Q: Can a woman remove her hand and leg hairs by waxing or by razer machines or cream?

Q: With regards to Islamic literature, for example letters and leaflets that contain the name of Allah Ta'ala and the prophet (Sallallahu Alayhi Wasallam), how are they to be disposed of? Is it correct to wipe away/erase those names and then dispose of the letters in the bin, or must they be burned?

Q: My bank used to pay me interest before I stopped it. Is zakat due on this interest money?

Q: I have heard that applying mehndi (hena) before eid (on the night of eid) is sunnah and will you get reward for applying it on hands and feet. Is this true according to Islam? If someone don't apply for eid or before eid, are they committing a sin? Will they get punished for it?

Q: Is it permissible for one to have an ATM installed in his store? The ATM machine offers a person many benefits and advantages such as being able to withdraw money from one’s account, view one’s bank balance, etc. The ATM, however, can also be used to withdraw interest-bearing loans using a credit card.

Q: Recently I performed two Salaahs at a jamaat khana. However the next day I realised my underwear was soiled. What should I do?

Q: Does the same rules that apply to a Musjid, apply to a jamaat khana? e.g. sleeping, talking, eating, etc.

Q:

1. If there are women following the Imam, does he have to make a specific niyyah for them?

2. If he makes general niyyah for all those following him, will it suffice?

3. If he didnt know there were women following him, will their salaah be accepted?

4. If he knew but didn't make intention for them, will their salaah be accepted?

Q: What is the ruling regarding the following situation:

Certain organisations, before the days of Qurbaani, purchase animals which they intend to sell to the public and also carry out nafl Qurbaanis on behalf of the public. After slaughtering the animals on behalf of the public, they distribute the meat among the poor in indigenous areas. All the meat of these animals is given in sadaqah and nothing comes to the purchasers. The way the animals are purchased is that people contact the organisations telephonically or via email and purchase animals. Those purchasing the animals do not see the animals nor do they select the animals, and nor do the organisations select any animal on behalf of the purchaser at the time of purchase. However, since the organisation knows the number of animals they possess and wish to sell, they continue selling to the public till all the animals are sold. On the day of Qurbaani, these animals are slaughtered by the organisations and distributed among the poor.

a. Is it necessary at the time of purchasing the animals to select the animals one wishes to purchase for the nafl Qurbaani?

b. Is this method of purchasing the animals and carrying out the nafl Qurbaani correct? If this is not the correct method, then what is the correct Shar’ee method of purchasing the Qurbaani animals and getting the animals slaughtered on one’s behalf by the organisations?

Q: What is the ruling regarding the following situation:

At the time of Qurbaani, certain stock farmers sell sheep and goats to the public. They charge a stipulated fee for providing the services of skinning the animal, slicing and parceling the meat for all those people who wish to do Qurbaani at their farm. Before the days of Qurbaani, people go to the farms, and after selecting the animals, purchase them from the farmers. After purchasing the animals they leave the animals on the farms to be slaughtered during the days of Qurbaani.

Other people merely phone the farmer and purchase their animals over the phone without going to the farm and selecting the animals. At times, the farmer selects and marks an animal for the client (e.g. sheep, goat, etc.) and concludes the transaction over the phone on the specific marked animal. At times, the sale is concluded over the phone, however the farmer does not select and mark any animal at the time of concluding the sale. Since the farmer knows that he has extra animals in the pen, he concludes the transaction on an unspecified animal with this in mind that on the day of Qurbaani, he will select an animal for the client and carry out his Qurbaani.

Is this method of purchasing the animal and carrying out the Qurbaani correct where the animal is not selected by the purchaser but by the farmer himself according to both situations explained (i.e. where the farmer concludes the sale on a specific marked animal or on an unspecified animal and only specifies it at the time of slaughter)? If this is not the correct method of purchasing, then what is the correct Shar’ee method of purchasing the Qurbaani animal and asking the farmer to slaughter it on one’s behalf?