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I recently learned about the ruling that praying with black clothes is makrooh/discouraged (from Sayed Sistani) and wanted to ask some clarifying questions about it. I also have some other questions about the ruling of how it is makrooh to pray with shirts that have pictures of faces on them and to have your clothes unbuttoned. Please note, that I asked this question on reddit but my account was shadow banned from there. I did get some answers but couldn't ask follow-up questions so I am posting them here. I will be highlighting the question that were answered on reddit in bolded green text. For reference, here is the link to the ruling: Now since I have questions about 3 parts of the ruling I will add headers to talk about each part (also, if anyone has any hadiths that support or further explain the ruling above, I would appreciate if you can share it just so I can show it to a friend or family member as I inform them about this ruling) Part 1: Wearing black clothes while praying So I have a couple of questions about this ruling which I have listed below: Does anyone know why wearing black clothes (while praying) is considered makrooh? (answered on reddit - have more questions) REDDIT ANSWER: I did get a response about why wearing black is makrooh from a user on reddit (here is the link to the post if anyone is interested). Essentially, the response was that black was associated with the enemies of Islam since during the times of the Imams (عليه السلام) the Abbasids wore black. Similarly, Firawn was known to wear black. So wearing black was not permitted so you don't associate yourself which these evil people. But my question is why black? There are so many other things that people can wear/do that can be used as something to identify/categorize a certain group of people. And I pretty sure that the Abbasids and Firawn didn't wear black 24/7. They probably wore other colors as well? Additionally, hasn't Allah created all colors and things? How do certain corrupt people have a copyright over a certain color to the point where that color is considered makrooh to wear when praying? Does this rule apply during mourning times (such as Muharram) where we are required to wear all black? (answered on reddit - have more questions) If the answer to this question is yes, then how should one go about praying during Muharram? I know that there is the option to quickly change while you are at home but what about the times when you are at the mosque for a Majils or for Matam and the time for prayer occurs during that period? REDDIT ANSWER: So the response that I got from reddit was that praying with black clothes during Muharram or any state of mourning is not Makrooh since black is used to represent a state of mourning? I thought that black is the color of the enemies of Islam? How can black simultaneously represent mourning & be a color that is associated with the enemies of Islam? Now how would this rule apply for women? (since the abaya that women usually wear is black, especially when visiting religious sites or when doing Umrah/Hajj) (answered on reddit - have more questions) REDDIT ANSWER: So I was told how Allah dislikes it when men pray with black clothes but not women since if women wear hijabs/abayas of other colors they are not able to cover their bodies effectively in front of non-mahrams and black is the color that does the best job in covering a woman's body in front of non-mahram men. But for some reason women are required to wear white clothes during Umrah (as stated by this user + he linked this Sistani ruling which says it is preferred that the Ihram to be white during Umrah). My question is, if women are required to wear a white Ihram during Umrah how will they be able to cover themselves properly from non-mahram men since scholars mention how black is the best color that allows a woman to cover herself from non-mahram men? Does this ruling only refer to people who are wearing all black? (ex. black shirts, pants, socks) Or would it be fine for me to pray with black pants and a white shirt? (so I am essentially asking if it would be fine to pray while your outfit consists of partially black colors) Would it be makrooh if I were to pray with a black shirt/pants (or even black undergarments) but wear a white coat on top of those clothes? Part 2: Praying with clothes that has a picture of a face Why does Allah not like it when people pray with pictures of faces on a shirt? I thought that in prayer we are putting our attention towards getting close to Allah. How does face pictures on shirts or on walls take away from the fact that you are praying to Allah? I was also told how you are not allowed to pray in rooms that have pictures in it? Why is that the case? especially if you can't see the pictures when praying? Part 3: Leaving some buttons open while praying Why would leaving some buttons open (when praying) be considered Makrooh? I am not sure is this part of the ruling refers to specific buttons? (such as the buttons of your pants) or is this ruling referring to buttons that are on any part of your clothing (such as the buttons on your cufflinks) Sometimes when I pray I unbutton the cufflink buttons that are at the end of my long-sleeve shirt. Would I need to button this part of my shirt for my prayer to be valid/mustahab?

Salaam everyone, I was actually wondering about a Shi'a girls stance on marriage. I mean, I was wondering if say a Shi'a girl says her consent to the marriage 3 times to the niqah, but her niyyah isn't for it, meaning she doesn't actually want to get married to this person, does the marriage still count? If she says yes outwardly, but no niyyah inside to say yes, and doesn't want to, but is being forced to say yes? Especially in the case that the girl does not plan to have any "relations" with this person after the forced marriage anyway. Btw, for that, say if the marriage is valid, is it necessary for the girl to do acts of marriage with this person? Or if she doesn't want to she doesn't have to? I would appreciate any rulings or any information that could be found on this. Jazakallah & FiAmanAllah

Please explain these two points taken form Sistani's site, what is it referring to and who are the people you want to make mahram ? 2438. In order to become Mahram (with whom marriage contract becomes haraam and is treated to be one of the close relatives), a father or a paternal grandfather can contract the marriage of his na-baligh son or daughter with another person for a short period, provided that it does not involve any scandal or moral lapse. However, if they marry a minor boy or a girl who is not in anyway able to derive any sexual pleasure during the period from the spouse, then the validity of such a marriage is a matter of Ishkal. 2439. If the father or the paternal grandfather of an absent child, marry it to someone for the sake of becoming Mahram, not knowing whether the child is alive or dead, the purpose will be achieved only if during the period fixed for marriage, the child can become capable of consummating marriage. If it later transpires that it was not alive at the time the marriage was contracted, it will be considered void, and the people who had apparently become Mahram will all become Na-Mahram.