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Is it obligatory on a man's eldest son to give the Qadha of his fast and prayers after his death? | If a person did not offer some of his obligatory prayers, and did not care to give Qadha, in spite of being able to do so, after his death, it is not necessary upon the eldest son to perform the Qadha. If he missed prayers and cared about performing Qadha but he failed to do so, the eldest son should perform the Qadha or he may hire someone to perform them. The Qadha prayers of his mother is not obligatory upon him, though it is better if he performs them. Reference: sistani.org/15449 Question Answer sistani.org/15449 | fiqh_qa_sistani |
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Who is a Kasir al-Safar (frequent traveler)? | One who travels for ten days in a month and sixty days in six months, he is considered a frequent traveler. Therefore, he should offer complete prayers and observe fast. Reference: sistani.org/14827 Question Answer sistani.org/14827 | fiqh_qa_sistani |
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If a person intends to commit a sin during his journey and he moves out with such an intention, does he need to offer his prayer as qasr? | If a person has journeyed to commit a sin, he should, on his return, shorten his prayers, if the return journey alone covers 8 farsakh. And the recommended precaution is that if he has not done Tawba, he should offer qasr as well as full prayers. Reference: sistani.org/14828 Question Answer sistani.org/14828 | fiqh_qa_sistani |
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Is it necessary for a hunter who goes out hunting to shorten his prayer? | If a person goes out for hunting, with the object of sport and pleasure, his prayers during the outward journey will be full, and on return it will be qasr if it does not involve hunting. But if a person goes out for hunting, to earn his livelihood, he should offer shortened prayers. Similarly, if he goes for business and increase in his wealth, he will pray qasr, although in this case, the precaution is that he should offer qasr as well as full prayers. Reference: sistani.org/14829 Question Answer sistani.org/14829 | fiqh_qa_sistani |
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When should one say his salat full (tamam) and when should one say it qasr (two rakat instead of four)? Is the general perception about a person being resident of a city sufficient for him to say his salat fully [in that city]? | he conditions for qasr in travelling have been mentioned in the Manual of Islamic Laws. When a person considers residing in a city for a long time, and in the general perception it is considered as such, he is not considered as a traveller (e.g., if he intends to reside in that city for year and a half, it will be considered as his home-town after one month). But if he intends to stay in that city for a short while only and is considered, in the general sense, as a visitor, he should pray qasr. Reference: sistani.org/14830 Question Answer sistani.org/14830 | fiqh_qa_sistani |
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What are the conditions for validity of an oath? | The conditions for validity of an oath are:
1. A person who takes an oath should be Baligh and sane, and should do so with free will and clear intention. Hence, an oath by a minor, an insane person, an intoxicated person, or by a person who has been coerced to take an oath, will not be in order. Similarly, if he takes an oath involuntarily, or unintentionally, in a state of excitement, the oath will be void.
2. An oath taken for the performance of an act which is haraam or makrooh, is not valid. Similarly, an oath for renouncing an act which is obligatory or Mustahab is also void. And if he takes an oath to perform a normal or usual act, it will be valid, if that act has any preference in the estimation of sensible people.
Similarly, if he takes an oath for renouncing a usually permissible act, it will be valid if it is deemed more preferable than its performance, by the sensible people. In fact, in each case, his own judgement about the preferences will be enough to grant validity to the oath, even if other sensible people may not concur.
3. The oath must be sworn by one of those names of the Almighty Allah which are exclusively used for Him, (e.g. 'Allah'). And even if he swears by a name which is used for other beings also, but is used so extensively for Him, that when any person utters that name one is reminded of Him Alone, for example, if he swears by the name Khaliq (the Creator) and Raziq (the Bestower), the oath will be in order.
In fact, if he uses other names or attributes of Allah, which do not remind of Him, but give that connotation when used during an oath, like Samee' (All Hearing) or Baseer (All Seeing), even then the oath will be valid.
4. The oath should be uttered in words, but a dumb person can take an oath by making a sign. Similarly, if a person is unable to utter the words, he may write down the oath, repeating in his mind the intention for it, that will be a valid oath, though as a precaution, he may confirm the oath in other ways as well.
5. It should be possible for him to act upon his oath. And if he was able to act upon the oath when he took it, but became incapable of acting upon it later, the oath becomes nullified from the time he became incapable of acting upon it, provided that he did not incapacitate himself purposely. And the same rule applies if acting upon one's vow, oath, or covenant, involves unbearable hardship. Reference: sistani.org/14823 Question Answer sistani.org/14823 | fiqh_qa_sistani |
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If a person breaks his oath, what does he need to do in order to make it up? | If a person takes an oath that he will perform an act (e.g. that he will fast) or will refrain from doing an act (e.g. that he will not smoke), but does not intentionally act according to his oath, he should give Kaffarah for it, which means he should set a slave free, or should fully feed ten indigent persons, or should provide them with clothes. And if he is not able to perform these acts, he should fast for three consecutive days. Reference: sistani.org/14826 Question Answer sistani.org/14826 | fiqh_qa_sistani |
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In European countries, public baths are built with certain considerations. Whether or not it is in the direction of qibla is not one of their considerations unlike the situation in Muslim countries: | 1. Is it permissible for us to use such facilities, if we do not know where the direction of the qibla is?
2. And if we know the baths do face the direction of the qibla, is it permissible for us to use them? If it is not permissible, what is the solution? Reference: In the first case, based on obligatory precaution, it is not permissible to use them except after failing to know the direction of the qibla and that it is not possible to wait or that waiting would entail harm and place the person in difficulty.
In the second case, based on obligatory precaution, it is necessary —while using the bathroom— to refrain from facing the qibla or turning one’s back to it. However, in the event of emergency, one should sit with their back towards the qibla. This is based on obligatory precaution. Reference: sistani.org/14821 Question Answer sistani.org/14821 | fiqh_qa_sistani |
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If a person goes to the moon, to which direction should he pray? | He should pray in the direction of the earth planet . Reference: sistani.org/14822 Question Answer sistani.org/14822 | fiqh_qa_sistani |
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How should we say our salat in trains and cars? Is it necessary to do prostration (sajda) on something or is it not necessary, in that would bending of the neck be sufficient? | It is obligatory to say salat in the usual way where possible. So, one should face the qiblah in all stages of the salat; if not, at least while saying the opening takbir. Otherwise the condition of facing the qiblah will be dropped. Similarly, if it is possible to do the bowing (ruku') and prostration (sajdah) normally (e.g., in the aisle of the bus or the train), those parts of salat should be done normally. But if it is not possible, then one should try to bow normally for ruku' and sajdah [for example, from a sitting position on the seat or the berth of the train].
For sajdah, one has to put the forehead on an item on which sajdah is valid, even if by lifting that item to the forehead. If bowing normally is not possible, one should just indicate by bending the neck [halfway for ruku and fully for sajdah]. Reference: sistani.org/14864 Question Answer sistani.org/14864 | fiqh_qa_sistani |
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How can we say our obligatory prayers in an aircraft, especially if we do not know the direction of the qiblah taking into consideration the instability of the floor [because the plane is in motion]? | As for the qiblah, it is possible to identify its direction by asking the captain or the airhostesses because their answers usually carry validity and are a source of assurance. One should therefore act accordingly.
As for the stability of the floor where salat is to be performed, that condition will be waived when it is not possible to achieve it. However, other conditions of prayers should, wherever possible, be observed. Under no circumstance should the prayer be delayed beyond its appropriate time span. Reference: sistani.org/14865 Question Answer sistani.org/14865 | fiqh_qa_sistani |
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What are the recommended rulings for Eid Adha Qurbani (animal sacrifice)? | Rules regarding Recommended Animal Sacrifice (Udhiya) on Eid al-Adha
1. Offering an animal sacrifice is an emphasised recommended act for all individuals who can afford it. It is recommended for the one who can afford it but could not find an animal to sacrifice, to give Sadaqa (charity) equal to its value. In cases where prices [of animals] differ, it would suffice to give Sadaqa equal to the lowest value.
2. It is permissible for an individual to sacrifice only one animal for himself and his family. It is also permissible to sacrifice one animal in partnership between two or more people, especially if the sacrificial animal is scarce and expensive.
3. The best time to offer an animal sacrifice (Udhiya) is after sunrise on the day of Eid al-Adha and after a sufficient amount of time for offering the Eid prayer has passed. The desirability of offering a sacrifice lasts for four days for those who are in Mina, and for three days for other people, though the recommended precaution is to offer the sacrifice in the first three days for those who are in Mins and on the day of Eid for those in other countries.
4. The sacrificial animal should be one of the three types of cattle which are camels, cows or sheep (including goats). As an obligatory precaution, it is not sufficient to sacrifice a camel which has not completed 5 years of age, or a cow and a goat which has not completed 2 years of age or a sheep which has not completed 7 months of age.
5. The conditions required for obligatory animal sacrifice (for those who are performing Haj) is not applicable for Udhiya (Eid animal sacrifice). It is permissible to sacrifice an animal which may be one-eyed, lame, whose ears are cut, whose horn is broken, castrated or skinny. Even though it is a recommended precaution for the animal to be fat and have complete body parts. It is discouraged for the animal sacrificed to be the one raised by the individual offering the sacrifice.
6. It is permissible for the one who sacrifices an animal to keep a third of it for himself/herself or to feed his/her family with it. It is also permissible to gift the other third to anyone from the Muslims he wishes to give to. The recommended precaution is to give the remaining one third to poor Muslims.
7. It is recommended to give the hide of the sacrificed animal as Sadaqa (charity). To give it to the butcher as his wage is Makrūh (discouraged). It is permissible to make it a prayer mat or to sell it and buy home goods in exchange for it.
8. Offering a Udhiya (Eid animal sacrifice) suffices instead of Aqīqa (recommended animal sacrifice for the newborn). So if an Udhiya (Eid animal sacrifice) is offered on behalf of someone, it would replace the requirement for his/her Aqiqa.
12. There is no problem in offering a sacrifice on behalf of a deceased person with the intention of Rajā (i.e. hope of attaining a reward). Also there is no objection to sacrificing an animal on behalf of numerous individuals without specifying an upper limit. Reference: sistani.org/14976 Question Answer sistani.org/14976 | fiqh_qa_sistani |
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What are the conditions for slaughtering of an animal? | There are certain conditions for the slaughtering of an animal. They are as follows:-
1. A person, a man or a woman, who slaughters an animal must be a Muslim. An animal can also be slaughtered by a Muslim child who is mature enough to distinguish between good and bad, but not by non-Muslims other than Ahle Kitab, or a person belonging to those sects who are classified as Kafir, like, Nawasib - the enemies of Ahlul Bait (A.S.). In fact, even if Ahle Kitab non-Muslim slaughters an animal, as per precaution, it will not be halal, even if he utters 'Bismillah'.
2. The animal should be slaughtered with a weapon made of iron. However, if an implement made of iron is not available, it should be slaughtered with a sharp object like glass or stone, so that the four veins are severed, even if the slaughtering may not be necessary, like when the animal is on the verge of death.
3. When an animal is slaughtered, it should be facing Qibla. If the animal is sitting or standing, then facing Qibla would be like a man standing towards Qibla while praying. And if it is lying on its right or left side, then its neck and stomach should be facing Qibla. It is not necessary that its legs, hands and face be towards Qibla.
If a person who knows the rule, purposely ignores placing the animal towards Qibla, the animal would become haraam; but if he forgets or does not know the rule, or makes a mistake in ascertaining the Qibla, or does not know the direction of Qibla, or is unable to turn the animal towards Qibla, there is no objection. As a recommended precaution, the person slaughtering should also face Qibla.
4. When a person wants to slaughter an animal, just as he makes the Niyyat to slaughter, he should utter the name of Allah, and it suffices if he says 'Bismillah' only, or if he utters 'Allah'. But if he utters the name of Allah without the intention of slaughtering the animal, the slaughtered animal does not become Pak and it is also haraam to eat its meat. And if he did not utter the name of Allah forgetfully, there is no objection.
5. The animal should show some movement after being slaughtered; at least it should move its eyes or tail or strike its foot on the ground.This law applies only when it is doubtful whether or not the animal was alive at the time of being slaughtered, otherwise it is not essential.
6. It is necessary that the blood should flow in normal quantity from the slaughtered animal. If someone blocks the vein, not allowing blood to flow out, or if the bleeding is less than normal, that animal will not be halal. But if the blood which flows is less because the animal bled profusely before the slaughter, there is no objection.
7. The animal should be slaughtered from its proper place of slaughtering; on the basis of recommended precaution, the neck should be cut from its front, and the knife should be used from the back of the neck. Reference: sistani.org/14815 Question Answer sistani.org/14815 | fiqh_qa_sistani |
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What is the ruling in the matter of the meat or hide of an animal sold by Muslims, especially, when it is not known it was ritually slaughtered? | You should assume that it was ceremonially slaughtered, unless you have proof to the contrary. Reference: sistani.org/14816 Question Answer sistani.org/14816 | fiqh_qa_sistani |
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Would prevention by law, of slaughtering at Mina be sufficient to realise the inability to carry out slaughtering there, especially, if there was reason to believe that a financial or physical harm could ensue, should the law be broken? | Fear of consequential harm for breaking the law should lift the obligation of slaughtering at Mina. It must not be understood, though, that slaughtering elsewhere would make up for slaughtering in it. However, what makes slaughtering elsewhere in order is [indeed] Mina’s small capacity to host all pilgrims as discussed in Manisikul Hajj. Apparently, slaughtering was made impossible, for the reasons mentioned in the question, not for the smallness of Mina? Therefor, combining both slaughtering outside Mina and fasting in lieu of hady (sacrificial offering) should be in order, as a matter of ihtiyat luzumi. Reference: sistani.org/14817 Question Answer sistani.org/14817 | fiqh_qa_sistani |
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A pilgrim secured the value of the share of the poor and the believers (mu’mineen) in the hady. What is the basis of evaluation? Should it be before or after slaughtering? | What is of importance is securing the value after slaughtering. Reference: sistani.org/14818 Question Answer sistani.org/14818 | fiqh_qa_sistani |
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Is it permissible to eat the meat of an animal which has been slaughtered by a non-Muslim? | No, it is not permissible. Reference: sistani.org/14819 Question Answer sistani.org/14819 | fiqh_qa_sistani |
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Nowadays, it is not feasible to divide hady into three shares. Even the authorities prevent the owner of hady to eat from it. Similarly, they prevent distributing hady on the poor and the believers. What should one do? | What is obligatory, that must not be fluted for reasons of ihtiyat, out of the said division is giving the third [of hady] to the poor. As for eating of one’s own share and giving some of it out for present to others, they are not obligatory. Giving the third party by way of sadaqah can cease to be operative, should it become impossible or difficult. Reference: sistani.org/14820 Question Answer sistani.org/14820 | fiqh_qa_sistani |
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What is the duty of a Hajj pilgrim in the present circumstance in which the old distance between Safa and Marwah is closed and reconstructed whereas an alternate route has been opened for pilgrims to perform their Umrah? Is the Umra valid? | The reply is in different forms:
N* 1- The pilgrim knows that Safa & Marwa mounts do not continue up to the new Masa'a (place for Sai'ee). In this case, to be able to come out from the state of Ihram, the pilgrim should slaughter an animal (Kurbani) in Mecca -in terms of obligatory precaution, that animal should have the same conditions as the sacrifice in Mina- and distribute it among the poor and then cut his hair (Takseer) or shave his head (Halq). This applies to the one who was not aware of this current situation before being clothed in Ihram. Otherwise, if he had known this problem beforehand, according to obligatory precaution, he cannot come out from Ihram and should stay there until the accomplishment of the Sai'ee become possible for him. He may refer in this case to another Marja considering the most knowledgeable (Aalam fal Aalam)
N* 2- The pilgrim is sure that the mounts continue up to the new
Masa'a or this is proven by the Fatwa of some other Maraje that
trustees had witnessed and this witness is not contradicting the view of other trustees. In such case, it is allowed to do the Sai'ee in the new place.
N* 3- If none of the above situations are proven for him, he should do both: Sai'ee in the new way and also slaughtering an animal with the same conditions mentioned above, and then do Halq or Taqseer.
Note:
For those who have already done their Umra with the Sai'ee in the new way should now sacrifice the animal and then do Halq or Taqseer, even if they have already come back to their countries, as they are still considered as Muhrim (being in the state of Ihram). Reference: sistani.org/14814 Question Answer sistani.org/14814 | fiqh_qa_sistani |
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What is the view on a man embracing another man with lust, and go about kissing one another with sexual desire? What if they go even further and enter the domain of deviant sexual behaviour? | All of this is harãm even if there might be difference in the degree of prohibition. Reference: sistani.org/15318 Question Answer sistani.org/15318 | fiqh_qa_sistani |
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Is it permissible to be party to temporary marriage with a woman who is “known for adultery”, if no other woman is available and the person is in desperate need of marriage? | Based on obligatory precaution, one should refrain from marrying such a woman except after her repentance.. Reference: sistani.org/15586 Question Answer sistani.org/15586 | fiqh_qa_sistani |
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Is it permissible for a Muslim man to marry a non-Muslim woman who is still married to a non-Muslim man? Is there an ‘idda period for her when she separates from her non-Muslim husband? What is the period of that ‘idda? Is it permissible to have sexual relations with her during the time when she is in the ‘idda from her non-Muslim husband? If she embraces Islam, how long will her ‘idda be, if she intends to marry a Muslim man? | It is not permissible to marry her while she is married to a non-Muslim in a marriage which is recognized by them because she is a married woman. It is permissible to marry her temporarily after her divorce and after the completion of the ‘idda from her non-Muslim husband. (The period of her ‘idda is not different from the ‘idda of a Muslim woman.) Therefore, it is not permissible before the completion of the ‘idda.
If she becomes a Muslim after having had sexual relations with her non-Muslim husband and the husband has not embraced Islam, it is precuationarily obligatory for a Muslim not to marry her until after the completion of her ‘idda. But if she became a Muslim without having ever established sexual relations with her non-Muslim husband, then their marriage will be annulled immediately and there is no ‘idda in such a case. Reference: sistani.org/15109 Question Answer sistani.org/15109 | fiqh_qa_sistani |
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Is it obligatory to inform the man who wants to marry a woman from the Ahlul Kitab or a Muslim woman that she has not yet observed the waiting period (‘idda) of a divorce of a previous marriage, or that she is still in the ‘idda [during which marriage is forbidden for her]? | It is not obligatory. Reference: sistani.org/15110 Question Answer sistani.org/15110 | fiqh_qa_sistani |
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A Muslim man who is married to a Muslim woman migrated from his country. After a longthy stay in the West country, he wants to embark on temporary marriage with a woman from Ahlul Kitab just a few days after divorcing his Muslim wife. Is this permissible for him, espeually when his Muslim wife is still in her waiting period (al-‘idda)? | The temporary marriage mentioned in the question is considered invalid because the wife who is in the waiting period of a revocable divorce is still considered as a wife. It has just been mentioned that to temporary marry an Ahlul Kitab woman while one has a Muslim wife is not permissible [as a matter of compulsary precaution]. Reference: sistani.org/15111 Question Answer sistani.org/15111 | fiqh_qa_sistani |
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A Muslim couple got separated for a long time. Is it permissible for him to marry, temporarily or permanently, a woman from Ahlul Kitab without the knowledge of his Muslim wife? Is it permissible for him to marry, with the permission of his Muslim wife? | For a Muslim man to marry a woman from Ahlul Kitab permanently is against the compulsory precaution in any circumstance. And his temporary marriage to a Jewish or a Christian woman is allowed, only if he is not already married to a Muslim wife. If he has a Muslim wife, temporary marriage with an Ahlul Kitab woman is not permissible without her consent; nay, even with her consent, it is not permissible, based on compulsory precaution. Reference: sistani.org/15112 Question Answer sistani.org/15112 | fiqh_qa_sistani |
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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/15113 Question Answer sistani.org/15113 | fiqh_qa_sistani |
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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, based on obligatory precaution, it is not permissible. Reference: sistani.org/15114 Question Answer sistani.org/15114 | fiqh_qa_sistani |
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I am married to woman that lives by her self and she is completely dependent on her self. We are married for one year but we have still long time for our marriage to end. However we started to have some problems together and we both believe that we cannot live with each other any more. I wanted to know, is it possible to end our marriage before the time that we agreed on by me saying that word that she is divorced? | If the marriage is temporary, divorce is not required, you can forgo the remaining time and separate from her. Reference: sistani.org/15454 Question Answer sistani.org/15454 | fiqh_qa_sistani |
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I did not know that Tawaf al-Nisa was obligatory for every individual who performs Umrah or Hajj al-Tamattu'. I have not performed it. What should I do know given the fact that I have left Makkah for my country? | If you cannot go back to perform Tawaf al-Nisa, you should ask someone in Makkah to perform Tawaf al-Nisa. The tawaf has a prayer which you yourself perform after the Tawaf has been completed. Your agent (wakil) should inform you after he completes the Tawaf so that you can perform the prayer immediately after it. The recommended precaution is that the agent also perform the prayer on your behalf. Reference: sistani.org/25503 Question Answer sistani.org/25503 | fiqh_qa_sistani |
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Is it permissible to get a tattoo? | There is no problem in it per se. Reference: sistani.org/25552 Question Answer sistani.org/25552 | fiqh_qa_sistani |
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What is the Islamic law about tattoos? Do they affect the wudhu and ghusl? | Tattoos are permissible and they do not affect wudhu irrespective of whether they are permanent or temporary. Reference: sistani.org/25553 Question Answer sistani.org/25553 | fiqh_qa_sistani |
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Is it permissible for a woman to get her eyebrows tattooed? | Since the tattoos are done under the skin, there is no problem. However, if they are considered zinah (adornment) in common view, she must cover them from non-mahram men. Reference: sistani.org/25554 Question Answer sistani.org/25554 | fiqh_qa_sistani |
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Is it permissible to recite the third testimony (Shahadat Salisa) in Tashahhud? | You should perform the Tashahhud in the same as explained in the book of Islamic Laws (Resalah). Find the book on our website. Reference: sistani.org/25555 Question Answer sistani.org/25555 | fiqh_qa_sistani |
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A two-level bridge has been built recently around the Holy Ka'abah. Is it permissible for an able-bodied or a disabled pilgrim to perform tawaf on those bridges, of free choice or out of necessity? What is the Islamic law about offering tawaf prayer there? | As for the first level of the bridge, performing tawaf on it would be valid even in the state of free choice. Of course, when it comes to obligatory tawaf, one must, as a measure of necessary precaution, observe the regular succession (muwalat) between performing the tawaf and its prayer. If it is possible to offer the tawaf prayer on the bridge itself beyond and close to the maqam (station of Ibrahim), there is no problem.
As for the second and upper level of the bridge, if the duty-bound (pilgrim) finds that the bridge is situated lower than the wall of the Ka'abah even to the extent of one span, it is permissible to perform tawaf on it as well. In case, however, it is not possible for the pilgrim to observe regular succession between the obligatory tawaf and its prayer (since it takes long to go down to the courtyard of the Mosque – not ten minutes or less), the tawaf would not be correct on his part, as a necessary precaution. This ruling applies to the able-bodied who may choose to perform tawaf on the upper level of the circular bridge. As for the sick and disabled who use wheelchairs and are not allowed to perform tawaf except on the upper level, it is permissible for them to perform tawaf on the bridge and the tawaf will not be affected, even if the pilgrim fails, owing to being compelled, to observe succession between the tawaf and its prayer.
If the duty-bound has not made sure about the upper level being lower than the wall of the Holy Ka'abah, even to the extent of a span, the tawaf would not be in order. If he is a disabled pilgrim who is using a wheelchair and is not allowed to perform tawaf anywhere other than the upper level of the bridge, he should combine between tawaf from there and choosing a representative who would perform tawaf on the courtyard of the Grand Mosque or on the lower floor and he himself should offer the tawaf prayer. Reference: sistani.org/24959 Question Answer sistani.org/24959 | fiqh_qa_sistani |
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Is cream a barrier to water reaching the skin, and if so should it be removed prior to wudhu and ghusl? | If the effect left on the skin after it is applied is nothing but just moisture, and so it does not constitute a barrier to water reaching the skin. Reference: sistani.org/14941 Question Answer sistani.org/14941 | fiqh_qa_sistani |
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َAssalamu Alaikum; I hope that the answer of my question is published in the website so everybody especially my husband can read it, although it sounds a common sense or silly but a lot of men don't do it or don't know how to do it in the propery way. My husband does the prayer as required but he does not use any water after urinating, what is (al-hukm al-shar'ei) about that? I repeat please publish the answer so he can read it because its very hard for me to convince him so when he reads it here it will be a different issue. Thank you and I appreciate it. | It is necessary to use water after Istibra because ritual purity (taharat) is obtained by use of water only. If a man does not use water, his prayers would be void. For details about Istibra see Islamic Laws please. Reference: sistani.org/14879 Question Answer sistani.org/14879 | fiqh_qa_sistani |
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Some women let their nails grow longer than necessary for beauty. Sometimes a nail breaks up, requiring a cover that must be placed over the broken nail. Knowing that such a cover prevents water from reaching the nail in wudhu and ghusl, is it permissible to use it? How should wudhu and ghusl be performed with that cover? | Wudhu and ghusl with such a cover over the nail is not valid; therefore, it is necessary to remove it for ablutions. And the purpose mentioned above for the cover is not justifiable. Reference: sistani.org/14931 Question Answer sistani.org/14931 | fiqh_qa_sistani |
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Is cream a barrier to water reaching the skin, and if so should it be removed prior to wudhu and ghusl? | Apparently the effect left on the skin after it is applied is nothing but just moisture, and so it does not constitute a barrier to water reaching the skin . Reference: sistani.org/14932 Question Answer sistani.org/14932 | fiqh_qa_sistani |
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Is the ink that had dried [on our hands, for example] a barrier to perform wudhu or ghusl? | If it does not form a mass that would prevent water from reaching the skin, the wudhu and ghusl is valid. However, if one has doubt whether it forms a mass or not, it must be removed. Reference: sistani.org/14938 Question Answer sistani.org/14938 | fiqh_qa_sistani |
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Is the ink that had dried [on our hands, for example] a barrier to perform wudhu or ghusl? | If it does not form a mass that would prevent water from reaching the skin, the wudhu and ghusl is valid. However, if one has doubt whether it forms a mass or not, it must be removed. Reference: sistani.org/14933 Question Answer sistani.org/14933 | fiqh_qa_sistani |
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A person used to make mistakes in the way he performed his wudhu (minor ablution) or ghusl (major ablution). After many years, he comes to realize his mistakes. When he inquires as how to solve his problem, he is told: "Repeat all your prayers and perform the pilgrimage again." Since saying all the prayers and doing the pilgrimage again is difficult, is there a solution which would salvage his prayers and pilgrimage performed with wudhu and ghusl that he thought was correct? Is there such a solution as a concession to this person so that he does not become disheartened and rebellions against religious obligations in a society which encourages such kind of rebellion? | If he was ignorant out of innocence, and therefore made mistakes without causing harm (e.g., did not follow the proper sequence in washing the head and the other parts of the body in ghusl; or did the wiping of the head or feet [mash] with a new water), then his wudhu and ghusl will be considered correct; and, consequently, his past prayers and pilgrimage will also be considered correct.
But if he was ignorant out of negligence in learning the Islamic laws or did mistakes which do invalidate the act in general (e.g., leaving out some parts of the body which must be washed in wudhu or ghusl), there is no way to validate his past prayers and pilgrimage.
However, if there is the fear that he would totally rebel when asked to make up all the past prayers and pilgrimage, then it is not appropriate to ask him to do so. Maybe Allah will improve his situation in future. Reference: sistani.org/14934 Question Answer sistani.org/14934 | fiqh_qa_sistani |
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A Muslim enters a café and sits down at a table to drink tea, then a stranger comes at the same table to drink wine. Is it obligatory upon the Muslim to stop drinking tea and leave? | Yes, it is obligatory to move away from that table. Reference: sistani.org/15620 Question Answer sistani.org/15620 | fiqh_qa_sistani |
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Wrestling and boxing matches without placing a bet? | They are permissible if they do not lead to substantial bodily harm. Reference: sistani.org/15462 Question Answer sistani.org/15462 | fiqh_qa_sistani |
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If I save an amount of money throughout the whole year I know that I have to pay Khums from it. What about Zakat? Should I give Zakat from the amount also? | Zakat is not obligatory in that. Zakat should be given from the following items: Wheat, Barley, Dates, Raisins, Coined Gold & Silver, Camel, Cow, Sheep (including goat) Reference: sistani.org/14880 Question Answer sistani.org/14880 | fiqh_qa_sistani |
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Is it permissible for a "Sayyid" to have Sadaqa for their needs? If it is permissible, then please specify the condition. | It is permissible for a Hashimi to give his sadaqa to another Hashimi or to a non-Hashimi. This includes both Zakat of property and zakat of Fitra. But it is not permissible for a non-Hashimi to give his Sadaqa to a Hashimi. If a Hashimi receives Zakat of property or fitra from a non-Hashimi, it would be forbidden for him to use it, and he who gives it (zakat), his "Zimma" (obligation) would not be discharged. In cases other than those mentioned above it is permissible for a non-Hashimi to give his Sadaqa, atonement, or Fidya of fast ( kaffara) or any desirable charity to a Hashimi. Yes, if charity given to a Hashimi is too little an amount of property and it is given with the intention of repulsing calamity and evil, there is Ishkaal (objection) in its being permissible. Reference: sistani.org/14881 Question Answer sistani.org/14881 | fiqh_qa_sistani |
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What is the difference between Khums and Zakat? | Both are obligatory, but Khums is on gains after exception of expenses of the year and Zakat is on cattle, crops, gold and silver. Reference: sistani.org/14882 Question Answer sistani.org/14882 | fiqh_qa_sistani |
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Why there is no zakat on bank accounts and monetary bills? | There are certain specific things which have obligatory Zakat. As for Mustahab Zakat, it includes everything. Money deposited in bank does not have obligatory zakat. Rather, khums is payable on it, if it is not spent for expenses in a complete lunar year. Reference: sistani.org/14883 Question Answer sistani.org/14883 | fiqh_qa_sistani |
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How can Zakat be paid? | Zakat can be just paid in properties specified by divine law. Reference: sistani.org/14884 Question Answer sistani.org/14884 | fiqh_qa_sistani |