Instruction: Due to a number of miscarriages, the doctors have stated due to my condition, I can no longer get pregnant, are we, as husbands and wives, able to use our own fertilised egg and use a "surrogate mother", to carry the feotus in their womb?

Response:
If the sperm and egg belong to the husband and wife and the inseminated egg is then implanted in another woman's womb, there is no problem. It is permissible per se. However, since implanting involves touching and seeing the private part, insemination would be allowed only when the parties to the marriage may face difficulty in their life which is not normally bearable. If this is the case, looking and touching would be allowed to the necessary extent.

However, when it comes to who the child belongs to, the owner of the egg or the owner of the womb, that is a problematic issue. In any case, precaution has to be observed in inheritance. As for mahramiyah, the owner of sperm is the legal father and the owner of the egg is mahram (related) to the child because she is her father's wife and the owner of the womb is mahram to him because she is like his mother. Reference: sistani.org/15591 Question Answer sistani.org/15591


Instruction: A man lived with a woman whom he intended to marry and also had sex with her without entering into a marriage contract (‘aqd); thereafter he married her in the proper religious way. Is their co-habitation before the ‘aqd considered marriage in the eyes of religious law? Does the subsequent ‘aqd have retroactive effect? What will be the status of the children born before the ‘aqd?

Response:
In [an Islamic] marriage, the spousal relationship is established by the verbal expression of the proposition and the acceptance (Nikah 'aqd). More over no action or deed that reflects the intention of marriage can be a substitute for the spoken words. Consequently, the marriage mentioned in the question is not valid except after the pronouncement of the religious marriage formula that does not have any retroactive effect.

As for the children, they will be considered legitimate if the parents did not know the law [requiring the ‘aqd] because their relationship will be classified as “wat’i bis-shubha”. But if both were aware of the law, their relationship is considered adulterous. Consequently the children will be deemed illegitimate. However, if only one knew about the law without the other, the children will be deemed legitimate in relation to the ignorant parent only. Reference: sistani.org/15584 Question Answer sistani.org/15584


Instruction: What is the meaning of the expression used by the jurists that “there is no waiting period (‘idda) for an adulterous woman because of her adultery”?

Response: It means that she is allowed to marry after having committed adultery without observing the ‘idda; and, if she is married, then it is permissible for her husband to have sexual relations with her without observing the ‘idda, she would need to seek repentance and forgiveness. Reference: sistani.org/15585 Question Answer sistani.org/15585


Instruction: What is meant by the expression “an adulterous woman known for adultery”?

Response: It means that such a woman is known among the people for committing adultery in which case, it is not permissible to marry her as an obligatory precaution, unless she seeks repentance. Reference: sistani.org/15587 Question Answer sistani.org/15587


Instruction: If a married woman commits adultery with a man, what would be the ruling about them.

Response: The married woman becomes permanently forbidden for him (obligatory precaution). Reference: sistani.org/15589 Question Answer sistani.org/15589


Instruction: If an unmarried lady and a man have had pre-marital sex, are they allowed to enter marriage contract (Nikah) with each other?

Response: Yes, they are allowed, after their repentance. Reference: sistani.org/15590 Question Answer sistani.org/15590


Instruction: Can I keep a cat, hamster, and rabbit in my house?

Response:
There is no problem in it,

Note: The body and the salive of the cat, rabbit, and hamster is ritually pure (Tahir), yet its urine, feaces, and blood are Najis Reference: sistani.org/15581 Question Answer sistani.org/15581


Instruction: If a dog licks my body or clothes, how should I purify it?

Response: 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/15582 Question Answer sistani.org/15582


Instruction: Is it permissible to keep a dog as a pet in my house?

Response: It is better not to, and its preferable to choose another animal as a pet, as a dog is ritually impure (Najis) according to Islamic law, and thus it would cause one to live with considerable difficulty. It's also been mentioned that prayers in a place with a dog around is abominable (Makrooh). Reference: sistani.org/15583 Question Answer sistani.org/15583


Instruction: Does cat hair affect ones prayers?

Response: If there is a few cat hairs (one to three) on a person's body or cloth, his prayer is in order but if there are more than that, his prayer becomes void, as an obligatory precaution. Reference: sistani.org/25271 Question Answer sistani.org/25271


Instruction: Is the recitation of Adhan and Iqama for daily prayers and other prayers compulsory (Wajib)?

Response: Adhan and Iqama for the daily obligatory prayers (i.e Fajr, Dhuhr, Asr, Maghreb and Isha), is recommended (Mustahab), however for the other obligatory and recommended prayers it is not been sanctioned in Islamic Law (they are not Mashru'). Reference: sistani.org/26124 Question Answer sistani.org/26124


Instruction: Is the third testimony a part of Adhan and Iqamah?

Response: Ash hadu anna Amiral Mu'minina 'Aliyyan Waliyyullah ( I testify that the Commander of the faithful, Imam Ali (AS) is the vicegerent of Allah) is not a part of Adhan and Iqamah, but it is good to say it after reciting Ash hadu anna Muhammadan Rasulul lah with the intention (Niyyat) of Qurbat (seeking nearness to Allah). Reference: sistani.org/15579 Question Answer sistani.org/15579


Instruction: If any one is praying at home, does he require to call Adhan for each prayer followed by Iqamah?

Response: It suffices to call Adhan for both prayers if he/she combines between the prayers. Reference: sistani.org/15580 Question Answer sistani.org/15580


Instruction: What is the Islamic law about buying a car on installments? Many auto companies and authorized car selling agencies sell new and used cars on installments. Thus, when customers go to buy those cars, the companies refer them to certain institutions such as banks and insurance companies. The companies get back the capital as well as the interest in monthly installments stretched over a number of months or years. If someone fails to pay his installments on time, the company overcharges the defaulter.  The interest rate is determined on the basis of certain important factors such as the client's turnover, amount of income or timely-repayment of installments. The amount of interest generally paid is 4%, 3% or 5% or more or less. What is the Islam law with regard to buying a car on monthly installments keeping in view the foregoing details?

Response:
 If the loan providing companies first buy the cars from the agencies and then sell them to customers on installments with some increase (interest) as part of the prices of the cars, the transaction is in order. Indeed, if a penalty is imposed due to a customer failing to make payment on time, it is forbidden (harām).

And if it means that the companies or agencies themselves sell the cars to customers, and in return the loan providing company gives the price of the cars to their manufacturers or agencies, and receives more money on installments from the customer, it is forbidden. Reference: sistani.org/25232 Question Answer sistani.org/25232


Instruction: What is your ruling on buying and playing lottery tickets and other such games of chance?

Response: It is not permissible. Reference: sistani.org/15562 Question Answer sistani.org/15562


Instruction: What is the fatwa about selling meat of a dead animal to non-Muslims.

Response: If it has any halal benefit, there is no problem in selling it. Reference: sistani.org/15565 Question Answer sistani.org/15565


Instruction: I know there is a company which is helping Israel monthly.  What is the fatwa about working in such a company and purchasing its products?

Response: There is no permission as to dealing with Israeli products and products of companies which are known to be supporting Israel in an effective way.  Reference: sistani.org/15183 Question Answer sistani.org/15183


Instruction: Can a Muslim buy or sell wine or pork to non-Muslims? What is the fatwa on the income one gets by doing such a job?

Response: It is not permissible  to sell these things and the income is not halal. Reference: sistani.org/15567 Question Answer sistani.org/15567


Instruction: Is it permissible to buy a carving or statue of a human being or an animal, male or female, for decoration?

Response: There is no problem in buying and selling it, however carving and making a statute of a human or animal is not permissible (obligatory precaution). Reference: sistani.org/15568 Question Answer sistani.org/15568


Instruction: Is it haram or makrooh (reprehensible) to work on Ashura, Tasooa, and the days of the martyrdom of the Ahlulbayt (as)?

Response: It is befitting for shopkeepers to shut down their shops and close their businesses on the occasion of the martyrdom of the Ahlul-Bayt, peace be upon them.  In fact, if keeping shops open is considered disrespectful to the Ahlul-Bayt, peace be upon them, it is necessary to avoid doing so. Reference: sistani.org/25194 Question Answer sistani.org/25194


Instruction: Is it permissible to drape a mosque with black cloths?

Response: There is no problem in it. Reference: sistani.org/15559 Question Answer sistani.org/15559


Instruction: Are girls and women allowed to wear black coat and scarf all year round, even when it's not the months of Muharram & Safar?

Response: Is it Makrooh? Reference: There is no problem in it, and it is not abominable (Makrooh ) Reference: sistani.org/15501 Question Answer sistani.org/15501


Instruction: Is it permissible to wear black Ihram?

Response: It is discouraged to wear Ihram in black cloths; as a matter of precaution, this color must be avoided and it is preferred that the Ihram be of white cloths. Reference: sistani.org/15560 Question Answer sistani.org/15560


Instruction: Following the death of a beloved, women wear black as a sign of grief, is this permissible?

Response: There is no problem in it. Reference: sistani.org/15561 Question Answer sistani.org/15561


Instruction: Is it Makrooh to wear black on an ordinary day when it is not coinciding with the martyrdom of one the fourteen Infallibles?

Response: It is not abominable (Makrooh ) Reference: sistani.org/25286 Question Answer sistani.org/25286


Instruction: If transferring a deceased Muslim to Muslim countries entails great difficulty, is it permissible to bury the body in cemeteries of non-Muslims from among the followers of the revealed religions [that is, Ahlul Kitãb]?

Response: It is not permissible to bury a Muslim in cemeteries of non-Muslims, except if that is only out of absolute necessity. Reference: sistani.org/15439 Question Answer sistani.org/15439


Instruction: What is preferable: burying a dead Muslim in an Islamic cemetery in a non-Muslim city in which he died or transferring the dead body to a Muslim city which entails exorbitant expenses?

Response: It is preferable to transfer the dead to any holy shrines or other recommended places if there is a donor who can bear the expenses —from the heirs or others— or if the one-third of his estate which he has endowed for religious charity, would suffice for that purpose. If it involves a lot of hardship and is costly, it is not preferred. Reference: sistani.org/15440 Question Answer sistani.org/15440


Instruction: What is preferable: burying a dead Muslim in an Islamic cemetery in a non-Muslim city in which he died or transferring the dead body to a Muslim city which entails exorbitant expenses?

Response: It is preferable to transfer the dead to any holy shrines or other recommended places if there is a donor who can bear the expenses —from the heirs or others— or if the one-third of his estate which he has endowed for religious charity, would suffice for that purpose, and there should not be any prohibited (Haram) act involved in the process, (e.g. removal of the deceases internal organs and blood). Reference: sistani.org/15378 Question Answer sistani.org/15378


Instruction: The Muslim communities in non-Muslim countries are increasing day by day. Knowing the fact that a deceased Muslim will one day be buried in the graveyard of non-Muslims either because of lack of funds available to the family to send the dead body to Muslim countries for burial or because of negligence; so, is it obligatory, as a matter of Wãjib Kifã’i, upon the capable Muslims to buy a graveyard for the Muslims?

Response: Burying a deceased Muslim in a place appropriate to his status (other than non-Muslim graveyards) is an obligation of the heir just like other obligatory deeds connected with the burial procedures. And if the deceased has no heir or the heir is refusing to fulfill his duty or is not capable, it is obligatory, on the basis of kifã’i, upon other Muslims [to bury the deceased in an appropriate place]. And if fulfilling this wãjib kifã’i duty depends on acquiring a piece of land in advance by purchase or other means, it is obligatory to try and acquire it in advance. Reference: sistani.org/15441 Question Answer sistani.org/15441


Instruction: From where should the expenses of transportation to a Muslim country and burial come, if it is not possible to bury a Muslim in the city in which he died because there is no Muslim graveyard? Should these expenses come from the estate of the deceased before dividing it amongst the heirs? Or from the one-third [of the estate] if he has specified that? Or from other sources?

Response: The expenses of burying a dead body in a place appropriate for it comes from the estate [before its distribution among the heirs] if he did not make a will specifying that it be taken from the one-third. Otherwise [if he made a will regarding the one-third], it should come out of it. Reference: sistani.org/15442 Question Answer sistani.org/15442


Instruction: When there is no heir for a deceased Muslim person in the foreign land, who should take charge of his burial?

Response: If it is not possible to contact his heir and ask his consent in handling the burial procedures, the requirement of consent is lifted and it becomes obligatory, on basis of wajib kifã’i, on the Muslims to handle the burial. Reference: sistani.org/15443 Question Answer sistani.org/15443


Instruction: A Muslim died in a non-Muslim city that has no Muslim graveyard; and although it is possible to transfer the body to a Muslim country for burial but the cost of transportation is exorbitant—is this a sufficient [reason] for burying the body in the graveyard of non-Muslims?

Response: This is not a sufficient [reason]. He must not be buried in a non-Muslim graveyard. Reference: sistani.org/15445 Question Answer sistani.org/15445


Instruction: In some non-Muslim countries, the corpse is placed in a coffin and then buried in the grave. What is our duty in such a situation?

Response: There is no problem in placing the corpse in a coffin when burying him in the ground. However, the religious requirements of burial must be fulfilled; and one of those requirements is that the corpse be placed on its right side with the face towards the Qiblah. Reference: sistani.org/15446 Question Answer sistani.org/15446


Instruction: What is the proper definition of 'backbiting'? Please, give some references from the Quran and Hadith also.

Response:
Backbiting means “speaking ill of a believer in their absence of someone with the purpose of disparaging him, no matter whether the alleged shortcoming was related to his body, lineage, behaviour, deeds, statements, religion, or life, and other defects which are [usually] concealed from the people. Similarly, it does not matter whether the description was done by words or by gesture.”

Almighty Allãh condemned backbiting in His noble Book and has described it such that mind and body feel abhorrence towards it. He said, “And some of you should not backbite the others: would anyone of you like to eat the flesh of his dead brother? No, you abhor it.” (49:12)

The Prophet (s.a.w.) said, “Be careful of backbiting because backbiting is worse than adultery, in that a person who commits adultery can repent and ask forgiveness from God, and Allãh can forgive him whereas Allãh will not forgive the backbiter until the person who was at the receiving end forgives him.” Reference: sistani.org/15555 Question Answer sistani.org/15555


Instruction: An elderly person has a habit of doing gheebat and it is very difficult for me to stop him and I also do not want to hear but I am forced to. What should I do?

Response: To listen to someone who is backbiting is not Haram in it self, however the listener must act in accordance to enjoining the good (Amr bil Marouf) and forbidding the evil (Nahy anil Munkar)., and if it is not effective one must show their dissatisfaction from the person performing the backbiting. Reference: sistani.org/15556 Question Answer sistani.org/15556


Instruction: A friend has gone to propose for a potential spouse, and the family of the girl have asked me for a reference regards to my friend, am I allowed to inform them of his faults?

Response: In this case it is permissible and not considered Ghibat (backbiting), Reference: sistani.org/15557 Question Answer sistani.org/15557


Instruction: If I do gheebah of a believer is it obligatory for me to tell them about it and ask them to forgive me? Is it true that Allah will not forgive me for doing gheebah of a believer unless that believer forgives me first? What if telling that believer (that I did his gheebah) will make him feel bad and damage my relationship with him, should I still tell him about it? If not, then how can I get forgiveness for that gheebah?

Response: [In regards to compensating or making amends for backbiting which has been done] If there is no harm [any further aggravation of the situation] and even in the case where seeking forgiveness is considered a way to compensate for the disrepute which may have occurred, as an [obligatory] precaution they should seek forgiveness. Reference: sistani.org/15558 Question Answer sistani.org/15558


Instruction: Is French-cut beard permissible?

Response: Based on obligatory precaution it is not permissible for a man to shave his beard. Similarly, it is not permissible for him to just leave the hair on his chin and shave the sides. This too is based on obligatory precaution, in this ruling, you may refer to the next learned Mujtahid. Reference: sistani.org/15282 Question Answer sistani.org/15282


Instruction: What is the minimum requirement for keeping a beard?

Response: Shaving the beard is Haram based on obligatory precaution, and this includes the hair that grows on the sides of the face. However, there is no problem in shaving the hair that grows on the cheeks and the necks. The minimum requirement of beard should be as much as the custom norm (Urf) state that "this person has a beard", even if is for example trimmed to a beard size 3. Reference: sistani.org/15552 Question Answer sistani.org/15552


Instruction: Some men shave their beard and leave some hair on the chin alone. Is this sufficient according to Shariah?

Response: French-cut box beard is not sufficient as an obligatory precaution. In this ruling, you may refer to the next learned Mujtahid. Reference: sistani.org/15549 Question Answer sistani.org/15549


Instruction: Is it permissible to shave beard, if one is faced with an unavoidable or a difficult situation?

Response: It is not permissible for a Muslim to to shave his beard (obligatory precaution), unless if he is fears harm to his life by not shaving or if growing the beard would put him in difficulty (for example, if it becomes a cause of ridicule and humiliation that is not normally tolerable by a Muslim). Reference: sistani.org/15550 Question Answer sistani.org/15550


Instruction: If a person commits harãm by shaving his beard by razor baled on day one, is it permissible for him to do the same on the second, the third, the fourth day and so on?

Response: It is compulsory to refrain from it as a measure of precaution. Reference: sistani.org/15551 Question Answer sistani.org/15551


Instruction: What is indemnity for beating a child or a man beating his wife or someone beating someone else leaving a scar on his/her body?

Response:
If a person hits another person on the face and his skin turns red, the blood money (Diyyah) is 1.5 Dinar and if he beats him on the body and his body turns red the blood money (Diyya) is half of it, i.e. 0.75 Dinar.

If the face turns blue / green, the blood money (Diyyah) is 3 Dinars and on the body, the blood money (Diyyah) is half of it, i.e. 1.5 Dinars.

If the face turns black, the blood money (Diyyah) is 6 Dinars and it is half of it on the body. i.e. 3 Diners.

*One Dinar is equal to 3.5 grams of 21K (Karat) gold*

Anything other than gold would not suffice as an obligatory precaution and it is permissible to compromise on the Diyyah amount. Reference: sistani.org/25303 Question Answer sistani.org/25303


Instruction: What is the blood money for aborting a child? Who is the blood money given to? Who receives the blood money?

Response:
In case the mother aborts the child, she must give the blood money (Diyyah) to the father or other heirs. And if the father carries out the abortion, the blood money (Diyyah) is obligatory on him and he must give it to the mother. If it is the doctor who carries out the abortion, it is obligatory on him to give the blood money although he may abort the child on the parents’ request, (though they would share in the sin). He must give the blood money except for when the heirs exempt him.

It would suffice for the blood money of the fetus into which soul has entered to give 525 mithqals of silver. That is when the fetus is male and if it is female, half of that amount should be paid. As a measure of obligatory precaution, the Diyyah of the fetus which dies in the womb is also the same.

1) If the fetus is lifeless and it is in the form of a fertilized ovum (zygote), 105 mithqals of silver would suffice for the blood money (0-40 days).

2) In case it is in the form of a leech-like substance, the Diyyah is 210 mithqals (40-80 days).

3) If it develops into a chewed-like substance, the Diyyah is 315 mithqals (80-120 days).

4) If the fetus has bones, 420 mithqals of silver would suffice.

5) If it has developed into a complete human body with grown up limbs and organs, the Diyyah is 525 mithqals of silver.

If the fetus is soulless, there is no difference between a male fetus and a female one as an obligatory precaution.

6) If the soul has entered the body, then for a male 5250 mithqals, and for a female 2625 mithqals.

Soul enters the body at the fourth month of pregnancy except for when it is proved otherwise through modern equipment's. Reference: *Every mithqal of silver is equivalent to 4.64 g of Silver.* Reference: sistani.org/25304 Question Answer sistani.org/25304


Instruction: Is it okay to donate blood?

Response: It is permissible to donate blood. Reference: sistani.org/15543 Question Answer sistani.org/15543


Instruction: Is transfusion of blood from Non-Muslim to our body permissible?

Response: There is no Ishkaal (objection) in it. Reference: sistani.org/15544 Question Answer sistani.org/15544


Instruction: Is the practice of magic permissible, in promoting good acts and removal of evil in some people?

Response: It is not permissible. Reference: sistani.org/15540 Question Answer sistani.org/15540


Instruction: I have been told that I am under Black Magic. I feel that my mind is blocked and I cannot think and concentrate deeply. Also, I cannot think constructively which is destroying my professional and personal life. Kindly suggest me duas / amaal which I can do to come out of this painful trauma.

Response: We advise you to read the Holy Quran, particularly the four chapters that begin with "Qul" i.e. "Qul howallahu ahad", "Qul yaa ayyohal kaferoon", "Qul a'uzo berabbil falagh", and "Qul yaa ayyohal kaferoon". At the same time, you should visit a doctor. Reference: sistani.org/15538 Question Answer sistani.org/15538


Instruction: Is it permissible to use white magic which is employed for good and is the opposite of black magic which is used by evil persons?

Response: Magic in all its shapes and forms is forbidden [even that which is used to undo magic] unless the matter rests upon a greater benefit such as saving the life of a respected person. Reference: sistani.org/15539 Question Answer sistani.org/15539


Instruction: What is your ruling on getting one's work done through bribery?

Response:
If someone's duty is to do a job without getting money but he does not do it without receiving it, giving money to get something done is permissible but it is haram for the recipient to use the money.

Yes, there are cases where bribery is Haram (forbidden), for example, in judiciary cases bribing the judge. Reference: sistani.org/15518 Question Answer sistani.org/15518


Instruction: A Muslim works in a non-Muslim country, in a private office, or in a government office, or on contract for a specific project where he is paid by the hour. Is it permissible for him to waste some hours or work negligently or intentionally delay the job? Does he deserve the full wages?

Response: It is not allowed; and if one does so, he is not entitled to full wages. Reference: sistani.org/15514 Question Answer sistani.org/15514


Instruction: Is it permissible to work as salesman or cashier in shops that sell pornographic magazines? Is it permissible to deal in these kinds of magazines? Is it permissible to print them?

Response: None of these [activities] is permissible because they aim at promoting forbidden acts and spreading obscenity. Reference: sistani.org/15515 Question Answer sistani.org/15515


Instruction: Is it permissible for a Muslim business owner to employ non-Muslims in his business even though there are Muslims who need jobs?

Response: On its own terms, it is permissible; but based on the demands of Islamic brotherhood and the rights that Muslims have over one another, it is better to choose Muslims over non-Muslims as long as it does not entail any problem. Reference: sistani.org/15516 Question Answer sistani.org/15516


Instruction: Many big companies and business in the West employ large numbers of employees who work in offices about whose ownership they have no idea. So what is the ruling on:

Response:
1. Praying in those offices and using the water for wudhu?

   2. If praying there is problematic, what would become of past prayers said in those places? Reference:    1. There is no problem in praying in those places nor in using the water for wudhu as long as it is not known to have been usurped.

   2. If it becomes clear after saying the salat that the property was usurped, the past prayers are valid. Reference: sistani.org/15517 Question Answer sistani.org/15517


Instruction: Sometimes I see blood mixed with the saliva of my mouth. It often happens when I brush my teeth. What is the ruling on this kind of blood?

Response: The blood, which comes from inside the teeth, vanishes as it gets mixed with the saliva, the saliva is Tahir (pure), and it can go down the throat. Reference: sistani.org/15545 Question Answer sistani.org/15545


Instruction: 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?

Response: The clot of blood inside the egg is pure, but it is Haram [Forbidden for consumption]. Therefore, the egg can be eaten by removing the blood from it, provided it not very minute and been absorbed in it. Reference: sistani.org/15547 Question Answer sistani.org/15547


Instruction: Is it permissible for a woman to wear perfume when going out of her home?

Response: It is not permissible for a woman to go out wearing perfume  if non-mahram men are aroused and attracted to her or if she intends to attract such men. Reference: sistani.org/15490 Question Answer sistani.org/15490


Instruction: Is salat valid if the person uses cologne? Is cologne ritually pure?

Response: Yes, it is pure (Tahir) and Salat with it is correct. Reference: sistani.org/15493 Question Answer sistani.org/15493


Instruction: Is it permissible to chat with girls on the internet?

Response: If it is feared that they might be drawn towards sin, it is not permissible. Normally chatting ends up in a sin for both sides.  Reference: sistani.org/15508 Question Answer sistani.org/15508


Instruction: Can I be in a friendly relationship with a girl in my class.

Response: All kinds of relations with a non-mahram including joking, expressing mutual love, talking with the intention of deriving pleasure, looking at the body of a girl (except her face and hands up to the wrists) and at her hair or looking at her face with pleasure are Haram (forbidden).  In fact, if it is feared that they might fall into a sin, it is forbidden for them to have any kind of relationship with each other. Reference: sistani.org/25287 Question Answer sistani.org/25287


Instruction: Is there any restriction for women to wear trousers having a long bottom, so that it come under our feet?

Response: In the present time, the context of hijab is the modest covering of a Muslim woman. A woman should not show her beauty or adornments except what appears by uncontrolled factors such as the wind blowing her clothes, and the head covers should be drawn so as to cover the hair, the neck and the bosom. Reference: sistani.org/15500 Question Answer sistani.org/15500


Instruction: Jurists have decreed that it is forbidden [for men] to wear pure and natural silk. Is it permissible for a man to wear silk that is mixed with other material if that clothing item is a necktie [or the normal tie]? And is it forbidden for man to wear the necktie, if it is made of natural and pure silk?

Response:
It is not forbidden to wear a tie, and in both examples mentioned above it is permissible.

As for the item that is mixed with other material to the extent that it cannot be described as “pure silk,” it is also permissible to wear. Reference: sistani.org/15423 Question Answer sistani.org/15423


Instruction: Is it permissible to wear clothes that have pictures of intoxicating drinks as a promotion for drinking them? Is it permissible to sell such items?

Response: It is forbidden to wear and sell them. Reference: sistani.org/15424 Question Answer sistani.org/15424


Instruction: Is it permissible to wear clothes that have pictures of intoxicating drinks as a promotion for drinking them? Is it permissible to sell such items?

Response: It is forbidden to wear and sell them. Reference: sistani.org/15505 Question Answer sistani.org/15505


Instruction: Even though some manufacturers write on their products that they have been made of natural silk, we doubt such a claim because of the goods being very cheap. Is it permissible for us to wear such an item and say salãt in it?

Response: With doubt [whether the silk is pure], it is permissible to wear and perform prayers in it. Reference: sistani.org/15506 Question Answer sistani.org/15506


Instruction: Jurists have decreed that it is forbidden [for men] to wear pure and natural silk. Is it permissible for a man to wear silk that is mixed with other material if that clothing item is a necktie [or the normal tie]? And is it forbidden for man to wear the necktie, if it is made of natural and pure silk?

Response: It is not forbidden to wear a tie, even if it is from pure silk because it is not [big enough material] to cover the private parts that must be covered [in prayer]. As for the item that is mixed with other material to the extent that it cannot be described as “pure silk,” it is permissible to wear, even if it [is big enough so that it] can cover the private parts that must be covered [in prayer]. Reference: sistani.org/15507 Question Answer sistani.org/15507


Instruction: What is the ruling on copying computer software, movies, audio CDs and other such things, which bear the wording “All Rights Reserved” or “Copyright”?

Response: Copyrights must be respected; it is not permissible, if it is against the law (obligatory precaution). Reference: sistani.org/15497 Question Answer sistani.org/15497


Instruction: A lot of books, DVD and software have copyright on them. What is the ruling if I photocopy a book or duplicate a DVD or software for my personal use?

Response: It is permissible, per se, to make personal use of such copyrighted books and software. Reference: sistani.org/15498 Question Answer sistani.org/15498


Instruction: Can I use cracked apps , which I have not done myself?

Response: If someone else has cracked the app, you can use it. Reference: sistani.org/15499 Question Answer sistani.org/15499


Instruction: Is it permissible to sell pirated programs, DVDS, and software?

Response: If it is against the law, it is not permissible but you can use them. Reference: sistani.org/25288 Question Answer sistani.org/25288


Instruction: Some times, I see a group of believers say prayer collectively. As far as I know that kind of prayer is called 'congregational prayer'. Let me know what the procedure of congregational prayer is.

Response: If there are two or more people, they can conduct a congregational prayer. The important requirement here is that the person who is going to lead the prayer (Imam) must fulfill certain conditions, for example, being just (Adil) and reciting the prayers correctly. Reference: sistani.org/15487 Question Answer sistani.org/15487


Instruction: What are the necessary qualifications of a prayer leader?

Response: The Imam of the congregational prayers should be adult, sane, ithna Ashari Shia, adil (just), of legitimate birth and with correct recitation. Furthermore, if the follower is a male, the Imam also should be a male. Reference: sistani.org/14997 Question Answer sistani.org/14997


Instruction: Can one say one’s congregational prayer behind a Sunni Imam with the intention of Jama'at (congregation)? And should one recite al-hamd on his own?

Response: it is permissible to offer prayer in their congregational prayers, in areas where Taqiyah (dissimulation) is required. However, it is obligatory upon you to recite al-Hamd and the second chapter yourself – be the recitation in low voice though. Reference: sistani.org/14998 Question Answer sistani.org/14998


Instruction: Please inform me what the procedure of congregational prayer is?

Response: If there are two or more people, they can conduct a congregational prayer. The important requirement here is that the person who is going to lead the prayer (Imam) must fulfill certain conditions. Those taking part in congregational prayers shall receive added Thawab (reward from God) for performing this recommended act, especially when the Imam is a learned man and there are more people praying in congregation. Reference: sistani.org/14999 Question Answer sistani.org/14999


Instruction: Is it permissible for me to pray behind a Sunni Imam for Friday and for regular congregational prayers, and is it required to prostrate on Turbah inside a mosque, for example, in the mosque of the holy city of Medina?

Response:
Taking part in Friday and congregational prayers of the Ahl-e Sunnat is permissible in areas where Taqiyah (dissimulation) is required. If you are not going to face a problem, you should, as far as possible, prostrate on something upon which Sajda (prostration) is permissible. Prostration on carpets in the case of Taqiyah or out of necessity is permissible and there would be no objection in it. Also, it is obligatory upon you to recite first chapter al-Hamd and the second chapter yourself – with the recitation in a low voice though.

In any case, Friday prayers performed with them is not sufficient for Dhuhr prayers. Therefore, it is necessary to perform Dhuhr prayers separately. Reference: sistani.org/15488 Question Answer sistani.org/15488


Instruction: Which is better, prayering in congregation or praying individually?

Response: Praying in congregation (Jama'at) with its conditions is preferable to praying individually. Its preference is stronger in the dawn, sunset and night prayers. A noble hadith says: "A salat [in congregation] behind a learned scholar is like [praying] a thousand cycles; and behind a Qurayshi is like [praying] a hundred cycles." As the number of the worshippers increases, the preference [and the reward] also increases. Reference: sistani.org/15001 Question Answer sistani.org/15001


Instruction: Which is better, praying in congregation or praying individually?

Response: Praying in congregation (jama'at) the daily prayer is preferable than praying individually. Its preference is further in the dawn (Fajr), sunset (Maghreb) and night (Isha) prayers. Reference: sistani.org/15489 Question Answer sistani.org/15489


Instruction: Which is better for a woman,  performing prayers in a congregation or performing prayers individually?

Response: It is recommended for women to attend congregational prayers as evidenced by an authentic tradition from the Commander of the Faithful, Ali (AS) that women used to attend congregational prayers but they were ordered to linger their sajda (prostration)  because some men were wearing tight garments but there is another authentic tradition which says that a woman's prayer at home is more virtuous than her prayer in a mosque. However, the conclusion that can be drawn from both traditions is that a woman's prayer at a place where she is not seen by non-mahram men (strangers) is more virtuous. If she can perform her prayers in a mosque without being seen by strangers, the prayer in a mosque would be more virtuous in that case. Reference: sistani.org/25307 Question Answer sistani.org/25307


Instruction: What is the ruling on the use of IUD and pills by a woman to prevent pregnancy?

Response: It is permissible for a woman to use Intrauterine Devices (IUD) and other birth control devices provided that they do not pose serious harm to the woman’s health and that the insertion of the device does not involve a harãm act, such as the male touching or looking at the private parts of the woman’s body that are forbidden for him to look at. Similarly, it should not involve the female looking at, and touching without gloves the private parts that are harãm to touch or look at. Moreover, the IUD should not cause the abortion of the fertilized ovum after its implantation [in the womb]. Reference: sistani.org/15531 Question Answer sistani.org/15531


Instruction: Use of contraceptives is popular these days. If use of the pill and similar things causes harm or difficulty and the only remaining choice is (the insertion) of some devices ó by a male or a female doctor ó which requires exposing the local area, is it permissible for the woman, knowing that pregnancy would cause her harm or difficulty?

Response: It is permissible as long as she faces, in both the pregnancy and the use of alternative contraceptive methods, such hardship and danger that cannot be normally endured. If this requires, in addition to exposing the genital organs, other parts of her body surrounding the genitalia, then she must refer to a female doctor. If this is not possible then she may refer to a male practitioner . Reference: sistani.org/15532 Question Answer sistani.org/15532


Instruction: What about practicing coitus interruptus during intercourse?

Response: It is allowed, yet its Makrooh (abominable), unless the wife gives permission, Reference: sistani.org/15535 Question Answer sistani.org/15535


Instruction: Is it permissible for the husband to force his wife not to get pregnant even though she wants to? He forces her to take pills, injections or use an IUD

Response: He has no right to do that . Reference: sistani.org/15536 Question Answer sistani.org/15536


Instruction: Is it permissible for a woman to use contraceptives in order to prevent conception?

Response: It is permissible for a woman to use contraceptives  to prevent pregnancy, provided that it does not harm her health in a serious manner, irrespective of whether or not the husband has agreed to it. Reference: sistani.org/15482 Question Answer sistani.org/15482


Instruction: Some women wish to avoid pregnancy, but their husbands want (them to get pregnant). Is it permissible to use pills or injections to prevent conception?

Response: It is necessary for a woman to submit herself to her husband and be available for him. However, she can use pills to prevent conception even if her husband does not want her to do so. Reference: sistani.org/15537 Question Answer sistani.org/15537


Instruction: Is it permissible to use condoms during sexual intercourse?

Response: It is not permissible if the wife does not approve (obligatory precaution), however, if she consents then it is permissible to use condoms, Reference: sistani.org/26139 Question Answer sistani.org/26139


Instruction: Is it permissible to cheat [in the exams] at public schools, colleges and universities? Is it permissible to cheat [in the exams] at the private Islamic and non-Islamic schools?

Response: Cheating is not allowed in any of these places. Reference: sistani.org/15200 Question Answer sistani.org/15200


Instruction: Is it allowed write a thesis on behalf of another person for their university degree?

Response: If it is against the rules of the university, this action and receiving money for it, is problematic. Reference: sistani.org/15483 Question Answer sistani.org/15483


Instruction: What is the law about someone who is doing a job with a degree he has achieved through cheating?

Response: Cheating is not allowed, however if he is qualified for the job, his income is Halal. Reference: sistani.org/25290 Question Answer sistani.org/25290


Instruction: What is the ruling on the sighting of the crescent and determining the 1st day of the month?

Response:
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 ('adil).

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/15474 Question Answer sistani.org/15474


Instruction: If Ramadhan crescent is sighted in one city would it suffice the sighting in another city?

Response: 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 bring about a strong confidence of sighting it in the second. Reference: sistani.org/15475 Question Answer sistani.org/15475


Instruction: What is the way of knowing that the new lunar month has started?

Response: 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. The beginning of the month cannot be established by sighting the crescent through a telescope or binoculars. Reference: sistani.org/15476 Question Answer sistani.org/15476


Instruction: What is the evidence of sighting the crescent?

Response:
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 the month of 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/15477 Question Answer sistani.org/15477


Instruction: (In the case of) imported cheese from non-Muslim countries, if it is known to contain rennet (anfahah) from a calf or a young goat, or an animal enzyme, is it permissible to consume it?

Response: There is no objection in consuming them. Reference: sistani.org/15469 Question Answer sistani.org/15469


Instruction: What about imported cheese from non-Muslim countries, if I do not exactly know the way it was made and its ingredients?

Response: It is permissible for you to eat it. Reference: sistani.org/15470 Question Answer sistani.org/15470


Instruction: Some of the cheese products manufactured in non-Muslim countries contain rennet extracted from the calf or other animals. We do not know whether the rennet was taken from the animal that was slaughtered according to Islamic laws; neither do we know that it has transformed into something else. So is it permissible to eat such cheese?

Response: There is no problem in eating such cheese. Reference: sistani.org/15471 Question Answer sistani.org/15471


Instruction: What is the ruling of the consumption of dairy products (e.g. milk, cheese, yoghurt, ice cream, etc) imported from non-Muslim countries, for example, China, India, etc, with the possibility of them being prepared by people of various faiths?

Response: There is no objection in consuming them, and its not necessary to investigate further regards to its preparation, Reference: sistani.org/26222 Question Answer sistani.org/26222


Instruction: What is the ruling on playing backgammon / chess by using the customary pieces, without any betting (gambling)?

Response: Playing it (backgammon / chess) is absolutely forbidden even without placing a bet. Reference: sistani.org/15464 Question Answer sistani.org/15464


Instruction: My friend who lives in another country an I would like to play backgammon / chess online?

Response: It is absolutely forbidden, even playing it with another person online. Reference: sistani.org/15465 Question Answer sistani.org/15465


Instruction: What is the ruling on playing backgammon / chess, without betting, on my own with the computer, smart phone device (i.e. against no other person, but the game)?

Response: Playing it (backgammon / chess) in such circumstance is forbidden (obligatory precaution) Reference: sistani.org/15466 Question Answer sistani.org/15466


Instruction: Is playing chess and backgammon, without betting, permissible?

Response: It is absolutlely not permissible to play both. Reference: sistani.org/15519 Question Answer sistani.org/15519


Instruction: What is your ruling about animal cloning?

Response: There is no problem in it. Reference: sistani.org/15460 Question Answer sistani.org/15460


Instruction: 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?

Response: 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/15458 Question Answer sistani.org/15458


Instruction: A wife neither obeys her husband nor fulfills her marital duties; she also goes out without his permission to stay with her own family for seven months. Then instead of having recourse to Islamic laws, she goes to a non-Islamic court in order to get spousal maintenance, custody of the children, and divorce from her husband. Does such a wife have the right in getting anything from her husband? In such a situation, when she goes to non-Islamic court it will apply non-Islamic laws to grant her divorce and her rights (spousal support and custody of children), does she deserve her full spousal rights?

Response: The wife mentioned above does not deserve the spousal maintenance from a shari’a point of view. But her mahr (dowry) and her right of custody of children (under the age of two) should not be suspended because of her disobedience. Reference: sistani.org/15459 Question Answer sistani.org/15459


Instruction: Is it permissible for a lady to go out of her house for some errands perfumed, with the fragrance of her perfume reaching non-Mahram men?

Response: It is not permissible if it tempts a non-Mahram man or normally causes him excitement (arousal), and she ought not do that.  Reference: sistani.org/15491 Question Answer sistani.org/15491


Instruction: It is normal these days for a woman to put on mascara and make-up, even a little, for beauty and then go out in front of people in the markets and streets, what is the ruling on such?

Response: This is not permissible. If she wears makeup or anything which is considered adornment in common view, she must cover it from strangers. Reference: sistani.org/15492 Question Answer sistani.org/15492


Instruction: 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 infant children. Has such a woman, who has violated her marital duties, any right in anything from her husband?

Response: 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/15451 Question Answer sistani.org/15451


Instruction: A civil divorce, according to the law of a western country, took place. The husband is adamant not to grant his wife a shari'i divorce, does not provide maintenance for her and not accept mediation. What should the woman do, noting that her patience would certainly wear thin and, eventually, put her in an untenable situation (Haraj)?

Response: She should seek redress with the Marji' or his deputy. He would advise the husband to choose one of two courses of action: Either pay his wife maintenance money or grant her Islamic divorce, albeit by proxy. Should he choose neither, and that it was not possible to pay maintenance money, the Marji' or his deputy should carry out the divorce . Reference: sistani.org/15452 Question Answer sistani.org/15452


Instruction: Is it necessary that there be two witnesses when the formula of divorce is being recited?

Response: The presence of two just Mo'men (believer) male witnesses is required; without their presence the divorce would not be in order. Reference: sistani.org/15453 Question Answer sistani.org/15453


Instruction: If a mother advises her son to divorce his wife with whom she has differences, is it obligatory upon him to obey her in this matter? What if she says, “You are an ‘ãq (disowned) child, if you do not divorce her”?

Response: It is not obligatory on him to obey her in this matter, and her statement [about him becoming disobedient] has no effect whatsoever. Of course, as mentioned earlier, it is necessary for him to hold back from any insulting statement or action towards her. He must reconcile with his wife and make sure to do whatever he can to save the marriage. Reference: sistani.org/15455 Question Answer sistani.org/15455


Instruction: A woman who took divorce from her husband (wedding ceremony was not held and she took Talaq-e-Khula`) in this situation should she perform `Iddah?

Response: Iddah is not necessary, if no sexual intercourse has taken place. Reference: sistani.org/15456 Question Answer sistani.org/15456


Instruction: If a Judge (Qazi) did all things for a divorce but didn’t give any certificate or any proof, can she get married again or she may have to wait for any certification or a period ?

Response: Issuing a certificate is not a prerequisite or condition for the validity of divorce. {Meaning, a certificate issued cannot be enough proof for the validity of divorce}. There should be two just male witnesses and it should be carried out by the husband himself or his representative (wakil). Reference: sistani.org/15457 Question Answer sistani.org/15457


Instruction: My husband is Sunni and I want to separate from him. If he divorces me without the presence of any witnesses, is the divorce valid.

Response: Yes, the divorce is valid if it is in accordance to his school of jurisprudence (Madhab). Reference: sistani.org/25299 Question Answer sistani.org/25299


Instruction: Can one recite a divorce, whilst the two witnesses are not actually present, rather are listening on the phone?

Response: It is not correct to perform it in such situation (obligatory precaution), rather the two male witnesses must be actually present whilst the divorce is pronounced. Reference: sistani.org/26242 Question Answer sistani.org/26242


Instruction: If a person has a lot of doubts in Wudu’, Prayer, Ghusl etc. what should he do?

Response: He should not pay heed to his doubts and keep on considering it as valid (Saheeh). Reference: sistani.org/15438 Question Answer sistani.org/15438


Instruction: Some schools in the West make it obligatory that their male and female students learn dancing. This dancing is neither accompanied by the common song, nor is it for entertainment; it is part of the educational curriculum. So, is it harãm for the parents to allow their sons and daughters to attend such classes?

Response: It contravenes the religious upbringing, rather based on obligatory precaution, it is forbidden absolutely, if the student has reached the age of maturity. That is when it is not a mixed gathering. If one has to dance in a mixed gathering, it is not permissible. Reference: sistani.org/15426 Question Answer sistani.org/15426


Instruction: Is it permissible for a wife to dance for her husband with music or without music?

Response: It is allowed as long as dancing is not accompanied with forbidden (Haram) music. Reference: sistani.org/15427 Question Answer sistani.org/15427


Instruction: Is it permissible for women to dance in front of other women or for men to dance in front of other men in a gender-wise segregated gathering?

Response: Dancing of women in front of women or dancing of men in front of other men is problematic, as a matter of obligatory precaution, one must refrain from it. Reference: sistani.org/15428 Question Answer sistani.org/15428


Instruction: Is it permissible to organise dance parties where each husband dances only with his own wife wearing dresses that are not indecent?

Response: It is not allowed. Reference: sistani.org/15429 Question Answer sistani.org/15429


Instruction: Is it permissible for me as a female to attend dancing lessons in female only classes?

Response: It is not allowed, as a matter of obligatory precaution. Reference: sistani.org/15430 Question Answer sistani.org/15430


Instruction: I want to pay my religious dues, who should I pay them to?

Response: You can give religious taxes to anyone who is authorized to collect and who should be holding an authorization document (written permission) from Ayatollah Sistani or his office. Upon giving your religious dues, ask him to give you a receipt of His Eminence’s office of Najaf or Qom. You must receive a sealed receipt, otherwise you are not relieved of the obligation to pay your religious dues. Reference: sistani.org/15420 Question Answer sistani.org/15420


Instruction: Students are asked to draw a human being or an animal; the requirement is such that it is difficult for the student to refuse the assignment. Are they allowed to do the drawing?

Response: Drawing a non-sculptured figure is allowed. It is allowed to draw a human being or an animal on a piece of paper or something. Reference: sistani.org/15418 Question Answer sistani.org/15418


Instruction: What is the ruling if one is asked to do a sculpture work?

Response: Based on obligatory precaution, it is necessary to refrain from drawing a sculptured (embossed) picture of a living being. Reference: sistani.org/26251 Question Answer sistani.org/26251


Instruction: Some governments and some companies in non-Muslim as well as Muslim, countries deposit the salaries of their employees directly into their accounts in the banks. The employee does not get the money in his hand, although he can withdraw it whenever he wants. Now, if the statement of his account shows that the money has surpassed his annual expenses, is khums obligatory on it?

Response: Khums is payable on what has surpassed his annual needs, except in the case of a government employee in a Muslim state that deposits his salary into a state or private bank. In the latter case, Khums would not be obligatory on the salary that has been deposited in the bank until he [physically] takes possession of it with the permission of the Mujtahid. Then the salary will be included in his income of that year and Khums will become obligatory on what is in excess to that year’s expenses. Reference: sistani.org/15415 Question Answer sistani.org/15415


Instruction: It is permissible to deposit money with national banks, in other words loaning the banks?

Response:
This, however, must be done without making a provision for charging interest on the money deposited, meaning not stipulating that the banks should give an undertaking to pay the interest on the loan. The opposite of this is that the depositor reaches a conclusion that if the bank was not going to pay the interest, he would not demand it. The intent to demand the interest does not contradict the non-stipulation. Similarly, the intent not to demand the interest does not contradict stipulation. That is because each of which is alien to the other.

Given that the bank is governmental, if he receives any interest, he should give half of the interest to faithful needy Shia Muslims and use the other half. Reference: sistani.org/15416 Question Answer sistani.org/15416


Instruction: It is permissible to deposit [money] in non-Muslim (private or state-owned) banks? Even if with the intention of gaining interest?

Response: It is permissible and the interest given by the bank (privately owned or not) is fine, even if one intends with the condition of interest. Reference: sistani.org/15417 Question Answer sistani.org/15417


Instruction: What is the ruling on saying Salam Alaykum to the disbelievers?

Response: There is no harm in initiating the salutation, albeit Makrooh (undesirable act) except out of necessity, under whose remit comes Urf. Responding to their Salam should be by uttering [the word] Alayk (with you). Reference: sistani.org/15381 Question Answer sistani.org/15381


Instruction: Is it permissible to send the disbelievers seasonal greetings?

Response: There is no harm in greeting them on their occasions. Reference: sistani.org/26252 Question Answer sistani.org/26252


Instruction: 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?

Response:
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/15386 Question Answer sistani.org/15386


Instruction: What is the proof of sighting the moon?

Response:
The evidence could be one or more of the following:

1. You have sighted it yourself (without binoculars or a telescope).

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/15387 Question Answer sistani.org/15387


Instruction: We are unaware of the ingredients of food sold in shops in Western countries: it might be free from those ingredients that are forbidden to us or it might contain them. Are we allowed to eat such items without looking into their ingredients, or inquiring about them? Or is that not allowed to us?

Response: It is permissible [to eat such food] as long as it is not known that it contains meat, fat, and their derivatives that are forbidden to us. Reference: sistani.org/15388 Question Answer sistani.org/15388


Instruction: Is it permissible to use, in our foods, oils derived from fish that are forbidden to us? What about using such oils for other matters?

Response: It is not permissible to use such oils for cooking but using them for any other purposes is permissible. Reference: sistani.org/15359 Question Answer sistani.org/15359


Instruction: There is this vinegar that is made from wine, in the sense that it was wine and then, through a manufacturing process, changed into vinegar. Therefore, the label on the bottle reads: “wine vinegar” as opposed to the vinegar made from barley or other items. One of the signs [of differentiating between “wine vinegar” and the wine itself is that] the bottles of this vinegar are displayed in the area of vinegar, and it has never happened that these bottles are placed on the shelves of wines. Moreover, there is no difference between such vinegar and the vinegar made from dates for example. So, can this wine which has turned into vinegar be considered vinegar under the rule of change (istihalah)?

Response: If the name “vinegar” can be applied in the view of common people upon that product, as has been assumed in the question, the same rule governing vinegar would apply to it. [That is, it is pure as well as permissible.] Reference: sistani.org/15389 Question Answer sistani.org/15389


Instruction: Gelatin is used in a number of drinks and food items in the West. We do not know that gelatin has been extracted from a vegetable or an animal source; and that if it is from an animal, is it from its bones or from the tissues around the bones; neither do we know if the animal was one that is halãl for us or harãm. Are we allowed to eat such gelatin?

Response:
It is permissible to eat if the doubt is whether it has been extracted from an animal or vegetable. But, if it is known that it was derived from an animal, then it is not permissible to eat without ascertaining that the animal was slaughtered according to Sharí‘a. This prohibition applies, as a matter of obligatory precaution, even if it was extracted from animal bones.

Of course, if a chemical change occurs (Istihala) in the original ingredients during the process of manufacturing the gelatin, there is no problem at all in eating it. Reference: sistani.org/15394 Question Answer sistani.org/15394


Instruction: 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?

Response: As long as it is not known that the hands of the shopkeeper were Najis, the food is to be considered Tahir. Reference: sistani.org/15395 Question Answer sistani.org/15395


Instruction: Can we eat the food that has been cooked by a Hindu?

Response: If it is not known that the food is Najis and if the food does not contain meat, there would be no problem in eating it. However, if the food has been touched with a wet hand or in the state of wetness, it is not permissible to eat it (obligatory precaution). Reference: sistani.org/15396 Question Answer sistani.org/15396


Instruction: Is it permissible to the food that has been cooked by a non-Muslim?

Response: It is permissible to eat the food that is not known to be najis. 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/15397 Question Answer sistani.org/15397


Instruction: Is mushroom a Halal vegetable?

Response: Yes, it is halal. Reference: sistani.org/15398 Question Answer sistani.org/15398


Instruction: What is the ruling about drinking tea or milk or juices served to us in India?

Response: There is no problem in drinking them. Reference: sistani.org/15401 Question Answer sistani.org/15401


Instruction: Can one lead Eid prayers, if they are a traveller?

Response: There is no problem in it, Reference: sistani.org/15411 Question Answer sistani.org/15411


Instruction: When is the time for Eid prayer?

Response: The time for Eid prayers is from sunrise till the time of Dhuhr prayers. Reference: sistani.org/15412 Question Answer sistani.org/15412


Instruction: If Eid al-Fitr coincided with the day of Friday, can we pray both Friday and Eid prayers?

Response: Yes, it is in fine, Reference: sistani.org/15413 Question Answer sistani.org/15413


Instruction: I joined the Eid prayers in first Rak`ah when the imam had already said 2 or 3 Takbirs. At that time I was not sure that it’s the first Rak`ah or second, so I made the Niyyah & joined the prayer. Afterwards when the prayer proceeded I came to know that I joined the prayer in the first Rak`ah but had missed around 2 takbirs (& Qunuts). Is the prayer correct or not?

Response: The prayer is in order. Reference: sistani.org/15414 Question Answer sistani.org/15414


Instruction: Can an Imam of prayer, lead two separate Eid prayers?

Response: He should not lead the second prayer (obligatory prayer), Reference: sistani.org/26253 Question Answer sistani.org/26253


Instruction: Can one perform Eid prayers, (Eid al-Fitr or Eid al-Adha), at home, by myself, or must I recite these prayers in congregation at the mosque?

Response: There is no problem in reciting the Eid prayers by yourself alone (Furada). Reference: sistani.org/26254 Question Answer sistani.org/26254


Instruction: Whenever I am thinking about a beautiful woman, there comes out a liquid without any lust or ejaculation? Is it semen? How can I understand that it is semen or a clean discharge?

Response: As you have no certainty that it is semen, without the presence of the conditions required, the said liquid is pure (Tahir). Reference: sistani.org/15408 Question Answer sistani.org/15408


Instruction: Does Ghusl Janaba become obligatory immediately when ejaculation takes place?

Response: It becomes obligatory to perform Ghusl before reciting the prayers. Reference: sistani.org/15410 Question Answer sistani.org/15410


Instruction: Is precum impure? Precum is the pre-ejaculate fluid.

Response: No, it is pure (Tahir). Reference: sistani.org/25309 Question Answer sistani.org/25309


Instruction: Does waqf  have a particular mechanism?

Response: No, suppose a person built a place for public worship, intending it to be a mosque, then it shall be deemed thus. Reference: sistani.org/14983 Question Answer sistani.org/14983


Instruction: I am searching for information regarding the governing of Waqf and the terms by which such property under the Waqf can be distributed and whether there has to be a trustee for a Waqf property. I should be grateful for any further information you may be able to provide me.

Response: Waqf or Endowment means that an individual sets aside a property in order that its benefits be used in a certain way which he or she has specified. In this case, the property itself can not be sold or be replaced , rather it must be maintained and its benefits must be disposed of in the way the donor specified. Therefore, the endowed property cannot be sold except in special cases which have been explained in detailed books and the benefits of that also can only be spent as he specified. If the waqf was for particular individuals, it must be divided among those same people. Since the original property must be kept and its benefits be used, naturally a person is needed to manage its affairs. Such a person is called a “Mutawalli” (trustee). If a trustee has not been appointed, the Hakim-e- Shari (a Just Mujtahid) will appoint someone to manage its affairs. Naturally, the property must be placed in the hands of a trustworthy person who we are certain will act according to donator’s wishes and will not take possession of that property or betray the trust he was given.  Reference: sistani.org/15376 Question Answer sistani.org/15376


Instruction: Can a person who gives something in waqf appoint a trustee for it?

Response: The person creating the endowment could appoint a trustee to carry out the affairs of the endowment trust according to the deed of Waqf. Reference: sistani.org/15377 Question Answer sistani.org/15377


Instruction: There is a mosque which is going to be destroyed by municipality due to traffic congestion, so there will be no mosque there in the future. What are we supposed to do with the mosque's furniture, equipment, tools and appliances and building material?

Response: If what was left of the mosque’s furniture, equipment, tools and appliances, building material, etc. after its demolition, had originally been confined to its sole use, by way of endowment deed, it is obligatory to make use of them in another mosque. Should this not be possible, the proceeds be spent on other mosques. Reference: sistani.org/15379 Question Answer sistani.org/15379


Instruction: Is it permissible to eat lobster, crayfish, and snails?

Response: 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/15375 Question Answer sistani.org/15375


Instruction: What type of fish is halal to eat.

Response: Fish that have scales are halal, other types of fish are haram. Reference: sistani.org/25310 Question Answer sistani.org/25310


Instruction: Can we eat a fish that has died in water?

Response: It is Haram to eat fish that has died in water, if the fish died in the fishing net then its permissible to eat. Reference: sistani.org/25311 Question Answer sistani.org/25311


Instruction: Is shellfish Halal?

Response: It is not Halal. Reference: sistani.org/25312 Question Answer sistani.org/25312


Instruction: Can I eat fish in a non-Muslim restaurant?

Response: You must make sure that it is a fish that has scales, even though its scales may have fallen off due to some incident, and one is confident that the fish was caught alive in the water or that it died in the fishing net in the water, which is the usual case, otherwise you cannot consume it Reference: sistani.org/25313 Question Answer sistani.org/25313


Instruction: If I am unsure whether a fish is from the type which has scales or not, is it permissible for me to consume it?

Response: When there is a doubt of the type of fish, then it is not permissible, Reference: sistani.org/26255 Question Answer sistani.org/26255


Instruction: There are two mosques in one city and Friday prayer is held in both of them? Given that they are very close to each other, is the prayer valid?

Response: If the distance between the two mosques is one Farsakh (5.5km approximately) or more, the prayers are in order. Reference: sistani.org/15369 Question Answer sistani.org/15369


Instruction: Is Friday Prayer behind a Sunni prayer leader sufficient for Dhuhr?

Response: No, it is not sufficient. Reference: sistani.org/25504 Question Answer sistani.org/25504


Instruction: Is one entitled to object to the holding of Friday prayer by claiming that the marjas of the Muslims in Najaf and Qum do not establish it, while knowing that in the city in which the mukallaf resides, most of the residents perform Friday prayer on the basis of their fiqh?

Response: One is not entitled to do that. As for non-holding of Friday (prayer) by the marjas, who are of the opinion that it (Friday prayer) is superior to Dhuhr (prayer) and the former replacing it (Dhuhr), may be due to personal excuses or the like. This does not prevent others from establishing it (Friday prayer). Reference: sistani.org/15370 Question Answer sistani.org/15370


Instruction: Does performing Friday (jumu'ah) prayer compensate for midday (Dhuhr) prayer or not? Is Friday prayer superior to the midday prayer?

Response: Performing Friday prayer in such a way that all appropriate conditions are fulfilled, according to the shari'ah, is superior to performing Dhuhr (prayer). If the Mukallaf (dutybound Muslim) performs it (Friday prayer) as such, then it (Friday prayer) replaces it (Dhuhr). Reference: sistani.org/15371 Question Answer sistani.org/15371


Instruction: Is Friday prayer obligatory?

Response: It is wajib-e takhyeri, meaning it is obligatory but optional at the same time; that is, if a person performs Friday prayer, he does not have to say Dhuhr (noon) prayer. Reference: sistani.org/15372 Question Answer sistani.org/15372


Instruction: Is it correct to say that the Friday prayer is of two Rak`ats, just like Fajr prayer, however, after Surat-al-Hamd for each Rak`ah we read Surat al-Jum'ah (in the first Rak`ah) and Surat al-Munafiqun (in the second Rak`ah). Is this correct?

Response: There are 2 Rak’ats in Friday prayer. Reciting the two Suras that you have mentioned is not necessary in Friday prayer. You can recite Surahs other than them. Reference: sistani.org/15373 Question Answer sistani.org/15373


Instruction: Which is better and more recommended on Friday, Jumu'ah prayer or Dhuhr prayer?

Response: Friday prayer with all its necessary conditions is preferred and more virtuous. Reference: sistani.org/15374 Question Answer sistani.org/15374


Instruction: Is it permissible for a boy of fifteen years to have a girlfriend?

Response: Friendship with a non-Mahram is not allowed. Reference: sistani.org/15365 Question Answer sistani.org/15365


Instruction: Is it permissible for a Muslim to have a non-Muslim friend?

Response: A Muslim is allowed to take non-Muslims for acquaintances and friends, to be sincere towards them and they be sincere towards him, to help one another in fulfilling the needs of this life. Reference: sistani.org/15366 Question Answer sistani.org/15366


Instruction: Is it permissible to exchange greetings and gifts with a non-Muslim, if he is a neighbour or a co-worker, etc.?

Response: If he does not express hatred towards Islam and Muslims in words or actions, there is no problem in doing what is required in friendship like being good and charitable towards him. Reference: sistani.org/15368 Question Answer sistani.org/15368


Instruction: I have a girlfriend whom I like to marry in future, can I express my love to her?

Response: All kinds of relationship with a girl including joking, expressing love and becoming intimate are forbidden, before consuming the marriage contract (Nikah) Reference: sistani.org/25314 Question Answer sistani.org/25314


Instruction: If covering the head was recurrent in each ihram, should kaffarah (atonement or expiation) be repeated [for every incident]?

Response: It is likely that one kaffarah for each ihram would do. Reference: sistani.org/15352 Question Answer sistani.org/15352


Instruction: If someone else cast a shade over you while you are walking, is kaffara obligatory?

Response: If one cannot get out of the shade, there shall be no kaffara. If you were able to get out, and you did not, even for forestalling a harm, Kaffara is obligatory. Reference: sistani.org/15353 Question Answer sistani.org/15353


Instruction: Is a pilgrim allowed to scratch his head, if he feels uncomfortable. There is a chance that his hair may fall off.

Response: There is no objection to scratching and he should not investigate or look for any hair. Reference: sistani.org/15354 Question Answer sistani.org/15354


Instruction: Can a person brush his teeth during Ihram, if there is likelihood of bleeding?

Response: It is permissible. Reference: sistani.org/15355 Question Answer sistani.org/15355


Instruction: Is it permissible for a man to touch his wife during Ihram?

Response: yes, however, it is not permissible for a pilgrim, in Ihram, to touch his wife with lust. Reference: sistani.org/15356 Question Answer sistani.org/15356


Instruction: Why is it necessary to follow a Mujtahid?

Response: It is necessary for a Muslim to believe in the fundamentals of faith with his own insight and understanding, and he cannot follow anyone in this respect i.e. he cannot accept the word of another who knows, simply because he has said it. However, one who has faith in the true tenets of Islam, and manifests it by his deeds, is a Muslim and Mo'min, even if he is not very profound, and the laws related to a Muslim will hold good for him. In matters of religious laws, apart from the ones clearly defined, or ones which are indisputable, a person must act according to the verdicts (Fatwa) of the most learned Mujtahid.  Reference: sistani.org/15510 Question Answer sistani.org/15510


Instruction: What are the ways through which I can identify the most learned of Mujtahids?

Response:
There are three ways of identifying a Mujtahid, and the A'alam:

    * when a person is certain that a particular person is a Mujtahid, or the most learned one. For this, he should be a learned person himself, and should possess the capacity to identify a Mujtahid or an A'alam;

    * when two persons, who are learned and just and possess the capacity to identify a Mujtahid or the A'alam, confirm that a person is a Mujtahid or an A'lam, provided that two other learned and just persons do not contradict them. In fact, being a Mujt ahid or an A'lam can also be established by a statement of only one trusted and reliable person;

    * when a number of learned persons who possess the capacity to identify a Mujtahid or an A'lam, certify that a particular person is a Mujtahid or an A'lam, provided that one is satisfied by their statement. Reference: sistani.org/15307 Question Answer sistani.org/15307


Instruction: What does Taqlid mean in religious laws?

Response: Taqlid in religious laws means acting according to the verdict of a Mujtahid. It is necessary for the Mujtahid who is followed, to be male, Shi'ah Ithna Ash'ari, adult, sane, of legitimate birth, living and just ('Adil). A person is said to be just whe n he performs all those acts which are obligatory upon him, and refrains from all those things which are forbidden to him. And the sign of being just is that one is apparently of a good character, so that if enquiries are made about him from the people of his locality, or from his neighbours, or from those persons with whom he lives, they would confirm his good conduct. And if one knows that the verdicts of the Mujtahids differ with regard to the problems which we face in every day life, it is necessary t hat the Mujtahid who is followed be A'lam (the most learned), who is more capable of understanding the divine laws than any of the contemporary Mujtahids. Reference: sistani.org/15308 Question Answer sistani.org/15308


Instruction: What does Taqlid mean?

Response:
Taqlid means acting according to the opinion of the jurist (mujtahid) who has all the necessary qualification to be emulated. So you do what the mujtahid's expert opinion says you should do, and refrain from what his expert opinion says you should refrain from without any research [in Islamic sources] on your part. It is as though you have placed the responsibility of your deeds squarely on his shoulders.

Among the conditions which must be found in a jurist (mujtahid) who can be followed is that he must be the most learned (al-a'lam) jurist of his time and the most capable in deriving the religious laws from the appropriate sources. Reference: sistani.org/15310 Question Answer sistani.org/15310


Instruction: Is it permissible to forge a document in a non-Muslim country?

Response: No, it is not permissible. Reference: sistani.org/15306 Question Answer sistani.org/15306


Instruction: What are the Mustahab acts to be done after a funeral ceremony?

Response:
It is Mustahab that when the persons who attended the funeral have departed, the guardian of the dead person or the person whom the guardian grants permission should recite the prescribed supplications for the dead person.It is Mustahab that after the burial, the bereaved family is consoled, praying for their well being. However, if the condolence is given long after the event, and if it serves to refresh the sorrowful memories, then it should be avoided.

It is Mustahab that food be sent to the members of the family of the deceased for 3 days. It is, however, Makrooh to take meal with them in their homes. Reference: sistani.org/15304 Question Answer sistani.org/15304


Instruction: What is the ruling about watching films with sexual content?

Response: It is not permissible to watch such films (or pictures) with pleasure nor is it permissible to watch them without pleasure as an obligatory precaution. Reference: sistani.org/15281 Question Answer sistani.org/15281


Instruction: There are some drama series with actresses playing without scarves. What is the Islamic law about watching those drama series without lustful intention?

Response: There is no problem in watching them in the said case. Reference: sistani.org/25413 Question Answer sistani.org/25413


Instruction: There are some drama series, which promote and encourage illicit forbidden (Haram) relations, is it permissible to watch them?

Response: Watching the movies mentioned is forbidden if it influences the viewer and causes moral corruption or arousal. Furthermore on a mandatory precaution watching such movies is to avoided entirely if it contains sexually indecent scenes. Reference: sistani.org/26256 Question Answer sistani.org/26256


Instruction: What is the Islamic law about someone who breaks his fast thinking it is not obligatory on him to fast?

Response: If he was certain that fasting is not obligatory on him, there is no kaffara on him nor is any fidya payable. However, Qadha is obligatory on him but if he was not certain about fasting not being obligatory, he should give both Qadha and kaffara. The kaffara is to feed sixty poor Shia Muslims by one mudd (750 grams) of foodstuffs to each 60 different needy Shia Muslims.  Qadha should be performed in the same year and if it is delayed until the next Ramadhan, he should give the Qadha and kaffara of 750 grams of food stuffs for each day to the poor. If the Qadha is delayed again in the following years, the kaffara is not repeated. Reference: sistani.org/25366 Question Answer sistani.org/25366


Instruction: Can a person who is fasting in the holy month of Ramadhan serve food to non-Muslims?

Response: By looking at the issue on its own merit, there is no problem in it. Reference: sistani.org/25367 Question Answer sistani.org/25367


Instruction: According to some jurists, a person who intentionally invalidates his fast during the month of Ramadhan by committing a sin has to pay all three kinds of penalty [that is, fasting for sixty days, feeding sixty poor people, and emancipating a slave]. What should a person therefor do during our time when emancipating a slave is impossible since there are virtually no slaves?

Response: The penalty of emancipating a slave is waived when it is no more possible. It should, however, be clarified that in our view, it is not obligatory to pay all three kinds of penalty for invalidating a fast during Ramadhan by committing a sin. Reference: sistani.org/25369 Question Answer sistani.org/25369


Instruction: I wanted to know if we can brush our teeth during a fast. If so, how?

Response: Washing the teeth with brush and toothpaste does not invalidate the fast as long as the person does not swallow the saliva that has mixed with the toothpaste. However, the lingering flavor or taste of the paste that mixes with the saliva does not affect the fasting. Reference: sistani.org/25372 Question Answer sistani.org/25372


Instruction: Is it necessary to perform last year's qadha fast before the beginning of this year's Ramadhan or can I keep it later?

Response: It is necessary to observe the Qadha of the previous year's fast before the next Ramadhan but if you have failed to do so, you should observe the Qadha in the following year(s) and you should also give kaffara of 750 grams of food stuffs for each day to the poor. If the Qadha is delayed again in the following years, the kaffara is not repeated. Reference: sistani.org/25373 Question Answer sistani.org/25373


Instruction: What is the Islamic ruling in regards to swallowing one's own phlegm?

Response: It is preferable for the fasting person not to swallow phlegm that has reached the mouth as a measure of recommended precaution, although it is permissible for him to swallow it. Similarly, it is permissible for him to swallow the saliva that has gathered in the mouth, even in large quantities. Reference: sistani.org/25375 Question Answer sistani.org/25375


Instruction: What is the ruling about chewing gum in the month of Ramadhan?

Response: There is no problem in chewing a gum though he might feel the flavor insofar as the gum does not have particles to be swallowed. But if it has particles which spread in the saliva, it is necessary to avoid chewing it or swallowing the saliva which contains the particles. In case there are no particles  or substance to be swallowed, there is no problem in chewing it. Reference: sistani.org/25376 Question Answer sistani.org/25376


Instruction: Some people have asthma and need to use puffers when fasting. What is the ruling on that?

Response: If the spray that comes out of the nozzle enters the respiratory tract and not the passage of food and drink, it does not invalidate fast. Reference: sistani.org/25377 Question Answer sistani.org/25377


Instruction: I am a married woman, and my husband is of another sect, he requests that I break my fast and have Iftar in accordance to his Maghreb (sunset), which is usually 15 minutes before our Maghreb prayer, can I break my fast with him?

Response: The obligatory precaution is that as long as the redness in the eastern sky appearing after sunset has not passed overhead, one should not break the fast. Reference: sistani.org/25378 Question Answer sistani.org/25378


Instruction: What is the niyyah of fasting? How should one make niyyah of fasting?

Response: It is not necessary for a person to pass the niyyah for fasting through his mind or to say that he would be fasting on the following day. In fact, it is sufficient for him to decide that in obedience to the command of Allah he will not perform from the time of Adhan for Fajr prayers up to Maghrib, any act which may invalidate the fast. If a person forgot that it was the month of Ramadhan, and takes notice of this before Zuhr and if he has not performed some act which will invalidates a fast and he makes niyyah, his fast is valid. But if he takes notice of this after Zuhr, he should not perform any act till Maghrib which invalidates a fast and should, as an obligatory precaution, also observe qadha of that fast after Ramadhan. Reference: sistani.org/25348 Question Answer sistani.org/25348


Instruction: Is it necessary to mention the niyah of fasting verbally?

Response: It is not necessary to utter the niyah (intention) verbally. To pass it through your mind or to simply have the intention to perform it would suffice. Reference: sistani.org/25380 Question Answer sistani.org/25380


Instruction: I am a worker working daily for a construction company. Given that we are in a hot season of the year and the days are long, can I give up fasting and observe the Qadha later?

Response: If fasting prevents him from doing work as the sole source of earning of his livelihood i.e. it causes him weakness to the extent that he is unable to fast or causes excessive thirst, making it unbearable for him to fast, hence, if it is possible to change his work or to leave work during the month of Ramadhan using his savings or borrowing money from someone, he should make niyyah of fasting at dawn and should abstain from eating and drinking until it becomes extremely difficult to fast in which case it is permissible to eat or drink at the time of extreme hunger and thirst, respectively, and the precaution is that he should suffice to the necessary amount (of food or water).  He should continue fasting for the rest of the day, and he should also observe the qadha of that day after the month of Ramadhan and he will not be liable to any kaffara (compensation). Reference: sistani.org/25349 Question Answer sistani.org/25349


Instruction: I have a daughter who has attained the age of puberty and she must fast according to Islamic law but she is too weak to fast. How should she go about fasting?

Response: A person cannot abandon fast on account of weakness. However, if she is so weak that fasting becomes totally unbearable, there is no objection to her breaking the fast. However, the necessary precaution is that she should suffice to eating and drinking to the extent of necessity only and she should also observe the qadha after the month of Ramadhan and she will not be liable to any kaffara. Reference: sistani.org/25350 Question Answer sistani.org/25350


Instruction: I am a student and have to attend my classes in the month of Ramadhan. I also have important exams in this month. If I have to fast, I will not be able to concentrate on my studies. Given the adverse effects of fasting on my exams, should I still fast?

Response:
Attending your classes and studying in the month of Ramadhan is not a valid excuse to escape fasting. Of course, if one is left with one of the two options i.e. he should attend his class or observe fast and that not attending his classes will put him into such difficulty that is not bearable normally, he should make niyyah of fasting at dawn and should abstain from eating and drinking until it becomes extremely difficult to fast in which case it is permissible to eat or drink at the time of extreme hunger and thirst sufficing to the necessary amount (of food or water).  He should observe the qadha of that day after the month of Ramadhan and he will not be liable to any kaffara.

If a person has the means and can go out of the city with the intention to travel as far as 44 kilometers, he can go on a short journey and break his fast during the journey and come back to his hometown to attend his classes or exams.

One should travel 44 kilometers to break his fast. If the outward and return distances make 44 km, he should break his fast. Remember, the beginning of 8 farsakh (44 km) should be calculated from a point beyond which he will be deemed a traveler, and this point is represented by the last boundary of a city. In certain very big cities, it would be probably reckoned from the end of locality.  Reference: sistani.org/25351 Question Answer sistani.org/25351


Instruction: I have to study and go to university in the month of Ramadhan, can I break my fast in order to better concentrate during the exams?

Response:
It is obligatory to observe fast and it is not permissible to break it for the said reason. However, it is permissible to go out of the city with the intention of traveling as far as 44 kilometers which is the required distance for a traveler to break his fast. He should observe the qadha of that day after the month of Ramadhan and there is no kaffara for breaking the fast.

One should travel 44 kilometers to break his fast. If the outward and return distances make 44 km, he should break his fast. Remember, the beginning of 8 farsakh (44 km) should be calculated from a point beyond which he will be deemed a traveler, and this point is represented by the last boundary of a city.  Reference: sistani.org/25353 Question Answer sistani.org/25353


Instruction: I become extremely thirsty while fasting. Can that be an excuse for breaking my fast?

Response: If a person who is observing fast becomes thirsty and it is feared on his part that fasting might be harmful to him or it is extremely difficult for him that it is not bearable normally, it is permissible for him to drink at the time of extreme thirst to the extent of necessity only in which case his fast becomes void and he should not eat or drink more than that out of respect for the month of Ramadhan and should continue to restrain himself for the rest of the day, as an obligatory precaution. He should observe the qadha of that day after the month of Ramadhan.  If he is not fasting in the month Ramadhan and he has enough time to perform the Qadha of his missed fast, he can break his fast. Reference: sistani.org/25354 Question Answer sistani.org/25354


Instruction: What is the Islamic law about someone who cannot fast due to old age?

Response:
Fasting is not obligatory on a person who cannot fast because of old age, or for whom fasting causes extreme hardship.  He or she should give one mudd  (750 grams) of food stuffs to a poor Shia Muslim for every fast.

Fasting is not obligatory on a person who suffers from a disease which causes excessive thirst, making it unbearable, or full of hardship. But in the latter case, that is, of hardship, he should give one mudd of food to poor, for every fast.  Reference: sistani.org/25355 Question Answer sistani.org/25355


Instruction: What is the Islamic ruling about someone who is suffering from a disease? How should he go about fasting?

Response:
He who fears for himself of falling ill as a result of fasting is not required to fast. Nor is he who believes that fasting would worsen his poor state of health in any way, be it hampering his recovery or increasing his pain. This should, however, be commensurate with what is generally accepted in these circumstances. If he fears that fasting might be harmful to him, it is permissible to break his fast. And if his illness continues until the next Ramadhan, Qadha is not obligatory but he should give 750 grams of food (wheat, flour or bread or any kind of food) for each day to poor Shiites. If he recovers within the same year, only Qadha is obligatory on him and he will not have to pay kaffara.

As for a patient whose health is not affected by fasting, he must fast and his fasting is in order. Reference: sistani.org/25356 Question Answer sistani.org/25356


Instruction: I am suffering from a problem with my kidney. Dehydration will affect my kidney and worsen my health problem. What is my duty about fasting?

Response: You cannot fast in the said case. If your problem continues until the next Ramadhan, Qadha is also not obligatory either; you should give one mudd of food stuffs as fidya for each day.  One mudd is equal to 750 grams. Reference: sistani.org/25379 Question Answer sistani.org/25379


Instruction: I am pregnant and would like to know whether I should fast or not.

Response:
Fasting is not obligatory on a woman in an advanced stage of pregnancy, for whom fasting is harmful or for the child she carries. For every day, however, she should give one mudd (750 grams) of food to poor. In both the cases, she has to give qadha for the fasts which are left out.

Also, if a woman who is not in an advanced stage of pregnancy but fasting is harmful or unbearably difficult, fasting is not wajib on her. She must keep the qadha later and there is no kaffara on her.

In both case, if a woman fails to observe the Qadha of the missed fast until next Ramadhan, she must, as an obligatory precaution, give another kaffara because of delaying the Qadha.  Reference: sistani.org/25357 Question Answer sistani.org/25357


Instruction: There is a woman who is breastfeeding her child and the child is dependent on the milk it is receiving from its mother. Can the mother break her fast since she fears for her child? Is it permissible for her not to fast?

Response:
If a woman is suckling a child, whether she is the mother or a nurse, or suckles it free, and the quantity of her milk is small, and if fasting is harmful to her or to the child, it will not be obligatory on her to fast. And she should give one mudd of food stuffs (wheat or flour or noodles) per day to poor.

In both the cases, she will later give qadha for the fasts left out. But this rule is specifically applicable in a circumstance where this is the only way of feeding milk to the child - (as an obligatory precaution). But if there is an alternative, like, when more than one woman offer to suckle the child, then establishing this rule is a matter of Ishkal. Reference: sistani.org/25358 Question Answer sistani.org/25358