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?
Our ḥusaynīyyah 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?
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?
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?
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.
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?