instruction
stringlengths 15
846
| context
stringlengths 0
9.15k
| response
stringlengths 0
3.08k
| category
stringclasses 2
values |
|---|---|---|---|
Is it permissible for a person to reside in non-Muslim countries with all its temptations that confronts the person on the street, the school, the television and other media while he has the ability to migrate to a Muslim country although that transfer would cause difficulty in residence, loss of material wealth and comfort, and constrain the worldly aspects of his life? If it is not permissible to remain in such a country, would his efforts in propagation among the Muslims (reminding them of their obligations and encouraging them to refrain from haram) change the rule for him and allow him to remain in that country? | It is not Haram to stay in that country, if it does not create hurdles for him and his family in fulfilling their religious obligations presently as well as in future; otherwise, it would not be permissible even if he is engaged in some kind of propagation activities. Reference: sistani.org/15093 Question Answer sistani.org/15093 | fiqh_qa_sistani |
|
A believer residing in Europe, America and other similar countries feels estranged from the religious environment in which he was born and raised. | Neither does he hear the voice of the Qur'an [recited from mosques] nor the sound of the adhan coming [from the minarets]; and there are no holy shrines, and their spiritual atmosphere, that he can visit. Is leaving such an Islamic environment of his country and its positive aspects considered "loss of faith"? Reference: This is not the loss of faith that would make residing in a non-Muslim country haram for that person. However, staying away from such a religious environment may, with the passage of time, weaken the religious resolve of the immigrant to an extent that he may consider negligence of wajib deeds and committing of sins as insignificant. If a person has this fear that he might lose the faith in this manner, then it is not permissible for him to take residence in that country. Reference: sistani.org/15101 Question Answer sistani.org/15101 | fiqh_qa_sistani |
|
If a Muslim knows that contracted AIDS, is it permissible on him to engage in sexual relations with his wife? Is it obligatory for him to inform his wife about it? | If he knows that the virus can infect her through sexual relations, it is not permissible for him at all. Similarly [it is obligatory on him to refrain from sex] if there exists a considerable level of likelihood [of infection], except in the case where the wife knows about it and agrees to it. Reference: sistani.org/15070 Question Answer sistani.org/15070 | fiqh_qa_sistani |
|
When a person is diagnosed as having ADIS, is it permissible for the doctor or is it obligatory on him to inform the patient’s relatives, especially their spouse? | It is permissible to inform them, if the patient or his guardian gives consent. It is obligatory if the survival —for a longer time span— of the patient depends on it. It is similarly obligatory, if he knows that by not informing them, the virus would infect them for not taking necessary precautions. Reference: sistani.org/15071 Question Answer sistani.org/15071 | fiqh_qa_sistani |
|
What is the virus on considering AIDS as terminal illness? | Since this disease lasts long, what can be classified as terminal is its last stage only which is closer to death that is brought about by the disruption and complete destruction of the immune system or the occurrence of fatal nervous breakdown. Reference: sistani.org/15072 Question Answer sistani.org/15072 | fiqh_qa_sistani |
|
What is the ruling on the custody of an infected mother with regard to her non-infected baby and also on breast-feeding? | She does not lose the right of custody of her baby; but she must adopt sufficient methods to ensure that the virus does not infect the baby. If it is probable —a considerable probability— that the virus may be transmitted through breast-feeding, it is necessary for her to refrain from it. Reference: sistani.org/15073 Question Answer sistani.org/15073 | fiqh_qa_sistani |
|
What is the ruling on abortion for a pregnant woman who is infected with AIDS? | It is not permissible, more so after the soul has entered the feotus. Of course, if continuation of the pregnancy poses a danger to the mother, it is permissible for her to abort it before the entering of the soul in the feotus, but not after it. Reference: sistani.org/15074 Question Answer sistani.org/15074 | fiqh_qa_sistani |
|
What is the ruling concerning the right of the non-infected spouse in seeking separation? | If deception was involved in the marriage, in the sense that the husband or the wife concealed the fact that they had AIDS at the time of proposing, engagement, so much that the marriage contract (‘aqd) was recited based on that understanding, the deceived party has the right of annulment.
However, if the wife or her representative did not say anything about the issue of the disease and the husband assumed that she is free from it, the silence does not count as deception and, it therefore, does not yield the right of annulment.
If there was no deception or the disease flared up after the marriage, the non-infected husband has the right to divorcing his infected wife. Does the non-infected wife have the right to ask for divorce from her infected husband on the grounds that she is being deprived of her conjugal rights?
There are two views [on this]; precaution should not be ruled out in this case. Of course, if her husband abandons her completely and she becomes like a suspended woman [neither married nor unmarried], it is permissible for her to take her case to the religious judge* to force her husband to choose one of two courses: either end the abandonment or divorce her. Reference: sistani.org/15075 Question Answer sistani.org/15075 | fiqh_qa_sistani |
|
What is the ruling on the sexual relations of an AIDS patient? Is it permissible for a non-infected person to refuse sexual relation with their spouse because sexual intercourse is one of the main ways of transmitting the virus? | It is permissible for a non-infected wife not to make herself available to her infected husband for intimacy that could lead to infection by the virus. It is indeed obligatory on her to prevent him from such intimacy.
If it is possible to lessen the chances of infection to a level that is insignificant —for example, 2%— by using condom, etc, it is permissible for her to be intimate with her husband. In such a case, it is, based on precaution, not permissible for her to refuse [intimate relations with her husband].
This clarifies also the case of a husband who is not a carrier of the virus and wife whose: it is not permissible for him to have sexual relations with her in accordance with what sensible people perceive as considerable risk— of being infected by the virus. In such a case, the wife’s right to have sexual relations [at least once] every four months is suspended, except when it becomes possible to adopt methods that would properly prevent infection with the virus. Reference: sistani.org/15076 Question Answer sistani.org/15076 | fiqh_qa_sistani |
|
What is the ruling on marriage between two people who are carriers of the AIDS virus? | There is no problem in it. However, if sexual relation between them is bound to worsen the disease to a serious level, it is necessary for them to refrain from it. Reference: sistani.org/15077 Question Answer sistani.org/15077 | fiqh_qa_sistani |
|
Is it permissible for a person infected with AIDS to marry a person who is free from it? | Yes; but it is not permissible for him or her to mislead the other party by deliberately presenting himself or herself as free from AIDS at the time of proposing while they are not. Similarly, it is not permissible for him or her to become intimate in a way that would infect the other partner.
However, if there is only a probability of infection and no certainty, then it is not obligatory for him or her to refrain from intimacy, provided that there is agreement on it. Reference: sistani.org/15078 Question Answer sistani.org/15078 | fiqh_qa_sistani |
|
What is the rule on intentionally infecting others with the AIDS virus? | This is not allowed. If it leads —even after the passage of time— to the death of the person who has been infected, then the heirs of the deceased have the right of retribution from the person responsible for causing to demand the infecting, provided that the latter was aware that that infection could lead to death; but if he was ignorant of that effect, or unaware of it, at that time, only indemnity (blood money) and penalty would apply. Reference: sistani.org/15079 Question Answer sistani.org/15079 | fiqh_qa_sistani |
|
What is the rule concerning isolating an AIDS patient? Is it obligatory on him to isolate himself? Is it obligatory on his family to isolate him [from the public]? | It is not obligatory on him to isolate himself just as it is not obligatory on others to do so. Indeed, it is not permissible to prevent him from frequenting public places like masjid, etc, as long as there is no danger of infecting the others with the virus. It is, however, obligatory for him as well as others to be careful in situations where there exists certainty or probability of infecting others. Reference: sistani.org/15080 Question Answer sistani.org/15080 | fiqh_qa_sistani |
|
Is it permissible to engage in embellishing the face and the body [of another person]? | It is permissible, provided that one refrains from looking and touching what is harãm to look at or touch. Reference: sistani.org/15081 Question Answer sistani.org/15081 | fiqh_qa_sistani |
|
In the process of fertilization in a lab, more than one ovum is fertilized at a time. Secured in the knowkolge that implanting all fertilized ova in the mother’s womb will endanger her life. Is it permissible for us to use only one fertilized ovum and destroy the remaining ones? | It is not obligatory to implant all the fertilized ova in a test tube into the womb. Therefore, it is permissible to use one ovum and destroy the remaining ones. Reference: sistani.org/15082 Question Answer sistani.org/15082 | fiqh_qa_sistani |
|
There are certain hereditary diseases that are transferred from parents to children and pose a danger to their lives in the future. Modern science has acquired the means of preventing some of such diseases by fertilizing the woman’s ovum in a test tube and examining the genes to eliminate the problematic ones. Then it is returned the woman’s womb. The remaining genes [i.e., ova] are destroyed. Is this religiously permissible? | In principle, there is no problem in it. Reference: sistani.org/15083 Question Answer sistani.org/15083 | fiqh_qa_sistani |
|
Is the process of test-tube babies allowed? In the sense that the wife’s ovum and the husband’s sperm are extracted to be fertilized outside the body, and then placed in the womb [of the wife]. | In principle, it is allowed. Reference: sistani.org/15084 Question Answer sistani.org/15084 | fiqh_qa_sistani |
|
Is it permissible to transplant the liver of pig in a human’s body? | It is permissible to transplant pig’s liver into the body of a human being. Reference: sistani.org/15085 Question Answer sistani.org/15085 | fiqh_qa_sistani |
|
Insulin used for treatment of diabetics is sometimes extracted from the pancreas of pigs. Can we use it? | There is no problem in injecting insulin in the muscles, veins or under the skin. Reference: sistani.org/15086 Question Answer sistani.org/15086 | fiqh_qa_sistani |
|
If an organ of an atheist is transplanted in a Muslim’s body, would it be considered ritually pure (tãhir) when it is considered, after transplantation, as part of the Muslim’s body? | An organ extracted from the body is ritually impure (najis) irrespective of whether it came from a Muslim or a non-Muslim. And when it becomes, by rejuvenation, part of a Muslim’s body or of someone who is considered a Muslim, it becomes tãhir. Reference: sistani.org/15087 Question Answer sistani.org/15087 | fiqh_qa_sistani |
|
In certain cases, some governmental agencies demand that autopsy be performed on the body of the deceased to establish the cause of death. When is it permissible to agree to their demand and when is it not? | No heir of a deceased Muslim is allowed to give consent for autopsy to be carried out on the body of the deceased for the purpose mentioned above and other similar purposes; and it is necessary for him to prevent the autopsy if possible. Of course, if another important factor at play that of equal or more importance than this basic rule, it is permissible. Reference: sistani.org/15088 Question Answer sistani.org/15088 | fiqh_qa_sistani |
|
Pharmaceutical companies in the West run tests on the drugs they manufacture before selling them in the market. Is it permissible for a doctor to use a drug on his patient —without the knowledge of the patient— before its testing period is over thinking that that particular drug would cure the disease? | It is necessary to inform the patient about the situation and seek his consent on using the drug on him, except when he is sure that the drug would not cause side effects and that the doubt is only about its benefit [or otherwise]. Reference: sistani.org/15089 Question Answer sistani.org/15089 | fiqh_qa_sistani |
|
The medical profession demands that the doctor checks his female patients carefully; and since getting undressed for medical check up is common in some European countries, is it permissible to engage in medical practice here in such circumstances? | It is permissible, if one refrains from forbidden looking and touching, except where the check up of the patient requires them. Reference: sistani.org/15090 Question Answer sistani.org/15090 | fiqh_qa_sistani |
|
Some people believe that a brain-dead person is a dead person, even if the heart has not yet stopped and that it will definitely stop after that. This is what the doctors say. Is a person who has been pronounced brain-dead be considered dead, even if his heart is still working? | The criterion in applying the term “dead” in so far as the application of religious laws goes is the common perception of people, in the sense that they would call him “dead”. And this is not proven in the situation mentioned in the question. Reference: sistani.org/15091 Question Answer sistani.org/15091 | fiqh_qa_sistani |
|
The serious harm of narcotic drugs to the user or society in general (whether from being addicted to them or other [sociatal, familial, and ethical] reems) is well known. Therefore, the doctors and health care professionals are strongly opposing the misuse of drugs and the laws governing the society is also strongly against it. So, what is the view of the noble shari‘a on this matter? | By considering the serious harm of narcotic drugs, it is forbidden to use them due to the great damage they cause. Based on obligatory precaution, it is compulsory to refrain from using them in any way [even if there is no harm], except for medical purposes and the like; in the latter case, it can be used only to the extent of need. Reference: sistani.org/15092 Question Answer sistani.org/15092 | fiqh_qa_sistani |
|
I am virgin girl but independent financially. Is it is necessary to obtain my guardian's permission for marriage? | It is necessary to seek your father or paternal grandfather's permission. Reference: sistani.org/15053 Question Answer sistani.org/15053 | fiqh_qa_sistani |
|
I am a virgin girl, do I need to seek my father's permission for temporary or permanent marriage? | Yes, it is necessary. Reference: sistani.org/15054 Question Answer sistani.org/15054 | fiqh_qa_sistani |
|
Can a Sayyid girl marry a non-Sayyid man? | It is permissible and there is no objection to it. Reference: sistani.org/15064 Question Answer sistani.org/15064 | fiqh_qa_sistani |
|
If a woman is over thirty years of age, and still virgin, is it necessary for her to seek the permission of her guardian for marriage? | If she is not independent, it is obligatory on her to seek his consent. Rather, even if she is independent, she must seek his consent, as a matter of compulsory precaution. Reference: sistani.org/15055 Question Answer sistani.org/15055 | fiqh_qa_sistani |
|
Some Western governments allow the daughter to be independent of her parents, after she has passed the age of sixteen. If she seeks her parents advice, it is only for seeking their opinion or out of respect for them. Is such a virgin girl allowed to marry, be it permanent or a temporary marriage, without the consent of her father? | If this means that the father has allowed her to marry whomsoever she wants or that he has withdrawn from interfering in the matter of her marriage, it is permissible for her to do so; otherwise, it is not permissible. Reference: sistani.org/15056 Question Answer sistani.org/15056 | fiqh_qa_sistani |
|
Is it permissible to look carefully at the body, with exception of the private parts, of the woman one intends to marry with sexual motivation or without it? | It is permissible to look at the woman’s features like the face, the hair, and the hands but without lustful intention. When a person has come to know about her features by the first look, it is not permissible to look again. The look should be without any lustful intentions, and avoiding involving any prohibited acts. Reference: sistani.org/15057 Question Answer sistani.org/15057 | fiqh_qa_sistani |
|
Is it valid to pronounce the marriage formula through a telephone? | It is permissible, as long as the marriage contract is recited verbally, over the phone, mobile etc. (not text on its own) Reference: sistani.org/15059 Question Answer sistani.org/15059 | fiqh_qa_sistani |
|
Is it sufficient for a non-Arab to pronounce the marriage formula in Arabic without understanding the meaning of the words, even though we know that the purpose for uttering those words is to solemnize the marriage in the right way? | Supposing that just the utterance is sufficient, is it necessary to say it in Arabic without having the need to say the marriage formula in another language? Reference: It would be sufficient, provided that the person has some understanding, even roughly, of the meaning of the Arabic words. Reference: sistani.org/15060 Question Answer sistani.org/15060 | fiqh_qa_sistani |
|
Is it permissible for us to give the Imam’s portion of khums for the marriage of a believer (mo’min) in the West, knowing that the amount of money that is given here [for this one marriage] can be used for marriages of more than one believer [in the Muslim countries], and there are many needy believes, in Muslim countries? Is it not necessary that most possible numbers of deserving people should be helped from sahm-e Imam? | Although providing for the marriage of needy believers is among the avenues covered by the portion of the Imam (a.s.), one is not permitted to utilize it for this or its other purposes without the permission of the marja‘ or his representative.
It is not necessary to use the sahm-e Imam to serve the interests of the most possible number of deserving people; what is important is to prioritize the important causes. This prioritization varies according to circumstances. Reference: sistani.org/15061 Question Answer sistani.org/15061 | fiqh_qa_sistani |
|
Is it permissible for a Muslim single man to consummate permanent marriage contract with a Christian or Jewish woman? | It is not permissible, (Obligatory Precaution). Reference: sistani.org/15062 Question Answer sistani.org/15062 | fiqh_qa_sistani |
|
Can a Muslim marry his/her own cousin? | It is permissible. Reference: sistani.org/15063 Question Answer sistani.org/15063 | fiqh_qa_sistani |
|
Is it permissible to marry a lewd woman (prostitute)? | If a man wishes to marry a woman of loose character, he should, as a precaution, wait till she becomes Pak from her menses, irrespective of whether he had committed fornication with her, or anyone else had done so. Reference: sistani.org/15065 Question Answer sistani.org/15065 | fiqh_qa_sistani |
|
Is marriage compulsory in Islam or is it optional? I mean if someone does not want to marry, intentionally, is that allowed in Islam or not? | It is optional by itself. Reference: sistani.org/15069 Question Answer sistani.org/15069 | fiqh_qa_sistani |
|
If a wife and husband are both working, and the husband incurs some debts, is it obligatory for the wife to help the husband in paying his debt or she can use her money as she wishes. | It is not necessary for the woman who is working to give her wages to her husband. The husband does not have the right to make her do so, but if the wife helps her husband from her own desire, then she has performed a praiseworthy action. Reference: sistani.org/14923 Question Answer sistani.org/14923 | fiqh_qa_sistani |
|
I would like to have more information regarding the depth and extent of a husband's obligations for maintenance and expenses of the wife. Is it true that the husband should provide the same level of life (luxuries, maids, education) as the wife had before marriage? Does the answer differ from one scholar to another? Are there any hadith and/or rulings in this regard? | The husband is obliged to provide his wife with food, clothing and housing in conformity with her social status and dignity; dignity meaning the same level of life that she had before marriage. In this regard, the scholars share the same view. Reference: sistani.org/14924 Question Answer sistani.org/14924 | fiqh_qa_sistani |
|
What is the quantity of the maintenance which a husband should provide his wife with? Moreover, can a man force his wife out of his home during Iddah (waiting period)? | The amount of maintenance, from the point of clothing, food and shelter, must be in accordance with the wife's social status. During the Iddah, husband must not kick his wife out of the house. Reference: sistani.org/14925 Question Answer sistani.org/14925 | fiqh_qa_sistani |
|
A woman, who is not obedient to her husband and does not carry out her matrimonial obligations, had, without his consent, left her matrimonial home and stayed with her parents for seven months. She, then went to a non-Islamic court, filed a divorce application, and demand maintenance and custody of the children. Has such a woman, who has violated her marital duties, any right in anything from her husband? | The said woman is not entitled to shari'i maintenance. As for her dowry and her right in nursing her offspring for the hawlayn (the two years), it should not be forfeited by virtue of nushouz (recalcitrance of the woman toward her husband) . Reference: sistani.org/14926 Question Answer sistani.org/14926 | fiqh_qa_sistani |
|
If a wife and husband are both working, and the husband incurs some debts, is it obligatory for the wife to help the husband in paying his debt or she can use her money as she wishes. | It is not necessary for the woman who is working to give her wages to her husband. The husband does not have the right to make her do so, but if the wife helps her husband from her own desire, then she has performed a praiseworthy action. Reference: sistani.org/15011 Question Answer sistani.org/15011 | fiqh_qa_sistani |
|
What kind of marine animals are Halal? | It is not permissible to eat from marine animals anything except fish that has scale; shrimp is considered from that category [of permissible sea animals]. But other than fish, like lobster, and similarly the fish that does not have scale is forbidden. Reference: sistani.org/15041 Question Answer sistani.org/15041 | fiqh_qa_sistani |
|
Is Kosher meat Halal? | It is not Halal. Reference: sistani.org/15042 Question Answer sistani.org/15042 | fiqh_qa_sistani |
|
Can I eat Christians' foods that contain meat? | The food containing meat is not permissible, unless you are certain that the food prepared is from Halal meat (ritually slaughtered according to Islamic Law). Reference: sistani.org/15237 Question Answer sistani.org/15237 | fiqh_qa_sistani |
|
Are chickens slaughtered by Christians Halal? | They are not Halal. Reference: sistani.org/15043 Question Answer sistani.org/15043 | fiqh_qa_sistani |
|
On the package of meat that is produced in Muslim countries by non-Muslim companies, it says, “slaughtered according to Islamic laws”. Are we allowed to eat that meat? Can we eat that meat, if it comes from Muslim companies in non-Muslim countries? And what is the ruling, if the source is non-Muslim company from a non-Muslim country? | The writing [on the package] has no value at all. If the producer is a Muslim or it was produced in a place where Muslims are in the majority and it is not known that the producer is a non-Muslim, then it is permissible to eat it.
But if the producer is a non-Muslim or it was produced in a place where Muslims are not in the majority and it is not known that the producer is Muslim, then it is not permissible to eat it. Reference: sistani.org/15044 Question Answer sistani.org/15044 | fiqh_qa_sistani |
|
We enter some supermarkets in Europe and find meat in tin containers produced by a European company with the writing on the package that conveys the sense of it being “Halal” or “slaughtered according to Islamic laws”. Is it permissible to buy and eat such meat? | The writing [on the package] has no value if it does not lead to certainty [that it is actually Halal]. Reference: sistani.org/15045 Question Answer sistani.org/15045 | fiqh_qa_sistani |
|
Meat companies slaughter a large number of chickens at one time [that is, simultaneously]. Now if the person running the slaughtering machine is a Muslim, who says Takbír and says the name of Allah only once at the time of slaughtering all the chicken [simultaneously], is it permissible for us to eat those chickens? If we have doubt about these chickens being Halal, can we [ignore that doubt and] eat them and consider them pure (Tahir)? | If he repeats the name of Allah as long as the machine is continuing to slaughter, it is sufficient. In the event of doubt about its being Halal (a doubt which arises concerning the mentioning of the name of Allah), it can be considered pure and be consumed. Reference: sistani.org/15046 Question Answer sistani.org/15046 | fiqh_qa_sistani |
|
Is it permissible to buy meat thinking that it is slaughtered according to Islamic laws from a supermarkets owned by a Muslim who [also] sells alcoholic drinks? | Yes, it is permissible; and it is Halal to eat. Reference: sistani.org/15047 Question Answer sistani.org/15047 | fiqh_qa_sistani |
|
At times we find the name or picture of fish on the cans and come to know that the fish is a scale fish. So, is it permissible for us to rely on the name or the picture in determining the category of fish, knowing well that a wrong statement of this kind would put the manufacturers in great loss or even more serious [situation] than just a loss? | If one is satisfied it is the truth, it is permissible to act upon it. Reference: sistani.org/15049 Question Answer sistani.org/15049 | fiqh_qa_sistani |
|
Is it permissible to eat lobster, in all its varieties, by following the pattern of shrimp? | It is not permissible to eat lobster. Reference: sistani.org/15050 Question Answer sistani.org/15050 | fiqh_qa_sistani |
|
Is it permissible to buy a fish from a Muslim who is not a Shi‘a while we have no knowledge whether it is from the category of scale fish or not? | It is permissible to buy it but one cannot eat it unless he makes sure that it is from the category of scale fish. Reference: sistani.org/15051 Question Answer sistani.org/15051 | fiqh_qa_sistani |
|
Is it permissible to eat Halal food which has been steam cooked with the steam of meat not slaughtered according to Islamic laws? | It is not permissible since the food, as mentioned in the question, will be considered impure (Najis) because of coming into contact with the wet parts from the steam of the impure meat. Reference: sistani.org/15052 Question Answer sistani.org/15052 | fiqh_qa_sistani |
|
What is Mozarebah? | Mudharebah is a kind of contract and agreement between two persons in which one person gives a property to the other to do business with that and the proceeds are divided according to their agreement. The one who gives the capital is owner (Malik) and the other one who does business and trading is called agent or Amil. Reference: sistani.org/15040 Question Answer sistani.org/15040 | fiqh_qa_sistani |
|
Some trading and manufacturing companies get loans from private or state banks in Muslim countries and also from other [non-Muslim] institutions with the condition of interest; and they also earn interest on the deposits they leave in those banks. | Are we allowed to buy shares from these companies or be partners in their ventures? Reference: If the partnership with them is like participating in their interest-bearing activities, it is not allowed. However, if Muslims own the company and it receives interest from the banks of non-Muslims, there is no problem [in buying its shares or partnership] from this perspective. Reference: sistani.org/15018 Question Answer sistani.org/15018 | fiqh_qa_sistani |
|
Is it right to say ya Ali madad? | There is no objection in it. Reference: sistani.org/15038 Question Answer sistani.org/15038 | fiqh_qa_sistani |
|
Living in Canada is very difficult to avoid mortgage. What is Islamic law about mortgaging a house in Canada? | You can receive the money not with the intention of borrowing it. Reference: sistani.org/15017 Question Answer sistani.org/15017 | fiqh_qa_sistani |
|
Banks in the West give loans —known as mortgage— to those who do not have enough money to buy houses; this is to be paid back in [weekly or monthly] instalments with a high rate of interest. Is a Muslim allowed to use this facility? | If it is not permissible, is there a solution in your view for someone who claims that he needs the mortgage to buy his own residential house and does not possess enough money to pay for it? Reference: It is permissible to take the money from the bank that is financed by non-Muslim government or private funds but not with the intention of loan. The knowledge that the bank will sooner or later force him to pay the capital as well as the interest does not affect [the lawfulness of] his taking the money. Reference: sistani.org/15020 Question Answer sistani.org/15020 | fiqh_qa_sistani |
|
I want to ask about talking to ones fiancee on telephone, is it permissible or not? | If it is feared that you might fall into a sin, it is not permissible. Since she is not related to you through Nikah as of now, you cannot express love or start joking and becoming intimate with her, and after the Islamic Aqd contract(Nikah) it will be fine. Reference: sistani.org/15014 Question Answer sistani.org/15014 | fiqh_qa_sistani |
|
I want to ask about talking to ones fiancee on telephone, is it permissible or not? | If it is feared that you might fall into a sin, it is not permissible. Since she is not related to you through Nikah as of now, you cannot express love or start joking and becoming intimate with her, and after the Islamic Aqd contract(Nikah) it will be fine. Reference: sistani.org/15509 Question Answer sistani.org/15509 | fiqh_qa_sistani |
|
Is it permissible to manufacture, sell, or buy musical instruments that are made for children’s play? And is it permissible for adults to use them? | If the music that is suitable for entertainment and amusement gatherings comes out of it, then it is neither permissible to deal in, nor are adults allowed to use them. Reference: sistani.org/14992 Question Answer sistani.org/14992 | fiqh_qa_sistani |
|
Is it permissible for women and men, in weddings, to beat the drums or bang on household pots and pans? | Beating on drums, striking tambourine and playing similar instruments made to be beaten on is not permissible. However beating on other items for example household pans and pots is not prohibited in itself, although it should be avoided based on precautionary ruling. Reference: sistani.org/14995 Question Answer sistani.org/14995 | fiqh_qa_sistani |
|
What is the ruling about watching films with sexual contents? | It is not permissible to look with lust, rather, based on obligatory precaution, even looking without lust is forbidden. Reference: sistani.org/14991 Question Answer sistani.org/14991 | fiqh_qa_sistani |
|
It is normal these days for a woman to put on mascara and make-up, wear rings, necklaces and bracelets for beauty and then go out in front of people in the markets and streets. | This is not permissible for her except for collyrium and rings provided that she is safe from falling into forbidden activities and does not intend by it to excite non-mahram men. Reference: sistani.org/14990 Question Answer sistani.org/14990 | fiqh_qa_sistani |
|
What is the ruling on light make up, is it ought to be covered from the sight of non-Mahram? | Make up applied in any quantity is prohibited and it must be covered from the sight of non-Mahram Reference: sistani.org/26451 Question Answer sistani.org/26451 | fiqh_qa_sistani |
|
What is the proof of sighting the moon? | The evidence could be one or more of the following:
1. You have sighted it yourself.
2. The testimony of two men of impeccable character, provided that you do not have any knowledge of instances that they may be wrong, and that you do not dispute their testimony.
3. The lapse of thirty days on the month of Sha’ban, thus reaching certitude that Sha’ban has come to an end and that Ramadhan shall commence.
4. When the news of the birth of the moon of Ramadhan becomes commonplace that you are sure of the sighting. Reference: sistani.org/14985 Question Answer sistani.org/14985 | fiqh_qa_sistani |
|
I felt so humble and said to my father, “It is time I should fast the month of Ramadhan, and I shall start this year. However, what is the way to knowing that the month has started? | You should be able to know that by sighting the new moon in your country or nearby countries that share the same horizon; in other words, if the crescent is sighted in one country, it should be seen in the other, were it not for natural barriers, such as clouds, mountainous terrain, and the like. Reference: sistani.org/14986 Question Answer sistani.org/14986 | fiqh_qa_sistani |
|
If Ramadhan crescent is sighted in one city would it suffice the sighting in another city? | Should the new moon be sighted in a city, it would suffice the sighting in another city, provided the two fall on the same horizon. That is, if the new moon was sighted in the first town, there would be a distinct possibility of sighting it in the second, barring any obstacles, such as clouds and high mountains . Reference: sistani.org/14987 Question Answer sistani.org/14987 | fiqh_qa_sistani |
|
What is the rulings of His Eminence Grand Ayatullah Sayyid Ali Sistani (May Allah protect him) on sighting of the new moon crescent and determining the 1st day of the month? | Sighting of the new moon is ascertained by knowledge of the actual sighting or through solid news of such sighting, or some other means. Certainty can also be achieved through common knowledge. Amongst other sources of ascertaining the sighting of the new moon is the lapse of thirty days on Sha’ban’s crescent for the start of Ramadhan to be confirmed, or thirty days on the crescent of Ramadhan for the new moon of Shawwal to be confirmed [and so on]. Sighting can also be confirmed by the evidence of two witnesses of impeccable character (adl).
However, sighting of the new moon is not recognised by the evidence of women, or by the evidence of one just witness, even with oath, or by the words of astrologers. Neither by its absence after dawn dusk, so that it could be said that it belongs to a previous night, nor by the evidence of two just witnesses, if the evidence is not confined to their own sighting of the newly born moon. Sighting is not recognised too when it is seen before zawaal so that the day of sighting be from the ensuing month. The impression of a ring it may give, proving that it could belong to a previous night, cannot be accepted as well. Reference: sistani.org/14988 Question Answer sistani.org/14988 | fiqh_qa_sistani |
|
A mosque has a number of floors, including the prayer room, basement, kitchen, storage, bathroom facilities, are all these parts of the building considered as a mosque, and have the rulings of the mosque? Can women who are in their state of ritual impurity to the other floors of the mosque? | If the particular land was considered as Waqf (endowment) before the commencement of the building as a mosque, then all of the building, including the basements, and the levels above, have the rulings of a mosque.
However, if the land was not considered as Waqf (endowment) and after completion of the building, one of the levels was considered as a mosque, then only that level will be considered as a mosque, and the rulings of the mosque will comply.
Thus, those who are in the state of ritual impurity, may make use of the other levels of the building, and not enter the level considered as the mosque. Reference: sistani.org/15132 Question Answer sistani.org/15132 | fiqh_qa_sistani |
|
Is it permissible for the people of Ahlul Kitãb and other non-Muslims to enter the mosques (masjid) and other Islamic places of worship [like husayniyya or imambargah which are not masjid]? And is it necessarily for us to enforce the hijãb on those [non-Muslim women] who do not observe hijãb and allow them to enter [the mosque or places of worship], if it is permissible? | Based on obligatory precaution, it is not permissible for them [i.e., non-Muslims] to enter the mosque (masjid). As for their entering the places of worship, etc, there is no problem in it. If their entry [in imambargah or a husayniyya or a center] without hijãb is considered as a sign of disrespect, hijãb should be enforced on the [non-Muslim] women. Reference: sistani.org/14984 Question Answer sistani.org/14984 | fiqh_qa_sistani |
|
I am living in India and I have a lot of doubts about things I am using and I eating. What is my duty about such things? | A well known religious law says: "Everything is ritually pure for you unless you come to know that it is ritually impure." This law declares everything to be pure unless one becomes sure a particular item has become impure. And as long as you are not sure that it has become ritually impure (najis), it is to be considered pure and you can apply all the rules of purity to it without any hesitation or doubt. All kinds of food with the exception of meat, fat, and their extracts are permissible for a Muslim as long as he does not know that they are najis. Reference: sistani.org/14966 Question Answer sistani.org/14966 | fiqh_qa_sistani |
|
The earth is one of the purifying agents. Following the example of a shoe's sole that can be purified by walking on the earth, would the same rule apply to car tires? | The earth cannot purify the tires (obligatory precaution). Reference: sistani.org/14968 Question Answer sistani.org/14968 | fiqh_qa_sistani |
|
Where does the domino effect of mutanajjis items stop when it is no longer wet? | The first mutanajjis item would make the item that comes into contact with it impure; similarly, the second mutanajjis would make the item that comes into contact with it impure; but the third mutanajjis can no longer make other items impure, irrespective of whether it is wet or dry. Reference: sistani.org/14969 Question Answer sistani.org/14969 | fiqh_qa_sistani |
|
If a dog licks my body or clothes, how should I purify it? | It is sufficient to wash it once. However, if the water is little, it is necessary to rid it of the water by wringing. Reference: sistani.org/14970 Question Answer sistani.org/14970 | fiqh_qa_sistani |
|
Can Muslim, who rents a fully furnished house in the West, consider everything in it to be ritually pure as long as he does not find any trace of impure things in it, even if the previous occupant was from Ahlul Kitab, i.e., a Christian or a Jew? What if the previous occupant was a Buddhist or an atheist who does not believe in God and the prophets? | Yes, he can consider everything in the house ritually pure as long as he does not know that it has become impure. Just conjecture or doubt about impurity is of no value. Reference: sistani.org/14973 Question Answer sistani.org/14973 | fiqh_qa_sistani |
|
The floor of most houses in the West is covered with carpet which is glued to the floor in such a way that it is difficult to lift it off. How can such a carpet be rendered pure (tahir), if it becomes impure with urine or blood? The water used to purify in both the cases could be qalil or kathir. Please explain the ruling in both cases. | Firstly, remove the Najis from the area, and pour little water (Qalil) on that specific area, the wipe the water off the specific area of the carpet by using a piece of cloth or a vacuum cleaner, and it will be purified with Qalil water, provided that the water is possible to be wiped off the carpet, in the process.
Conversely, after removal of the Najis from the area, it will be purified by Kathir water [i.e., by using a hose pipe connected to the tap] instantly on contact. Reference: sistani.org/14974 Question Answer sistani.org/14974 | fiqh_qa_sistani |
|
The people residing in Europe are of different faiths, nationalities and religions; and when we buy moist or wet food items, the shopkeeper may touch it with his hands. Since we do not know his religion, can we consider that food as pure? | As long as it is not known that the hands of the shopkeeper were Najis, the food is to be considered Tahir, and it is not necessary to investigate further. Reference: sistani.org/14977 Question Answer sistani.org/14977 | fiqh_qa_sistani |
|
Are alcoholic beverages pure? Is beer pure? | There is no doubt about the impurity of alcoholic drinks. As far as beer (fuqa') is concerned, it is impure on the basis of precaution; however, there is no doubt in it being haram. Reference: sistani.org/14978 Question Answer sistani.org/14978 | fiqh_qa_sistani |
|
If blood is seen in the yolk or the white part of the egg, does it make the egg impure and haram for us? Is there a solution for it? | The clot of blood inside the egg is pure, but it is haram [for consumption]. Therefore, the egg can be eaten by removing the blood from it, provided it not very minute and been absorbed in it. [In the latter case, is not removable, then the egg becomes haram.] Reference: sistani.org/14979 Question Answer sistani.org/14979 | fiqh_qa_sistani |
|
A toothbrush that contains bristles from the hair of a pig: is it permissible to buy, sell and use it? Does the mouth become impure by using such a toothbrush? | It is permissible to buy, sell and use it; however, the mouth will become impure by using it; and the mouth will become pure by taking that toothbrush out and getting rid of the remaining toothpaste from the mouth. Reference: sistani.org/14980 Question Answer sistani.org/14980 | fiqh_qa_sistani |
|
Some soaps contain pigs' fat or other animals not slaughtered Islamically. Furthermore, we do not know whether or not chemical change has taken place in the manufacturing process. Can such soaps be considered tahir? [Chemical change is a purifying agent in the sense that it purifies a najis item.] | As long as you are not sure that it is ritually impure (najis), it is to be considered pure and you can use it, applying all the rules of purity to it without any hesitation or doubt. However, If it is proven to contain those [impure] elements, it should be considered impure, except if the occurrence of chemical change is proven. Such a change is not proven in manufacturing of soaps. Reference: sistani.org/14981 Question Answer sistani.org/14981 | fiqh_qa_sistani |
|
Can the clothes washed with liquid detergent in laundry facilities owned by a non-Muslim be considered tahir while knowing that Muslims as well as non-Muslims wash their clothes there? | If you do not know that the clothes have come into contact with a source of najasah (impurity), you can consider them tahir (pure). Reference: sistani.org/14982 Question Answer sistani.org/14982 | fiqh_qa_sistani |
|
Can a woman do wudhu or ghusl without removing her nail polish. | It is necessary to remove the nail polish, for the performance of Ghusl. As for the performance of Wudhu, nail polish must be removed for the washing of the hands, and removed from at least one toe nail. Reference: sistani.org/14965 Question Answer sistani.org/14965 | fiqh_qa_sistani |
|
Can a woman perform wudhu whilst wearing "halal friendly" nail polish, whilst they state that water permeates through, but I do not have certainty that water reaches all areas under the nail polish? | One must ascertain that water reaches all areas necessary for Wudhu, this may not occur completely if one has the nails covered with nail polish, and with any uncertainty and doubt then one must remove the polish before performing Wudhu. Reference: sistani.org/26531 Question Answer sistani.org/26531 | fiqh_qa_sistani |
|
How can we know the time of mid-night? Do 00.00 hours the point of mid-night as it is commonly held by some people? | Midnight is halfway between sunset and dawn (Fajr). So if the sun sets at 7 p.m. and the true begins at 4 a.m., then midnight will be at 11:30 p.m. The criteria for determining midnight are the timings of sunset and dawn, which differ according to a place and season. Reference: sistani.org/14945 Question Answer sistani.org/14945 | fiqh_qa_sistani |
|
Can a person offer Salatul Layl before midnight, for example, after Isha prayers? | Yes, he can. Reference: sistani.org/14963 Question Answer sistani.org/14963 | fiqh_qa_sistani |
|
Eleven weeks ago I gave birth to a baby girl. However, since then I have been in a state of slight istihaza. when I read Sistani's Resalah I am under the impression that after the Nifas period and the 10 days Istihaza I would treat the blood to be Haiz if it fall during my Haiz habit (even if it does not bear signs of Haiz) and istihaza on other days. However, I have also been informed that since I am breastfeeding and it does not bear the signs, all of it is istihaza. Can you clarify this for me? | from the time when the child birth takes place, the blood seen by the mother is Nifas, provided that it stops before or on completion of the tenth day. While in the condition of Nifas, a woman is called Nafsa.
If Nifas blood is seen by a mother for more than 10 days and she has a fixed habit of Hayz, then her Nifas will be equal to the duration of Hayz and the rest would be Istihaza. And, for example, if she does not have a fixed habit of Hayz, doubting between 6, 7, or 8 days she would take the maximum 8 days as those of Hayz, and treat the rest as Istihaza. Reference: sistani.org/14927 Question Answer sistani.org/14927 | fiqh_qa_sistani |
|
Is it permissible for the husband to go to bed with his wife after the expiration of her Nifas (bleeding that occurs after childbirth, miscarriage, or abortion), which is ten days, and the continuation of discharge of an Istihadha type, noting that bleeding continued for some eighteen days? | It is permissible, after the ten days. Reference: sistani.org/15231 Question Answer sistani.org/15231 | fiqh_qa_sistani |
|
Can I offer Salatul Layl before midnight? | Yes, he can. Reference: sistani.org/14964 Question Answer sistani.org/14964 | fiqh_qa_sistani |
|
How can we know the time of mid-night? Do 00.00 hours the point of mid-night as it is commonly held by some people? | Midnight is halfway between sunset and true dawn. So if the sun sets at 7 p.m. and the true dawn begins at 4 a.m., then midnight will be at 11:30 p.m. The criteria for determining midnight are the timings of sunset and true dawn, which differ according to place and season. Reference: sistani.org/14929 Question Answer sistani.org/14929 | fiqh_qa_sistani |
|
Is it enough for night prayers to read only Salat al-Shif` & al-Witr? | It is permissible to offer al-Shaf` and al-Witr only. It would also be sufficient to offer al-Witr alone. Reference: sistani.org/14930 Question Answer sistani.org/14930 | fiqh_qa_sistani |
|
What is the difference between Ahl-e Kitab (the People of the Book) and the rest of the unbelievers with respect to Shari'ah law? | Ahl-e Kitab (Christians, Jews and Zoroastrians) are ritually pure and it is permissible to eat their foods even if we know that they have touched the food with wet hands. Yes, if their food contains meat, it is necessary that the meat should be ritually slaughtered Halal. As for those of non-Muslims who are not from the People of the Book, they are ritually impure (obligatory precaution) and their food is Najis, if it has been touched with a wet hand by them. Reference: sistani.org/14922 Question Answer sistani.org/14922 | fiqh_qa_sistani |
|
Your Eminence is kindly requested to let us know your view in a few sentences regarding Nahjul Balaghah. | What has been recorded in this book from words and sayings of the Commander of the Faithful, Ali (A.S) is, without doubt, at the peak and pinnacle of eloquence after the words of Allah, the Exalted, and those of His Prophet (S). That is because the book offers innate (fitri) methods of thinking and reflection on the universe and the realities in it. As well, the book provides an exposition of the tenets of Islam, its teachings, guidelines and traditions which human life is based upon. Also, the ways to self-purification and development of the soul, the purposes of Shari'ah which provide the basis of religious laws have been put forward. Similarly, the etiquettes of statesmanship, its conditions and necessary qualifications, the method of praising and glorifying Allah, invocation and supplication etc. have been explained.
This precious book, on the other hand, is a true mirror showcasing the history of Islam and the events that took place following the demise of the Holy Prophet (S) especially the period of the caliphate of Imam Ali (A.S) encompassing an important part of his normative conduct, moral virtues, knowledge and jurisprudence.
It is befitting for all Muslims to benefit from this book in their religious matters, to learn from it and use it for self-purification. I recommend all – especially the youth – to give special importance to studying this book, reflecting on it and memorizing a part of it. What is expected of those who claim to love the Imam and who wish to have lived in his time so that they could hear his advice and benefit from his guidance and walk in his path, is to fulfill their wish by benefiting from the contents of this book.
The Commander of the Faithful, Ali (A.S) said during the Battle of Jamal: "I am accompanied, in this battle, by those who are still in their fathers' loins and their mothers' uteruses." He referred to those whose true intentions based on their aspirations and desires concerning the presence of the Imam of Time (A.S) and obedience to his commands, God is aware of. These are people who – on the Day of Judgment when every people will be resurrected with their leaders (good or bad) – will be resurrected with divine saints (awlia). That is because they acted upon the teachings of the Commander of the Faithful (A.S) without casting doubt or making an excuse or showing their attachment towards him by expressing their desires only.
It is befitting for Muslim rulers to fulfill the duties which the Imam (A.S) has laid upon people like them; to obey his orders and endeavor to walk in his footsteps in terms of their conducts and deeds. Muslim rulers should consider themselves as though they are governors appointed by the Imam so that the degree of their adherence and abidance to his commands may be made known.
We pray to God, the Exalted, to assist us all and guide us in the right path and protect us from the evils of carnal desires. Indeed, success and victory is granted by the Lord only. Reference: sistani.org/24574 Question Answer sistani.org/24574 | fiqh_qa_sistani |
|
Is it permissible to engage in network marketing or work in pyramid companies? | His Eminence, Grand Ayatollah Sistani (may Allah grant him long life) does not allow or rectify such transactions. Reference: sistani.org/25499 Question Answer sistani.org/25499 | fiqh_qa_sistani |
|
Are collyrium and rings among the exceptions in Shari'ah? In other words, is it permissible to wear in front of na-mahram men ? | Although these are among the exceptions and women can wear them in front of non-mahram men, it is necessary that they do not intend to show them to non-mahram and that wearing them does not generally entail any evil and she , at the same time, does not know that she will fall into a sin by wearing them. The precaution is to avoid wearing them in all situations. Reference: sistani.org/25973 Question Answer sistani.org/25973 | fiqh_qa_sistani |
|
Is it permissible for men to wear white or yellow gold? | It is not permissible . Reference: sistani.org/14919 Question Answer sistani.org/14919 | fiqh_qa_sistani |
|
Is it admissible using of gold and silver cuff-links, pins and tie pins? | It is forbidden for man to use gold ornaments (Obligatory Precaution). Reference: sistani.org/14920 Question Answer sistani.org/14920 | fiqh_qa_sistani |