostitution is not permissible. It is noteworthy that it is not enough for a non-Muslim woman who wants to marry a Muslim man to only accept to marry him and refuse to read the marriage formula. Yes, if it is explained to her that there are two kinds of marriage in Islam, one is the temporary marriage for which the woman receives a gift from her husband and the other is the permanent marriage and then she agrees to have a representative recite the marriage formula on her behalf, their marriage will be valid.

Marriage is one of the recommended deeds in Islam and if someone fears sinning if they don't get married marriage becomes obligatory upon them. There are basically two kinds of marriage in Islam a timeless marriage which is called permanent marriage and a temporary marriage which is valid for a certain period of time and which is called Mut‘ah. Now, how does marriage take place? In both kinds of marriage the recitation of the marriage formula is necessary and it can be recited by the couple themselves or by their representatives. The formula must be recited in correct Arabic. However, if the man or woman cannot recite it in Arabic they can recite it in their own language but they should make sure to use the exact translation of the Arabic marriage formula. A few necessary points 1. The man and woman should be getting married willingly without anyone having forced them in to marriage. 2. The marriage between a sayyid and non- sayyid is legally permitted and would frequently take place at the time of the infallibles. 3. The marriage of Shia men with Sunni women is permitted. 4. If there is a fear that the faith of a Shia woman or her future children will be in danger by marrying a Sunni man this marriage is not permitted. And 5. The temporary or permanent marriage of a Muslim man with a woman who is of the ahl al-kitāb is permitted. 

it is not incumbent upon women to cover their jewelry such as a usual ring or a wedding ring which is usually exposed to non-Mahrams view on the condition that it does not result in corruption. However, jewelry other than the ones mentioned above must be covered in the presence of non-Mahrams. Visiting a more skillful and competent physician of the opposite sex is permissible for one only under the condition that there is fear of treatment failure, the likelihood of illness worsening and delay in recovery when one visits a physician of the same sex. Women may do physical exercise in the environments designated for women by wearing appropriate clothes. They can exercise with or without hijab as there are no men in there. They should also choose their judges and coaches from among themselves in the same way men do. 

Hijab helps to safeguard women's identity, preventing the deviation of youth and the spread of corruption in the society. Hijab does not go against men and women's freedom, as the very fact of getting dressed does not oppose their freedom. It is incumbent upon women and girls to cover their entire body in front of non-Mahrams except for their face and hands up to their wrists. This much is enough to cover when wearing any kind of unadorned clothes that are not tight-fitting. However, it is advisable that women wear appropriate “manto” and chadors. Women and girls are not obliged to cover their head, neck, some parts of the chest as well as hands and legs in the presence of Mahrams, but the rest of the body must be covered and it is impermissible for them to appear half-naked in front of them. There is no problem with wearing a veil, niqab, but if the veil seems too unconventional or attracts too much attention, they should avoid wearing it. 

medicines that contain alcohol Taking medicines in whose ingredients alcohol has been used and which are not in toxicating is permissible for patients. However, if the ingredients of a drug are in toxicating, it is permissible to take it only on the condition that it becomes absolutely urgent and it is a rare drug for which there is no alternative. Taking skin medicines in whose ingredients alcohol has been used is permitted. Buying and selling medical and cosmetic products made of pig oil or the gelatin of an animal which has not been slaughtered in Islamic form are permissible and so is using this oil for moisturizing hands and the face. However, pig fat is definitely impure and must be washed away for prayer. But fat derived from animals with halal meat is not impure 

foods and drinks suspicious foods, if in toxicating, alcohol has been added to food products based on obligatory precaution, it is not permissible to consume them, even though it has evaporated in stages of production. Spirit vinegar, which is made by mixing acid vinegar and alcohol, is pure and halal. On the condition that alcohol really turns in to vinegar. There is no problem with using vegetarian and animal gelatin on the condition that we are certain it comes from an animal with halal meat that has been slaughtered in an Islamic form, but one should abstain from other than that. However, if one is not sure if it is halal or haram, it is considered to be halal, provided that it has been purchased from the bazaar of the Muslims.

Islamic Banking, Miscellaneous Points Regarding Banks, Part 2 Some banks and companies which issue credit cards would charge extra interest or late fees if the credit card owners failed to pay their debts on time. Since paying late fees and interest is prohibited, the credit card owners must pay their debt on time, otherwise they have committed a sin. It is permissible to open saving accounts in Islamic banks with the purpose of winning prizes. This is also permissible to do in non-Islamic banks as long as they do not belong to the enemy countries. It is permissible for Muslims to invest in businesses that are run by non-Muslims on the condition that their investment is not used in unlawful or illegal transactions. It is impermissible to lie in order to pay lower taxes, draw up fictitious contracts in which lower wages have been accepted, and in general it is impermissible to lie to non-Islamic governments in order to get higher wages or more benefits. 

Islamic Banking Miscellaneous Points Regarding Banks,     Part 1 According to the Islamic Banking, it is permissible for Muslims to earn interest in banks which belong to non-Muslims, but it is impermissible to do the same with banks belonging to Muslims unless the interest is paid based on one of the fixed Islamic contracts in which all of the necessary conditions have been observed. Working in non -Islamic banks is permissible, but it is impermissible for one to work in sections where they charge interest on loans given to Muslims, and if one does work in such sections, they must change jobs as soon as possible. Muslims can buy properties which have been seized or foreclosed by banks

 In non -Muslim countries due to the borrower's failure to make payments, only if they have been used as collateral for loans and they were seized in return for the amount of the loan itself, not its interest. It is also permissible for Muslims to act as the guarantor for a loan taken out by a non -Muslim on the condition that the borrower is not an enemy of Islam. 

Islamic banking taking out a loan if you have taken out loans from the bank you know that the bank generally offers three kinds of loans the first are the loans on which one has to pay a small extra amount usually no more than 4%, which is charged in return for the services that the bank provides. Getting this kind of loan is permissible. The second are the kinds of loans which are offered based on one of the fixed Islamic contracts, including contracts of Mudarabah, Ju'alah, Wakalah, and Shirakah (partnership). If the necessary conditions of one of these contracts are observed, taking out such loans is permissible, and the bank can also charge interest on them. However, it must be kept in mind that when a loan is taken out for a specific purpose based on a contract, it must be used for that same purpose. The third kind of loans are those which are offered by non-Muslim and non-Islamic banks, on which one has to pay interest. Taking out these loans is impermissible unless when it is absolutely necessary and one has no other way.

Islamic banking. Common points regarding banks. Everything has a set of rules and guidelines in Islam and it is obligatory for every Muslim to act upon them, such as praying or fasting, which have their own rules. If you fail to follow these rules, that worship is nullified. The banking system has a set of rules if it is to be done in the Islamic way, because the issue of money and business is important and with it every day, Islam has covered it extensively. The scale of knowing if a banking system is Islamic of its programs should be contracts, meaning that the rules and contracts of Islam If a certain bank Islamic and non-Islamic way, it can continue working, but only in one condition. If the bank does not abuse Islamic banking and does not 

Commemoration Ceremonies A few points regarding morning ceremonies, part 2 There is no problem in using a sign or Alam on the condition that it causes no inconvenience for passerby and no harm for the one who carries it and the statutes of animals and such like are not used in it. However, the best alternative to Alam is using appropriate flags in the morning ceremonies of Aba Abdullah Hussain. Making plaster statues of Dhul-Jannah and the like and making Ziyarah and offering Nadhr for them is wrong and haram.

 There is no problem in giving away Nadhr food in morning ceremonies even in the streets. However, in that case, measures must be taken to prevent people from leaving trash on the street. Renting a church for holding a morning ceremony is allowed, only on the condition that there is no other way of commemorating Ashura rituals.

Commemoration Ceremonies A few points regarding Mourning Ceremonies, Part 1 Generally speaking, it is not permissible to put on music in mosques or Hussainiyas but using drums and cymbals is permissible on the condition that the tune is appropriate for mourning. Furthermore, the loudspeakers of the Majalis must not disturb the neighbors. Removing shirts at the time of chest-beating is haram if it happens in the presence of non-mahrams.

Rather, indeed, precaution demands that mourners must steer clear of such an act even if it is not seen by non-mahram women. Nonetheless, there is no problem in leaving a little of one's chest uncovered for chest-beating.  

Commemoration ceremonies. The best method of commemorating the Ahl al-Bayt. Peace be upon them. The best method of commemorating Imam Al Hussain (a) is to hold glorious Majalis for him mention his sacred goals and shed light on the history of Karbala and analyze it. Holding morning processions with the highest degree of order and magnificence, using eye catching and enlightening placards and banners is another way of commemorating the Ahl al-Bayt. Peace be upon them. No doubt that those who practice tatbir or qame zani do so undoubtedly for the love of Imam Al Hussain (a). However, we should beware of our enemies efforts to instigate hatred of Shia Muslims in the world by the means of such actions. Therefore, these people must refrain from such actions, in general, causing harm to one's body, as well as doing whatever causes the degradation of the Shia school are impermissible, regardless of whether it happens by tatbir or hitting one's back with spiked chains. Instead of doing this, they could donate their blood. However, there is no objection to using regular morning chains that have no spikes on them, on the condition that they do not cause injury.

slaughtering an animal slaughtering an animal has six conditions 1. Based on obligatory precaution, the person slaughtering the animal must be a Muslim 2. The animal must be slaughtered with something sharp made of iron or another metal 3. The front of the animal's body must face the Qibla at the time of being slaughtered 4. The throat and the two main arteries, jugular artery and the jugular vein of the neck must be completely cut 5. The person slaughtering the animal must mention the name of Allah when slaughtering However, if they do not mention the name of Allah due to forgetfulness, it is not problematic 6. The animal must make some movement after it has been slaughtered, even if it only moves its eyes or tail so that one can make sure that the animal was alive and the obligatory precaution demands that a normal amount of blood drain out of the animal's body as well 

Halal meat animals the meat from cow, sheep, camel, goat, wild donkey, gazelle, giraffe and kangaroo is halal. But the meat from horse, mule and donkey is makrūh. The meat from predators, elephants, rabbits and insects is haram. The meat from birds with talons as well as birds that often hold their wings out in a straight line while flying is haram. But birds that have gizzard or hind toe and also birds that continuously flap their wings while flying have halal meat. Amongst the animals, only scaly fish and shrimp have halal meat and the rest of them are haram. In addition, crab, lobster and oyster is also haram. Eating a halal meat which has been cooked by the steam coming from haram meat is impermissible and the meal is considered to be najis as well. 

A deceased Muslim's body must be buried in a Muslim cemetery. If a deceased Muslim's body is buried in a non-Muslim cemetery. The body should be exhumed and reburied in a burial ground designated for Muslims, if possible, if there is no Muslim cemetery in that place, then a segregated place must be chosen for burial if possible, if it just causes too much trouble, then there is no problem in burying the body in a common cemetery. Burying a Muslim in a Muslim cemetery is obligatory upon the deceased guardian. However, if there is no guardian, or the Guardian is incapable, then it is the collective obligation Al-wājib al-kifā’ī of other Muslims to undertake the burial arrangement. Burying the body of a deceased Muslim with a coffin is permitted, however, the Islamic rituals pertaining to burial must be observed, including laying the body on its right side in a way that it faces the Qibla. If a deceased Muslim has no guardian in a non-Muslim country, or there is no access to the guardian to obtain his permission, then the Guardian's consent is no more needed, and it is the collective obligation of other Muslims to perform all the Islamic burial rituals.

Not all sicknesses exempt one from fasting. For example, some sicknesses can be controlled by taking the necessary medication before a fajr and after iftar. In such cases, it is obligatory for one to fast. But if this will harm their bodies, they must not fast. It is also possible that one feels weak due to intense activity or hard work while one is fasting. But this does not allow one to break their fast unless their loss of energy or their thirst becomes unbearable, harmful or even nearly fatal. In such cases, one can eat or drink water a little but they must not eat or drink any more during the time of fasting and if this has happened during an obligatory fasting, they must also observe a qada fast later if they can. Sometimes, a fasting person who is sick feels better or is cured by an intramuscular injection but it is impermissible to receive intravascular shots and if they receive blood transfusion, they must complete their fasting on that day and then, according to the obligatory precaution, they must also fast another day as compensation for that day's fasting. However, as mentioned earlier, it is permissible for them to receive any sort of intramuscular shots and it will not invalidate the fast. Also, using suppositories will not invalidate fasting but according to precaution, it is considered abominable during fasting. It might also be necessary for some to undergo dialysis during fasting. In such cases, if something is taken away from their bloodstream, their fasting will be valid. But if they undergo exchange transfusion or something is added to their bloodstream, the obligatory precaution demands that they observe the qada fast of that day as well. Visiting the dentist is also permissible during fasting but one must be careful not to swallow anything. If one gets a filling and they are certain that getting a filling will not cause them to swallow blood and they inadvertently swallow some blood, their fasting will not be invalidated. Having ultrasonography diagnostic tests does not invalidate fasting. Also, having endoscopy or colonoscopy diagnostic tests does not invalidate fasting as long as no lubricants or other such substances has been applied on their devices. Using eye d r o ps will not invalidate fasting either as long as the d r o ps do not find their way into the mouth or are not intentionally swallowed. But using ear d r o ps or nose d r o ps, which one is sure will find their way to the throat and will be swallowed, is problematic while fasting.

Alcoholic drinks Based on obligatory precaution, wine and any kind of liquid that in toxicate humans are najis. Drinking any kind of in toxicating liquid and beer is haram even if it is only one d r o p. Drinking non-alcoholic malt drink to which no amount of alcohol has been added is not forbidden. Unless they turn in to an in toxicating liquid during the first stages of production, in which case it is not halal to drink even if its alcohol is removed by heating it up. Medical and industrial types of alcohol are pure and so are Eau de Cologne, perfume, sanitizers as well as medicines that are mixed with medical or industrial alcohol. Keeping alcoholic drinks is also haram. And based on obligatory precaution, using containers specifically made for wine consumption is not permissible. Clinking glasses of water as done when alcoholic beverages are drunk is not permissible based on the obligatory precaution, but drinking the water inside them is not haram.

Rulings for the residents of non-Islamic countries Foods and drinks Occupation As for people who work in different jobs that have something to do with restaurants, shopping centers and the like, and one of those duties is to deliver or serve wine. There is no objection to their salary as long as they have no other choice but to work in such places. But if they can, they should choose another job as soon as possible. Cooking food for non-Muslims with pork or meats that are not islamically slaughtered is not prohibited. But they must not be cooked for Muslims. Eating and being present at a table on which wine is being served is haram, even though the food is halal. Unless in cases of urgency, such as when one works in a company where attending the meetings is compulsory and being absent would cause problems such as losing one's job. 

najis clothes that are washed by regular washing machines become pure and so do the machines. These machines wash clothes once or twice using detergent and after the impurity has been removed, they wash the clothes with pure water and then empty the water. In order to purify rugs and carpets that are glued to the ground, first of all the najis substance must be removed. Then if the water is Qalīl less than Kurr, some of it must be poured over the impure spot in such a manner that it covers it and the water must be moved a little and then it must be collected using a piece of cloth. However, the piece of cloth and the bowl of water must be washed later as they have become najis too. But if you wash them with tap water, it will suffice if you make the water reach the najis spot and cover it and then move it a little to make it ṭāhir.